Chapter VIII: Part III (3)

Where there fewer stumbling-blocks attending the _reformation_ in _England_? Surely no, for what was _Henry_ the Eighth? Consider, either his _character_, his _motives_ to the work, or his _manner_ of pursuing it! And even king _Edward’s ministry_ we cannot clear, of _persecuting_ in their turns, yea and _burning hereticks_. The main stumbling-block also still remained, _viz._ open _separation_ from the church.

7. Full as many were the offences that lay in the way of even the sincere members of the church of _England_, when the people called _Quakers_ first professed, that they were sent of God to reform the land. Whether they were or no, is beside our question: it suffices for the present purpose to observe, that over and above their open, avowed, total _separation_ from the church, and their vehement _invectives_ against many of her _doctrines_, and the whole frame of her _discipline_: they spent their main strength in disputing about _opinions_ and _externals_, rather than in preaching faith, mercy, and the love of God.

In these respects, the case was nearly the same when the _Baptists_ first appeared in _England_. They immediately commenced a warm dispute, not concerning the _vitals_ of Christianity, but concerning the _manner_ and _time_ of administering one of the _external ordinances_ of it. And as their _opinion_ hereof totally differed from that of all the other members of the church of _England_, so they soon openly declared their separation from it, not without sharp _censures_ of those that continued therein.

8. The same occasion of offence was, in a smaller degree, given by the _Presbyterians_ and _Independents_: for they also spent great part of their time and strength, in opposing the commonly received _opinions_, concerning some of the _circumstantials_ of religion; and for the sake of these, _separated_ from the church.

* But I do not include that venerable man, Mr. _Philip Henry_, nor any that were of his Spirit, in this number. I know they abhorred contending about _externals_. Neither did they _separate themselves_ from the church. They continued therein, till they were driven out, whether they would or no. I cannot but tenderly sympathize with these; and the more, because this is, in part, our own case. Warm men spare no pains, at this very day, to drive us out of the church. They cry out to the people, wherever one of us comes, “A mad dog, a mad dog!” If haply we might fly for our lives, as many have done before us. And sure it is, we should have complied with their desire, we should merely for peace and quietness have left the church long before now, but that we could not in conscience do it. And it is on this single motive, it is for conscience sake, that we still continue therein; and shall continue, (God being our helper) unless they by violence thrust us out.

9. * But to return. What are the stumbling-blocks in the present case, compared to those in any of the preceding?

We do not dispute concerning any of the _externals_ or _circumstantials_ of religion. There is no room; for we _agree_ with you therein. We approve of, and adhere to them all; all that we learned together when we were children, in our _catechism_ or _common prayer-book_. We were born and bred up in your _own church_, and desire to die therein. We always were, and are now, _zealous for the church_; only not with a blind, angry zeal. We hold, and ever have done, the same _opinions_, which you and we received from our forefathers. But we do not lay the main stress of our religion on any _opinions_, right or wrong: neither do we ever begin, or willingly join in any _dispute_ concerning them. The weight of all religion, we ♦apprehend, rests on holiness of _heart_ and _life_. And consequently, wherever we come, we press this with all our might. How wide then is the difference between our case and the case of any of those that are above-mentioned? They _avowedly separated_ from the church: we utterly disavow any such design. They severely, and almost continually, inveighed against the _doctrines_ and _discipline_ of the church they left. We approve both the _doctrines_ and _discipline_ of our church, and inveigh only against _ungodliness_ and _unrighteousness_. They spent great part of their time and strength in contending about _externals_ and _circumstantials_. We agree with you in both; so that having no room to spend any time in such vain _contention_, we have our desire of spending and being spent, in promoting plain _practical religion_. How many stumbling-blocks are removed out of _your way_? Why do not you acknowledge the work of God?

♦ “apperehend” replaced with “apprehend”

10. If you say, “Because you hold _opinions_ which I cannot believe are true:” I answer, Believe them true or false; I will not quarrel with you about any _opinion_. Only see that your heart be right toward God, that you know and love the Lord Jesus Christ; that you love your neighbour, and walk as your master walked, and I desire no more. I am sick of _opinions_: I am weary to bear them. My soul loaths this frothy food. Give me solid and substantial religion. Give me an humble, gentle lover of God and man; a man full of mercy and good fruits, without partiality, and without hypocrisy: a man laying himself out in the work of faith, the patience of hope, the labour of love. Let my soul be with _these_ Christians, wheresoever they are, and whatsoever _opinion_ they are of. _Whosoever_ thus _doth the will of my Father which is in heaven, the same is my brother, and sister, and mother_.

11. Inexcusably infatuated must you be, if you can even _doubt_ whether the propagation of this religion be of God! Only more inexcusable are those unhappy men, who _oppose_, _contradict_, and _blaspheme_ it.

How long will you stop your ears against him, that still crieth, _Why persecutest thou me? It is hard for thee to kick against the pricks_; for a man to _contend with his Maker_. How long will you despise the well-known advice of a great and learned man, _Refrain from these men, and let them alone. If this work be of man, it will come to nought. But if it be of_ God, _ye cannot overthrow it_. And why should you _be found even to fight against_ God? If a man fight with God, shall he prevail? _Canst thou thunder with a voice like him?_ Make haste. Fall down. Humble thyself before him. Lest he put forth his hand and thou perish!

12. How long will you fight under the banner of the great enemy of God and ♦man? You are now in his service: you are _taking part with the devil_ against God. Even supposing there were no other proof, this would undeniably appear, from the goodly company among whom you are enlisted, and who war one and the same warfare. I have heard some affirm, that the most bitter enemies to the present work of God, were _Pharisees_. They meant, men who had the _form_ of godliness, but denied the _power_ of it. But I cannot say so. The sharpest adversaries thereof whom I have hitherto known (unless one might except a few honourable men, whom I may be excused from naming) were the scum of _Cornwall_, the rabble of _Bilston_ and _Darlaston_; the wild beasts of _Walsal_, and the turnkeys of _Newgate_.

♦ “man: you” replaced with “man? You” per Errata

13. Might not the very sight of these _troops_, shew any reasonable man, to what _general_ they belonged? As well as the _weapons_ they never fail to use; the most horrid _oaths_ and _execrations_, and lawless _violence_, carrying away as a flood whatsoever it is which stands before it: having no eyes, nor ears, no regard to the loudest cries of reason, justice or humanity. Can _you_ join heart or hands with these any longer? With such an infamous, scandalous rabble-rout, roaring and raging, as if they were just broke loose, with their captain _Apollyon_, from the bottomless pit? Does it not rather concern you, and that in the highest degree, as well as every friend to his king and country, every lover of peace, justice and mercy, immediately to join and stop any such godless crew, as they would join to stop a _fire_ just beginning to spread, or an _inundation_ of the sea?

14. If, on the contrary, you join with that godless crew, and strengthen their hands in their wickedness, must not you, in all reason, be accounted, (like them) _a public enemy of mankind_? And indeed such must every one appear, in the eye of unprejudiced reason, who opposes directly or indirectly, the _reformation_ of mankind. By _reformation_ I mean, the bringing them back (not to this or that system of _opinions_, or to this or that sett of _rites_ and ceremonies, how decent and significant soever: but) to the calm love of God and one another, to an uniform practice of justice, mercy and truth. With what colour can you lay any claim to humanity, to benevolence, to public spirit, if you can once open your mouth, or stir one finger, against such a _reformation_ as this?

* ’Tis a poor excuse to say, “O, but the people are brought into several erroneous _opinions_.” It matters not a straw, whether they are or no; (I speak of such opinions as do not touch the foundation) it is scarce worth while to spend ten words about it. Whether they embrace this _religious opinion_ or that, is no more concern to me, than whether they embrace this or that system of _astronomy_. Are they brought to holy _tempers_ and holy _lives_? This is mine, and should be your enquiry: since on this, both social and personal happiness depend; happiness, temporal and eternal. Are they brought to the love of God and the love of their neighbour? Pure religion and undefiled is this. How long then will you _darken counsel, by words without knowledge_? The plain religion now propagated is LOVE. And can you oppose this, without being _an enemy to mankind_?

15. No; nor without being an _enemy to your king and country_: especially at such a time as this. For however men of no thought may not see and regard it, or hectoring cowards may brave it out, it is evident to every man of calm reflection, that our nation stands on the very brink of destruction. And why are we thus, but because _the cry of our wickedness is gone up to heaven_? Because we have so exceedingly, abundantly, beyond measure, _corrupted our ways before the Lord_. And because to all our other abominations we have added, the open fighting against God; the not only rejecting, but even denying, yea, blaspheming his last offers of mercy; the hindering others who were desirous to close therewith; the despitefully using his messengers, and the variously troubling and oppressing those who did accept of his grace, break off their sins, and turn to him with their whole heart.

16. I cannot but believe, it is _chiefly_ on this account, that God hath now _a controversy with our land_. And must not any considerate man be inclined to form the same judgment, if he reviews the state of _public affairs_, for only a few years last past? I will not enter into particulars. But, in general, can you possibly help observing, that whenever there has been any thing like a _public attempt_, to suppress _this new sect_, (for so it was artfully represented) another and another _public trouble_ arose. This has been repeated so often, that it is surprising any man of sense can avoid taking notice of it. May we _turn_ at length _to him that smiteth us, hearing the rod and him that appointeth it_! May we _humble ourselves under the mighty hand of_ God, before the great deep swallow us up!

17. Just now, viz. on the 4th of this instant, _December_, the Rev. Mr. _Henry Wickham_, one of his Majesty’s justices of peace for the west-riding of _Yorkshire_ writes an order

To the constable of _Kighley_, commanding him, “to convey the body of _Jonathan Reeves_, (whose real crime is, the calling sinners to repentance) to his Majesty’s gaol and castle of _York_: suspected (said the precept) of being a spy among us, and a dangerous man to the person and government of his Majesty King _George_.”

God avert the omen! I fear this is no presage either of the repentance or deliverance of our poor nation!

18. If we will not turn and repent, if we will harden our hearts, and acknowledge neither his judgments nor mercies; what remains but the fulfilling of that dreadful word, which God spake by the prophet _Ezekiel_: _Son of man when the land sinneth against me, by trespassing grievously; then will I stretch forth my hand upon it, and break the staff of the bread thereof.――――Though these three men_, Noah, Daniel _and_ Job, _were in it, they should deliver but their own souls. Or if I bring a sword upon the land, and say_, “SWORD, GO THROUGH THE LAND:”――――_Or if I send a pestilence into that land, and pour out my fury upon it in blood:――――Though_ Noah, Daniel _and_ Job _were in it, as I live, saith the_ Lord God, _they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness_, chapter xiv. verses 13, 14, 17, 19, 20.

_Yet behold, therein shall be left a remnant, that shall be brought forth, both sons and daughters.――And ye shall be comforted concerning the evil that I have brought upon_ Jerusalem.――_And ye shall know that I have not done without cause, all that I have done in it, saith the_ Lord God. Verses 22, 23.

LONDON,

_December 18, 1745_.

A Plain ACCOUNT of the
_People_ called METHODISTS.

In a LETTER to the

Reverend Mr. _PERRONET_
VICAR of _Shoreham_, in KENT.

[Written in the YEAR 1748.]

_Rev. and dear_ SIR,

1. SOME time since you desired an account of the _whole œconomy_ of the people commonly called METHODISTS. And you received a true, (as far as it went) but not a full account. To supply what I think was wanting in that, I send you this account: that you may know not only their _practice_, on every head, but likewise the _reasons_ whereon it is grounded, the _occasion_ of every step they have taken, and the _advantages_ reaped thereby.

2. But I must premise, That as they had not the least expectation at first, of any thing like what has since followed, so they had no previous design or plan at all, but every thing arose just as the occasion offered. They saw or felt some impending or pressing evil, or some good end necessary to be pursued. And many times they fell unawares on the very thing, which secured the good, or removed the evil. At other times they consulted on the most probable means, following only _common sense_ and _scripture_: Tho’ they generally found, in looking back, some thing in _Christian antiquity_ likewise, very nearly parallel thereto.

I. 1. About ten years ago, my brother and I where desired to preach, in many parts of _London_. We had no view therein, but so far as we were able (and we knew God _could_ work by whomsoever it pleased him) to _convince_ those who would hear, what true Christianity was, and to _persuade_ them to embrace it.

2. The points we chiefly insisted upon were four: First, That _orthodoxy_ or _right opinions_ is, at best, but a very slender _part_ of religion, if it can be allowed to be any part of it at all: that neither does religion consist in _negatives_, in bare harmlessness of any kind; nor merely in _externals_, or doing good, or using the means of grace, in works of piety (so called) or of charity: that it is nothing short of, or different from _The mind that was in_ Christ, The _image of_ God stampt upon the heart, Inward _righteousness_ attended with the _peace_ of God, and, _Joy in the Holy Ghost_. Secondly, That the only way under heaven to this religion, is to _repent and believe the gospel_, or (as the apostle words it) _Repentance towards_ God, _and faith in our_ Lord Jesus Christ. Thirdly, That by this faith, _He that worketh not, but believeth on him that justifieth the ungodly_, is justified _freely by his grace, through the redemption which is in_ Jesus Christ. And lastly, That _being justified by faith_, we taste of the heaven to which we are going: we are holy and happy: we tread down sin and fear, and _sit in heavenly places_ with Christ Jesus.

3. Many of those who heard this, began to cry out, that we brought _strange things to their ears_: that this was doctrine which they never heard before, or, at least, never regarded. They _searched the scriptures, whether these things were so_, and acknowledged _the truth as it is in_ Jesus. Their hearts also were influenced as well as their understandings, and they determined to follow Jesus Christ, _and him crucified_.

4. Immediately they were surrounded with difficulties: all the world rose up against them: neighbours, strangers, acquaintance, relations, friends, began to cry out amain; “_Be not righteous overmuch: why shouldst thou destroy thyself?_ Let not _much religion make thee mad_.”

5. One and another and another came to us, asking, What they should do? Being distressed on every side, as every one strove to weaken, and none to strengthen their hands in God. We advised them, “Strengthen you one another. Talk together as often as you can. And pray earnestly, with and for one another, that you may _endure to the end, and be saved_.” Against this advice we presumed there could be no objection; as being grounded on the plainest reason, and on so many scriptures, both of the old Testament and new, that it would be tedious to recite them.

6. They said, “But we want _you_ likewise to talk with us often, to direct and quicken us in our way, to give us the advices which you well know we need, and to pray with us, as well as for us.” I asked, Which of you desire this? Let me know your names and places of abode. They did so. But I soon found, they were too many for me to talk with severally so often as they wanted it. So I told them, “If you will all of you come together, every _Thursday_, in the evening, I will gladly spend some time with you in prayer, and give you the best advice I can.”

7. Thus arose, without any previous design on either side, what was afterwards called, _a society_: a very innocent name, and very common in _London_, for any number of people _associating_ themselves together. The thing proposed in their associating themselves together was obvious to every one. They wanted to _flee from the wrath to come_, and to assist each other in so doing. They therefore united themselves “in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they might help each other to work out their salvation.”

8. “There is one only condition previously required, in those who desire admission into this society, _A desire to flee from the wrath to come, to be saved from their sins_.”

They now likewise agreed, that as many of them as had an opportunity, would meet together every _Friday_, and spend the dinner hour in crying to God, both for each other, and for all mankind.¹

¹ See the rules of the United Societies.

9. It quickly appeared, that their thus uniting together, answered the end proposed therein. In a few months the far greater part of those who had begun to _fear_ God, _and work righteousness_, but were not united together, grew faint in their minds, and fell back into what they were before. Mean while the far greater part of those, who were thus united together, continued _striving to enter in at the strait gate_, and to _lay hold on eternal life_.

10. Upon reflection, I could not but observe, this is the very thing which was from the beginning of Christianity. In the earliest times, those whom God had sent forth, _preached the gospel to every creature_. And the οἱ ἀκροαταὶ, the body of hearers, were mostly either Jews or Heathens. But as soon as any of these were so convinced of the truth, as to forsake sin and seek the gospel of salvation, they immediately joined them together, took an account of their names, advised them to watch over each other, and met these κατηχούμενοι (catechumens, as they were then called) apart from the great congregation, that they might instruct, rebuke, exhort, and pray with them, and for them, according to their several necessities.

11. But it was not long before an objection was made to this, which had not once entered into my thought. “Is not this making a schism? Is not the joining these people together, _Gathering churches out of churches_.”

It was easily answered, if you mean only _Gathering people out of buildings called churches_, it is. But if you mean, dividing Christians from Christians, and so destroying Christian fellowship, it is not. For 1st, These were not Christians before they were thus joined. Most of them were barefaced Heathens. 2. Neither are they Christians, from whom you suppose them to be divided. You will not look me in the face and say they are. What! Drunken Christians? Cursing and swearing Christians? Lying Christians? Cheating Christians? If these are Christians at all, they are _devil Christians_ (as the poor _Malabarians_ term them.) 3. Neither are they divided any more than they were before, even from these ♦wretched _devil Christians_. They are as ready as ever to assist them, and to perform every office of real kindness towards them. 4. If it be said, “But there are some true Christians in the parish, and you destroy the Christian fellowship between these and them.” I answer, That which never existed, cannot be destroyed. But the fellowship you speak of never existed. Therefore it cannot be destroyed. Which of those true Christians had any such fellowship with these? Who watched over them in love? Who marked their growth in grace? Who advised and exhorted them from time to time? Who prayed with them and for them, as they had need? This, and this alone is Christian fellowship: but alas! Where is it to be found? Look _east_ or _west_, _north_ or _south_: name what parish you please. Is this Christian fellowship there? Rather are not the bulk of the parishioners a mere rope of sand? What Christian connection is there between them? What intercourse in spiritual things? What watching over each others souls? What bearing of one anothers burdens? What a mere jest is it then, to talk so gravely, of _destroying_ what never was? The real truth is just the reverse of this: we _introduce_ Christian fellowship where it was _utterly destroyed_. And the fruits of it have been peace, joy, love, and zeal for every good word and work.

♦ “wrethed” replaced with “wretched” per Errata

II. 1. But as much as we endeavoured to watch over each other, we soon found some who did not _live the gospel_. I do not know, that any hypocrites were crept in; for indeed there was no temptation. But several grew cold, and gave way to the sins which had long easily beset them. We quickly perceived, there were many ill consequences of suffering these to remain among us. It was dangerous to others; inasmuch as all sin is of an infectious nature. It brought such a scandal on their brethren, as exposed them to what was not properly, the reproach of Christ. It laid a stumbling-block in the way of others, and caused the truth to be evil spoken of.

2. We groaned under those inconveniences long, before a remedy could be found. The people were scattered so wide in all parts of the town, from _Wapping_ to _Westminster_, that I could not easily see, what the behaviour of each person in his own neighbourhood was. So that several disorderly walkers did much hurt, before I was apprised of it.

3. At length, while we were thinking of quite another thing, we struck upon a method for which we have cause to bless God ever since. I was talking with several of the society in _Bristol_, concerning the means of paying the debts there; when one stood up and said, “Let every member of the society give a _penny_ a week till all are paid.” Another answered, “But many of them are poor, and cannot afford to do it.” “Then, said he, put eleven of the poorest with me, and if they can give any thing, well. I will call on them weekly, and if they can give nothing, I will give for them as well as for myself. And each of you call on eleven of your neighbours weekly: receive what they give, and make up what is wanting.” It was done. In a while, some of these informed me, “they found such and such an one did not live as he ought.” It struck me immediately. “This is the thing; the very thing we have wanted so long.” I called together all the _leaders_ of the _classes_, (so we used to term them and their companies) and desired, that each would make a particular enquiry, into the behaviour of those whom he saw weekly. They did so. Many disorderly walkers were detected. Some turned from the evil of their ways. Some were put away from us. Many saw it with fear, and rejoiced unto God with reverence.

4. As soon as possible, the same method was used in _London_ and all other places. Evil men were detected, and reproved. They were borne with for a season. If they forsook their sins, we received them gladly: if they obstinately persisted therein, it was openly declared, that they were not of us. The rest mourned and prayed for them, and yet rejoiced, that as far as in us lay, the scandal was rolled away from the society.

5. It is the business of a leader

I. To see each person in his class, once a week at the least:
in order,

To enquire how their souls prosper?

To advise, reprove, comfort or exhort, as occasion may
require;

To receive what they are willing to give, toward the
relief of the poor.

II. To meet the minister and the stewards of the society, in
order

To inform the minister of any that are sick, or of any
that are disorderly and will not be reproved;

To pay to the stewards what they have received of their
several classes in the week preceding.

6. At first they visited each person at his own house: but this was soon found not so expedient. And that on many accounts, 1. It took up more time, than most of the leaders had to spare. 2. Many persons lived with masters, mistresses or relations, who would not suffer them to be thus visited. 3. At the houses of those who were not so averse, they often had no opportunity of speaking to them but in company. And this did not at all answer the end proposed, of exhorting, comforting or reproving. 4. It frequently happened, that one affirmed what another denied. And this could not be cleared, without seeing them together. 5. Little misunderstandings and quarrels of various kinds, frequently arose among relations or neighbours; effectually to remove which, it was needful to see them all face to face. Upon all these considerations it was agreed, that those of each class should meet all together. And by this means, a more full enquiry was made, into the behaviour of every person. Those who could not be visited at home, or no otherwise than in company, had the same advantage with others. Advice or reproof was given as need required; quarrels made up, misunderstandings removed. And after an hour or two spent in this labour of love, they concluded with prayer and thanksgiving.

7. It can scarce be conceived, what advantages have been reaped from this little prudential regulation. Many now happily experienced that Christian fellowship, of which they had not so much as an idea before. They began to _bear one anothers burthens_, and _naturally_ to _care for each other_. As they had daily a more intimate acquaintance with, so they had a more endeared affection for each other. And _speaking the truth in love they grew up into him in all things, who is the head, even_ Christ: _from whom the whole body, fitly joined together, and compacted by that which every joint supplied, according to the effectual working in the measure of every part, increased unto the edifying itself in love_.

8. But notwithstanding all these advantages, many were at first extremely averse to meeting thus. Some, viewing it in a wrong point of light, not as a _priviledge_ (indeed an invaluable one) but rather a _restraint_, disliked it on that account, because they did not love to be restrained in any thing. Some were _ashamed_ to speak before company. Others honestly said, “I don’t know why; but I _don’t like_ it.”

9. Some objected, “there were no such meetings, when I came into the society first. And why should there now? I don’t understand these things, and this changing one thing after another continually.” It was easily answered. ’Tis pity but they had been at first. But we knew not then either the need or the benefit of them. Why we use them, you will readily understand, if you read over the rules of the society. That with regard to these little prudential helps we are continually changing one thing after another, is not a weakness or fault (as you imagine) but a peculiar advantage which we enjoy. By this means we declare them all to be merely prudential, not essential, not of divine institution. We prevent so far as in us lies, their growing formal or dead. We are always open to instruction; willing to be wiser every day than we were before and to change whatever we can change for the better.

10. Another objection was, “there is no scripture for this, for classes and I know not what.” I answer, 1. There is no scripture _against_ it. You cannot shew one text which forbids them. 2. There is much scripture _for_ it, even all those texts which enjoin the substance of those various duties whereof this is only an indifferent circumstance, to be determined by reason and experience. 3. You seem not to have observed, that the scripture in most points, ♦gives only _general_ rules: and leaves the _particular_ circumstances to be adjusted, by the common sense of mankind. The scripture (for instance) give that _general_ rule, _Let all things be done decently and in order_. But common sense is to determine on _particular_ occasions, what order and decency require. So in another instance, the scripture lays it down, as a _general_, standing direction, _Whether ye eat or drink or whatsoever ye do, do all to the glory of God_. But it is common prudence which is to make the application of this, in a thousand _particular_ cases.

♦ “give” replaced with “gives” per Errata

11. “But these said another, are all _man’s inventions_.” This is but the same objection in another form. And the same answer will suffice for any reasonable person. These are man’s inventions. And what then? That is: they are methods, which men have found, by reason and common sense for the more effectually applying several scripture rules, couched in general terms, to particular occasions.

12. They spoke far more plausible than these, who said, “the thing is well enough in itself. But the _leaders_ are insufficient for the work. They have neither gifts nor graces for such an employment.” I answer, 1. Yet such leaders as they are, it is plain God has blessed their labour. 2. If any of these is remarkably wanting in gifts or grace, he is soon taken notice of and removed. 3. If you know any such, tell it to _me_, not to others, and I will endeavour to exchange him for a better. 4. It may be hoped, they will all be better than they are, both by experience and observation, and by the advices given them by the ministers every _Tuesday_ night, and the prayers (then in particular) offered up for them.

III. 1. About this time, I was informed, that several persons in _Kingswood_, frequently met together at the school, and (when they could spare the time) spent the greater part of the night, in prayer, and praise, and thanksgiving. Some advised me to put an end to this; but upon weighing the thing throughly, and comparing it with the practice of the antient Christians, I could see no cause to forbid it. Rather, I believed, it might be made of more general use. So I sent them word, “I designed to watch with them, on the _Friday_ nearest the full moon, that we might have light thither and back again.” I gave public notice of this, the _Sunday_ before, and withal, that I intended to preach; desiring, they and they only would meet me there, who could do it without prejudice to their business or families. On _Friday_ abundance of people came. I began preaching between _eight_ and _nine_; and we continued till a little beyond the noon of night, singing, praying and praising God.

2. This we have continued to do once a month ever since, in _Bristol_, _London_, and _Newcastle_, as well as _Kingswood_. And exceeding great are the blessings we have found therein: it has generally been an extreamly solemn season; when the word of God sunk deep into the heart, even of those who till then knew him not. If it be said, “this was only owing to the novelty of the thing (the circumstance which still draws such multitudes together at those seasons) or perhaps to the awful silence of the night.” I am not careful to answer in this matter. Be it so: however, the impression then made on many souls, has never since been effaced. Now allowing, that God did make use either of the novelty or any other indifferent circumstance, in order to bring sinners to repentance, yet they are brought. And herein let us rejoice together.

3. Nay, may I ♦not put the case farther yet? If I can probably conjecture, that either by the novelty of this _antient_ custom, or by any other indifferent circumstance, it is in my power to _save a soul from death, and hide a multitude of sins_: am I clear before God if I do it not? If I do not snatch that brand out of the burning?

♦ Insert “not” per Errata

IV. 1. As the Society increased, I found it required greater care to separate the precious from the vile. In order to this, I determined, at least once in three months, to talk with every member myself, and to inquire at their own mouths, as well as ♦knowledge of their leaders and neighbours, whether they grew in grace and in the kingdom of our Lord Jesus Christ? At these seasons I likewise particularly enquire, Whether there be any misunderstanding or differences among them? That every hindrance of peace and brotherly love, may be taken out of the way.

♦ insert “knowledge” per Errata

2. To each of those, of whose seriousness and good conversation, I found no reason to doubt, I gave a testimony under my own hand, by writing their name on a _ticket_ prepared for that purpose: every ticket implying as strong a recommendation of the person to whom it was given, as if I had wrote at length, “I believe the bearer hereof to be one that fears God and works righteousness.”

3. Those who bore these tickets (these Σύμβολα or _Tesseræ_, as the antients termed them; being of just the same force with the ἐπιστολαί συστατικαί, _commendatory letters_ mentioned by the apostle) wherever they came, were acknowledged by their brethren, and received with all chearfulness. These were likewise of use in other respects. By these it was easily distinguished when the society were to meet a-part, who were members of it and who not. These also supplied us with a quiet and inoffensive method, of removing any disorderly member. He has no new ticket, at the quarterly visitation; (for so often the tickets are changed) and hereby it is immediately known, that he is no longer of the community.

V. The thing which I was greatly afraid of all this time, and which I resolved to use every possible method of preventing was, a narrowness of spirit, a party-zeal, a being streightened in our own bowels; that miserable bigotry, which makes so many so unready to believe, that there is any work of God but among themselves. I thought it might be a help against this, frequently to read, to all who were willing to hear, the accounts I received from time to time, of the work which God is carrying on in the earth, both in our own and other countries, not among us alone, but among those of various opinions and denominations. For this I allotted one evening in every month. And I find no cause to repent my labour. It is generally a time of strong consolation to those who love God, and all mankind for his sake: as well as of breaking down the partition walls, which either the craft of the devil, or the folly of men has built up: and of encouraging every child of God to say, (O when shall it once be?) _Whosoever doth the will of my Father which is in heaven, the same is my brother, and sister, and mother_.

VI. 1. By the blessing of God upon their endeavours to help one another, many found the pearl of great price. Being justified by faith, they had _peace with_ God, _through our_ Lord Jesus Christ. These felt a more tender affection than before, to those who were partakers of like precious faith: and hence arose such a confidence in each other, that they poured out their souls into each other’s bosom. Indeed they had great need so to do: for the war was not over, as they had supposed. But they had still to wrestle both with flesh and blood, and with principalities and powers: so that temptations were on every side: and often temptations of such a kind, as they knew not how to speak in a class: in which persons of every sort, young and old, men and women, met together.

2. These therefore wanted some means of closer union: they wanted to pour out their hearts without reserve, particularly with regard to the sin which did still _easily beset_ them, and the temptations which were most apt to prevail over them. And they were the more desirous of this, when they observed it was the express advice of an inspired writer, _Confess your faults one to another, and pray one for another, that ye may be healed_.

3. In compliance with their desire, I divided them into smaller companies; putting the married or single men, and married or single women together. The chief rules of these _bands_, (_i. e._ little companies: so that old _English_ word signifies) run thus:

In order to _confess our faults one to another_, and pray one for another that we may be healed, we intend,

“1. To meet once a week, at the least;

2. To come punctually at the hour appointed;

3. To begin with singing or prayer;

4. To speak each of us in order, freely and plainly, the true
state of our soul, with the faults we have committed in
thought word or deed, and the temptations we have felt,
since our last meeting:

5. To desire some person among us (thence called a _Leader_)
to speak _his_ own state first, and then to ask the rest
in order, as many and as searching questions as may be,
concerning their state, sins and temptations.”

4. That their design in meeting might be the more effectually answered, I desired all the men-_bands_ to meet me together every _Wednesday_ evening, and the women on _Sunday_; that they might receive such particular instructions and ♦exhortations, as from time to time might appear to be most needful for them: that such prayers might be offered up to God, as their necessities should require: and praise returned to the Giver of every good gift, for whatever mercies they had received.

♦ delete “such” per Errata

5. In order to increase in them a grateful sense of all his mercies, I desired that one evening in a quarter, all the men in band; on a second, all the woman would meet; and on a third, both men and women together; that we might together _eat bread_ (as the antient Christians did) _with gladness and singleness of heart_. At these _Love-feasts_ (so we termed them, retaining the name, as well as the thing, which was in use from the beginning) our food is only a little plain cake and water. But we seldom return from them, without being fed not only with the _meat which perisheth_, but with _that which endureth to everlasting life_.

6. Great and many are the advantages which have ever since flowed, from this closer union of the believers with each other. They prayed for one another, that they might be healed of the faults they had confessed: and it was so. The chains were broken: the bands were burst in sunder, and sin had no more dominion over them. Many were delivered from the temptations, out of which till then they found no way to escape. They were built up in our most holy faith. They rejoiced in the Lord more abundantly. They were strengthened in love, and more effectually provoked to abound in every good work.

7. But it was soon objected to the _bands_ (as to the _classes_ before) “These were not at first. There is no scripture for them. These are men’s works, man’s building, man’s invention.” I reply, as before, these are also prudential helps, grounded on reason and experience, in order to apply the general rules given in scripture according to particular circumstances.

8. An objection much more boldly and frequently urged, is that “all these bands are mere _popery_.” I hope I need not pass a harder censure on those (most of them at least) who affirm this, than that they talk of they know not what, they betray in themselves the most gross and shameful ignorance. Do not they yet know, that the only _popish_ confession is, the confession made by a single person to a priest? (And this itself is in no wise condemned by our church; nay, she recommends it in some cases) whereas, that _we_ practice, is, the confession of several persons conjointly, not to a priest, but to each other. Consequently, it has no analogy at all to _popish_ confession. But the truth is, this is a stale objection, which many people make against any thing they do not like. It is all _popery_ out of hand.

VII. 1. And yet while most of these who were thus intimately joined together, went on daily from faith to faith: some fell from the faith, either all at once, by falling into known, wilful sin; or gradually, and almost insensibly, by giving way in what they called little things; by sins of omission, by yielding to heart sins, or by not watching unto prayer. The exhortations and prayers used among the believers, did no longer profit these. They wanted advice and instructions suited to their case; which as soon as I observed I separated them from the rest, and desired them to meet me a-part on _Saturday_ evenings.

2. At this hour, all the hymns, exhortations and prayers, are adapted to their circumstances: being wholly suited to those, who _did_ see God, but have now lost the light of his countenance: and who mourn after him, and refuse to be comforted, till they know he has healed their back-sliding.

3. By applying both the threats and promises of God, to these real (not nominal) _penitents_, and by crying to God in their behalf, we endeavoured to bring them back to the great Shepherd and Bishop of their souls: not by any of the fopperies of the _Roman_ church, although in some measure countenanced by antiquity. In prescribing hair-shirts, and bodily austerities, we durst not follow even the antient church: although we had unawares, both in dividing οἰ πιστοὶ the believers from the rest of the society, and in separating the _penitents_ ♦from them, and appointing a peculiar service for them.

♦ added catch word “from” omitted from start of next page

VIII. 1. Many of these soon recovered the ground they had lost. Yea, they rose the higher for their fall: being more watchful than ever, and more meek and lowly, as well as stronger in the faith that worketh by love. They now out-ran the greater part of their brethren, continually walking in the light of God, and having fellowship with the Father, and with his Son, Jesus Christ.

2. I saw it might be useful to give some advices to all those, who thus continued in the light of God’s countenance, which the rest of their brethren did not want, and probably could not receive. So I desired a small number of such as appeared to be in this state, to spend an hour with me every _Monday_ morning. My design was, not only, to direct them, how to _press after perfection_; to exercise their every grace, and improve every talent they had received; and to incite them to love one another more, and to watch more carefully over each other: but also to have a _select company_, to whom I might unbosom myself on all occasions, without reserve: and whom I could propose to all their brethren as a pattern of love, of holiness, and of good works.

3. They had no need of being incumbered with many rules; having the best rule of all in their hearts. No peculiar directions were therefore given to them: excepting only these three.

First, let nothing spoken in this society, be spoken again.
(Hereby we had the more full confidence in each other.)

Secondly, Every member agrees, to submit to his minister in all
indifferent things.

Thirdly, Every member will bring once a week, all he can spare
toward a common stock.

4. Every one here has an equal liberty of speaking, there being none greater or less than another. I could say freely to these, when they were met together, _ye may all prophesy one by one_ (taking that word in its lower sense) _that all may learn, and all may ♦be comforted_. And I often found the advantage of such a free conversation, and that _in the multitude of counsellors there is safety_. Any who is inclined so to do, is likewise incouraged, to pour out his soul to God. And here especially we have found, that the effectual fervent prayer of a righteous man availeth much.

♦ “he” replaced with “be”

IX. 1. This is the plainest and clearest account I can give of the people, commonly called _Methodists_. It remains only, to give you a short account, of those who _serve_ their brethren in love. ♦These are _leaders_ of classes and bands (spoken of before) _assistants_, _stewards_, _visitors_ of the sick, and _school-masters_.

♦ “There” replaced with “These” per Errata

2. In the third part of the _appeal_, I have mentioned, how we were led to accept of _lay-assistants_.

Their office is, in the absence of the minister.

1. To expound every morning and evening:

2. To meet the united society, the bands, the select society,
and the penitents once a week.

3. To visit the classes once a quarter.

4. To hear and decide all differences:

5. To put the disorderly back on trial, and to receive on trial
for the bands or society:

6. To see that the stewards, the leaders, and the school-masters
faithfully discharge their several offices:

7. To meet the leaders of the bands and classes weekly, and the
stewards, and to overlook their accounts.

X. 1. But long before this, I felt the weight of ♦a far different care, namely, care of temporal things. The quarterly subscriptions amounted, at a mean computation, to above _three hundred pounds_ a year. This was to be laid out, partly in repairs, partly in other necessary expences, and partly in paying debts. The weekly contributions fell little short of _eight pounds_ a week; which was to be distributed as every one had need. And I was expected to take thought for all these things: but it was a burthen I was not able to bear. So I chose out first, one, then _four_, and after a time, _seven_ as prudent men as I knew, and desired them to take the charge of these things upon themselves, that I might have no incumbrance of this kind.

♦ insert word “a” per Errata

2. The business of these _stewards_ is

To manage the temporal things of the society:

To receive the subscriptions and contributions:

To expend what is needful from time to time;

To send relief to the poor:

To keep an exact account of all receipts and expences;

To inform the _minister_ if any of the rules of the society are
not punctually observed;

To tell the preachers in love, if they think any thing amiss,
either in their doctrine or life.

3. The rules of the stewards are,

1. Be frugal. Save every thing that can be saved honestly.

2. Spend no more than you receive. Contract no debts.

3. Have no long accounts. Pay every thing within the week.

4. Give none that asks relief, either an ill word or an ill
look. Do not hurt them, if you cannot help.

5. Expect no thanks from man.

4. They met together at _six_ every _Thursday_ morning: ♦consulted on the business which came before them: sent relief to the sick, as every one had need, and gave the remainder of what had been contributed each week, to those who appeared to be in the most pressing want. So that all was concluded within the week; what was brought on _Tuesday_, being constantly expended on _Thursday_. I soon had the pleasure to find, that all these temporal things, were done with the utmost faithfulness and exactness. So that my cares of this kind were at an end. I had only to revise the accounts, to tell them, if I thought any thing might be amended, and to consult how deficiencies might be supplied from time to time. For these were frequent and large, (so far were we from abundance) the income by no means answering the expences. But that we might not faint, sometimes we had unforeseen helps, in times of the greatest perplexity. At other times we borrowed, larger or smaller sums. Of which the greatest part has since been repaid. But I owe some hundred pounds to this day. So much have I _gained_ by preaching the gospel!

♦ “consult” replaced with “consulted” per Errata

XI. 1. But it was not long before the stewards found a great difficulty, with regard to the sick. Some were ready to perish, before they knew of their illness. And when they did know, it was not in their power, (being persons generally employed in trade) to visit them so often as they desired.

2. When I was apprized of this, I laid the case at large before the whole society: shewed, how impossible it was, for the _stewards_ to attend all that were sick in all parts of the town: desired the _leaders_ of _classes_ would more carefully enquire, and more constantly inform them, who were sick: and asked, “Who among you is willing as well as able, to supply this lack of service?”

3. The next morning, many willingly offered themselves. I chose six and forty of them, whom I judged to be of the most tender, loving spirit; divided the town into twenty-three parts, and desired two of them to visit the sick in each division.

4. It is the business of a _visitor_ of the sick,

To see every sick person within his district thrice a week;

To enquire into the state of their souls, and advise them, as
occasion may require;

To enquire into their disorders, and procure advice for them;

To relieve them, if they are in want;

To do any thing for them, which he (or she) can do;

To bring in his accounts weekly to the stewards.¹

¹ The leaders now do this.

Upon reflection, I saw how exactly in this also, we had copied after the primitive church. What were the antient deacons? What was _Phebe_ the _deaconess_, but such a _visitor_ of the sick?

5. I did not think it needful to give them any particular rules, beside those that follow:

1. Be plain and open in dealing with souls;

2. Be mild, tender, patient:

3. Be cleanly in all you do for the sick;

4. Be not nice.