June 25, 1744, &c.
IT is desired, that all things be considered as in the immediate presence of God:
That we may meet with a single eye, and as little children, who have every thing to learn:
That every point which is proposed, may be examined to the foundation:
That every person may speak freely whatever is in his heart:
And that every question which may arise, should be throughly debated and settled. Mean time let us all pray for a willingness to receive light, to know of every doctrine, whether it be of God.
Q. 1. How may the time of this conference be made more eminently a time of watching unto prayer?
A. 1. While we are conversing, let us have an especial care, to set God always before us:
2. In the intermediate hours, let us visit none but the sick, and spend all the time that remains in retirement:
3. Let us therein give ourselves to prayer for one another, and for a blessing on this our labour.
Q. 2. How far does each of us agree to submit to the judgment of the majority?
A. In speculative things each can only submit, so far as his judgment shall be convinced:
In every practical point each will submit, so far as he can without wounding his conscience.
Q. 3. Can a Christian submit any farther than this, to any man, or number of men upon earth?
A. It is plain he cannot, either to bishop, convocation or general council. And this is that grand principle of private judgment, on which all the reformers proceeded; “Every man must judge for himself; because every man must give an account of himself to God.”
* Q. 4. What may we reasonably expect to ♦believe God’s design in raising up the preachers called Methodists?
A. To reform the nation, particularly the church; to spread scriptural holiness over the land.
Q. 5. What was the rise of Methodism, so called?
A. In 1729, two young men reading the bible, saw they could not be saved without holiness, followed after it, and incited others so to do. In 1737 they saw, holiness comes by faith. They saw likewise, that men are justified before they are sanctified: but still holiness was their point.
God then thrust them out, utterly against their will, to raise an holy people. When Satan could no otherwise hinder this, he threw Calvinism in the way; and then Antinomianism, which strikes directly at the root of all holiness.
Then many of the Methodists growing rich, became lovers of the present world. Next they married unawakened or half-awakened wives, and conversed with their relations. Hence worldly prudence, maxims, customs, crept back upon them, producing more and more conformity to the world.
Hence followed gross neglect of relative duties, especially education of children. And this is not easily cured by the preachers. Either they have not light, or not weight enough. But the want of both may in some measure be supplied, by publicly reading the sermons every where, particularly the fourth volume.
Q. 6. Is it advisable to preach in as many places as we can, without forming any societies?
A. By no means: we have made the trial in various places; and that for a considerable time. But all the seed has fallen as by the way-side: there is scarce any fruit of it remaining.
Q. 7. But what particular inconveniencies do you observe, where societies are not formed?
A. These among others; 1. The preachers cannot give proper instructions and exhortations to those that are convinced of sin: 2. They cannot watch over one another in love; nor, 3. Can the believers bear one another’s burdens, and build up each other in faith and holiness.
Q. 8. Where should we endeavour to preach most?
A. 1. Where we (Clergymen) are permitted to preach in a church; 2. Where there is the greatest number of quiet and willing hearers; 3. Where there is most fruit.
Q. 9. Is field-preaching then unlawful?
A. We conceive not. We do not know that it is contrary to any law either of God or man.
Q. 10. Have we not used it too sparingly?
A. It seems we have: 1. Because our call is, To save that which is lost. Now we cannot expect such to seek us. Therefore we should go and seek them. 2. Because we are particularly called, by going into the highways and hedges (which none else will) to compel them to come in. 3. Because that reason against it is not good. “The house will hold all that come.” The house may hold all that come to the house, but not all that would come to the field.
The greatest hindrances to this you are to expect from the rich, or cowardly, or lazy Methodists. But regard them not, neither stewards, leaders, nor people. Whenever the weather will permit, go out in God’s name into the most public places, and call all to repent, and believe the gospel; every Sunday in particular: especially in the old societies, least they settle upon their lees.
Q. 11. Ought we not diligently to observe, in what places God is pleased at any time to pour out his Spirit more abundantly?
A. We ought, and at that time to send more labourers than usual into that part of the harvest.
Q. 12. What is a sufficient call to a new place?
A. 1. An invitation from a serious man, fearing God, who has an house to receive us: 2. A probability of doing more good by going thither, than by staying longer where we are.
Q. 13. How often shall we permit strangers to be present, at the meeting of the society?
A. Let every other meeting of the society, in every place, be strictly private; no one stranger being admitted, on any account or pretence whatsoever. On the other nights we may admit them with caution; but not the same persons above twice or thrice. In order to this, see that all in every place shew their tickets before they come in. If the stewards and leaders are not exact and impartial herein, employ others who have more resolution.
Q. 14. May a relapser into gross sin, confessing his fault, be re-admitted into the society?
A. Not as a member, till after three months: but he may be permitted to stay as a stranger.
Q. 15. How may the leaders of classes be made more useful?
A. 1. Let each of them be diligently examined concerning his method of meeting a class.
2. Let us recommend to all the following directions;
1. Let each leader carefully inquire, how every soul in his class prospers? Not only, how each person observes the outward rules, but how he grows in the knowledge and love of God.
2. Let the leaders converse with all the preachers, as frequently and as freely as possible.
3. Let every leader come into the room on Tuesday, as soon as the service is ended, and then sit down, and commune with God in his heart till the preacher comes in.
4. Let no leaders go out till the preacher goes.
5. Let every leader bring a note of every sick person in his class.
Q. 16. Can any thing farther be done, in order to make the meeting of the classes lively and profitable?
A. 1. Let the leaders frequently meet each other’s classes.
2. Let us observe, which leaders are most useful to those under their care. And let these meet the other classes as often as possible.
3. Frequently making new leaders.
Q. 17. How can we farther assist those under our care?
A. 1. By closely examining them at each visitation:
2. By meeting the married men and women together, on the first Sunday, after the visitation; the single men and women apart, on the two following.
3. By instructing them at their own houses.
What unspeakable need is there of this? The world say, “The Methodists are no better than other people.” This is not true. Yet it is nearer the truth, than we are willing to imagine.
For, 1. Personal-religion, either toward God or man, is amazingly superficial among us.
I can but just touch on a few generals. How little faith is there among us? How little communion with God? How little living in heaven, walking in eternity, deadness to every creature? How much love of the word, desire of pleasure, of ease, of praise, of getting money?
How little brotherly love? What continual judging one another? What gossipping, evil-speaking, tale-bearing? What want of moral honesty? To instance only in a few particulars:
What servants, journeymen, labourers, carpenters, bricklayers, do as they would be done by? Which of them does as much work as he can? Set him down for a knave that does not.
Who does as he would be done by, in buying and selling, particularly in selling horses? Write him knave that does not. And the methodist-knave is the worst of all knaves.
2. Family religion is shamefully wanting, and almost in every branch.
And the Methodists in general will be little better, till we take quite another course with them. For what avails public preaching alone, though we could preach like angels?
I heard Dr. Lupton say, my father, visiting one of his parishioners, who had never missed going to church for forty years, then lying on his death-bed, asked him, “Thomas, where do you think your soul will go?” “Soul! soul!” said Thomas: “Yes: do not you know what your soul is?” “Aye surely,” said he: “Why, it is a little bone in the back, that lives longer than the rest of the body.” So much Thomas had learned by constantly hearing sermons, yea and exceeding good sermons, for forty years!
We must instruct them from house to house; till this is done, and that in good earnest, the Methodists will be little better than other people.
Can we find a better method of doing this than Mr. Baxter’s? If not, let us adopt it without delay. His whole tract, intitled, Gildos Salvianus, is well worth a careful perusal. A short extract from it I have subjoined. Speaking of this visiting from house to house, he says, page 351.
♦“We shall find many difficulties both in ourselves and in the people
“1. In ourselves there is much dulness and laziness: so that there will be much ado to get us to be faithful in the work.
“2. We have also a base man-pleasing temper, which makes us let men perish, rather than lose their love, and let them go quietly to hell, lest we should anger them.
“3. Some of us have also a foolish bashfulness. We know not how to begin, or to speak plain. We blush to speak for Christ, or to contradict the devil, or to save a soul.
“4. Our interest stops our mouths, and makes us unfaithful in the work of Christ.
“5. But the greatest hindrance is, weakness of faith: so our whole motion is weak, because the spring of it is weak.
“6. Lastly, we are unskilful in the work. How few know how to deal with men, so as to get within them, to win upon them, and suit all our discourse to their several conditions and tempers; to choose the fittest subjects, and follow them with an holy mixture of seriousness, and terror, and love, and meekness, and evangelical allurements?”
And we have as many difficulties to grapple with in our people.
1. Too many of them will be unwilling to be taught, till we conquer their perverseness by the force of reason, and the power of love.
2. And many are so dull, that they will shun being taught, for fear of shewing their dulness. And indeed you will find it extremely hard to make them understand the very plainest points.
3. And it is still harder, to fix things on their heart, without which all our labour is lost. If you have not therefore great seriousness and fervency, what good can you expect? And when all is done, it is the Spirit of grace, he alone, who must do the work.
4. And when we have made some impressions upon their hearts, if we look not after them, they will soon die away.
But as great as this labour of private instruction is, it is absolutely necessary. For after all our preaching, many of our people are almost as ignorant as if they had never heard the gospel. I study to speak as plain as I can; yet I frequently meet with those who have been my hearers for many years, who know not, whether Christ be God or man; or, that infants have any original sin. And how few are there, that know the nature of repentance, faith and holiness? Most of them have a sort of confidence, that Christ will justify and save them, while the world has their hearts, and they live to themselves. And I have found by experience, that one of these has learned more from an hour’s close discourse, than from ten years public preaching.
And undoubtedly this private application is implied in those solemn words of the apostle; I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing, preach the word, be instant in season, out of season; reprove, rebuke, exhort, with all long-suffering and doctrine.
This is likewise necessary to the greater glory of God, by the fuller success of the gospel. O brethren, if we could generally set this work on foot in all our societies, and prosecute it skilfully and zealously, what glory would redound to God thereby? If the common ignorance were thus banished, and our vanity and idleness turned into the study of the way of life, and every shop and every house busied in speaking of the word and works of God: surely God would dwell in our habitations, and make them his delight.
And this is necessary to the welfare of our people, many of whom neither believe nor repent to this day. Look round about, and see how many of them are still in apparent danger of damnation! And how can you walk, and talk, and be merry with such people, when you know their case? Methinks when you look them in the face, you should break forth into tears, as the prophet did when he looked upon Hazael, and then set on them with the most vehement and importunate exhortations. O then, for God’s sake, and for the sake of poor souls, bestir yourselves, and spare no pains that may conduce to their salvation.
What cause have we to bleed before the Lord this day, that have so long neglected this great and good work? That have been preachers so many years, and have done so little by personal instructions for the saving of mens souls? If we had but set on this work sooner, how many more might have been brought to Christ? And how much holier and happier might we have made our societies before now? And why might we not have done it sooner? There were many hindrances in the way: and so there are still, and always will be. But the greatest hindrance was in ourselves, in our dulness and littleness of faith and love. O that God would throughly humble us, and cause us to bewail our own neglects; that we may not think it enough to lament the sins of others, while we overlook our own!
But it is objected, 1. This course will take up so much time, that we shall have no time to follow our studies.
I answer, 1. Gaining knowledge is a good thing; but saving souls is a better. 2. By this very thing you will gain the most excellent knowledge of God and eternity. 3. But you will have abundant time for gaining other knowledge too, if you spend all your mornings therein. Only sleep not more than you need; talk not more than you need; and never be idle, nor triflingly employed. But 4. If you can do but one, either follow your studies or instruct the ignorant; let your studies alone; I would throw by all ♦the libraries in the world, rather than be guilty of the perdition of one soul.
It is objected, II. “The people will not submit to it.” If some do not, others will gladly. And the success with them may be so much as to repay all our labour. O let us herein follow the example of St. Paul. 1. For our general business, Serving the Lord with all humility of mind. 2. Our special work, Take heed to yourselves, and to all the flock. 3. Our doctrine, Repentance toward God, and faith in our Lord Jesus Christ. 4. The place and manner of teaching, I have taught you publickly, and from house to house. 5. The object and internal manner, I ceased not to warn every one, night and day, with tears. This it is that must win souls and preserve them. 6. His innocency and self-denial for the advantage of the gospel, I have coveted no man’s silver or gold. 7. His patience, Neither count I my life dear unto myself. And among all our motives, these should be ever before our eyes: 1. The church of God, which he hath purchased with his own blood. 2. Grievous wolves shall enter in: yea, of your ownselves shall men arise speaking perverse things. Write all this upon your hearts, and it will do you more good than twenty years study of lower things.
We may, 1. Every preacher, take an exact catalogue of those in society, from one end of each town to the other. 2. Go to each house, and give, with suitable exhortation and direction, the “instructions for children.” 3. Be sure to deal gently with them, and take off all discouragements as effectually as you can. See that the children get these by heart. Advise the grown persons to see that they understand them. And enlarge upon and apply every sentence as closely as you can. And let your dealing with those you begin with, be so gentle, winning and convincing, that the report of it, may move others to desire your coming. True, it is far easier to preach a good sermon, than to instruct the ignorant in the principles of religion. And as much as this work is despised by some, I doubt not but it will try the parts and spirits of us all. So archbishop Usher; “Great scholars may think it beneath them to spend their time in teaching the first principles of the doctrine of Christ. But they should consider, that the laying the foundation skilfully, as it is matter of the greatest importance in the whole building, so it is the master-piece of the wisest builder: according to the grace of God, which is given unto me, as a wise master-builder, I have laid the foundation, saith the great apostle. And let the wisest of us all try whenever we please, we shall find, that to lay this ground-work rightly, to make an ignorant man understand the grounds of religion, will put us to the ♦trial of our skill.”
Perhaps in doing this, it may be well,
1. After a few loving words spoken to all in the house, to take each person singly into another room, where you may deal closely with them, about their sin and misery and duty. Set these home, or you lose all your labour. At least let none be present but those who are quite familiar with each other.
2. Hear what the children have learned by heart.
3. Choose some of the weightiest points, and try by farther questions how they understand them. As, “do you believe you have sin in you? That you was born in sin? What does sin deserve? What remedy has God provided for guilty, helpless sinners?”
4. Often with the question, suggest the answer. As, “What is repentance?” Sorrow for sin, or a conviction that we are guilty, helpless sinners? “What is faith?” A divine conviction of things not seen?
5. Where you perceive they do not understand the stress of your question, you must lead them into it by other questions. So I have asked some, “How do you think your many and great sins will be pardoned?” They answer, “By repenting and mending my life,” and never mention Christ. I ask farther, “But do you think your amendment will make satisfaction for ♦your past sins?” They will answer, “We hope so, or else we know not what will.” One would think now, these had no knowledge of Christ at all. And indeed, some have not. But others have, and give such answers only because they do not understand the scope of the question. Ask them farther, “Can you be saved without the death of Christ?” They immediately say, “No.” And if you ask, “What has he done or suffered for you?” They will say, “He shed his blood for us,” and profess, “they trust in that for salvation.” But many cannot express even what they have some conception of, nay, can scarce learn, when expressions are put into their mouths. With these you are to deal exceeding tenderly, lest they be discouraged.
6. If you perceive them troubled that they cannot answer, step in yourself, and take the burden off them: answering that question yourself; and then do it throughly and plainly, and make a full explication of the whole business to them.
7. Thus, when you have tried their knowledge, proceed to instruct them yourself, according to their several capacities. If a man understand the fundamentals, fall on what you perceive he most needs, either explaining further some doctrine of the gospel, or some duty, or shewing the necessity of something he neglects, as may be most edifying to him. If it be one that is grosly ignorant, give him a short recital of the Christian religion in the plainest words. And if you perceive he understands not, go over it again till he does, and if possible fix it in his memory.
8. Next, inquire into his state, whether convinced, or unconvinced, converted or unconverted. Tell him, if need be, what conversion is. And then renew and inforce the inquiry.
9. If you perceive he is unconverted, your next business is, to labour with all your skill and power, to bring his heart to a sense of his condition. Set this home with a more earnest voice than you spoke before; for if you get not to the heart, you do nothing.
10. Conclude all with a strong exhortation, which should contain two parts; 1. The duty of the heart, in order to receive Christ; 2. The avoiding former sins, and constantly using the outward means. And here be sure, if you can, to get their promise, to forsake sin, change their company, and use means. And do this solemnly; reminding them of the presence of God, that hears their promises, and will expect the performance.
11. Before you leave them, engage the head of each family to call all his family every Sunday, before they go to bed, and hear what they can rehearse, and so continue till they have learned the instructions perfectly. And afterwards take care, that they do not forget what they had learned.
12. Speak differently, according to the difference of them you have to deal with, as they are dull and obstinate, or timerous and tender. Be as plain as possible to those of weak capacities, and give them scripture-proof for all you say.
Q. 18. How shall we prevent improper persons from insinuating themselves into the society?
A. 1. Give tickets to none till they are recommended by a leader, with whom they have met three months on trial:
2. Give notes to none but those who are recommended by one you know, or till they have met three or four times in a class:
3. Give them the rules the first time they meet.
Q. 19. How can we add a proper solemnity to the admission of new members?
A. 1. In all large towns, admit new members into the bands only at the quarterly love-feast, following the visitation: 2. Read the names of the men to be admitted the week before: 3. Admit into the society, only on the Sunday following the quarterly visitation: 4. Read the names of those to be admitted, on the Sunday evening before: 5. Then also let the names of those be read, who are excluded from the society.
Q. 20. Should we insist every where on the band-rules? Particularly, that relating to ruffles?
A. By all means. This is no time to give any encouragement to superfluity of apparel. Therefore give no band-tickets to any in England, Scotland, or Ireland, till they have left them off.
In order to this, 1. Read in every society the “thoughts concerning dress.” 2. In visiting the classes, be very mild, but very strict. 3. Allow no exempt cases, not even of a married woman: better one suffer than many.
To encourage meeting in band. 1. In every large society, have a love feast quarterly for the bands only: 2. Never fail to meet them apart from the society, once a week: 3. Exhort all believers to embrace the advantage: 4. Give a band-ticket to none, till they have met a quarter on trial.
Q. 21. Have those in band left off snuff and drams?
A. No. Many are still enslaved to one or the other. In order to redress this, 1. Let no preacher touch either on any account: 2. Strongly dissuade our people from them: 3. Answer their pretences, particularly those of curing the cholic, or helping digestion.
Q. 22. Do we observe any evil which has lately prevailed among our societies?
A. Many of our members have lately married with unbelievers, even such as were wholly unawakened. And this has been attended with fatal consequences. Few of these have gained the unbelieving wife or husband. Generally they have themselves either had an heavy cross for life, or entirely fallen back into the world.
Q. 23. What can be done to put a stop to this?
A. 1. Let every preacher take occasion publicly to inforce the apostle’s caution, Be ye not unequally yoked with unbelievers.
2. Let it be openly declared in every place, That he who acts contrary to this, will be expelled the society:
3. When any such is expelled, let an exhortation be subjoined, dissuading others from following that bad example:
4. And let all be exhorted, to take no step in so weighty a matter, without first advising with the most serious of his brethren.
Q. 24. Ought any woman to marry without the consent of her parents?
A. In general, she ought not. Yet there may be an exception. For if, 1. A woman be under a necessity of marrying: If, 2. Her parents absolutely refuse to let her marry any Christian: then she may, nay ought to marry without their consent. Yet even then a Methodist-preacher ought not to marry her.
Q. 25. Do not sabbath-breaking, dram-drinking, evil-speaking, unprofitable conversation, lightness, gaiety or expensiveness of apparel, and contracting debts without sufficient care to discharge them, still prevail in several places? What method can we take to remove these evils?
A. 1. Let us preach expresly and strongly on each of these heads: 2. Read the sermon upon evil-speaking, in every society: 3. Let the ♦leaders closely examine, and exhort every person to put away the accursed thing: 4. Let the preacher warn the society in every place, that none who is hereafter guilty can remain with us: 5. In order to give them clearer views of the evil of these things, let every preacher recommend to every society, and that frequently and earnestly, the reading the books we have published, preferable to any other. And when any new book is sent to any place, let him speak of it in the public congregation: 6. Extirpate smuggling, buying or selling uncustomed goods, out of every society: particularly in Cornwall, and in all sea-port towns. Let no person remain with us, who will not totally abstain from every kind and degree of it: and after admonishing him, silence every local preacher who speaks in defence of it. Speak tenderly, but earnestly and frequently of it, in every society near the coasts: and read to them and disperse diligently among them “The Word to a Smuggler.” 7. Extirpate bribery, receiving any thing, directly or indirectly, for voting in any election, Shew no respect of persons herein, but expel all who touch the accursed thing. Let this be particularly observed at Grimsby and St. Ives. Largely shew in every society the wickedness of thus selling our country. Do the same thing in private conversation. And read every where “The Word to a Freedholder,” and disperse it with both hands: and in public and private inlarge on œconomy, as a branch of religion.
Q. 26. What shall we do to prevent scandal, when any of our members become bankrupt?
A. Let two of the principal members of the society be deputed to examine his accounts. And if he has not kept fair accounts, or has been concerned in that base practise of raising money by coining notes (commonly called the bill-trade) let him be immediately expelled ♦from the society.
Q. 27. What is the office of a Christian minister?
A. To watch over souls, as he that must give account.
Q. 28. In what view may we and our helpers be considered?
A. Perhaps as extraordinary messengers, designed by God to provoke others to jealousy.
Q. 29. What is the office of an helper?
A. In the absence of a minister, to feed and guide the flock: in particular,
1. To expound every morning and evening: (But N. B. He is never, in any place, to begin later in the evening than seven o’clock, except in harvest-time.)
2. To meet the united society, the bands, the select society, and the penitents, every week:
3. To receive on trial for the society and bands, and to put the disorderly back on trial:
4. To meet the leaders of the bands and classes weekly, and the stewards, and to overlook their accounts.
Let every preacher be particularly exact in the morning preaching, and meeting the leaders.
Q. 30. What are the rules of an helper?
A. 1. Be diligent. Never be unemployed a moment. Never be triflingly employed. Never while away time: neither spend any more time at any place than is strictly necessary.
2. Be serious. Let your motto be, Holiness to the Lord. Avoid all lightness, jesting and foolish talking.
3. Converse sparingly and cautiously with women: particularly with young women in private.
4. Take no step toward marriage, without first acquainting us with your design.
5. Believe evil of no one: unless you see it done, take heed how you credit it. Put the best construction on every thing. You know the judge is always supposed to be on the prisoner’s side.
6. Speak evil of no one: else your word especially would eat as doth a canker. Keep your thoughts within your own breast, till you come to the person concerned.
7. Tell every one what you think wrong in him, and that plainly, and as soon as may be, else it will fester in your heart. Make all haste to cast the fire out of your bosom.
8. Do not affect the gentleman. You have no more to do with this character, than with that of a dancing-master. A preacher of the gospel is the servant of all.
9. Be ashamed of nothing but sin: not of fetching wood (if time permit) or of drawing water; not of cleaning your own shoes, or your neighbours.
10. Be punctual. Do every thing exactly at the time. And in general, do not mend our rules, but keep them: not for wrath, but for conscience sake.
11. You have nothing to do but to save souls. Therefore spend and be spent in this work. And go always, not only to those that want you, but to those that want you most.
12. Act in all things, not according to your own will, but as a son in the gospel. As such, it is your part to employ your time in the manner which we direct: partly in preaching and visiting from house to house; partly in reading, meditation and prayer: above all, if you labour with us in our Lord’s vineyard, it is needful that you should do that part of the work which we advise, at those times and places, which we judge most for his glory.
* Q. 31. What general method of employing our time would you advise us to?
A. We advise you, 1. As often as possible to rise at four. 2. From four to five in the morning, and from five to six in the evening, to meditate, pray and read partly the scripture with the notes, partly the closely practical parts of what we have published. 3. From six in the morning to twelve (allowing an hour for breakfast) to read in order, with much prayer, bishop Pearson on the creed, Mr. ♦Boehm’s and Nalson’s sermons; and the other books which we have published in prose or verse.
Q. 32. Should our helpers follow trades?
A. This is an important question: therefore it will be proper to consider it throughly. The question is not, whether they may occasionally work with their hands, as St. Paul did: but whether it be proper for them to keep shop and follow merchandize. Of those who do so at present it may be observed, they are unquestionably upright men. They are men of considerable gifts. We see the fruit of their labour, and they have a large share in the esteem and love of the people. All this pleads on their side, and cannot but give us a prejudice in their favour. Three of these urge necessity for doing this: One that he may help his aged father; another that he may maintain his wife; a third that he may keep his children; a fourth does not plead any necessity, but a desire of doing more good. One answered J. O. “If you cannot help your father without trading, and if the societies either cannot or will not, I will allow him what you allow him now. So this necessity is at an end.” To Ja. O. it was answered, “Your wife wants nothing yet. It is not likely she ever will. You have money beforehand. So your necessity is not yet begun.” To R. R. “You do not want now. When you do want any thing for your children, you shall have it. So here is no necessity.”
As to the second plea, doing more good, it was inquired, is it not doing evil that good may come? Is not the thing in question both evil in itself (for us) and evil in its consequences? First, Is it not (with regard to travelling preachers) evil in itself? Is it well consistent with that scripture, 2 Timothy ii. 4. No man that warreth, (takes on him the profession of a soldier, as we eminently do) entangleth himself with the affairs of this life; plainly referring to the Roman law, which absolutely forbad any soldier to follow any other profession. Is it well consistent with that word, Give attendance to reading, to exhortation, to teaching: meditate on these things, give thyself wholly to them? 1 Timothy iv. 13, 15. Can we be said to give ourselves wholly to these things, if we follow another profession? Does not our church, in her office of ordination, require every minister to do this? If they do not the more shame for them. But this plainly shews, what both they and we ought to do. We indeed more particularly; because God has called us to provoke them to jealousy, to supply their lack of service to the sheep that are as yet without shepherds, and to spend and be spent therein. We above all; because every travelling preacher solemnly professes to have nothing else to do, and receives his little allowance for this very end, that he may not need to do any thing else, that he may not be entangled in the things of this life; but may give himself wholly to these things.
Secondly, Is it not evil in its consequences? Have not some ill consequences appeared already? And is there not the greatest reason to apprehend that still worse would follow? We are concerned to give no offence, either to Jew or Gentile, or to the church of God. But this has already offended, not only many of the world, but many of our own brethren. Many of the preachers in particular have been much grieved: yea and those most, who were most alive to God. Now the beginning of offence, “is as when one letteth out water:” who can gather it up again? They are grieved the more, because they apprehend this would be an increasing evil. For where will it stop? If one preacher follows trade, so may twenty; so may every one. And if any of them trade a little, why not ever so much? Who can fix how far he should go? Therefore we advise our brethren who have been concerned herein, to give up all, and attend to the one business. And we doubt not but God will recompense them an hundred fold, even in this world, as well as in the world to come.
It is true, this cannot be done on a sudden. But it may between this and the next conference. And even as to the drops that many sold, if their wives sell them at home, well: but it is not proper for any preacher to hawk them about. It has a bad appearance. It does not well suit the dignity of his calling.
Two years after, it was agreed by all our brethren, that no preacher who will not relinquish his trade of buying and selling, or of making and vending pills, drops, balsams, or medicines of any kind, shall be considered as a travelling preacher any longer: and that it shall be demanded of all those preachers, who have traded in cloth, hardware, pills, drops, balsams, or medicines of any kind, at the next conference, whether they have ♦entirely left it off, or not?
* 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.”