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.
* 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.
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.
“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.
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.