“Are we not Dissenters? Answer.—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
everywhere, with showing their hearers, how fallen the _Church_ and
_ministers_ are; we begin everywhere, with showing 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 so order his circuit, that no preacher may be hindered
from attending the church more than two Sundays in a month. Never make
light of going to church, either by word or deed.
“But some may say, ‘Our own service is public worship.’ Yes, _in
a sense_; but not such as supersedes the church service. We never
designed it should. We have a hundred times professed the contrary.
It presupposes public prayer, like the sermons at the university.
Therefore, I have over and over advised, use no _long prayer_, either
before or after the sermon. Therefore, I myself frequently use only a
collect, and never enlarge in prayer, unless at intercession, or on a
watchnight, 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 five
in the evening. Why should we make God’s day the shortest of the seven?
“But if the people put ours in the place of the church service, we
_hurt_ them that stay with us, and _ruin_ them that leave us: for then
they will go nowhere, 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.”
This is a remarkable utterance—Wesley’s own. Methodists are urged to
attend the service of the Church of England. Why? Because Methodist
service was defective. But why was it defective? Not by accident,
but of set purpose. It was meant to be a mere supplement to the more
perfect devotional service of the church. Was this right? We doubt it.
Wesley was no advocate for short prayers, resembling collects, except
upon the ground that they were understood to be a sort of supplementary
prayers following the more elaborated prayers of the Church of
England. Those who quote Wesley, as recommending short prayers in all
public worship, mistake his meaning. Wesley might be wrong,—we think
he was,—in advising and sanctioning such abbreviated and imperfect
devotion as was evidently practised in the public worship of the early
Methodists; but he adduced a reason,—an inadequate reason,—for it;
and, under the altered circumstances of the present age, would have
been the last to approve of many of the _short prayers_ which some ill
instructed Methodists are now so fond of praising.
The second point on which Wesley expressed himself was one of vast
importance. He was the autocrat of Methodists. As was natural, some
of his preachers, and probably not a few of the people, reasonably
or unreasonably, objected to this, and wished to share in Methodist
legislation and politics. Hence it was, that Wesley found it desirable
to defend his authority, as he did, at the conference in Leeds. He
writes:
“But what _power_ is this, which _you_ exercise over all the
Methodists in Great Britain and Ireland? Answer. 1. In November,
1738, several persons 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 life showed 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.
“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 £115 to pay for
the lease of the Foundery; and likewise a large sum of money will be
wanting, to put it into 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.
“After a time, T. Maxfield, T. Richards, and T. Westall 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 their 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; and on these we continue joined. But they
do me no favour, in being directed by me. I have nothing from it but
trouble and care, and often a burden I scarce know how to bear.
“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. 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 me at the place appointed;
till, at length, I gave a general permission, that all who desired it
might come. 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, so it
is on the same considerations, not for profit, honour, or pleasure,
that I use it at this day.
“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; 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.
“But some of your helpers say, ‘This is _shackling free born
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 free born 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
_singly_, without any colleagues 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
anything that bears the most distant resemblance to this. Therefore,
all talk of this kind is highly injurious to _me_, who bear this
burden merely for _your_ sakes. And it is exceedingly 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 exercising this very _power_, than for
all my preaching put together. Because, 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!”
This was bold speaking. Hampson and others have accused Wesley of
being “fond of power.” They say, “his temper was despotic, and that,
during the last ten or fifteen years of his supremacy, he was the
most absolute of monarchs. His will was the law. He never thought his
authority secure, but when exerted to the utmost. The love of power was
the chief misery of his life; the source of infinite disgusts; and the
most frequent cause of the defections of his friends.”[670] Perhaps
John Hampson was scarcely an impartial witness, inasmuch as Wesley’s
power had checked his own ambition; but, at all events, the reader has,
in the above lengthened extract, Wesley’s vindication of himself. No
doubt his power was great,—almost unexampled among protestants; but he
assigns reasons for it, and, unless he is suspected of insincerity,—a
thing of which he was almost incapable,—all must give him credit for
being actuated by high and conscientious motives. The wisdom of acting
as he did is a fair subject for discussion; but the purity of his
intentions can hardly be disputed.
Before passing to the third matter, “a thorough reform of the
preachers,” it is desirable to know Wesley’s opinion of the people. He
adds:
“I cannot but know more of the state of the Methodist preachers and
people than any other person. The world says, ‘The Methodists are no
better than other people.’ This is not true. Yet it is nearer the
truth than we are willing to imagine. Personal religion is amazingly
superficial amongst us. How little faith there is amongst us, how
little communion with God! How little living in heaven, walking in
eternity, deadness to every creature! How much love of the world!
desire of pleasure, of ease, of praise, of getting money! How little
brotherly love! What continual judging one another! What gossiping,
evil speaking, talebearing! What want of moral honesty! 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. 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 _preaching alone_, though we
could preach like angels!”
This is not a flattering picture of the first Methodists; but it is
drawn by the man who knew them, and who, as he himself says, “was not
prejudiced against them.” In such facts, Wesley found a reason for the
castigation which he now administered to the preachers. The preachers
preached; but he tells them plainly, they must do something more than
this, otherwise “the Methodists will be little better than other
people.” He continues: “We must instruct them _from house to house_”;
and then follows an extract, from Baxter’s “Reformed Pastor,” on
private instruction.
“Great as this labour is,” says Wesley, “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
plainly 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. O brethren,
if we would 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? 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 men’s 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.
“But it is objected, ‘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) 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. (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.
“1. Let 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. 4. 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.
“Perhaps in doing this it may be well, (1) After a few loving words
spoken to all in the house, to take each person single into another
room, where you may deal closely with them, about their sin, and
misery, and duty. (2) Hear what the children have learned by heart.
(3) Choose some of the weightiest points, and try, by further
questions, how far they understand them. (4) Often, with the question,
suggest the answer. (5) 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 until they have learned
all ‘_The Instructions_’ perfectly.
“Let us, in every town, and wherever it is practicable, set upon
this method in good earnest, and we shall soon find why _the people_
are not better, namely, because _we_ are not more _knowing_ and more
_holy_.”
Such was Wesley’s great remedy for removing evil from among the
Methodists,—not only _visiting_, but privately, and personally
_instructing_, the people, and especially their children; and such, in
his estimation, were the two great causes of the evil existing. The
people were far from perfect; _because_ preachers were defective in
knowledge and in holiness. He proceeds to ask:
“Why are we not more knowing? 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, 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) Spend all the morning, or at least
five hours in twenty-four, in reading the _most useful_ books, and
that regularly and constantly. ‘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 anything else. This is rank enthusiasm.
If you need no book but the Bible, you are got above St. Paul. He
wanted others too. ‘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
£5; and I desire the assistants will take care, that all the large
societies provide the Christian Library 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. 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 outwardly.
Make every particular plain to their understanding. Fix it in their
memory. Write it on their heart. Read, explain, and enforce the rules
of the society; the ‘Instructions for Children’; the fourth volume
of sermons; and 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; particularly studying the
children’s tracts.”
Such was Wesley’s plan to increase the preachers’ knowledge: at least
five hours a day spent in reading the most useful books; and every
afternoon devoted to private intercourse with the people and their
children.