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?