But some may say, “Our own service is public worship.” Yes, in a sense: but not such as supercedes the church service. We never designed it should: we have an hundred times professed the contrary. It pre-supposes public prayer, like the sermons at the university. Therefore I have over and over advised, “use no long prayer, either before or after sermon.” Therefore I myself frequently use only a collect, and never inlarge in prayer, unless at intercession, or on a watch-night, or on some extraordinary occasion.
If it were designed to be instead of church service it would be essentially defective. For it seldom has the four grand parts of public prayer. Deprecation, petition, intercession and thanksgiving. Neither is it, even on the Lord’s day, concluded with the Lord’s supper.
The hour for it on that day, unless where there is some peculiar reason for a variation, should be five in the morning as well as in the evening. Why should we make God’s day the shortest of the seven?
But if the people put ours in the room of the church service, we hurt them that stay with us, and ruin them that leave us. For then they will go no where but lounge the sabbath away, without any public worship at all.
I advise therefore all the Methodists in England and Ireland, who have been brought up in the church, constantly to attend the service of the church, at least every Lord’s day.
Q. 43. Are all our preachers merciful to their beasts?
A. Perhaps not. Every one ought, not only to ride it moderately, but also to see with his own eyes his horse rubbed, fed and bedded.
* Q. 44. Do we sufficiently watch over our helpers?
A. We might consider those that are with us as our pupils: into whose behaviour and studies we should therefore make a particular enquiry every day.
Should we not frequently ask each, Do you walk closely with God? Have you now fellowship with the Father and the Son? At what hour do you rise? Do you punctually observe the morning and evening hour of retirement? Do you spend the day in the manner which we advise? Do you read the books we advise, and no other? Do you fast as often as your health will permit? Do you converse seriously, usefully and closely? Do you pray before, and have you a determinate end in every conversation?
To be more particular:
Do you use all the means of grace yourself, and inforce the use of them on all persons?
They are either instituted or prudential.
I. The instituted are,
1st, Prayer; private, family, public: consisting of deprecation, petition, intercession, thanksgiving.
Do you use each of these constantly (at set times) and fervently?
Do you use private prayer every morning and evening? If you are your own master, at five in the evening, and the hour before or after morning preaching?
Do you forecast wherever you are, how to secure these hours?
Do you avow it every where?
Are you resolute herein?
Do you call your family together at five?
Do you ask every where, 1. Have you family prayer? 2. Do you retire at five o’clock?
II. Searching the scripture, by,
1. Reading: constantly, some part of every day, and at all vacant hours; regularly, all the new Testament (at least) and the Lessons for Children in order; carefully, with the Notes, seriously, deliberately, with much prayer preceding, accompanying and following: fruitfully, immediately practising what you learn there?
What other books do you read? Is it wise to read any, till you have read our tracts, and the Christian Library?
Do you give the morning to reading, writing and prayer?
2. Meditating: at set times? How? By bishop Hall’s, or Mr. Baxter’s rule? How long?
3. Hearing: constantly? Every morning?
Humbly? Uncritically, devoutly?
Carefully? With prayer before, at, after?
Fruitfully? Immediately putting in practice?
Have you a new Testament always in your pocket?
(See that the Notes are in every society. Explain them to the congregation.)
III. The Lord’s supper. Do you use this,
At every opportunity? With due preparation?
That is, with solemn prayer? With careful self-examination? With deep repentance suited thereto? With earnest and deliberate self-devotion?
Do you in communicating discern the Lord’s body?
Do you afterward retire, not formally, but in earnest?
IV. Fasting: God led us to this at Oxford. And he led all of you to it, when you first set out.
How often do you fast now? Every Friday? In what degree?
V. Christian conference.
Are we convinced, how important, and how difficult it is to order our conversation right?
Is it always in grace? Seasoned with salt? Meet to minister grace to the hearers?
Do we not converse too long at a time? Is not an hour at a time commonly enough?
Would it not be well to plan our conversation beforehand? To pray before and after it?
II. Prudential means we may use either as common Christians, as Methodists, as preachers, or as assistants.
1. As common Christians. What particular rules have you, for avoiding evil? Doing good? Growing in grace? What arts of holy living?
2. As Methodists; Do you never miss any meeting of the society? Neither your class, or band?
3. As preachers: Do you meet every society weekly? Also the leaders? And bands, if any?
Do you visit the sick? And the well? Instructing masters and parents? And in all relative duties?
4. As assistants: Do you fill up and regulate the bands wherever you come? Diligently enquire into the state of the books, and do all you can to propagate them? Keep watch-nights once a month? And love-feasts? With one twice a year, for all the society?
Do you visit every society once a quarter, and regulate all things therein?
Do you take a regular catalogue of your societies at least once a year?
Do you write me an account of all the defects of the common preachers, which you cannot yourself cure?
These means may be used without fruit. But there are some means which cannot. Namely, watching, denying ourselves, taking up our cross, exercise of the presence of God.
1. Do we steadily watch against the world, the devil, ourselves? The besetting sin?
2. Do you deny yourselves every useless pleasure of sense? Imagination? Honour? Are you temperate in all things? To take one instance, in food? Do you use only that kind and that degree, which is best both for the body and soul? Do you see the necessity of this?
Do you eat no flesh suppers? No late suppers? These naturally tend to destroy bodily health.
Do you eat only three meals a day? If four, are you not an excellent pattern to the flock?
Do you take no more food than is necessary at each meal? You may know if you do, by a load at your stomach: by drowsiness, or heaviness, and in a while, by weak or bad nerves.
Do you use only that kind, and that degree of drink which is best both for your body and soul?
Do you drink water? Why not? Did you ever? Why did you leave it off? If not for health, when will you begin again? To day?
How often do you drink wine or ale? Every day? Do you want or waste it?
3. Wherein do you take up your cross daily? Do you chearfully bear your cross (whatever is grievous to nature) as a gift of God, and labour to profit thereby?
4. Do you endeavour to set God always before you? To see his eye continually fixt upon you? Never can you use these means, but a blessing will ensue. And the more you use them, the more will you “grow in grace, and in the knowledge of our Lord Jesus Christ.”
Q. 45. What can be done in order to a closer union of our helpers with each other?
A. 1. Let them be deeply convinced of the want there is of it at present, and the absolute necessity of it.
2. Let them pray for an earnest desire of union.
3. Let them speak freely to each other.
4. When they meet, let them never part without prayer.
5. Let them beware how they despise each other’s gifts.
6. Let them never speak slightingly of each other in any kind.
7. Let them defend one another’s characters in every thing, to the utmost of their power: And
8. Let them labour in honour each to prefer the other before himself.
Q. 46. How shall we avoid popularity? We mean such esteem or love from the people, as is not for the glory of God?
A. 1. Earnestly pray for a piercing sense of the danger there is, and the sinfulness of it.
2. Take care how you ingratiate yourself with any people, by slackness of discipline:
3. Or by any method which another preacher cannot follow.
4. Warn the people among whom you are most, of esteeming or loving you too much.
5. Converse sparingly with those who are particularly fond of you.
Q. 47. How often should our helpers preach?
A. Not more than twice a day, unless on a Sunday, or some extraordinary occasion.
Q. 48. Which is the best general method of preaching.
A. 1. To invite. 2. To convince. 3. To offer Christ. 4. To build up: and to do this in some measure in every sermon.
Q. 49. Are there any smaller advices relating to preaching, which might be of use to us?
A. Perhaps these, 1. Be sure to begin and end, precisely at the time appointed.
2. Endeavour to be serious, weighty, and solemn in your whole deportment before the congregation.
3. Always suit your subject to the audience.
4. Choose the plainest texts you can.
5. Take care not to ramble from your text, but keep close to it, and make out from it what you take in hand.
6. Beware of allegorizing or spiritualizing too much.
7. Take care of any thing aukward or affected, either in your phrase, gesture or pronunciation.
8. Tell each other, if you observe any thing of this kind.
9. Sing no hymns of your own composing.
10. Without a pressing reason, do not pray above eight or ten minutes (at most) without intermission.
11. It would be well for every young preacher, frequently to exhort, without taking any text: and for every one, young or old, frequently to read and inlarge upon a portion of the Notes.
Q. 50. What sermons do we find by experience to be attended with the greatest blessing?
A. 1. Such as are most close, convincing, searching. 2. Such as have most of Christ. 3. Such as urge the heinousness of mens living in contempt or ignorance of him.
Q. 51. But have not some of us been led off from practical preaching, by (what was called) preaching Christ?
A. Indeed we have. The most effectual way of preaching Christ, is to preach him in all his offices, and to declare his law, as well as his gospel, both to believers and unbelievers.
Q. 52. Do we now all preach strongly and closely, concerning both inward and outward holiness?
A. It would be well, if we were more frequently and more largely to insist upon it in all its branches.
Q. 53. Do we insist enough on practical religion in general? And in particular, on relative duties? Using the means of grace? Private prayer? Self-denial? Fasting? Seriousness?
A. It seems most of us have been wanting here. Let us take care to supply this defect for the future.
Q. 54. How shall we be assured that no preacher will ever disappoint a congregation?
A. Ask every one, 1. Do you see the great sin, and fatal consequences of it? 2. Will you break a limb rather than wilfully break your word herein? 3. If you do, can you blame us, for not employing you any more?
Q. 55. How shall we guard against formality in public worship? Particularly in singing?
A. 1. By preaching frequently on that head. 2. By taking care to speak only what we feel. 3. By choosing such hymns as are proper for the congregation; generally hymns of prayer or praise, rather than descriptive of particular states. 4. By not singing too much at once; seldom more than five or six verses: 5. By suiting the tune to the nature of the hymn: 6. By often stopping short and asking the people, “Now! Do you know what you said last? Did you speak no more than you felt? Did you sing it as unto the Lord; with the spirit and with the understanding also?”
Q. 56. What can be done to make the people sing true?
A. 1. Learn to sing true yourselves. 2. Recommend the tunes every where. 3. If a preacher cannot sing himself, let him choose two or three persons in every place to pitch the tune for him.
Q. 57. What is it best to take just after preaching?
A. Lemonade; candied orange peel, or a little soft, warm ale. But egg and wine is downright poison.
Q. 58. How shall we try those who think they are moved by the Holy Ghost to preach?
A. Inquire, 1. Do they know God as a pardoning God? Have they the love of God abiding in them? Do they desire and seek nothing but God? And are they holy in all manner of conversation? 2. Have they gifts (as well as grace) for the work? Have they (in some tolerable degree) a clear, sound understanding? Have they a right judgment in the things of God? Have they a just conception of salvation by faith? And has God given them any degree of utterance? Do they speak justly, readily, clearly? 3. Have they fruit? Are any truly convinced of sin and converted to God by their preaching?
As long as these three marks concur in any one, we believe he is called of God to preach. These we receive as sufficient proof, that he is moved thereto by the Holy Ghost.
Q. 59. But how shall we know, whether they concur or not, in any particular person?
A. 1. If he is near us, we will talk with him on the preceding heads and hear him preach.
2. We will desire him to write down or relate the reasons, why he thinks he is called of God thereto.
3. We will examine those who seem to be convinced of sin, or converted to God by his preaching.
4. If he is at a distance, we will desire the assistant to do this: and to inquire, what is the judgment of his brethren concerning him.
Q. 60. What method may we use in receiving a new helper;
A. A proper time for doing this, is at a conference after solemn fasting and prayer.
Every person to be admitted is then to be present, and each of them may be asked,
* “A. B. Have you faith in Christ? Are you going on to perfection? Do you expect to be perfected in love in this life? Are you groaning after it? Are you resolved to devote yourself wholly to God and his work? Do you know the Methodist-plan? Have you read the plain account? The appeals? Do you know the rules of the society? Of the bands? Do you keep them? Do you take no snuff? Tobacco? Drams? Do you constantly attend the church and sacrament? Have you read the minutes? Are you willing to conform to them? Have you considered the twelve rules of a helper? Especially the first, tenth, and twelfth? Will you keep them for conscience-sake? Are you determined to employ all your time in the work of God? Will you preach every morning and evening? Endeavouring not to speak too long (an hour in the whole) or too loud? Not lolling with your elbows? Have you read the rules of action and utterance? Will you meet the society, the bands, the select society, and the leaders in every place? Will you diligently and earnestly instruct the children, and visit from house to house? Will you recommend fasting, both by precept and example?”
We may then receive him as a probationer, by giving him the minutes of the conference inscribed thus,
To A. B.
“You think it your duty to call sinners to repentance. Make full proof hereof, and we shall rejoice to receive you as a fellow-labourer.
“Observe, You are not to ramble up and down, but to go where the assistant directs, and there only.”
Let him then read and carefully weigh what is contained therein, and see whether he can agree to them, or not.
If he can, let him come to the next conference; where, after examination, fasting and prayer, he may be received into full connection with us, by giving him the minutes inscribed thus:
“So long as you freely consent to, and earnestly endeavour to walk by these rules, we shall rejoice to acknowledge you as a fellow-labourer.”
Mean time, let none exhort in any of our societies without a note of permission from the assistant. Let every exhorter take care to have this renewed yearly. And let every assistant rigorously insist upon it.
Q. 61. How can we provide for worn-out preachers?
A. Those that can preach a little may be supernumerary preachers where there is most need. As for those who cannot preach at all.
1. Let every travelling preacher contribute half a guinea yearly at the conference.
2. Let every one when first received as a travelling preacher, pay one guinea.
3. Let this be lodged in the hands of the stewards approved of by the majority of the preachers.
4. The present stewards are Joseph Cownly and John Murlin.
5. Out of this let provision be made, first for the worn-out preachers, then for the widows and children of those that are dead.
6. Every worn-out preacher shall receive at least ten pounds a year.
7. Every widow of a preacher shall receive yearly during her widowhood, (if she wants it) a sum not exceeding ten pounds.
8. Every child left by a preacher shall receive once for all, a sum not usually exceeding ten pounds.
9. But none is intitled to any thing from this fund, till he has subscribed two guineas.
10. Nor any person from the time he ceases (unless worn-out) to be a travelling preacher:
11. Nor any who neglects paying his subscription for four years together.
12. Let every preacher, who does not bring or send his subscription to the conference, be fined two shillings and sixpence.
13. This fund is never to be reduced to less than an hundred pounds.
14. Let a committee be chosen to see these rules duly executed. The present committee are
Peter Jaco, John Pawson, Duncan Wright, Daniel Bumstead, Thomas Hanby, Thomas Olivers, Robert Roberts, John Helton, Alexander Mather, Christopher Hopper, Thomas Johnson.
15. Let an exact account of all receipts and disbursements be produced at the conference.
Q. 62. How may the wives of the travelling preachers be provided for?
A. If a preacher marries hand-over head, he must provide for himself. As to the rest, we cannot but observe many inconveniencies have arisen, from the present method of providing for the wives of the preachers. Those who are most proper for several places, cannot be sent thither because they are married. And if they are sent, the people look upon them with an evil eye, because they are burdened by their families. In order to remedy these inconveniencies, let it be considered, 1. What each circuit can contribute: 2. How many wives are to be provided for: (their children are provided for where they are.) 3. By what circuits? By this means whether the preachers in any particular circuit are married or single, it makes no difference: so that any preacher may be sent to any circuit without any difficulty.
Q. 63. How many circuits are there now?
A. Four and thirty in England, ten in Ireland, three in Wales, two in Scotland, and three in America.
Q. 64. Are our preaching-houses safe?
A. Not all: for some of them are not settled on trustees. Several of the trustees for others are dead.
Q. 65. What then is it to be done?
A. 1. Let the surviving trustees choose others without delay. 2. Let those who have debts on any of the houses, give a bond to settle them, as soon as their debt is paid.
Q. 66. In what form may an house be settled?
A. In the following:
“This indenture made between B. Heap, of Manchester, in the county of on the one part, and Thomas Philips, hatter, &c. on the other part, witnesseth, that in consideration of five shillings, lawful money of Great-Britain, by the said T. P. ♦to the said B. H. truly paid, before the sealing and delivery hereof (the receit whereof the said B. H. doth hereby acknowledge) and for divers other considerations him thereunto moving, the said B. H. hath granted, bargained and sold; and by these presents doth grant, bargain and sell unto the said T. P. &c. their heirs and assigns for ever, all that lately erected house or tenement, with the yard thereunto adjoining, situate near the upper end of Market-street Lane, in Manchester aforesaid, now in the tenure or occupation of T. Woolfinden, together with all the ways, drains, walls, and privileges to the said premises, or any part thereof appertaining, as the same were purchased of S. Hope, of Manchester aforesaid, bricklayer, before the said house or tenement was built; and all the profits thereof, and all the right, title, and interest, in law and equity. To have and to hold the said house or tenement, yard and other premises, to the said T. P. &c. their heirs, and assigns for ever: nevertheless upon special trust and confidence, and to the intent, that they and the survivors of them, and the trustees for the time being, do and shall permit J. Wesley, late of Lincoln College, Oxford, clerk, and such other persons as he shall from time to time appoint, and at all times, during his natural life, and no other persons, to have and enjoy the free use and benefit of the said premises; that the said J. Wesley, and such other persons as he appoints, may therein preach and expound God’s holy word: and after his decease, upon farther trust and confidence, and to the intent that the said trustees and the survivors of them, and the trustees for the time being, do and shall permit Charles Wesley, late of Christ Church College, Oxford, clerk, and such other persons as he shall from time to time appoint, during his life, and no others, to have and enjoy the said premises for the purposes aforesaid: and after his decease, upon farther trust and confidence, and to the intent that the said T. P. &c. or the major part of them, or the survivors of them, and the major part of the trustees of the said premises, for the time being, shall from time to time, and at all times for ever thereafter, permit such persons as shall be appointed at the yearly conference of the people called Methodists, in London, Bristol or Leeds, and no others, to have and enjoy the said premises, for the purposes aforesaid: Provided always, that the said persons preach no other doctrine than is contained in Mr. W.’s notes upon the New Testament, and four volumes of sermons: provided also, that they preach in the said house at least one evening in every week, and at five o’clock on each morning following: and upon farther trust and confidence, that as often as any of these trustees, or of the trustees for the time being shall die, or cease to be a member of the society, commonly called Methodists, the rest of the said trustees, or of the trustees for the time being, as soon as conveniently may be, shall and may choose another trustee, or trustees, in order to keep up the number of nine trustees for ever. In witness whereof the said B. H. hath hereunto set his hand and seal the day and year first above written.”
In this form the first proprietors of the house are to make it over to five, seven or nine trustees.
Q. 67. But is this form a safe one? Should we not have the opinion of a council upon it?
A. I think this would be throwing money away 1. Because this form was drawn up by three eminent counsellors: but, 2. It is the way of almost every lawyer, to blame what another has done. Therefore you cannot at all infer, that they think a thing wrong because they say so. 3. If they did in reality think it wrong, this would not prove that it was so. 4. If there was (which I do not believe) some defect therein, who would go to law with the body of Methodists? 5. And if they did, would any court in England put them out of possession? Especially when the intent of the deed was plain and undeniable.
Q. 68. Is any thing farther advisable with regard to building?
A. 1. Build all preaching houses, if the ground will admit, in the octagon form. It is best for the voice, and on many accounts more commodious than any other. 2. Let the roof rise only one third of the breadth: this is the true proportion. 3. Have enough windows and doors; and let all the windows be sashed, opening downward. 4. Let there be no tub-pulpit; but a square projection, with a long seat behind. 5. Let there be no backs to the seats, which should have isles on each side, and be parted in the middle by a rail running all along, to divide the men from the women.
Q. 69. Is there nay exception to the rule, “Let the men and women sit apart?”
A. In those galleries where they have always sat together, they may do so still. But let them sit apart every where below, and in all new-erected galleries.
Q. 70. What can be done, to make the Methodists sensible of the excellency of Kingswood school?
A. I. Let every assistant read the following account of it yearly in every society. II. Let every preacher earnestly exhort all parents, that are able to send their children thither, and be at the pains to answer all their objections, and refute all the lies they may have heard about it.
1. The wisdom and love of God have now thrust out a large number of labourers into his harvest; men who desire nothing on earth but to promote the glory of God, to save their own souls, and them that hear them. And those to whom they minister spiritual things, willingly minister to them of their carnal things; so that they have food to eat and raiment to put on, and are content therewith.
2. A competent provision is likewise made for the wives of married preachers. These also lack nothing; having a weekly allowance, over and above for their little children; so that neither they nor their husbands need be careful about many things, but may wait upon the Lord without distraction.
3. Yet one considerable difficulty lies on those who have boys, when they grow too big to be under their mother’s direction. Having no father to govern and instruct them, they are exposed to a thousand temptations. To remedy this, we have a school on purpose for them, wherein they have all the instruction they are capable of, together with all things needful for the body, clothes only excepted. And it may be, if God prosper this labour of love, they will have these too shortly.
4. In whatever view we look upon this, it is one of the noblest charities that can be conceived. How reasonable is the institution? Is it fit that the children of those who leave wife, home, and all that is dear, to save souls from death, should want what is needful either for soul or body? Ought not we to supply what the parent cannot, because of his labours in the gospel? How excellent are the effects of this institution? The preacher eased of this weight, can the more chearfully go on in his labour. And perhaps many of these children may hereafter fill up the place of those that shall rest from their labours.
5. It is not strange therefore, considering the excellence of this design, that Satan should have taken much pains to defeat it: particularly by lies of every kind, which were plentifully invented and handed about for several years. But truth now prevails, and its adversaries are put to silence. It is well known that the children want nothing; that they scarce know what sickness means; that they are well instructed in whatever they are capable of learning; that they are carefully and tenderly governed; and that the behaviour of all in the house, elder and younger is as becomth the gospel of Christ.
6. But the expence of such an undertaking is very large; so that although we have at present but thirteen or fourteen poor children, we are continually running behind, notwithstanding the yearly subscription made at London and Bristol. The best means we could think of at our late conference to supply the deficiency is once a year to desire the assistance of all those in every place who wish well to the work of God; all who long to see sinners converted to God, and the kingdom of Christ set up in all the earth.
7. All of you, who are thus minded, have an opportunity now of shewing your love to the gospel. Now promote, as far as in you lies, one of the noblest charities in the world. Now forward, as you are able, one of the most excellent designs that ever was set on foot in this kingdom. Do what you can to comfort the parents, who give up their all for you, and to give their children cause to bless you. You will be no poorer for what you do on such an occasion. God is a good pay-master. And you know, in doing this you lend unto the Lord: in due time HE shall pay you again.
Q. 71. But how can we keep it out of debt, which never was done yet?
A. Let a collection be made for it the Sunday before or after Midsummer, in every preaching-house, great and small, throughout England, Scotland, and Ireland.
Q. 72. How may we raise a General fund?
A. By a yearly subscription to be proposed by every assistant when he visits the classes at Christmas, and received at the visitation following.
To this end he may then read and enlarge upon the following hints in every society.
1. Within these twelve or fifteen years several of our brethren in various parts, having no room which would contain the congregation, by the advice of the preachers have built houses for preaching, capable of containing the usual number of hearers: but this has necessarily involved them in large debts. Their debt at Halifax, for instance, amounted two or three years ago to two hundred pounds: that at Leeds to more than three hundred pounds: that at Manchester to three hundred and fifty pounds: that at Liverpool to four hundred pounds. So that the whole debt contracted by building was, I apprehend, little short of four thousand pounds. This the societies to whom those houses belong, are by no means able to pay: but the whole body of Methodists joining together can do it without inconvenience. Only let them chearfully exert on so pressing an occasion the ability which God hath given them.
2. But there is a greater difficulty than this. Where there are houses, there are not preachers. Though the harvest is plenteous, the labourers are few. And what can we do for supply? We cannot purchase them for money: we cannot hire, or make them. God alone can do this. And he has in some measure done it already. In several parts of England there are local preachers, who have both gifts and graces equal to those of most itinerants. “Why then do they not travel?” They are willing so to do: but they are afraid of bringing a scandal upon the gospel; because, they have contracted debts, which, though very small, they are not yet able to pay. So they are bound hand and foot: but shall we suffer this? Shall we not set them at liberty? We cannot buy a preacher for ten thousand pounds: but we may release one for ten or twelve. Can any money be better bestowed? Let us, in the name of God, send these labourers into his harvest? Men who desire only to give their bodies, souls, time, all, for him that was given for us.
3. But still how shall we send them into those parts, where they are most of all wanted? Suppose the northwest of Ireland, and the north of Scotland? Many are willing to hear: but not to bear the expence. Nor can it as yet be expected of them: stay till the word of God has touched their hearts, and then they will gladly provide for them that preach it. Does it not lie upon us, in the mean time, to supply their lack of service? To raise a general fund, out of which from time to time that expence may be defrayed? By this means, those who willingly offer themselves may travel thro’ every part, whether there are societies or not, and stay wherever there is a call, without being burdensom to any. Thus may the gospel, in the life and power thereof, be spread from sea to sea. Which of you will not rejoice to throw in your mite to promote this glorious work?
4. It is true, when want of money to defray the expence is removed, another hindrance will often arise. Satan will stir up his trusty servants, to fight lest his kingdom be destroyed. But is there no way to quell riotous mobs, even when magistrates will not do their duty? There is one and only one way: move the king’s-bench for an information against them. This is a way which has never failed us yet: no, not in a single instance. The only objection is the expence. A suit in the king’s bench usually costs fifty or sixty pounds. But if we all join hand and heart together, cannot we make this easy too? Cannot we raise a common stock, which shall suffice for this as well as for the preceding purposes? By the blessing of God we can. And who would not gladly contribute toward it?
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.