Chapter XII: Part III (7)

5. Let then every member of our society in _England_; once a year, set his shoulder to the work; contributing more or less as God has prospered him, at the _Lady-day_ visitation of the classes. Let none be excluded from giving something, be it a penny, a half-penny, a farthing. Remember the widow’s two mites! And yet those who are able to give shillings, crowns, and pounds, do it willingly. The money contributed will be brought to _Leeds_, _Bristol_, or _London_, at the ensuing conference. Two-thirds of it at least will be allotted for those public debts which call the loudest. The rest will be partly employed in setting at liberty such local preachers as are tied down by small debts: partly reserved for propagating the gospel, where there are none to bear the expences of the preacher.

6. Men and brethren, help! Was there ever a call like _this_, since you first heard the gospel-sound? Help to relieve your companions in the kingdom of Jesus, who are prest above measure. “Bear ye one another’s burdens, and so fulfil the law of Christ.” Help to send forth able, willing labourers into your Lord’s harvest: so shall ye be assistant in saving souls from death, and hiding a multitude of sins. Help to spread the gospel of your salvation into the remotest corners of the kingdom, till “the knowledge of our Lord shall cover the land, as the waters cover the sea.” Help to deliver the poor out of the hand of the oppressor, to procure them the blessings which we enjoy: so shall it appear to ourselves, and all men, that we are indeed one body, united by one spirit: so shall the baptized Heathens be yet again constrained to say, “See how these Christians love one another.”

The money received is to be brought by the assistants to the next conference.

_Q._ 73. But notwithstanding all that has been contributed and paid, we are still _six thousand nine hundred and fifty eight pounds_ in debt. So that we gain no ground. What can be done? How can we prevent the increase of debt?

_A._ By putting an absolute stop to all building for the ensuing year. Let no new house be built, no addition or alteration made in any old one, unless the proposers thereof can and will defray the whole expence of it.

_Q._ 74. What can be done in order to pay the old debt?

_A._ 1. Give a note to each assistant, specifying the debts, toward which the money collected in each circuit next year is to be paid.

2. Let each assistant encourage the people in each place, like those in _Birmingham_, to make a push toward paying off their own debt.

3. Let whatever is contributed in any single place, which is in debt, pay that as far as it will go.

But even this method being found ineffectual, it was agreed at the conference in 1771. To change the yearly subscription into a weekly one.

_Q._ 75. What is the safest way of leaving a legacy for any charitable purpose?

_A._ To leave it absolutely to a person they can confide in.

_Q._ 76. What is the method wherein we usually proceed in our conferences?

_A._ We inquire

1. What preachers are _admitted_?

Who _remain_ on trial?

Who are _admitted_ on trial? And

Who _desist_ from travelling?

2. Who act as _assistants_ this year?

3. Are there any objections to any of the preachers? (who are
named one by one.)

4. How are the preachers stationed this year?

5. What numbers are in the society?

6. What is the _Kingswood_ collection?

7. What is contributed towards the debt?

8. How was this expended?

9. What is contributed toward the preachers fund?

10. What demands are there upon it?

11. How many preachers wives are to be provided for?

12. By what societies?

13. Where and when may our next conference begin?

* _Q._ 77. What _power_ is it which _you_ exercise over both preachers and people?

_A._ Count _Zinzendorff_ loved to keep all things _close_. I love to do all things _openly_. I will therefore tell you all I know of the matter, taking it from the very beginning.

1. In _November 1738_, two or three persons, who desired _to flee from the wrath to come_, and then seven or eight more came to me in _London_, and desired me to advise and pray with them. I said, “If you will meet on _Thursday_ night, I will help you as well as I can.” More and more then desired to meet with them, till they were increased to many hundreds. The case was afterwards the same at _Bristol_, _Kingswood_, _Newcastle_, and many other parts of _England_, _Scotland_, and _Ireland_. It may be observed the desire was on _their_ part, not _mine_. My desire was to live and die in retirement. But I did not see that I could refuse them my help, and be guiltless before God.

Here commenced my power, namely, a power to appoint _when_, and _where_, and _how_ they should meet: and to remove those whose lives shewed, that they had no desire to _flee from the wrath to come_. And this power remained the same, whether the people meeting together were twelve, twelve hundred, or twelve thousand.

2. In a few days some of them said, “Sir, we will not _sit under you_ for nothing. We will subscribe quarterly.” I said, “I will have nothing, for I want nothing. My fellowship supplies me with all, and more than I want.” One replied, “Nay, but you want _one hundred and fifteen pounds_ to pay for the lease of the _Foundery_. And likewise a large sum of money will be wanting to put it in repair.” On this consideration I suffered them to subscribe. And when the society met, I asked, “Who will take the trouble of receiving this money, and _paying_ it where it is needful?” One said, “I will do it, and keep the account for you.” So here was the first _steward_. Afterwards I desired one or two more to help me as stewards, and in process of time a greater number.

Let it be remarked, it was I _myself_, not the _people_, who chose these stewards, and appointed to each the distinct work wherein he was to help me, as long as I desired. And herein I began to exercise another sort of _power_, namely, that of appointing and removing stewards.

3. After a time a young man came, _T. Maxfield_, and said he desired to help me as a son in the gospel. Soon after came a second, _Thomas Richards_, and a third, _Thomas Westel_. These severally desired to serve me as sons, and to labour when and where I should direct. _Observe_, These likewise desired _me_, not I _them_. But I durst not refuse the assistance. And here commenced my _power_, to appoint each of these, _when_, _where_ and _how_ to labour; that is, while he chose to continue with me: for each had a power to go away when he pleased: as I had also to go away from them, or any of them, if I saw sufficient cause. The case continued the same, when the number of preachers increased. I had just the same power still, to appoint _when_, and _where_, and _how_ each should help me, and to tell any, if I saw cause, “I do not desire your help any longer.” On these terms, and no other, we joined at first: on these we continue joined. But they do me no favour in being directed by me. It is true, “My reward is with the Lord.” But at present I have nothing from it but trouble and care, and often a burden I scarce know how to bear.

4. In 1744 I wrote to several clergymen, and to all who then served me as sons in the gospel, desiring them to meet me in _London_, to give me their advice concerning the best method of carrying on the work of God. _They_ did not desire this meeting, but _I_ did, knowing that _in a multitude of counsellors there is safety_. And when their number increased, so that ♦it was neither needful nor convenient to invite them all, for several years I wrote to those with whom I desired to confer, and these only met at the place appointed; till at length I gave a general permission, that all who desired it might come.

♦ “is” replaced with “it”

_Observe_, I myself sent for these of my own free choice; and I sent for them to _advise_, not _govern_ me. Neither did I at any of those times divest myself of any part of that _power_ above described, which the providence of God had cast upon me, without any design or choice of mine.

_What is that power?_ It is a power of _admitting into_ and _excluding 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_.

5. “What then is the _mark_? Who is a _Methodist_ according to your own account?” I answer: A _Methodist_ is one, who has _the love of God shed abroad in his heart, by the Holy Ghost given unto him_: one who _loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength_. God is the joy of his heart, and the desire of his soul: which is constantly crying out, “_Whom have I in heaven but thee, and there is none upon earth that I desire beside thee!_ My God and my all! Thou art the strength of my heart and my portion for ever!”

6. He is therefore happy in God, yea always happy, as having in him _a well of water springing up into everlasting life, and overflowing his soul with peace and joy. Perfect love_ having now _cast out fear_, he _rejoices evermore_. He _rejoices in the_ Lord _always_, even _in_ God _his Saviour_: and in the Father, _through our_ Lord Jesus Christ, _by whom he hath now received the atonement. Having_ found _redemption thro’ his blood, the forgiveness of his sins_, he cannot but rejoice, whenever he looks back on the horrible pit out of which he is delivered, when he sees _all his transgressions blotted out as a cloud, and his iniquities as a thick cloud_. He cannot but rejoice, whenever he looks on the state wherein he now is, _being justified freely, and having peace with God, through our Lord Jesus Christ_. For _he that believeth hath the witness_ of this _in himself_: being now _the Son of God by faith: because he is a son, God hath sent forth the Spirit of his Son into his heart, crying, Abba Father!_ And _the Spirit itself beareth witness with his Spirit, that he is a child of God_. He rejoiceth also, whenever he looks forward, _in hope of the glory that shall be revealed_: yea, this his joy is full, and all his bones cry out, _Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten_ me _again to a living hope――of an inheritance incorruptible, undefiled and that fadeth not away, reserved in heaven for_ me.

7. And he who hath this _hope_, thus _full of immortality, in every thing giveth thanks_: as ♦knowing that _this_ (whatsoever it is) _is the will of God in Christ Jesus concerning him_. From him therefore he _chearfully_ receives all, saying, _Good is the will of the Lord_: and whether the Lord giveth or taketh away, equally _blessing the name of the Lord_. For he hath _learned in whatsoever state he is, therewith to be content_. He knoweth _both how to be abased; and how to abound. Every where and in all things he is instructed, both to be full and to be hungry, both to abound and suffer need._ Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of the heart to him, who orders it for good: knowing that as _every good gift cometh from above_, so none but good can come _from the Father of lights_, into whose hand he has wholly committed his body and soul, as into the hands of a faithful Creator. He is therefore _careful_ (anxiously or uneasily) _for nothing_: as having _cast all his care on him that careth for him_, and _in all things_ resting on him, after _making his request known to him with thanksgiving_.

♦ “know-that” replaced with “knowing that”

8. For indeed he _prays without ceasing_. It is given him _always to pray and not to faint_. Not that he is always in the house of prayer: though he neglects no opportunity of being there. Neither is he always on his knees, although he often is, or on his face, before the Lord his God. Nor yet is he always crying aloud to God, or calling upon him in words. For many times _the Spirit maketh intercession for him with groans that cannot be uttered_: but at all times the language of his heart is this, “Thou brightness of the eternal glory, unto thee is my ♦heart, though without a voice, and my silence speaketh unto thee.” And this is true prayer, and this alone. But his heart is ever lifted up to God, at all times and in all places. In this he is never hindered, much less interrupted by any person or thing. In retirement, or company, in leisure, business or conversation, his heart is ever with the Lord. Whether he lie down or rise up, God _is in all his thoughts; he walks with_ God continually, having the loving eye of his mind still fixed upon him, and every where _seeing him that ♠is invisible_.

♦ “mouth” replaced with “heart” per Errata

♠ “in” replaced with “is”

9. And while he thus always exercises his love to God, by praying without ceasing, rejoicing evermore and in every thing giving thanks, this commandment is written in his heart, that he who loveth God, love his brother also. And he accordingly loves his neighbour as himself; he loves every man as his own soul. His heart is full of love to all mankind, to every child of _the Father of the Spirits of all flesh_. That a man is not personally known to him, is no bar to his love: no, nor that he is known to be such as he approves not, that he repays hatred for his goodwill. For he _loves his enemies_, yea and the enemies of God: _the evil and the unthankful_. And if it be not in his power to do good to them that hate him, yet he ceases not to pray for them, though they continue to spurn his love, and still _despitefully use him and persecute him_.

10. For he is _pure in heart_. The love of God has purified his heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It hath cleansed him from pride and haughtiness of spirit, whereof alone cometh contention. And he hath now put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering: so that he _forbears and forgives, if he had a quarrel against any; even as God in Christ hath forgiven him_. And indeed all possible ground for contention, on his part, is utterly cut off. For none can take from him what he desires; seeing he _loves not the world, nor_ any _of the things of the world_; being now _crucified to the world, and the world crucified to him_; being dead to all that is in the world, both to _the lust of the flesh, the lust of the eye, and the pride of life_. For _all his desire is unto_ God and to the remembrance of his name.

11. Agreeable to this his one desire, is the one design of his life, namely, _not to do his own will, but the will of him that sent him_. His one intention at all times and in all things is, not to please himself, but him whom his soul loveth. He has a single eye. And because _his eye is single, his whole body is full of light_. Indeed where the loving eye of the soul is continually fixed upon God, there can be no darkness at all, _but the whole is light; as when the bright shining of a candle doth enlighten the house_. God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart, but is according to his will. Every thought that arises points to him, and is in obedience to the law of Christ.

12. And the tree is known by its fruits. For as he loves God, so he keeps his commandments: not only some, or most of them, but all, from the least to the greatest. He is not content to _keep the whole law, and offend in one point_; but has in all points, _a conscience void of offence, towards God and towards man_. Whatever God has forbidden, he avoids; whatever God hath enjoined, he doth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. _He runs the way of |God|’s commandments_, now he hath set his _heart at liberty_. It is his glory so to do; it is his daily crown of rejoicing, _to do the will of_ God _on earth, as it is done in heaven_; knowing it is the highest privilege of _the angels of_ God, _of those that excel in strength, to fulfil his commandments, and hearken to the voice ♦of his word_.

♦ inserted “of”

13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body, a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received, he constantly employs, according to his master’s will; every power and faculty of his soul, every member of his body. Once he _yielded_ them _unto sin_ and the devil, _as instruments of unrighteousness_: but now, _being a live from the dead, he yields_ them all, _as instruments of righteousness unto_ God.

14. By consequence, whatsoever he doth, it is all to the glory of God. In all his employments of every kind, he not only _aims_ at this, (which is implied in having a single eye) but actually _attains_ it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting in all he speaks or does, the one business of his life: whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good will among men. His one invariable rule is this, _Whatsoever ye do in word or deed, do it all in the name of the_ Lord Jesus, _giving thanks to God and the Father by him_.

15. Nor do the customs of the world at all hinder his _running the race that is set before him_. He knows, that vice does not lose its nature, though it becomes ever so fashionable; and remembers, that _every man is to give an account of himself to_ God. He cannot therefore, _follow even a multitude to do evil_. He cannot _fare sumptuously every day_, or _make provision for the flesh to fulfil the lusts thereof_. He cannot _lay up treasures upon earth_, ♦any more than he can take fire into his bosom. He cannot _adorn himself_ (on any pretence) _with gold or costly apparel,――he_ cannot join in, or countenance any diversion, which has the least tendency to vice of any kind. He cannot _speak evil_ of his neighbour, ♠any more than he can lie, either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot speak _idle words: no corrupt communication_ ever _comes out of his mouth_, as is all that _which is_ not _good, to the use of edifying_, not _fit to minister grace to the hearers_. But _whatsoever things are pure, whatsoever things are lovely, whatsoever things are_ justly _of good report_, he thinks, and speaks, and acts, _adorning the gospel of our_ Lord Jesus Christ _in all things_.

♦ “no” replaced with “any” per Errata

♠ “no” replaced with “any” per Errata

16. Lastly, As he has time, he _does good unto all men_; unto neighbours and strangers, friends and enemies. And that in every possible kind; not only to their bodies, by _feeding the hungry, cloathing the naked, visiting those that are sick or in prison_; but much more does he labour to do good to their souls, as of the ability which God giveth: to awaken those that sleep in death: to bring those who are awakened to the atoning blood, that _being justified by_ faith, they may have _peace with_ God, ♦and to provoke those who have peace with God to abound more in love and in good works. And he is willing to _spend and be spent herein_, even _to be offered up on the sacrifice and service of their faith_, so they may _all come unto the measure of the stature of the fullness of_ Christ.

♦ insert “and to provoke those who have peace with God,”
per Errata

17. These are the _principles_ and _practices_ of our _sect_, these are the _marks_ of a true _Methodist_. By these alone do those, who are in derision so called, desire to be distinguished from other men. If any man say, “Why these are only the common, fundamental principles of Christianity!” _Thou hast said_: so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, that I, and all who follow my judgment, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity. The plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever _is_ what I _preach_ (let him be called what he will; for names change not the nature of things) he is a Christian, not in _name_ only, but in _heart_ and in _life_. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness. And having the mind that was in Christ, he so walks as Christ also walked.

18. By these _marks_, by these fruits of a living faith, do we labour to _distinguish_ ourselves from the unbelieving world, from all those whose minds or lives are not according to the gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all: not from any, who sincerely follow after what they know they have not yet attained. No: whosoever doth the will of my Father which is in heaven, the same is my brother, and sister and mother. And I beseech you brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies: let us strive together for the faith of the gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit, in the bond of peace: remembring, there is one body, and one spirit, even as we are called with one hope of our calling: _one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all_!

A short HISTORY of METHODISM.

1. IT is not easy to reckon up the various accounts which have been given of the people called _Methodists_: very many of them as far remote from truth, as that given by the good gentleman in _Ireland_. “_Methodists!_ Ay, they are the people, who place all religion in _wearing long beards_.”

2. Abundance of the mistakes which are current concerning them, have undoubtedly sprung from this: men lump together under this general name many who have no manner of connexion with each other: and then whatever any of these speaks or does, is of course imputed to all.

3. The following short account may prevent persons of a calm and candid disposition from doing this: although men of a warm or prejudiced spirit will do just as they did before. But let it be observed, this is not designed for a _defence_ of the _Methodists_ (so called) or any part of them. It is a bare _relation_ of a series of naked facts, which alone may remove abundance of misunderstandings.

In _November 1729_, four young gentlemen of _Oxford_, Mr. _John Wesley_, fellow of _Lincoln_-College, Mr. _Charles Wesley_, student of _Christ-Church_, Mr. _Morgan_, commoner of _Christ-church_, and Mr. _Kirkham_, of _Merton_-College, began to spend some evenings in a week together, in reading, chiefly the _Greek Testament_. The next year two or three of Mr. _John Wesley_’s pupils desired the liberty of meeting with them: and afterwards one of Mr. _Charles Wesley_’s pupils. It was in 1732, that Mr. _Ingham_, of _Queen_’s-College, and Mr. _Broughton_, of _Exeter_, were added to their number. To these, in _April_, was joined Mr. _Clayton_, of _Brazen-nose_, with two or three of his pupils. About the same time Mr. _James Hervey_ was permitted to meet with them, and in 1735 Mr. _Whitefield_.

5. The exact regularity of their lives, as well as studies, occasioned a young gentleman of _Christ-church_ to say, “Here is a new set of _Methodists_ sprung up:” alluding to some antient physicians who were so called. The name was new and quaint: so it took immediately, and the _Methodists_ were known all over the university.