especially at such a time as this. For however men of no thought may
not see and regard it, or hectoring cowards may brave it out, it is
evident to every man of calm reflection, that our nation stands on the
very brink of destruction. And why are we thus, but because _the cry of
our wickedness is gone up to heaven_? Because we have so exceedingly,
abundantly, beyond measure, _corrupted our ways before the Lord_. And
because to all our other abominations we have added, the open fighting
against God; the not only rejecting, but even denying, yea, blaspheming
his last offers of mercy; the hindering others who were desirous
to close therewith; the despitefully using his messengers, and the
variously troubling and oppressing those who did accept of his grace,
break off their sins, and turn to him with their whole heart.
16. I cannot but believe, it is _chiefly_ on this account, that God
hath now _a controversy with our land_. And must not any considerate
man be inclined to form the same judgment, if he reviews the state of
_public affairs_, for only a few years last past? I will not enter into
particulars. But, in general, can you possibly help observing, that
whenever there has been any thing like a _public attempt_, to suppress
_this new sect_, (for so it was artfully represented) another and
another _public trouble_ arose. This has been repeated so often, that
it is surprising any man of sense can avoid taking notice of it. May we
_turn_ at length _to him that smiteth us, hearing the rod and him that
appointeth it_! May we _humble ourselves under the mighty hand of_ God,
before the great deep swallow us up!
17. Just now, viz. on the 4th of this instant, _December_, the Rev.
Mr. _Henry Wickham_, one of his Majesty’s justices of peace for the
west-riding of _Yorkshire_ writes an order
To the constable of _Kighley_, commanding him, “to convey the body
of _Jonathan Reeves_, (whose real crime is, the calling sinners to
repentance) to his Majesty’s gaol and castle of _York_: suspected (said
the precept) of being a spy among us, and a dangerous man to the person
and government of his Majesty King _George_.”
God avert the omen! I fear this is no presage either of the repentance
or deliverance of our poor nation!
18. If we will not turn and repent, if we will harden our hearts,
and acknowledge neither his judgments nor mercies; what remains but
the fulfilling of that dreadful word, which God spake by the prophet
_Ezekiel_: _Son of man when the land sinneth against me, by trespassing
grievously; then will I stretch forth my hand upon it, and break the
staff of the bread thereof.――――Though these three men_, Noah, Daniel
_and_ Job, _were in it, they should deliver but their own souls. Or
if I bring a sword upon the land, and say_, “SWORD, GO THROUGH THE
LAND:”――――_Or if I send a pestilence into that land, and pour out
my fury upon it in blood:――――Though_ Noah, Daniel _and_ Job _were
in it, as I live, saith the_ Lord God, _they shall deliver neither
son nor daughter; they shall but deliver their own souls by their
righteousness_, chapter xiv. verses 13, 14, 17, 19, 20.
_Yet behold, therein shall be left a remnant, that shall be brought
forth, both sons and daughters.――And ye shall be comforted concerning
the evil that I have brought upon_ Jerusalem.――_And ye shall know that
I have not done without cause, all that I have done in it, saith the_
Lord God. Verses 22, 23.
LONDON,
_December 18, 1745_.
A Plain ACCOUNT of the
_People_ called METHODISTS.
In a LETTER to the
Reverend Mr. _PERRONET_
VICAR of _Shoreham_, in KENT.
[Written in the YEAR 1748.]
_Rev. and dear_ SIR,
1. SOME time since you desired an account of the _whole œconomy_ of
the people commonly called METHODISTS. And you received a true, (as
far as it went) but not a full account. To supply what I think was
wanting in that, I send you this account: that you may know not only
their _practice_, on every head, but likewise the _reasons_ whereon
it is grounded, the _occasion_ of every step they have taken, and the
_advantages_ reaped thereby.
2. But I must premise, That as they had not the least expectation
at first, of any thing like what has since followed, so they had no
previous design or plan at all, but every thing arose just as the
occasion offered. They saw or felt some impending or pressing evil,
or some good end necessary to be pursued. And many times they fell
unawares on the very thing, which secured the good, or removed the evil.
At other times they consulted on the most probable means, following
only _common sense_ and _scripture_: Tho’ they generally found, in
looking back, some thing in _Christian antiquity_ likewise, very nearly
parallel thereto.
I. 1. About ten years ago, my brother and I where desired to preach, in
many parts of _London_. We had no view therein, but so far as we were
able (and we knew God _could_ work by whomsoever it pleased him) to
_convince_ those who would hear, what true Christianity was, and to
_persuade_ them to embrace it.
2. The points we chiefly insisted upon were four: First, That
_orthodoxy_ or _right opinions_ is, at best, but a very slender _part_
of religion, if it can be allowed to be any part of it at all: that
neither does religion consist in _negatives_, in bare harmlessness of
any kind; nor merely in _externals_, or doing good, or using the means
of grace, in works of piety (so called) or of charity: that it is
nothing short of, or different from _The mind that was in_ Christ, The
_image of_ God stampt upon the heart, Inward _righteousness_ attended
with the _peace_ of God, and, _Joy in the Holy Ghost_. Secondly, That
the only way under heaven to this religion, is to _repent and believe
the gospel_, or (as the apostle words it) _Repentance towards_ God,
_and faith in our_ Lord Jesus Christ. Thirdly, That by this faith, _He
that worketh not, but believeth on him that justifieth the ungodly_,
is justified _freely by his grace, through the redemption which is in_
Jesus Christ. And lastly, That _being justified by faith_, we taste of
the heaven to which we are going: we are holy and happy: we tread down
sin and fear, and _sit in heavenly places_ with Christ Jesus.
3. Many of those who heard this, began to cry out, that we brought
_strange things to their ears_: that this was doctrine which they
never heard before, or, at least, never regarded. They _searched the
scriptures, whether these things were so_, and acknowledged _the truth
as it is in_ Jesus. Their hearts also were influenced as well as their
understandings, and they determined to follow Jesus Christ, _and him
crucified_.
4. Immediately they were surrounded with difficulties: all the world
rose up against them: neighbours, strangers, acquaintance, relations,
friends, began to cry out amain; “_Be not righteous overmuch: why
shouldst thou destroy thyself?_ Let not _much religion make thee mad_.”
5. One and another and another came to us, asking, What they should do?
Being distressed on every side, as every one strove to weaken, and none
to strengthen their hands in God. We advised them, “Strengthen you one
another. Talk together as often as you can. And pray earnestly, with
and for one another, that you may _endure to the end, and be saved_.”
Against this advice we presumed there could be no objection; as being
grounded on the plainest reason, and on so many scriptures, both of the
old Testament and new, that it would be tedious to recite them.
6. They said, “But we want _you_ likewise to talk with us often, to
direct and quicken us in our way, to give us the advices which you
well know we need, and to pray with us, as well as for us.” I asked,
Which of you desire this? Let me know your names and places of abode.
They did so. But I soon found, they were too many for me to talk with
severally so often as they wanted it. So I told them, “If you will all
of you come together, every _Thursday_, in the evening, I will gladly
spend some time with you in prayer, and give you the best advice I can.”
7. Thus arose, without any previous design on either side, what was
afterwards called, _a society_: a very innocent name, and very common
in _London_, for any number of people _associating_ themselves together.
The thing proposed in their associating themselves together was obvious
to every one. They wanted to _flee from the wrath to come_, and to
assist each other in so doing. They therefore united themselves “in
order to pray together, to receive the word of exhortation, and to
watch over one another in love, that they might help each other to work
out their salvation.”
8. “There is one only condition previously required, in those who
desire admission into this society, _A desire to flee from the wrath
to come, to be saved from their sins_.”
They now likewise agreed, that as many of them as had an opportunity,
would meet together every _Friday_, and spend the dinner hour in crying
to God, both for each other, and for all mankind.¹
¹ See the rules of the United Societies.
9. It quickly appeared, that their thus uniting together, answered the
end proposed therein. In a few months the far greater part of those who
had begun to _fear_ God, _and work righteousness_, but were not united
together, grew faint in their minds, and fell back into what they were
before. Mean while the far greater part of those, who were thus united
together, continued _striving to enter in at the strait gate_, and to
_lay hold on eternal life_.
10. Upon reflection, I could not but observe, this is the very thing
which was from the beginning of Christianity. In the earliest times,
those whom God had sent forth, _preached the gospel to every creature_.
And the οἱ ἀκροαταὶ, the body of hearers, were mostly either Jews or
Heathens. But as soon as any of these were so convinced of the truth,
as to forsake sin and seek the gospel of salvation, they immediately
joined them together, took an account of their names, advised them to
watch over each other, and met these κατηχούμενοι (catechumens, as they
were then called) apart from the great congregation, that they might
instruct, rebuke, exhort, and pray with them, and for them, according
to their several necessities.
11. But it was not long before an objection was made to this, which
had not once entered into my thought. “Is not this making a schism?
Is not the joining these people together, _Gathering churches out of
churches_.”
It was easily answered, if you mean only _Gathering people out of
buildings called churches_, it is. But if you mean, dividing Christians
from Christians, and so destroying Christian fellowship, it is not.
For 1st, These were not Christians before they were thus joined.
Most of them were barefaced Heathens. 2. Neither are they Christians,
from whom you suppose them to be divided. You will not look me in
the face and say they are. What! Drunken Christians? Cursing and
swearing Christians? Lying Christians? Cheating Christians? If these
are Christians at all, they are _devil Christians_ (as the poor
_Malabarians_ term them.) 3. Neither are they divided any more than
they were before, even from these ♦wretched _devil Christians_. They
are as ready as ever to assist them, and to perform every office of
real kindness towards them. 4. If it be said, “But there are some true
Christians in the parish, and you destroy the Christian fellowship
between these and them.” I answer, That which never existed, cannot
be destroyed. But the fellowship you speak of never existed. Therefore
it cannot be destroyed. Which of those true Christians had any such
fellowship with these? Who watched over them in love? Who marked their
growth in grace? Who advised and exhorted them from time to time? Who
prayed with them and for them, as they had need? This, and this alone
is Christian fellowship: but alas! Where is it to be found? Look _east_
or _west_, _north_ or _south_: name what parish you please. Is this
Christian fellowship there? Rather are not the bulk of the parishioners
a mere rope of sand? What Christian connection is there between them?
What intercourse in spiritual things? What watching over each others
souls? What bearing of one anothers burdens? What a mere jest is it
then, to talk so gravely, of _destroying_ what never was? The real
truth is just the reverse of this: we _introduce_ Christian fellowship
where it was _utterly destroyed_. And the fruits of it have been peace,
joy, love, and zeal for every good word and work.
♦ “wrethed” replaced with “wretched” per Errata
II. 1. But as much as we endeavoured to watch over each other, we
soon found some who did not _live the gospel_. I do not know, that
any hypocrites were crept in; for indeed there was no temptation.
But several grew cold, and gave way to the sins which had long easily
beset them. We quickly perceived, there were many ill consequences
of suffering these to remain among us. It was dangerous to others;
inasmuch as all sin is of an infectious nature. It brought such a
scandal on their brethren, as exposed them to what was not properly,
the reproach of Christ. It laid a stumbling-block in the way of others,
and caused the truth to be evil spoken of.
2. We groaned under those inconveniences long, before a remedy could
be found. The people were scattered so wide in all parts of the town,
from _Wapping_ to _Westminster_, that I could not easily see, what the
behaviour of each person in his own neighbourhood was. So that several
disorderly walkers did much hurt, before I was apprised of it.
3. At length, while we were thinking of quite another thing, we struck
upon a method for which we have cause to bless God ever since. I was
talking with several of the society in _Bristol_, concerning the means
of paying the debts there; when one stood up and said, “Let every
member of the society give a _penny_ a week till all are paid.” Another
answered, “But many of them are poor, and cannot afford to do it.”
“Then, said he, put eleven of the poorest with me, and if they can
give any thing, well. I will call on them weekly, and if they can
give nothing, I will give for them as well as for myself. And each of
you call on eleven of your neighbours weekly: receive what they give,
and make up what is wanting.” It was done. In a while, some of these
informed me, “they found such and such an one did not live as he ought.”
It struck me immediately. “This is the thing; the very thing we have
wanted so long.” I called together all the _leaders_ of the _classes_,
(so we used to term them and their companies) and desired, that each
would make a particular enquiry, into the behaviour of those whom he
saw weekly. They did so. Many disorderly walkers were detected. Some
turned from the evil of their ways. Some were put away from us. Many
saw it with fear, and rejoiced unto God with reverence.
4. As soon as possible, the same method was used in _London_ and all
other places. Evil men were detected, and reproved. They were borne
with for a season. If they forsook their sins, we received them gladly:
if they obstinately persisted therein, it was openly declared, that
they were not of us. The rest mourned and prayed for them, and yet
rejoiced, that as far as in us lay, the scandal was rolled away from
the society.
5. It is the business of a leader
I. To see each person in his class, once a week at the least:
in order,
To enquire how their souls prosper?
To advise, reprove, comfort or exhort, as occasion may
require;
To receive what they are willing to give, toward the
relief of the poor.
II. To meet the minister and the stewards of the society, in
order
To inform the minister of any that are sick, or of any
that are disorderly and will not be reproved;
To pay to the stewards what they have received of their
several classes in the week preceding.
6. At first they visited each person at his own house: but this was
soon found not so expedient. And that on many accounts, 1. It took up
more time, than most of the leaders had to spare. 2. Many persons lived
with masters, mistresses or relations, who would not suffer them to be
thus visited. 3. At the houses of those who were not so averse, they
often had no opportunity of speaking to them but in company. And this
did not at all answer the end proposed, of exhorting, comforting or
reproving. 4. It frequently happened, that one affirmed what another
denied. And this could not be cleared, without seeing them together.
5. Little misunderstandings and quarrels of various kinds, frequently
arose among relations or neighbours; effectually to remove which, it
was needful to see them all face to face. Upon all these considerations
it was agreed, that those of each class should meet all together. And
by this means, a more full enquiry was made, into the behaviour of
every person. Those who could not be visited at home, or no otherwise
than in company, had the same advantage with others. Advice or reproof
was given as need required; quarrels made up, misunderstandings removed.
And after an hour or two spent in this labour of love, they concluded
with prayer and thanksgiving.
7. It can scarce be conceived, what advantages have been reaped from
this little prudential regulation. Many now happily experienced that
Christian fellowship, of which they had not so much as an idea before.
They began to _bear one anothers burthens_, and _naturally_ to _care
for each other_. As they had daily a more intimate acquaintance with,
so they had a more endeared affection for each other. And _speaking
the truth in love they grew up into him in all things, who is the
head, even_ Christ: _from whom the whole body, fitly joined together,
and compacted by that which every joint supplied, according to the
effectual working in the measure of every part, increased unto the
edifying itself in love_.
8. But notwithstanding all these advantages, many were at first
extremely averse to meeting thus. Some, viewing it in a wrong point of
light, not as a _priviledge_ (indeed an invaluable one) but rather a
_restraint_, disliked it on that account, because they did not love to
be restrained in any thing. Some were _ashamed_ to speak before company.
Others honestly said, “I don’t know why; but I _don’t like_ it.”
9. Some objected, “there were no such meetings, when I came into the
society first. And why should there now? I don’t understand these
things, and this changing one thing after another continually.” It
was easily answered. ’Tis pity but they had been at first. But we knew
not then either the need or the benefit of them. Why we use them, you
will readily understand, if you read over the rules of the society.
That with regard to these little prudential helps we are continually
changing one thing after another, is not a weakness or fault (as you
imagine) but a peculiar advantage which we enjoy. By this means we
declare them all to be merely prudential, not essential, not of divine
institution. We prevent so far as in us lies, their growing formal or
dead. We are always open to instruction; willing to be wiser every day
than we were before and to change whatever we can change for the better.
10. Another objection was, “there is no scripture for this, for classes
and I know not what.” I answer, 1. There is no scripture _against_ it.
You cannot shew one text which forbids them. 2. There is much scripture
_for_ it, even all those texts which enjoin the substance of those
various duties whereof this is only an indifferent circumstance, to be
determined by reason and experience. 3. You seem not to have observed,
that the scripture in most points, ♦gives only _general_ rules: and
leaves the _particular_ circumstances to be adjusted, by the common
sense of mankind. The scripture (for instance) give that _general_ rule,
_Let all things be done decently and in order_. But common sense is
to determine on _particular_ occasions, what order and decency require.
So in another instance, the scripture lays it down, as a _general_,
standing direction, _Whether ye eat or drink or whatsoever ye do, do
all to the glory of God_. But it is common prudence which is to make
the application of this, in a thousand _particular_ cases.
♦ “give” replaced with “gives” per Errata
11. “But these said another, are all _man’s inventions_.” This is but
the same objection in another form. And the same answer will suffice
for any reasonable person. These are man’s inventions. And what then?
That is: they are methods, which men have found, by reason and common
sense for the more effectually applying several scripture rules,
couched in general terms, to particular occasions.
12. They spoke far more plausible than these, who said, “the thing is
well enough in itself. But the _leaders_ are insufficient for the work.
They have neither gifts nor graces for such an employment.” I answer,
1. Yet such leaders as they are, it is plain God has blessed their
labour. 2. If any of these is remarkably wanting in gifts or grace,
he is soon taken notice of and removed. 3. If you know any such, tell
it to _me_, not to others, and I will endeavour to exchange him for a
better. 4. It may be hoped, they will all be better than they are, both
by experience and observation, and by the advices given them by the
ministers every _Tuesday_ night, and the prayers (then in particular)
offered up for them.
III. 1. About this time, I was informed, that several persons in
_Kingswood_, frequently met together at the school, and (when they
could spare the time) spent the greater part of the night, in prayer,
and praise, and thanksgiving. Some advised me to put an end to this;
but upon weighing the thing throughly, and comparing it with the
practice of the antient Christians, I could see no cause to forbid it.
Rather, I believed, it might be made of more general use. So I sent
them word, “I designed to watch with them, on the _Friday_ nearest the
full moon, that we might have light thither and back again.” I gave
public notice of this, the _Sunday_ before, and withal, that I intended
to preach; desiring, they and they only would meet me there, who could
do it without prejudice to their business or families. On _Friday_
abundance of people came. I began preaching between _eight_ and _nine_;
and we continued till a little beyond the noon of night, singing,
praying and praising God.
2. This we have continued to do once a month ever since, in _Bristol_,
_London_, and _Newcastle_, as well as _Kingswood_. And exceeding great
are the blessings we have found therein: it has generally been an
extreamly solemn season; when the word of God sunk deep into the heart,
even of those who till then knew him not. If it be said, “this was only
owing to the novelty of the thing (the circumstance which still draws
such multitudes together at those seasons) or perhaps to the awful
silence of the night.” I am not careful to answer in this matter. Be
it so: however, the impression then made on many souls, has never since
been effaced. Now allowing, that God did make use either of the novelty
or any other indifferent circumstance, in order to bring sinners to
repentance, yet they are brought. And herein let us rejoice together.
3. Nay, may I ♦not put the case farther yet? If I can probably
conjecture, that either by the novelty of this _antient_ custom, or by
any other indifferent circumstance, it is in my power to _save a soul
from death, and hide a multitude of sins_: am I clear before God if I
do it not? If I do not snatch that brand out of the burning?
♦ Insert “not” per Errata
IV. 1. As the Society increased, I found it required greater care to
separate the precious from the vile. In order to this, I determined,
at least once in three months, to talk with every member myself, and to
inquire at their own mouths, as well as ♦knowledge of their leaders and
neighbours, whether they grew in grace and in the kingdom of our Lord
Jesus Christ? At these seasons I likewise particularly enquire, Whether
there be any misunderstanding or differences among them? That every
hindrance of peace and brotherly love, may be taken out of the way.
♦ insert “knowledge” per Errata
2. To each of those, of whose seriousness and good conversation, I
found no reason to doubt, I gave a testimony under my own hand, by
writing their name on a _ticket_ prepared for that purpose: every
ticket implying as strong a recommendation of the person to whom it
was given, as if I had wrote at length, “I believe the bearer hereof
to be one that fears God and works righteousness.”