Chapter X: Part III (5)

_A._ Many degrees of outward holiness may: yea, and some degree of meekness, and several other tempers which would be branches of Christian holiness, but that they do not spring from Christian principles. For the abiding love of God cannot spring, but from faith in a pardoning God. And no true Christian holiness can exist, without that love of God for its foundation.

_Q._ 7. Is every man, as soon as he believes, a new creature, sanctified, pure in heart? Has he then a new heart? Does Christ dwell therein? And is he a temple of the Holy Ghost?

_A._ All these things may be affirmed of every believer, in a true sense. Let us not therefore contradict those who maintain it. Why should we contend about words?

Conversation the Fourth.

TUESDAY, _June 16, 1747_.

THE following persons being met at the Foundery:

_John Wesley_, _Charles Wesley_, and _Charles Manning_, vicar of _Hayes_: _Richard Thomas Bateman_, rector of St. _Bartholomew_’s the Great, _Henry Piers_, _Howell Harris_, and _Thomas Hardwick_, It was inquired,

_Q._ 1. Is justifying faith, a divine assurance, that Christ loved _me_ and gave himself for _me_?

_A._ We believe it is.

_Q._ 2. What is the judgment of most of the serious dissenters concerning this?

_A._ They generally allow, that many believers have such an assurance: And

That it is to be desired and prayed for by all:

But then they affirm,

That this is the highest species, or degree of faith:

That it is not the common privilege of believers: consequently, they deny that this is justifying faith, or necessarily implied therein.

_Q._ 3. And are there not strong reasons for their opinion? For instance: If the true believers of old had not this assurance, then it is not necessarily implied in justifying faith:

But the true believers of old had not this assurance.

_A._ _David_, and many more of the believers of old, undeniably had this assurance. But even if the _Jews_ had it not, it would not follow, that this is not implied in _Christian_ faith.

_Q._ 4. But do you not know, that the apostles themselves had it not, till after the day of _Pentecost_?

_A._ The apostles themselves had not the proper Christian faith, till after the day of _Pentecost_.

_Q._ 5. But were not those Christian believers, in the proper sense, to whom St. _John_ wrote his first epistle? Yet to these he says, chapter v. verse 13. _These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God._

_A._ This does not prove, that they did not know they had eternal life, any more than that they did not believe. His plain meaning is, “I have written unto you, that you may be the more established in the faith.” Therefore it does not follow from hence, that they had not this assurance: but only, that there are degrees therein.

_Q._ 6. But were not the _Thessalonians_ true believers? Yet they had not this assurance: they had only a _good hope_. _2 Thessalonians_ ii. 16.

_A._ The text you refer to, runs thus: _Now our_ Lord Jesus Christ _himself, and_ God, _even our Father, which hath loved us, and given us everlasting consolation and good hope through grace: comfort your hearts and establish you, in every good word and work_. This _good hope_ does not exclude, but necessarily implies a strong assurance of the love of God.

_Q._ 7. But does not St. _Paul_ say even of himself, _1 Corinthians_ iv. 4. _I know nothing by myself; yet am I not hereby justified_?

_A._ He does not say of himself here, that he was not justified: or, that he did not know it: but only, that though he had a conscience void of offence, yet this did not justify him before God. And must not every believer say the same? This therefore is wide of the point.

_Q._ 8. But does he not disclaim any such assurance in those words, _1 Corinthians_ i. 3. _I was with you in weakness and in fear, and in much trembling_.

_A._ By no means. For these words do not imply any fear either of death or hell. They express only a deep sense of his utter insufficiency for the great work wherein he was engaged.

_Q._ 9. However, does he not exclude Christians in general from such an assurance, when he bids them _work out_ their _salvation with fear and trembling_? _Philippians_ ii. 12.

_A._ No more than from love; which is always joined with filial fear and reverential trembling.

And the same answer is applicable to all those texts which exhort a believer to fear.

_Q._ 10. But does not matter of fact prove, that justifying faith does not necessarily imply assurance? For can you believe that such a person as _J. A._ or _E. V._ who have so much integrity, zeal, and fear of God, and walk so unblameably in all things, is void of justifying faith? Can you suppose such as these to be under the wrath and under the curse of God? Especially if you add to this, that they are continually longing, striving, praying for the assurance which they have not?

_A._ This contains the very strength of the cause: and inclines us to think, that some of these may be exempt cases. But however that be, we answer:

1. It is dangerous to ground a general doctrine on a few particular experiments.

2. Men may have many good tempers, and a blameless life (speaking in a loose sense), by nature and habit, with preventing grace; and yet not have faith and the love of God.

3. It is scarce possible for us to know all the circumstances relating to such persons, so as to judge certainly concerning them.

4. But this we know, If Christ is not revealed in them, they are not yet Christian believers.

_Q._ 11. But what will become of them then, suppose they die in this state?

_A._ That is a supposition not to be made.

They cannot die in this state. They must go backward or forward. If they continue to seek, they will surely find righteousness, and peace, and joy in the Holy Ghost. We are confirmed in this belief by the many instances we have seen, of such as these finding peace at the last hour. And it is not impossible, but others may then be made partakers of like precious faith, and yet go hence without giving any outward proof of the change which God hath wrought.

Conversation the Fifth.

WEDNESDAY, 17.

_Q._ 1. HOW much is allowed by our brethren who differ from us, with regard to entire sanctification?

_A._ They grant, 1. That every one must be entirely sanctified, in the article of death:

2. That till then, a believer daily grows in grace, comes nearer and nearer to perfection:

3. That we ought to be continually pressing after this and to exhort all others so to do.

_Q._ 2. What do we allow them?

_A._ We grant, 1. That many of those who have died in the faith, yea, the greater part of those we have known, were not sanctified throughout, not made perfect in love, till a little before death:

2. That the term, “sanctified,” is continually applied by St. _Paul_, to all that were justified, were true believers:

3. That by this term alone, he rarely (if ever) means, saved from all sin:

4. That consequently, it is not proper to use it in this sense, without adding the word “wholly, entirely,” or the like:

5. That the inspired writers almost continually speak of or to those who are justified; but very rarely, either of or to those, who were wholly sanctified:

6. That consequently, it behoves us to speak in public almost continually of the state of justification: but more rarely, in full and explicit terms, concerning entire sanctification.

_Q._ 3. What then is the point wherein we divide?

_A._ It is this: Whether we should expect to be saved from all sin, before the article of death?

_Q._ 4. Is there any clear scripture _promise_ of this? That God will save us from _all_ sin?

_A._ There is. _Psalm_ cxxx. 8. _He shall redeem Israel from_ all _his sins_.

This is more largely exprest in the prophesy of _Ezekiel_: _Then will I sprinkle clean water upon you, and you shall be clean; from_ all _your filthiness and from_ all _your idols will I cleanse you――I will also save you from_ all _your uncleannesses_, chapter xxxvi. verse 25. 29. No promise can be more clear. And to this the apostle plainly refers in that exhortation, _Having these promises, let us cleanse ourselves, from all filthiness of flesh and spirit, perfecting holiness in the fear of God_. _2 Corinthians_ vii. 1. Equally clear and express is that antient promise, _The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thy heart and with all thy soul_. _Deuteronomy_ xxx. 6.

_Q._ 5. But does any _assertion_ answerable to this, occur in the new Testament?

_A._ There does, and that laid down in the plainest terms. So St. _John_ iii. 8. _For this purpose the Son of God was manifested, that he might destroy the works of the devil._ The works of the devil, without any limitation or restriction: but all sin is the work of the devil. Parallel to which is that assertion of St. _Paul_, _Ephesians_ v. 25, 27. _Christ loved the church and gave himself for it――that he might present it to himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish._

And to the same effect is his assertion in the 8th of the _Romans_, (verse 3, 4.) _God sent his Son_――that the _righteousness of the law might be fulfilled in us, walking not after the flesh but after the Spirit_.

_Q._ 6. Does the new Testament afford any farther ground, for expecting to be saved from all sin?

_A._ Undoubtedly it does, both in those prayers and commands which are equivalent to the strongest assertions.

_Q._ 7. What prayers do you mean?

_A._ Prayers for entire sanctification; which were there no such thing, would be mere mockery of God. Such, in particular, are 1. _Deliver us from evil_; or rather, _from the evil one_. Now when this is done, when we are delivered from all evil, there can be no sin remaining. 2. _Neither pray I for these alone, but for them also which shall believe on me through their word: that they all may be one, as thou Father art in me and I in thee, that they also may be one in us: I in them and thou in me, that they may be made perfect in one._ John xvii. 20, 21, 23.

3. _I bow my knees unto the God and Father of our Lord Jesus Christ――that he would grant you――that ye being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, ♦and depth, and height: and to know the love of Christ, which passeth knowledge, that he might be filled with all the fulness of God._ Ephesians iii. 14, 16‒19. 4. _The very God of peace sanctify you wholly. And I pray God, your whole spirit, soul, and body, be preserved blameless, unto the coming of our Lord Jesus Christ._ 1 Thessalonians v. 23.

♦ insert “and depth” per Errata

_Q._ 8. What command is there to the same effect?

_A._ 1. _Be ye perfect as your Father which is in heaven is perfect._ Matthew vi. ultima.

2. _Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind._ Matthew xxii. 37. But if the love of God fill all the heart, there can be no sin there.

_Q._ 9. But how does it appear, that this is to be done before the article of death?

_A._ First, from the very nature of a command, which is not given to the dead, but to the living.

Therefore, _Thou shalt love God with all thy heart_, cannot mean, Thou shalt do this when thou diest, but while thou livest.

Secondly, from express texts of scripture:

1. _The grace of God that bringeth salvation hath appeared to all men; teaching us, that having renounced_ (ἀπειπάμενοι) _ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world: looking for――――the glorious appearing of our Lord Jesus Christ; who gave himself for us, that he might redeem us from_ all _iniquity; and purify unto himself a peculiar people, zealous of good works_. Titus ii. 11‒14.

2. _He hath raised up an horn of salvation for us――to perform the mercy promised to our fathers; the oath which he sware to our father_ Abraham, _that he would grant unto us, that we being delivered out of the hands of our enemies, should serve him without fear, in holiness and righteousness before him, all the days of our life_. Luke i. verse 69, &c.

_Q._ 10. Is there any example in scripture of persons who had attained to this?

_A._ Yes. St. _John_ and all those of whom he says in his first epistle, chapter iv. verse 17. _Herein is our love made perfect, that we may have confidence in the day of judgment, because as he is, so are we in this world._

_Q._ 11. But why are there not more examples of this kind, recorded in the new Testament?

_A._ It does not become us to be peremptory in this matter. One reason might possibly be, Because the apostles wrote to the church, while it was in a state of infancy. Therefore they might mention such persons the more sparingly, least they should give strong meat to babes.

_Q._ 12. Can you shew one such example now? Where is he that is thus perfect?

_A._ To some who make this enquiry, one might answer, If I knew one here, I would not tell _you_. For you do not enquire out of love. You are like _Herod_. You only seek the young child, to slay it.

But more directly we answer, There are numberless reasons, why there should be few (if any indisputable) examples. What inconveniences would this bring on the person himself, set as a mark for all to shoot at? What a temptation would it be to others, not only to men who knew not God, but to believers themselves? How hardly would they refrain from idolizing such a person? And yet, how unprofitable to gain-sayers? For if they hear not _Moses_ and the prophets, Christ and his apostles, neither would they be persuaded, though one rose from the dead.

_Q._ 13. Suppose one had attained to this, would you advise him to speak of it?

_A._ Not to them who know not God. It would only provoke them to contradict and blaspheme: nor to any without some particular reason, without some particular good in view. And then they should have an especial care, to avoid all appearance of boasting.

_Q._ 14. Is it a sin, not to believe those who say they have attained?

_A._ By no means, even though they said true. We ought not hastily to believe, but to suspend our judgment, till we have full and strong proof.

_Q._ 15. But are we not apt to have a secret distaste to any who say, They are saved from all sin?

_A._ It is very possible we may; and that on several grounds: partly from a concern for the honour of God, and the good of souls who may be hurt, yea, or turned out of the way, if these are not what they profess: partly from a kind of implicit envy at those who speak of higher attainments than our own: and partly from our slowness and unreadiness of heart, to believe the works of God.

_Q._ 16. Does not the harshly preaching perfection tend to bring believers into a kind of bondage, or slavish fear?

_A._ It does. Therefore we should always place it in the most amiable light, so that it may excite only hope, joy, and desire.

_Q._ 17. Why may we not continue in the joy of faith even till we are made perfect?

_A._ Why indeed? Since holy grief does not quench this joy: since even while we are under the cross, while we deeply partake of the sufferings of Christ, we may rejoice with joy unspeakable.

_Q._ 18. Do we not discourage believers from rejoicing evermore?

_A._ We ought not so to do. Let them all their life long, rejoice unto God, so it be with reverence. And even if lightness or pride should mix with their joy, let us not strike at the joy itself (this is the gift of God) but at that lightness or pride, that the evil may cease and the good remain.

_Q._ 19. Ought we to be anxiously careful about perfection? Least we should die before we have attained?

_A._ In no wise. We ought to be thus _careful for nothing_, neither spiritual nor temporal.

_Q._ 20. But ought we not to be _troubled_, on account of the sinful nature which still remains in us?

_A._ It is good for us to have a deep sense of this, and to be much ashamed before the Lord. But this should only incite us, the more earnestly to turn unto Christ every moment, and to draw light, and life, and strength from him, that we may go on, conquering and to conquer. And therefore, when the sense of our sin most abounds, the sense of his love should much more abound.

_Q._ 21. Will our joy or our trouble increase, as we grow in grace?

_A._ Perhaps both. But without doubt our joy in the Lord will increase as our love increases.

_Q._ 22. Is not the teaching believers to be continually poring upon their inbred sin, the ready way to make them forget that they were purged from their former sins?

_A._ We find by experience, it is; or to make them under-value, and account it a little thing: whereas indeed (though there are still greater gifts behind) this is inexpressibly great and glorious.

MINUTES OF SEVERAL
CONVERSATIONS,
Between the Reverend Messieurs JOHN and
CHARLES WESLEY, and Others.

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_?

♦ “be” replaced with “believe” per Errata

_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

♦ Ending quote and continuation quotes are not shown in the
original text. They have been added based on transcriber’s
best interpretation of the author’s intent.

“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.

♦ italicize “the libraries” per Errata

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.”

♦ “trail” replaced with “trial”

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.

♦ “you” replaced with “your”

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.

♦ duplicate phrase “let the” removed

_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.

♦ inserted missing word “from”

_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.

♦ “Bocham” replaced with “Boehm” and
“Nelson” replaced with “Nalson” per Errata

_Q._ 32. Should our helpers follow trades?