Chapter XI: Part III (6)

_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?

Do you recommend the five o’clock hour for private-prayer? Do you observe it? Do not you find, that _any time_ is _no time_?

O let us all _stir up the gift of God that is in us_! Let us no more _sleep, as do others_: But whatsoever our _hand findeth to do_, let us _do it with our might_!

_Q._ 36. Who is the _assistant_?

_A._ That preacher in each circuit, who is appointed from time to time to take charge of the societies, and the other preachers therein.

_Q._ 37. How should an assistant be qualified for this charge?

_A._ By walking closely with God, and having his work greatly at heart; by understanding and loving discipline, ours in particular; and by loving the church of _England_, and resolving not to separate from it.

_Q._ 38. What is the business of an assistant?

_A._ 1. To see that the other preachers in his circuit behave well, and want nothing: 2. To visit the classes quarterly in each place, regulate the bands, and deliver new tickets: 3. To keep watch-nights and love-feasts: 4. To take in, or put out of the bands or society: 5. To hold quarterly meetings; and therein diligently to enquire both into the spiritual and temporal state of each society. 6. To take care that every society be duly supplied with books, and that the money for them be constantly returned. 7. To send from every quarterly meeting a circumstantial account to _London_ of every remarkable conversion, and of every one who dies in the triumph of faith. 8. To take exact lists of his societies every _Easter_, and bring them to the next conference. 9. To meet the married men, the married women, the single men, and the single women, in the large societies once a quarter. 10. To see that every society have a private room, and a set of the library or the notes for the helper, and, 11. To travel with me, if required, once a year, through the societies in his circuit.

_Q._ 39. Ought we to insist upon our rule, that no preacher print any thing without your approbation?

_A._ Undoubtedly. And whoever does it for the time to come, cannot take it ill, if he is excluded from our connection. Let every one take this warning, and afterwards blame none but himself.

_Q._ 40. But has the office of an assistant been throughly executed?

_A._ No; not by one assistant out of three. For instance. Every assistant ought, 1. To “see that the other preachers behave well.” But who has sent me word, whether they did or no? 2. “To visit the classes, regulate the bands, and deliver tickets quarterly.” How few have done this? 3. Love-feasts for the bands have been neglected. 4. Nor have persons been regularly taken in, and put out of the bands. 5. I fear, many of the quarterly meetings are formal, not spiritual. 6. The societies are not half supplied with books, not even with _Kempis_, _Instructions for Children_ and _Primitive Physic_, which ought to be in every house. And why should not each of you do like _William Pennington_? Carry books with you through every round: exert yourselves in this. Be not ashamed. Be not weary. Leave no stone unturned. 7. How few accounts have I had, either of remarkable deaths, or remarkable conversions? 8. How few exact lists have we received of the societies? Take more time, and more pains in preparing them. 9. Who of you has met the married and single men and women once a quarter, even in the largest societies? 10. You have not provided a private room every where for the preacher: nor a bed to himself: neither the library, for want of which, some still read trash. Till this can be done, let there be immediately in every place, at least the _Notes_ and the tract on _Original Sin_.

_Q._ 41. Are there any other advices which you would give the assistants?

_A._ Several. 1. Take a regular catalogue of your societies, as they live, in house-row. 2. Leave your successor a particular account of the state of the circuit. 3. See that every band-leader have the rules of them. 4. Vigorously, but calmly, inforce the rules concerning ruffles, drams, snuff, and tobacco. When any person is admitted into the society, even good breeding requires him to conform to the rules of that society. The same you should inforce in _Scotland_ as _England_. The _Scots_ will hear reason as well as the _English_. 5. As soon as there are four men or women believers in any place, put them into a band. 6. Every where insist on decency and cleanliness. Tell them cleanliness is next to godliness. 7. Suffer no love feast to last above an hour and half; let not one duty interfere with another, and stop all breaking the cake with one another. That silly custom was introduced by _James Wheatley_, and creates much confusion. And, 9. inform all the people from time to time, that none should remove from one society to another, without a sufficient reason; and that those who desire to remove are to acquaint you with their reasons, and to have a certificate in these words (else they will not be received in other societies.) “_A. B._ the bearer, is a member of our society in _M――――_, I believe he has a sufficient cause for removing.” 10. In every place, exhort those who were brought up in the church to continue therein. And in visiting the classes, ask every one, “Do you go to church as often as ever you did?” Set the example yourself: and immediately alter every plan that interferes therewith: so that every preacher may attend the church, at least two Sundays out of four.

Is there not a cause? Are we not unawares by little and little sliding into a separation from the church? O remove every tendency thereto with all diligence. 1. Let all our preachers go to church. 2. Let all the people go constantly; and, 3. Receive the sacrament at every opportunity. 4. Warn all against niceness in hearing, a great and prevailing evil. 5. Warn them also against despising the prayers of the church. 6. Against calling our society _a church_ or _the church_. 7. Against calling our preachers _ministers_, our houses _meeting houses_, (call them plain _preaching houses_.) 8. Do not license them as such: the proper form of a petition to the judge or justice is, “_A. B._ desires to have his house in _C――――_, licensed for public worship.” 9. Do not license yourself till you are constrained, and then not as a _Dissenter_, but a _Methodist_ preacher. It is time enough when you are prosecuted, to take the oaths. And by so doing you are licensed.

_Q._ 42. But are we not _Dissenters_?

_A._ We are irregular, 1. By calling sinners to repentance, in _all places_ of God’s dominion. 2. By frequently using _extemporary prayer_. Yet we are not _Dissenters_ in the only sense which our law acknowledges: namely, persons who believe it is sinful to attend the service of the church: for we do attend it at all opportunities. We will not, dare not separate from the church, for the reasons given several years ago. We are not _Seceders_, nor do we bear any resemblance to them. We set out upon quite opposite principles. The Seceders laid the very foundation of their work in judging and condemning _others_. We laid the foundation of our work, in judging and condemning ourselves. They begin every where, with shewing their hearers, how fallen _the church_ and _ministers_ are. We begin every where, with shewing our hearers, how fallen they are _themselves_.

And as we are not dissenters from the church now, so we will do nothing, willingly, which tends to a separation from it. Therefore let every assistant immediately so order his circuit, that no preacher may be hindered from attending the church, more than two Sundays in the month. Never make light of going to church, either by word or deed. Remember Mr. _Hook_, a very eminent and zealous _papist_. When I asked him, “Sir, What do you for public worship here, where you have no _Romish_ ♦service?” He answered, “Sir, I am so fully convinced, it is the duty of every man to worship God in public, that I go to church every Sunday. If I cannot have such worship as I would, I will have such worship as I can.”

♦ “sermon” replaced with “service” per Errata

But some may say, “Our own service is public worship.” Yes, _in a sense_: but not such as supercedes the church service. We never designed it should: we have an hundred times professed the contrary. It pre-supposes public prayer, like the sermons at the university. Therefore I have over and over advised, “use no _long prayer_, either before or after sermon.” Therefore I myself frequently use only a collect, and never inlarge in prayer, unless at intercession, or on a watch-night, or on some extraordinary occasion.

If it were designed to be instead of church service it would be essentially defective. For it seldom has the four grand parts of public prayer. Deprecation, petition, intercession and thanksgiving. Neither is it, even on the Lord’s day, concluded with the Lord’s supper.

The hour for it on that day, unless where there is some peculiar reason for a variation, should be five in the morning as well as in the evening. Why should we make God’s day the shortest of the seven?

But if the people put ours in the room of the church service, we _hurt_ them that stay with us, and _ruin_ them that leave us. For then they will go no where but lounge the sabbath away, without any public worship at all.

I advise therefore all the _Methodists_ in _England_ and _Ireland_, who have been brought up in the church, constantly to attend the service of the church, at least every Lord’s day.

_Q._ 43. Are all our preachers merciful to their beasts?

_A._ Perhaps not. Every one ought, not only to ride it moderately, but also to see with his own eyes his horse rubbed, fed and bedded.

* _Q._ 44. Do we sufficiently watch over our helpers?

_A._ We might consider those that are with us as our pupils: into whose behaviour and studies we should therefore make a particular enquiry every day.

Should we not frequently ask each, Do you walk closely with God? Have you now fellowship with the Father and the Son? At what hour do you rise? Do you punctually observe the morning and evening hour of retirement? Do you spend the day in the manner which we advise? Do you read the books we advise, and no other? Do you fast as often as your health will permit? Do you converse seriously, usefully and closely? Do you pray before, and have you a determinate end in every conversation?

To be more particular:

Do you use all the means of grace yourself, and inforce the use of them on all persons?

They are either _instituted_ or _prudential_.

I. The instituted are,

1st, Prayer; private, family, public: consisting of deprecation, petition, intercession, thanksgiving.

Do you use each of these constantly (at set times) and fervently?

Do you use private prayer every morning and evening? If you are your own master, at five in the evening, and the hour before or after morning preaching?

Do you forecast wherever you are, how to secure these hours?

Do you avow it every where?

Are you resolute herein?

Do you call your family together at five?

Do you ask every where, 1. Have _you_ family prayer? 2. Do you retire at five o’clock?

II. Searching the scripture, by,

1. Reading: _constantly_, some part of every day, and at all vacant hours; _regularly_, all the new Testament (at least) and the Lessons for Children in order; _carefully_, with the Notes, _seriously_, _deliberately_, with much prayer preceding, accompanying and following: _fruitfully_, immediately practising what you learn there?

What other books do you read? Is it wise to read any, till you have read our tracts, and the Christian Library?

Do you give the morning to reading, writing and prayer?

2. Meditating: at set times? How? By bishop _Hall_’s, or Mr. _Baxter_’s rule? How long?

3. Hearing: constantly? Every morning?

Humbly? Uncritically, devoutly?

Carefully? With prayer before, at, after?

Fruitfully? Immediately putting in practice?

Have you a new Testament always in your pocket?

(See that the Notes are in every society. Explain them to the congregation.)

III. The Lord’s supper. Do you use this,

At every opportunity? With due preparation?

That is, with solemn prayer? With careful self-examination? With deep repentance suited thereto? With earnest and deliberate self-devotion?

Do you in communicating _discern_ the Lord’s body?

Do you afterward _retire_, not formally, but in earnest?

IV. Fasting: God led us to this at _Oxford_. And he led all of you to it, when you first set out.

How often do you fast now? Every Friday? In what degree?

V. Christian conference.

Are we convinced, how important, and how difficult it is to order our conversation right?

Is it always _in grace_? Seasoned with salt? Meet to minister grace to the hearers?

Do we not converse too long at a time? Is not an hour at a time commonly enough?

Would it not be well to plan our conversation beforehand? To pray before and after it?

II. Prudential means we may use either as _common Christians_, as _Methodists_, as _preachers_, or as _assistants_.

1. As common Christians. What particular rules have _you_, for avoiding evil? Doing good? Growing in grace? What arts of holy living?

2. As Methodists; Do you never miss any meeting of the society? Neither your class, or band?

3. As preachers: Do you meet every society weekly? Also the leaders? And bands, if any?

Do you visit the sick? And the well? Instructing masters and parents? And in all relative duties?

4. As assistants: Do you fill up and regulate the bands wherever you come? Diligently enquire into the state of the books, and do all you can to propagate them? Keep watch-nights once a month? And love-feasts? With one twice a year, for all the society?

Do you visit every society once a quarter, and regulate all things therein?

Do you take a regular catalogue of your societies at least once a year?

Do you write me an account of all the defects of the common preachers, which you cannot yourself cure?

These means may be used without fruit. But there are some means which cannot. Namely, watching, denying ourselves, taking up our cross, exercise of the presence of God.

1. Do we steadily watch against the world, the devil, ourselves? The besetting sin?

2. Do you deny yourselves every useless pleasure of sense? Imagination? Honour? Are you temperate in all things? To take one instance, in food? Do you use only that _kind_ and that _degree_, which is best both for the body and soul? Do you see the necessity of this?

Do you eat no flesh suppers? No late suppers? These naturally tend to destroy bodily health.

Do you eat only three meals a day? If four, are you not an excellent pattern to the flock?

Do you take no more food than is necessary at each meal? You may know if you do, by a load at your stomach: by drowsiness, or heaviness, and in a while, by weak or bad nerves.

Do you use only that _kind_, and that _degree_ of drink which is best both for your body and soul?

Do _you_ drink water? Why not? Did you ever? Why did you leave it off? If not for health, when will you begin again? To day?

How often do you drink wine or ale? Every day? Do you _want_ or _waste_ it?

3. Wherein do you _take up your cross_ daily? Do you chearfully _bear your cross_ (whatever is grievous to nature) as a gift of God, and labour to profit thereby?

4. Do you endeavour to set God always before you? To see his eye continually fixt upon you? Never can you use these means, but a blessing will ensue. And the more you use them, the more will you “grow in grace, and in the knowledge of our Lord Jesus Christ.”

_Q._ 45. What can be done in order to a closer union of our helpers with each other?

_A._ 1. Let them be deeply convinced of the want there is of it at present, and the absolute necessity of it.

2. Let them pray for an earnest desire of union.

3. Let them speak freely to each other.

4. When they meet, let them never part without prayer.

5. Let them beware how they despise each other’s gifts.

6. Let them never speak slightingly of each other in any kind.

7. Let them defend one another’s characters in every thing, to the utmost of their power: And

8. Let them labour in honour each to prefer the other before himself.

_Q._ 46. How shall we avoid popularity? We mean such esteem or love from the people, as is not for the glory of God?

_A._ 1. Earnestly pray for a piercing sense of the danger there is, and the sinfulness of it.

2. Take care how you ingratiate yourself with any people, by slackness of discipline:

3. Or by any method which another preacher cannot follow.

4. Warn the people among whom you are most, of esteeming or loving you too much.

5. Converse sparingly with those who are particularly fond of you.

_Q._ 47. How often should our helpers preach?

_A._ Not more than twice a day, unless on a _Sunday_, or some extraordinary occasion.

_Q._ 48. Which is the best general method of preaching.

_A._ 1. To invite. 2. To convince. 3. To offer Christ. 4. To build up: and to do this in some measure in every sermon.

_Q._ 49. Are there any smaller advices relating to preaching, which might be of use to us?

_A._ Perhaps these, 1. Be sure to begin and end, precisely at the time appointed.

2. Endeavour to be serious, weighty, and solemn in your whole deportment before the congregation.

3. Always suit your subject to the audience.

4. Choose the plainest texts you can.

5. Take care not to ramble from your text, but keep close to it, and make out from it what you take in hand.

6. Beware of allegorizing or spiritualizing too much.

7. Take care of any thing aukward or affected, either in your phrase, gesture or pronunciation.

8. Tell each other, if you observe any thing of this kind.

9. Sing no hymns of your own composing.

10. Without a pressing reason, do not pray above eight or ten minutes (at most) without intermission.

11. It would be well for every young preacher, frequently to exhort, without taking any text: and for every one, young or old, frequently to read and inlarge upon a portion of the Notes.

_Q._ 50. What sermons do we find by experience to be attended with the greatest blessing?

_A._ 1. Such as are most close, convincing, searching. 2. Such as have most of Christ. 3. Such as urge the heinousness of mens living in contempt or ignorance of him.

_Q._ 51. But have not some of us been led off from practical preaching, by (what was called) _preaching Christ_?

_A._ Indeed we have. The most effectual way of preaching Christ, is to preach him in all his offices, and to declare his _law_, as well as his _gospel_, both to believers and unbelievers.

_Q._ 52. Do we now all preach strongly and closely, concerning both _inward_ and _outward_ holiness?

_A._ It would be well, if we were more frequently and more largely to insist upon it in all its branches.

_Q._ 53. Do we insist enough on practical religion in general? And in particular, on relative duties? Using the means of grace? Private prayer? Self-denial? Fasting? Seriousness?

_A._ It seems most of us have been wanting here. Let us take care to supply this defect for the future.

_Q._ 54. How shall we be assured that no preacher will ever disappoint a congregation?

_A._ Ask every one, 1. Do you see the great sin, and fatal consequences of it? 2. Will you break a limb rather than wilfully break your word herein? 3. If you do, can you blame us, for not employing you any more?

_Q._ 55. How shall we guard against formality in public worship? Particularly in singing?

_A._ 1. By preaching frequently on that head. 2. By taking care to speak only what we feel. 3. By choosing such hymns as are proper for the congregation; generally hymns of prayer or praise, rather than descriptive of particular states. 4. By not singing too much at once; seldom more than five or six verses: 5. By suiting the tune to the nature of the hymn: 6. By often stopping short and asking the people, “Now! Do you know what you said last? Did you speak no more than you felt? Did you sing it as unto the Lord; with the spirit and with the understanding also?”

_Q._ 56. What can be done to make the people sing true?

_A._ 1. Learn to sing true yourselves. 2. Recommend the tunes every where. 3. If a preacher cannot sing himself, let him choose two or three persons in every place to pitch the tune for him.

_Q._ 57. What is it best to take just after preaching?

_A._ Lemonade; candied orange peel, or a little soft, warm ale. But egg and wine is downright poison.

_Q._ 58. How shall we try those who think they are moved by the Holy Ghost to preach?

_A._ Inquire, 1. Do they know God as a pardoning God? Have they the love of God abiding in them? Do they desire and seek nothing but God? And are they holy in all manner of conversation? 2. Have they _gifts_ (as well as _grace_) for the work? Have they (in some tolerable degree) a clear, sound understanding? Have they a right judgment in the things of God? Have they a just conception of salvation by faith? And has God given them any degree of utterance? Do they speak justly, readily, clearly? 3. Have they _fruit_? Are any truly convinced of sin and converted to God by their preaching?

As long as these three marks concur in any one, we believe he is called of God to preach. These we receive as sufficient proof, that he is moved thereto by the Holy Ghost.

_Q._ 59. But how shall we know, whether they concur or not, in any particular person?

_A._ 1. If he is near us, we will talk with him on the preceding heads and hear him preach.

2. We will desire him to write down or relate the reasons, why he thinks he is called of God thereto.

3. We will examine those who seem to be convinced of sin, or converted to God by his preaching.

4. If he is at a distance, we will desire the assistant to do this: and to inquire, what is the judgment of his brethren concerning him.

_Q._ 60. What method may we use in receiving a new helper;

_A._ A proper time for doing this, is at a conference after solemn fasting and prayer.

Every person to be admitted is then to be present, and each of them may be asked,

* “_A. B._ Have _you_ faith in Christ? Are you _going on to perfection_? Do you expect to be _perfected in love_ in this life? Are you groaning after it? Are you resolved to devote yourself wholly to God and his work? Do you know the _Methodist_-plan? Have you read the _plain account_? The _appeals_? Do you know the rules of the society? Of the bands? Do you keep them? Do you take no snuff? Tobacco? Drams? Do you constantly attend the church and sacrament? Have you read the minutes? Are you willing to conform to them? Have you considered the twelve rules of a helper? Especially the first, tenth, and twelfth? Will you keep them for conscience-sake? Are you determined to employ _all_ your time in the work of God? Will you preach every morning and evening? Endeavouring not to speak too long (an hour in the whole) or too loud? Not lolling with your elbows? Have you read the _rules of action and utterance_? Will you meet the society, the bands, the select society, and the leaders in every place? Will you diligently and earnestly instruct the children, and visit from house to house? Will you recommend fasting, both by precept and example?”

We may then receive him as a probationer, by giving him the minutes of the conference inscribed thus,

To _A. B._

“You think it your duty to call sinners to repentance. Make full proof hereof, and we shall rejoice to receive you as a fellow-labourer.

“_Observe_, You are not to ramble up and down, but to go where the assistant directs, and there only.”

Let him then read and carefully weigh what is contained therein, and see whether he can agree to them, or not.

If he can, let him come to the next conference; where, after examination, fasting and prayer, he may be received into full connection with us, by giving him the minutes inscribed thus:

“So long as you freely consent to, and earnestly endeavour to walk by these rules, we shall rejoice to acknowledge you as a fellow-labourer.”

Mean time, let none exhort in any of our societies without a note of permission from the assistant. Let every exhorter take care to have this renewed yearly. And let every assistant rigorously insist upon it.

_Q._ 61. How can we provide for worn-out preachers?

_A._ Those that can preach a little may be supernumerary preachers where there is most need. As for those who cannot preach at all.

1. Let every travelling preacher contribute _half a guinea_ yearly at the conference.

2. Let every one when first received as a travelling preacher, pay _one guinea_.

3. Let this be lodged in the hands of the stewards approved of by the majority of the preachers.

4. The present stewards are _Joseph Cownly_ and _John Murlin_.

5. Out of this let provision be made, first for the worn-out preachers, then for the widows and children of those that are dead.

6. Every worn-out preacher shall receive at least _ten pounds_ a year.

7. Every widow of a preacher shall receive yearly during her widowhood, (if she wants it) a sum not exceeding _ten pounds_.

8. Every child left by a preacher shall receive once for all, a sum not usually exceeding _ten pounds_.

9. But none is intitled to any thing from this fund, till he has subscribed _two guineas_.

10. Nor any person from the time he ceases (unless worn-out) to be a travelling preacher:

11. Nor any who neglects paying his subscription for four years together.

12. Let every preacher, who does not bring or send his subscription to the conference, be fined _two shillings and sixpence_.

13. This fund is never to be reduced to less than an _hundred pounds_.

14. Let a committee be chosen to see these rules duly executed. The present committee are

Peter Jaco, John Pawson,
Duncan Wright, Daniel Bumstead,
Thomas Hanby, Thomas Olivers,
Robert Roberts, John Helton,
Alexander Mather, Christopher Hopper,
Thomas Johnson.

15. Let an exact account of all receipts and disbursements be produced at the conference.

_Q._ 62. How may the wives of the travelling preachers be provided for?

_A._ If a preacher marries hand-over head, he must provide for himself. As to the rest, we cannot but observe many inconveniencies have arisen, from the present method of providing for the wives of the preachers. Those who are most proper for several places, cannot be sent thither because they are married. And if they are sent, the people look upon them with an evil eye, because they are burdened by their families. In order to remedy these inconveniencies, let it be considered, 1. What each circuit can contribute: 2. How many wives are to be provided for: (their children are provided for where they are.) 3. By what circuits? By this means whether the preachers in any particular circuit are married or single, it makes no difference: so that any preacher may be sent to any circuit without any difficulty.

_Q._ 63. How many circuits are there now?

_A._ Four and thirty in _England_, ten in _Ireland_, three in _Wales_, two in _Scotland_, and three in _America_.

_Q._ 64. Are our preaching-houses safe?

_A._ Not all: for some of them are not settled on trustees. Several of the trustees for others are dead.

_Q._ 65. What then is it to be done?

_A._ 1. Let the surviving trustees choose others without delay. 2. Let those who have debts on any of the houses, give a bond to settle them, as soon as their debt is paid.

_Q._ 66. In what form may an house be settled?

_A._ In the following:

“This indenture made between _B. Heap_, of _Manchester_, in the county of on the one part, and _Thomas Philips_, hatter, &c. on the other part, _witnesseth_, that in consideration of five shillings, lawful money of _Great-Britain_, by the said _T. P._ ♦to the said _B. H._ truly paid, before the sealing and delivery hereof (the receit whereof the said _B. H._ doth hereby acknowledge) and for divers other considerations him thereunto moving, the said _B. H._ hath granted, bargained and sold; and by these presents doth grant, bargain and sell unto the said _T. P._ &c. their heirs and assigns for ever, all that lately erected house or tenement, with the yard thereunto adjoining, situate near the upper end of _Market-street Lane_, in _Manchester_ aforesaid, now in the tenure or occupation of _T. Woolfinden_, together with all the ways, drains, walls, and privileges to the said premises, or any part thereof appertaining, as the same were purchased of _S. Hope_, of _Manchester_ aforesaid, bricklayer, before the said house or tenement was built; and all the profits thereof, and all the right, title, and interest, in law and equity. To _have and to hold_ the said house or tenement, yard and other premises, to the said _T. P._ &c. their heirs, and assigns for ever: _nevertheless_ upon special trust and confidence, and to the intent, that they and the survivors of them, and the trustees for the time being, do and shall permit _J. Wesley_, late of _Lincoln College, Oxford_, clerk, and such other persons as he shall from time to time appoint, and at all times, during his natural life, _and no other persons_, to have and enjoy the free use and benefit of the said premises; that the said _J. Wesley_, and such other persons as he appoints, may therein preach and expound God’s holy word: and after his decease, upon farther trust and confidence, and to the intent that the said trustees and the survivors of them, and the trustees for the time being, do and shall permit _Charles Wesley_, late of _Christ Church College, Oxford_, clerk, and such other persons as he shall from time to time appoint, during his life, and no others, to have and enjoy the said premises for the purposes aforesaid: and after his decease, upon farther trust and confidence, and to the intent that the said _T. P._ &c. or the major part of them, or the survivors of them, and the major part of the trustees of the said premises, for the time being, shall from time to time, and at all times for ever thereafter, permit such persons as shall be appointed at the yearly conference of the people called _Methodists_, in _London_, _Bristol_ or _Leeds_, and no others, to have and enjoy the said premises, for the purposes aforesaid: _Provided always, that the said persons preach no other doctrine than is contained in Mr. W.’s notes upon the New Testament, and four volumes of sermons: provided also, that they preach in the said house at least one evening in every week, and at five o’clock on each morning following_: and upon farther trust and confidence, that as often as any of these trustees, or of the trustees for the time being shall die, _or cease to be a member of the society, commonly called Methodists_, the rest of the said trustees, or of the trustees for the time being, as soon as conveniently may be, shall and may choose another trustee, or trustees, in order to keep up the number of _nine_ trustees for ever. In witness whereof the said _B. H._ hath hereunto set his hand and seal the day and year first above written.”

♦ duplicate word “to” removed

In this form the first proprietors of the house are to make it over to five, seven or nine trustees.

_Q._ 67. But is this form a safe one? Should we not have the opinion of a council upon it?

_A._ I think this would be throwing money away 1. Because this form was drawn up by three eminent counsellors: but, 2. It is the way of almost every lawyer, to blame what another has done. Therefore you cannot at all infer, that they _think_ a thing wrong because they say so. 3. If they did in reality _think_ it wrong, this would not _prove_ that it was so. 4. If there was (which I do not believe) some defect therein, who would go to law with the body of _Methodists_? 5. And if they did, would any court in _England_ put them out of _possession_? Especially when the _intent_ of the deed was plain and undeniable.

_Q._ 68. Is any thing farther advisable with regard to building?

_A._ 1. Build all preaching houses, if the ground will admit, in the octagon form. It is best for the voice, and on many accounts more commodious than any other. 2. Let the roof rise only one third of the breadth: this is the true proportion. 3. Have enough windows and doors; and let all the windows be sashed, opening downward. 4. Let there be no tub-pulpit; but a square projection, with a long seat behind. 5. Let there be no backs to the seats, which should have isles on each side, and be parted in the middle by a rail running all along, to divide the men from the women.

_Q._ 69. Is there nay exception to the rule, “Let the men and women sit apart?”

_A._ In those galleries where they have always sat together, they may do so still. But let them sit apart every where below, and in all new-erected galleries.

_Q._ 70. What can be done, to make the _Methodists_ sensible of the excellency of _Kingswood_ school?

_A_. I. Let every assistant read the following account of it yearly in every society. II. Let every preacher earnestly exhort all parents, that are able to send their children thither, and be at the pains to answer all their objections, and refute all the lies they may have heard about it.

1. The wisdom and love of God have now thrust out a large number of labourers into his harvest; men who desire nothing on earth but to promote the glory of God, to save their own souls, and them that hear them. And those to whom they minister spiritual things, willingly minister to them of their carnal things; so that they _have food to eat and raiment to put on_, and are content therewith.

2. A competent provision is likewise made for the wives of married preachers. These also lack nothing; having a weekly allowance, over and above for their little children; so that neither they nor their husbands need be _careful about many things_, but may wait upon the Lord without distraction.

3. Yet one considerable difficulty lies on those who have boys, when they grow too big to be under their mother’s direction. Having no father to govern and instruct them, they are exposed to a thousand temptations. To remedy this, we have a school on purpose for them, wherein they have all the instruction they are capable of, together with all things needful for the body, clothes only excepted. And it may be, if God prosper this labour of love, they will have these too shortly.

4. In whatever view we look upon this, it is one of the noblest charities that can be conceived. How reasonable is the institution? Is it fit that the children of those who leave wife, home, and all that is dear, to save souls from death, should want what is needful either for soul or body? Ought not we to supply what the parent cannot, because of his labours in the gospel? How excellent are the effects of this institution? The preacher eased of this weight, can the more chearfully go on in his labour. And perhaps many of these children may hereafter fill up the place of those that shall _rest from their labours_.

5. It is not strange therefore, considering the excellence of this design, that Satan should have taken much pains to defeat it: particularly by lies of every kind, which were plentifully invented and handed about for several years. But truth now prevails, and its adversaries are put to silence. It is well known that the children want nothing; that they scarce know what sickness means; that they are well instructed in whatever they are capable of learning; that they are carefully and tenderly governed; and that the behaviour of all in the house, elder and younger is _as becomth the gospel of Christ_.

6. But the expence of such an undertaking is very large; so that although we have at present but thirteen or fourteen poor children, we are continually running behind, notwithstanding the yearly subscription made at _London_ and _Bristol_. The best means we could think of at our late conference to supply the deficiency is once a year to desire the assistance of all those in every place who wish well to the work of God; all who long to see sinners converted to God, and the kingdom of Christ set up in all the earth.

7. All of _you_, who are thus minded, have an opportunity now of shewing your love to the gospel. Now promote, as far as in you lies, one of the noblest charities in the world. Now forward, as you are able, one of the most excellent designs that ever was set on foot in this kingdom. Do what you can to comfort the parents, who give up their all for you, and to give their children cause to bless you. You will be no poorer for what you do on such an occasion. God is a good pay-master. And you know, in doing this you _lend unto the_ Lord: _in due time_ HE _shall pay you again_.

_Q._ 71. But how can we keep it out of debt, which never was done yet?

_A._ Let a collection be made for it the _Sunday_ before or after Midsummer, in every preaching-house, great and small, throughout _England_, _Scotland_, and _Ireland_.

_Q._ 72. How may we raise a _General fund_?

_A._ By a yearly subscription to be proposed by every assistant when he visits the classes at _Christmas_, and received at the visitation following.

To this end he may then read and enlarge upon the following hints in every society.

1. Within these twelve or fifteen years several of our brethren in various parts, having no room which would contain the congregation, by the advice of the preachers have built houses for preaching, capable of containing the usual number of hearers: but this has necessarily involved them in large debts. Their debt at _Halifax_, for instance, amounted two or three years ago to two hundred pounds: that at _Leeds_ to more than three hundred pounds: that at _Manchester_ to three hundred and fifty pounds: that at _Liverpool_ to four hundred pounds. So that the whole debt contracted by building was, I apprehend, little short of four thousand pounds. This the societies to whom those houses belong, are by no means able to pay: but the whole body of Methodists joining together can do it without inconvenience. Only let them chearfully exert on so pressing an occasion the ability which God hath given them.

2. But there is a greater difficulty than this. Where there are houses, there are not preachers. Though the harvest is plenteous, the labourers are few. And what can we do for supply? We cannot purchase them for money: we cannot hire, or make them. God alone can do this. And he has in some measure done it already. In several parts of _England_ there are local preachers, who have both gifts and graces equal to those of most itinerants. “Why then do they not travel?” They are willing so to do: but they are afraid of bringing a scandal upon the gospel; because, they have contracted debts, which, though very small, they are not yet able to pay. So they are bound hand and foot: but shall we suffer this? Shall we not set them at liberty? We cannot _buy_ a preacher for ten thousand pounds: but we may _release_ one for ten or twelve. Can any money be better bestowed? Let us, in the name of God, send these labourers into his harvest? Men who desire only to give their bodies, souls, time, all, for him that was given for us.

3. But still how shall we send them into those parts, where they are most of all wanted? Suppose the northwest of _Ireland_, and the north of _Scotland_? Many are willing to hear: but not to bear the expence. Nor can it as yet be expected of them: stay till the word of God has touched their hearts, and then they will gladly provide for them that preach it. Does it not lie upon _us_, in the mean time, to supply their lack of service? To raise a general fund, out of which from time to time that expence may be defrayed? By this means, those who willingly offer themselves may travel thro’ every part, whether there are societies or not, and stay wherever there is a call, without being burdensom to any. Thus may the gospel, in the life and power thereof, be spread from sea to sea. Which of you will not rejoice to throw in your mite to promote this glorious work?

4. It is true, when want of money to defray the expence is removed, another hindrance will often arise. Satan will stir up his trusty servants, to fight lest his kingdom be destroyed. But is there no way to quell riotous mobs, even when magistrates will not do their duty? There is one and only one way: move the king’s-bench for an information against them. This is a way which has never failed us yet: no, not in a single instance. The only objection is the expence. A suit in the king’s bench usually costs fifty or sixty pounds. But if we all join hand and heart together, cannot we make this easy too? Cannot we raise a common stock, which shall suffice for this as well as for the preceding purposes? By the blessing of God we can. And who would not gladly contribute toward it?