from_ the societies under my care; of choosing and removing _stewards_,
of receiving or not receiving _helpers_; of appointing them _when_,
_where_ and _how_ to help me; and of desiring any of them to meet me
when I see good. And as it was merely in obedience to the providence
of God, and for the good of the people, that I at first accepted this
power, which I never sought, nay an hundred times laboured to throw off,
so it is on the same considerations, not for profit, honour or pleasure,
that I use it at this day.
5. But several gentlemen are much offended at my having _so much_ power.
My answer to them is this.
I did not seek any part of this power: it came upon me unawares. But
when it was come, not daring to bury that talent, I used it to the best
of my judgment.
Yet I never was fond of it. I always did, and do now bear it as my
burden: the burden which God lays upon me, and therefore I dare not yet
lay it down.
But if you can tell me any one, or any five men, to whom I may transfer
this burden, who _can_ and _will_ do just what I do now, I will
heartily thank both them and you.
6. But some of our _helpers_ say, “This is _shackling freeborn
Englishmen_;” and demand a _free conference_; that is, a meeting of all
the preachers, wherein all things shall be determined by most votes.
I answer: it is possible after my death something of this kind may
take place. But not while I live. To _me_ the preachers have engaged
themselves to submit, to “serve me as _sons in the gospel_.” But they
are not thus engaged to any man, or number of men besides. To _me_
the people in general will submit. But they will not yet submit to any
other.
It is nonsense then to call my using _this power_, “Shackling freeborn
_Englishmen_.” None needs to submit to it unless he _will_: so there is
no shackling in the case. Every preacher, and every member, may leave
me when he pleases. But while he chooses to stay, it is on the same
terms that he joined me at first.
“But this is _arbitrary power_; this is no less than _making yourself
a Pope_.”
If by _arbitrary_ power you mean a power which I exercise _single_,
without any collegues therein, this is certainly true: but I see no
hurt in it. _Arbitrary_ in this sense is a very harmless word. If you
mean, _unjust_, _unreasonable_, or _tyrannical_, then it is not true.
As to the other branch of the charge, it carries no face of truth.
The Pope affirms that every Christian must do all he bids, and believe
all he says, under pain of damnation. I never affirmed any thing that
bears any, the most distant resemblance to this. All I affirm is, “The
preachers who choose to labour with me, choose to serve me as sons in
the gospel.” And “the people who choose to be under my care, choose to
be so on the same terms they were at first.”
Therefore all talk of this kind is highly injurious to _me_, who bear
this burden merely for _your_ sakes. And it is exceeding mischievous to
the people, tending to confound their understandings, and to fill their
hearts with evil-surmisings and unkind tempers towards _me_: to whom
they really owe more, for taking all this load upon me, for exercising
this very _power_, for shakling myself in this manner, than for all my
preaching put together. Preaching twice or thrice a day is no burden to
me at all; but the care of all the preachers and all the people, is a
burden indeed!
_Q._ 78. What can be done in order to the future union of the
_Methodists_?
_A._ On _Friday, August 4, 1769_, Mr. _Wesley_ read in the conference
the following paper.
1. IT has long been my desire, that all those ministers of our
church, who believe and preach salvation by faith, might cordially
agree between themselves, and not hinder, but help one another. After
occasionally pressing this in private conversation, wherever I had
opportunity, I wrote down my thoughts upon this head, and sent them
to each in a letter. Out of _fifty_ or _sixty_ to whom I wrote, only
_three_ vouchsafed me an answer. So I gave this up. I can do no more.
They are a rope of sand; and such they will continue.
2. But it is otherwise with the _travelling preachers_ in our
connection: you are at present one body. You act in concert with each
other, and by united counsels. And now is the time to consider what can
be done, in order to continue this union? Indeed, as long as I live,
there will be no great difficulty: I am, under God, a centre of union
to all our _travelling_, as well as _local_ preachers.
They all know me and my communication. They all love me for my
work’s sake: and therefore, were it only out of regard to me, they
will continue connected with each other. But by what means may this
connection be preserved, when God removes me from you?
3. I take it for granted, it cannot be preserved, by any means, between
those who have not a single eye. Those who aim at any thing but the
glory of God, and the salvation of men: who desire, or seek any earthly
thing, whether honour, profit, or ease, will not, cannot continue in
the connection; it will not answer their design. Some of them, perhaps
a _fourth_ of the whole number, will procure preferment in the church.
Others will turn independents, and get separate congregations, like
_John Edwards_ and _Charles Skelton_. Lay your accounts with this, and
be not surprised if some you do not suspect be of this number.
4. But what method can be taken to preserve a firm union between these
who choose to remain together?
Perhaps you might take some such steps as these:
On notice of my death, let all the preachers in _England_ and _Ireland_,
repair to _London_ within _six_ weeks.
Let them seek God by solemn fasting and prayer.
Let them draw up articles of agreement, to be signed by those who
choose to act in concert.
Let those be dismissed who do not choose it, in the most friendly
manner possible.
Let them choose, by votes, a _committee_ of three, five, or seven, each
of whom is to be _moderator_ in his turn.
Let the committee do what I do now: propose _preachers_ to be _tried_,
_admitted_, or _excluded_: fix the place of each preacher for the
ensuing year, and the time of the next conference.
5. Can any thing be done now, in order to lay a foundation for this
future union? Would it not be well, for any that are willing, to sign
some articles of agreement before God calls me hence? Suppose something
like these:
“We, whose names are underwritten, being thoroughly convinced of the
necessity of a close union between those whom God is pleased to use
as instruments in this glorious work, in order to preserve this union
between ourselves, are resolved, God being our helper.
“I. _To devote ourselves entirely to_ God; denying ourselves, taking up
our cross daily, steadily aiming at one thing, _to save our own souls,
and them that hear us_.
“II. To preach the _old Methodist doctrines_, and no other, contained
in the minutes of the conferences.
“III. To observe and enforce the whole _Methodist discipline_, laid
down in the said minutes.”
_Q._ 79. What can be done in order to revive the work of God where it
is decayed?
_A._ 1. See that no circuit be at any time without preachers. Therefore
let no preacher, who does not attend the conference, leave the circuit
at that time on any pretence whatever. This is the most improper time
in the whole year. Let every assistant see to this, and require each of
these to remain in the circuit till the new preachers come.
Let not all the preachers in any circuit come to the conference.
Let those who do come, set out as late as possible, and return as soon
as possible.
2. Be more diligent in field-preaching. The want of preaching abroad,
and of preaching in new places, has greatly damped the work of God.
3. Wherever we have a large preaching-house at one end of a great town,
let us preach abroad at the other end of it, every _Sunday_ morning at
least.
4. Be more diligent in morning-preaching, wherever you can have twenty
hearers.
5. Be more active in dispersing the books: particularly the sermon on
the _Good Steward_, on _In-being Sin_, the _Repentance of Believers_,
and the _Scripture Way of Salvation_. Every assistant may give away
small tracts. And he may beg money of the rich to buy books for the
poor.
6. Let every preacher strongly insist upon practical religion and
relative duties: but in such a manner as to keep Christ continually
in view.
7. Exhort the leaders of bands to speak to those with them in the
closest manner possible.
8. Encourage all at the public meeting of the bands to speak with all
openness and simplicity.
9. Let a fast be observed in all our societies on the last _Friday_
in _September_, and on the _Friday_ after _New Year’s Day_, after
_Lady-day_, and after _Midsummer-day_.
10. Wherever you can, use intercession on _Friday_, and recommend
_fasting_ both by precept and example.
11. Be conscientiously exact in the whole Methodist discipline. And
that you may understand it, read over carefully _The plain account
of the people called Methodists_, and the several _Minutes of the
CONFERENCES_.
12. Beware of _formality_ in singing, or it will creep in upon us
unawares. Is it not creeping in already, by those complex tunes, which
it is scarce possible to sing with devotion? Such is “Praise ye the
Lord ye blessed ones:” such the long quavering _hallelujah_ annexed to
the morning song-tune, which I defy any man living to sing devoutly.
The repeating the same word so often, (but especially while another
repeats different words, the horrid abuse which runs through the
modern church music) as it shocks all common sense, so it necessarily
brings in dead formality, and has no more of religion in it than a
_Lancashire_ hornpipe. Beside that, it is a flat contradiction to our
Lord’s command, “Use not vain repetitions.” For what is vain repetition,
if this is not? What end of devotion does it serve? Again, Do not
suffer the people to sing too slow. This naturally tends to formality,
and is brought in by those who have very strong, or very weak voices.
Is it not possible, that all the _Methodists_ in the nation should sing
equally quick? Why should not the assistant see that they be taught
to sing in every large society? And do this in such a manner, as to
obviate the ill effects which might otherwise spring therefrom?
13. Which of us “fasts every _Friday_ in the year?” Which of us fasts
at all? Does not this shew the present temper of our minds, (though
not of all) soft and unnerved? How then can we advance the work of God,
though we may preach _loud_ and _long_ enough? Here is the root of the
evil. Hence the work of God droops; few are convinced, few justified,
few of our brethren sanctified! Hence more and more doubt, if we are
to be sanctified at all till death: I mean sanctified throughout, saved
from all sin, perfected in love. * That we _may all speak the same
thing_, I ask once for all, Shall we defend this perfection or give it
up? You all agree to defend it; meaning thereby, as we did from the
beginning, salvation from all sin, by the love of God and our neighbour
filling the heart. The _Papists_ say, “This cannot be attained till
we have been a sufficient time in purgatory.” The _Dissenters_ say,
“Nay, it will be attained as soon as the soul and body part.” The
_old Methodists_ said, “It may be attained _before_ we die: a moment
after is too late.” Is it so or no? You are all agreed, we may be saved
from all sin _before death_. The substance then is settled. But as to
the circumstance, is the change instantaneous or gradual? It is both
one and the other. From the moment we are justified, there may be a
_gradual sanctification_ or a growing in grace, a _daily_ advance in
the knowledge and love of God. And if sin cease before death, there
must in the nature of the thing be an instantaneous change. There must
be a last moment wherein it does exist, and a first moment wherein it
does not. But should we in preaching insist on both one and the other?
Certainly we must insist on the _gradual change_; and that ♦earnestly
and continually. And are there not reasons why we should insist on the
_instantaneous_ also? If there be such a blessed change before death,
should we not encourage all believers to expect it? And the rather,
because constant experience shews, the more earnestly they expect
this, the more swiftly and steadily does the gradual work of God go on
in their souls. The more watchful they are against all sin, the more
careful to grow in grace, the more zealous of good works, and the more
punctual in their attendance on all the ordinances of God: whereas just
the contrary effects are observed, whenever this expectation ceases.
They are _saved by hope_, by this hope of a total change saved with a
gradually increasing salvation. Destroy this hope, and that salvation
stands still; or rather decreases daily. Therefore whoever would
advance the _gradual_ change in believers, should strongly insist upon
the _instantaneous_.
♦ “earnesty” replaced with “earnestly”
* 14. But how far from ♦entire sanctification are we still? The
religion of the _Methodists_ in general, is not internal, at least, not
deep, universal, uniform; but superficial, partial, uneven. And what
pains do we take to make it otherwise? Do we visit from house to house,
according to the plan laid down in the minutes? Have _you_ done this?
Mr. _Colley_ begun. But he is gone to paradise. And who has trod in his
steps? What hinders? Want of time? Only (as _William Pennington_ said)
spend half the time in _this visiting_, which you spend in talking
uselesly, and you will have time enough. Do this, particularly in
confirming and building up believers. Then, and not till then, the work
of the Lord will prosper in your hands.
♦ “intire” replaced with “entire”
15. But what can we do for the _rising generation_? Unless we can
take care of these, the present revival of religion will be _res unius
ætatis_: it will last only the age of a ♦man. Who will _labour_ herein?
Let him that is zealous for God and the souls of men begin _now_.
♦ “man, who” replaced with “man. Who” per Errata
“1. Spend an hour a week with the children in every large town; whether
you like it or no.
“2. Talk with them every time you see any at home.
“3. Pray in earnest for them.
“4. Diligently instruct and vehemently exhort all parents, at their own
houses.
“5. Preach expresly on education, particularly at _Midsummer_, when you
speak of _Kingswood_.”
* 16. Let every preacher read carefully over the life of Mr. _Brainerd_.
Let us _be followers of him, as he was of_ Christ, in absolute
self-devotion, in total deadness to the world, and in fervent love to
God and man. We want nothing but this. Then the world and the devil
must fall under our feet.
17. 1. Let us keep to the church. Over and above all the reasons that
were formerly given for this, we add another now from long experience,
they that leave the church leave the Methodists. The clergy cannot
separate us from our brethren, the dissenting ministers can and do.
Therefore carefully avoid whatever has a tendency to separate men from
the church. In particular, preaching at any hour which hinders them
from going to it. Let every _assistant_ look to this.
2. Let all the servants in our preaching-houses go to church on
_Sunday_ morning at least.
3. Let every preacher go always on _Sunday_ morning, and when he can in
the afternoon. God will bless those who go on week days too, as often
as they have opportunity.
18. Take heed to your doctrine.
We said in 1744, “We have leaned too much toward Calvinism.” Wherein?
1. With regard to _man’s faithfulness_. Our Lord himself taught us to
use the expression. And we ought never to be ashamed of it. We ought
steadily to assert, on his authority, that if a man is not _faithful
in the unrighteous mammon_, God will not _give him the true riches_.
2. With regard to _working for life_. This also our Lord has expresly
commanded us. _Labour_――♦ἐργάζεσθε, literally, _work for the meat that
endureth to everlasting life_. And in fact every believer, till he
comes to glory, works _for_ as well as _from_ life.
♦ “ἐργάζεστθε” replaced with “ἐργάζεσθε”
3. We have received it as a maxim, that “a man is to do nothing, _in
order to_ justification:” nothing can be more false. Whoever desires to
find favour with God, should _cease from evil, and learn to do well_.
Whoever repents, should do _works meet for repentance_. And if this is
not _in order_ to find favour, what does he do them for?
Review the whole affair.
1. Who of us is _now_ accepted of God?
He that now believes in Christ, with a loving obedient heart.
2. But who among those that never heard of Christ?
He _that feareth_ God, _and worketh righteousness_, according to the
light he has.
3. Is this the same with “he that is sincere?”
Nearly, if not quite.
4. Is not this “salvation by works?”
Not by the _merit_ of works, but _by_ works, as a _condition_.
5. What have we then been disputing about for these thirty years?
I am afraid, _about words_.
6. As to _merit_ itself, of which we have been so dreadfully afraid:
we are rewarded, _according to our works_, yea, _because of our works_.
How does this differ from _for the sake of our works_? And how differs
this from _secundum merita operum_? As our works _deserve_? Can you
split this hair? I doubt, I cannot.
7. The grand objection to one of the preceding proportions, is drawn
from matter of fact. God does in fact justify those, who by their own
confession, neither feared God nor wrought righteousness. Is this an
exception to the general rule?
It is a doubt, whether God makes any exception at all. But how are
we sure, that the person in question never did fear God and work
righteousness? His own saying so is not proof: For we know, how all
that are convinced of sin, undervalue themselves in every respect.
8. Does not talking of a _justified_ or a _sanctified state_, tend to
mislead men? Almost naturally leading them to trust in what was done
in one moment? Whereas we are every hour and every moment pleasing or
displeasing to God, _according to our works_? according to the whole of
our inward tempers, and our outward behaviour.
19. Lastly, We must needs visit from house to house, were it only
to avoid idleness. I am afraid, we are idle still. Do we not loiter
away many hours in every week? Try yourselves. Keep a diary of your
employment but for a week, and then read it over. Idleness cannot
consist with growth in grace. Nay, without exactness in _redeeming
time_, it is impossible to retain even the life you received in
justification.
The CHARACTER of a METHODIST.
_Not as tho’ I had already attained._
To the READER.
1. SINCE the name first came abroad into the world, many have been at
a loss to know what a _Methodist_ is: what are the _principles_ and
the _practice_ of those, who are commonly called by that name; and what
the _distinguishing marks_ of this sect, _which is every where spoken
against_.
2. And it being generally believed, that I was able to give the
clearest account of these things (as having been one of the first to
whom that name was given, and the person by whom the rest were supposed
to be directed) I have been called upon, in all manner of ways, and
with the utmost earnestness so to do. I yield at last, to the continued
importunity both of friends and enemies: and do now give the clearest
account I can, in the presence of the Lord and Judge of heaven and
earth, of the _principles_ and _practice_ whereby those who are called
_Methodists_, are distinguished from other men.
3. I say _those who are_ called _Methodists_; for let it be well
observed, that this is not a name which they take to themselves, but
one fixt upon them by way of reproach, without their approbation or
consent. It was first given to three or four young men at _Oxford_, by
a student of _Christ-Church_: either in allusion to the antient sect
of physicians so called (from their teaching, that almost all diseases
might be cured by a _specific method_ of diet and exercise) or from
their observing a more regular _method_ of study and behaviour, than
was usual with those of their age and station.
4. I should rejoice (so little ambitious am I to be at the head of any
sect or party) if the very name might never be mentioned more, but be
buried in eternal oblivion. But if that cannot be, at least let those
who will use it, know the meaning of the word they use. Let us not
always be fighting in the dark. Come, and let us look one another in
the face. And perhaps some of you who hate _what_ I _am called_, may
love what I _am_ (by the grace of God:) or, rather what _I follow after,
if that I may apprehend that, for which also I am apprehended of_
Christ Jesus.
_The CHARACTER of a METHODIST._
1. THE _distinguishing marks_ of a _Methodist_ are not his _opinions_
of any sort. His assenting to this or that scheme of religion, his
embracing any particular set of notions, his espousing the judgment
of one man or of another, are all quite wide of the point. Whosoever
therefore imagines, that a _Methodist_ is a man of such or such an
_opinion_, is grossly ignorant of the whole affair; he mistakes the
truth totally. We believe indeed, that _all scripture is given by
the inspiration of God_, and herein we are distinguished from _Jews_,
_Turks_, and _Infidels_. We believe the written word of God to be the
_only and sufficient_ rule, both of Christian faith and practice; and
herein we are fundamentally distinguished from those of the _Romish
church_. We believe Christ to be the eternal supreme God; and herein
we are distinguished from the _Socinians_ and _Arians_. But as to all
opinions which do not strike at the root of Christianity, we think and
let think. So that whatsoever they are, whether right or wrong, they
are no _distinguished marks of a Methodist_.
2. Neither are _words_ or _phrases_ of any sort. We do not place our
religion, or any part of it, in being attached to any peculiar mode
of speaking, any quaint or ♦uncommon set of expressions. The most
obvious, easy, common words, wherein our meaning can be conveyed,
we prefer before others, both on ordinary occasions, and when we
speak of the things of God. We never therefore willingly or designedly
deviate from the most usual way of speaking; unless when we express
scripture truths in scripture words, (which we presume no Christian
will condemn.) Neither do we affect to use any particular expressions
of scripture, more frequently than others, unless they are such as are
more frequently used by the inspired writers themselves. So that it is
as gross an error, to place the marks of a _Methodist_ in his _words_,
as in _opinions_ of any sort.
♦ “common” replaced with “uncommon” per Errata
3. Nor do we desire to be distinguished by _actions_, _customs_, or
_usages_, of an _indifferent_ nature. Our religion does not lie in
doing what God has not enjoined, or abstaining from what he hath not
forbidden. It does not lie in the form of our apparel, in the posture
of our body, or the covering of our heads; nor yet in abstaining from
marriage, or from meats and drinks, which are all good if received
with thanksgiving. Therefore neither will any man who knows whereof he
affirms, fix the mark of a _Methodist_ here; in any actions or customs
purely indifferent, undetermined by the _word of_ God.
4. Nor, lastly, is he distinguished by laying the _whole stress_ of
religion on any single part of it. If you say, “Yes, he is, for he
thinks _we are saved by faith alone_.” I answer, you do not understand
terms. By _salvation_ he means, holiness of heart and _life_. And
this he affirms to spring from true faith alone. Can even a nominal
Christian deny it? Is this placing a part of religion for the whole?
_Do we then make void the law thro’ faith?_ God _forbid_! _Yea we
establish the law._ We do not place the whole of religion (as too many
do, God knoweth) either in doing no harm, or in doing good, or in using
the ordinances of God. No, not in all of them together wherein we know
by experience a man may labour many years, and at the end have no true
religion at all, no more than he had at the beginning. Much less in
any one of these: or, it may be in a scrap of one of them: like her
who fancies herself a _virtuous_ woman, only because she is not a
prostitute; or him who dreams he is an _honest_ man, merely because
he does not rob or steal. May the Lord God of my Fathers preserve me,
from such a poor, starved religion as this! Were this the _mark_ of
a _Methodist_, I would sooner chuse to be a sincere _Jew_, _Turk_, or
_Pagan_.