chapter iv

. verse 17. _Herein is our love made perfect, that we may have confidence in the day of judgment, because as he is, so are we in this world._

_Q._ 11. But why are there not more examples of this kind, recorded in the new Testament?

_A._ It does not become us to be peremptory in this matter. One reason might possibly be, Because the apostles wrote to the church, while it was in a state of infancy. Therefore they might mention such persons the more sparingly, least they should give strong meat to babes.

_Q._ 12. Can you shew one such example now? Where is he that is thus perfect?

_A._ To some who make this enquiry, one might answer, If I knew one here, I would not tell _you_. For you do not enquire out of love. You are like _Herod_. You only seek the young child, to slay it.

But more directly we answer, There are numberless reasons, why there should be few (if any indisputable) examples. What inconveniences would this bring on the person himself, set as a mark for all to shoot at? What a temptation would it be to others, not only to men who knew not God, but to believers themselves? How hardly would they refrain from idolizing such a person? And yet, how unprofitable to gain-sayers? For if they hear not _Moses_ and the prophets, Christ and his apostles, neither would they be persuaded, though one rose from the dead.

_Q._ 13. Suppose one had attained to this, would you advise him to speak of it?

_A._ Not to them who know not God. It would only provoke them to contradict and blaspheme: nor to any without some particular reason, without some particular good in view. And then they should have an especial care, to avoid all appearance of boasting.

_Q._ 14. Is it a sin, not to believe those who say they have attained?

_A._ By no means, even though they said true. We ought not hastily to believe, but to suspend our judgment, till we have full and strong proof.

_Q._ 15. But are we not apt to have a secret distaste to any who say, They are saved from all sin?

_A._ It is very possible we may; and that on several grounds: partly from a concern for the honour of God, and the good of souls who may be hurt, yea, or turned out of the way, if these are not what they profess: partly from a kind of implicit envy at those who speak of higher attainments than our own: and partly from our slowness and unreadiness of heart, to believe the works of God.

_Q._ 16. Does not the harshly preaching perfection tend to bring believers into a kind of bondage, or slavish fear?

_A._ It does. Therefore we should always place it in the most amiable light, so that it may excite only hope, joy, and desire.

_Q._ 17. Why may we not continue in the joy of faith even till we are made perfect?

_A._ Why indeed? Since holy grief does not quench this joy: since even while we are under the cross, while we deeply partake of the sufferings of Christ, we may rejoice with joy unspeakable.

_Q._ 18. Do we not discourage believers from rejoicing evermore?

_A._ We ought not so to do. Let them all their life long, rejoice unto God, so it be with reverence. And even if lightness or pride should mix with their joy, let us not strike at the joy itself (this is the gift of God) but at that lightness or pride, that the evil may cease and the good remain.

_Q._ 19. Ought we to be anxiously careful about perfection? Least we should die before we have attained?

_A._ In no wise. We ought to be thus _careful for nothing_, neither spiritual nor temporal.

_Q._ 20. But ought we not to be _troubled_, on account of the sinful nature which still remains in us?

_A._ It is good for us to have a deep sense of this, and to be much ashamed before the Lord. But this should only incite us, the more earnestly to turn unto Christ every moment, and to draw light, and life, and strength from him, that we may go on, conquering and to conquer. And therefore, when the sense of our sin most abounds, the sense of his love should much more abound.

_Q._ 21. Will our joy or our trouble increase, as we grow in grace?

_A._ Perhaps both. But without doubt our joy in the Lord will increase as our love increases.

_Q._ 22. Is not the teaching believers to be continually poring upon their inbred sin, the ready way to make them forget that they were purged from their former sins?

_A._ We find by experience, it is; or to make them under-value, and account it a little thing: whereas indeed (though there are still greater gifts behind) this is inexpressibly great and glorious.

MINUTES OF SEVERAL CONVERSATIONS, Between the Reverend Messieurs JOHN and CHARLES WESLEY, and Others.

JUNE 25, 1744, &c.

IT is desired, that all things be considered as in the immediate presence of God:

That we may meet with a single eye, and as little children, who have every thing to learn:

That every point which is proposed, may be examined to the foundation:

That every person may speak freely whatever is in his heart:

And that every question which may arise, should be throughly debated and settled. Mean time let us all pray for a willingness to receive light, to know of every doctrine, whether it be of God.

_Q._ 1. How may the time of this conference be made more eminently a time of watching unto prayer?

_A._ 1. While we are conversing, let us have an especial care, to set God always before us:

2. In the intermediate hours, let us visit none but the sick, and spend all the time that remains in retirement:

3. Let us therein give ourselves to prayer for one another, and for a blessing on this our labour.

_Q._ 2. How far does each of us agree to submit to the judgment of the majority?

_A._ In speculative things each can only submit, so far as his judgment shall be convinced:

In every practical point each will submit, so far as he can without wounding his conscience.

_Q._ 3. Can a Christian submit any farther than this, to any man, or number of men upon earth?

_A._ It is plain he cannot, either to bishop, convocation or general council. And this is that grand principle of private judgment, on which all the reformers proceeded; “Every man must judge for himself; because every man must give an account of himself to God.”

* _Q._ 4. What may we reasonably expect to ♦believe God’s design in raising up the preachers called _Methodists_?

♦ “be” replaced with “believe” per Errata

_A._ To reform the nation, particularly the church; to spread scriptural holiness over the land.

_Q._ 5. What was the rise of _Methodism_, so called?

_A._ In 1729, two young men reading the bible, saw they could not be saved without holiness, followed after it, and incited others so to do. In 1737 they saw, holiness comes by faith. They saw likewise, that men are justified before they are sanctified: but still holiness was their point.

God then thrust them out, utterly against their will, to raise an holy people. When Satan could no otherwise hinder this, he threw _Calvinism_ in the way; and then _Antinomianism_, which strikes directly at the root of all holiness.

Then many of the _Methodists_ growing _rich_, became lovers of the present world. Next they married unawakened or half-awakened _wives_, and conversed with their relations. Hence worldly _prudence_, _maxims_, _customs_, crept back upon them, producing more and more _conformity to the world_.

Hence followed gross neglect of _relative duties_, especially _education_ of children. And this is not easily cured by the preachers. Either they have not _light_, or not _weight_ enough. But the want of both may in some measure be supplied, by publicly reading _the sermons_ every where, particularly the fourth volume.

_Q._ 6. Is it advisable to preach in as many places as we can, without forming any societies?

_A._ By no means: we have made the trial in various places; and that for a considerable time. But all the seed has fallen as by the way-side: there is scarce any fruit of it remaining.

_Q._ 7. But what particular inconveniencies do you observe, where societies are not formed?

_A._ These among others; 1. The preachers cannot give proper instructions and exhortations to those that are convinced of sin: 2. They cannot watch over one another in love; nor, 3. Can the believers bear one another’s burdens, and build up each other in faith and holiness.

_Q._ 8. Where should we endeavour to preach most?

_A._ 1. Where we (Clergymen) are permitted to preach in a church; 2. Where there is the greatest number of quiet and willing hearers; 3. Where there is most fruit.

_Q._ 9. Is field-preaching then unlawful?

_A._ We conceive not. We do not know that it is contrary to any law either of God or man.

_Q._ 10. Have we not used it too sparingly?

_A._ It seems we have: 1. Because our call is, To save that which is lost. Now we cannot expect such to seek _us_. Therefore we should go and seek _them_. 2. Because we are particularly called, by _going into the highways and hedges_ (which none else will) _to compel them to come in_. 3. Because that reason against it is not good. “The house will hold all that come.” The house may hold all that come to the house, but not all that _would come_ to the field.

The greatest hindrances to this you are to expect from the rich, or cowardly, or lazy _Methodists_. But regard them not, neither stewards, leaders, nor people. Whenever the weather will permit, go out in God’s name into the most public places, and call all to _repent, and believe the gospel_; every Sunday in particular: especially in the old societies, least they settle upon their lees.

_Q._ 11. Ought we not diligently to observe, in what places God is pleased at any time to pour out his Spirit more abundantly?

_A._ We ought, and at that time to send more labourers than usual into that part of the harvest.

_Q._ 12. What is a sufficient call to a new place?

_A._ 1. An invitation from a serious man, fearing God, who has an house to receive us: 2. A probability of doing more good by going thither, than by staying longer where we are.

_Q._ 13. How often shall we permit strangers to be present, at the meeting of the society?

_A._ Let every other meeting of the society, in every place, be strictly private; no one stranger being admitted, on any account or pretence whatsoever. On the other nights we may admit them with caution; but not the same persons above twice or thrice. In order to this, see that all in every place shew their tickets before they come in. If the stewards and leaders are not exact and impartial herein, employ others who have more resolution.

_Q._ 14. May a relapser into gross sin, confessing his fault, be re-admitted into the society?

_A._ Not as a member, till after three months: but he may be permitted to stay as a stranger.

_Q._ 15. How may the leaders of classes be made more useful?

_A._ 1. Let each of them be diligently examined concerning his method of meeting a class.

2. Let us recommend to all the following directions;

1. Let each leader carefully inquire, how every soul in his class prospers? Not only, how each person observes the outward rules, but how he grows in the knowledge and love of God.

2. Let the leaders converse with all the preachers, as frequently and as freely as possible.

3. Let every leader come into the room on _Tuesday_, as soon as the service is ended, and then sit down, and commune with God in his heart till the preacher comes in.

4. Let no leaders go out till the preacher goes.

5. Let every leader bring a note of every sick person in his class.

_Q._ 16. Can any thing farther be done, in order to make the meeting of the classes lively and profitable?

_A._ 1. Let the leaders frequently meet each other’s classes.

2. Let us observe, which leaders are most useful to those under their care. And let these meet the other classes as often as possible.

3. Frequently making new leaders.

_Q._ 17. How can we farther assist those under our care?

_A._ 1. By closely examining them at each visitation:

2. By meeting the married men and women together, on the first _Sunday_, after the visitation; the single men and women apart, on the two following.

3. By instructing them at their own houses.

What unspeakable need is there of this? The world say, “The Methodists are no better than other people.” This is not true. Yet it is nearer the truth, than we are willing to imagine.

For, 1. Personal-religion, either toward God or man, is amazingly superficial among us.

I can but just touch on a few generals. How little faith is there among us? How little communion with God? How little living in heaven, walking in eternity, deadness to every creature? How much love of the word, desire of pleasure, of ease, of praise, of getting money?

How little brotherly love? What continual judging one another? What gossipping, evil-speaking, tale-bearing? What want of moral honesty? To instance only in a few particulars:

What servants, journeymen, labourers, carpenters, bricklayers, do as they would be done by? Which of them does as much work as he can? Set him down for a knave that does not.

Who does as he would be done by, in buying and selling, particularly in selling horses? Write him knave that does not. And the methodist-knave is the worst of all knaves.

2. Family religion is shamefully wanting, and almost in every branch.

And the Methodists in general will be little better, till we take quite another course with them. For what avails public _preaching alone_, though we could preach like angels?

I heard Dr. _Lupton_ say, my father, visiting one of his parishioners, who had never missed going to church for forty years, then lying on his death-bed, asked him, “_Thomas_, where do you think your soul will go?” “Soul! soul!” said _Thomas_: “Yes: do not you know what your soul is?” “Aye surely,” said he: “Why, it is a little bone in the back, that lives longer than the rest of the body.” So much _Thomas_ had learned by constantly hearing sermons, yea and exceeding good sermons, for forty years!

We must instruct them _from house to house_; till this is done, and that in good earnest, the _Methodists_ will be little better than other people.

Can we find a better method of doing this than Mr. _Baxter_’s? If not, let us adopt it without delay. His whole tract, intitled, _Gildos Salvianus_, is well worth a careful perusal. A short extract from it I have subjoined. Speaking of this visiting from house to house, he says, page 351.

♦“We shall find many difficulties both in ourselves and in the people

♦ Ending quote and continuation quotes are not shown in the original text. They have been added based on transcriber’s best interpretation of the author’s intent.

“1. In ourselves there is much dulness and laziness: so that there will be much ado to get us to be faithful in the work.

“2. We have also a base man-pleasing temper, which makes us let men perish, rather than lose their love, and let them go quietly to hell, lest we should anger them.

“3. Some of us have also a foolish bashfulness. We know not how to begin, or to speak plain. We blush to speak for Christ, or to contradict the devil, or to save a soul.

“4. Our interest stops our mouths, and makes us unfaithful in the work of Christ.

“5. But the greatest hindrance is, weakness of faith: so our whole motion is weak, because the spring of it is weak.

“6. Lastly, we are unskilful in the work. How few know how to deal with men, so as to get within them, to win upon them, and suit all our discourse to their several conditions and tempers; to choose the fittest subjects, and follow them with an holy mixture of seriousness, and terror, and love, and meekness, and evangelical allurements?”

And we have as many difficulties to grapple with in our people.

1. Too many of them will be unwilling to be taught, till we conquer their perverseness by the force of reason, and the power of love.

2. And many are so dull, that they will shun being taught, for fear of shewing their dulness. And indeed you will find it extremely hard to make them understand the very plainest points.

3. And it is still harder, to fix things on their heart, without which all our labour is lost. If you have not therefore great seriousness and fervency, what good can you expect? And when all is done, it is the Spirit of grace, he alone, who must do the work.

4. And when we have made some impressions upon their hearts, if we look not after them, they will soon die away.

But as great as this labour of private instruction is, it is absolutely necessary. For after all our preaching, many of our people are almost as ignorant as if they had never heard the gospel. I study to speak as plain as I can; yet I frequently meet with those who have been my hearers for many years, who know not, whether Christ be God or man; or, that infants have any original sin. And how few are there, that know the nature of repentance, faith and holiness? Most of them have a sort of confidence, that Christ will justify and save them, while the world has their hearts, and they live to themselves. And I have found by experience, that one of these has learned more from an hour’s close discourse, than from ten years public preaching.

And undoubtedly this private application is implied in those solemn words of the apostle; _I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, preach the word, be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine_.

This is likewise necessary to the greater glory of God, by the fuller success of the gospel. O brethren, if we could generally set this work on foot in all our societies, and prosecute it skilfully and zealously, what glory would redound to God thereby? If the common ignorance were thus banished, and our vanity and idleness turned into the study of the way of life, and every shop and every house busied in speaking of the word and works of God: surely God would dwell in our habitations, and make them his delight.

And this is necessary to the welfare of our people, many of whom neither believe nor repent to this day. Look round about, and see how many of them are still in apparent danger of damnation! And how can you walk, and talk, and be merry with such people, when you know their case? Methinks when you look them in the face, you should break forth into tears, as the prophet did when he looked upon _Hazael_, and then set on them with the most vehement and importunate exhortations. O then, for God’s sake, and for the sake of poor souls, bestir yourselves, and spare no pains that may conduce to their salvation.

What cause have we to bleed before the Lord this day, that have so long neglected this great and good work? That have been preachers so many years, and have done so little by personal instructions for the saving of mens souls? If we had but set on this work sooner, how many more might have been brought to Christ? And how much holier and happier might we have made our societies before now? And why might we not have done it sooner? There were many hindrances in the way: and so there are still, and always will be. But the greatest hindrance was in ourselves, in our dulness and littleness of faith and love. O that God would throughly humble us, and cause us to bewail our own neglects; that we may not think it enough to lament the sins of others, while we overlook our own!

But it is objected, 1. This course will take up so much time, that we shall have no time to follow our studies.

I answer, 1. Gaining knowledge is a good thing; but saving souls is a better. 2. By this very thing you will gain the most excellent knowledge of God and eternity. 3. But you will have abundant time for gaining other knowledge too, if you spend all your mornings therein. Only sleep not more than you need; talk not more than you need; and never be idle, nor triflingly employed. But 4. If you can do but one, either follow your studies or instruct the ignorant; let your studies alone; I would throw by all ♦_the libraries_ in the world, rather than be guilty of the perdition of one soul.

♦ italicize “the libraries” per Errata

It is objected, II. “The people will not submit to it.” If some do not, others will gladly. And the success with them may be so much as to repay all our labour. O let us herein follow the example of St. _Paul_. 1. For our general business, _Serving the Lord with all humility of mind_. 2. Our special work, _Take heed to yourselves, and to all the flock_. 3. Our doctrine, _Repentance toward God, and faith in our Lord Jesus Christ_. 4. The place and manner of teaching, _I have taught you publickly, and from house to house_. 5. The object and internal manner, _I ceased not to warn every one, night and day, with tears_. This it is that must win souls and preserve them. 6. His innocency and self-denial for the advantage of the gospel, _I have coveted no man’s silver or gold_. 7. His patience, _Neither count I my life dear unto myself_. And among all our motives, these should be ever before our eyes: 1. _The church of God, which he hath purchased with his own blood._ 2. _Grievous wolves shall enter in: yea, of your ownselves shall men arise speaking perverse things._ Write all this upon your hearts, and it will do you more good than twenty years study of lower things.

We may, 1. Every preacher, take an exact catalogue of those in society, from one end of each town to the other. 2. Go to each house, and give, with suitable exhortation and direction, the “instructions for children.” 3. Be sure to deal gently with them, and take off all discouragements as effectually as you can. See that the children get these by heart. Advise the grown persons to see that they understand them. And enlarge upon and apply every sentence as closely as you can. And let your dealing with those you begin with, be so gentle, winning and convincing, that the report of it, may move others to desire your coming. True, it is far easier to preach a good sermon, than to instruct the ignorant in the principles of religion. And as much as this work is despised by some, I doubt not but it will try the parts and spirits of us all. So archbishop _Usher_; “Great scholars may think it beneath them to spend their time in teaching the first principles of the doctrine of Christ. But they should consider, that the laying the foundation skilfully, as it is matter of the greatest importance in the whole building, so it is the master-piece of the wisest builder: _according to the grace of God, which is given unto me, as a wise master-builder, I have laid the foundation_, saith the great apostle. And let the wisest of us all try whenever we please, we shall find, that to lay this ground-work rightly, to make an ignorant man understand the grounds of religion, will put us to the ♦trial of our skill.”

♦ “trail” replaced with “trial”

Perhaps in doing this, it may be well,

1. After a few loving words spoken to all in the house, to take each person singly into another room, where you may deal closely with them, about their sin and misery and duty. Set these home, or you lose all your labour. At least let none be present but those who are quite familiar with each other.

2. Hear what the children have learned by heart.

3. Choose some of the weightiest points, and try by farther questions how they understand them. As, “do you believe you have sin in you? That you was born in sin? What does sin deserve? What remedy has God provided for guilty, helpless sinners?”

4. Often with the question, suggest the answer. As, “What is repentance?” Sorrow for sin, or a conviction that we are guilty, helpless sinners? “What is faith?” A divine conviction of things not seen?

5. Where you perceive they do not understand the stress of your question, you must lead them into it by other questions. So I have asked some, “How do you think your many and great sins will be pardoned?” They answer, “By repenting and mending my life,” and never mention Christ. I ask farther, “But do you think your amendment will make satisfaction for ♦your past sins?” They will answer, “We hope so, or else we know not what will.” One would think now, these had no knowledge of Christ at all. And indeed, some have not. But others have, and give such answers only because they do not understand the scope of the question. Ask them farther, “Can you be saved without the death of Christ?” They immediately say, “No.” And if you ask, “What has he done or suffered for you?” They will say, “He shed his blood for us,” and profess, “they trust in that for salvation.” But many cannot express even what they have some conception of, nay, can scarce learn, when expressions are put into their mouths. With these you are to deal exceeding tenderly, lest they be discouraged.

♦ “you” replaced with “your”

6. If you perceive them troubled that they cannot answer, step in yourself, and take the burden off them: answering that question yourself; and then do it throughly and plainly, and make a full explication of the whole business to them.

7. Thus, when you have tried their knowledge, proceed to instruct them yourself, according to their several capacities. If a man understand the fundamentals, fall on what you perceive he most needs, either explaining further some doctrine of the gospel, or some duty, or shewing the necessity of something he neglects, as may be most edifying to him. If it be one that is grosly ignorant, give him a short recital of the Christian religion in the plainest words. And if you perceive he understands not, go over it again till he does, and if possible fix it in his memory.

8. Next, inquire into his state, whether convinced, or unconvinced, converted or unconverted. Tell him, if need be, what conversion is. And then renew and inforce the inquiry.

9. If you perceive he is unconverted, your next business is, to labour with all your skill and power, to bring his heart to a sense of his condition. Set this home with a more earnest voice than you spoke before; for if you get not to the heart, you do nothing.

10. Conclude all with a strong exhortation, which should contain two parts; 1. The duty of the heart, in order to receive Christ; 2. The avoiding former sins, and constantly using the outward means. And here be sure, if you can, to get their promise, to forsake sin, change their company, and use means. And do this solemnly; reminding them of the presence of God, that hears their promises, and will expect the performance.

11. Before you leave them, engage the head of each family to call all his family every _Sunday_, before they go to bed, and hear what they can rehearse, and so continue till they have learned the instructions perfectly. And afterwards take care, that they do not forget what they had learned.

12. Speak differently, according to the difference of them you have to deal with, as they are dull and obstinate, or timerous and tender. Be as plain as possible to those of weak capacities, and give them scripture-proof for all you say.

_Q._ 18. How shall we prevent improper persons from insinuating themselves into the society?

_A._ 1. Give tickets to none till they are recommended by a leader, with whom they have met three months on trial:

2. Give notes to none but those who are recommended by one you know, or till they have met three or four times in a class:

3. Give them the rules the first time they meet.

_Q._ 19. How can we add a proper solemnity to the admission of new members?

_A._ 1. In all large towns, admit new members into the bands only at the quarterly love-feast, following the visitation: 2. Read the names of the men to be admitted the week before: 3. Admit into the society, only on the _Sunday_ following the quarterly visitation: 4. Read the names of those to be admitted, on the _Sunday_ evening before: 5. Then also let the names of those be read, who are excluded from the society.

_Q._ 20. Should we insist every where on the band-rules? Particularly, that relating to ruffles?

_A._ By all means. This is no time to give any encouragement to superfluity of apparel. Therefore give no band-tickets to any in _England_, _Scotland_, or _Ireland_, till they _have left them_ off.

In order to this, 1. Read in every society the “thoughts concerning dress.” 2. In visiting the classes, be very mild, but very strict. 3. Allow no exempt cases, not even of a married woman: better one suffer than many.

To encourage meeting in band. 1. In every large society, have a love feast quarterly for the bands only: 2. Never fail to meet them apart from the society, once a week: 3. Exhort all believers to embrace the advantage: 4. Give a band-ticket to none, till they have met a quarter on trial.

_Q._ 21. Have those in band left off snuff and drams?

_A._ No. Many are still enslaved to one or the other. In order to redress this, 1. Let no preacher touch either on any account: 2. Strongly dissuade our people from them: 3. Answer their pretences, particularly those of curing the cholic, or helping digestion.

_Q._ 22. Do we observe any evil which has lately prevailed among our societies?

_A._ Many of our members have lately married with unbelievers, even such as were wholly unawakened. And this has been attended with fatal consequences. Few of these have gained the unbelieving wife or husband. Generally they have themselves either had an heavy cross for life, or entirely fallen back into the world.

_Q._ 23. What can be done to put a stop to this?

_A._ 1. Let every preacher take occasion publicly to inforce the apostle’s caution, _Be ye not unequally yoked with unbelievers_.

2. Let it be openly declared in every place, That he who acts contrary to this, will be expelled the society:

3. When any such is expelled, let an exhortation be subjoined, dissuading others from following that bad example:

4. And let all be exhorted, to take no step in so weighty a matter, without first advising with the most serious of his brethren.

_Q._ 24. Ought any woman to marry without the consent of her parents?

_A._ In general, she ought not. Yet there may be an exception. For if, 1. A woman be under a necessity of marrying: If, 2. Her parents absolutely refuse to let her marry any Christian: then she may, nay ought to marry without their consent. Yet even then a Methodist-preacher ought not to marry her.

_Q._ 25. Do not sabbath-breaking, dram-drinking, evil-speaking, unprofitable conversation, lightness, gaiety or expensiveness of apparel, and contracting debts without sufficient care to discharge them, still prevail in several places? What method can we take to remove these evils?

_A._ 1. Let us preach expresly and strongly on each of these heads: 2. Read the sermon upon evil-speaking, in every society: 3. Let the ♦leaders closely examine, and exhort every person to put away the accursed thing: 4. Let the preacher warn the society in every place, that none who is hereafter guilty can remain with us: 5. In order to give them clearer views of the evil of these things, let every preacher recommend to every society, and that frequently and earnestly, the reading the books we have published, preferable to any other. And when any new book is sent to any place, let him speak of it in the public congregation: 6. Extirpate smuggling, buying or selling uncustomed goods, out of every society: particularly in _Cornwall_, and in all sea-port towns. Let no person remain with us, who will not totally abstain from every kind and degree of it: and after admonishing him, silence every local preacher who speaks in defence of it. Speak tenderly, but earnestly and frequently of it, in every society near the coasts: and read to them and disperse diligently among them “The Word to a Smuggler.” 7. Extirpate bribery, receiving any thing, directly or indirectly, for voting in any election, Shew no respect of persons herein, but expel all who touch the accursed thing. Let this be particularly observed at _Grimsby_ and _St. Ives_. Largely shew in every society the wickedness of thus selling our country. Do the same thing in private conversation. And read every where “The Word to a Freedholder,” and disperse it with both hands: and in public and private inlarge on œconomy, as a branch of religion.

♦ duplicate phrase “let the” removed

_Q._ 26. What shall we do to prevent scandal, when any of our members become bankrupt?

_A._ Let two of the principal members of the society be deputed to examine his accounts. And if he has not kept fair accounts, or has been concerned in that base practise of raising money by _coining_ notes (commonly called _the bill-trade_) let him be immediately expelled ♦from the society.

♦ inserted missing word “from”

_Q._ 27. What is the office of a Christian minister?

_A._ To watch over souls, as he that must give account.

_Q._ 28. In what view may we and our helpers be considered?

_A._ Perhaps as extraordinary messengers, designed by God to provoke others to jealousy.

_Q._ 29. What is the office of an _helper_?

_A._ In the absence of a minister, to feed and guide the flock: in particular,

1. To expound every morning and evening: (But _N. B._ He is never, in any place, to begin later in the evening than seven o’clock, except in harvest-time.)

2. To meet the united society, the bands, the select society, and the penitents, every week:

3. To receive on trial for the society and bands, and to put the disorderly back on trial:

4. To meet the leaders of the bands and classes weekly, and the stewards, and to overlook their accounts.

Let every preacher be particularly exact in the morning preaching, and meeting the leaders.

_Q._ 30. What are the rules of an helper?

_A._ 1. Be diligent. Never be unemployed a moment. Never be triflingly employed. Never while away time: neither spend any more time at any place than is strictly necessary.

2. Be serious. Let your motto be, HOLINESS TO THE LORD. Avoid all lightness, jesting and foolish talking.

3. Converse sparingly and cautiously with women: particularly with young women in private.

4. Take no step toward marriage, without first acquainting us with your design.

5. Believe evil of no one: unless you see it done, take heed how you credit it. Put the best construction on every thing. You know the judge is always supposed to be on the prisoner’s side.

6. Speak evil of no one: else _your_ word especially would eat as doth a canker. Keep your thoughts within your own breast, till you come to the person concerned.

7. Tell every one what you think wrong in him, and that plainly, and as soon as may be, else it will fester in your heart. Make all haste to cast the fire out of your bosom.

8. Do not affect the gentleman. You have no more to do with this character, than with that of a dancing-master. A preacher of the gospel is the servant of all.

9. Be ashamed of nothing but sin: not of fetching wood (if time permit) or of drawing water; not of cleaning your own shoes, or your neighbours.

10. Be punctual. Do every thing exactly at the time. And in general, do not mend our rules, but _keep_ them: not for wrath, but for conscience sake.

11. You have nothing to do but to save souls. Therefore spend and be spent in this work. And go always, not only to those that want you, but to those that want you most.

12. Act in all things, not according to your own will, but as a son in the gospel. As such, it is your part to employ your time in the manner which we direct: partly in preaching and visiting from house to house; partly in reading, meditation and prayer: above all, if you labour with us in our Lord’s vineyard, it is needful that you should do _that part_ of the work which we advise, at _those times_ and _places_, which we judge most for his glory.

* _Q._ 31. What general method of employing our time would you advise us to?

_A._ We advise you, 1. As often as possible to rise at four. 2. From four to five in the morning, and from five to six in the evening, to meditate, pray and read partly the scripture with the notes, partly the closely practical parts of what we have published. 3. From six in the morning to twelve (allowing an hour for breakfast) to read in order, with much prayer, bishop _Pearson_ on the creed, Mr. ♦_Boehm_’s and _Nalson_’s sermons; and the other books which we have published in prose or verse.

♦ “Bocham” replaced with “Boehm” and “Nelson” replaced with “Nalson” per Errata

_Q._ 32. Should our helpers follow trades?

_A._ This is an important question: therefore it will be proper to consider it throughly. The question is not, whether they may occasionally work with their hands, as St. _Paul_ did: but whether it be proper for them to keep shop and follow merchandize. Of those who do so at present it may be observed, they are unquestionably upright men. They are men of considerable gifts. We see the fruit of their labour, and they have a large share in the esteem and love of the people. All this pleads on their side, and cannot but give us a prejudice in their favour. Three of these urge necessity for doing this: One that he may help his aged father; another that he may maintain his wife; a third that he may keep his children; a fourth does not plead any necessity, but a desire of doing more good. One answered _J. O._ “If you cannot help your father without trading, and if the societies either cannot or will not, I will allow him what you allow him now. So this necessity is at an end.” To _Ja. O._ it was answered, “Your wife wants nothing yet. It is not likely she ever will. You have money beforehand. So your necessity is not yet begun.” To _R. R._ “You do not want now. When you do want any thing for your children, you shall have it. So here is no necessity.”

As to the second plea, doing more good, it was inquired, is it not doing evil that good may come? Is not the thing in question both evil in itself (for us) and evil in its consequences? _First_, Is it not (with regard to travelling preachers) evil in itself? Is it well consistent with that scripture, _2 Timothy_ ii. 4. _No man that warreth_, (takes on him the profession of a soldier, as we eminently do) _entangleth himself with the affairs of this life_; plainly referring to the _Roman_ law, which absolutely forbad any soldier to follow any other profession. Is it well consistent with that word, _Give attendance to reading, to exhortation, to teaching: meditate on these things, give thyself wholly to them_? 1 Timothy iv. 13, 15. Can we be said to give ourselves wholly to these things, if we follow another profession? Does not our church, in her office of ordination, require every minister to do this? If they do not the more shame for them. But this plainly shews, what both they and we _ought_ to do. _We_ indeed more particularly; because God has called us to _provoke them to jealousy_, to supply their lack of service to the sheep that are as yet without shepherds, and to spend and be spent therein. We above all; because every travelling preacher solemnly professes to have nothing else to do, and receives his little allowance for this very end, that he may not need to do any thing else, that he may not be entangled in the things of this life; but may give himself wholly to these things.

_Secondly_, Is it not evil in its consequences? Have not some ill consequences appeared already? And is there not the greatest reason to apprehend that still worse would follow? We are concerned to give no offence, either to Jew or Gentile, or to the church of God. But this has already offended, not only many of the world, but many of our own brethren. Many of the preachers in particular have been much grieved: yea and those most, who were most alive to God. Now the beginning of offence, “is as when one letteth out water:” who can gather it up again? They are grieved the more, because they apprehend this would be an increasing evil. For where will it stop? If one preacher follows trade, so may twenty; so may every one. And if any of them trade a little, why not ever so much? Who can fix how far he should go? Therefore we advise our brethren who have been concerned herein, to give up all, and attend to the one business. And we doubt not but God will recompense them an hundred fold, even in this world, as well as in the world to come.

It is true, this cannot be done on a sudden. But it may between this and the next conference. And even as to the drops that many sold, if their wives sell them at home, well: but it is not proper for any preacher to hawk them about. It has a bad appearance. It does not well suit the dignity of his calling.

Two years after, it was agreed by all our brethren, that no preacher who will not relinquish his trade of buying and selling, or of making and vending pills, drops, balsams, or medicines of any kind, shall be considered as a travelling preacher any longer: and that it shall be demanded of all those preachers, who have traded in cloth, hardware, pills, drops, balsams, or medicines of any kind, at the next conference, whether they have ♦entirely left it off, or not?

♦ “intirely” replaced with “entirely”

* _Q._ 33. Why is it, that the people under our care are no better?

_A._ Other reasons may concur; but the chief is, because we are not more _knowing_ and more _holy_.

_Q._ 34. But why are we not more _knowing_?

_A._ Because we are idle. We forget the very first rule, “Be diligent. Never be unemployed a moment. Never be triflingly employed. Never while away time: neither spend any more time at any place than is strictly necessary.”

I fear there is altogether a fault in this matter: and that few of us are clear. Which of you spends as many hours a day, in God’s _work_, as you did formerly in _man’s work_? We talk,――or read history, or what comes next to hand.

We must, absolutely must, cure this evil, or give up the whole work.

But how? 1. Read the _most useful_ books, and that regularly and constantly. Steadily spend all the morning in this employ, or at least five hours in twenty-four.

“But I read _only_ the bible.” Then you ought to teach others to read only the bible, and by parity of reason, to _hear only_ the bible. But if so, you need preach no more. Just so said _George Bell_. And what is the fruit? Why now, he neither reads the bible, nor any thing else.

This is rank enthusiasm. If you need no book but the bible, you are got above St. _Paul_. He wanted others too. _Bring the books_, says he, _but especially the parchments_, those wrote on parchment.

“But I have _no taste_ for reading.” Contract a taste for it by use, or return to your trade.

“But different men have different tastes.” Therefore some may read less than others; but none should read less than this.

“But I have no books.” I will give each of you, as fast as you will read them, books to the value of five pounds. And I desire the assistants will take care, that all the large societies provide _The Christian Library_, or at least the notes on the new Testament, for the use of the preachers.

2. In the afternoon follow Mr. _Baxter_’s plan: Then you will have no time to spare: none for learning Latin or Greek, or Hebrew: you will have work enough for all your time. Then likewise no preacher will stay with us, who is as salt that has lost its savour. For to such, this employment would be mere drudgery. And in order to it, you will have need of all the knowledge you can procure.

The sum is. Go into _every house_ in course, and teach _every one_ therein. Young and old, if they belong to us, to be Christians inwardly and outward!y.

Make every particular plain to their understanding. Fix it in their memory. Write it on their heart. In order to this, there must be _line upon line, precept upon precept_. I remember to have heard my father asking my mother, “How could you have the patience, to tell that blockhead the same thing, twenty times over?” She answered, “Why, if I had told him but nineteen times, I should have lost all my labour.” What patience indeed, what love, what knowledge is requisite for this?

_Q._ 34. In what method should we instruct them?

_A._ Read, explain, inforce,

1. The rules of the society:

2. Instructions for children:

3. The fourth volume of sermons:

4. _Philip Henry_’s method of family prayer.

Over and above: where there are ten children in a society, spend at least an hour with them twice a week. And do this, not in a dull, dry, formal manner, but in earnest, with your might.

“But I have no gift for this.” Gift or no gift, you are to do it, else you are not called to be a Methodist-preacher. Do it as you can, till you can do it as you would. Pray earnestly for the gift, and use the means for it; particularly studying the childrens tracts.

_Q._ 35. Why are not _we_ more holy? Why do not _we_ live in eternity? Walk with God all the day long? Why are we not all devoted to God? Breathing the whole spirit of _missionaries_?

_A._ Because we are enthusiasts: looking for the end, without using the means.

To touch only upon two or three instances.

Do _you_ rise at four? Or even at five, when you do not preach?

Do you fast once a week? Once a month? Do you know the obligation, or benefit of it?

Do you recommend the five o’clock hour for private-prayer? Do you observe it? Do not you find, that _any time_ is _no time_?

O let us all _stir up the gift of God that is in us_! Let us no more _sleep, as do others_: But whatsoever our _hand findeth to do_, let us _do it with our might_!

_Q._ 36. Who is the _assistant_?

_A._ That preacher in each circuit, who is appointed from time to time to take charge of the societies, and the other preachers therein.

_Q._ 37. How should an assistant be qualified for this charge?

_A._ By walking closely with God, and having his work greatly at heart; by understanding and loving discipline, ours in particular; and by loving the church of _England_, and resolving not to separate from it.

_Q._ 38. What is the business of an assistant?

_A._ 1. To see that the other preachers in his circuit behave well, and want nothing: 2. To visit the classes quarterly in each place, regulate the bands, and deliver new tickets: 3. To keep watch-nights and love-feasts: 4. To take in, or put out of the bands or society: 5. To hold quarterly meetings; and therein diligently to enquire both into the spiritual and temporal state of each society. 6. To take care that every society be duly supplied with books, and that the money for them be constantly returned. 7. To send from every quarterly meeting a circumstantial account to _London_ of every remarkable conversion, and of every one who dies in the triumph of faith. 8. To take exact lists of his societies every _Easter_, and bring them to the next conference. 9. To meet the married men, the married women, the single men, and the single women, in the large societies once a quarter. 10. To see that every society have a private room, and a set of the library or the notes for the helper, and, 11. To travel with me, if required, once a year, through the societies in his circuit.

_Q._ 39. Ought we to insist upon our rule, that no preacher print any thing without your approbation?

_A._ Undoubtedly. And whoever does it for the time to come, cannot take it ill, if he is excluded from our connection. Let every one take this warning, and afterwards blame none but himself.

_Q._ 40. But has the office of an assistant been throughly executed?

_A._ No; not by one assistant out of three. For instance. Every assistant ought, 1. To “see that the other preachers behave well.” But who has sent me word, whether they did or no? 2. “To visit the classes, regulate the bands, and deliver tickets quarterly.” How few have done this? 3. Love-feasts for the bands have been neglected. 4. Nor have persons been regularly taken in, and put out of the bands. 5. I fear, many of the quarterly meetings are formal, not spiritual. 6. The societies are not half supplied with books, not even with _Kempis_, _Instructions for Children_ and _Primitive Physic_, which ought to be in every house. And why should not each of you do like _William Pennington_? Carry books with you through every round: exert yourselves in this. Be not ashamed. Be not weary. Leave no stone unturned. 7. How few accounts have I had, either of remarkable deaths, or remarkable conversions? 8. How few exact lists have we received of the societies? Take more time, and more pains in preparing them. 9. Who of you has met the married and single men and women once a quarter, even in the largest societies? 10. You have not provided a private room every where for the preacher: nor a bed to himself: neither the library, for want of which, some still read trash. Till this can be done, let there be immediately in every place, at least the _Notes_ and the tract on _Original Sin_.

_Q._ 41. Are there any other advices which you would give the assistants?

_A._ Several. 1. Take a regular catalogue of your societies, as they live, in house-row. 2. Leave your successor a particular account of the state of the circuit. 3. See that every band-leader have the rules of them. 4. Vigorously, but calmly, inforce the rules concerning ruffles, drams, snuff, and tobacco. When any person is admitted into the society, even good breeding requires him to conform to the rules of that society. The same you should inforce in _Scotland_ as _England_. The _Scots_ will hear reason as well as the _English_. 5. As soon as there are four men or women believers in any place, put them into a band. 6. Every where insist on decency and cleanliness. Tell them cleanliness is next to godliness. 7. Suffer no love feast to last above an hour and half; let not one duty interfere with another, and stop all breaking the cake with one another. That silly custom was introduced by _James Wheatley_, and creates much confusion. And, 9. inform all the people from time to time, that none should remove from one society to another, without a sufficient reason; and that those who desire to remove are to acquaint you with their reasons, and to have a certificate in these words (else they will not be received in other societies.) “_A. B._ the bearer, is a member of our society in _M――――_, I believe he has a sufficient cause for removing.” 10. In every place, exhort those who were brought up in the church to continue therein. And in visiting the classes, ask every one, “Do you go to church as often as ever you did?” Set the example yourself: and immediately alter every plan that interferes therewith: so that every preacher may attend the church, at least two Sundays out of four.

Is there not a cause? Are we not unawares by little and little sliding into a separation from the church? O remove every tendency thereto with all diligence. 1. Let all our preachers go to church. 2. Let all the people go constantly; and, 3. Receive the sacrament at every opportunity. 4. Warn all against niceness in hearing, a great and prevailing evil. 5. Warn them also against despising the prayers of the church. 6. Against calling our society _a church_ or _the church_. 7. Against calling our preachers _ministers_, our houses _meeting houses_, (call them plain _preaching houses_.) 8. Do not license them as such: the proper form of a petition to the judge or justice is, “_A. B._ desires to have his house in _C――――_, licensed for public worship.” 9. Do not license yourself till you are constrained, and then not as a _Dissenter_, but a _Methodist_ preacher. It is time enough when you are prosecuted, to take the oaths. And by so doing you are licensed.

_Q._ 42. But are we not _Dissenters_?

_A._ We are irregular, 1. By calling sinners to repentance, in _all places_ of God’s dominion. 2. By frequently using _extemporary prayer_. Yet we are not _Dissenters_ in the only sense which our law acknowledges: namely, persons who believe it is sinful to attend the service of the church: for we do attend it at all opportunities. We will not, dare not separate from the church, for the reasons given several years ago. We are not _Seceders_, nor do we bear any resemblance to them. We set out upon quite opposite principles. The Seceders laid the very foundation of their work in judging and condemning _others_. We laid the foundation of our work, in judging and condemning ourselves. They begin every where, with shewing their hearers, how fallen _the church_ and _ministers_ are. We begin every where, with shewing our hearers, how fallen they are _themselves_.

And as we are not dissenters from the church now, so we will do nothing, willingly, which tends to a separation from it. Therefore let every assistant immediately so order his circuit, that no preacher may be hindered from attending the church, more than two Sundays in the month. Never make light of going to church, either by word or deed. Remember Mr. _Hook_, a very eminent and zealous _papist_. When I asked him, “Sir, What do you for public worship here, where you have no _Romish_ ♦service?” He answered, “Sir, I am so fully convinced, it is the duty of every man to worship God in public, that I go to church every Sunday. If I cannot have such worship as I would, I will have such worship as I can.”

♦ “sermon” replaced with “service” per Errata

But some may say, “Our own service is public worship.” Yes, _in a sense_: but not such as supercedes the church service. We never designed it should: we have an hundred times professed the contrary. It pre-supposes public prayer, like the sermons at the university. Therefore I have over and over advised, “use no _long prayer_, either before or after sermon.” Therefore I myself frequently use only a collect, and never inlarge in prayer, unless at intercession, or on a watch-night, or on some extraordinary occasion.

If it were designed to be instead of church service it would be essentially defective. For it seldom has the four grand parts of public prayer. Deprecation, petition, intercession and thanksgiving. Neither is it, even on the Lord’s day, concluded with the Lord’s supper.

The hour for it on that day, unless where there is some peculiar reason for a variation, should be five in the morning as well as in the evening. Why should we make God’s day the shortest of the seven?

But if the people put ours in the room of the church service, we _hurt_ them that stay with us, and _ruin_ them that leave us. For then they will go no where but lounge the sabbath away, without any public worship at all.

I advise therefore all the _Methodists_ in _England_ and _Ireland_, who have been brought up in the church, constantly to attend the service of the church, at least every Lord’s day.

_Q._ 43. Are all our preachers merciful to their beasts?

_A._ Perhaps not. Every one ought, not only to ride it moderately, but also to see with his own eyes his horse rubbed, fed and bedded.

* _Q._ 44. Do we sufficiently watch over our helpers?

_A._ We might consider those that are with us as our pupils: into whose behaviour and studies we should therefore make a particular enquiry every day.

Should we not frequently ask each, Do you walk closely with God? Have you now fellowship with the Father and the Son? At what hour do you rise? Do you punctually observe the morning and evening hour of retirement? Do you spend the day in the manner which we advise? Do you read the books we advise, and no other? Do you fast as often as your health will permit? Do you converse seriously, usefully and closely? Do you pray before, and have you a determinate end in every conversation?

To be more particular:

Do you use all the means of grace yourself, and inforce the use of them on all persons?

They are either _instituted_ or _prudential_.

I. The instituted are,

1st, Prayer; private, family, public: consisting of deprecation, petition, intercession, thanksgiving.

Do you use each of these constantly (at set times) and fervently?

Do you use private prayer every morning and evening? If you are your own master, at five in the evening, and the hour before or after morning preaching?

Do you forecast wherever you are, how to secure these hours?

Do you avow it every where?

Are you resolute herein?

Do you call your family together at five?

Do you ask every where, 1. Have _you_ family prayer? 2. Do you retire at five o’clock?

II. Searching the scripture, by,

1. Reading: _constantly_, some part of every day, and at all vacant hours; _regularly_, all the new Testament (at least) and the Lessons for Children in order; _carefully_, with the Notes, _seriously_, _deliberately_, with much prayer preceding, accompanying and following: _fruitfully_, immediately practising what you learn there?

What other books do you read? Is it wise to read any, till you have read our tracts, and the Christian Library?

Do you give the morning to reading, writing and prayer?

2. Meditating: at set times? How? By bishop _Hall_’s, or Mr. _Baxter_’s rule? How long?

3. Hearing: constantly? Every morning?

Humbly? Uncritically, devoutly?

Carefully? With prayer before, at, after?

Fruitfully? Immediately putting in practice?

Have you a new Testament always in your pocket?

(See that the Notes are in every society. Explain them to the congregation.)

III. The Lord’s supper. Do you use this,

At every opportunity? With due preparation?

That is, with solemn prayer? With careful self-examination? With deep repentance suited thereto? With earnest and deliberate self-devotion?

Do you in communicating _discern_ the Lord’s body?

Do you afterward _retire_, not formally, but in earnest?

IV. Fasting: God led us to this at _Oxford_. And he led all of you to it, when you first set out.

How often do you fast now? Every Friday? In what degree?

V. Christian conference.

Are we convinced, how important, and how difficult it is to order our conversation right?

Is it always _in grace_? Seasoned with salt? Meet to minister grace to the hearers?

Do we not converse too long at a time? Is not an hour at a time commonly enough?

Would it not be well to plan our conversation beforehand? To pray before and after it?

II. Prudential means we may use either as _common Christians_, as _Methodists_, as _preachers_, or as _assistants_.

1. As common Christians. What particular rules have _you_, for avoiding evil? Doing good? Growing in grace? What arts of holy living?

2. As Methodists; Do you never miss any meeting of the society? Neither your class, or band?

3. As preachers: Do you meet every society weekly? Also the leaders? And bands, if any?

Do you visit the sick? And the well? Instructing masters and parents? And in all relative duties?

4. As assistants: Do you fill up and regulate the bands wherever you come? Diligently enquire into the state of the books, and do all you can to propagate them? Keep watch-nights once a month? And love-feasts? With one twice a year, for all the society?

Do you visit every society once a quarter, and regulate all things therein?

Do you take a regular catalogue of your societies at least once a year?

Do you write me an account of all the defects of the common preachers, which you cannot yourself cure?

These means may be used without fruit. But there are some means which cannot. Namely, watching, denying ourselves, taking up our cross, exercise of the presence of God.

1. Do we steadily watch against the world, the devil, ourselves? The besetting sin?

2. Do you deny yourselves every useless pleasure of sense? Imagination? Honour? Are you temperate in all things? To take one instance, in food? Do you use only that _kind_ and that _degree_, which is best both for the body and soul? Do you see the necessity of this?

Do you eat no flesh suppers? No late suppers? These naturally tend to destroy bodily health.

Do you eat only three meals a day? If four, are you not an excellent pattern to the flock?

Do you take no more food than is necessary at each meal? You may know if you do, by a load at your stomach: by drowsiness, or heaviness, and in a while, by weak or bad nerves.

Do you use only that _kind_, and that _degree_ of drink which is best both for your body and soul?

Do _you_ drink water? Why not? Did you ever? Why did you leave it off? If not for health, when will you begin again? To day?

How often do you drink wine or ale? Every day? Do you _want_ or _waste_ it?

3. Wherein do you _take up your cross_ daily? Do you chearfully _bear your cross_ (whatever is grievous to nature) as a gift of God, and labour to profit thereby?

4. Do you endeavour to set God always before you? To see his eye continually fixt upon you? Never can you use these means, but a blessing will ensue. And the more you use them, the more will you “grow in grace, and in the knowledge of our Lord Jesus Christ.”

_Q._ 45. What can be done in order to a closer union of our helpers with each other?

_A._ 1. Let them be deeply convinced of the want there is of it at present, and the absolute necessity of it.

2. Let them pray for an earnest desire of union.

3. Let them speak freely to each other.

4. When they meet, let them never part without prayer.

5. Let them beware how they despise each other’s gifts.

6. Let them never speak slightingly of each other in any kind.

7. Let them defend one another’s characters in every thing, to the utmost of their power: And

8. Let them labour in honour each to prefer the other before himself.

_Q._ 46. How shall we avoid popularity? We mean such esteem or love from the people, as is not for the glory of God?

_A._ 1. Earnestly pray for a piercing sense of the danger there is, and the sinfulness of it.

2. Take care how you ingratiate yourself with any people, by slackness of discipline:

3. Or by any method which another preacher cannot follow.

4. Warn the people among whom you are most, of esteeming or loving you too much.

5. Converse sparingly with those who are particularly fond of you.

_Q._ 47. How often should our helpers preach?

_A._ Not more than twice a day, unless on a _Sunday_, or some extraordinary occasion.

_Q._ 48. Which is the best general method of preaching.

_A._ 1. To invite. 2. To convince. 3. To offer Christ. 4. To build up: and to do this in some measure in every sermon.

_Q._ 49. Are there any smaller advices relating to preaching, which might be of use to us?

_A._ Perhaps these, 1. Be sure to begin and end, precisely at the time appointed.

2. Endeavour to be serious, weighty, and solemn in your whole deportment before the congregation.

3. Always suit your subject to the audience.

4. Choose the plainest texts you can.

5. Take care not to ramble from your text, but keep close to it, and make out from it what you take in hand.

6. Beware of allegorizing or spiritualizing too much.

7. Take care of any thing aukward or affected, either in your phrase, gesture or pronunciation.

8. Tell each other, if you observe any thing of this kind.

9. Sing no hymns of your own composing.

10. Without a pressing reason, do not pray above eight or ten minutes (at most) without intermission.

11. It would be well for every young preacher, frequently to exhort, without taking any text: and for every one, young or old, frequently to read and inlarge upon a portion of the Notes.

_Q._ 50. What sermons do we find by experience to be attended with the greatest blessing?

_A._ 1. Such as are most close, convincing, searching. 2. Such as have most of Christ. 3. Such as urge the heinousness of mens living in contempt or ignorance of him.

_Q._ 51. But have not some of us been led off from practical preaching, by (what was called) _preaching Christ_?

_A._ Indeed we have. The most effectual way of preaching Christ, is to preach him in all his offices, and to declare his _law_, as well as his _gospel_, both to believers and unbelievers.

_Q._ 52. Do we now all preach strongly and closely, concerning both _inward_ and _outward_ holiness?

_A._ It would be well, if we were more frequently and more largely to insist upon it in all its branches.

_Q._ 53. Do we insist enough on practical religion in general? And in particular, on relative duties? Using the means of grace? Private prayer? Self-denial? Fasting? Seriousness?

_A._ It seems most of us have been wanting here. Let us take care to supply this defect for the future.

_Q._ 54. How shall we be assured that no preacher will ever disappoint a congregation?

_A._ Ask every one, 1. Do you see the great sin, and fatal consequences of it? 2. Will you break a limb rather than wilfully break your word herein? 3. If you do, can you blame us, for not employing you any more?

_Q._ 55. How shall we guard against formality in public worship? Particularly in singing?

_A._ 1. By preaching frequently on that head. 2. By taking care to speak only what we feel. 3. By choosing such hymns as are proper for the congregation; generally hymns of prayer or praise, rather than descriptive of particular states. 4. By not singing too much at once; seldom more than five or six verses: 5. By suiting the tune to the nature of the hymn: 6. By often stopping short and asking the people, “Now! Do you know what you said last? Did you speak no more than you felt? Did you sing it as unto the Lord; with the spirit and with the understanding also?”

_Q._ 56. What can be done to make the people sing true?

_A._ 1. Learn to sing true yourselves. 2. Recommend the tunes every where. 3. If a preacher cannot sing himself, let him choose two or three persons in every place to pitch the tune for him.

_Q._ 57. What is it best to take just after preaching?

_A._ Lemonade; candied orange peel, or a little soft, warm ale. But egg and wine is downright poison.

_Q._ 58. How shall we try those who think they are moved by the Holy Ghost to preach?

_A._ Inquire, 1. Do they know God as a pardoning God? Have they the love of God abiding in them? Do they desire and seek nothing but God? And are they holy in all manner of conversation? 2. Have they _gifts_ (as well as _grace_) for the work? Have they (in some tolerable degree) a clear, sound understanding? Have they a right judgment in the things of God? Have they a just conception of salvation by faith? And has God given them any degree of utterance? Do they speak justly, readily, clearly? 3. Have they _fruit_? Are any truly convinced of sin and converted to God by their preaching?

As long as these three marks concur in any one, we believe he is called of God to preach. These we receive as sufficient proof, that he is moved thereto by the Holy Ghost.

_Q._ 59. But how shall we know, whether they concur or not, in any particular person?

_A._ 1. If he is near us, we will talk with him on the preceding heads and hear him preach.

2. We will desire him to write down or relate the reasons, why he thinks he is called of God thereto.

3. We will examine those who seem to be convinced of sin, or converted to God by his preaching.

4. If he is at a distance, we will desire the assistant to do this: and to inquire, what is the judgment of his brethren concerning him.

_Q._ 60. What method may we use in receiving a new helper;

_A._ A proper time for doing this, is at a conference after solemn fasting and prayer.

Every person to be admitted is then to be present, and each of them may be asked,

* “_A. B._ Have _you_ faith in Christ? Are you _going on to perfection_? Do you expect to be _perfected in love_ in this life? Are you groaning after it? Are you resolved to devote yourself wholly to God and his work? Do you know the _Methodist_-plan? Have you read the _plain account_? The _appeals_? Do you know the rules of the society? Of the bands? Do you keep them? Do you take no snuff? Tobacco? Drams? Do you constantly attend the church and sacrament? Have you read the minutes? Are you willing to conform to them? Have you considered the twelve rules of a helper? Especially the first, tenth, and twelfth? Will you keep them for conscience-sake? Are you determined to employ _all_ your time in the work of God? Will you preach every morning and evening? Endeavouring not to speak too long (an hour in the whole) or too loud? Not lolling with your elbows? Have you read the _rules of action and utterance_? Will you meet the society, the bands, the select society, and the leaders in every place? Will you diligently and earnestly instruct the children, and visit from house to house? Will you recommend fasting, both by precept and example?”

We may then receive him as a probationer, by giving him the minutes of the conference inscribed thus,

To _A. B._

“You think it your duty to call sinners to repentance. Make full proof hereof, and we shall rejoice to receive you as a fellow-labourer.

“_Observe_, You are not to ramble up and down, but to go where the assistant directs, and there only.”

Let him then read and carefully weigh what is contained therein, and see whether he can agree to them, or not.

If he can, let him come to the next conference; where, after examination, fasting and prayer, he may be received into full connection with us, by giving him the minutes inscribed thus:

“So long as you freely consent to, and earnestly endeavour to walk by these rules, we shall rejoice to acknowledge you as a fellow-labourer.”

Mean time, let none exhort in any of our societies without a note of permission from the assistant. Let every exhorter take care to have this renewed yearly. And let every assistant rigorously insist upon it.

_Q._ 61. How can we provide for worn-out preachers?

_A._ Those that can preach a little may be supernumerary preachers where there is most need. As for those who cannot preach at all.

1. Let every travelling preacher contribute _half a guinea_ yearly at the conference.

2. Let every one when first received as a travelling preacher, pay _one guinea_.

3. Let this be lodged in the hands of the stewards approved of by the majority of the preachers.

4. The present stewards are _Joseph Cownly_ and _John Murlin_.

5. Out of this let provision be made, first for the worn-out preachers, then for the widows and children of those that are dead.

6. Every worn-out preacher shall receive at least _ten pounds_ a year.

7. Every widow of a preacher shall receive yearly during her widowhood, (if she wants it) a sum not exceeding _ten pounds_.

8. Every child left by a preacher shall receive once for all, a sum not usually exceeding _ten pounds_.

9. But none is intitled to any thing from this fund, till he has subscribed _two guineas_.

10. Nor any person from the time he ceases (unless worn-out) to be a travelling preacher:

11. Nor any who neglects paying his subscription for four years together.

12. Let every preacher, who does not bring or send his subscription to the conference, be fined _two shillings and sixpence_.

13. This fund is never to be reduced to less than an _hundred pounds_.

14. Let a committee be chosen to see these rules duly executed. The present committee are

Peter Jaco, John Pawson, Duncan Wright, Daniel Bumstead, Thomas Hanby, Thomas Olivers, Robert Roberts, John Helton, Alexander Mather, Christopher Hopper, Thomas Johnson.

15. Let an exact account of all receipts and disbursements be produced at the conference.

_Q._ 62. How may the wives of the travelling preachers be provided for?

_A._ If a preacher marries hand-over head, he must provide for himself. As to the rest, we cannot but observe many inconveniencies have arisen, from the present method of providing for the wives of the preachers. Those who are most proper for several places, cannot be sent thither because they are married. And if they are sent, the people look upon them with an evil eye, because they are burdened by their families. In order to remedy these inconveniencies, let it be considered, 1. What each circuit can contribute: 2. How many wives are to be provided for: (their children are provided for where they are.) 3. By what circuits? By this means whether the preachers in any particular circuit are married or single, it makes no difference: so that any preacher may be sent to any circuit without any difficulty.

_Q._ 63. How many circuits are there now?

_A._ Four and thirty in _England_, ten in _Ireland_, three in _Wales_, two in _Scotland_, and three in _America_.

_Q._ 64. Are our preaching-houses safe?

_A._ Not all: for some of them are not settled on trustees. Several of the trustees for others are dead.

_Q._ 65. What then is it to be done?

_A._ 1. Let the surviving trustees choose others without delay. 2. Let those who have debts on any of the houses, give a bond to settle them, as soon as their debt is paid.

_Q._ 66. In what form may an house be settled?

_A._ In the following:

“This indenture made between _B. Heap_, of _Manchester_, in the county of on the one part, and _Thomas Philips_, hatter, &c. on the other part, _witnesseth_, that in consideration of five shillings, lawful money of _Great-Britain_, by the said _T. P._ ♦to the said _B. H._ truly paid, before the sealing and delivery hereof (the receit whereof the said _B. H._ doth hereby acknowledge) and for divers other considerations him thereunto moving, the said _B. H._ hath granted, bargained and sold; and by these presents doth grant, bargain and sell unto the said _T. P._ &c. their heirs and assigns for ever, all that lately erected house or tenement, with the yard thereunto adjoining, situate near the upper end of _Market-street Lane_, in _Manchester_ aforesaid, now in the tenure or occupation of _T. Woolfinden_, together with all the ways, drains, walls, and privileges to the said premises, or any part thereof appertaining, as the same were purchased of _S. Hope_, of _Manchester_ aforesaid, bricklayer, before the said house or tenement was built; and all the profits thereof, and all the right, title, and interest, in law and equity. To _have and to hold_ the said house or tenement, yard and other premises, to the said _T. P._ &c. their heirs, and assigns for ever: _nevertheless_ upon special trust and confidence, and to the intent, that they and the survivors of them, and the trustees for the time being, do and shall permit _J. Wesley_, late of _Lincoln College, Oxford_, clerk, and such other persons as he shall from time to time appoint, and at all times, during his natural life, _and no other persons_, to have and enjoy the free use and benefit of the said premises; that the said _J. Wesley_, and such other persons as he appoints, may therein preach and expound God’s holy word: and after his decease, upon farther trust and confidence, and to the intent that the said trustees and the survivors of them, and the trustees for the time being, do and shall permit _Charles Wesley_, late of _Christ Church College, Oxford_, clerk, and such other persons as he shall from time to time appoint, during his life, and no others, to have and enjoy the said premises for the purposes aforesaid: and after his decease, upon farther trust and confidence, and to the intent that the said _T. P._ &c. or the major part of them, or the survivors of them, and the major part of the trustees of the said premises, for the time being, shall from time to time, and at all times for ever thereafter, permit such persons as shall be appointed at the yearly conference of the people called _Methodists_, in _London_, _Bristol_ or _Leeds_, and no others, to have and enjoy the said premises, for the purposes aforesaid: _Provided always, that the said persons preach no other doctrine than is contained in Mr. W.’s notes upon the New Testament, and four volumes of sermons: provided also, that they preach in the said house at least one evening in every week, and at five o’clock on each morning following_: and upon farther trust and confidence, that as often as any of these trustees, or of the trustees for the time being shall die, _or cease to be a member of the society, commonly called Methodists_, the rest of the said trustees, or of the trustees for the time being, as soon as conveniently may be, shall and may choose another trustee, or trustees, in order to keep up the number of _nine_ trustees for ever. In witness whereof the said _B. H._ hath hereunto set his hand and seal the day and year first above written.”

♦ duplicate word “to” removed

In this form the first proprietors of the house are to make it over to five, seven or nine trustees.

_Q._ 67. But is this form a safe one? Should we not have the opinion of a council upon it?

_A._ I think this would be throwing money away 1. Because this form was drawn up by three eminent counsellors: but, 2. It is the way of almost every lawyer, to blame what another has done. Therefore you cannot at all infer, that they _think_ a thing wrong because they say so. 3. If they did in reality _think_ it wrong, this would not _prove_ that it was so. 4. If there was (which I do not believe) some defect therein, who would go to law with the body of _Methodists_? 5. And if they did, would any court in _England_ put them out of _possession_? Especially when the _intent_ of the deed was plain and undeniable.

_Q._ 68. Is any thing farther advisable with regard to building?

_A._ 1. Build all preaching houses, if the ground will admit, in the octagon form. It is best for the voice, and on many accounts more commodious than any other. 2. Let the roof rise only one third of the breadth: this is the true proportion. 3. Have enough windows and doors; and let all the windows be sashed, opening downward. 4. Let there be no tub-pulpit; but a square projection, with a long seat behind. 5. Let there be no backs to the seats, which should have isles on each side, and be parted in the middle by a rail running all along, to divide the men from the women.

_Q._ 69. Is there nay exception to the rule, “Let the men and women sit apart?”

_A._ In those galleries where they have always sat together, they may do so still. But let them sit apart every where below, and in all new-erected galleries.

_Q._ 70. What can be done, to make the _Methodists_ sensible of the excellency of _Kingswood_ school?

_A_. I. Let every assistant read the following account of it yearly in every society. II. Let every preacher earnestly exhort all parents, that are able to send their children thither, and be at the pains to answer all their objections, and refute all the lies they may have heard about it.

1. The wisdom and love of God have now thrust out a large number of labourers into his harvest; men who desire nothing on earth but to promote the glory of God, to save their own souls, and them that hear them. And those to whom they minister spiritual things, willingly minister to them of their carnal things; so that they _have food to eat and raiment to put on_, and are content therewith.

2. A competent provision is likewise made for the wives of married preachers. These also lack nothing; having a weekly allowance, over and above for their little children; so that neither they nor their husbands need be _careful about many things_, but may wait upon the Lord without distraction.

3. Yet one considerable difficulty lies on those who have boys, when they grow too big to be under their mother’s direction. Having no father to govern and instruct them, they are exposed to a thousand temptations. To remedy this, we have a school on purpose for them, wherein they have all the instruction they are capable of, together with all things needful for the body, clothes only excepted. And it may be, if God prosper this labour of love, they will have these too shortly.

4. In whatever view we look upon this, it is one of the noblest charities that can be conceived. How reasonable is the institution? Is it fit that the children of those who leave wife, home, and all that is dear, to save souls from death, should want what is needful either for soul or body? Ought not we to supply what the parent cannot, because of his labours in the gospel? How excellent are the effects of this institution? The preacher eased of this weight, can the more chearfully go on in his labour. And perhaps many of these children may hereafter fill up the place of those that shall _rest from their labours_.

5. It is not strange therefore, considering the excellence of this design, that Satan should have taken much pains to defeat it: particularly by lies of every kind, which were plentifully invented and handed about for several years. But truth now prevails, and its adversaries are put to silence. It is well known that the children want nothing; that they scarce know what sickness means; that they are well instructed in whatever they are capable of learning; that they are carefully and tenderly governed; and that the behaviour of all in the house, elder and younger is _as becomth the gospel of Christ_.

6. But the expence of such an undertaking is very large; so that although we have at present but thirteen or fourteen poor children, we are continually running behind, notwithstanding the yearly subscription made at _London_ and _Bristol_. The best means we could think of at our late conference to supply the deficiency is once a year to desire the assistance of all those in every place who wish well to the work of God; all who long to see sinners converted to God, and the kingdom of Christ set up in all the earth.

7. All of _you_, who are thus minded, have an opportunity now of shewing your love to the gospel. Now promote, as far as in you lies, one of the noblest charities in the world. Now forward, as you are able, one of the most excellent designs that ever was set on foot in this kingdom. Do what you can to comfort the parents, who give up their all for you, and to give their children cause to bless you. You will be no poorer for what you do on such an occasion. God is a good pay-master. And you know, in doing this you _lend unto the_ Lord: _in due time_ HE _shall pay you again_.

_Q._ 71. But how can we keep it out of debt, which never was done yet?

_A._ Let a collection be made for it the _Sunday_ before or after Midsummer, in every preaching-house, great and small, throughout _England_, _Scotland_, and _Ireland_.

_Q._ 72. How may we raise a _General fund_?

_A._ By a yearly subscription to be proposed by every assistant when he visits the classes at _Christmas_, and received at the visitation following.

To this end he may then read and enlarge upon the following hints in every society.

1. Within these twelve or fifteen years several of our brethren in various parts, having no room which would contain the congregation, by the advice of the preachers have built houses for preaching, capable of containing the usual number of hearers: but this has necessarily involved them in large debts. Their debt at _Halifax_, for instance, amounted two or three years ago to two hundred pounds: that at _Leeds_ to more than three hundred pounds: that at _Manchester_ to three hundred and fifty pounds: that at _Liverpool_ to four hundred pounds. So that the whole debt contracted by building was, I apprehend, little short of four thousand pounds. This the societies to whom those houses belong, are by no means able to pay: but the whole body of Methodists joining together can do it without inconvenience. Only let them chearfully exert on so pressing an occasion the ability which God hath given them.

2. But there is a greater difficulty than this. Where there are houses, there are not preachers. Though the harvest is plenteous, the labourers are few. And what can we do for supply? We cannot purchase them for money: we cannot hire, or make them. God alone can do this. And he has in some measure done it already. In several parts of _England_ there are local preachers, who have both gifts and graces equal to those of most itinerants. “Why then do they not travel?” They are willing so to do: but they are afraid of bringing a scandal upon the gospel; because, they have contracted debts, which, though very small, they are not yet able to pay. So they are bound hand and foot: but shall we suffer this? Shall we not set them at liberty? We cannot _buy_ a preacher for ten thousand pounds: but we may _release_ one for ten or twelve. Can any money be better bestowed? Let us, in the name of God, send these labourers into his harvest? Men who desire only to give their bodies, souls, time, all, for him that was given for us.

3. But still how shall we send them into those parts, where they are most of all wanted? Suppose the northwest of _Ireland_, and the north of _Scotland_? Many are willing to hear: but not to bear the expence. Nor can it as yet be expected of them: stay till the word of God has touched their hearts, and then they will gladly provide for them that preach it. Does it not lie upon _us_, in the mean time, to supply their lack of service? To raise a general fund, out of which from time to time that expence may be defrayed? By this means, those who willingly offer themselves may travel thro’ every part, whether there are societies or not, and stay wherever there is a call, without being burdensom to any. Thus may the gospel, in the life and power thereof, be spread from sea to sea. Which of you will not rejoice to throw in your mite to promote this glorious work?

4. It is true, when want of money to defray the expence is removed, another hindrance will often arise. Satan will stir up his trusty servants, to fight lest his kingdom be destroyed. But is there no way to quell riotous mobs, even when magistrates will not do their duty? There is one and only one way: move the king’s-bench for an information against them. This is a way which has never failed us yet: no, not in a single instance. The only objection is the expence. A suit in the king’s bench usually costs fifty or sixty pounds. But if we all join hand and heart together, cannot we make this easy too? Cannot we raise a common stock, which shall suffice for this as well as for the preceding purposes? By the blessing of God we can. And who would not gladly contribute toward it?

5. Let then every member of our society in _England_; once a year, set his shoulder to the work; contributing more or less as God has prospered him, at the _Lady-day_ visitation of the classes. Let none be excluded from giving something, be it a penny, a half-penny, a farthing. Remember the widow’s two mites! And yet those who are able to give shillings, crowns, and pounds, do it willingly. The money contributed will be brought to _Leeds_, _Bristol_, or _London_, at the ensuing conference. Two-thirds of it at least will be allotted for those public debts which call the loudest. The rest will be partly employed in setting at liberty such local preachers as are tied down by small debts: partly reserved for propagating the gospel, where there are none to bear the expences of the preacher.

6. Men and brethren, help! Was there ever a call like _this_, since you first heard the gospel-sound? Help to relieve your companions in the kingdom of Jesus, who are prest above measure. “Bear ye one another’s burdens, and so fulfil the law of Christ.” Help to send forth able, willing labourers into your Lord’s harvest: so shall ye be assistant in saving souls from death, and hiding a multitude of sins. Help to spread the gospel of your salvation into the remotest corners of the kingdom, till “the knowledge of our Lord shall cover the land, as the waters cover the sea.” Help to deliver the poor out of the hand of the oppressor, to procure them the blessings which we enjoy: so shall it appear to ourselves, and all men, that we are indeed one body, united by one spirit: so shall the baptized Heathens be yet again constrained to say, “See how these Christians love one another.”

The money received is to be brought by the assistants to the next conference.

_Q._ 73. But notwithstanding all that has been contributed and paid, we are still _six thousand nine hundred and fifty eight pounds_ in debt. So that we gain no ground. What can be done? How can we prevent the increase of debt?

_A._ By putting an absolute stop to all building for the ensuing year. Let no new house be built, no addition or alteration made in any old one, unless the proposers thereof can and will defray the whole expence of it.

_Q._ 74. What can be done in order to pay the old debt?

_A._ 1. Give a note to each assistant, specifying the debts, toward which the money collected in each circuit next year is to be paid.

2. Let each assistant encourage the people in each place, like those in _Birmingham_, to make a push toward paying off their own debt.

3. Let whatever is contributed in any single place, which is in debt, pay that as far as it will go.

But even this method being found ineffectual, it was agreed at the conference in 1771. To change the yearly subscription into a weekly one.

_Q._ 75. What is the safest way of leaving a legacy for any charitable purpose?

_A._ To leave it absolutely to a person they can confide in.

_Q._ 76. What is the method wherein we usually proceed in our conferences?

_A._ We inquire

1. What preachers are _admitted_?

Who _remain_ on trial?

Who are _admitted_ on trial? And

Who _desist_ from travelling?

2. Who act as _assistants_ this year?

3. Are there any objections to any of the preachers? (who are named one by one.)

4. How are the preachers stationed this year?

5. What numbers are in the society?

6. What is the _Kingswood_ collection?

7. What is contributed towards the debt?

8. How was this expended?

9. What is contributed toward the preachers fund?

10. What demands are there upon it?

11. How many preachers wives are to be provided for?

12. By what societies?

13. Where and when may our next conference begin?

* _Q._ 77. What _power_ is it which _you_ exercise over both preachers and people?

_A._ Count _Zinzendorff_ loved to keep all things _close_. I love to do all things _openly_. I will therefore tell you all I know of the matter, taking it from the very beginning.

1. In _November 1738_, two or three persons, who desired _to flee from the wrath to come_, and then seven or eight more came to me in _London_, and desired me to advise and pray with them. I said, “If you will meet on _Thursday_ night, I will help you as well as I can.” More and more then desired to meet with them, till they were increased to many hundreds. The case was afterwards the same at _Bristol_, _Kingswood_, _Newcastle_, and many other parts of _England_, _Scotland_, and _Ireland_. It may be observed the desire was on _their_ part, not _mine_. My desire was to live and die in retirement. But I did not see that I could refuse them my help, and be guiltless before God.

Here commenced my power, namely, a power to appoint _when_, and _where_, and _how_ they should meet: and to remove those whose lives shewed, that they had no desire to _flee from the wrath to come_. And this power remained the same, whether the people meeting together were twelve, twelve hundred, or twelve thousand.

2. In a few days some of them said, “Sir, we will not _sit under you_ for nothing. We will subscribe quarterly.” I said, “I will have nothing, for I want nothing. My fellowship supplies me with all, and more than I want.” One replied, “Nay, but you want _one hundred and fifteen pounds_ to pay for the lease of the _Foundery_. And likewise a large sum of money will be wanting to put it in repair.” On this consideration I suffered them to subscribe. And when the society met, I asked, “Who will take the trouble of receiving this money, and _paying_ it where it is needful?” One said, “I will do it, and keep the account for you.” So here was the first _steward_. Afterwards I desired one or two more to help me as stewards, and in process of time a greater number.

Let it be remarked, it was I _myself_, not the _people_, who chose these stewards, and appointed to each the distinct work wherein he was to help me, as long as I desired. And herein I began to exercise another sort of _power_, namely, that of appointing and removing stewards.

3. After a time a young man came, _T. Maxfield_, and said he desired to help me as a son in the gospel. Soon after came a second, _Thomas Richards_, and a third, _Thomas Westel_. These severally desired to serve me as sons, and to labour when and where I should direct. _Observe_, These likewise desired _me_, not I _them_. But I durst not refuse the assistance. And here commenced my _power_, to appoint each of these, _when_, _where_ and _how_ to labour; that is, while he chose to continue with me: for each had a power to go away when he pleased: as I had also to go away from them, or any of them, if I saw sufficient cause. The case continued the same, when the number of preachers increased. I had just the same power still, to appoint _when_, and _where_, and _how_ each should help me, and to tell any, if I saw cause, “I do not desire your help any longer.” On these terms, and no other, we joined at first: on these we continue joined. But they do me no favour in being directed by me. It is true, “My reward is with the Lord.” But at present I have nothing from it but trouble and care, and often a burden I scarce know how to bear.

4. In 1744 I wrote to several clergymen, and to all who then served me as sons in the gospel, desiring them to meet me in _London_, to give me their advice concerning the best method of carrying on the work of God. _They_ did not desire this meeting, but _I_ did, knowing that _in a multitude of counsellors there is safety_. And when their number increased, so that ♦it was neither needful nor convenient to invite them all, for several years I wrote to those with whom I desired to confer, and these only met at the place appointed; till at length I gave a general permission, that all who desired it might come.

♦ “is” replaced with “it”

_Observe_, I myself sent for these of my own free choice; and I sent for them to _advise_, not _govern_ me. Neither did I at any of those times divest myself of any part of that _power_ above described, which the providence of God had cast upon me, without any design or choice of mine.

_What is that power?_ It is a power of _admitting into_ and _excluding from_ the societies under my care; of choosing and removing _stewards_, of receiving or not receiving _helpers_; of appointing them _when_, _where_ and _how_ to help me; and of desiring any of them to meet me when I see good. And as it was merely in obedience to the providence of God, and for the good of the people, that I at first accepted this power, which I never sought, nay an hundred times laboured to throw off, so it is on the same considerations, not for profit, honour or pleasure, that I use it at this day.

5. But several gentlemen are much offended at my having _so much_ power. My answer to them is this.

I did not seek any part of this power: it came upon me unawares. But when it was come, not daring to bury that talent, I used it to the best of my judgment.

Yet I never was fond of it. I always did, and do now bear it as my burden: the burden which God lays upon me, and therefore I dare not yet lay it down.

But if you can tell me any one, or any five men, to whom I may transfer this burden, who _can_ and _will_ do just what I do now, I will heartily thank both them and you.

6. But some of our _helpers_ say, “This is _shackling freeborn Englishmen_;” and demand a _free conference_; that is, a meeting of all the preachers, wherein all things shall be determined by most votes.

I answer: it is possible after my death something of this kind may take place. But not while I live. To _me_ the preachers have engaged themselves to submit, to “serve me as _sons in the gospel_.” But they are not thus engaged to any man, or number of men besides. To _me_ the people in general will submit. But they will not yet submit to any other.

It is nonsense then to call my using _this power_, “Shackling freeborn _Englishmen_.” None needs to submit to it unless he _will_: so there is no shackling in the case. Every preacher, and every member, may leave me when he pleases. But while he chooses to stay, it is on the same terms that he joined me at first.

“But this is _arbitrary power_; this is no less than _making yourself a Pope_.”

If by _arbitrary_ power you mean a power which I exercise _single_, without any collegues therein, this is certainly true: but I see no hurt in it. _Arbitrary_ in this sense is a very harmless word. If you mean, _unjust_, _unreasonable_, or _tyrannical_, then it is not true.

As to the other branch of the charge, it carries no face of truth. The Pope affirms that every Christian must do all he bids, and believe all he says, under pain of damnation. I never affirmed any thing that bears any, the most distant resemblance to this. All I affirm is, “The preachers who choose to labour with me, choose to serve me as sons in the gospel.” And “the people who choose to be under my care, choose to be so on the same terms they were at first.”

Therefore all talk of this kind is highly injurious to _me_, who bear this burden merely for _your_ sakes. And it is exceeding mischievous to the people, tending to confound their understandings, and to fill their hearts with evil-surmisings and unkind tempers towards _me_: to whom they really owe more, for taking all this load upon me, for exercising this very _power_, for shakling myself in this manner, than for all my preaching put together. Preaching twice or thrice a day is no burden to me at all; but the care of all the preachers and all the people, is a burden indeed!

_Q._ 78. What can be done in order to the future union of the _Methodists_?

_A._ On _Friday, August 4, 1769_, Mr. _Wesley_ read in the conference the following paper.

1. IT has long been my desire, that all those ministers of our church, who believe and preach salvation by faith, might cordially agree between themselves, and not hinder, but help one another. After occasionally pressing this in private conversation, wherever I had opportunity, I wrote down my thoughts upon this head, and sent them to each in a letter. Out of _fifty_ or _sixty_ to whom I wrote, only _three_ vouchsafed me an answer. So I gave this up. I can do no more. They are a rope of sand; and such they will continue.

2. But it is otherwise with the _travelling preachers_ in our connection: you are at present one body. You act in concert with each other, and by united counsels. And now is the time to consider what can be done, in order to continue this union? Indeed, as long as I live, there will be no great difficulty: I am, under God, a centre of union to all our _travelling_, as well as _local_ preachers.

They all know me and my communication. They all love me for my work’s sake: and therefore, were it only out of regard to me, they will continue connected with each other. But by what means may this connection be preserved, when God removes me from you?

3. I take it for granted, it cannot be preserved, by any means, between those who have not a single eye. Those who aim at any thing but the glory of God, and the salvation of men: who desire, or seek any earthly thing, whether honour, profit, or ease, will not, cannot continue in the connection; it will not answer their design. Some of them, perhaps a _fourth_ of the whole number, will procure preferment in the church. Others will turn independents, and get separate congregations, like _John Edwards_ and _Charles Skelton_. Lay your accounts with this, and be not surprised if some you do not suspect be of this number.

4. But what method can be taken to preserve a firm union between these who choose to remain together?

Perhaps you might take some such steps as these:

On notice of my death, let all the preachers in _England_ and _Ireland_, repair to _London_ within _six_ weeks.

Let them seek God by solemn fasting and prayer.

Let them draw up articles of agreement, to be signed by those who choose to act in concert.

Let those be dismissed who do not choose it, in the most friendly manner possible.

Let them choose, by votes, a _committee_ of three, five, or seven, each of whom is to be _moderator_ in his turn.

Let the committee do what I do now: propose _preachers_ to be _tried_, _admitted_, or _excluded_: fix the place of each preacher for the ensuing year, and the time of the next conference.

5. Can any thing be done now, in order to lay a foundation for this future union? Would it not be well, for any that are willing, to sign some articles of agreement before God calls me hence? Suppose something like these:

“We, whose names are underwritten, being thoroughly convinced of the necessity of a close union between those whom God is pleased to use as instruments in this glorious work, in order to preserve this union between ourselves, are resolved, God being our helper.

“I. _To devote ourselves entirely to_ God; denying ourselves, taking up our cross daily, steadily aiming at one thing, _to save our own souls, and them that hear us_.

“II. To preach the _old Methodist doctrines_, and no other, contained in the minutes of the conferences.

“III. To observe and enforce the whole _Methodist discipline_, laid down in the said minutes.”

_Q._ 79. What can be done in order to revive the work of God where it is decayed?

_A._ 1. See that no circuit be at any time without preachers. Therefore let no preacher, who does not attend the conference, leave the circuit at that time on any pretence whatever. This is the most improper time in the whole year. Let every assistant see to this, and require each of these to remain in the circuit till the new preachers come.

Let not all the preachers in any circuit come to the conference.

Let those who do come, set out as late as possible, and return as soon as possible.

2. Be more diligent in field-preaching. The want of preaching abroad, and of preaching in new places, has greatly damped the work of God.

3. Wherever we have a large preaching-house at one end of a great town, let us preach abroad at the other end of it, every _Sunday_ morning at least.

4. Be more diligent in morning-preaching, wherever you can have twenty hearers.

5. Be more active in dispersing the books: particularly the sermon on the _Good Steward_, on _In-being Sin_, the _Repentance of Believers_, and the _Scripture Way of Salvation_. Every assistant may give away small tracts. And he may beg money of the rich to buy books for the poor.

6. Let every preacher strongly insist upon practical religion and relative duties: but in such a manner as to keep Christ continually in view.

7. Exhort the leaders of bands to speak to those with them in the closest manner possible.

8. Encourage all at the public meeting of the bands to speak with all openness and simplicity.

9. Let a fast be observed in all our societies on the last _Friday_ in _September_, and on the _Friday_ after _New Year’s Day_, after _Lady-day_, and after _Midsummer-day_.

10. Wherever you can, use intercession on _Friday_, and recommend _fasting_ both by precept and example.

11. Be conscientiously exact in the whole Methodist discipline. And that you may understand it, read over carefully _The plain account of the people called Methodists_, and the several _Minutes of the CONFERENCES_.

12. Beware of _formality_ in singing, or it will creep in upon us unawares. Is it not creeping in already, by those complex tunes, which it is scarce possible to sing with devotion? Such is “Praise ye the Lord ye blessed ones:” such the long quavering _hallelujah_ annexed to the morning song-tune, which I defy any man living to sing devoutly. The repeating the same word so often, (but especially while another repeats different words, the horrid abuse which runs through the modern church music) as it shocks all common sense, so it necessarily brings in dead formality, and has no more of religion in it than a _Lancashire_ hornpipe. Beside that, it is a flat contradiction to our Lord’s command, “Use not vain repetitions.” For what is vain repetition, if this is not? What end of devotion does it serve? Again, Do not suffer the people to sing too slow. This naturally tends to formality, and is brought in by those who have very strong, or very weak voices. Is it not possible, that all the _Methodists_ in the nation should sing equally quick? Why should not the assistant see that they be taught to sing in every large society? And do this in such a manner, as to obviate the ill effects which might otherwise spring therefrom?

13. Which of us “fasts every _Friday_ in the year?” Which of us fasts at all? Does not this shew the present temper of our minds, (though not of all) soft and unnerved? How then can we advance the work of God, though we may preach _loud_ and _long_ enough? Here is the root of the evil. Hence the work of God droops; few are convinced, few justified, few of our brethren sanctified! Hence more and more doubt, if we are to be sanctified at all till death: I mean sanctified throughout, saved from all sin, perfected in love. * That we _may all speak the same thing_, I ask once for all, Shall we defend this perfection or give it up? You all agree to defend it; meaning thereby, as we did from the beginning, salvation from all sin, by the love of God and our neighbour filling the heart. The _Papists_ say, “This cannot be attained till we have been a sufficient time in purgatory.” The _Dissenters_ say, “Nay, it will be attained as soon as the soul and body part.” The _old Methodists_ said, “It may be attained _before_ we die: a moment after is too late.” Is it so or no? You are all agreed, we may be saved from all sin _before death_. The substance then is settled. But as to the circumstance, is the change instantaneous or gradual? It is both one and the other. From the moment we are justified, there may be a _gradual sanctification_ or a growing in grace, a _daily_ advance in the knowledge and love of God. And if sin cease before death, there must in the nature of the thing be an instantaneous change. There must be a last moment wherein it does exist, and a first moment wherein it does not. But should we in preaching insist on both one and the other? Certainly we must insist on the _gradual change_; and that ♦earnestly and continually. And are there not reasons why we should insist on the _instantaneous_ also? If there be such a blessed change before death, should we not encourage all believers to expect it? And the rather, because constant experience shews, the more earnestly they expect this, the more swiftly and steadily does the gradual work of God go on in their souls. The more watchful they are against all sin, the more careful to grow in grace, the more zealous of good works, and the more punctual in their attendance on all the ordinances of God: whereas just the contrary effects are observed, whenever this expectation ceases. They are _saved by hope_, by this hope of a total change saved with a gradually increasing salvation. Destroy this hope, and that salvation stands still; or rather decreases daily. Therefore whoever would advance the _gradual_ change in believers, should strongly insist upon the _instantaneous_.

♦ “earnesty” replaced with “earnestly”

* 14. But how far from ♦entire sanctification are we still? The religion of the _Methodists_ in general, is not internal, at least, not deep, universal, uniform; but superficial, partial, uneven. And what pains do we take to make it otherwise? Do we visit from house to house, according to the plan laid down in the minutes? Have _you_ done this? Mr. _Colley_ begun. But he is gone to paradise. And who has trod in his steps? What hinders? Want of time? Only (as _William Pennington_ said) spend half the time in _this visiting_, which you spend in talking uselesly, and you will have time enough. Do this, particularly in confirming and building up believers. Then, and not till then, the work of the Lord will prosper in your hands.

♦ “intire” replaced with “entire”

15. But what can we do for the _rising generation_? Unless we can take care of these, the present revival of religion will be _res unius ætatis_: it will last only the age of a ♦man. Who will _labour_ herein? Let him that is zealous for God and the souls of men begin _now_.

♦ “man, who” replaced with “man. Who” per Errata

“1. Spend an hour a week with the children in every large town; whether you like it or no.

“2. Talk with them every time you see any at home.

“3. Pray in earnest for them.

“4. Diligently instruct and vehemently exhort all parents, at their own houses.

“5. Preach expresly on education, particularly at _Midsummer_, when you speak of _Kingswood_.”

* 16. Let every preacher read carefully over the life of Mr. _Brainerd_. Let us _be followers of him, as he was of_ Christ, in absolute self-devotion, in total deadness to the world, and in fervent love to God and man. We want nothing but this. Then the world and the devil must fall under our feet.

17. 1. Let us keep to the church. Over and above all the reasons that were formerly given for this, we add another now from long experience, they that leave the church leave the Methodists. The clergy cannot separate us from our brethren, the dissenting ministers can and do. Therefore carefully avoid whatever has a tendency to separate men from the church. In particular, preaching at any hour which hinders them from going to it. Let every _assistant_ look to this.

2. Let all the servants in our preaching-houses go to church on _Sunday_ morning at least.

3. Let every preacher go always on _Sunday_ morning, and when he can in the afternoon. God will bless those who go on week days too, as often as they have opportunity.

18. Take heed to your doctrine.

We said in 1744, “We have leaned too much toward Calvinism.” Wherein?

1. With regard to _man’s faithfulness_. Our Lord himself taught us to use the expression. And we ought never to be ashamed of it. We ought steadily to assert, on his authority, that if a man is not _faithful in the unrighteous mammon_, God will not _give him the true riches_.

2. With regard to _working for life_. This also our Lord has expresly commanded us. _Labour_――♦ἐργάζεσθε, literally, _work for the meat that endureth to everlasting life_. And in fact every believer, till he comes to glory, works _for_ as well as _from_ life.

♦ “ἐργάζεστθε” replaced with “ἐργάζεσθε”

3. We have received it as a maxim, that “a man is to do nothing, _in order to_ justification:” nothing can be more false. Whoever desires to find favour with God, should _cease from evil, and learn to do well_. Whoever repents, should do _works meet for repentance_. And if this is not _in order_ to find favour, what does he do them for?

Review the whole affair.

1. Who of us is _now_ accepted of God?

He that now believes in Christ, with a loving obedient heart.

2. But who among those that never heard of Christ?

He _that feareth_ God, _and worketh righteousness_, according to the light he has.

3. Is this the same with “he that is sincere?”

Nearly, if not quite.

4. Is not this “salvation by works?”

Not by the _merit_ of works, but _by_ works, as a _condition_.

5. What have we then been disputing about for these thirty years?

I am afraid, _about words_.

6. As to _merit_ itself, of which we have been so dreadfully afraid: we are rewarded, _according to our works_, yea, _because of our works_. How does this differ from _for the sake of our works_? And how differs this from _secundum merita operum_? As our works _deserve_? Can you split this hair? I doubt, I cannot.

7. The grand objection to one of the preceding proportions, is drawn from matter of fact. God does in fact justify those, who by their own confession, neither feared God nor wrought righteousness. Is this an exception to the general rule?

It is a doubt, whether God makes any exception at all. But how are we sure, that the person in question never did fear God and work righteousness? His own saying so is not proof: For we know, how all that are convinced of sin, undervalue themselves in every respect.

8. Does not talking of a _justified_ or a _sanctified state_, tend to mislead men? Almost naturally leading them to trust in what was done in one moment? Whereas we are every hour and every moment pleasing or displeasing to God, _according to our works_? according to the whole of our inward tempers, and our outward behaviour.

19. Lastly, We must needs visit from house to house, were it only to avoid idleness. I am afraid, we are idle still. Do we not loiter away many hours in every week? Try yourselves. Keep a diary of your employment but for a week, and then read it over. Idleness cannot consist with growth in grace. Nay, without exactness in _redeeming time_, it is impossible to retain even the life you received in justification.

The CHARACTER of a METHODIST.

_Not as tho’ I had already attained._

To the READER.

1. SINCE the name first came abroad into the world, many have been at a loss to know what a _Methodist_ is: what are the _principles_ and the _practice_ of those, who are commonly called by that name; and what the _distinguishing marks_ of this sect, _which is every where spoken against_.

2. And it being generally believed, that I was able to give the clearest account of these things (as having been one of the first to whom that name was given, and the person by whom the rest were supposed to be directed) I have been called upon, in all manner of ways, and with the utmost earnestness so to do. I yield at last, to the continued importunity both of friends and enemies: and do now give the clearest account I can, in the presence of the Lord and Judge of heaven and earth, of the _principles_ and _practice_ whereby those who are called _Methodists_, are distinguished from other men.

3. I say _those who are_ called _Methodists_; for let it be well observed, that this is not a name which they take to themselves, but one fixt upon them by way of reproach, without their approbation or consent. It was first given to three or four young men at _Oxford_, by a student of _Christ-Church_: either in allusion to the antient sect of physicians so called (from their teaching, that almost all diseases might be cured by a _specific method_ of diet and exercise) or from their observing a more regular _method_ of study and behaviour, than was usual with those of their age and station.

4. I should rejoice (so little ambitious am I to be at the head of any sect or party) if the very name might never be mentioned more, but be buried in eternal oblivion. But if that cannot be, at least let those who will use it, know the meaning of the word they use. Let us not always be fighting in the dark. Come, and let us look one another in the face. And perhaps some of you who hate _what_ I _am called_, may love what I _am_ (by the grace of God:) or, rather what _I follow after, if that I may apprehend that, for which also I am apprehended of_ Christ Jesus.

_The CHARACTER of a METHODIST._

1. THE _distinguishing marks_ of a _Methodist_ are not his _opinions_ of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the point. Whosoever therefore imagines, that a _Methodist_ is a man of such or such an _opinion_, is grossly ignorant of the whole affair; he mistakes the truth totally. We believe indeed, that _all scripture is given by the inspiration of God_, and herein we are distinguished from _Jews_, _Turks_, and _Infidels_. We believe the written word of God to be the _only and sufficient_ rule, both of Christian faith and practice; and herein we are fundamentally distinguished from those of the _Romish church_. We believe Christ to be the eternal supreme God; and herein we are distinguished from the _Socinians_ and _Arians_. But as to all opinions which do not strike at the root of Christianity, we think and let think. So that whatsoever they are, whether right or wrong, they are no _distinguished marks of a Methodist_.

2. Neither are _words_ or _phrases_ of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or ♦uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, both on ordinary occasions, and when we speak of the things of God. We never therefore willingly or designedly deviate from the most usual way of speaking; unless when we express scripture truths in scripture words, (which we presume no Christian will condemn.) Neither do we affect to use any particular expressions of scripture, more frequently than others, unless they are such as are more frequently used by the inspired writers themselves. So that it is as gross an error, to place the marks of a _Methodist_ in his _words_, as in _opinions_ of any sort.

♦ “common” replaced with “uncommon” per Errata

3. Nor do we desire to be distinguished by _actions_, _customs_, or _usages_, of an _indifferent_ nature. Our religion does not lie in doing what God has not enjoined, or abstaining from what he hath not forbidden. It does not lie in the form of our apparel, in the posture of our body, or the covering of our heads; nor yet in abstaining from marriage, or from meats and drinks, which are all good if received with thanksgiving. Therefore neither will any man who knows whereof he affirms, fix the mark of a _Methodist_ here; in any actions or customs purely indifferent, undetermined by the _word of_ God.

4. Nor, lastly, is he distinguished by laying the _whole stress_ of religion on any single part of it. If you say, “Yes, he is, for he thinks _we are saved by faith alone_.” I answer, you do not understand terms. By _salvation_ he means, holiness of heart and _life_. And this he affirms to spring from true faith alone. Can even a nominal Christian deny it? Is this placing a part of religion for the whole? _Do we then make void the law thro’ faith?_ God _forbid_! _Yea we establish the law._ We do not place the whole of religion (as too many do, God knoweth) either in doing no harm, or in doing good, or in using the ordinances of God. No, not in all of them together wherein we know by experience a man may labour many years, and at the end have no true religion at all, no more than he had at the beginning. Much less in any one of these: or, it may be in a scrap of one of them: like her who fancies herself a _virtuous_ woman, only because she is not a prostitute; or him who dreams he is an _honest_ man, merely because he does not rob or steal. May the Lord God of my Fathers preserve me, from such a poor, starved religion as this! Were this the _mark_ of a _Methodist_, I would sooner chuse to be a sincere _Jew_, _Turk_, or _Pagan_.

5. “What then is the _mark_? Who is a _Methodist_ according to your own account?” I answer: A _Methodist_ is one, who has _the love of God shed abroad in his heart, by the Holy Ghost given unto him_: one who _loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength_. God is the joy of his heart, and the desire of his soul: which is constantly crying out, “_Whom have I in heaven but thee, and there is none upon earth that I desire beside thee!_ My God and my all! Thou art the strength of my heart and my portion for ever!”

6. He is therefore happy in God, yea always happy, as having in him _a well of water springing up into everlasting life, and overflowing his soul with peace and joy. Perfect love_ having now _cast out fear_, he _rejoices evermore_. He _rejoices in the_ Lord _always_, even _in_ God _his Saviour_: and in the Father, _through our_ Lord Jesus Christ, _by whom he hath now received the atonement. Having_ found _redemption thro’ his blood, the forgiveness of his sins_, he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered, when he sees _all his transgressions blotted out as a cloud, and his iniquities as a thick cloud_. He cannot but rejoice, whenever he looks on the state wherein he now is, _being justified freely, and having peace with God, through our Lord Jesus Christ_. For _he that believeth hath the witness_ of this _in himself_: being now _the Son of God by faith: because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba Father!_ And _the Spirit itself beareth witness with his Spirit, that he is a child of God_. He rejoiceth also, whenever he looks forward, _in hope of the glory that shall be revealed_: yea, this his joy is full, and all his bones cry out, _Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten_ me _again to a living hope――of an inheritance incorruptible, undefiled and that fadeth not away, reserved in heaven for_ me.

7. And he who hath this _hope_, thus _full of immortality, in every thing giveth thanks_: as ♦knowing that _this_ (whatsoever it is) _is the will of God in Christ Jesus concerning him_. From him therefore he _chearfully_ receives all, saying, _Good is the will of the Lord_: and whether the Lord giveth or taketh away, equally _blessing the name of the Lord_. For he hath _learned in whatsoever state he is, therewith to be content_. He knoweth _both how to be abased; and how to abound. Every where and in all things he is instructed, both to be full and to be hungry, both to abound and suffer need._ Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of the heart to him, who orders it for good: knowing that as _every good gift cometh from above_, so none but good can come _from the Father of lights_, into whose hand he has wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore _careful_ (anxiously or uneasily) _for nothing_: as having _cast all his care on him that careth for him_, and _in all things_ resting on him, after _making his request known to him with thanksgiving_.

♦ “know-that” replaced with “knowing that”

8. For indeed he _prays without ceasing_. It is given him _always to pray and not to faint_. Not that he is always in the house of prayer: though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words. For many times _the Spirit maketh intercession for him with groans that cannot be uttered_: but at all times the language of his heart is this, “Thou brightness of the eternal glory, unto thee is my ♦heart, though without a voice, and my silence speaketh unto thee.” And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted by any person or thing. In retirement, or company, in leisure, business or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God _is in all his thoughts; he walks with_ God continually, having the loving eye of his mind still fixed upon him, and every where _seeing him that ♠is invisible_.

♦ “mouth” replaced with “heart” per Errata

♠ “in” replaced with “is”

9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore and in every thing giving thanks, this commandment is written in his heart, that he who loveth God, love his brother also. And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of _the Father of the Spirits of all flesh_. That a man is not personally known to him, is no bar to his love: no, nor that he is known to be such as he approves not, that he repays hatred for his goodwill. For he _loves his enemies_, yea and the enemies of God: _the evil and the unthankful_. And if it be not in his power to do good to them that hate him, yet he ceases not to pray for them, though they continue to spurn his love, and still _despitefully use him and persecute him_.

10. For he is _pure in heart_. The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering: so that he _forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him_. And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he _loves not the world, nor_ any _of the things of the world_; being now _crucified to the world, and the world crucified to him_; being dead to all that is in the world, both to _the lust of the flesh, the lust of the eye, and the pride of life_. For _all his desire is unto_ God and to the remembrance of his name.

11. Agreeable to this his one desire, is the one design of his life, namely, _not to do his own will, but the will of him that sent him_. His one intention at all times and in all things is, not to please himself, but him whom his soul loveth. He has a single eye. And because _his eye is single, his whole body is full of light_. Indeed where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, _but the whole is light; as when the bright shining of a candle doth enlighten the house_. God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to him, and is in obedience to the law of Christ.

12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments: not only some, or most of them, but all, from the least to the greatest. He is not content to _keep the whole law, and offend in one point_; but has in all points, _a conscience void of offence, towards God and towards man_. Whatever God has forbidden, he avoids; whatever God hath enjoined, he doth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. _He runs the way of |God|’s commandments_, now he hath set his _heart at liberty_. It is his glory so to do; it is his daily crown of rejoicing, _to do the will of_ God _on earth, as it is done in heaven_; knowing it is the highest privilege of _the angels of_ God, _of those that excel in strength, to fulfil his commandments, and hearken to the voice ♦of his word_.

♦ inserted “of”

13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body, a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs, according to his master’s will; every power and faculty of his soul, every member of his body. Once he _yielded_ them _unto sin_ and the devil, _as instruments of unrighteousness_: but now, _being a live from the dead, he yields_ them all, _as instruments of righteousness unto_ God.

14. By consequence, whatsoever he doth, it is all to the glory of God. In all his employments of every kind, he not only _aims_ at this, (which is implied in having a single eye) but actually _attains_ it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting in all he speaks or does, the one business of his life: whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good will among men. His one invariable rule is this, _Whatsoever ye do in word or deed, do it all in the name of the_ Lord Jesus, _giving thanks to God and the Father by him_.

15. Nor do the customs of the world at all hinder his _running the race that is set before him_. He knows, that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that _every man is to give an account of himself to_ God. He cannot therefore, _follow even a multitude to do evil_. He cannot _fare sumptuously every day_, or _make provision for the flesh to fulfil the lusts thereof_. He cannot _lay up treasures upon earth_, ♦any more than he can take fire into his bosom. He cannot _adorn himself_ (on any pretence) _with gold or costly apparel,――he_ cannot join in, or countenance any diversion, which has the least tendency to vice of any kind. He cannot _speak evil_ of his neighbour, ♠any more than he can lie, either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak _idle words: no corrupt communication_ ever _comes out of his mouth_, as is all that _which is_ not _good, to the use of edifying_, not _fit to minister grace to the hearers_. But _whatsoever things are pure, whatsoever things are lovely, whatsoever things are_ justly _of good report_, he thinks, and speaks, and acts, _adorning the gospel of our_ Lord Jesus Christ _in all things_.

♦ “no” replaced with “any” per Errata

♠ “no” replaced with “any” per Errata

16. Lastly, As he has time, he _does good unto all men_; unto neighbours and strangers, friends and enemies. And that in every possible kind; not only to their bodies, by _feeding the hungry, cloathing the naked, visiting those that are sick or in prison_; but much more does he labour to do good to their souls, as of the ability which God giveth: to awaken those that sleep in death: to bring those who are awakened to the atoning blood, that _being justified by_ faith, they may have _peace with_ God, ♦and to provoke those who have peace with God to abound more in love and in good works. And he is willing to _spend and be spent herein_, even _to be offered up on the sacrifice and service of their faith_, so they may _all come unto the measure of the stature of the fullness of_ Christ.

♦ insert “and to provoke those who have peace with God,” per Errata

17. These are the _principles_ and _practices_ of our _sect_, these are the _marks_ of a true _Methodist_. By these alone do those, who are in derision so called, desire to be distinguished from other men. If any man say, “Why these are only the common, fundamental principles of Christianity!” _Thou hast said_: so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity. The plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever _is_ what I _preach_ (let him be called what he will; for names change not the nature of things) he is a Christian, not in _name_ only, but in _heart_ and in _life_. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness. And having the mind that was in Christ, he so walks as Christ also walked.

18. By these _marks_, by these fruits of a living faith, do we labour to _distinguish_ ourselves from the unbelieving world, from all those whose minds or lives are not according to the gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all: not from any, who sincerely follow after what they know they have not yet attained. No: whosoever doth the will of my Father which is in heaven, the same is my brother, and sister and mother. And I beseech you brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies: let us strive together for the faith of the gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit, in the bond of peace: remembring, there is one body, and one spirit, even as we are called with one hope of our calling: _one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all_!

A short HISTORY of METHODISM.

1. IT is not easy to reckon up the various accounts which have been given of the people called _Methodists_: very many of them as far remote from truth, as that given by the good gentleman in _Ireland_. “_Methodists!_ Ay, they are the people, who place all religion in _wearing long beards_.”

2. Abundance of the mistakes which are current concerning them, have undoubtedly sprung from this: men lump together under this general name many who have no manner of connexion with each other: and then whatever any of these speaks or does, is of course imputed to all.

3. The following short account may prevent persons of a calm and candid disposition from doing this: although men of a warm or prejudiced spirit will do just as they did before. But let it be observed, this is not designed for a _defence_ of the _Methodists_ (so called) or any part of them. It is a bare _relation_ of a series of naked facts, which alone may remove abundance of misunderstandings.

In _November 1729_, four young gentlemen of _Oxford_, Mr. _John Wesley_, fellow of _Lincoln_-College, Mr. _Charles Wesley_, student of _Christ-Church_, Mr. _Morgan_, commoner of _Christ-church_, and Mr. _Kirkham_, of _Merton_-College, began to spend some evenings in a week together, in reading, chiefly the _Greek Testament_. The next year two or three of Mr. _John Wesley_’s pupils desired the liberty of meeting with them: and afterwards one of Mr. _Charles Wesley_’s pupils. It was in 1732, that Mr. _Ingham_, of _Queen_’s-College, and Mr. _Broughton_, of _Exeter_, were added to their number. To these, in _April_, was joined Mr. _Clayton_, of _Brazen-nose_, with two or three of his pupils. About the same time Mr. _James Hervey_ was permitted to meet with them, and in 1735 Mr. _Whitefield_.

5. The exact regularity of their lives, as well as studies, occasioned a young gentleman of _Christ-church_ to say, “Here is a new set of _Methodists_ sprung up:” alluding to some antient physicians who were so called. The name was new and quaint: so it took immediately, and the _Methodists_ were known all over the university.

6. They were all zealous members of the church of _England_, not only tenacious of all her doctrines, so far as they knew them, but of all her discipline, to the minutest circumstance. They were likewise zealous observers of all the university-statutes, and that for conscience sake. But they observed neither these nor any thing else any further than they conceived it was bound upon them by that one book, _the bible_; it being their one desire and design to be downright _bible Christians_: taking the bible, as interpreted by the primitive church and our own, for their whole and sole rule.

7. The one charge then advanced against them was, That they were _righteous overmuch_; that they were ♦abundantly too scrupulous, and too strict, carrying things to great extremes. In particular, that they laid too much stress upon the rubrics and canons of the church; that they insisted too much on observing the statutes of the university: and that they took the scriptures in too strict and literal a sense: so that if they were right, _few_ indeed would _be saved_.

♦ “abundanly” replaced with “abundantly”

8. In _October 1735_, Mr. _John_ and _Charles Wesley_, and Mr. _Ingham_, left _England_, with a design to go and preach to the _Indians_ in _Georgia_. But the rest of the gentlemen continued to meet, till one and another was ordained and left the university. By which means, in about two years time, scarce any of them were left.

9. In _February 1738_, Mr. _Whitefield_ went over to _Georgia_, with a design to assist Mr. _John Wesley_; but Mr. _Wesley_ just then returned to _England_. Soon after he had a meeting with Mess. _Ingham_, _Stonhouse_, _Hall_, _Hutchings_, _Kinchin_, and a few other clergymen, who all appeared to be of one heart, as well as of one judgment, resolved to be _Bible-Christians_ at all events, and, wherever they were, to preach with all their might, plain, old, Bible-Christianity.

10. They were hitherto perfectly regular in all things, and zealously attached to the _church_ of _England_. Meantime they began to be convinced, that _by grace we are saved through faith_; that justification by faith was the doctrine of the church, as well as of the bible. As soon as they _believed_, they _spake_; salvation by faith being now their standing topic. Indeed this implied three things, 1. That men are all by nature _dead in sin_, and consequently _children of wrath_. 2. That they are _justified by faith alone_. 3. That faith produces inward and outward holiness. And these points they insisted on, day and night. In a short time, they became popular preachers. The congregations were large wherever they preached. The former name was then revived. And all these gentlemen, with their followers, were intitled _Methodists_.

11. In _March 1741_, Mr. ♦_Whitefield_ being returned to _England_, entirely separated from Mr. _Wesley_ and his friends, “Because he did not hold _the decrees_.” Here was the first breach, which warm men persuaded Mr. _Whitefield_ to make, merely for a difference of opinion. Those indeed who believed _universal redemption_, had no desire at all to separate. But those who held _particular redemption_, would not hear of any accommodation, being determined to have no fellowship with men that “were in so dangerous errors.” So there were now two sorts of _Methodists_, so called; those for _particular_, and those for _general_, redemption.

♦ “Whitfield” replaced with “Whitefield”

12. Not many years passed, before _William Cudworth_ and _James Relly_ separated from Mr. _Whitefield_. These were properly _Antinomians_, absolute, avowed enemies to the law of God, which they never preached or professed to preach, but termed all _legalists_ who did. With them, _preaching the law_ was an abomination. They had _nothing to do_ with the law. They would _preach Christ_, as they called it; but without one word either of holiness or good works. Yet these were still denominated _Methodists_, although differing from Mr. _Whitefield_, both in judgment and practice, abundantly more than Mr. _Whitefield_ did from Mr. _Wesley_.

13. In the mean time, Mr. _Venn_ and Mr. _Romaine_ began to be spoken of: and not long after, Mr. _Madan_ and Mr. _Berridge_, with a few other clergymen, who, although they had no connexion with each other, yet preaching _salvation by faith_, and endeavouring to live accordingly, to be _Bible Christians_, were soon included in the general name of _Methodists_. And so indeed were all others who preached _salvation by faith_, and appeared more _serious_ than their neighbours. Some of these were quite _regular_ in their manner of preaching: some were quite _irregular_ (though not by choice; but necessity was laid upon them; they must preach _irregularly_, or not at all:) and others were between both; regular in _most_, though not in _all_ particulars.

14. In 1762, _George Bell_, and a few other persons, began to speak great words. In the latter end of the year, they foretold, that the world would be at an end on the 28th of _February_. Mr. _Wesley_, with whom they were then connected, withstood them both in public and private. This they would not endure: so, in _January_ and _February_, 1763, they separated from him. Soon after Mr. _Maxfield_, one of Mr. _Wesley_’s preachers and several of the people left Mr. _Wesley_: but still Mr. _Maxfield_, and his adherents, go under the general name of _Methodists_.

15. At present, those who remain with Mr. _Wesley_, are mostly _church_ of _England_ men. They love her articles, her homilies, her liturgy, her discipline, and unwillingly vary from it in any instance. Meantime, all who preach among them declare, _We are all by nature children of wrath_. But _by grace we are saved through faith_: saved both from the guilt and from the power of sin. They endeavour to _live_ according to what they preach, to be plain, _Bible-Christians_. And they meet together at convenient times, to encourage one another therein. They tenderly love many that are _Calvinists_, though they do not love their opinions. Yea, they love the _Antinomians_ themselves; but it is with a love of compassion only. For they hate their doctrines with a perfect hatred; they abhor them as they do hell-fire: being convinced nothing can so effectually destroy all faith, all holiness, and all good works.

16. With regard to these, Mr. _Relly_ and his adherents, it would not be strange, if they should grow into reputation. For they will never shock the world, either by the harshness of their doctrine, or the singularity of their behaviour. But let those who determine both to preach and to live the gospel, expect that men will _say all manner of evil of them. The servant is not above his master, nor the disciple above his Lord. If then they have called the master of the house Beelzebub, how much more them of his houshold?_ It is their duty indeed, _as much as lieth in them, to live peaceably with all men_. But when they labour after peace, the world will _make themselves ready for battle_. It is their constant endeavour, to _please all men, for their good, to edification_. But yet they know, it cannot be done: they remember the word of the apostle, _If I yet please men, I am not the servant of Christ_. They go on therefore, _through honour and dishonour, through evil report and good report_: desiring only, that their master may say in that day, “Servants of God, well done.”

_The End of the_ Fifteenth _Volume_.

_To the_ SUBSCRIBERS.

In this volume is given a sheet extraordinary, on account of there being one less in the last. And as it will unavoidably happen sometimes, that a volume must be concluded a few pages short of the number proposed, on account of ending with a tract, yet the deficiency will be constantly made up when opportunity serves, in the course of the work.

ERRATA, Volume XV.

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