accounts, that with this inconsiderable sum _two hundred_ and _fifty_
have been assisted, within the space of _one year_. Will not God put it
into the heart of some lover of mankind, to increase this little stock?
If this is not _lending unto the_ Lord, what is? O confer not with
flesh and blood, but immediately,
“Join hands with God, to make a poor man live.”¹
¹ We now lend any sum, not exceeding five pounds.
3. I think, Sir, now you know all, that I know of this people. You
see the nature, occasion and design, of whatever is practised among
them. And I trust, you may be pretty well able to answer any questions,
which may be asked concerning them: particularly by those, who enquire
concerning _my revenue_, and what I do with it all?
4. Some have supposed, this was no greater than that of the bishop
of _London_. But others computed, that I received _eight hundred_ a
year from _Yorkshire_ only. Now if so, it cannot be so little as _ten
thousand pounds_ a year, which I receive out of all _England_!
5. Accordingly a gentleman in _Cornwall_ (the rector of _R――――_)
extends the calculation pretty considerably. “Let me see, said he:
_two millions_ of _Methodists_: and each of these paying _two-pence_
a week.” If so I must have _eight hundred_ and _sixty thousand pounds_
(with some odd _shillings_ and _pence_) a year.
6. ♦A tolerable competence! But be it more or less, it is nothing
at all to _me_. All that is contributed or collected in every place,
is both received and expended by others: nor have I so much as the
_Beholding thereof with my eyes_. And so it will be, till I turn
_Turk_ or _Pagan_. For I look upon all this revenue, be it what it
may, as sacred to God and the poor: (out of which, if I want any
thing, I am relieved, even as another poor man.) So were originally
all ecclesiastical revenues, (as every man of learning knows.) And
the bishops and priests _used_ them only, _as such_. If any use them
otherwise now, God help them!
♦ Added “A” per Errata
7. I doubt not, but if I err in this, or any other point, you will pray
God to shew me his truth. To _have a conscience void of offence toward
God and toward man_ is the desire of,
_Reverend and dear Sir_,
_Your affectionate brother and servant_,
JOHN WESLEY.
THE _Nature_, _Design_, and _General Rules_,
OF THE UNITED SOCIETIES,
In LONDON, BRISTOL, KINGSWOOD, ♦NEWCASTLE upon TYNE, &c.
♦ deleted “and” per Errata
1. IN the latter end of the year 1739, eight or ten persons came to me
in _London_, who appeared to be deeply convinced of sin, and earnestly
groaning for redemption. They desired (as did two or three more the
next day) that I would spend some time with them in prayer, and advise
them how to flee from the wrath to come; which they saw continually
hanging over their heads. That we might have more time for this great
work, I appointed a day when they might all come together, which from
thenceforward they did every week, namely on _Thursday_, in the evening.
To these, and as many more as desired to join with them (for their
number increased daily) I gave those advices from time to time which I
judged most needful for them; and we always concluded our meeting with
prayer suited to their several necessities.
2. This was the rise of the UNITED SOCIETY, first in _London_, and then
in other places. Such a society is no other than “_A company of men_
having the form and seeking the power _of godliness, united in order
to pray together, to receive the word of exhortation, and to watch over
one another in love, that they may help each other to work out their
salvation_.”
3. That it may the more easily be discerned, whether they are indeed
working out their own salvation, each society is divided into smaller
companies, called classes, according to their respective places of
abode. There are about twelve persons in every class; one of whom is
stiled _The Leader_. It is his business,
1. To see each person in his class, once a week at least; in order
To enquire how their souls prosper.
To advise, reprove, comfort or exhort, as occasion ♦may require;
♦ insert “may” per Errata
To receive what they are willing to give, toward the relief of the poor.
2. To meet the minister and the stewards of the society once a week; in
order
To inform the minister of any that are sick, or of any that walk
disorderly, and will not be reproved:
To pay to the stewards what they have received of their several classes
in the week preceding; And
To shew their account of what each person has contributed.
4. There is one only condition previously required in those who desire
admission into these societies, _A desire to flee from the wrath to
come, to be saved from their sins_: But, wherever this is really fixed
in the soul, it will be shewn by its fruits. It is therefore expected
of all who continue therein, that they should continue to evidence
their desire of salvation,
First, By doing no harm, by avoiding evil in every kind; especially,
that which is most generally practised. Such is
The taking the name of God in vain;
The profaning the day of the Lord, either by doing ordinary work
thereon, or by buying or selling:
Drunkenness, _buying or selling spirituous liquors_; or _drinking them_
(unless in cases of extreme necessity:)
_Fighting_, quarreling, brawling; brother _going to law_ with brother;
returning evil for evil, or railing for railing: the _using many words_
in buying or selling:
The _buying or selling uncustomed goods_:
The _giving or taking things on usury_: i. e. unlawful interest:
_Uncharitable_ or _unprofitable_ conversation; particularly speaking
evil of magistrates or of ministers:
Doing to others as we would not they should do unto us:
Doing what we know is not for the glory of God: As
The _putting on gold and costly apparel_:
The _taking such diversions_ as cannot be used in the name of the Lord
Jesus:
The _singing_ those _songs_, or _reading_ those _books_, which do not
tend to the knowledge or love of God:
Softness, and needless self-indulgence:
Laying up treasures upon earth:
Borrowing without a probability of paying; or taking up goods without
a probability of paying for them.
5. It is expected of all who continue in these societies, that they
should continue to evidence their desire of salvation,
Secondly, By doing good, by being in every kind, merciful after their
power; as they have opportunity, doing good of every possible sort, and
as far as is possible to all men;
To their bodies, of the ability which God giveth, by giving food to the
hungry, by cloathing the naked, by visiting or helping them that are
sick, or in prison.
To their souls, by instructing, _reproving_ or exhorting all they have
any intercourse with: trampling under foot that enthusiastick doctrine
of devils, that “we are not to do good, unless _our heart be free to
it_.”
By doing good especially to them that are of the houshold of faith, or
groaning so to be; employing them preferably to others, buying one of
another; helping each other in business; and so much the more, because
the world will love its own, and them only.
By all possible _diligence and frugality_, that the gospel be not
blamed.
By running with patience the race that is set before them, _denying
themselves, and taking up their cross daily_; submitting to bear the
reproach of Christ, to be as the filth and off-scouring of the world;
and looking that men should _say all manner of evil of them falsely for
the Lord’s sake_.
6. It is expected of all who desire to continue in these societies,
that they should continue to evidence their desire of salvation,
Thirdly, By attending upon all the ordinances of God: Such are
The publick worship of God;
The ministry of the word, either read or expounded;
The supper of the Lord;
Family and private prayer;
Searching the scriptures; and
Fasting or abstinence.
7. These are the General Rules of our Societies; all which we are
taught of God to observe, even in his written word, the only rule, and
the sufficient rule both of our faith and practice. And all these we
know his Spirit writes on every truly awakened heart. If there be any
among us who observe them not, who habitually break any of them, let
it be made known unto them who watch over that soul, as they that must
give an account. We will admonish him of the error of his ways: We will
bear with him for a season. But then if he repent not, he hath no more
place among us. We have delivered our own soul.
JOHN WESLEY,
CHARLES WESLEY,
_May 1, 1743_.
MINUTES
OF SOME LATE
CONVERSATIONS,
Between the Rev. Mr. WESLEYS, and Others.
Conversation the First.
MONDAY, 25th of _June_, 1744.
THE following persons being met at the Foundery, _John Wesley_,
_Charles Wesley_, _John Hodges_, rector of _Wenvo_, _Henry Piers_,
vicar of _Bexley_, _Samuel Taylor_, vicar of _Quinton_, and _John
Meriton_, after some time spent in prayer, the design of our meeting
was proposed, namely to consider,
1. What to teach,
2. How to teach, and
3. What to do? _i. e._ How to regulate our doctrine, discipline and
practice.
We began with considering the doctrine of justification: the questions
relating to, with the substance of the answers given thereto, were as
follows.
_Q._ 1. What is to be justified?
_A._ To be pardoned, and received into God’s favour, into such a state,
that if we continue therein, we shall be finally saved.
_Q._ 2. Is faith the condition of justification?
_A._ Yes; for every one who believeth not is condemned; and every one
who believes is justified.
_Q._ 3. But must not repentance and works meet for repentance go before
this faith?
_A._ Without doubt: if by repentance you mean conviction of sin; and by
works meet for repentance, obeying God as far as we can, forgiving our
brother, leaving off from evil, doing good, and using his ordinances
according to the power we have received.
_Q._ 4. What is faith?
_A._ Faith in general is, a divine, supernatural _elenchos_ of things
not seen; _i. e._ of past, future, or spiritual things: it is a
spiritual sight of God and the things of God.
First, a sinner is convinced by the Holy Ghost, “Christ loved me and
gave himself for me.”――This is that faith by which he is justified or
pardoned, the moment he receives it. Immediately the same Spirit bears
witness, “Thou art pardoned: thou hast redemption in his blood.”――And
this is saving faith, whereby the love of God is shed abroad in his
heart.
_Q._ 5. Have all Christians this faith? May not a man be justified and
not know it?
_A._ That all true Christians have such a faith as implies an assurance
of God’s love, appears from _Romans_ viii. 15. _Ephesians_ iv. 32.
_2 Corinthians_ xiii. 5. _Hebrews_ viii. 10. _1 John_ iv. 10. and
v. 19. And that no man can be justified and not know it, appears
farther from the nature of the thing. For faith after repentance is
ease after pain, rest after toil, light after darkness. It appears
also from the immediate, as well as distant fruits thereof.
_Q._ 6. But may not a man go to heaven without it?
_A._ It does not appear from holy writ that a man who hears the gospel,
can: (_Mark_ xvi. 16.) whatever a Heathen may do. _Romans_ ii. 14.
_Q._ 7. What are the immediate fruits of justifying faith?
_A._ Peace, joy, love, power over all outward sin, and power to keep
down inward sin.
_Q._ 8. Does any one believe, who has not the witness in himself, or
any longer than he sees, loves, obeys God?
_A._ We apprehend not; _seeing God_ being the very essence of faith;
love and obedience the inseparable properties of it.
_Q._ 9. What sins are consistent with justifying faith?
_A._ No _wilful sin_. If a believer _wilfully sins_, he casts away his
faith. Neither is it possible he should have _justifying faith_ again,
without previously _repenting_.
_Q._ 10. _Must_ every believer, come into a state of doubt, or fear, or
darkness? Will he do so, unless by ignorance, or unfaithfulness? Does
God otherwise withdraw himself?
_A._ It is certain, a believer, _need_ never again come into
condemnation. It seems, he need not come into a state of doubt, or
fear, or darkness: and that (ordinary at least) he _will_ not, unless
by ignorance, or unfaithfulness. Yet it is true, that the first joy
does seldom last long: that it is commonly followed by doubts and
fears; and that God frequently permits great heaviness, before any
large manifestation of himself.
_Q._ 11. Are works necessary to the continuance of faith?
_A._ Without doubt; for a man may forfeit the free gift of God, either
by sins of omission, or commission.
_Q._ 12. Can faith be lost, but for want of works?
_A._ It cannot but through disobedience.
_Q._ 13. How is faith _made perfect by works_?
_A._ The more we exert our faith, the more it is increased. _To him
that hath, shall be given._
_Q._ 14. St. _Paul_ says, _Abraham_ was _not justified by works_.
St. _James_, He was _justified by works_. Do they not contradict each
other?
_A._ No: 1. Because they do not speak of the same justification. St.
_Paul_ speaks of that justification, which was when _Abraham_ was 75
years old, above 20 years before _Isaac_ was born: St. _James_ of that
justification, which was when he offered up _Isaac_ on the altar.
2dly. Because they do not speak of the same works: St. _Paul_ speaking
of works that precede faith: St. _James_, of works that spring from it.
_Q._ 15. In what sense is _Adam_’s sin imputed to all mankind?
_A._ In _Adam_ all die, _i. e._ 1. Our bodies then became mortal. 2.
Our souls died, _i. e._ were disunited from God. And hence, 3. We are
all born with a sinful, devilish nature. By reason whereof, 4. We are
children of wrath, liable to death eternal. _Romans_ v. 18. _Ephesians_
ii. 3.
_Q._ 16. In what sense is the righteousness of Christ imputed to all
mankind, or to believers?
_A._ We do not find it expresly affirmed in scripture, that God imputes
the righteousness of Christ to any: although we do find, that _faith is
imputed_ to us _for righteousness_.
That text, “_As by one man’s disobedience all men were made sinners, so
by the obedience of one, all were made righteous_,” we conceive means,
by the merits of Christ, all men are cleared from the guilt of _Adam_’s
actual sin.
We conceive farther, that through the obedience and death of Christ, 1.
The bodies of all men become immortal after the resurrection. 2. Their
souls receive a capacity of spiritual life: And 3. An actual spark or
seed thereof. 4. All believers become children of grace, reconciled to
God, and 5. Made partakers of the divine nature.
_Q._ 17. Have we not then unawares leaned too much towards _Calvinism_?
_A._ We are afraid we have.
_Q._ 18. Have we not also leaned towards _Antinomianism_?
_A._ We are afraid we have.
_Q._ 19. What is _Antinomianism_?
_A._ The doctrine which makes void the law through faith.
_Q._ 20. What are the main pillars hereof?
_A._ 1. That Christ abolished the moral law:
2. That therefore Christians are not obliged to observe it:
3. That one branch of Christian liberty, is liberty from obeying the
commandments of God:
4. That it is bondage, to do a thing, because it is commanded, or
forbear it because it is forbidden:
5. That a believer is not _obliged_ to use the ordinances of God or to
do good works:
6. That a preacher ought not to exhort to good works: not unbelievers,
because it is hurtful; not believers, because it is needless.
_Q._ 21. What was the occasion of St. _Paul_’s writing his epistle to
the _Galatians_?
_A._ The coming of certain men amongst the _Galatians_, who taught,
_Except ye be circumcised and keep the law of_ Moses _ye cannot be
saved_.
_Q._ 22. What is his main design therein?
_A._ To prove, 1. That no man can be justified or saved by the works of
the law, either moral or ritual, 2. That every believer is justified by
faith in Christ without the works of the law.
_Q._ 23. What does he mean by “_the works of the law_?” _Galatians_
ii. 16, &c.
_A._ All works which do not spring from faith in Christ.
_Q._ 24. What by being _under the law_? _Galatians_ iii. 23.
_A._ Under the _Mosaic_ dispensation.
_Q._ 25. What law has Christ abolished?
_A._ The ritual law of _Moses_.
_Q._ 26. What is meant by _liberty_? _Galatians_ v. 1.
_A._ Liberty, 1. From that law; 2. From sin.
_On_ TUESDAY _Morning, June 26. was considered_.
THE doctrine of sanctification: with regard to which the questions
asked, and the substance of the answers given were as follows.
_Q._ 1. What is it to be sanctified?
_A._ To be renewed in the image of God in righteousness and true
holiness.
_Q._ 2. Is faith the condition, or the instrument of sanctification?
_A._ It is both the condition, and instrument of it. When we begin to
believe, then sanctification begins. And as faith increases, holiness
increases, till we are created anew.
_Q._ 3. What is implied in being _a perfect Christian_?
_A._ The loving the Lord our God with all our heart, and with all our
mind, and soul, and strength, _Deuteronomy_ vi. 5, 30, 6. _Ezekiel_
xxxvi. 25‒29.
_Q._ 4. Does this imply, that all inward sin is taken away?
_A._ Without doubt: or how could we be said to be saved _from all our
uncleannesses_? ♦v. 29.
♦ Transcriber could not identify which scripture is being
referenced, no book name given.
_Q._ 5. Can we know one who is thus saved? What is a reasonable ♦proof
of it?
♦ “poof” replaced with “proof”
_A._ We cannot, without the miraculous discernment of Spirit, be
infallibly certain of those who are thus saved. But we apprehend, these
would be the best proofs which the nature of the thing ♦admits. 1. If
we had sufficient evidence of their unblameable behaviour, preceding
2. If they gave a distinct account of the time and manner wherein they
were saved from sin, and of the circumstances thereof, with such sound
speech as could not be reproved. And
♦ “admit” replaced with “admits” per Errata
3. If upon a strict enquiry afterwards from time to time, it appeared
that all their tempers and words and actions were holy and unreprovable.
_Q._ 6. How should we treat those who think they have attained this?
_A._ Exhort them to forget the things that are behind, and to watch and
pray always, that God may search the ground of their hearts.
WEDNESDAY, _June 27_.
WE began to consider points of discipline: with regard to which the
questions asked, and the substance of the answers given were as follows.
_Q._ 1. What is the church of _England_?
_A._ According to the 20th article, the visible church of _England_ is,
the congregation of English _believers_, in which the _pure word_ of
God is preached, and the sacraments _duly_ administered.
(But the word _church_ is sometimes taken in a looser sense, for “a
congregation professing to believe.” So it is taken in the 26th article,
and in the 1st, 2d, and 3d chapters of the _Revelation_.)
_Q._ 2. Who is a member of the church of _England_?
_A._ A believer, hearing the _pure word_ of God preached, and partaking
of the sacraments duly administered, in that church.
_Q._ 3. What is it to be zealous for the church?
_A._ To be earnestly desirous of its welfare and increase: of its
welfare, by the confirmation of its present members, in faith, hearing,
and communicating: and of its increase, by the addition of new members.
_Q._ 4. How are we to defend the doctrine of the church?
_A._ Both by our preaching and living.
_Q._ 5. How should we behave at a false, or railing sermon?
_A._ If it only contain personal reflections, we may quietly suffer it:
if it blaspheme the work and Spirit of God, it may be better to go out
of the church. In either case, if opportunity serve, it would be well
to speak or write to the minister.
_Q._ 6. How far is it our duty to obey the bishops?
_A._ In all things indifferent. And on this ground of obeying them, we
should observe the canons, so far as we can with a safe conscience.
_Q._ 7. Do we separate from the church?
_A._ We conceive not: we hold communion therewith, for conscience sake,
by constantly attending both the word preached, and the sacraments
administered therein.
_Q._ 8. What then do they mean who say, “you separate from the church?”
_A._ We cannot certainly tell. Perhaps they have no determinate meaning:
unless, by the church they mean _themselves_, _i. e._ that part of the
clergy who accuse us of preaching false doctrine. And it is sure we do
herein separate from them, by maintaining that which they deny.
_Q._ 9. But do you not weaken the church?
_A._ Do not they who ask this, by _the church_ mean _themselves_? We
do not purposely weaken any man’s hands. But accidentally we may, thus
far: they who come to know the truth by us, will esteem such as deny it,
less than they did before.
But the church, in the proper sense, the congregation of _English_
believers, we do not weaken at all.
_Q._ 10. Do you not entail a schism on the church? _i. e._ Is it
not probable, that your hearers after your death, will be scattered
into all sects and parties? Or that they will form themselves into a
distinct sect?
_A._ 1. We are persuaded the body of our hearers will even after our
death remain in the church, unless they be thrust out.
2. We believe notwithstanding, either that they will be thrust out, or
that they will leaven the whole church.
3. We do, and will do, all we can, to prevent those consequences, which
are supposed likely to happen after our death.
4. But we cannot with a good conscience neglect the present opportunity
of saving souls while we live, for fear of consequences which may
possibly or probably happen, after we are dead.
Conversation the Second.
_Bristol_, TUESDAY, _August 1, 1745_.
THE following persons being met together at the New-Room, in _Bristol_;
_John Wesley_, _Charles Wesley_, _John Hodges_, _Thomas Richards_,
_Samuel Larwood_, _Thomas Meyrick_, _Richard Moss_, _John Slocombe_,
_Herbert Jenkins_, and _Marmaduke Gwynne_:
It was proposed to review the minutes of the last conference with
regard to justification. And it was asked.
_Q._ 1. How comes what is written on this subject to be so intricate
and obscure? Is this obscurity from the nature of the thing itself? Or,
from the fault or weakness of those who have generally treated of it?
_A._ We apprehend this obscurity does not arise from the nature of the
subject: but, perhaps, partly from hence, that the devil peculiarly
labours to perplex a subject of the greatest importance: and partly
from the extreme warmth of most writers who have treated of it.
_Q._ 2. We affirm faith, in Christ is the sole condition of
justification. But does not repentance go before that faith? Yea, and
(supposing there be opportunity for them) fruits or works meet for
repentance?
_A._ Without doubt they do.
_Q._ 3. How then can we deny them to be _conditions_ of justification?
Is not this a mere strife of words? But is it worth while to continue
a dispute on the term _condition_?
_A._ It seems not, though it has been grievously abused. But so the
abuse cease, let the use remain.
_Q._ 4. Shall we read over together Mr. _Baxter_’s aphorisms concerning
justification?
_A._ By all means: which were accordingly read. And it was desired,
that each person present would in the afternoon consult the scriptures
cited therein, and bring what objections might occur the next morning.
FRIDAY, _August 2_. _The_ question _was proposed_.
_Q._ 1. IS a sense of God’s pardoning love absolutely necessary to our
being in his favour? Or may there be some exempt cases?
_A._ We dare not say, there are not.
_Q._ 2. Is it necessary to inward and outward holiness?
_A._ We incline to think it is.
_Q._ 3. Is it indispensably necessary to final salvation? Suppose in a
_Papist_? Or, a _Quaker_? Or, in general, among those who never heard
it preached?
_A._ Love hopeth all things. We know not how far any of these may fall
under the case of invincible ignorance.
_Q._ 4. But what can we say of one of our own society, who dies without
it, as _J. W._ at _London_?
_A._ It may be an exempt case (if the fact was really so.) But we
determine nothing. We leave his soul in the hands of him that made it.
_Q._ 5. Does a man believe any longer than he sees a reconciled God?
_A._ We conceive not. But we allow there may be infinite degrees in
seeing God: even as many as there are between him who sees the sun,
when it shines on his eye-lids closed, and him who stands with his eyes
wide open, in the full blaze of his beams.
_Q._ 6. Does a man believe any longer than he loves God?
_A._ In no wise. For neither circumcision or uncircumcision avails,
without faith working by love.