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Title: The works of the Rev. John Wesley, Vol. 15 (of 32)
Author: John Wesley
Release date: December 26, 2025 [eBook #77550]
Language: English
Original publication: Bristol: William Pine, 1771
Credits: Richard Hulse and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)
*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF THE REV. JOHN WESLEY, VOL. 15 (OF 32) ***
The Works of the
Rev. John Wesley, M.A.
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THE WORKS OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of _Lincoln-College_, OXFORD.
VOLUME XV.
BRISTOL:
Printed by WILLIAM PINE, in _Wine-Street_.
MDCCLXXII.
THE CONTENTS
Of the _Fifteenth_ Volume.
⭘ _A farther appeal to men of reason and religion._ Part II.
⭘ _A farther appeal to men of reason and religion._ Part III.
⭘ _A plain account of the people called Methodists_
⭘ _The nature, design, and general rules of the United
Societies_
⭘ _Minutes of some late conversations between the_ Rev. Mr.
Wesleys _and others_
⭘ _Minutes of some late conversations between the_ Rev.
Messieurs John _and_ Charles Wesley, _and others_
⭘ _The character of a Methodist_
⭘ _A short history of Methodism_
Illustration: (‡ decoration)
A farther APPEAL
To MEN of
REASON _and_ RELIGION.
PART II.
I. 1. IT is not my present design to touch on any particular _opinions_,
whether they are right or wrong; nor on any of those smaller points
of practice, which are variously held by men of different persuasions:
but first, to point out some things which on _common_ principles
are condemned by men of every denomination, and yet found in all;
and secondly, some wherein those of each denomination, are more
particularly inconsistent with _their own_ principles.
And, first, it is my design, abstracting from _opinions_ of every
kind, as well as from disputable points of practice, to mention such
of those things as occur to my mind, which are on _common_ principles
condemned, and notwithstanding found, more or less, among men of every
denomination.
2. But before I enter on this unpleasing task, I beseech you, brethren,
by the mercies of God, by whatever love you bear to God, to your
country, to your own souls; do not consider _who_ speaks, but _what_
is spoken. If it be possible, for one hour lay prejudice aside; give
what is advanced a fair hearing. Consider simply on each head, Is this
true, or is it false? Is it reasonable, or is it not? If you ask, “But
in whose judgment?” I answer, in your own; I appeal to the light of
your own mind. Is there not a faithful witness in your own breast?
By this you must stand or fall. You cannot be judged by another man’s
conscience. Judge for yourself by the best light you have. And the
merciful God teach me and thee whatsoever we know not!
Now, as I speak chiefly to those who believe the scriptures, the method
I propose is this, first, To observe what account is given therein of
the _Jews_, the ancient church of God, inasmuch as _all these things
were written for our instruction_, who say, we are _now_ the visible
church of the God of _Israel_. Secondly, To appeal to all who profess
to be members thereof, to every one who is called a Christian, how far,
in each instance, the parallel holds? And how much _we_ are better than
_they_?
3. First, I am to observe what account the scriptures give of the
_Jews_, the ancient church of God. I mean, with regard to their moral
character; their tempers and outward behaviour.
No sooner were they brought out of _Egypt_, than we find them
_murmuring against_ God, (Exodus xiv. 12.) Again, when he had just
brought them through the _Red Sea with a mighty hand and stretched out
arm_, (chapter xv. 24.) And yet again, quickly after, in the wilderness
of _Zin, your murmurings_ (saith _Moses_) _are not against us, but
against the_ Lord. (chapter xvi. 8.) Nay, even while he was _giving
them bread from heaven_, they were still _murmuring and tempting_ God,
(chapter xviii. 2, 3.) and their amazing language at that season was,
_Is the_ Lord _among us or not_? (chapter xvii. 4.)
The same spirit they shewed, during the whole forty years, that he
_bore their manners in the wilderness_: a solemn testimony whereof,
_Moses spake in the ears of all the congregation of Israel_, when
God was about to take him away from their head; _They have corrupted
themselves_ (saith he) _their spot was not of his children; they are
a perverse and crooked generation. The_ Lord _led Jacob about; he
instructed him; he kept him as the apple of his eye_, (Deuteronomy
xxxii. 5, 10.) _He made him ride on the high places of the earth, that
he might eat the increase of the fields: then he forsook_ God _which
made him, and lightly esteemed the rock of his salvation_, (chapter v.
11, 13, 15.)
In like manner God complains long after this, _Hear O heavens, and give
ear, O earth! I have nourished and brought up children, and they have
rebelled against me. The ox knoweth his owner, and the ass his master’s
crib: but Israel doth not know, my people doth not consider. Ah sinful
nation, a people laden with iniquity, a seed of evil doers, children
that are corrupters, have forsaken the_ Lord, _they have provoked
the Holy One of Israel_, (Isaiah i. 2, 3, 4.) _Can a maid forget her
ornaments, and a bride her attire? Yet my people have forgotten me,
days without number_, (Jeremiah ii. 32.)
4. And _as they did not like to retain_ God _in their knowledge_, so
they had small regard to the ordinances of God. _Even from the days of
your fathers_, (saith God by his prophets) _ye are gone away from mine
ordinances, and have not kept them_, (Malachi iii. 7.) _Ye have said,
it is vain to serve God; and, what profit is it that we have kept
his ordinances?_ (verse 14.) _Thou hast not called upon me, O Jacob,
but thou hast been weary of me, O Israel: Thou hast not brought me my
burnt-offerings, neither hast thou honoured me with thy sacrifices_,
(Isaiah xliv. 22, 23.) And so the prophet himself confesses, _Thou
meetest those that remember thee in thy ways――But there is none that
calleth upon thy name, that stirreth up himself to take hold of thee_,
(Isaiah lxiv. 5, 7.)
5. But they called upon his name by vain oaths, by perjury and
blasphemy. So _Jeremiah_, _Because of swearing the land mourneth_,
(chapter xxiii. 10.) _And though they say, the Lord liveth, surely
they swear falsely_, (chapter v. ♦2.) So _Hosea_, _They have spoken
words, swearing falsely in making a covenant_: So _Ezekiel_, _They say
the Lord seeth us not, the Lord hath forsaken the earth_. So _Isaiah_,
_Their tongue and their doings are against the Lord, to provoke the
eyes of his glory_. (chapter iii. 8.) _They say, Let him make speed
and hasten his work that we may see it, and let the counsel of the Holy
One draw nigh and come that we may know it_, (chapter v. 19.) And so
_Malachi_, _Ye have wearied the Lord with your words; ye say, every one
that doeth evil, is good in the sight of the Lord, and he delighteth in
them_; and _where is the_ God _of judgment_? (chapter ii. 17.)
♦ “ii.” replaced with “2.” for consistency
6. And as they _despised his holy things_, so they _prophaned his
sabbaths_, (Ezekiel xxii. 8.) Yea, when God sent unto them, saying,
_Take heed unto yourselves, and bear no burden on the sabbath day,
neither do ye any work, but hallow ye the sabbath day, as I commanded
your fathers:――Yet they obeyed not, neither inclined their ear,
but made their neck stiff, that they might not hear nor receive
instruction_. (Jeremiah xvii. 21, 22, 23.)
Neither did they honour their parents, or those whom God from time to
time appointed to be rulers over them. _In thee_ (in _Jerusalem_, saith
the prophet) _they have set light by father and mother_, (Ezekiel xii.
7.) And from the very day when God brought them up out of the land of
_Egypt_, their murmurings, chiding, rebellion and disobedience; against
those whom he had chosen to go before them, make the most considerable
part of their history. So that had not _Moses stood in the gap_, he had
even then destroyed them from the face of the earth.
7. How much more did they ♦afterwards provoke God, by drunkenness,
sloth and luxury? _They have erred through wine_, (saith the prophet
_Isaiah_) _and through strong drink they are out of the way_; (chapter
xxviii. 7.) which occasioned those vehement and repeated warnings,
against that reigning sin; _Woe to the drunkards of Ephraim, them that
are overcome with wine_, (verse 1.) _The drunkards of Ephraim shall
be trodden under foot_; (verse 3.) _Woe unto them that rise up early
that they may follow strong drink; that continue until night, till
wine inflame them――But they regard not the work of the Lord, neither
consider the operation of his hands_, (chapter v. 11, 12.) _Woe unto
them that are mighty to drink wine, and men of strength to mingle
strong drink_; (verse 22.) _Woe to them that are at ease in Zion,――that
lie upon beds of ivory, and stretch themselves upon their couches,
and eat the Lambs out of the flock, and their calves out of the midst
of the stall, that chaunt to the sound of the viol, and invent to
themselves instrument of musick,――that drink wine in bowls, and anoint
themselves with the chief ointments; but they are not grieved for
the affliction of Joseph_, (Amos vi. verses 1, 4, 5, 6.) _Behold this_
(saith _Ezekiel_ to ♠_Jerusalem_) _was the iniquity of thy sister
Sodom; fulness of bread and abundance of idleness was in her and in
her daughters_, (chapter xvi. 49.)
♦ “aftewards” replaced with “afterwards”
♠ “Jerusalemn” replaced with “Jerusalem”
8. From _sloth_ and _fulness of bread_, _lewdness_ naturally followed.
It was even while _Moses_ was with them, that _the people began to
commit whoredom with the ♦daughters of Moab_: yea, of the daughters
of _Zion_ _Isaiah_ complains, _They walk with stretched forth necks
and wanton eyes_, (chapter iii. 16.) And of his people in general
God complains by _Jeremiah_, _When I had fed them to the full, they
assembled themselves by troops in the harlot’s houses. They were as fed
horses in the morning, every one neighed after his neighbour’s wife_,
(chapter v. 7, 8.) _They be all adulterers, an assembly of treacherous
men_, (chapter ix. 2.) _The land is full of adulterers_, (chapter
xxiii. 10.)
♦ “daughthers” replaced with “daughters”
Yea, and some of them were given up to _unnatural lusts_. Thus we read,
_Judges_ xix. 22. _The men of Gibeah, beset the house_, wherein the
stranger was, _and beat at the door, and spake to the master of the
house, saying, Bring forth the man that came into thine house, that we
may know him. And there were also_ long after _sodomites in the land_,
in the days of _Rehoboam_ and of the following kings: _The very shew of
whose countenance witnessed against them, and they declared their sin
as Sodom, they hid it not_, (Isaiah iii. 9.)
9. This was accompanied with _injustice_ in all its forms. Thus all
the prophets testify against them, _The Lord looked for_ judgment, _but
behold_ oppression; _for righteousness, but behold a cry_, (Isaiah v.
7.) _Thou hast taken_ usury _and increase; thou hast greedily gained of
thy neighbour by_ extortion――_Behold, I have smitten my hand, at thy_
dishonest gain _which thou hast made_, (Ezekiel xxii. 12, 13.) _The
balances of deceit are in Jacob’s hand; he loveth to_ oppress, (Hosea
xii. 7.) _Are there not yet the_ scant measure _that is abominable;
the wicked_ balances, _and the bag of_ deceitful weights? (Micah vi.
10, 11.) _He that departeth from evil, maketh himself a prey_, (Isaiah
lix. 15.) _And the Lord saw it, and it displeased him, that there was
no judgment. The wicked devoureth the man, that is more righteous than
he. They take up all of them with the angle, they catch them in their
net, and gather them in their drag_, (Habakkuk i. 13, 14, 15.) _They
covet fields and take them by_ violence, _and houses, and take them
away_, (Micah ii. 2.) _They pull off the robe with the garment, from
them that pass by securely_, (verse 8.) _They have dealt by oppression
with the stranger; they have vexed the fatherless and the widow_,
(Ezekiel xxii. 7.) _The people of the land have used_ oppression _and
exercised_ robbery; _and have vexed the poor and needy, yea, they have
oppressed the stranger wrongfully_, (verse 29.) _Their works are works
of iniquity, and the act of_ violence _is in their hands_, (Isaiah lix.
6.) Judgment _is turned away backward, and_ justice _standeth afar off;
for truth is fallen in the street, and equity cannot enter_, (verse 14.)
10. _Truth_ indeed was fallen, as well as justice. _Every mouth_,
saith _Isaiah, speaketh folly_, (chapter ix. 17.) _This is a rebellious
people_, lying _children_, (chapter xxx. 9.) _Their lips have spoken_
lies _and muttered perverseness. None calleth for justice, nor any
pleadeth for_ truth; _they trust in vanity and speak lies_, (chapter
lix. 3, 4.) This occasioned that caution of _Jeremiah_, _Take ye heed
every one of his neighbour, and trust ye not in any brother; for every
brother will utterly supplant, and every neighbour will walk with
slanders. And they will deceive every one his neighbour, and will not
speak the truth; they have taught their tongue to speak lies, and weary
themselves to commit iniquity_, (chapter ix. 4, 5.)
11. And even those who abstained from these gross outward sins, were
still inwardly corrupt and abominable. _The whole head was sick, and
the whole heart was faint; yea, from the sole of the foot even unto
the head there was no soundness, but wounds and bruises, and putrifying
sores_, (Isaiah i. 5, 6.) _All these nations_ (saith God) _are
uncircumcised; and all the house of Israel are uncircumcised in heart_,
(Jeremiah ix. 26.) _Their heart is divided_, (Hosea x. 2.) _They have
set up their idols in their heart; they are all estranged from me thro’
their idols_, (Ezekiel xiv. 3, 4.)
Their soul still _clave unto the dust_. They _laid up treasures upon
earth. From the least of them_, saith _Jeremiah_, _even unto the
greatest, every one is given to_ ♦covetousness, (chapter vi. 13.)
_They panted after the dust of the earth_, (Amos ii. 7.) _They laded
themselves with thick clay_, (Habakkuk iii. 6.) _They joined house to
house_, and _laid field to field, until there was no place_, (Isaiah v.
8.) Yea, they _enlarged their desires as hell_: They were _as death and
could not be satisfied_, (Habakkuk ii. 5.)
♦ “coveteousness” replaced with “covetousness”
12. And not only for their covetousness, but for their _pride_ of
heart were they an abomination to the Lord. _The_ pride _of Israel_,
saith _Hosea_, _doth testify to his face_, (chapter vii. 10.) _Hear ye,
give ear_, saith _Jeremiah_, _be not proud――――Give glory to the Lord
your God_, (chapter xiii. 15.) But they would not be reproved; they
were still _wise in their own eyes_, and _prudent in their own sight_,
(Isaiah v. 21.) and continually saying to their neighbour, _Stand by
thyself, come not near to me; for I am holier than thou_! (Isaiah lxv.
5.)
They added _hypocrisy_ to their pride. _This people_, saith God himself,
_draw near me with their mouth, and with their lips do honour me, but
have removed their hearts far from me_, (Isaiah xxix. 13.) _They have
not cried unto me with their heart, when they howled upon their beds_,
(Hosea vii. 14.) _They return, but not to the Most High; they are like
a deceitful bow_, (verse 16.) _They did but flatter him with their
mouth, and dissemble with him in their tongue_, (Psalms lxxviii. 36.)
So that herein they only _prophaned the holiness of the Lord. And
this have ye done again_, saith _Malachi_, _covering the altar of the
Lord with tears, with weeping and with crying out, insomuch that he
regardeth not the offering any more_, (chapter ii. 11, 13.)
13. This God continually declared to those formal worshippers. That
their outward religion was but vain. _To what purpose is the multitude
of your sacrifices_, saith the Lord? _I am full of the burnt-offerings
of rams, and I delight not in the blood of bullocks, or of lambs or of
he-goats. Bring no more vain oblations: Incense is an abomination unto
me; the new moons and sabbaths, the calling of assemblies, I cannot
away with; it is iniquity, even the solemn meeting――――When you spread
forth your hands, I will hide mine eyes from you; yea, when ye make
many prayers, I will not hear_, (Isaiah i. 11, 13, 15.) _He that
killeth an ox is as if he slew a man; he that sacrificeth a lamb, as
if he cut off a dog’s neck_, (chapter lxvi. 3.) _When they fast, I will
not hear their cry; and when they offer an oblation, I will not accept_,
(Jeremiah xiv. 12.) _Go ye, serve your idols, if ye will not hearken
unto me; but pollute ye my holy Name no more with your gifts_, (Ezekiel
xx. 39.)
14. Yet all this time were they utterly _careless_ and _secure_; nay
_confident_ of being in the favour of God. They were _at ease_; they
_put far away the evil day_, (Amos vi. 1, 3.) _Even when God had poured
his anger upon_ Israel, _it set him on fire round about, yet he knew it
not; It burned him, yet he laid it not to heart_, (Isaiah xliii. 25.)
_A deceived heart had turned him aside, that he could not say, Is there
not a lie in my right hand?_ (chapter xliv. 20.) So far from it, that
at this very time they said, _We are innocent, we have not sinned_,
(Jeremiah ii. 35, 37.) _We are wise, and the law of the Lord is with
us_, (chapter viii. 8.) _The temple of the Lord! the temple of the Lord
are we._ (chapter vii. 4.)
15. Thus it was that they hardened themselves in their wickedness.
_They are impudent children_, saith God, _and stiff-hearted_, (Ezekiel
ii. 4.) _Were they ashamed when they had committed abomination? Nay
they were not at all ashamed, neither could they blush_, (Jeremiah iv.
15.) _I have spread out my hand all the day to a rebellious people,
that provoketh me to anger continually to my face_, (Isaiah lxv. 2, 3.)
_They will not hearken unto me, saith the Lord, for all the house of_
Israel _are impudent and hard-hearted_, (Ezekiel iii. 7.) _Since the
day that their fathers came forth out of the land of_ Egypt _unto this
day, I have sent unto them all my servants the prophets, rising up
early and sending them; yet they hearkened not unto me, nor inclined
their ear, but hardened their neck; they did worse than their fathers_,
(Jeremiah vi. 25, 26.)
They were equally hardened against mercies and judgments. When he
_gave them rain, both the former and the latter in his season_; when
_he reserved unto them the appointed weeks of the harvest_, filling
their hearts with food and gladness, still none of this _revolting and
rebellious people said, Let us now fear the Lord our God_, (Jeremiah
v. 23, 24.) Nor yet did _they turn unto him_ when _he smote them_,
(chapter ix. 9, 13.) _In that day did the Lord call to weeping and
to mourning: and behold joy and gladness, eating flesh and drinking
wine; let us eat and drink, for to-morrow we shall die_, (chapter
xxii. 11, 12.) Although _he consumed them, yet they refused to receive
instruction; they made their faces harder than a rock――None repented
him, but every one turned to his course, as a horse rusheth into the
battle_, (Jeremiah v. 3. chapter viii. 6.) _I have given you want of
bread in all your places, yet have ye not returned unto me, saith the
Lord. I have also with-holden the rain from you when there were yet
three months unto the harvest――I have smitten you with blasting and
mildew: your gardens and your vineyards, the palmer worm devoured.――I
have sent among you the pestilence after the manner of_ Egypt; _your
young men have I slain with the sword――I have overthrown some of you,
as God overthrew_ Sodom _and_ Gomorrah, _and ye were as a firebrand
plucked out of the burning; yet have ye not returned unto me, saith
the Lord_, (Amos iv. 6‒11.)
16. In consequence of their resolution not to return, they would not
endure sound doctrine, or those that spake it. They _said to the seers,
see not, and to the prophets, prophesy not unto us right things――Speak
unto us smooth things――Cause the Holy One of_ Israel _to cease from
before us_, (Isaiah xxx. 10, 11.) But _they hated him that rebuked in
the gate, and they abhorred him that spake uprightly_, (Amos v. 10.)
Accordingly, _thy people_, (saith God to _Ezekiel_) _still are talking
against thee, by the walls, and in the doors of the houses_, (chapter
xxxiii. 30.) _And_ Amaziah _the priest sent to_ ♦Jeroboam, _king of_
Israel, _saying_, Amos _hath conspired against thee in the midst of the
house of_ Israel; _the land is not able to bear all his words. Also_
Amaziah _said unto_ Amos, _Go flee thee away into the land of_ Judah,
_and prophesy there. But prophesy not again any more at_ Bethel, _for
it is the king’s chappel, and it is the king’s court_, (chapter vii.
10, 12, 13.) From the same spirit it was that they said of _Jeremiah_,
_Come and let us devise devices against him――Come and let us smite
him with the tongue, and let us not give heed to any of his words_,
(chapter xviii. 18.) Hence it was that he was constrained to cry out,
_O Lord, I am in derision daily; every one mocketh me. Since I spake,
the word of the Lord was made a reproach unto me, and a derision daily:
For I heard the defaming of many, Fear on every side: Report, say they,
and we will report it: All my familiars watched for my halting; saying,
Peradventure he will be enticed, and we shall prevail against him,
and we shall take our revenge on him_, (chapter xx. 7, 8, 10.) And
elsewhere, _Woe is me, my mother, that thou hast borne me a man of
strife, and a man of contention to the whole earth! I have neither lent
on usury, nor men have lent to me on usury; yet every one of them doth
curse me_, (chapter xv. 19.)
♦ “Jereboam” replaced with “Jeroboam”
17. But _if a man walking in the spirit of falshood, do lie_ (saith the
prophet _Micah_) _saying, I will prophesy unto thee of wine and strong
drink, he shall even be the prophet of this people_, (chapter ii. 11.)
And God gave them pastors after their own hearts: such were those sons
of _Eli, sons of Belial, who knew not the Lord_, (1 Samuel ii. 12.)
rapacious, covetous, violent men, (verses 14, 15, 16.) by reason of
whom _men abhorred the offering of the Lord_, (verse 17.) who not only
_made themselves vile_, (chapter iii. 13.) but also _made the Lord’s
people to transgress_, (chapter ii. 24.) while they _made themselves
fat with the chiefest of all the offerings of_ Israel, (verse 29.)
Such were those of whom _Isaiah_ says, _The priest and the prophet have
erred through strong drink; they are swallowed up of wine_, (chapter
xxviii. 7.) _Come ye, say they, I will fetch wine, and we will fill
ourselves with strong drink; and to-morrow shall be as this day, and
much more abundant_, (chapter lvi. 12.) Therefore (saith he) _the Lord
hath poured out upon you the spirit of deep sleep, and hath closed your
eyes: the prophets and the seers hath he covered; and the vision of all
is become unto you, as the words of a book that is sealed_, (chapter
xxix. 10, 11.) Such also were those of whom he saith, _His watchmen are
blind, they are all ignorant; they are all dumb dogs; they cannot bark,
sleeping, laying down, loving to slumber_.
_Greedy dogs, which can never have enough, and they are shepherds that
cannot understand. They all look to their own way, every one for his
gain, from his quarter_, (chapter lvi. 10, 11.)
Little better were those of whom the prophets that followed have left
us so dreadful an account; _Both prophet and priest are prophane; yea,
in my house have I found their wickedness, saith the Lord. And from the
prophets of_ Jerusalem, _is prophaneness gone forth into all the land_,
(Jeremiah xxiii. 11, 15.) _Her priests have violated my law, and have
prophaned my holy things: they have put no difference between the holy
and the prophane, and I am prophaned among them_, (Ezekiel xxii. 26.)
_If I be a Father, where is mine honour; and if I be a master, where is
my fear? Saith the Lord of hosts unto you, O priests, that despise my
name_, (Malachi i. 6.)
Yea some of them were fallen into the grossest sins. _The company of
priests, saith_ Hosea, _commit lewdness: There is whoredom in_ Ephraim,
Israel _is despised_, (chapter vi. 9, 10.) _I have seen also in the
prophets of_ Jerusalem (saith God by _Jeremiah_) _an horrible thing;
they commit adultery and walk in lies_, (chapter xxiii. 14.)
18. And those who were clear of this, were deeply covetous. _Who is
there among you, that would shut the doors for nought? Neither do ye
kindle fire on my altar for nought. I have no pleasure in you, saith
the Lord of hosts_, (Malachi vi. 10.) _The priests of_ Zion _preach
for hire, and the prophets thereof divine for money. Yet will they lean
upon the Lord, and say, is not the Lord among us?_ (Micah iii. 11.)
_Thus, saith the Lord, the prophets bite with their teeth, and cry
peace: and he that putteth not into their mouths, they even prepare
war against him_, (chapter iii. 5.) Therefore _the word of the Lord
came unto_ Ezekiel, _saying, Prophesy against the shepherds of_ Israel,
_and say, Woe be to the shepherds of_ Israel _that do feed themselves:
Should not the shepherds feed the flocks? Ye eat the fat and ye cloath
you with the wool; but ye feed not the flock. The diseased have ye not
strengthened, neither have ye healed that which was sick, neither have
ye bound up that which was broken, neither have ye brought again that
which was driven away, neither have ye sought that which was lost, but
with force and with cruelty have ye ruled them. And they were scattered,
because there is no shepherd, and they became meat to all the beasts of
the field. Yea, my flock was scattered upon all the face of the earth,
and none did search or seek after them_, (chapter xxxiv. 1‒6.)
19. To the same effect do the other prophets declare, _Ye are departed
out of the way, ye have caused many to stumble.――――Therefore have I
also made you contemptible and base before all the people_, (Malachi
ii. 8, 9.) _From the prophet even unto the priest, every one dealeth
falsely. They have healed also the hurt of the daughter of my people
slightly, saying Peace, Peace, when there is no Peace_, (Jeremiah vi.
13, 14.) _They prophesy lies in my name_, (chapter xiv. 14.) _They say
still unto them that despise me, the Lord had said, ye shall have peace;
and they say unto every man that walketh after the imagination of his
own heart, no evil shall come upon you_, (chapter xxiii. 17.) _The
prophets of_ Jerusalem _strengthen the hands of the evil-doers, that
none doth return from his wickedness_, (verse 14.) _They have seduced
my people, and one built up a wall, and lo others daubed it with
untempered mortar_, (Ezekiel xiii. 10.) _With lies they have made the
hearts of the righteous sad, whom I have not made sad; and strengthened
the hands of the wicked, that he shall not return from his wicked way,
by promising him life_, (verse 22.) _Many pastors have destroyed my
vineyard, they have trodden my portion under foot; they have made my
pleasant portion a desolate wilderness_, (Jeremiah xii. 10.) _There is
a conspiracy of her prophets in the midst of her, like a roaring lion,
ravening the prey. They have devoured souls_, (Ezekiel xxii. 25.) _Thus
saith the Lord, Feed the flock of the slaughter whose possessors slay
them, and hold themselves not guilty, and they that sell them say,
Blessed be the Lord, for I am rich; and their own shepherds pity them
not_, (Zechariah xi. 4, 5.)
II. 1. Such is the general account which the scriptures give of the
_Jews_, the antient church of God. And since all these things ♦were
_written for our instruction_, who are now the visible church of the
God of _Israel_, I shall in the next place appeal to all who profess
this, to every one who calls himself a _Christian_, how far in each
instance the parallel holds? And how much _we_ are better then _they_?
♦ “was” replaced with “were” per Errata
And first, were they _discontented_? Did they _repine_ at the
providence of God? Did they say, _Is the Lord among us or not_?
When they were in imminent _danger_, or pressing _want_, and saw no
way to escape? And which of us can say, _I am clear from_ this sin:
I have washed my hands and my heart in innocency? Have not we who
_judge others, done the same things_? _Murmured_ and _repined_ times
without number? Yea, and that when we were not in pressing _want_ nor
distressed with imminent _danger_? Are we not in general, (our own
writers being the judges) have we not ever been from the earliest ages,
a _repining, murmuring, discontented people_, never long satisfied
either with God or man? Surely in this we have great need to humble
ourselves before God; for we are in no wise better than they.
But _Jeshuron forsook God which made him, and lightly esteemed the rock
of his salvation_. And did not _England_ too? Ask ye of the generations
of old, enquire from the rising of the sun to the going down thereof,
whether there was ever a people called by his name, which had less of
_God in all their thoughts_? Who in the whole tenor of their behaviour
shewed so _light_ an _esteem for the rock of their salvation_?
Could there ever be stronger cause for God to cry out, _Hear, O heavens,
and give ear, O earth_! For hath he not _nourished and brought_ us
_up_ as his _children? And_ yet, how _have_ we _rebelled against_ him!
If _Israel_ of old _did not know God_; if his antient people _did not
consider_; was this peculiar to them? Are not we also under the very
same condemnation? Do we, as a people, _know_ God? Do we _consider_
him as God? Do we tremble at the presence of his power? Do we revere
his excellent Majesty? Do we remember at all times, God is here! He
is now reading my heart: he spieth out all my ways: there is not a
word in my tongue but he knoweth it altogether: is this the character
of us _English Christians_? The mark whereby we are known from the
_Heathen_? Do we thus _know_ God? Thus _consider_ his power, his love,
his all-seeing eye? Rather, are we not likewise a _sinful nation_,
who _have forgotten him days without number_! A people _laden with
iniquity_, continually _forsaking the Lord, and provoking the Holy One
of Israel_.
2. There is indeed a wide difference, in this respect, between the
_Jews_ and us; they _happened_ (if I may so speak) to forget God,
because other things came in their way: but we _design_ to forget
him; we do it of set purpose, because we do not like to remember him.
From the accounts given by _Jeremiah_, we have reason to believe,
that when that people were most deeply corrupted, yet the greatest
men in the nation, the ministers of state; the nobles and princes of
_Judah_, talked of God sometimes, perhaps, as frequently as upon any
other subject. But is it so among us? Rather, is it not a point of
good-breeding to put God far away, out of our sight? Is he talked of
at all among the great? The nobles or ministers of state in _England_?
Among any persons of rank or figure in the world? Do they allow God
any place in their conversation? From day to day, from year to year,
do _you_ discourse one hour of the wonders he doth for the children
of men? If one at a gentleman or a nobleman’s table was to begin a
discourse, of the wisdom, greatness, or power of God, would it not
occasion (at least) as much astonishment, as if he had begun to talk
blasphemy? And if the _unbred_ man persisted therein, would it not put
all the company in confusion? And what do you sincerely believe the
more favourable part would say of him when he was gone? But that――“He
is a little touched in his head!” or, “Poor man! he has not seen the
world.”
You know, this is the naked truth. But how terrible is the thought
to every serious mind! Into what a state is this _Christian_ nation
fallen! Nay the men of eminence, of fortune, of education! Would not
a thinking foreigner, who should be present at such an interview, be
apt to conclude, that the men of quality in _England_ were atheists?
That they did not believe there was any God at all; or, at best but
an _Epicurean_ God, who sat at ease upon the circle of the heavens,
and did not concern himself about us worms of the earth? Nay, but he
understands every thought now rising in your heart. And how long can
you put him out of your sight? Only till this veil of flesh is rent in
sunder. For your _pomp_ will not then _follow you_. Will not your body
be mingled with common dust? And your soul stand naked before God? O
that you would now _acquaint yourself with_ God, that you may then be
cloathed with glory and immortality!
3. Did God complain of the _Jews, Even from the days of your fathers
ye are gone away from mine ordinances, and have not kept them_? And
how justly may he make the same complaint of us? For how exceeding
small a proportion do we find of those in any place who call themselves
Christians, that make a conscience of attending them? Does one third
of the inhabitants in any one parish throughout this great city,
constantly attend _public prayer_ and the _ministry of his word_, as
of conscience towards God? Does one tenth of those who acknowledge
it is an institution of Christ, duly attend the _Lord’s supper_? Does
a fiftieth part of the _nominal_ members of the church of _England_
observe _the fasts_ of the church, or so much as the forty days in
_Lent_, and all _Fridays_ in the year? Who of these then can cast the
first stone at the _Jews_, for neglecting the ordinances of God?
Nay, how many thousands are found among us, who have never partook of
the supper of the Lord? How many thousands are there, that live and
die in this unrepented disobedience? What multitudes, even in this
_Christian_ city, do not attend any _public_ worship at all? No, nor
spend a single hour from one year to another in _privately_ pouring
out their hearts before God? Whether God _meeteth him that remembereth_
him _in his ways_ or not, is no concern of theirs: so the man eats and
drinks, and _dies as a beast dieth_,
“Drops into the dark and disappears.”
It was not therefore of the children of _Israel_ alone, that the
messenger of God might say, _There is none_ (comparatively) _that
calleth upon thy name, that stirreth himself up to take hold of thee_.
4. Ye have heard, that it was said to them of old time, _Because of_
swearing _the land mourneth_. But if this might be said of the land of
_Canaan_, how much more of _this_ land? In what city or town, in what
market or exchange, in what street or place of public resort, is not
the holy _name whereby we are called_ taken in vain, day by day? From
the noble to the peasant, who fails to call upon God, in this if in
no other way? Whether can you turn, where can you go, without hearing
some praying to God for damnation, either on his neighbour or himself?
Cursing those, without either fear or remorse, whom Christ hath bought
to inherit a blessing!
Are _you_ one of these stupid, senseless, shameless wretches, that call
so earnestly for damnation on your own soul? What if God should take
you at your word? Are you _able to dwell with everlasting burnings_?
If you are, yet why should you be in haste, to be in the _lake of
fire burning with brimstone_? God help you, or you will be there soon
enough, and long enough; for that _fire is not quenched_! But the
_smoke thereof ascendeth up, day and night, for ever and ever_.
And what is that important affair, concerning which you was but now
appealing to God? Was you _calling God to record upon your soul_,
touching your everlasting salvation? No; but touching the beauty of
your horse, the swiftness of your dog, or the goodness of your drink!
How is this? What notion have you of God? What do you take him to be?
_Idcirco stolidam præbet tibi vellere barbam Jupiter――――?_
What stupidity, what infatuation is this! Thus without either pleasure,
or profit, or praise, to set at nought him that hath _all power both in
heaven and earth_! Wantonly to _provoke the eyes of his glory_!
Are you a man of letters, who are sunk so low? I will not then send
you to the inspired writers (so called: perhaps you disdain to receive
instruction by them,) but the old, blind Heathen. Could you only fix
in your mind the idea he had of God, (though it is not strictly just,
unless we refer it to God made man) you would never thus affront him
more,
Ἦ καὶ κυανέῃσιν ἐπ᾽ ὀφρύσι ♦νεῦσε Κρονίων·
Ἀμβρόσιαι δ᾽ ἄρα χαῖται ἐπεῤῥώσαντο Ἄνακτος
Κρατὸς ἀπ᾽ ἀθανάτοιο· μέγαν δ᾽ ἐλέλιξεν Ὄλυμπον.
♦ “νεῦσε” inserted per Errata
Shall not the very Heathen then, _rise up in judgment against this
generation, and condemn it_? Yea, and not only the learned Heathens of
_Greece_ and _Rome_, but the savages of _America_. For I never remember
to have heard a wild _Indian_ name the name of _Sootaleicatee_, (him
that sitteth in heaven) without either laying his hand upon his breast,
or casting his eyes down to the ground. And you are a _Christian_! O
how do you cause the very name of _Christianity_ to be blasphemed among
the Heathen!
5. But is it _light_ swearing only, (inexcusable as that is) because of
which our _land mourneth_? May it not also be said of us, _Though they
say the Lord liveth, surely they swear_ falsely? Yea to such a degree,
that there is hardly the like, in any nation under heaven; that almost
every corner of the land is filled with wilful deliberate _perjury_.
I speak not now of the perjuries which every common swearer cannot
but run into day by day. (And indeed common “swearing notoriously
contributes to the growth of perjury. For oaths are little minded when
common use has sullied them, and every minutes repetition has made
them cheap and vulgar.”) Nor of those which are continually committed
and often detected in our open courts of justice. Only with regard
to the latter I must remark, that they are a natural consequence, of
that monstrous, shocking manner, wherein oaths are usually administered
therein: without any decency or seriousness at all; much less with that
awful solemnity, which a rational Heathen would expect, in an immediate
appeal to the great God of heaven.
I had once designed to consider all the oaths which are customarily
taken by any set of men among us. But I soon found this was a work
too weighty for me: so almost _in infinitum_ are oaths multiplied in
_England_: I suppose to a degree which is not known in any other nation
in _Europe_.
What I now propose is, to instance only in a few, (but those not of
small importance) and to shew, how amazingly little regard is had, to
what is solemnly promised or affirmed before God.
6. This is done, in part, to my hands by a late author. So far as he
goes, I shall little more than transcribe his words. (Mr. _Disney_’s
First Essay, page 30.)
“When a _justice of peace_ is sworn into the commission, he makes
oath――‘That he shall do equal right to the poor and to the rich, after
his cunning, wit and power, and after the laws and customs of the realm
and statutes thereof made, in all articles in the king’s commission
to him directed.’――What those articles are, you will find in the first
assignavimus of the commission: ‘We have assigned you and every one
of you, jointly and severally――_to keep and cause to be kept, all
ordinances and statutes_, made for――the quiet, rule and government of
our people, in all and every the articles thereof, according to the
force, form and effect of the same, and to _chastise and punish all
persons, offending_ against any of them, according to the form of those
statutes and ordinances.’ So that he is solemnly sworn to the execution
of all such statutes, as the legislative power of the nation has
thought fit to throw upon his care. Such are all those (among others)
made against _drunkenness_, _tipling_, prophane _swearing_, _blasphemy_;
_lewd_ and _disorderly_ practices, and _prophanation of the_ Lord’s
_day_. And it is hard to imagine how a justice of peace can think
himself more concerned, to _suppress riots_ or _private quarrels_, then
he is to levy twelve pence on a _prophane swearer_, five shillings on
a _drunkard_, ten shillings on the public house _that suffers tipling_,
or any other penalty which the law exacts ♦on vice and immorality.
The same oath binds him both to one and the other, laying an equal
obligation on his conscience. How a magistrate, who neglects to punish
excess, prophaneness and impiety, can excuse himself from the guilt of
_perjury_, I do not pretend to know. If he reasons fairly, he will find
himself as much _forsworn_, as an evidence who being upon his oath, to
declare _the whole truth_; nevertheless conceals _the most considerable
part_ of it. And his perjury is so much the more infamous, as the ill
example and effects of it will be mischievous.”
♦ “of” replaced with “on” per Errata
7. The same author (in the preface to his second essay) goes on:
“You, gentlemen of the _grand juries_, take a solemn oath, that you
will _diligently enquire_, and true _presentment_ make, of _all_ such
articles, matters and things _as shall be given you in charge_: as also,
that you will (not only present no person for envy, hatred, or malice,
but) not leave any _unpresented_, for fear, favour or affection. Now,
are not the laws against immorality and prophaneness _given you in
charge_, as well as those against riots, felony and treason? Are not
presentment and indictment _one_ method expresly appointed by the
statutes, for the punishment of _drunkenness_ and _tipling_? Are not
houses of _bawdry_ and _gaming_, punishable in the same courts, and
consequently _presentable_ by you? Is not the proclamation for the
punishing of vice, prophaneness and immorality, always read before you
as soon as you are sworn? And does not the judge of assize, or chairman
of the bench, in the charge given immediately after the reading it,
either recite to you the particular laws against such offences, or
refer you for them to that proclamation? ’Tis plain from all this, that
you are bound upon your _oaths_, to _present all vice_ and _immorality_,
as well as other crimes, that fall within your knowledge, because they
are expresly _given you in charge_. And this you are to do, not only
when _evidence_ is offered before you by the _information of others_,
but with regard to all such offences as you or any of you are able of
_your own personal knowledge_ to present: all which you have sworn to
do impartially, without _fear_, _favour_, or affection.”
I leave it now with all reasonable men to consider, how few _grand
jurors_ perform this? And consequently, what multitudes of them,
throughout the nation, fall under the guilt of _wilful perjury_!
8. The author proceeds, (page 8.) “I shall next address myself to you
that are _constables_. And to you I must needs say, that if you know
your duty, ’tis no thanks to us that are _justices_. For the oath we
usually give you is so _short_, and in such _general_ terms, that it
leaves with you no manner of instruction in the particulars of the
office to which you are sworn. But that which ought to be given you,
recites part of your duty in the following words:
“You shall do your best endeavour, that rogues, vagabonds and
night-walkers, be apprehended; and that the statutes made for their
punishment, be duly put in execution: you shall have _a watchful eye_
to such as shall keep any house or place where any _unlawful game_
is used: as also to _such_ as shall _frequent_ such places, or shall
_use_ any _unlawful game_ there or elsewhere. You shall _present all_
and _every_ the offences contrary to the statutes made to restrain the
_tipling in inns, alehouses_, and _other victualling_ houses, and for
repressing of _drunkenness_. You shall once in the year, during your
office, present all _Popish recusants_. You shall well and duly execute
all precepts and warrants to you directed. And you shall well and duly,
according to your knowledge, power and ability, do and execute _all
other_ things belonging to the office of a _constable_, so long as you
shall continue therein.”
Upon this, “I would observe first, that _actors of plays_ are exprest
by name within the statute, to be taken up for vagabonds, and punished
accordingly: and that though a statute of queen _Elizabeth’s excepts_
such companies as have a licence under the hand and seal of a nobleman,
yet a ♦later statute in the reign of king _James_ I. has taken away
that protection from them; by declaring, that _from thenceforth no
authority to be given by any peer of the realms, shall be available to
free or discharge them from the pains and punishments of that former
statute_. Every _constable_ therefore in those parishes, where any of
these _strolling players_ come, is bound by his _oath_, to seize upon,
correct, and send them packing without delay.”
♦ “latter” replaced with “later” per Errata
“The next part of your oath obliges you to keep _a watchful eye_, on
such houses as keep and such _persons_ as use _unlawful gaming_. The
statute directs you _weekly_ or at least _monthly_, to search within
your liberties, all houses or places suspected of this offence, and
upon discovering, to bring them to punishment. Upon this article I
would observe, 1. That the law makes some allowance, for artificers,
husbandmen, apprentices, labourers and servants, _to play in Christmas_,
but at no other time of the year; and 2. That _all sports and pastimes_
whatsoever are made _unlawful_ upon the Lord’s day, by a statute of
king _Charles_ II. You are therefore bound upon _oath_, to bring to
punishment such as are guilty of _prophaning_ that day by any sports
or pastimes whatsoever.”
“The following parts of your oath are, 1. That you shall _present
all_ and _every_ the offences of _tipling_ and _drunkenness_ that
come to your knowledge; 2. That you shall once in the year _present_
all _Popish recusants_. Nay, and by the statute on which your oath
is grounded, you are obliged once a year to _present in session_, all
those within your parishes, who (not being dissenters) come not once
in a month, at least, to church.” And 3. That you shall _well_ and
_duly_ execute _all precepts_ and _warrants_ to you directed. I believe
no _constable_ will pretend to be ignorant of this. How is it then,
that when we send out warrants, to levy on offenders for _swearing_,
_drunkenness_, and the like, those _warrants_ are so ill obeyed? Are
you not _sworn_ to execute _these_ as well as any other, and that
_duly_ too, according to the tenor of your _precept_? Your _precept_
tells you, you shall _demand_ such a sum, and if the offender will
not ♦pay, you shall _levy it by distress of his goods_: and _if no
distress can be taken_, you are _then_ only to set him _in the stocks_;
otherwise you have no authority so to do: nor is the setting him in
the stocks, when you might have distrained, any execution of your
_precept_.”
♦ “pray” replaced with “pay”
“The last part of your oath is in _general_ terms. That you shall
_well_ and _duly_ according to your knowledge, power, and ability, do
and execute _all other things_ belonging to the office of a _constable_.
I shall instance in some things which certainly _belong to your office_,
because you, and none else, can do them. 1. A constable may, _without
a warrant_, apprehend any persons, and carry them before a justice, who
are driving carts, horses or cattle on the Lord’s day: 2. Such as he
shall find at _sports and pastimes_ on that day. 3. Such as he shall
find _tipling_ in public-houses; 4. Shopkeepers _selling_ or _exposing_
goods on the Lord’s day; and lastly, Such as he shall find drunk or
blaspheming, or prophanely swearing or cursing.”
“Thus I have shewn you, in part, _what belongs to your office_: it
is well, if according to the tenor of your oath, you _duly, according
to your knowledge and ability, do and execute all these things_. But
remember, that if you do not, if you neglect any of them, you are
_forsworn_.”
Now let all men judge, how many _constables_ in _England_ are clear of
wilful _perjury_!
9. “I will now (he goes on) address myself to _church-wardens_.
Your oath is, ‘That you shall well and truly execute the office of a
_church-warden_, for the ensuing year; and to the best of your skill
and knowledge, _present_ such persons and things, as are _presentable_,
by the ecclesiastical laws of this realm.’ I shall set down only a few
of these.”
“The statute of king _James_ I. obliges you to present once a year, all
monthly _absenters_ from church.”
“The 90th canon enjoins you, first to _admonish_ and then, if they
reform not, to _present_, all your parishioners who do not _duly_
resort to _church_ on Sundays, and there continue the whole time of
divine service. On this article observe. 1. That a person’s being
absent from church, is ground sufficient for you to proceed. 2. That
you are not only to present those who do not come to church, but also
those that behave _irreverently_ or _indecently_ there, either walking
about, or talking; all who do not abide there orderly and soberly, the
whole time of service and sermon, and all that _loiter_ away any part
of that time in the church-yard or in the fields.”
“The 112th canon enjoins you, within 40 days after Easter, to exhibit
to the bishop or his chancellor, _the names of all_ above the age of
sixteen, within your parish that did not receive the communion.”
“Other statutes oblige you to present _drunkenness_, _tippling_, and
public houses _suffering persons to tipple_ in them.”
“And the 109th canon binds you to present _all manner_ of vice,
prophaneness and debauchery, requiring you faithfully to _present
all_ and every the offenders in _adultery_, _whoredom_, _drunkenness_,
_prophane swearing_, or any other _uncleanness_ and _wickedness_ of
life.” It is therefore a part of that office to which you are solemnly
sworn to present not only all _drunkenness_ and _tippling_, but
_prophane swearing_, _lewdness_, and whatsoever else is contrary to
Christian piety. So that if you know any of your parishioners, be
his quality or circumstances what they will, that is guilty of any
of these, you are obliged to _present him to the next visitation_,
or you are yourselves guilty of perjury. And the 26th canon expresses
such an abhorrence of a _church-warden_’s neglect in this matter,
that it forbids the minister, _in any wise_, to admit you to the holy
communion, _who_ (as the words of the canon are) _having taken your
oaths to present all such offences in your several parishes, shall
notwithstanding your said oaths, either in neglecting or refusing to
present, wittingly and willingly, desperately and irreligiously incur,
the horrid guilt of perjury_.”
And who is clear? I appeal to every minister of a parish, from one end
of _England_ to the other, how many _church-wardens_ have you known,
in twenty, thirty, forty years, who did not thus _desperately_ and
_irreligiously incur, the horrid guilt of perjury_?
10. I proceed to perjuries of another kind. The oath taken by all
_captains of ships_, every time they return from a trading voyage,
runs in these terms:
“I do swear, that the entry above written, now tendered and subscribed
by me, is a just report of the name of my ship, its burthen, bulk,
property, number and country mariners, ♦the present master and voyage:
and that it doth farther contain a true account of my lading, with the
particular marks, numbers, quantity, quality and consignment, of all
the goods and merchandizes in my said ship, to the best of my knowledge;
and that I have not broke bulk, or delivered any goods out of my said
ship, since her loading in.
So help me God.”
♦ “he” replaced with “the” per Errata
These words are so clear, express, and unambiguous, that they require
no explanation. But who takes this plain oath, without being _knowingly
and deliberately forsworn_? Does one captain in fifty? Does one in five
hundred? May we not go farther yet? Are there five captains of vessels
now in _London_, who have not at one time or another, by this very oath,
which they knew to be false when they took it, incurred the guilt of
_wilful perjury_?
11. The oath which all _officers_ of his Majesty’s _customs_, take at
their admission into the office, runs thus:
“I do swear to be true and faithful in the execution, to the best of my
knowledge and power, of the trust committed to my charge and inspection,
in the service of his Majesty’s customs: and that I will not take or
receive, any reward or gratuity, directly or indirectly, other than
my salary, or what is or shall be allowed me from the crown, or the
regular fees established by law, for any service done or to be done
in the execution of my employment in the customs, on any account
whatsoever. So help me God.”
On this it may be observed, 1. That there are regular fees,
_established by law_, for some of these officers; 2. That the rest do
hereby engage not to take or receive _any reward or gratuity, directly
or indirectly_, other than their salary or allowance from the crown,
_on any account whatsoever_.
How do the former keep this solemn engagement? They whose fees _are
established by law_? Do they take those established fees and no
more? Do they not _receive any farther gratuity_? Not _on any account
whatsoever_? If they do, they are undeniably guilty of _wilful perjury_.
And do the latter take _no fees at all_? Do they receive _no reward
or gratuity, for any service done, or to be done, in the execution of
their employment_? Do they not take any money, _directly or indirectly,
on any account whatsoever_? Every time they do receive either more or
less, they also are flatly _forsworn._
Yet who scruples either the one or the other? Either the taking _a
larger fee_ than the law appoints? Or the taking _any fee_, large or
small, which is offered, even where the law appoints none at all?
What innumerable _perjuries_ then are here committed, over and over,
day by day! And without any remorse; without any shame! without any
fear either of God or man!
12. I will produce but one instance more. The oath of one who _votes_
for a member of parliament is this:
“I do swear, I have not received or had, by myself, or of any person
whatsoever in trust for me, or for my use and benefit directly or
indirectly, any sum or sums of money, office, place or employment, gift
or reward, or any promise or security for any money, office, employment
or gift, in order to give my vote at this election, and that I have not
before been polled at this election. So help me God.”
We may observe here, 1. That this oath is taken, once in seven years
(if ♦required) by all the freeholders, in every county throughout
_England_ and _Wales_, as well as by all the freemen in every city and
borough-town: and 2. That hereby every voter swears, in words liable to
no evasion, that he has not received, _directly or indirectly, any gift
or reward_, or _promise_ of any.
♦ “requested” replaced with “required” per Errata
But (to pass over those godless and shameless wretches, who frequently
vote twice at one election) how few are there, who can take this oath
with a conscience void of offence? Who have not received, _directly_ or
_indirectly_, _any gift_ or promise of any? No! have not _you_? If you
have received nothing else, have not you received meat or drink? And
did you pay for the meat or drink you received? If not, that was _a
gift_; and consequently, you are as really _perjured_, as the man that
has received an hundred pounds.
What melancholy prospect is then before us! Here are almost _all the
common people_ of any substance throughout the land, both in the city
and country, calling God to record to a _known, wilful falshood_!
13. I shall conclude this head in the weighty words of the author
before cited.
“Most of these, I am afraid, look upon their oaths as _things of
course_, and little to be regarded. But can there be any thing in the
world more sacred than an _oath_? Is it not a solemn appeal to God for
your sincerity? And is not that very appeal an acknowledgment, that he
will surely punish falshood? Nay farther, Is it not _a calling down_
the vengeance of God upon yourselves if you are false? Do you not,
by laying your hand upon the gospel, declare, that _you hope for no
salvation by Christ_, if you perform not what you then promise, or, if
what you then affirm, is not true? And do not the words, _So help me
God_, sufficiently prove, that the intention of your oath is so? And
that if you swear false, you are to expect no mercy from God, either in
this world, or the next? And do you not _personally_ and expresly give
your consent to this heavy curse, by _kissing the book_? How then dare
any of you to venture to play with so awful an engagement? Is it that
you think the oath of a _grand jury-man_, or _parish-officer_,” (of a
_captain_, an _officer of the customs_, or a _voter_ in elections) “is
not as sacred and binding as that of an _evidence at the bar_? What is
it can make the difference? Both of them are equally appeals to God,
and imprecations of his vengeance upon _wilful perjury_.”
14. If there be then a God that is not mocked, what a weight of sin
lies on this nation? And sin of no common dye; for perjury has always
been accounted one of the deepest stain. And how will any one attempt
to excuse this? By adding blasphemy thereto? So indeed some have done;
saying, like those of old, _Tush, thou_ God _carest not for it. The
Lord seeth_ (i. e. regardeth) _us not. The Lord hath forsaken the
earth._ He has left _second causes_ to take their course, and man _in
the hand of his own counsel_.
* How many are they who now speak thus? According to whose _minute_
philosophy, the _particular_ providence of God is utterly exploded,
_the hairs of our head are_ no longer _numbered_: And _not_ only _a
sparrow_, but a city, an empire may _fall to the ground, without the
will_ or care _of our heavenly Father_. You allow then only a _general_
Providence. I do not understand the term. Be so kind as to let me know,
what you mean by a “_general_ providence, contradistinguished from
a _particular_ one?” I doubt you are at a loss for an answer; unless
you mean some huge, unweildy thing, (I suppose, resembling the _primum
mobile_ in the _ptolemaic_ system) which continually whirls the whole
universe round, without affecting one thing more than another. I doubt
this hypothesis will demand more proof, than you are at present able to
produce; beside that it is attended with a thousand difficulties, such
as you cannot readily solve. It may be therefore your wisest way for
once to think with the vulgar, to acquiesce in the plain, scriptural
account. This informs us, that although God dwelleth in heaven, yet
he still _ruleth over all_: that his providence extends to every
individual in the whole system of beings which he hath made: that all
_natural causes_ of every kind, depend wholly upon his will; and he
increases, lessens, suspends or destroys their efficacy, according
to his own good pleasure: that he uses _preternatural causes_ at his
will, the ministry of good or of evil angels: and that he hath never
yet precluded himself from exerting his own immediate power, from
_speaking_ life or death into any of his creatures; from _looking_ a
world into being, or into nothing.
_Thinkest thou_ then, _O man, that thou shalt escape the judgment of_
this great God? O no longer _treasure up unto thyself wrath, against
the day of wrath_! Thou canst not recall what is past; but now _keep
thyself pure_, even were it at the price of all that thou hast; and
acknowledge the goodness of God, in that he did not long since cut thee
off, and send thee to thy own place.
15. The _Jews_ of old were charged by God, with _prophaning his
sabbaths_ also. And do we _Christians_ come behind them herein?
(I speak of those who acknowledge the obligation.) Do we _call the
sabbath a delight, holy of the Lord, honourable? Not doing our own
ways, not finding our own pleasure, nor speaking our own words?_ Do our
_man-servant and maid-servant_ rest thereon? And the _stranger that is
within our gates_? Is no business, but what is really necessary, done
within our house? You know in your own conscience, and God knoweth,
that the very reverse of this is true.
But setting aside these things which are done as it were by stealth,
whether by mean or honourable men; how many are they, in every city,
as well as in this, who prophane the sabbath with a high hand? How
many in this, that openly defy both God and the king, that break the
laws both divine and human, by working at their trade, delivering
their goods, receiving their pay, or following their ordinary business,
in one branch or other, and _wiping their mouths and saying_, “_I do
no evil_?” How many buy and sell on the day of the Lord, even in the
open streets of this city? How many open or (with some modesty) _half
open_ their shops? ♦Even when they have not the pretence of perishable
goods; without any pretence at all, money is their god, and gain their
godliness.――――But what are all these droves in the skirts of the town,
that well nigh cover the face of the earth? Till they drop one after
another into the numerous receptacles prepared for them in every corner.
What are these to gain by prophaning the day of the Lord? Nothing at
all. They _drink in iniquity like water_. Nay many of them _pay_ for
their sin; perhaps great part of what should sustain their family the
ensuing week. I know not what is _finding our own pleasure, or doing
our own ways_, if this is not. What then shall we plead in _your_
excuse? That “many others do it as well as you?” Nay, number is so far
from extenuating your fault, that it aggravates it above measure. For
this is open war against God. And a whole army of you joins together,
and with one consent, in the face of the sun, _runs upon the thick
bosses of his buckler_.
♦ “And” replaced with “Even” per Errata
16. It is once mentioned in the prophets, _In thee_ (Jerusalem) _they
have set light by father and mother_. But frequent mention is made of
their setting light by their civil parents, of their murmurings and
rebellions against their governors. Yet surely _our_ boasting against
them is excluded, even in this respect. For do not all our histories
witness such a series of mutinies, seditions, factions and rebellions,
as are scarce to be paralleled in any other kingdom, since the world
began? And has not the wild, turbulent, ungovernable spirit of our
countrymen, been continually acknowledged and lamented, (as abundance
of their writings testify to this day) by the cool, rational part of
the nation? Terrible effects whereof have been seen and felt, more or
less, in every generation.
But did this spirit exist only in times past? Blessed be God, it is
now restrained, it does not break out; but the traces thereof are still
easy to be found. For whence springs this continual _speaking evil of
dignities_? Of all who are at the helm of public affairs? Whence this
_speaking evil of the ruler of our people_, so common among all orders
of men. I do not include those whose province it is to inspect all the
public administrations. But is not almost every private gentleman in
the land, every clergyman, every tradesman; yea every man and woman
that has a tongue, a politician, a settler of the state? Is not every
carman and porter abundantly more knowing than the king, lords and
commons together? Able to tell you all their foibles, to point out
their faults and mistakes, and how they ought to proceed, if they will
save the nation? Now all this has a natural, undeniable tendency to
mutiny and rebellion. O what need have we above any nation upon earth,
of his continual care and protection, who alone is able to _rule the
raging of the sea, and still the madness of the people_!
17. But to proceed. Were there _drunkards_ in _Ephraim, mighty to
drink wine, men of strength to mingle strong drink_? And are there
not in _England_? Are they not the growth of every county, city and
town therein? ♦These do not indeed, or not often _rise up early, that
they may follow strong drink_; and so _continue till night, till wine
inflame them_. They have found a readier way! namely, to begin at night,
and continue following their wine or strong drink till the morning. And
what numbers are there of these throughout the land? Lost to reason and
humanity, as well as to religion: so that no wonder _they regard not
the works of the Lord, neither consider the operation of his hands_.
♦ “Those” replaced with “These” per Errata
* Nor indeed have _our_ drunkards need to continue from morning _to
night, until_ wine _inflame them_: seeing _they_ have found a far
more compendious method of casting aside all sense and reason, and
disincumbering themselves of all remains, either of conscience or
understanding. So that whatever work of darkness is speedily to be
done, and that without any danger of being interrupted, either by fear,
compassion or remorse, they may be in a few moments, by one draught
as effectually qualified for it, as if they could swallow a legion
of devils. Or, (if that be all their concern) they may, at a moderate
expence, destroy their own body as well as soul, and plunge through
this _liquid fire_, into that _prepared for the devil and his angels_.
* Friend! Stop! You have the form of a man still. And perhaps some
remains of understanding. O may the merciful God lay hold of that!
Unto him all things are possible. Think a little for once. What is it
you are doing? Why should you destroy yourself? I could not use the
_worst enemy_ I have in the world, as you use _yourself_. Why should
you murder yourself inch by inch? Why should you burn yourself alive?
O spare your own body at least, if you have no pity for your soul! But
have you a soul then? Do you really believe it? What, a soul that must
live forever! O spare thy soul! Do not destroy _thy own_ soul with an
♦everlasting destruction! It was made for God. Do not give it into the
hands of that old murderer of men! Thou canst not stupify it long. When
it leaves the body it will awake and sleep no more. Yet a little while,
and it launches out into the great deep, to live, and think, and feel
for ever. And what will chear thy spirit there, if thou hast not _a
drop of water to cool thy tongue_? But the die is not yet cast. Now cry
to God, and _iniquity shall not be thy ruin_.
♦ “eversting” replaced with “everlasting” per Errata
18. Of old time there were also those that _were at ease in Zion, that
lay upon beds of ivory, and stretched themselves upon their couches,
that ♦ate the lambs out of the flock, and calves out of the stall_.
But how inelegant were these ancient _epicures! Lambs out of the flock,
and calves out of the stall!_ Were these the best dainties they could
procure? How have we improved, since _Jeroboam_’s time? Who can number
the varieties of our tables; or the arts we have “To enlarge the
pleasure of tasting?” And what are their couches, or beds of ivory,
to the furniture of our apartments? Or their _chains and bracelets,
and mantles and changeable suits of apparel_, to the ornaments of
our persons? What comparison is there between their diversions and
ours? Look at _Solomon_ in all his glory; and yet may we not question,
whether he was not an utter stranger to _the pleasures of the chase_?
And notwithstanding his 40,000 horses, did he ever see a _race_ in his
life? He _made gardens and orchards, and pools of water; he planted
vineyards and built houses_. But had he one _theatre_ among them all?
No. * This is the glory of later times. Or had he any conception of a
_ball_, an _assembly_, a _masquerade_, or a _ridotto_? And who imagines
that all his instruments of musick put together, were any more to be
compared to ours, than his or his father’s rumbling _Hebrew_ verses,
“To the soft sing song of _Italian_ lays.”
In all these points our pre-eminence over the _Jews_, is much every way.
♦ “eat” replaced with “ate” per Errata
* Yea, and over our own ancestors, as well as theirs. But is this our
glory, or our shame? Were _Edward_ the third, or _Henry_ the fifth to
come among us now, what would they think of the change in their people?
Would they applaud the elegant variety at the _old Baron_’s table? Or
the costly delicacy of his furniture and apparel? Would they listen
to these instruments of musick? Or find pleasure in those diversions?
Would they rejoice to see the nobles and gentry of the land, lying _at
ease, stretching themselves on beds_ of down? Too delicate to use their
own limbs, even in the streets of the city; to bear the touch of the
people, the blowing of the wind, or the shining of the sun! O how would
their hearts burn within them! What indignation, sorrow, shame must
they feel, to see the ancient hardiness lost, the _British_ temperance,
patience and scorn of superfluities, the rough, indefatigable industry,
exchanged for softness, _idleness and fulness of bread_! Well for them,
that they were gathered unto their fathers, before this exchange was
made!
19. To prove at large, that the luxury and sensuality, the sloth and
indolence, the softness and idleness, the effeminacy and false delicacy
of our nation are without a parallel, would be but lost labour. I
fear, we may say, the _lewdness_ too; for if the _Jews_, as the prophet
speaks, _assembled themselves by troops in the harlots houses_, so
do the _English_, and much more abundantly. Indeed, where is _male
chastity_ to be found? Among the nobility? Among the gentry? Among the
tradesmen? Or among the common people of _England_? How few lay any
claim to it at all? How few desire so much as the reputation of it?
Would you yourself account it an honour or a reproach, to be ranked
among those of whom it is said, _These are they which are not defiled
with women: for they are virgins_? And how numerous are they now, even
among such as are accounted men of honour and probity, _who are fed as
horses, every one neighing after his neighbour’s wife_?
But as if this were not enough, is not the sin of _Sodom_ too, more
common among us than ever it was in _Jerusalem_? Are not our streets
beset with those monsters of uncleanness, who _burn in their lust one
toward another_, whom God hath _given up to a reprobate mind, to do
those things which are not convenient_? O Lord, thy compassions fail
not: therefore we are not consumed.
20. Neither do we yield to them in _injustice_ any more than
_uncleanness_. How frequent are open robberies among us? Is not _the
act of violence_ even _in our streets_? And what laws are sufficient
to prevent it? Does not _theft_ of various kinds abound in all parts
of the land, even tho’ death be the punishment of it? And are there
not among us, who _take usury and increase_, who _greedily gain of
their neighbour by_ extortion? Yea, whole trades which subsist by such
extortion, as was not named either among the _Jews_ or _Heathens? Is
there not_ yet _the scant measure, the wicked balances, and the bag of
deceitful weights?_ Beside the thousand nameless ways of over-reaching
and defrauding, the _craft_ and _mystery_ of every trade and profession.
It were an endless task to descend to particulars, to point out in
every circumstance, how not only _sharpers_ and _gamesters_, (those
public nusances, those scandals to the _English_ nation) but high and
low, rich and poor, men of character and men of none, in every station
of public or private life, _have corrupted themselves_, and generally
applaud themselves and count it _policy_ and wisdom so to do: so that
if _gain_ be at hand, they care not, though _justice stand afar off_:
so that _he which departeth from evil_, which cometh not into their
secret, still _maketh himself a prey_; and _the wicked_ still
_devoureth the man that is more righteous than he_.
And what redress? Suppose a great man to oppress the needy? Suppose the
rich grinds the face of the poor: what remedy against such _oppression_
can he find in this _Christian_ country? If the one is rich and the
other poor, doth not justice stand afar off? And is not the poor under
the utmost improbability, (if not impossibility) of obtaining it?
Perhaps the hazard is greater among us, than either among _Jews_,
_Turks_, or _Heathens_.
For example. Suppose a great man, with or without form of law, does
wrong to his poor neighbour. What will he do? Sue his lordship at
common law? Have the cause tried at the next sessions or assizes?
Alas! Your own neighbours, those who know the whole case, will tell
you, “You are out of your senses.” “But twelve good men and true will
do me justice.” Very well: but where will you find them: men unbiassed,
incapable of corruption, superior both to fear and favour, to every
view whether of gain or loss? But this is not all; they must not only
be good and true, but wise and understanding men. Else how easy is it
for a skilful pleader to throw a mist before their eyes? Even supposing
too the judge to be quite impartial, and proof against all corruption.
And should all these circumstances concur, (of which I fear there
are not many precedents) supposing a verdict is given in your favour,
still you have gained nothing. The suit is removed into a higher court,
and you have all your work to begin again. Here you have to struggle
with all the same difficulties as before, and perhaps, many new ones
too. However, if you have money enough, you may succeed: but if that
fails, your cause is gone. Without money, you can have no more _law_;
_poverty_ alone utterly shuts out _justice_.
But, “cannot an honest _attorney_ procure me justice?” An _honest_
attorney! Where will you find one? Of those who are called _exceeding
honest_ attornies, who is there that makes any scruple.
1. To promote and encourage _needless_ suits, if not _unjust_ ones too?
2. To _defend a bad cause_, knowing it so to be:
By making a _demur_, and then withdrawing it:
By pleading some _false plea_, to the plaintiff’s declaration:
By putting in an _evasive answer_ to his bill:
By _protracting_ the suit, if possible, till the plaintiff is ruined:
3. To _carry a cause_ not amounting to ten shillings into
_Westminster-hall_, by laying it in his declaration as above forty:
4. To _delay_ his own client’s suit knowingly and wilfully, in order to
gain more thereby:
5. To _draw himself_ the pleadings or conveyances of his client,
instead of giving them to be drawn by able council:
6. To _charge_ his client with the fees which should have been given to
such council, although they were not given:
7. To _charge_ for drawing fair copies, where none were drawn:
8. To charge _fees for expedition_ given to clerks, when not one
farthing has been given them;
9. To send his clerk a journey (longer or shorter) to do business with
or for different persons; and to charge the horse-hire and expence of
that journey to every person severally:
10. To send his clerk to _Westminster_, on the business of ten (it
may be) or twenty persons, and to charge each of these twenty for his
attendance, as if he had been sent on account of _one_ only:
11. To charge _his own attendance_ in like manner: and
12. To fill up his bill with _attendances_, _fees_, and _term-fees_,
though his client is no whit ♦forwarder in his cause.
♦ “forward” replaced with “forwarder” per Errata
This is he that is called an _honest attorney_! How much honester is a
pick-pocket?
But there is a magistrate whose peculiar office it is, to redress the
injured and oppressed. Go then and make trial of this remedy; Go, and
tell your case to the _Lord Chancellor_. Hold; you must go on regularly:
you must tell him your case, _in form of law_, or not ♦at all. You must
therefore _file a bill_ in chancery, and _retain_ a lawyer belonging
to that court. “But ♠you have already spent all you have; you have _no
money_.” Then I fear you will have _no justice_. You stumble at the
threshold. If you have either lost or spent all, your cause is naught:
it will not even come to a hearing. So, if the oppressor has secured
all that you had, he is as safe as if you was under the earth.
♦ “at” inserted per Errata
♠ “ye” replaced with “you” per Errata
* 21. Now what an amazing thing is this! The very _greatness_ of
the villainy makes it beyond _redress_!――――But suppose he that is
opprest, has some substance left, and can go through all the courts of
justice, what parallel can we find among _Jews_, _Turks_, or _Heathens_,
for either the delays or the expence attending it? With regard to
the former, how monstrous is it, that in a suit relating to that
inheritance, which is to furnish you and your family with food and
raiment, you must wait month after month, perhaps year after year,
before it is determined, whether it be yours or not? And what are
you to _eat_, or to _wear_ in the mean time? Of that the court takes
no cognizance! Is not this very _delay_, (suppose there were no other
grievance attending the _English_ course of law) wrong beyond all
expression? Contrary to all sense, reason, justice and equity? A
_capital_ cause is tried in one day, and finally decided at once. And,
_is the life_ less than _meat_? _Or the body_ of less concern _than
raiment_? What a shameless mockery of justice then, is this putting off
_pecuniary_ causes from term to term, yea, from year to year.
* With regard to the latter. A man has wronged me of a hundred pounds.
I appeal to a judge for the recovery of it. How astonishing is it, that
this judge himself cannot give me what is my right, and what evidently
appears so to be, unless I first give, perhaps one half of the sum, to
men I never saw before in my life!
22. I have hitherto supposed, that all causes when they are decided,
are decided according to justice and equity. But is it so? Ye learned
in the law, is no _unjust sentence_ given in your courts? Have not
the same causes been decided quite opposite ways? One way, this term,
just the contrary, the next? Perhaps one way in the morning (this I
remember an instance of) and another way in the afternoon. How is this?
Is there no _justice_ left on earth? No regard for right or wrong?
Or have causes been puzzled so long, that you know not now, what is
either wrong or right? What is agreeable to law, or contrary to it? I
have heard some of you frankly declare, that it is in many cases next
impossible to know, what is law, and what is not. So are your _folio_’s
of law multiplied upon you, that no human brain is able to contain them:
no; nor any consistent scheme, or abstract of them all.
But is it really owing to _ignorance_ of the law, (this is the most
_favourable_ supposition) that so few of you scruple _taking fees_ on
either side, of almost any cause that can be conceived? And that you
generally plead in the manner you do on any side of any cause? Rambling
to and fro, in a way so abhorrent from common sense, and so utterly
foreign to the question? I have been amazed at hearing the pleadings
of some eminent council: and when it has fallen out that the pleader on
the other side understood only the common rules of logic, he has made
those eminent men appear, either such egregious knaves, if they could
help it, or such egregious blockheads, if they could not, that one
would have believed they would shew their face there no more.――――Mean
time, if there be a God that judgeth righteously, what horrid insults
upon him are these! _Shall I not visit for these things, saith the
Lord? Shall not my soul be avenged of such a nation as this!_
23. There is one instance more of (I know not what to term it)
injustice, oppression, sacrilege, which hath long cried aloud in the
ears of God. For among men, who doth hear? I mean the management of
many of those who are intrusted with our public charities. By the
pious munificence of our fore-fathers, we have abundance of these, of
various kinds. But is it not glaringly true, (to touch only on a few
generals) that the managers of many of them, either 1. Do not apply the
benefaction to _that use_ for which it was designed by the benefactor,
or 2. Do not apply it with such _care and frugality_, as in such a
case are indispensably required: or 3. Do not apply the whole of the
benefaction to any _charitable use_ at all; but ♦_secrete_ part thereof,
from time to time, for the use of themselves and their families. Or,
lastly, by plain, bare-faced oppression, _exclude_ those from having
any part in such benefaction, who dare (though with all possible
tenderness and respect) set before them the things that they have done:
“Yet _Brutus_ is an honourable man:
So are they all: all honourable men!”
And some of them, had in esteem for religion; accounted patterns both
of honesty and piety! But God _seeth not as man seeth_. He _shall
repay them to their face_. Perhaps, even in the present world. For that
scripture is often still fulfilled, _This is the curse that goeth forth
over the face of the whole earth. I will bring it forth, saith the Lord
of hosts, and it shall enter into the house of the thief_, (such he is
and no better, in the eyes of God, no whit honester than a highwayman)
_and it shall remain in the midst of the house, and shalt consume it,
with the timber thereof, and the stones thereof_.
♦ “secret” replaced with “secrete” per Errata
24. And is not _truth_, as well as _justice_, _fallen in our streets_?
For who _speaketh the truth from his heart_? Who is there, that makes
a conscience of speaking the thing as it is, whenever he speaks at
all? Who scruples the telling of _officious lies_? The varying from
truth, in order to do good? How strange does that saying of the ancient
fathers, found in modern ears, “I would not tell a lie, no, not to save
the souls of the whole world.” Yet is this strictly agreeable to the
word of God; to that of St. _Paul_ in particular, if any say, _let us
do evil that good may come_, their _damnation is just_.
But how many of us do this evil, without ever considering, whether good
will come or no? Speaking what we do not mean, merely out of _custom_,
because it is _fashionable_ so to do? What an immense quantity of
falshood does this ungodly _fashion_ occasion day by day? For hath it
not over run every part of the nation? How is all our language swoln
with _compliment_? So that a well-bred person is not _expected_ to
speak as he thinks: we do not _look for it_ at his hands. Nay, who
would thank him for it? How few would suffer it? It was said of old,
even by a warrior and a king, _He that telleth lies shall not tarry in
my sight_: But are we not of another mind? Do not we rather say, _He
that telleth not lies, shall not tarry in my sight_? Indeed the trial
seldom comes; for both speakers and hearers are agreed, that form and
ceremony, flattery and compliment should take place, and _truth_ be
banished from all that _know the world_.
And if the rich and great have so small regard to _truth_, as to _lie_
even for _lying-sake_, what wonder can it be that men of lower rank
will do the same thing _for gain_? What wonder that it should obtain,
as by common consent in all kinds of _buying and selling_? Is it not an
adjudged case, that it is no harm to tell lies _in the way of trade_?
To say, that is the _lowest price_ which is not the lowest; or that
you _will not take_ what you _do take_ immediately? Insomuch that
it is a proverb even among the _Turks_, when asked to abate of their
price, “What! do you take me to be a Christian?” So that never was that
caution more seasonable than it is at this day, _Take ye heed every one
of his ♦neighbour, and trust ye not in any brother: for every brother
will utterly supplant, and they will deceive every one his neighbour_.
♦ “neigbour” replaced with “neighbour”
25. And as for those few who abstain from outward sins, is their
heart right with God? May he not say of us also (as of the _Jews_)
_This people is uncircumcised in heart_? Are not _you_? Do you then
_love the_ Lord _your_ God, _with all your heart, and with all your
strength_? Is he _your_ God and your all? The desire of your eyes? The
joy of your very heart? Rather, do you not _set up your idols in your
heart_? Is not your _belly your God_? Or your diversion? Or your fair
reputation? Or your friend? Or wife? Or child? That is plainly, do not
you delight in some of these earthly goods, more than in the God of
heaven? Nay, perhaps you are one of those grovelling souls that _pant
after the dust of the earth_! Indeed who does not? Who does not get as
much as he can? Who of those who are not _accounted_ covetous, yet does
not gather all the money he can _fairly_, and perhaps much more? For
are they those only whom _the world rank_ among misers, that use every
art to increase their fortune? Toiling early and late, spending all
their strength in _loading themselves with thick clay? How long?_ Until
the very hour when God calleth them; when he saith unto each of them,
_Thou fool! this night shall thy soul be required of thee! And whose
shall those things be which thou hast prepared?_
26. And yet doth not our _pride_, even the pride of those whose soul
_cleaves to the dust, testify against us_? Are _they_ not _wise in
their own eyes, and prudent in their own conceit_? Have not writers of
our own remarked, that there is not upon earth a more _self-conceited_
nation than the _English_; more ♦opinionated both of their own
_national_ and _personal_ wisdom, and courage, and strength? And indeed,
if we may judge by the inhabitants of _London_, this is evident to a
demonstration: for, are not the very meanest of them able to instruct
both the king and all his counsellors? What cobler in _London_ is not
wiser than the principal Secretary of State? What coffee-house disputer
is not an abler divine than his Grace of _Canterbury_? And how deep
a contempt of others is joined with this high opinion of ourselves?
I know not whether the people of all nations are greater masters of
dissimulation; but there does not _appear_ in any nation whatever, such
a proneness to despise their neighbour: to despise not foreigners only
(near two thousand years ago they remarked _Britannos hospitibus feros_)
but their own countrymen; and that very often for such surprising
reasons, as nothing but undeniable fact could make credible. How often
does the gentleman in his coach despise those _dirty fellows that go a
foot_? And these, on the other hand, despise full as much those _lazy
fellows that loll in their coaches_? No wonder then that those who have
the _form of godliness_ should despise them that have not: that the
saint of the world so frequently says to the ♠gross sinner, in effect,
if not in terms, _Stand by thyself; come not near unto me; for I am
holier than thou_!
♦ “opiniated” replaced with “opinionated”
♠ “goss” replaced with “gross”
27. Yet what kind of holiness is this? May not God justly declare of us
also, _This people draw near me with their mouth, but they have removed
their hearts far from me. They do but flatter me with their mouth, and
dissemble with me in their tongue._ Is it not so with _you_? When you
speak to God, do your lips and your heart go together? Do you not often
utter words by which you mean just nothing? Do not you say and unsay?
Or, say one thing to God, and another to man? For instance, you say to
God, _Vouchsafe O Lord, to keep me this day without sin_. But you say
to man, this cannot be done; it is all folly and madness to expect it.
You ask of God, that you _may perfectly love him, and worthily magnify
his holy name_: but you tell man, there is no _perfect love_ upon earth;
it is only a madman’s dream. You pray God, to _cleanse the thoughts of
your heart, by the inspiration of his Holy Spirit_. But you assure your
neighbour, there is no such thing as _inspiration_ now, and that none
pretend to it but _enthusiasts_. What gross _hypocrisy_ is this! Surely
you think, there is no _knowledge in the Most High. O be not deceived_,
God _is not mocked. But whatsoever ye sow, that also shall ye reap!_
28. Such at present is the religion of this _Christian_ nation! So
do we honour him by whose name we are called. And yet was there ever
a nation more careless and secure? More unapprehensive of the wrath
of God! How can a man more effectually expose himself to the ridicule
of those who are esteemed men of understanding, than by shewing
any concern, _as if_ the judgments of God were hanging over our
heads? Surely then _a deceived heart hath turned_ us _aside, that_
we _cannot say, Is there not a lie in my right hand_? Surely this our
confidence is not of God: it is rather a judicial infatuation; a stupid
insensibility; a deep sleep, the fore-runner of heavy vengeance.
“Ruin behind it stalks, and empty desolation.”
Surely never was any people more fitted for destruction! _Impudent
children are they, and stiff hearted. Are they ashamed when they have
committed abomination?_ When they have openly prophaned the day of the
Lord? When they have committed lewdness? Or when they have uttered such
curses and blasphemies, as are not heard of among the Heathens? Nay,
_They are not at all ashamed, neither can they blush_. And though God
send unto them all his servants, rising up early and sending them, yet
_will they not hear; they ♦harden their neck: they do worse than their
fathers_.
♦ “hearden” replaced with “harden”
What _then_ can God _do more for his vineyard which he hath not
done_? He hath long tried us with mercies, _giving rain and fruitful
seasons, filing us with the flour of wheat_. But still _this revolting
and rebellious people say not, Let us now fear the_ Lord _our_ God.
Nay, they gave him no thanks for all his mercies; they did not even
acknowledge them to be his gift. They did not see the hand of God in
any of these things; they could _account for them_ another way. O ye
unwise, when will ye understand? Know ye not yet, there is a God that
ruleth the world? What did ye see with your eyes? Was the _race to the
swift_, or _the battle to the strong_? Have ye forgotten _Dettingen_
already? Does not _England_ know that God was there?――Or suppose your
continuance in peace, or success in war, be the mere result of your
own wisdom and strength; do ye command the sun and the clouds also? Can
ye pour out or _stay the bottles of heaven_? But let it all be nature,
chance, any thing――so God may have no hand in governing the earth!
* 29. Will his judgments bring us to a better mind? Do we _hear the rod,
and him that has appointed it_? Let us observe: What fruit do we find
in those who are _even consumed by means of his heavy hand_? Let any
one that desires to be clearly satisfied herein, visit the _hospitals_
of this city. Let him judge for himself, how the patients there receive
God’s fatherly visitation; especially _there_, because mercy also is
mixed with judgment; so that it is evident _the Lord loveth whom he
chasteneth_. Go then into any _ward_, either of men or women, look
narrowly from one end to the other: are they humbling themselves under
the hand of God? Are they trembling under a sense of his anger? Are
they praising him for his love? Are they exhorting one another, not to
faint when they are rebuked of him? How do nine in ten of them spend
the time, that important time from morning to evening? Why in such a
manner, that you would not easily learn, from thence, whether they were
Christians, Pagans or Mahometans.
* Is there any deeper distress than this to be found? Is there a
greater affliction than the loss of health? Perhaps there is, the loss
of liberty, especially as it is sometimes circumstanced. You may easily
be convinced of this, by going into either _Ludgate_ or _Newgate_. What
a scene appears, as soon as you enter! The very place strikes horror
into your soul. How dark and dreary! How unhealthy and unclean! How
void of all that might minister comfort! But this is little, compared
to the circumstances that attend the being confined in this shadow
of death. See that poor wretch, who was formerly in want of nothing,
and encompassed with friends and acquaintance, now cut off, perhaps
by an unexpected stroke, from all the chearful ways of men; ruined,
forsaken of all, and delivered into the hands of such masters, and such
companions! I know not, if to one of a thinking, sensible turn of mind,
there could be any thing like it on this side hell.
What effect then has this heavy visitation of God, on those who lie
under it for any time? There is perhaps, an exception here and there;
but in general, they are abandoned to all wickedness, utterly divested
of all fear of God, and all reverence to man; insomuch, that they
commonly go out of that school compleatly fitted for any kind or degree
of villany, perfectly brutal and devilish, thoroughly furnished for
every evil word and work.
30. Are our countrymen more effectually reclaimed, when danger and
distress are joined? If so, the _army_, especially in time of war, must
be the most religious part of the nation. But is it so indeed? Do the
_soldiery_ walk as those who see themselves on the brink of eternity?
_Redeeming_ every _opportunity_ of glorifying God, and doing good to
men, because they know not the hour in which their Lord will require
their souls of them? So far from it, that a _soldier’s religion_ is
a by-word, even with those who have no religion at all; that vice and
prophaneness in every shape reign among them without controul; and that
the whole tenor of their behaviour speaks, _Let us eat and drink, for
to-morrow we die_.
Have those who are exposed to still more danger, the _English
sea-forces_, more religion than those at land? It is said they were
once remarkable for this: and it is certain Sir _Francis Drake_ feared
God, as did most of his commanders; and we have reason to believe, his
marines and sailors too. But what shall we say of the _navy_ that now
is, more particularly of the ships of war? Is religion there? Either
the power or the form? Is not almost every single _man of war_ a mere
floating hell? Where is there to be found more consummate wickedness,
a more full, daring contempt of God, and all his laws, except in the
bottomless pit? But here description fails: and the goodness of God
endureth yet daily! But _shall I not visit for these things, saith the
Lord? Shall not my soul be avenged on such a nation as this?_ O that
the _prospect_ of national judgments may suffice! That we may remember
ourselves, and turn unto the Lord our God, before his long-suffering
mercy is at an end, and he pours out the vials of his wrath upon us!
But how small ground have we as yet to hope for this? For who will now
_suffer the word of exhortation_? How few will _endure sound doctrine_,
and the honest, close application of it? Do they not _say unto the
seers, see not; and unto the prophets, prophesy smooth things_? And
if a man will do thus, if he will _sew pillows to all arm-holes_, and
_cause the Holy One of_ Israel _to cease from before them; if he will
prophesy of wine and strong drink, he shall even be the prophet of this
people_.
31. I am sensible, how nice a subject this is, and how extremely
difficult it is so to speak, as neither to say too little nor too much,
neither more nor less than the cause of God requires. I know also,
that it is absolutely impossible, so to speak as not to give offence.
But whosoever is offended, I dare not to be silent; neither may I
refrain from plainness of speech: only I will endeavour to use all the
tenderness I can consistently with that plainness.
In tender love then I ask, are there none among us (I speak to you,
my brethren, who are priests and prophets of the Lord, set apart to
_minister in holy things_, and to _declare the word of the Lord_) Are
there none among us who commit _lewdness_, as did those by whom _Israel
was defiled_? Hath not the Lord seen an horrible thing, in some of the
prophets of this land also, even, that _they commit adultery, and_ (to
conceal it) _walk in lies_? God forbid that I should affirm this. I
only propose (not maintain) the question. If there be such a wretch, I
pray God to strike him to the heart, and to say, _Thou art the man_!
Are there none of you, like them, _mighty to drink wine, men of
strength to mingle strong drink_? Yea, are there none, that _err
through strong drink, that are swallowed up of wine_? Are there not
found those who say, _I will fetch wine, and we will fill ourselves
with strong drink: and to-morrow shall be as this day, and much more
abundant_?
* Alas, my brother! Is this the voice of a _minister of_ Christ? _A
steward of the mysteries of_ God? Suppose you find at any time trouble
and heaviness, _is there no help for you in your_ God? Is not the God
whom you serve able to deliver you from any plague or trouble? Is the
being _drunk with wine_ a better relief, than the being _filled with
his Spirit_? Do you not understand this? Do you _not know the_ Lord?
Take heed you do not destroy both your own soul and them that hear you!
O beware! If you know not his love, fear his power! Make haste to flee
from the wrath to come, lest he smite you with a curse great as your
sin, and sweep you away from the face of the earth.
32. Can such as you be said, to _honour_ or _fear_ God, any more than
those spoken of by _Malachi_? May not God complain, _These priests
have violated my law and prophaned my holy things_? Yea, whensoever
you presume with those unhallowed hands, to touch the mysteries of God:
whensoever you utter his name or his word with those unhallowed lips!
But is it on this account only that God may say, _Both prophet and
priest are prophane_? May he not add, _they have put no difference
between the holy and prophane; therefore I am prophaned among them_.
For is it not so? Do _you_ put a difference between the holy and
prophane, him that feareth God, and him that feareth him not? Do you
put an effectual difference between them, even in the most solemn
office of our religion? At the table of the Lord, do you take care to
_separate the precious from the vile_? To receive all those who (as
you may reasonably believe) _draw near with penitent hearts and lively
faith_, and utterly to reject those who testify against themselves,
that they are without hope and without God in the world?
Nay, who dares repel one of the greatest men in his parish from the
Lord’s table? Even tho’ he be a drunkard or a common swearer? Yea tho’
he openly deny the Lord that bought him? Mr. _Stonhouse did_ this once.
But what was the event? The gentleman brought an action against him,
for the terror of all such insolent fellows, in succeeding times.
33. O my brethren, is it not for want of your making this difference,
as well as for many other abominations that with regard to some among
us, (how many God knoweth) that scripture is now also fulfilled. _His
watchmen are blind, they are ignorant, they are shepherds that cannot
understand.――The Lord hath poured out upon them the spirit of deep
sleep, and hath closed their eyes; the prophets and the seers hath he
covered. And the vision of all is become unto you as the words of a
book that is sealed, which men deliver to one that is learned, saying,
Read this, I pray thee; and he saith, I cannot; for it is sealed._
If you ask what those other abominations are? I will speak, in love
and in the spirit of meekness. There are found among us _covetous_ men,
men _who mind earthly things_, who _seek themselves_ and not Christ
crucified, who _love the world, and the things of the world_: men in
whom these words are still fulfilled, _Who is there among you that
would shut the doors for nought? Neither do ye kindle fire on my altar
for nought. I have no pleasure in you saith the Lord of hosts_. Yea,
are there not those at this day, (O that I might be found to fear
where no fear is!) who _make themselves fat with the chiefest of all
the offerings of Israel_? Are there not those, who now _enlarge their
desire as hell, who are as death and cannot be satisfied_? Who, though
they want neither food to eat nor raiment to put on, yet seek more
and more _preferment_? Who are continually studying to _join house to
house, and to lay field to field_? To grow rich in the service of that
Master, who himself _had not where to lay his head_? Is it not to these
that those dreadful words belong, enough to cause the ears of him that
heareth to tingle, _They are greedy dogs which never can have enough;
they all look to their own way_, (not the way of their Lord) _every one
for his gain, from his quarter_.
Is it strange, if among these there should be some, who are cruel,
_oppressive_ men? Inasmuch as covetousness knows no mercy, nor can a
lover of money be a lover of his neighbour. Have not some been known
even to _grind the face of the poor_? To strip, rather than cloath
the naked? Some, who while they cried out, _as the horse-leech, Give,
give_, would take, if it was not given; like those of old who said,
_Thou shalt give it me now, and if not, I will take it by force_: or
those spoken of by _Micah_, _The prophets bite with their teeth, and
cry peace; and he that putteth not into their mouths, they even prepare
war against him_. Very great is the sin of these men before the Lord.
If there be ten such now in the land, may God smite them this day with
terror and astonishment, that they may have no rest in their bones till
their sin is done away!
34. Are _you_ as watchful and zealous to gain souls, as those are
to gain the gold that perisheth? Do you know by experience what that
meaneth, _The zeal of thine house hath eaten me up_? Or are you one of
those watchmen who do not watch at all? Who neither know nor care when
the sword cometh? Of whom the prophet saith, _They are dumb dogs that
cannot bark, sleeping, lying down, loving to slumber_.
* Can it be supposed, that such shepherds will _feed the flock_? Will
_give to every one his portion of meat in due season_? Will these
_warn every man, and exhort every man, that they may present every man
perfect in_ Christ Jesus? Will they take care to “know all their flock
by name, not forgetting ♦the men-servants and women-servants?” Will
they enquire into the state of every soul committed to their charge?
And watch over each with all tenderness and long-suffering, _as they
that must give account_? Marking how they either fall or rise? How
these wax _weary and faint in their mind_; and those _grow in grace
and in the knowledge of our Lord and Saviour_ Jesus Christ? Who can do
this, unless his whole heart be in the work? Unless he desire nothing
but to _spend and be spent for them_; and _count not his life dear unto
himself_, so he may _present them blameless_ in the day of the Lord
Jesus.
♦ “their” replaced with “the” per Errata
Can any shepherd do this (and if he do not, he will never _give any
account with joy_) who imagines, he has little more to do, then _to
preach_ once or twice a week? That this is the _main point_, the _chief
part_ of the office, which he hath taken upon himself before God? What
gross ignorance is this? What a total mistake of the truth? What a
miserable blunder touching the _whole nature_ of his office? It is
indeed a very great thing, to speak in the name of God; it might make
him that is the stoutest of heart tremble, if he considered, that
every time he speaks to others, his _own soul_ is at stake. But great,
inexpressibly great as this is, it is perhaps the least part of our
work. To _seek and save that which is lost_, to bring souls from Satan
to God, to instruct the ignorant, to reclaim the wicked, to convince
the gainsayer; to direct their feet into the way of peace, and then
keep them therein; to follow them step by step, least they turn out
of the way, and advise them in their doubts and temptations; to lift
up them that fall, to refresh them that are faint, and to comfort the
weak-hearted; to administer various helps, as the variety of occasions
require, according to their several necessities: these are parts of
our office; all this we have undertaken at the peril of our own soul.
A sense of this made that holy man of old cry out, “I marvel if any
ruler in the church shall be saved;” and a greater than him say, in the
fulness of his heart, _who is sufficient for these things_?
34. But _who is_ not _sufficient_ for these things, _for_ the
taking care of a parish, though it contain twenty thousand souls, if
this implies no more than the taking care to preach there, once or
twice-a-week; and to procure one to read prayers on the other days, and
do what is called the _parish duty_? Is any trade in the nation so easy
as this? Is not any man sufficient for it, without any more talents
either of nature or grace, than a small degree of common understanding?
But O! what manner of shepherds are those, who look no farther into the
nature of their office, who sink no deeper into the importance of it
than this! Were they not such as these concerning whom the _word of
the Lord came unto_ Ezekiel, _saying, Woe be to the shepherds that
feed themselves: should not the shepherds feed the flock? Ye eat the
fat, and ye cloathe you with the wool; but ye feed not the flock. The
diseased have ye not strengthened, neither have ye healed that which
was sick, neither have ye bound up that which was broken; neither have
ye brought again that which was driven away, neither have ye sought
that which was lost――――And they were scattered, because there was no
shepherd, and they became meat to all the beasts of the field. Yea, my
flock was scattered upon all the face of the earth, and none did search
or seek after them._
I conjure you, brethren, in the name of the Lord Jesus, the great
shepherd of the sheep, who hath bought them and ♦us with his own blood,
apply this each to his own soul. Let every man look unto God, and say,
“Lord, _Is it I_? Am I one of these idle, careless, indolent shepherds,
that feed myself, not the flock? Am I one that cannot bark, slothful,
sleeping, lying down, loving to slumber? One of those who have not
strengthened that which was diseased, neither healed that which was
sick! _Search me, O Lord, and prove me; try out my reins and my heart.
Look well if there be any way of wickedness in me, and lead me in the
way everlasting._”
♦ “as” replaced with “us” per Errata
35. “Have I not, at least, _healed the hurt of thy people slightly_?
Have I not said, _Peace, peace, when there was no peace_?”――How many
are they also that do this? Who do not study to speak what is _true_,
especially to the rich and great, so much as what is _pleasing_? Who
flatter _honourable_ sinners, instead of telling them plain, _How can
ye escape the damnation of hell_? O what an account have _you_ to make,
if there be a God that judgeth the earth? Will he not require at _your_
hands the blood of all these souls, of whom _ye are the betrayers and
murderers_? Well spake the prophets of your fathers, in whose steps
ye now tread. _They have seduced my people, and one built up a wall,
and another daubed it with untempered mortar. They strengthen the
hands of the evil-doers, that none doth return from his wickedness.
They prophesy lies in my name saith the Lord. They say unto them that
despise me, ye shall have peace, and unto them that walk after the
imagination of their own heart, no evil shall come upon you._
How great will _your_ damnation be, who _destroy_ souls, instead of
_saving_ them? Where will you appear, or how will you stand, _in that
great and terrible day of the Lord_! How will ye lift up your head,
when _the Lord descends from heaven, in flaming fire, to take vengeance
on his adversaries_! More especially on those who have so betrayed
his cause, and done Satan’s work under the banner of Christ! With what
voice wilt _thou_ say, “Behold me, Lord, and the sheep whom thou hadst
given me, whom I gave to the devil, and told them they were in the way
to heaven, till they dropped into hell?”
Were they not just such shepherds of souls as you are concerning whom
God spake by _Jeremiah_, _Many pastors have destroyed my vineyard, they
have trodden my portion under foot; they have made my pleasant portion
a desolate wilderness_: By _Ezekiel_, _There is a conspiracy of her
prophets, like a roaring lion, ravening the prey, they have devoured
souls_: And by _Zechariah_, _Thus saith the Lord, feed the flock of the
slaughter, whose possessors slay them, and hold themselves not guilty;
and they that sell them say, blessed be the Lord, for I am rich; and
their own shepherds pity them not._
* 36. Is not this the _real ground_, the principal _reason_ of the
present _contempt of the clergy_? And long since was it assigned as
such, by him who cannot lie. The same men of old, who _made the Lord’s
people to transgress_, thereby _made themselves vile_. They were
_despised_ both as the natural effect, and the judicial punishment
of their _wickedness_. And the same cause the prophet observes to
have produced the same effect, many hundred years after this. _Ye
are departed out of the way saith the_ Lord; _ye have caused many to
stumble――therefore have I also made you_ contemptible, _and base before
all the people_.
I have now, brethren, _delivered mine own soul_ and in so doing, I
have (as I proposed at first) _used great plainness of speech_, as not
studying _to please men, but the Lord_. The event I leave to him in
whose name I have spoken, and who hath the hearts of all men in his
hand.
I _have brought you heavy tidings this_ day, and yet I cannot but be
persuaded, that some of you will not _count me your enemy, because I
tell you the truth_. O that all of us may _taste_ the good word which
we _declare_! May _receive_ that knowledge of salvation, which we are
commanded to _preach_ unto every creature, thro’ the remission of sins!
My heart’s desire is, that all of us to whom _is committed the ministry
of reconciliation_, may ourselves be reconciled to God, thro’ the blood
of the everlasting covenant: that he may be henceforth unto us a God,
and we may be unto him a people: that we may all _know_ as well as
_preach_, the Lord, _from the least unto the greatest_: even by that
token, _I am merciful to thy unrighteousness: thy sins I remember no
more_!
III. 1. I have hitherto spoken more immediately to those, who profess
themselves members of the _church of_ England. But inasmuch as I
am a debtor also to those who do not, my design is now, to apply to
them also; and briefly to shew, wherein (I fear) they are severally
inconsistent with _their own principles_.
I begin with those who are at the smallest distance from us, whether
they are termed _Presbyterians_ or _Independents_. Of whom in general
I cannot but have a widely different opinion, from that I entertained
some years ago: as having since then conversed with many among them,
_in whom the root of the matter is_ undeniably _found_; and who labour
_to keep a conscience void of offence both toward God and toward man_.
I cannot therefore doubt, but every serious man, of either one or the
other denomination, does utterly condemn all that inward as well as
outward unholiness, which has been above described.
But do you, as a people, avoid what you condemn? Are no whoremongers or
adulterers found among you? No children disobedient to their parents?
No servants that are slothful or careless? That _answer again_? That
do not _honour their masters as is meet in the Lord_? Are there none
among you that censure or _speak evil of the ruler of their people_?
Are there no drunkards, no gluttons, no luxurious men, no regular
_epicures_, none _whose belly is their God_, who, as their fortune
permits, _fare sumptuously every day_? Have you no _dishonest dealers_,
no _unfair traders_, no _usurers_, or _extortioners_? Have you no
_liars_, either for gain, or for good manners, so called? Are you clear
of _ceremony_ and _compliment_? Alas, you are sensible, in most if not
all these respects, you have now small ♦pre-eminence over us.
♦ “preheminence” replaced with “pre-eminence”
How much more sensible must you be of this, if you do not rest on
the surface, but enquire into the bottom of religion, the religion of
the heart? For, what inward unholiness, what evil tempers are among
us, which have not a place among you also? You likewise bewail that
ignorance of God, that want of faith and of the love of God and man,
that inward idolatry of various kinds, that pride, ambition and vanity,
which rule in the hearts even of those who still have _the form of
godliness_. You lament before God, the deep covetousness that _eats
so many souls as doth a gangrene_; and perhaps are sometimes ready to
cry out, _help, Lord, for there is_ scarce _one godly man left_. Lay to
thine hand: _for the faithful are minished from the children of men_!
2. And yet you retain _the truth that is after godliness_, at least,
as to the substance of it. You own what is laid down in scripture,
both touching the _nature_ and _condition_ of _justification_ and
_salvation_. And with regard to the _author of faith and salvation_,
you have always avowed, even in the face of your enemies, that _it is
God which worketh in us, both to will and to do, of his good pleasure_:
that it is his Spirit alone who _teacheth us all things_, all we know
of _the deep things of God_: that every true believer has _an unction
from the Holy One_ to _lead him into all_ necessary _truth_: that
_because we are sons, God sendeth forth the Spirit of his Son into our
hearts, crying Abba, Father_; and that _this Spirit, beareth witness
with our spirit, that we are the children of God_.
How is it then, my brethren (so I can call you now, although I could
not have done it heretofore;) how is it, that the generality of you
also are fallen from your stedfastness? In the times of persecution
ye stood as a rock, tho’ _all the waves and storms went over_ you.
But who can bear ease and fulness of bread! How are you changed, since
these came upon you! Do not many of you now (practically I mean) put
something else, in the room of _faith that worketh by love_? Do not
some of you suppose that gravity and composedness of behaviour, are the
main parts of Christianity? Especially, provided you neither swear, nor
take the name of God in vain. Do not others imagine, that to abstain
from idle songs, and those fashionable diversions commonly used by
persons of their fortune, is almost the whole of religion? To which
if they add family prayer, and a strict observation of the sabbath,
then doubtless all is well! Nay my brethren, this is well, so far as
it goes: but how little a way does it go toward Christianity? All these
things, you cannot but see, are merely _external_; whereas Christianity
is an _inward_ thing; without which the most beautiful outward form is
lighter than vanity.
Do not others of you rest in _conviction_? Or good _desires_? Alas,
what do these avail? A man may be _convinced_ he is sick, yea deeply
convinced, and yet never recover. He may _desire_ food, yea with
earnest desire, and nevertheless perish with hunger. And thus I may be
_convinced_ I am a sinner; but this will not justify me before God. And
I may _desire_ salvation (perhaps by fits and starts, for many years)
and yet be lost for ever. Come close then to the point, and keep to
your principles. Have _you_ received the Holy Ghost; the Spirit which
is of God, and is bestowed by him on all believers, _that we may know
the things which are freely given to us of God_? The time is short. Do
you experience now that _unction from the Holy One_? Without which you
confess _outward_ religion, whether negative or positive is nothing.
Nay, and inward _conviction_ of our wants is nothing, unless those
wants are in fact supplied. Good _desires_ also are nothing, unless
we actually attain what we are stirred up to desire. For still, _if
any man_ have _not the Spirit of_ Christ, whatever he desires, _he is
none of his_. O my brother, beware you stop not short! Beware you never
account yourself a Christian, no not in the lowest degree, till God
_hath sent forth the Spirit of_ Christ _into_ your _heart_, and that
_Spirit bear witness with_ your _spirit, that you are a child of God_.
3. One step farther from us, are you who are called (though not by your
own choice) _Anabaptists_. The smallness of your number, compared to
that of either the _Presbyterians_, or those of the _church_, makes it
easier for you to have an exact knowledge of the behaviour of all your
members, and to put away from among you every one that _walketh not
according to the doctrine you have received_.
But is this done? Do all your members adorn the gospel? Are they all
_holy as he which hath called us is holy_? I fear not. I have known
some instances to the contrary; and doubtless you know many more.
There are unholy, outwardly unholy men, in _your_ congregations also:
men that prophane either the name or the day of the Lord; that do not
honour their natural or civil parents; that know not how to possess
their bodies in sanctification and honour; that are intemperate,
either in meat or drink, gluttonous, sensual, luxurious; that variously
offend against justice, mercy or truth, in their intercourse with their
neighbour, and do not walk by that _royal law, Thou shalt love thy
neighbour as thyself_.
But how is this consistent with your leading principle, “That no man
ought to be admitted to baptism, till he has that repentance whereby
we forsake sin, and living faith in God, through Christ?”
For if no man ought to be admitted into a church or congregation, who
has not actual faith and repentance, then neither ought any who has
them not, to continue in any congregation. And consequently an open
sinner cannot remain among you, unless you practically renounce your
main principle.
4. I refer it to your own serious consideration, whether one reason,
why unholy men are still suffered to remain among you, may not be this;
that many of you have unawares put _opinion_ in the room of _faith_ and
_repentance_? But how fatal a mistake is this? Supposing your opinion
to be true, yet a _true opinion_ concerning _repentance_ is wholly
different from the thing itself. And you may have a _true opinion_
concerning _faith_ all your life and yet die an unbeliever.
Supposing therefore the _opinion_ of _particular redemption_ true, yet
how little does it avail toward salvation? Nay, were we to suppose,
that _none can be saved_ who do not hold it, it does not follow, that
_all will be saved_ who do. So that if the one proved a man to be in
ever so _bad a state_, the other would not prove him to be _in a good
one_. And consequently, whosoever leans on this opinion, _leans on the
staff of a broken reed_.
Would to God that ye would mind this one thing, To _make your own
calling and election sure_! That every one of you (leaving the rest
of the world to him that made it) would himself _repent and believe
the gospel_! Not repent alone (for then you know only the baptism of
_John_) but believe and be _baptized with the Holy Ghost and with fire_.
Are you still a stranger to that inward baptism, wherewith all true
believers are baptized? May the Lord constrain you to cry out, _How
am I straitened till it be accomplished_! Even till the love of God
inflame your heart, and consume all your vile affections. Be not
content with any thing less than this! It is this loving faith alone
which opens our way into _the general church of the first-born, whose
names are written in heaven_! Which giveth us to _enter within the veil,
where_ Jesus _our fore-runner is gone before us_!
5. There is a still wider difference in _some_ points, between us and
the people usually termed _Quakers_. But not in _these_ points. You,
as well as we, condemn _all ungodliness and unrighteousness of men_;
all those _works_ of the devil which were recited above, and all those
_tempers_ from which they spring.
You ♦agree, That we are all to be _taught of_ God; and to be _led by
his Spirit_: that the Spirit alone _reveals_ all truth, and _inspires_
all holiness: that by his inspiration men attain _perfect love_,
the love which _purifies them as he is pure_: and that through this
knowledge and love of God, they have power to _do always such things as
please him_; to worship God, a Spirit, according to his own will, that
is, _in spirit and in truth_.
♦ “argree” replaced with “agree” per Errata
Hence you infer, That _formal worship_ is not acceptable to God, but
that alone that springs from God in the heart: you infer also, that
they who are led by him, will use great _plainness of speech_, and
great _plainness of dress_, seeking no _outward adorning_, but _only
the ornament of a meek and quiet spirit_.
I will look no farther now, than simply to ♦enquire, Whether you are
consistent with these principles?
♦ “equire” replaced with “enquire” per Errata
To begin with the latter: “He that is led by the Spirit will use great
plainness of speech.”
* _You_ would have said, “will use the plain language.” But that term
leads you into a grand mistake. That term, “_the_ plain language,”
naturally leads you to think of _one particular_ way of speaking; as if
_plainness of speech_ implied no more, than the use of that _particular
form_.
* Alas! my brethren! Know ye not, that your ancestors designed this,
only as a _specimen_ of _plain language_? And is it possible that you
should mistake the sample for the whole bale of cloth?
Consult the light God has given you, and you must see that _plainness
of speech_ does not lie in _a single point_, but implies an open,
undisguised sincerity, a child-like simplicity _in all we speak_.
* I do not desire you to refrain from saying _thou_ or _thee_. I would
not spend ten words about it. But I desire you whenever you speak at
all, to speak the truth, and nothing but the truth. I desire your words
may always be the picture of your heart. This is truly _plain language_.
* Either do not pretend to _plain speech_ at all, or be _uniformly
plain_. Are you so? I pray, consider. Do you never _compliment_? I do
not suppose you say, “Sir, your very humble servant.” But do you say
no _civil things_? Do you never _flatter_? Do you not _commend_ any man
or woman to their face? Perhaps farther than you do behind their back.
Is this _plainness of speech_? Do you never _dissemble_? Do you speak
to all persons, high or low, rich or poor, just what you think, neither
more nor less, and in the shortest and clearest manner you can? If not,
what a mere jest is your _plain language_? You carry your condemnation
in your own breast.
6. You hold also, That “he which is led by the Spirit, will use great
_plainness of dress_, seeking no _outward adorning_, but only the
_ornament of a meek and quiet spirit_.”
And that, in particular, “he will leave _gold and costly apparel_, to
those who know not God.”
* Now I appeal to every serious, reasonable man among you, Do your
people act consistently with this principle? Do not many of your women
wear _gold_ upon their very feet? And many of your men use _ornaments
of gold_? Are you a stranger to these things? Have you not seen with
your eyes (such ♦trifles as will scarce bear the naming) their _canes_
and _snuff-boxes_ glitter, even in your solemn assembly, while ye
were waiting together upon God? Surely, they are not yet so lost to
modesty, as to pretend, that they do not use them by way of _ornament_.
If they do not, if it be only out of necessity, a _plain oaken stick_
will supply the place of the one, and a piece of _horn_ or _tin_ will
unexceptionably answer all the reasonable ends of the other.
♦ “triflings” replaced with “trifles” per Errata
* To speak freely (and do not count me your enemy for this) you cannot
but observe upon cool reflection, that you retain just so much of your
_antient_ practice, as leaves your _present_ without excuse; as makes
the inconsistency between the one and the other, glaring and undeniable.
For instance: this woman is too strict a _Quaker_, to lay out a
_shilling_ in a _necklace_. Very well; but she is not too strict to lay
out _fourscore guineas_ in a repeating _watch_. Another would not for
the world wear any _lace_, no, not an _edging_ round her cap. But she
will wear _point_; and sees no harm in it at all, though it should be
of twelve times the price. In one kind of _apron_ or _handkerchief_
she dares not lay out twenty shillings; but in another sort, lays
out twenty pounds. And what multitudes of you are very jealous, as to
the _colour_ and _form_ of your apparel, (the least important of all
the circumstances that relate to it) while in the most important, the
expence, they are without any concern at all? They will not put on a
_scarlet_ or _crimson_ stuff, but the richest _velvet_, so it be black
or grave. They will not touch a coloured _ribband_; but will cover
themselves with a _stiff silk_ from head to foot. They cannot bear
_purple_: but make no scruple at all of being cloathed in _fine linen_:
yea, to such a degree, that the _linen of the Quakers_ is grown almost
into a proverb.
Surely you cannot be ignorant, that the sinfulness of _fine apparel_,
lies chiefly in the _expensiveness_. In that it is robbing God and the
poor: it is defrauding the fatherless and widow; it is wasting the food
of the hungry, and with-holding his raiment from the naked, to consume
it on our own lusts.
7. Let it not be said, that this affects only _a few_ among you, and
those, of the _younger_ and _lighter_ sort. Yes it does; your whole
body: for why do you, who are _elder_ and _graver_, suffer such things?
Why do ye not vehemently reprove them? And if thy repent not, in spite
of all worldly considerations, expel them out of your society? In
conniving at their sin, you make it your own; _you_, especially who
are _preachers_. Do you say, “They cannot bear it; they will not hear:”
Alas, into what state then are ye fallen! But whether they will bear
it or not, what is that to thee? Thou art to _speak, whether they will
hear, or whether they will forbear_. To say the very truth, I am afraid,
you rather strengthen their hands in their wickedness. For you not only
¹do not testify against it in the congregation, but even sit at their
table and reprove them not. Why then, thou also art one of _the dumb
dogs that cannot bark, sleeping, lying down, loving to slumber_.
¹ You say, “You _do testify against it_ in the congregation.”
Against what? “Against gay and gaudy apparel.” I grant it.
But this is not the thing I speak of. You quite mistake
my mark. Do you testify against the _costliness_ of their
apparel, however plain and grave it may be? Against the
_price_ of the velvet, the linen, the silk, or raiment of
whatever kind? If you do this frequently and explicitly,
you are clear. If not, own and amend the fault.
It is easy to discern how your people fell into this
snare of the devil. You were at first a poor, despised,
afflicted people. Then, what some of you had to spare,
was little enough to relieve the needy members of your own
society. In a few years you increased in goods, and were
able to relieve more than your _own_ poor. But you did not
bestow all that you had to spare from them, on the poor
belonging to other societies. It remained either to lay it
up, or to expend it in superfluities. Some chose one way,
and some the other.
* Lay this deeply to heart, ye who are now a poor, despised,
afflicted people. Hitherto ye are not able to relieve
your own poor. But if ever _your_ substance increase,
see that ye be not straitened in your own bowels, that ye
fall not ♦into the same snare of the devil. Before any of
you either lay up treasures on earth, or indulge needless
expence of any kind, I pray the Lord God to scatter you
to the corners of the earth, and blot out your name from
under heaven!
♦ “in” replaced with “into” per Errata
I fix this charge upon every _preacher_, in particular, who saw a
young woman, daughter to one of the _Quakers_ in _London_, going to be
married in apparel suitable to her diamond buckle, which cost a hundred
guineas. Could you see this, and not call heaven and earth to witness
against it? Then I witness against thee, in the name of the Lord,
thou art a _blind leader of the blind_: thou _strainest a gnat and
swallowest a camel_!
Verily the sin both of teachers and hearers, is herein exceeding
great. And the little attempts toward plainness of apparel, which are
still observable among you (I mean, in the _colour_ and _form_ of your
cloaths, and the _manner of_ putting them on) only testify against you,
that you were once what you know in your hearts you are not now.
8. I come now to your main principle, “We are all to be _taught of_ God,
to be _inspired_ and _led by his Spirit_. And then we shall _worship_
him, not with dead _form_, but _in spirit and in truth_.”
These are deep and weighty words. But many hold fast the words, and
are utterly ignorant of their meaning. Is not this an exceeding common
case? Are not you conscious, abundance of your friends have done so?
With whom the being _taught of God_ and _led by his Spirit_, are mere
words of course, that mean just nothing. And their crude and indigested
accounts, of the things they did not understand, have raised that deep
prejudice against these great truths, which we find in the generality
of men.
Do some of you ask, “But dost thou acknowledge _the inward principle_?”
I do, my friends: and I would to God every one of you acknowledged it
as much. I say, all religion is either _empty shew_, or _perfection
by inspiration_; in other words, The obedient love of God, by the
supernatural knowledge of God: yea, all that which _is not of faith
is sin_; all which does not spring from this loving knowledge of God;
which knowledge cannot begin, or subsist one moment, without _immediate
inspiration_: not only all public worship, and all private prayer,
but every thought, in common life, and word and work. What think you
of this? Do you not stagger? Dare you carry _the inward principle_
so far? Do you acknowledge it to be the very truth? But alas! what is
the acknowledging it? Dost thou experience this principle in thyself:
What saith thy heart? Does God dwell therein? And doth it now eccho to
the voice of God? Hast thou the _continual inspiration_ of his Spirit,
filling thy heart with his love, as with a well of water, springing up
into everlasting life?
* 9. Art thou acquainted with the _leading of his Spirit_, not by
notion only, but by living experience? I fear very many of you talk
of this, who do not so much as know what it means. How does the Spirit
of God _lead_ his children, to this, or that particular action? Do you
imagine, it is by _blind impulse_ only? By _moving_ you to do it, you
know not why? Not so. He leads us by our _eye_, at least as much as
by the _hand_; and by _light_ as well as by _heat_. He _shews_ us the
way wherein we should go, as well as _incites_ us to walk therein. For
example. Here is a man ready to perish with hunger. How am _I led by
the Spirit_ to relieve him? First, by his _convincing_ me, it is the
will of God I should, and secondly by his filling my heart with _love_
toward him. Both this _light_ and this _heat_ are the gift of God; are
wrought in me by the same Spirit: who _leads_ me, by this _conviction_
as well as _love_, to go and feed that man. This is the plain, rational
account of the _ordinary_ leading of the Spirit. But how far from that
which some have given!
* Art _thou_ thus led by the Spirit to every good word and work? Till
God ♦hath thereby made thy faith perfect? Dost thou know what _faith_
is? It is a loving, obedient sight of a present and reconciled God. Now
where this is, there is no _dead form_; neither can be, so long as it
continues. But all that is said or done is full of God, full of Spirit
and life and power.
♦ “had” replaced with “hath” per Errata
10. But perhaps, as much as you talk of them, you do not know the
difference between _form_ and _Spirit_; or between worshipping God in
a _formal_ way, and worshipping him _in spirit and in truth_.
The Lord is that Spirit. The seeing and feeling and loving him is
spiritual _life_. And whatever is said or done in the sight or love of
God, that is full of _spirit and life_. All beside this is _form_, mere
dead _form_; whether it be in our public addresses to God, or in our
private; or in our worldly business, or in our daily conversation.
* But if so, how poor and mean and narrow have your views and
conceptions been! You was afraid of _formality_ in _public worship_.
And reason good. But was you afraid of it no where else? Did not you
consider, that _formality_ in _common life_, is also an abomination
to the Lord? And that it can have no place in any thing we say or do,
but so far as we forget God? O watch against it in every place, every
moment, that you may every moment see and love God: and consequently,
at all times and in all places, worship him _in Spirit and in truth_.
My brethren, permit me to add a few words, in tender love to your souls.
Do not you _lean_ too much on the spirit and power which you believe
rested upon your _forefathers_? Suppose it did! Will that avail _you_,
if you do not drink into the same spirit? And how evident is this! That
whatever you once were, ye are now _shorn of your strength_. Ye are
weak and become like other men. The Lord is well nigh departed from you.
Where is now the spirit, the life, the power? Be not offended with my
plain dealing, when I beseech _you_ who are able to weigh things calmly,
to open your eyes and see multitudes even in the church, pursuing, yea
and attaining the _substance_ of spiritual life, and leaving unto you
the _shadow_. Nay a still greater evil is before you: for if ye find
not some effectual means to prevent it, your rising generation will
utterly cast off the _shadow_ as well as the _substance_.
11. There is an abundantly greater difference still, according to your
own account, between us who profess ourselves members of the church
of _England_, and you who are members of the church of _Rome_. But
notwithstanding this, do you not agree with us in condemning the vices
above recited? Prophaneness, drunkenness, whoredom, adultery, theft,
disobedience to parents, and such like? And how unhappily do you agree
with us in _practising_ the very vices which you _condemn_?
And yet you acknowledge (nay and frequently contend for this with a
peculiar earnestness) that every Christian is called to be _zealous of
good works_, as well as to _deny himself and take up his cross daily_.
How then do you depart from your own principles, when you are gluttons,
drunkards or epicures? When you live at your ease, in all the elegance
and voluptuousness of a plentiful fortune! How will you reconcile
the being adorned with gold, arrayed in purple and fine linen, and
faring sumptuously every day, with the _denying yourself and taking up
your cross daily_? Surely while you indulge the desire of the flesh,
the desire of the eye, and the pride of life, the excellent rules of
self-denial that abound in your own writers, leave you of all men most
inexcusable.
12. Neither can this self-indulgence be reconciled, with the being
_zealous of good works_. For by this needless and continual expence,
you disable yourself from doing good. You bind your own hands. You
make it impossible for you to do that good which otherwise you might.
So that you injure the poor in the same proportion as you poison your
own soul. You might have cloathed the naked; but what was due to them,
was thrown away on your costly apparel. You might have fed the hungry,
entertained the stranger, relieved them that were sick or in prison.
But the superfluities of your own table swallowed up that whereby they
should have been profited. And so this wasting of thy Lord’s goods, is
an instance of complicated wickedness; since hereby thy poor brother
perisheth, for whom Christ died.
I will not recommend to you either the writings or examples of those
whom you account _hereticks_, (although some of these, if you could
view them with impartial eyes, might _provoke you to jealousy_.) But O!
that God would write in your hearts the rules of self-denial and love,
laid down by _Thomas a Kempis_! Or that you would follow both in this
and in good works, that burning and shining light of your own church,
the Marquis _de Renty_! Then would all who know and loved the Lord
rejoice to acknowledge you as the _church of the living God_: when
ye were zealous of every good word and work; and abstained from all
appearance of evil: when it was hereby shewn that you were filled
with the Holy Ghost, and delivered from all unholy tempers: when ye
were all _unblameable and unrebukable, without spot or wrinkle, or any
such thing; a chosen generation, a royal priesthood, an holy nation,
a peculiar people, shewing forth_ to all Jews, infidels and hereticks,
by your active, patient, spotless love of God and man, _the praises of
him, who had called you out of darkness into his marvellous light_.
13. Men and brethren, _Children of the seed of Abraham_, suffer me to
speak a few words to you also; you who do not allow, that Messiah _the
Prince is_ already come and _cut off_. However you so far hear _Moses_
and the prophets, as to allow, 1. That _it is the inspiration of
the Holy One, which giveth man understanding_, and that all the true
children of God _are taught of God_. 2. That the substance both of the
law and the prophets, is contained in that one word, _Thou shalt love
the_ Lord _thy God with all thy heart, and with all thy soul, and with
all thy strength, and thy neighbour as thyself_. ♦3. That the sure
fruit of love is obedience, _ceasing from evil, and doing good_.
♦ insert “3.” per Errata
And do _you_ walk by this rule? Have _you yourselves_ that _inspiration
of the Holy One_? Are _you_ taught of God? Hath he opened your
understanding? Have you the inward knowledge of the most High? I fear
not. Perhaps you know little more, even of the meaning of the words
than a _Mahometan_.
Let us go a little farther. Do you _love the_ Lord _your_ God _with
all your heart, with all your soul, with all your strength? Can you
say, Whom have I in heaven but thee; and there is none upon earth that
I desire besides thee?_ Do you desire God at all? Do you desire to
have any thing to do with him, till you can keep the world no longer?
Are you not content, so you enjoy the good things of earth, to let God
stand afar off? Only calling upon him now and then, when you cannot
well do without him. Why then you do not _love_ God at all, tho’ you
will sometimes condescend to _use_ him. You _love_ the world. This
possesses your _heart_. This therefore is your God. You renounce the
God of your fathers, the God of _Israel_; you are still _uncircumcised
in heart_. Your own conscience bears witness, you in this no more hear
_Moses_ and the prophets, than you do Jesus of _Nazareth_.
14. From _Moses_ and the prophets it has been shewn, that your
forefathers were _a faithless and stubborn generation; a generation
which set not their hearts aright, and whose spirit cleaved not
stedfastly unto God_. And this you acknowledge yourselves. If you
are asked, how is it that the promise is not fulfilled? Seeing _the
scepter is_ long since _departed from Judah_, why is not _Shiloh_ come?
Your usual answer is, “because of the sins of our fathers, God hath
delayed his coming.” Have _you_ then reformed from the sins of your
fathers? Are _you_ turned unto the Lord your God? Nay, do ye not tread
in the same steps? Bating that single point of outward idolatry, what
abomination did _they_ ever commit, which _you_ have not committed
also? Which the generality of you do not commit still, according to
your power? If therefore the coming of the Messiah was hindered by
the sins of your forefathers, then by the same rule, your continuance
therein will hinder his coming to the end of the world.
_Brethren, my heart’s desire and prayer to God_ is, that he would
_gather the outcasts of Israel_. And I doubt not, but when the fulness
of the _Gentiles_ is come in, then _all Israel shall be saved_. But
mean time, is there not great cause that ye should say with _Daniel_,
_O Lord, righteousness belongeth unto thee, but unto us confusion of
face, as at this day, to the men of Judah, and unto all Israel. O Lord,
we have sinned, we have rebelled against thee, neither have we obeyed
the voice of the Lord our God. Yet O our God, incline thine ear, and
hear; open thine eyes and behold our desolations; for we do not present
our supplications before thee for our righteousnesses, but for thy
great mercies. O Lord hear! O Lord forgive! O Lord, hearken and do!
Defer not, for thine own sake; for thy city and thy people that are
called by thy name._
15. I cannot conclude without addressing myself to you also, who do
not admit either the _Jewish_ or _Christian_ revelation. But still you
desire to be happy. You own the essential difference between vice and
virtue; and acknowledge, (as did all the wiser _Greeks_ and _Romans_)
that vice cannot consist with happiness. You allow likewise that
gratitude and benevolence, self-knowledge and modesty, mildness,
temperance, patience and generosity, are justly numbered among virtues;
and that ingratitude and malice, envy and ill-nature, pride, insolence
and vanity, gluttony and luxury, covetousness and discontent, are vices
of the highest kind.
Now let us calmly enquire, how far _your_ life is consistent with your
principles.
* You seek happiness. But you find it not. You come no nearer it with
all your labours. You are not happier than you was a year ago. Nay,
I doubt you are more unhappy. Why is this, but because you look for
happiness there, where you own it cannot be found? Indeed, what is
there on earth which can long satisfy a man of understanding? His soul
is too large for the world he lives in. He wants more room.
Æstuat infelix augusto limite Mundi,
Ut brevibus clausus Gyaris, parvaque seripho.
He has already travelled through all which is called pleasure;
diversions and entertainments of every kind. But among these he can
find no enjoyment of any depth; they are empty, shallow, superficial
things: they pleased for a while, but the gloss is gone: and now they
are dull and tasteless. And what has he next? Only the same things
again; for this world affords nothing more. It can supply him with no
change. Go, feed again: but it is upon one dish still. Thus
_Occidit miseros crambe repetita._
Yet what remedy under the sun!
* 16. The sounder judgment, the stronger understanding you have, the
sooner are you sated with the world. And the more deeply convinced, all
that cometh is vanity; foolish, insipid, nauseous. You see the foibles
of men in so much clearer a light, and have the keener sense of the
emptiness of life. Here you are, a poor, unsatisfied inhabitant of an
unquiet world; turning your weary eyes on this side and on that side:
seeking rest, but finding none. You seem to be _out of your place_:
neither the persons nor things that surround you are _such as you want_.
You have a confused idea of _something_ better than all this; but you
know not where to find it. You are always gasping for _something_ which
you cannot attain, no, not if you range to the uttermost parts of the
earth.
But this is not all. You are not only _negatively_ unhappy, as finding
nothing whereon to stay the weight of your soul; but _positively_ so,
because you are unholy: you are miserable, because you are vicious. Are
you not vicious? Are you then full of gratitude to him, who giveth you
life and breath, and all things? Not so; you rather spurn his gifts,
and murmur at him that gave them. How often has your heart said, God
did not use you well? How often have you questioned either his wisdom
or goodness? Was this well done? What kind of gratitude is this? It
is the best you are master of. Then take knowledge of yourself. Black
ingratitude is rooted in your inmost frame. You can no more love God,
than you can see him; or than you can be happy without that love.
Neither (how much soever you may pique yourself upon it) are you a
lover of mankind. Can love and malice consist? Benevolence and envy?
O do not put out your own eyes. And are not these horrid tempers in
_you_? Do not you envy one man, and bear malice or ill-will to another?
I know you call these dispositions by softer names; but names change
not the nature of things. You are pained that one should enjoy what
you cannot enjoy yourself. Call this what you please, it is rank envy.
You are grieved, that a second enjoys even what you have yourself; you
rejoice in seeing a third unhappy. Do not flatter yourself: this is
malice, venomous malice, and nothing else. And how could you ever think
of being happy, with malice and envy in your heart? Just as well might
you expect to be at ease, while you held burning coals in your bosom.
17. I intreat you to reflect, whether there are not other inhabitants
in your breast, which leave no room for happiness there. May you not
discover, through a thousand disguises, pride? Too high an opinion of
yourself? Vanity, thirst of praise, even (who would believe it?) of
the applause of knaves and fools? Unevenness or sourness of temper?
Proneness to anger or revenge? Peevishness, fretfulness, or pining
discontent? Nay, perhaps even covetousness.――And did you ever think,
happiness could dwell with these? Awake out of that senseless dream.
Think not of reconciling things incompatible. All these tempers are
essential misery. So long as any of these are harboured in your breast,
you must be a stranger to inward peace. What avails it you, if there be
no other hell? Whenever these fiends are let loose upon you, you will
be constrained to own,
“Hell is where’er I am: myself am hell;”
And can the supreme Being love those tempers, which you yourself
abhor in all but yourself? If not, they imply guilt as well as misery.
Doubtless they do. Only enquire of your own heart. How often in the mid
career of your vice have you felt a secret reproof, which you knew not
how to bear, and therefore stifled as soon as possible?
18. And did not even _this_ point at an hereafter? A future state of
existence? The more reasonable among you have no doubt of this; you do
not imagine the whole man dies together: although you hardly suppose
the soul, once disengaged, will dwell again in an house of clay.
But how will your soul subsist without it? How are _you_ qualified
for a separate state? Suppose this earthly covering, this vehicle
of organized matter, whereby you hold commerce with the material
world, were now to drop off! Now, what would you do in the regions of
immortality? You cannot eat or drink there. You cannot indulge either
the desire of the flesh, the desire of the eye, or the pride of life.
You love only worldly things; and they are gone, fled as smoke, driven
away for ever. Here is no possibility of sensual enjoyments; and you
have a rellish for nothing else. O what a separation is this, from all
that you hold dear! What a breach is made, never to be healed!
But beside this, you are unholy: full of evil tempers: for you did not
put off these with the body. You did not leave pride, revenge, malice,
envy, discontent behind you, when you left the world. And now you are
no longer cheared by the light of the sun, nor diverted by the flux
of various objects: but those dogs of hell are let loose to prey upon
your soul, with their whole, unrebated strength. Nor is there any hope,
that your spirit will now ever be restored to its original purity;
not even that poor hope of a purging fire, so elegantly described by
the _Heathen_ poet some ages before the notion was revived among the
doctrines of the _Romish_ church
――Aliæ tenduntur inanes
Suspensæ ad ventos; aliis sub gurgite vasto
Infectum eluitur scelus, aut exuritur igni――
Donec longa dies, exacto temporis orbe,
Concretam exemit labem, purumque reliquit
Æthereum sensum atque aurai simplicis ignem.
19. What a great gulph then is fixed between you and happiness, both
in this world and that which is to come? Well may you shudder at the
thought! More especially when you are about to enter on that untried
state of existence. For what a prospect is this, when you stand on the
verge of life, ready to launch out into eternity? What can you then
think? You see nothing before you. All is dark and dreary. On the very
best supposition, how well may you address your parting soul in the
words of dying _Adrian_:
“Poor, little, pretty, fluttering thing,
Must we no longer live together?
And dost thou prune thy trembling wing,
To take thy flight thou know’st not whither?
Thy pleasing vein, thy hum’rous folly
Is all neglected, all forgot;
And pensive, wavering, melancholy,
Thou hop’st, and fear’st thou know’st not what.”
“Thou know’st not what!” Here is the sting, suppose there were no other.
To be _thou knowest not what_? * Not for a month, or year, but thro’
the countless ages of eternity! What a tormenting uncertainty must this
be? What racking unwillingness must it occasion, to exchange even this
known vale of tears, for the unknown valley of the shadow of death?
“And is there no cure for this?” Indeed there is an effectual cure;
even the knowledge and love of God. There is a knowledge of God
which _unveils_ eternity, and a love of God which _endears_ it. That
knowledge makes the great abyss _visible_; and _uncertainty_ vanishes
away. That love makes it _amiable_ to the soul, so that _fear_ has no
more place! But the moment God says, by the welcome angel of death,
“Come thou up hither!” She
“Claps the glad wing and towers away,
And mingles with the blaze of day.”
20. See ye not, what advantage every way, a _Christian_ has over _you_?
Probably the reason you saw it not before was, because you knew none
but _nominal_ Christians; men who professed to _believe_ more (in
_their way_ of believing) but had no more of the knowledge or love of
God than yourselves. So that with regard to real, _inward religion_,
you stood upon even ground. And perhaps in many branches of _outward
religion_, the advantage was on _your_ side.
May the Lord, the God of the Christians, either reform these wretches,
or take them away from the earth! That lay this grand stumbling-block
in the way of those who desire to know the will of God!
O ye who desire to know his will, regard them not! If it be possible,
blot them out of your remembrance.
They neither _can_ nor _will_ do you any good. O suffer them not to
do you harm. Be not prejudiced against Christianity by those who know
nothing at all of it. Nay, they condemn it, all _real substantial_
Christianity; they speak evil of the thing they know not. They have a
kind of _cant_ word for the whole religion of the heart. They call it
_enthusiasm_.
I will briefly lay before you the ground of the matter, and appeal to
you yourselves for the reasonableness of it.
* 21. What a miserable drudgery is the service of God, unless I love
the God whom I serve? But I cannot love one whom I know not. How then
can I love God till I know him? And how is it possible I should know
God, unless he make himself known unto me? By _analogy_ or proportion?
Very good. But where is that proportion to be found? What proportion
does a creature bear to his Creator? What is the proportion between
finite and infinite?
I grant, the _existence_ of the creatures demonstratively shews the
_existence_ of their Creator. The whole creation speaks, that there
is a God. But that is not the point in question. I know there is a God.
Thus far is clear. But who will shew me what that God ♦is? The more I
reflect the more convinced I am, that it is not possible for any of all
the creatures, to take off the veil which is on my heart, that I might
discern this unknown God; to draw the curtain back which now hangs
between, that I may see him which is invisible.
♦ “is.” replaced with “is?” per Errata
This veil ♦or flesh now hides him from my sight. And who is able to
make it transparent! So that I may perceive _through this glass_, God
always before me, till I see him _face to face_.
♦ “of” replaced with “or” per Errata
I want to know this great God who filleth heaven and earth: who is
above, beneath, and on every side, in all places of his dominion; who
just now besets me behind and before, and lays his hand upon me. And
yet I am no more acquainted with him, than with one of the inhabitants
of _Jupiter_ or _Saturn_.
O my friend, how will you get one step farther, unless God reveal
himself to your soul?
22. And why should this seem a thing incredible to you? That God, a
Spirit, and the Father of the Spirits of all flesh, should discover
himself to your spirit, which is itself the breath of God, _Divinæ
Particula Auræ_? Any more than that material things should discover
themselves to your material eye. Is it any more repugnant to reason,
that spirit should influence spirit, than that matter should influence
matter? Nay, is not the former the more intelligible of the two?
For there is the utmost difficulty in conceiving, how matter should
influence matter at all: how that which is totally _passive_ should
_act_. Neither can we rationally account either for gravitation,
attraction, or any natural motion whatsoever, but by supposing in all
the finger of God, who alone conquers that _vis inertiæ_, which is
essential to every particle of matter, and worketh all in all.
Now if God should ever open the eyes of your understanding, must not
the love of God be the immediate consequence? Do you imagine you can
see God without loving him? Is it possible in the nature of things?
_Si virtus conspiceretur occulis_, said the old Heathen, _mirabiles
amores excitaret sui_. How much more if you see him who is the original
fountain, the great archetype of all virtue, will that sight raise in
you a love that is wonderful, such as the gay and busy world know not
of!
23. What benevolence also, what tender love to the whole of human kind,
will you drink in, together with the love of God, from the unexhausted
source of love? And how easy is it to conceive, that more and more
of his image will be then transfused into your soul? That from
disinterested love, all other divine tempers will, as it were naturally,
spring? Mildness, gentleness, patience, temperance, justice, sincerity,
contempt of the world; yea, whatsoever things are venerable and lovely,
whatsoever are justly of good report.
And when you thus love God and all mankind, and are transformed into
his likeness, then the commandments of God will not be grievous; you
will no more complain, that they destroy the comforts of life. So
far from it, that they will be the very joy of your heart; ways of
pleasantness, paths of peace! You will experience here that solid
happiness, which you had elsewhere sought in vain. Without servile fear
or anxious care, so long as you continue on earth, you will gladly do
the will of God here, as the angels do it in heaven. And when the time
is come that you should depart hence, when God says, “Arise and come
away,” you will pass with joy unspeakable out of the body, into all the
fulness of God.
* Now does not your own heart condemn you, if you call _this_ religion
_enthusiasm_? O leave that to those blind zealots, who tack together
a sett of opinions and an outside worship, and call this poor, dull,
lifeless thing, by the sacred name of _Christianity_. Well might you
account _such Christianity_ as this, a mere piece of empty pageantry,
fit indeed to keep the vulgar in awe, but beneath the regard of a man
of understanding.
But in how different a light does it now appear? If there be such a
religion as I have sketched out, must not every reasonable man see,
there is nothing on earth to be desired in comparison of it?――But if
any man desire this, let him ask of God: he giveth to all men liberally
and upbraideth not.
24. May you not ask, quite consistently with your principles, in some
manner resembling this;
O thou Being of beings, thou cause of all, thou seest my heart; thou
understandest all my thoughts. But how small a part of thy ways do I
understand! I know not what is above, beneath, on every side. I know
not my own soul. Only this I know, I am not what I ought to be. I see
and approve the virtue which I have not. I do not love thee, neither am
I thankful. I commend the love of mankind; but I feel it not. Thou hast
seen hatred, malice, envy in my heart. Thou hast seen anger, murmuring,
discontent. These uneasy passions harrow up my soul. I cannot rest,
while I am under this yoke. Nor am I able to shake it off, I am unhappy,
and that thou knowest.
Have compassion upon me, thou whose years do not fail! On me, who have
but a short time to live. I rise up, and am cut down as a flower. I
flee as it were a shadow. Yet a little while, and I return to dust, and
have no more place under the sun.
Yet I know thou hast made my soul to live for ever. But I know not
where; and I am unwilling to try. I tremble, I am afraid to go thither,
whence I shall not return. I stand quivering on the edge of the
gulph; for clouds and darkness rest upon it. O God! _Must_ I go always
“creeping with terrors, and plunge into eternity with a peradventure!”
O thou lover of men, is there no help in thee? I have heard (what
indeed _my_ heart cannot ♦conceive) that thou revealest thyself to
those that seek thee, and pourest thy love into their hearts: and that
they who know and love thee, walk through the shadow of death and fear
no evil. O that this were so! That there was such an unspeakable gift,
given to the children of men! For then might _I_ hope for it. O God, if
there be, give it unto _me_! Speak that _I_ may see thee! Make thyself
known unto _me_ also in the manner that thou knowest! In any wise let
me know thee and love thee, that I may be formed after thy likeness!
That I may be love, as thou art love; that I may now be happy in thee;
and when thou wilt, fall into the abyss of thy love, and enjoy thee
through the ages of eternity!
♦ “receive” replaced with “conceive” per Errata
A farther APPEAL
To MEN of
REASON _and_ RELIGION.
PART III.
_And when he came near, he beheld the city, and wept over it,
saying, If thou hadst known, even thou, at least in this thy
day, the things which belong unto thy peace!_ Luke xix. 41, 42.
I. 1. NOW, what can an impartial person think concerning the present
state of _religion_ in _England_? Is there a nation under the sun which
is so deeply fallen from the very _first principles_ of all religion?
Where is the country, in which is found so utter a disregard to even
_Heathen morality_? Such a thorough _contempt_ of _justice_ and _truth_,
and all that should be dear and honourable to rational creatures?
What species of _vice_ can possibly be named, even of those that nature
itself abhors, of which we have not had, for many years, a plentiful
and still increasing harvest? What _sin_ remains either in _Rome_
or _Constantinople_, which we have not _imported_ long ago (if it
was not of our native growth) and _improved_ upon ever since? Such a
_complication_ of villainies of every kind, considered with all their
_aggravations_, such a _scorn_ of whatever bears the face of _virtue_,
such _injustice_, _fraud_, and _falshood_: above all, such _perjury_,
and such a _method of law_, we may defy the whole world to produce.
What multitudes are found throughout our land, who do not even
_profess_ any religion at all? And what numbers of those who _profess
much_, and confute their profession by their _practice_? Yea, and
perhaps by their exorbitant pride, vanity, covetousness, rapaciousness,
or oppression, cause the very _name of religion_, to stink in the
nostrils, of many (otherwise) _reasonable_ men?
2. “However, we have many thousands still, of truly, _virtuous_
and _religious_ men.” Wherein does their _religion_ consist? In
_righteousness_ and true _holiness_? In _love_ stronger than death?
Fervent _gratitude_ to God? And tender _affection_ to all his
creatures? Is their religion, the religion of the _heart_? A renewal
of soul in the image of God? Do they _resemble_ him they _worship_? Are
they free from pride, from vanity, from malice and envy; from ambition
and avarice, from passion and lust; from every uneasy and unlovely
_temper_? Alas, I fear neither they (the great part at least) nor _you_,
know what _this religion_ means; or have any more notion of it, than
the peasant that holds the plough, of the religion of a _Gymnosophist_.
’Tis well if the _genuine religion_ of Christ has any more alliance
with what you _call religion_, than with the _Turkish_ pilgrimages
to _Mecca_, or the _Popish_ worship of our Lady of _Loretto_. Have
not _you_ substituted in the place of the _religion of the heart_,
something (I do not say equally _sinful_, but) equally vain, and
foreign to the _worshipping_ of God in _spirit and in truth_?――――What
else can be said even of _prayer_, (_public_ or _private_) in the
manner wherein you generally perform it? As a thing of _course_,
running round and round, in the same dull track, without either the
_knowledge_, or _love_ of God? Without one heavenly _temper_, either
attained or improved? O what mockery of God is this!
And yet even _this religion_, which can do you no good, may do you
much harm. Nay, it is plain, it does: it daily increases your _pride_,
as you measure your goodness by the _number_ and _length_ of your
performances. It gives you a deep _contempt_ of those, who do not come
up to the full _tale_ of your virtues. It inspires men with a _zeal_,
which is the very fire of hell, furious, bitter, implacable, unmerciful;
often to a degree that extinguishes all compassion, all good nature and
humanity. Insomuch, that the execrable _fierceness_ of spirit, which
is the natural fruit of such a religion, hath many times, in spite of
all ties, divine and human, broke out into open violence, into rapine,
murder, sedition, rebellion, civil war, to the desolation of whole
cities and countries.
_Tantum_ hæc _Religio potuit suadere malorum_!
3. Now if there be a God, and one that is not a mere idle spectator of
the things that are done upon earth, but a rewarder of men and nations
according to their works, what can the event of these things be? It was
reasonable to believe, that he would have risen long ago and maintained
his own cause, either by sending the famine or pestilence among us,
or by pouring out his fury in blood. And many wise and holy men have
frequently declared, that they daily expected this; that they daily
looked for the patience of God to give place, and judgment to rejoice
over mercy.
4. Just at this time, when we wanted little of _filling up the measure
of our iniquities_, two or three clergymen of the CHURCH of ENGLAND
began vehemently to _call sinners to repentance_. In two or three years
they had sounded the alarm, to the utmost borders of the land. Many
thousands gathered together to hear them; and in every place where they
came, many began to shew such a _concern_ for religion, as they never
had done before. A stronger _impression_ was made on their minds, of
the importance of things eternal, and they had more earnest _desires_
of serving God, than they had ever had from their earliest childhood.
Thus did God begin to draw them toward himself, with the cords of love,
with the bands of a man.
Many of these were in a short time deeply _convinced_ of the _number_
and _heinousness_ of their _sins_. They were also made throughly
sensible of those _tempers_, which are justly hateful to God and
man, and of their utter _ignorance_ of God, and entire _inability_,
either to know, love, or serve him. At the same time, they saw in the
strongest light, the _insignificancy_ of their _outside religion_: nay,
and often confessed it before God, as the most abominable _hypocrisy_.
Thus did they sink deeper and deeper into that _repentance_, which must
ever precede _faith_ in the Son of God.
And from hence sprung _fruits meet for repentance_. The drunkard
commenced sober and temperate; the whoremonger abstained from adultery
and fornication; the unjust from oppression and wrong. He that had been
accustomed to curse and swear, for many years, now swore no more. The
sluggard began to work with his hands, that he might eat his own bread.
The miser learned to deal his bread to the hungry, and to cover the
naked with a garment. Indeed the whole form of their life was changed.
They had _left off doing evil and learned to do well_.
* 5. But this was not all. Over and above this _outward change_, they
began to experience _inward_ religion. _The love of God was shed abroad
in their hearts_, which they continue to enjoy to this day. They love
him, _because he first loved us_, and with-held not from us his Son,
his only Son. And this love constrains them to love all mankind, all
the children of the Father of heaven and earth, and inspires them with
every holy and heavenly temper, the whole mind that was in Christ.
Hence it is that they are now uniform in their behaviour, unblameable
in all manner of conversation. And in whatsoever state they are, they
have learned therewith to be content: insomuch that now they can _in
every thing give thanks_: they more than patiently acquiesce, they
rejoice and are exceeding glad, in all God’s dispensations toward them.
For as long as they love God (and that love no man taketh from them)
they are always happy in God. Thus they calmly travel on through life,
being never weary nor faint in their minds, never repining, murmuring
or disatisfied, casting all their care upon God, till the hour comes
that they should drop this covering of earth, and return unto the great
Father of Spirits. Then especially it is, that they rejoice with joy
_unspeakable and full of glory_. You who credit it not, come and see.
See these living and dying Christians.
“Happy while on earth they breathe
Mightier joys ordain’d to know,
Trampling on sin, hell and death,
To the third heaven they go?”
Now if these things are so, what reasonable man can deny (supposing
the scriptures to be true) that God is now visiting this nation, in a
far other manner than we had cause to expect? Instead of pouring out
his fierce displeasure upon us, he hath made us yet another tender of
mercy: so that even when _sin did_ most _abound, grace_ hath _much more
abounded_.
6. Yea, _the grace of God which bringeth salvation_, present salvation
from inward and outward sin, hath abounded of late years in such a
_degree_ as neither we nor our fathers had known. How _extensive_ is
the change which has been wrought on the minds and lives of the people!
Know ye not that the sound is gone forth into all the land? That there
is scarce a city or considerable town to be found, where some have not
been roused out of the sleep of death, and constrained to cry out, in
the bitterness of their soul, _What must I do to be saved_? That this
_religious concern_ has spread to every age and sex; to most orders
and degrees of men? To abundance of those in particular, who in time
past, were accounted monsters of wickedness, _drinking in iniquity like
water_, and committing all _uncleanness with greediness_.
7. In what age has such a work been wrought, considering the
_swiftness_ as well as the _extent_ of it? When have such _numbers_
of sinners in so _short_ a time been recovered from the error of their
ways? When hath religion, I will not say, since the _reformation_, but
since the time of _Constantine the Great_, made so large a progress
in any nation, within so small a space? I believe, hardly can either
antient or modern history, supply us with a parallel instance.
* 8. Let understanding men observe also the _depth_ of the work, so
_extensively_ and _swiftly_ wrought. It is not a slight or superficial
thing: but multitudes of men have been so thoroughly _convinced of
sin_, that their _bones were smitten asunder, as it were with a sword
dividing the very joints and marrow_. Many of these have been shortly
after so filled with _peace and joy_ in _believing_, that whether they
were in the body, or out of the body, they could scarcely tell. And
in the power of this faith they have trampled under foot, whatever the
world accounts either terrible or desirable: having evidenced in the
severest trials, so fervent a love to God, so invariable and tender a
good-will to mankind, particularly to their enemies, and such a measure
of all the fruits of holiness, as were not unworthy the apostolic
age. Now so deep a repentance, so firm a faith, so fervent love and
unblemished holiness, wrought in so many persons, within so short a
time, the world has not seen for many ages.
9. No less remarkable is the _purity_ of the religion which has
extended itself so _deeply_ and _swiftly_. I speak ♦particularly, with
regard to the doctrines held by those, among whom it is so extended.
Those of the church of _England_, at least, must acknowledge this. For
where is there a body of people in the realm, who, number for number,
so closely adhere to what our church delivers as pure doctrine? Where
are those who have approved and do approve themselves more _orthodox_,
more sound in their opinions? Is there a _Socinian_ or _Arian_ among
them all? Nay, were you to recite the whole catalogue of _heresies_,
enumerated by Bishop _Pearson_, it might be asked, who can lay any one
of these to their charge?
♦ “paticularly” replaced with “particularly”
Nor is their religion more _pure_ from _heresy_, than it is from
_superstition_. In former times, wherever an unusual concern for the
things of God hath appeared, on the one hand, _strange and erroneous
opinions_ continually sprung up with it; on the other, a _zeal_
for things which were no part of religion, as though they had been
essential branches of it. And many have laid as great (if not greater)
stress on trifles, as on the weightier matters of the law. But it
has not been so in the present case. No stress has been laid on any
thing, as though it were necessary to salvation, but what is undeniably
contained in the word of God. And of the things contained therein,
the stress laid on each, has been in proportion to the nearness of
its relation, to what is there laid down as the sum of all, the love
of God and our neighbour. So _pure_ from _superstition_, so throughly
_scriptural_ is that religion, which has lately spread in this nation.
* 10. It is likewise _rational_ as well as _scriptural_; it is as
_pure_ from _enthusiasm_, as from _superstition_. It is true, the
contrary has been continually _affirmed_. But to _affirm_ is one thing,
to _prove_ is another. Who will _prove_, that it is _enthusiasm_ to
_love_ God? Even though we love him with all our heart? To _rejoice_
in the sense of his love to us? To _praise_ him, even with all our
strength? Who is able, to _make good_ this charge, against the _love
of all mankind_? Or, laying rhetorical flourishes aside, to come close
to the question, and _demonstrate_, that it is _enthusiasm_, in every
state we are in, therewith to be _content_? I do but just touch on the
_general heads_. Ye men of reason, give me a man, who setting raillery
and ill names apart, will maintain this by dint of _argument_. If not,
own _this religion_ is the thing you seek; sober, manly, rational,
divine: however exposed to the censure of those, who are accustomed to
revile what they understand not.
11. It may be farther observed, the religion of those we now speak of,
is entirely clear from _bigotry_. (Perhaps this might have been ranked
with _superstition_, of which it seems to be only a particular species.)
They are in no wise _bigotted_ to _opinions_. They do indeed hold
right opinions. But they are peculiarly cautious not to rest the weight
of Christianity there. They have no such overgrown fondness for any
opinions, as to think those alone will make them Christians, or to
confine their affection or esteem to those who agree with them therein.
There is nothing they are more fearful of than this, lest it should
steal upon them unawares. Nor are they _bigotted_ to any particular
branch, even of practical religion. They desire indeed to be exact
in every jot and tittle, in the very smallest points of _Christian
practice_. But they are not attached to one point more than another:
they aim at uniform, universal obedience. They contend for nothing
_trifling_, as if it was important; for nothing _indifferent_, as if it
were necessary; for nothing _circumstantial_, as if it were essential
to Christianity; but for every thing in its own order.
12. Above all, let it be observed, that this religion has no mixture
of _vice_ or _unholiness_. It gives no man of any rank or profession,
the least licence to sin. It makes no allowance to any person, for
ungodliness of any kind. Not that all who follow after have attained
this, either are already perfect. But however that be, they _plead_
for no sin, either inward or outward. They condemn every kind and
degree thereof, in themselves as well as in other men. Indeed, most in
themselves; it being their constant care, to bring those words home to
their own case, _Whosoever shall keep the whole law, and yet offend in
one point, he is guilty of all_.
* 13. Yet there is not found among them that _bitter zeal_, in points
either of small or of great importance, that spirit of _persecution_,
which has so often accompanied the spirit of reformation. ’Tis an idle
conceit, that the spirit of persecution is among the _Papists_ only:
it is wheresoever the devil, that old murderer, works; and he still
_worketh in_ all _the children of disobedience_. Of consequence, all
the children of disobedience, will on a thousand different pretences,
and in a thousand different ways, so far as God permits, persecute the
children of God. But what is still more to be lamented is, that the
children of God themselves, have so often used the same weapons and
persecuted others, when the power was in their own hands.
Can we wholly excuse those venerable men, our great _reformers_
themselves, from this charge? I fear not, if we impartially read over
any history of the _reformation_. What wonder is it then, that when
the tables were turned, bishop _Bonner_ or _Gardiner_ should make
reprisals? That they should measure to others (indeed _good measure
shaken together_) what had before been measured to them? Nor is it
strange, when we consider the single case of _Joan Bocher_, that God
should suffer those (otherwise) holy men, archbishop _Cranmer_, bishop
_Ridley_, and bishop _Latimer_, to drink of the same cup with her.
14. But can you find any tincture of this in the case before us? Do
not all who have lately known the love of God, know _what spirit they
are of_? And that _the Son of man is not come to destroy men’s lives,
but to save them_? Do they approve of the using any kind or degree
of _violence_, on any account or pretence whatsoever, in matters of
_religion_? Do they not hold the _right_ every man has to judge _for
himself_, to be sacred and inviolable? Do they allow any method of
bringing even those who are farthest out of the way, who are in the
grossest errors, to the knowledge of the truth, except the methods of
reason and persuasion? Of love, patience, gentleness, long-suffering?
Is there any thing in their _practice_ which is inconsistent with this
their constant _profession_? Do they in fact hinder their own relations
or dependents from worshipping God according to their own _conscience_?
When they believe them to be in error, do they use _force_ of any kind,
in order to bring them out of it? Let the instances, if there are such,
be produced. But if no such are to be found, then let all reasonable
men who believe the _bible_, own, that a work of God is wrought in our
land: and such a work (if we survey in one view the _extent_ of it, the
_swiftness_ with which it is spread, the _depth_ of that religion which
was so swiftly diffused, and its _purity_ from all corrupt mixtures,)
as it must be acknowledged, cannot easily be paralleled, in all these
concurrent circumstances, by any thing that is found in the _English_
annals, since Christianity was first planted in this island.
II. 1. And yet those _who can discern the face of the sky, cannot
discern the signs of the times_. Yet those who are esteemed wise men
do not know, that God is now reviving his work upon earth. Indeed
concerning some of these the reason is plain; they _know_ not, because
they _think_ not of it. Their thoughts are otherwise employed; their
minds are taken up with things of quite a different nature. Or perhaps,
they may think of it a _little_ now and then, when they have nothing
else to do; but not seriously, or deeply; not with any closeness or
attention of thought. They are too much in haste to _weigh_ the facts
whereof we speak, and to draw the just inference therefrom: nor is the
conviction which they may sometimes feel, suffered to sink into their
hearts: but things that have a larger share in their affections soon
destroy the very traces of it.
2. True it is, that there are some who think more deeply, who
are accustomed to consider things from the foundation, and to lay
circumstances together, that they may judge of nothing before they
have full evidence: and yet even some of these appear to be _in doubt_,
concerning the present work. Now, supposing it to be a work of God,
how can this be accounted for? That they who so diligently inquire
concerning it, do not know the time of their visitation? Perhaps,
because of the deeply rooted _prejudice_ which they brought with them
to the enquiry; and, which still hanging on their minds, makes it
scarce possible for them to form an impartial judgment. Perhaps, even a
slight _prepossession_ might occasion their stumbling on some of those
rocks of _offence_, which by the wise permission of God, always did and
always will attend any revival of his work. Nay, it may be, their very
caution was carried to excess. They would not judge before they had
such evidence as the nature of the thing would _not_ admit, or at least,
God did not see fit to give.
3. All this is very easy to conceive. But it may at first appear
surprising, to find men of renown, men supposed to be endowed
with knowledge, and with abilities of every kind, flatly, openly,
peremptorily _denying_, that there has been any _unusual_ work of God
at all! Yea, a late eminent writer goes farther yet, accounts it an
instance of downright _Enthusiasm_, to _imagine_, that there is any
_extraordinary_ work now wrought upon the earth.¹
¹ _Observations_, part III.
It avails not to say, “no, he does not deny this, but he denies it
to be the work of God”. This is palpably trifling: for the work under
consideration, is of such a nature (namely, the conversion of men from
all manner of sins, to holiness of heart and life) that if it be at any
time wrought at all, it must be the work of God: seeing it is God alone
and not any child of man, who is able _destroy the works of the devil_.
* Yet neither is this difficult to be accounted for, if we consider
things more closely: for the same _prejudice_ which keeps some _in
doubt_, may easily be conceived so to influence others, as to make them
wholly _deny_ the work of God. And this it may do in several ways: it
may either bring them to question the facts related, and hinder their
endeavouring to be more fully informed; or prevent their drawing such
inferences from those facts, as they would otherwise see to be plain
and undeniable. Yea, and it will give ten-fold weight to the _offences_
which must come, so as to over-ballance all evidence whatsoever.
4. This also may account for the behaviour of those, who not content
to suspend their judgment, or to _deny_ the work of God, go farther
still, even to the length of _contradicting_ and _blaspheming_. Nay,
some of these have expressed a deeper abhorrence, and shewn a stronger
enmity against this, than they were ever known to do against popery,
infidelity, or any heresy whatsoever. Some have _persecuted_ the
_instruments_ whom it pleased God to use herein, only _not to the
death_: and others have treated in the same manner, all those whom they
termed their _followers_. A few instances of this it may be proper to
mention, out of very many which might be recited.
5. On the 20th of _June, 1743_, a great multitude of people gathered
together, chiefly from _Walsal_, _Darlaston_ and ♦_Bilston_, in
_Wensbury_ church yard, _Staffordshire_. They went from thence (when,
by sounding a horn they had gathered their whole company together)
to Mr. _Eaton_’s house, in the middle of the town, who was at that
time _constable_. He went to the door with his constable’s staff, and
began reading the act of parliament against riots; but the stones flew
so thick about his head, that he was forced to leave off reading and
retire. They broke all his windows, the door of his house, and a large
clock in pieces. They went then to above fourscore houses, in many of
which there were not three panes of glass left.
♦ “Dilston” replaced with “Bilston” per Errata
6. On _June 20, 1743_, _John Baker_, at the head of a large mob came
to the house of _Jonas Turner_, at _West-Bramwick_ near _Wensbury_, and
asked him, “Whether he would _keep from these men_ that went preaching
about, and go to the church?” he answered, “I do _go to the church_.
But I never see any of you ♦there.” Presently one _Dan. Oniens_ with
a great club, broke great part of the window at one blow. Others laid
hold of him, and dragged him about sixty yards, before he could get
loose from them. Afterwards they broke all his windows, and threw into
the house abundance of stones, to break his goods.
♦ ‘there,” presently’ replaced with ‘there.” Presently’
per Errata
About four in the afternoon they came to the house of widow _Turner_ of
_West-Bramwick_. They threw in bricks and stones so fast, that she was
forced to open the door and run out among them. One of her daughters
cried out, “My mother will be killed!” On which they fell to throwing
stones at her. She ran into a neighbour’s house, but before she
could shut the door, they broke the bottom off with a brick end. They
followed her other daughter with stones, and one with a great stake.
She ran into another house, much frightened, expecting to be murdered.
The widow asked “How can you come and abuse us thus?” On which one
came with a large club, and swore, “If she spoke another word, he would
knock her on the head, and bury her in the ditch.” Then he went and
broke all the glass that was left. The same they did to many of the
neighbouring houses.
7. On the 19th of _June_, _James Yeoman_ of _Walsal_, saw _Mary Bird_
in her father’s house at _Wensbury_, and swore, “By G―― you are there
now; but we will kill you to-morrow.” Accordingly he came with a mob
the next day; and after they had broken all the windows, he took up
a stone, and said, “Now by G―― I will kill _you_.” He threw it, and
struck her on the side of the head. The blood gushed out, and she dropt
down immediately.
“Another of them took Mr. _Hands_ of _Wensbury_ by the throat, swore
he would be the death of him, gave him a great swing round, and threw
him upon the ground. As soon as he rose, one _Equal Baker_ gave him a
blow on the eye, and knocked him down ♦again. In about half an hour the
mob came to his house, and broke all the windows, except about twenty
panes. The kitchen windows they cleared, lead, bars and all, broke the
window-posts, and threw them into the house. The shop was shut up (he
being an apothecary:) but they quickly broke all the pots and bottles
in pieces, and destroyed all his medicines. They broke also the shelves
and drawers in the shop to pieces, and many of his houshold goods.
♦ “again, in” replaced with “again. In” per Errata
8. On _January 13, 1743‒4_, the mob rose again at _Darlaston_, broke
all the windows of all who _followed this way_ (except two or three who
bought themselves off) broke open several houses, and took what they
liked, the people belonging to them being fled for their lives.
About the same time the Rev. Mr. _E――_ came to _Darlaston_; and meeting
some others at _Thomas Forshew_’s they drew up a writing, and _Nicholas
Winspur_, the crier of the town, gave public notice, “That all the
people of the society must come to Mr. _Forshew_’s, and sign it; or
else their houses would be pulled down immediately.” It was to this
effect, “That they would never read, or sing, or pray together, or hear
these parsons any more.”
Several signed this through fear. They made every one who did, lay down
a penny――――“To MAKE THE MOB DRINK.”
9. About _Candlemas_, the wife of _Joshua Constable_, of _Darlaston_,
was going to _Wensbury_, when a mob met her in the road, threw her
down several times, and abused her in a manner too horrible to write.
A warrant was procured for some of these. But one of them only was
carried before Mr. _G――――_, who came back and told his companions, the
justice said, “That they might go home about their business.” On this
the mob rose again, came to _Joshua_’s house, and destroyed all the
necessary goods therein. They likewise broke and spoiled all his shop
tools, threw the tiles off the roof of the house, and pulled down one
room, the joist of which they carried away with them. All his gunlocks
they took away; they tore in pieces all his wife’s linen, cut the
bed and bedstead, so that it was good for nothing, and tore her bible
and common-prayer book all to pieces. She and her husband retired to
another house. But one telling the mob they were there, they swore
“they would tear it down immediately, if the man let them stay any
longer.” So they went out in the frost and snow, not knowing where to
lay their head.
10. On _Tuesday, January 31, 1743‒4_, _Henry Old_ came to _John
Griffiths_’s house, saying, “If he did not leave _following this way_,
he had a hundred men at his command, who should come and pull his house
down.” Soon after he brought some with him; but the neighbours gave him
money, and sent him away for that time.
_Monday, February 6_, between seven and eight at night, came part of
the same company. Hearing them afar off, _John_ and his wife fastened
the door, and left the house. Some of the neighbours going in soon
after, found them destroying all they could. Two chairs and several
bundles of linen were laid upon the fire. After they had destroyed
what they could, they loaded themselves with cloaths and meat, and went
their way.
The same day public notice was given at _Walsal_, by a paper fixt up
there, “That all who designed to assist in breaking the windows, and
plundering the houses of the _Methodists_ at _Wensbury_, should be
ready at ten o’clock, the next morning, on the _Church-hill_.”
11. The next morning, _February 7_, (being _Shrove-Tuesday_,) about
half an hour after ten, great numbers of men were gathered together on
the _Church-hill_. Thence they marched down, some armed with swords,
some with clubs, and some with axes. They first fell upon _Benjamin
Watson_’s house, and broke many of the tiles, and all the windows. Next
they came to Mr. _Addinbrook_’s, broke a fine clock, with many of his
goods, and stole all the things they could carry away. The next house
was _Jane Smith_’s, whose windows they broke, with what little goods
she had. The next was Mr. _Bird_’s, where they destroyed every thing
they found, except what they carried away; cutting the beds in pieces,
as they did all the beds which they could any were find. Thence they
went to Mr. _Edge_’s house; he was ill of a fever; so, for a sum of
money, they past it over. The next house was Mr. _Hand_’s. They broke
all his counters, boxes and drawers, and all (except some bedsteads)
that axe or hammer could break. They spilt all his drugs and chymical
medicines, and stole every thing they could carry, even all his and his
wife’s wearing apparel, beside what they had on.
12. Mr. _Eaton_’s house was next. They broke all his windows, and all
his inside doors in pieces, cut the lead off his house, destroyed or
stole whatever they could lay their hands on. Some gentlemen offered
to stop them, if he would sign a paper implying, “That he would never
hear those parsons more.” But he told them, “He had felt already what
a wounded conscience was; and by the grace of God he would wound his
conscience no more.”
After they had done at Mr. _Eaton_’s, they plundered several other
houses in _Wensbury_ and _West Bramwick_. It is scarce possible
to describe the outrages they committed. Only they left them they
plundered alive.
While they were plundering _John Turner_’s house, he waded thro’ the
brook, to try if he could save some of his goods, which one _David
Garington_ was carrying away. Upon which _Garington_ told him, “It
would be the same here as it was in _Ireland_, for there would be a
_massacre_ very quickly. And he wished it was _now_.”
13. About eleven o’clock, _Sarah_, the wife of _John Sheldon_, being
told the mob was coming to her house, went and met them at the gate.
She asked _John Baker_, their captain, “What they were come for?” He
answered, “If she would have nothing to do with _these people_, not a
penny worth of her goods should be hurt.” She made no reply. Then they
broke the door open, and began breaking and plundering the goods. ♦One
coming out with a fire shovel, she begged him, “not to take it away.”
He swore if she spoke another word, he would “beat her brains out.”
♦ “On” replaced with “One” per Errata
_John Sheldon_ was this while helping _Thomas Parkes_ to hide his
goods, though he knew by the noise they were breaking his own to
pieces. Between two and three he came to his house with _William
Sitch_. _William_ asked _Sarah_, how she did? Saying, “For his part, he
took joyfully the spoiling of his goods.” She answered, that, “seeing
so much wickedness, she could not rejoice; but she blessed God she
could bear it patiently, and found not the least anger in her.” _John
Sheldon_ seeing the spoil they had made, smiled and said, “Here is
strange work.” His wife told him, “if she had complied with their terms,
not one penny-worth would have been hurt.” He replied, “That if she had
complied to deny the truth, and he had found his goods whole on that
account, he should never have been easy as long as he lived; but he
blessed God that she had rather chosen to suffer wrong.”
I believe every reasonable man will allow, that nothing can possibly
excuse these proceedings: seeing they are open, bare-faced violations
both of justice and mercy, and of all laws divine and human.
III. I suppose no _Protestant_ will undertake to defend such
proceedings, even toward the vilest miscreants. But abundance of
_excuses_ have been made, if not for _opposing_ it thus, yet for
_denying_ this work to be of God, and for not acknowledging the time
of our visitation.
Some alledge, that the _doctrines_ of these men are _false_,
_erroneous_ and _enthusiastick_: that they are _new_, and unheard of
till of late: that they are Quakerism, Fanaticism, Popery.
This whole pretence has been already cut up by the roots! It having
been shewn at large, that every branch of this doctrine, is the plain
doctrine of scripture, interpreted by our own church. Therefore it
cannot be either _false_ or _erroneous_, provided the scripture be
true. Neither can it be _enthusiastick_, unless the same epithet
belongs to our articles, homilies and liturgy. Nor yet can these
doctrines be termed _new_, no newer, at least, then the reign of queen
_Elizabeth_; not even with regard to the _way_ of _expression_, or the
manner wherein they are proposed. And as to the substance, they are
more antient still; as antient not only as the gospel, as the times of
_Isaiah_, or _David_, or _Moses_, but as the first revelation of God
to man. If therefore they were _unheard_ of till of late, in any that
is termed a Christian country, the greater guilt is on those, who as
ambassadors of Christ, ought to publish them day by day.
_Fanaticism_, if it means any thing at all, means the same with
_Enthusiasm_, or religious madness, from which (as was observed before)
_these doctrines_ are distant as far as the east from the west. However,
it is a _convenient_ word to be thrown out, upon any thing we do not
like; because scarce one reader in a thousand, has any idea of what ♦it
means. If any part of this doctrine is held by the _Quakers_, there is
the more reason to rejoice. I would to God they held it all: though the
doctrine itself, would be neither better nor worse for this.
♦ “is” replaced with “it”
_Popery_ in the mouth of many men means just nothing: or at most,
“Something very horrid and bad.” But _Popery_, properly speaking, is
_The distinguishing doctrines_ of the church of _Rome_. They are summed
up in the _twelve articles_ which the council of _Trent_ added to the
_Nicene_ creed. Now who can find the least connexion between any of
these, and the doctrines whereof we are speaking?
2. Others alledge, “Their doctrine is too strict. They make the way
to heaven too narrow.” And this is in truth the original objection,
(as it was almost the only one for some time) and is secretly at the
bottom of a thousand more, which appear in various forms. But do they
make the way to heaven any narrower, than our Lord and his apostles
made it? Is their doctrine stricter than that of the bible? Consider
only a few plain texts. _Thou shalt love the Lord thy God with all
thy heart, and with all thy mind, and with all thy soul, and with all
thy strength.――For every idle word which men shall speak, they shall
give an account in the day of judgment.――――Whether ye eat, or drink,
or whatever ye do, do all to the glory of God._ If their doctrine is
stricter than this, they are to blame. But you know in your conscience,
it is not. And who can be one jot less strict, without _corrupting the
word of God_? Can any steward of the mysteries of God be found faithful,
if he change any part of that sacred depositum? No. He can abate
nothing, he can soften nothing. He is constrained to declare to all men,
“I may not _bring down_ the scripture to your taste. You must _come up_
to it, or perish for ever.”
3. This is the real ground of that other popular cry, concerning “the
uncharitableness of these men.” Uncharitable are they? In what respect?
Do they not feed the hungry and clothe the naked? No, that is not the
thing. They are not wanting in this. But they are so _uncharitable_ in
judging! They think none can be saved, but those of their own way. They
damn all the world beside themselves.
* What do you mean? “They think none can be saved, but those of their
own way.” Most surely they do. For as there is but _one heaven_,
so there is but _one way_ to it; even the way of _faith_ in Christ,
(for we speak not of _opinions_, or outward _modes_ of _worship_) the
way of _love_ to God and man, _the highway of holiness_. And is it
uncharitable, to think or say, That none can be saved, but those who
walk in this way? Was he then uncharitable, who declared, _He that
believeth not shall be damned_? Or he that said, _Follow holiness,
without which no man shall see the Lord_? And again; Though _I bestow
all my goods to feed the poor, and though I give my body to be burned_,
yet, _if I have not_ (ἀγάπην) _charity, love_, all this profiteth me
nothing.”
“But they damn all, you say, beside themselves.” _Damn_ all! What
kind of word is this? They damn no man. None is able to damn any man,
but the Lord and judge of all. What you probably mean by that strange
expression is, they declare that God condemns all, beside those who
believe in Jesus Christ, and love him and keep his commandments. And
so must _you_ also, or you sin against God, and your neighbour, and
your own soul. But is there any _uncharitableness_ in this? In warning
sinners to flee from the wrath to come? On the contrary, not to warn a
poor, blind, stupid wretch, that he is hanging over the mouth of hell,
would be so inexcusable a want of charity, as would bring his blood
upon our own head.
4. But there is no room for dispute, touching these _doctrines_ in
general, seeing our Lord gives you so plain a rule, by which you may
easily and infallibly know, whether they be of God. _The tree is known
by its fruit, either therefore make the tree good, and its fruit good;
or else, make the tree corrupt, and its fruit corrupt._ (Matthew xii.
33.) Now what fruit does the tree before us bring forth? Look and see;
believe your own eyes and ears. Sinners leave their sins. The servants
of the devil become the servants of God. Is this good or evil fruit?
That _vice_ loses ground, and _virtue_, practical _religion_, gains? O
dispute no more. Know the tree by its fruit. Bow and own the finger of
God.
But many, who own _these doctrines_ to be of God, yet cannot be
reconciled to the _instruments_ he hath made use of. A very common
exception taken against these is (and was from the beginning) “That
they are so _young_.” Therefore (abundance of men have readily inferred)
“This work cannot be of God.”
Perhaps they are not so young as you conceive. Mr. _Whitefield_ is
now upwards of thirty; my brother is thirty-seven years of age. I have
lived above forty-two years. And a gentleman in _Cornwall_, for whom
I often preach, has the merit of having lived threescore and seventeen
years.
But, supposing the antecedent true, what a consequence is this? What
shadow of scripture have you to support it? Doth not God _send by whom
he_ will _send_? And who shall say to him, _What dost thou_? “These are
too young; send elder men.” What shadow of reason? Is it not possible,
that a person of thirty or forty may have as true a judgment in the
things of God, and as great a blessing attending his preaching, as one
of fifty or fourscore?
I wish you would explain yourself a little on this head:
_Scire velim_, verbo, _pretium quotus arroget annus?_
How old do you require a man to be, before God should have leave to
speak by his mouth?――――O my brethren, who could have believed any
serious man would once have named such an argument as this? Seeing both
scripture and reason teach, that God herein _giveth account to none
of his ways_. But he worketh by whomsoever he _will_ work; he sheweth
mercy by whom he _will_ shew mercy.
* 6. “But there are only _a few_ young heads,” I cannot but observe
here, what great pains have been taken, what diligence shewn, to make
and to keep them _few_. What arts have not been used, to keep back
those of the clergy in particular, who have been clearly convinced
from time to time, that they ought to join hearts and hands in the
work? On this occasion, it has been accounted meritorious, to _say all
manner of evil of us falsely_: to _promise_ them whatever their hearts
desired, if they would refrain from these men: and, on the other hand,
to _threaten_ them with heavy things, if ever they went among them
more. So that how fully soever they were convinced, they could not
act according to their conviction, unless they could give up at once
all thought of _preferment_, either in church or state; nay, all hope
of even a _fellowship_, or poor _scholarship_, in either university.
Many also have been threatened, that if they went on in this way, what
little they had should be taken from them. And many have, on this very
account, been disowned by their dearest friends and nearest relations.
So that there was no possibility the number of these labourers should
ever be increased at all, unless by those who could break through
all these ties, who desired nothing in the present world, who counted
neither their fortunes, nor friends, nor lives, dear unto themselves,
so they might only _keep a conscience void_ of offence toward God and
toward men.
7. But what do you infer from their _fewness_? That because they are
_few_, therefore God cannot _work by them_? Upon what scripture do
you ground this? I thought it was _the same to him, to save by many
or few_. Upon what reason? Why cannot God save ten thousand souls by
one man, as well as by ten thousand? How little, how inconsiderable
a circumstance is number before God? Nay, is there not reason to
believe, that whensoever God is pleased to work a great deliverance,
spiritual or temporal, he may first say, as of old, _The people are
too many for me to give the_ Midianites _into their hands_? May he not
purposely chuse _few_ as well as inconsiderable instruments, for the
greater manifestation of his own glory? Very _few_, I grant, are the
instruments now employed: yet a great work is wrought already. And the
fewer they are by whom this large harvest hath hitherto been gathered
in, the more evident must it appear to unprejudiced minds, that the
work is not of man, but of God.
8. “But they are not only few, but _unlearned_ also.” This is a
grievous offence; and is by many esteemed a sufficient _excuse_, for
not acknowledging the work to be of God.
The ground of this offence is partly true. Some of those who now preach
are _unlearned_. They neither understand the antient languages, nor
any of the branches of philosophy. And yet this objection might have
been spared, by many of those who have frequently made it: because
_they_ are _unlearned_ too (though accounted otherwise.) They have not
themselves the very thing they require in others.
* Men in general are under a great mistake with regard to what is
called “The Learned World.” They do not know, they cannot easily
imagine, how little _learning_ there is among them. I do not speak of
_abstruse learning_; but of what all divines, at least of any note, are
supposed to have viz. The knowledge of the _tongues_, at least _Latin_,
_Greek_ and _Hebrew_, and of the common _arts_ and _sciences_.
* How few men of learning, so called, understand _Hebrew_? Even so
far as to read a plain chapter in _Genesis_? Nay, how few understand
_Greek_? Make an easy experiment. Desire that grave man, who is
urging this objection, only to tell you the _English_ of the first
paragraph that occurs in one of _Plato’s dialogues_? I am afraid we
may go farther still. How few understand _Latin_? Give one of them an
_epistle_ of _Tully_, and see how readily he will explain it, without
his _dictionary_. If he can hobble through that, it is odds but a
_georgick_ in _Virgil_, or a _satire_ of _Persius_ sets him fast.
* And with regard to the _arts_ and _sciences_: How few understand
so much as the general principles of _Logick_? Can one in ten of the
clergy (O grief of heart!) or of the _masters_ of _arts_ in either
university, when an argument is brought, tell you even the _mood_ and
_figure_ wherein it is proposed? Or _compleat_ an _Enthymeme_? Perhaps,
you do not so much as understand the term: supply the _premiss_ which
is wanting, in order to make it a full _categorical syllogism_. Can
one in ten of them demonstrate a _problem_ or _theorem_ in _Euclid’s
Elements_? Or define the common terms used in _metaphysicks_? Or
intelligibly explain the first principles of it? Why then will they
_pretend_ to that learning, which they are conscious to themselves they
have not? Nay, and censure others who have it not, and do not _pretend_
to it? Where are sincerity and candour fled?
* It will easily be observed, that I do not depreciate _learning_ of
any kind. The knowledge of the _languages_ is a valuable talent; so is
the knowledge of the _arts_ and _sciences_. Both the one and the other
may be employed to the glory of God, and the good of men. But yet I ask,
Where hath God declared in his word, that he _cannot_, or _will not_
make use of men that have it not? Has _Moses_, or any of the prophets
affirmed this? Or our Lord? Or any of his apostles? You are sensible
all these are against you. You know the apostles themselves, all except
St. _Paul_, were ανδρες αγραμματοι και ιδιωται· common, unphilosophical,
unlettered men.
9. “What! Then you make yourselves, _like the apostles_.” Because this
silly objection has so often been urged, I will for once spend a few
words upon it, though it does not deserve that honour. Why, must not
every man, whether clergyman, or layman, be in some respects _like
the apostles_, or go to hell? Can any man be saved, if he be not holy,
_like the apostles_? A follower of them, as they were of Christ? And
ought not every preacher of the gospel, to be in a _peculiar_ manner
_like the apostles_, both in holy tempers, in exemplariness of life,
and in his indefatigable labours for the good of souls? Woe unto
every ambassador of Christ, who is not _like the apostles_ in this!
In holiness; in making full proof of his ministry; in spending and
being spent for Christ! We _cannot_ and therefore we _need_ not be like
them, in _working outward miracles_. But we may and ought, in _working
together with God_ for the salvation of men. And the same God who was
always ready to help _their_ infirmities, is ready to help _ours_ also.
He who made them _workmen that needed not to be ashamed_, will teach us
also _rightly to divide the word of truth_. In this respect likewise,
in respect of his _having help from God_, for the work whereunto he is
called, every preacher of the gospel is _like the apostles_. Otherwise
he is of all men most miserable.
* 10. And I am bold to affirm, that these unlettered men, _have
help from God_ for that great work, the saving souls from death;
seeing he hath enabled, and doth enable them still, to _turn many to
righteousness_. Thus hath he _destroyed the wisdom of the wise, and
brought to nought the understanding of the prudent_. When they imagined
they had effectually shut the door, and locked up every passage,
whereby any help could come to two or three preachers, weak in body as
well as soul; who they might reasonably believe would humanly speaking,
wear themselves out in a short time: when they had gained their point
by securing (as they supposed) all the men of learning in the nation;
_he that sitteth in heaven laughed them to scorn_, and came upon them
by a way they thought not of. _Out of the stones he raised up_ those
who should beget children to _Abraham_. We had no more foresight of
this than you. Nay, we had the deepest prejudices against it: until we
could not but own, that God gave _wisdom from above_ to these unlearned
and ignorant men; so that the work of the Lord prospered in their hand,
and sinners were daily converted to God.
Indeed in the one thing which they profess to know, they are not
_ignorant_ men. I trust there is not one of them who is not able to
go thro’ such an examination, in substantial, practical, experimental
divinity, as few of our candidates for holy orders, even in the
university (I speak it with sorrow and shame, and in tender love) are
able to do. But oh! what manner of _examination_, do most of _those
candidates_ go through? And what proof are the _testimonials_ commonly
brought (as solemn as the _form_ is wherein they run) either of their
_piety_ or _knowledge_, to whom are intrusted those sheep, which God
hath purchased with his own blood!
11. “But they are _laymen_. You seem to be sensible yourself, of the
strength of this objection. For as many as you have answered, I observe
you have never once so much as touched on this.”
I have not. Yet it was not distrust of my cause, but tenderness to you
which occasioned my silence. I had something to advance on this head
also: but I was afraid you could not bear it. I was conscious to myself,
that some years since, to touch this point, was to touch the apple of
my eye. And this makes me almost unwilling to speak now; lest I should
_shock_ the prejudices I cannot _remove_.
* Suffer me, however, just to intimate to you some things, which I
would leave to your farther consideration. The _scribes_ of old, who
were the ordinary _preachers_ among the _Jews_, were not _priests_;
they were not better than _laymen_. Yea, many of them were incapable
of the priesthood, being of the tribe of _Simeon_, not of _Levi_.
Hence probably it was, that the _Jews_ themselves never urged it as an
objection to our Lord’s preaching (even those who did not acknowledge
or believe, that he was sent of God in an _extraordinary_ character)
that he was no _priest_ after the order of ♦_Aaron_. Nor indeed could
be; seeing he was of the tribe of _Judah_.
♦ “Aron” replaced with “Aaron”
Nor does it appear, that any objected this to the apostles. So far
from it, that at _Antioch_ in _Pisidia_, we find _the rulers of the
synagogue sending unto Paul and_ Barnabas, strangers just come into
the city, _saying, men and brethren, if ye have any word of exhortation
for the people, say on_, Acts xiii. 15.
If we consider these things, we shall be the less surprized at what
occurs in the 8th chapter of the _Acts_: _At that time there was a
great persecution against the church, and they ♦were all scattered
abroad_: (i. e. all the _church_, all the believers in Jesus)
_throughout the regions of_ Judea _and_ Samaria. (verse 1.) _therefore
they that were scattered abroad, went every where preaching the word_,
(verse 4.) Now, what shadow of reason have we to say, or think, that
all these were _ordained_ before they _preached_?
♦ “where” replaced with “were”
12. * If we come to later times; was Mr. _Calvin_ ordained? Was he
either priest or deacon? And were not most of those whom it pleased God
to employ in promoting the _reformation_ abroad, _laymen_ also? Could
that great work have been promoted at all in many places, if _laymen_
had not preached? And yet how seldom do the very _Papists_ urge this,
as an objection against the _reformation_? Nay, as rigorous as they are
in things of this kind, they themselves appoint, even in some of their
strictest _orders_, that “if any _lay-brother_ believes himself called
of God, to _preach_ as a _missionary_, the superior of the _order_,
being informed thereof, shall immediately send him away.”
* In all _protestant_ churches it is still more evident, that
_ordination_ is not held a necessary _prerequisite_ of preaching:
for in _Sweden_, in _Germany_, in _Holland_, and, I believe, in
every _reformed_ church in _Europe_, it is not only _permitted_ but
_required_, that before any one is _ordained_, (before he is admitted
even into _deacon_’s orders, wherever the distinction between priests
and deacons is retained) he should publickly preach a year or more _ad
probandum facultatem_. And for this practice, they believe they have
the authority of an express command of God: _Let these first be_ proved:
_then let them use the office of a_ deacon, _being found blameless_, 1
Timothy iii. 10.
23. “In _England_, however, there is nothing of this kind; no _layman_
permitted to speak in public.” No! Can you be ignorant, that in an
hundred _churches_ they do it continually? In how many (particularly
in the _West_ of _England_) does the _parish-clerk_ read one of the
lessons? (In some he reads the whole service of the church, perhaps,
every Lord’s day) and do not other _laymen_ constantly do the same
thing, yea, in our very _cathedrals_? Which being under the more
immediate inspection of the _bishops_, should be patterns to all other
churches.
Perhaps it will be said, “But this is not _preaching_.” Yes, but it
is, essentially such. For what is it to _preach_, but _præedicare
verbum Dei_? To publish the word of God? And this _laymen_ do all over
_England_; particularly under the eye of every bishop in the nation.
Nay, is it not done in the universities themselves? Who _ordained_ that
singing-man at _Christchurch_? Who is likewise utterly unqualified for
the work, murdering every lesson he reads? Not even endeavouring to
read it as the word of God but rather as an old song? _Such_ a _layman_
as this, meddling at all with the word of God, I grant is a scandal to
the _English_ nation.
* To go a step farther.――――Do not the fundamental constitutions of the
_university_ of _Oxford_, the _statutes_, even as revised by archbishop
_Laud_, require every _batchelor of arts_, nine in ten of whom are
_laymen_, to read three _public lectures_ in moral philosophy, on
whatever subject he chuses? My subject, I well remember, was, The LOVE
of God. Now, what was this but _preaching_?
* Nay, may not a man be a _doctor of divinity_ even in _Oxford_, tho’
he never was _ordained_ at all? The instance of Dr. _Atwell_, (late)
rector of _Exeter college_, is fresh in every one’s memory.
These are a few of the considerations that may readily occur to any
thinking man on this head. But I do not rest the cause on these. I
believe it may be defended a shorter way.
14. * It pleased God by two or three ministers of the church of
_England_, to call many sinners to repentance: who, in several parts,
were undeniably turned from a course of sin, to a course holiness.
The ministers of the places where this was done, ought to have received
those ministers with open arms: and to have taken them who had just
begun to serve God, into their peculiar care; watching over them in
tender love, lest they should fall back into the snare of the devil.
Instead of this, the greater part spoke of those ministers, as if
the devil, not God had sent them. Some repelled them from the Lord’s
table: others stirred up the people against them, representing them
even in their public discourses, as _fellows not fit to live; papists,
hereticks, traitors; conspirators_ against their king and _country_.
And how did they watch over the sinners lately reformed? Even as a
leopard watcheth over his prey. They drove some of them also from the
Lord’s table; to which till _now_ they had no desire to approach. They
preached all manner of evil concerning them, openly cursing them in the
name of the Lord. They turned many out of their work; persuaded others
to do so too, and harrassed them all manner of ways.
The event was, that some were wearied out, and so turned back to
their vomit again. And then these good pastors gloried over them, and
endeavoured to shake others by their example.
15. * When the ministers by whom God had helped them before, came again
to those places, great part of their work was to begin again; if it
could be begun again; but the relapsers were often so hardened in sin,
that no impression could be made upon them.
What could they do in a case of so extreme necessity? Where so many
souls lay at stake?
No clergyman would assist at all. The expedient that remained was, to
find some one among themselves, who was upright of heart, and of sound
judgment in the things of God: and to desire him to meet the rest as
often as he could, in order to confirm them, as he was able, in the
ways of God, either by reading to them, or by prayer, or by exhortation.
God immediately gave a blessing hereto. In several places, by means of
these plain men, not only those who had already begun to run well, were
hindered from drawing back to perdition; but other sinners also, from
time to time were converted from the error of their ways.
This plain account of the whole proceeding, I take to be the best
defence of it. I know no scripture which forbids making use of such
help, in a case of such necessity. And I praise God who has given even
_this_ help to those poor sheep, when _their own shepherds pitied them
not_.
“But does not the scripture say, _no man taketh_ this honour _to
himself, but he that is called of God, as was_ Aaron?” Nor do these.
The _honour_ here mentioned is the _priesthood_. But they no more take
upon them to be priests then to be kings. They take not upon them to
administer the sacraments, an honour peculiar to the priests of God.
Only according to their power, they exhort their brethren, to continue
in the grace of God.
“But for these _laymen_ to exhort at all, is a violation of all
_order_.”
What is this _order_ of which you speak? Will it serve instead of the
knowledge and love of God? Will this _order_ rescue those from the
snare of the devil, who are now taken captive at his will? Will it keep
them who are escaped a little way, from turning back into _Egypt_? If
not, how should I answer it to God, if rather than violate I know not
what _order_, I should _sacrifice_ thousands of souls thereto? I dare
not do it. It is at the peril of my own soul.
Indeed if by _order_ were meant, _true Christian discipline_, whereby
all the living members of Christ are knit together in one, and all that
are putrid and dead, immediately cut off from the body: this _order_
I reverence; for it is of God. But where is it to be found? In what
diocese? In what town or parish, within _England_ or _Wales_? Are you
rector of a parish? Then let us go no farther. Does this _order_ obtain
there? Nothing less. Your parishioners are a rope of sand. As few (if
any) of them are alive to God; so they have no connection with each
other, unless such as might be among _Turks_ or _Heathens_. Neither
have _you_ any power to cut off from that body, were it alive, the dead
and putrid members. Perhaps you have no desire: but all are jumbled
together without any care or concern of yours.
It is plain then, what _order_ is to be found is not among _you_,
who so loudly contend for it, but among that very people whom you
continually blame, for their _violation_ and _contempt_ of it. The
little flock you condemn is united together in one body, by one spirit:
so that _if one member suffers, all the members suffer with it, if one
be honoured, all rejoice with it_. Nor does any dead member long remain;
but as soon as the hope of recovering it is past, it is cut off.
Now suppose we were willing to relinquish our charge, and to give up
this flock into _your_ hands; would _you_ observe the same _order_, as
we do now, with them and the other souls under your care? You _dare_
not: because you have respect of persons. You fear the faces of men.
You _cannot_: because you have not _overcome the world_. You are not
above the desire of earthly things. And it is impossible you should
ever have any _true order_, or exercise any _Christian discipline_,
till you are wholly _crucified to the ♦world_, till you desire nothing
more but God.
♦ “wold” replaced with “world”
Consider this matter, I intreat you, a little farther. Here are thirty
thousand persons (perhaps somewhat more) of whom I take care, watching
over their souls as he that must give ♦account. In order hereto it lies
upon me (so I judge) at the peril of my own salvation, to know not only
their names, but their outward and inward states, their difficulties
and dangers. Otherwise how can I know either how to guide them aright,
or to commend them to God in prayer? Now if I am willing to make
these over to _you_, will _you_ watch over them in the same manner?
Will _you_ take the same care (or as much more as you please) of each
soul as I have hitherto done? Not such _curam animarum_ as you have
taken these ten years in your own parish. Poor empty name! Has not
your _parish_ been in fact, as much a _sine cure_ to _you_ as your
_prebend_? Oh what account have _you_ to give to the great Shepherd and
Bishop of souls!
♦ “account, in” replaced with “account. In” per Errata
18. There is one more _excuse_ for denying this work of God, taken from
the _instruments_ employed therein: that is, “That they are _wicked_
men.” And a thousand stories have been handed about to prove it.
But you may observe, their _wickedness_ was not heard of, till after
they _went about doing good_. Their reputation for _honesty_ was till
then unblemished but it was impossible it should continue so, when they
were publickly employed in _testifying of the world, that its deeds
were evil_. It could not be but the scriptures should be fulfilled.
_The servant is not above his master. If they have called the master
of the house beelzebub, how much more them of his houshold?_
* Yet I cannot but remind considerate men, in how remarkable a manner
the wisdom of God has for many years guarded against this pretence,
with respect to my brother and me in particular. Scarce any two men
in _Great-Britain_, of our rank, have been so held out, as it were,
to all the world; especially of those who from their childhood had
always loved and studiously sought retirement. And I had procured what
I sought, I was quite safe, as I supposed, in a little country town,
when I was required to return to _Oxford_, without delay, to take the
charge of some young gentlemen, by Dr. _Morley_, the only man then
in _England_ to whom I could deny nothing. From that time both my
brother and I (utterly against our will) came to be more and more
observed and known, till we were more spoken of, than, perhaps, two so
inconsiderable persons ever were before in the nation. To make us more
publick still, as _honest_ madmen at least, by a strange concurrence of
providences overturning all our preceding resolutions, we were hurried
away to _America_. However, at our return from thence, we were resolved
to retire out of the world at once; being sated with noise, hurry
and fatigue, and seeking nothing but to be at rest. Indeed for a long
season, the greatest pleasure I had desired, on this side eternity was
Tacitum Sylvas inter reptare salubres,
Quærentem quicquid dignum sapiente bonoque.
And we had attained our desire. We wanted nothing. We looked for
nothing more in this world, when we were dragged out again, by earnest
importunity, to preach at one place and another, and another, and so
carried on, we knew not how, without any design but the general one, of
saving souls, into a situation, which had it been named to us at first,
would have appeared far worse than death.
* 19. What a surprising _apparatus_ of Providence was here! And what
stronger demonstrations could have been given, of men’s acting from
_a zeal_ for God, whether it were _according to knowledge_ or no? What
persons could, in the nature of things, have been (antecedently) less
liable to exception, with regard to their _moral character_, at least,
than those the all-wise God hath now employed? Indeed I cannot devise
what manner of men could have been more unexceptionable on all accounts.
Had God endued us with greater natural or acquired abilities, that very
thing might have been turned into an objection. Had ♦we been remarkably
_defective_, it would have been matter of objection, on the other
hand. Had we been _dissenters_ of any kind, or even _low-church men_,
(so called) it would have been a great stumbling-block in the way
of those who are _zealous for the church_. And yet had we continued
in the impetuosity of our _high-church zeal_, neither should we have
been willing to converse with _dissenters_, nor they to receive any
good at our hands. Some objections were kept out of the way, by our
known _contempt_ of money and preferment: and others, by that rigorous
strictness of life, which we exacted, not of others, but ourselves only.
Insomuch, that twelve or fourteen years ago, the censure of one who had
narrowly observed us, (_me_, in particular) went no farther than this;
“Does _John_ beyond his strength persist to go,
To his frail carcase literally foe?
Careless of health, as if in haste to die,
And lavish time t’ insure eternity!”
So that upon the whole, I see not what God could have done more in this
respect which he hath not done. Or what _instruments_ he could have
employed in such a work, who would have been less liable to exception.
♦ “he” replaced with “we” per Errata
20. Neither can I conceive how it was possible to do that work, the
doing of which, we are still under the strongest conviction, is bound
upon us at the peril of our own souls, in a less exceptionable manner.
We have, by the grace of God, behaved not only with meekness, but
with all tenderness towards all men; with all the tenderness which we
conceived it was possible to use, without betraying their souls. And
from the very first, it has been our special care, to deal tenderly
with our brethren the clergy. We have not willingly provoked them at
any time; neither any _single_ clergyman. We have not _sought_ occasion
to publish their faults; we have not _used_ a thousand occasions that
offered. When we were constrained to speak something, we spake _as
little_ as we believed we could, without offending God: and that little,
though in plain and strong words, yet as _mildly_ and _lovingly_ as we
were able. And in the same course we have steadily persevered (as well
as in earnestly advising others to tread in our steps) even though we
saw that with regard to them, by all this we profited nothing; though
we knew we were still continually represented as _implacable enemies to
the clergy_, as railers against them, as slanderers of them, as seeking
all opportunities to blacken and asperse them. When a clergyman himself
has vehemently accused me of doing this, I bless God he could not
provoke me to do it. I still _kept my mouth as it were with a bridle_,
and committed my cause to a higher hand.
21. The truth is, you impute that hatred to _us_, which is in _your own
breast_. (I speak not this of all the clergy; God forbid! But let it
fall on whom it concerns.) _You_, it is certain, have shewn the utmost
hatred to _us_, and in every possible way: unless you were actually
to beat us (of which also we are not without precedent) or to shoot
us through the head. And if you could prevail upon others to do this,
I suppose you would think you did God service. I do not speak without
ground. I have heard with my own ears such sermons, (in _Staffordshire_
particularly) that I should not have wondered if as soon as we came
out of the church, the people had stoned me with stones. And it was a
natural consequence of what that poor minister had lately heard, at the
bishop’s visitation: as it was one great cause of the miserable riots
and outrages which soon followed.
It is this, my brethren, it is _your own preaching_, and not _ours_,
which _sets the people against you_. The very same persons, who are
_diverted_ with those sermons, cannot but _despise_ you for them in
their hearts: even those who on _your_ authority believe most of the
assertions which you advance. What then must they think of you, who
know the greatest part of what you assert to be utterly false? They may
pity and pray for you; but they can _esteem_ you no other, than false
witnesses against God and your brethren.
22. “But what need is there (say even some of a milder spirit) of this
preaching in _fields_ and _streets_? Are there not _churches enough_
to preach in?” No, my friend, there are not; not for us to preach
in. You forget: we are not suffered to preach there; else we should
prefer them to any places whatever. “Well, there are ministers enough
without _you_.” Ministers _enough_, and churches _enough_; for what?
To reclaim all the sinners within the four seas? If there were, they
would all be reclaimed. But they are not reclaimed. Therefore it is
evident, that there are not _churches enough_. And one plain reason
why, notwithstanding all these churches, they are no nearer being
reclaimed is this; they never come into a church; perhaps not once in
a twelve-month, perhaps not for many years together. Will you say (as
I have known some _tender hearted Christians_) “Then it is _their own_
fault; let them die and be damned.” I grant it is _their own_ fault.
And so it was _my_ fault and _yours_, when we went astray, like sheep
that were lost. Yet the Shepherd of souls sought after us, and went
after us into the wilderness. And _oughtest not thou to have compassion
on thy fellow-servants, as he had pity on thee_? Ought not we also _to
seek_, as far as in us lies, _and to save that which is lost_?
* Behold the amazing love of God to the outcasts of men! His tender
condescention to their folly! They would regard nothing done _in the
usual way_. All this was lost upon them. The _ordinary_ preaching of
the word of God, they would not even deign to hear. So the devil made
sure of these careless ones. For who should pluck them out of his hand?
Then God was moved to jealousy, and went _out of the usual way_ to save
the souls which he had made. Then over and above what was ordinarily
spoken in his name, in all the houses of God in the land, he commanded
a voice to cry in the wilderness, _Prepare ye the way of the Lord.
The time is fulfilled. The kingdom of heaven is at hand. Repent ye and
believe the gospel._
* 23. Consider coolly, if it was not highly expedient, that something
of this kind should be? How expedient, were it only on the account
of those poor sinners against their own souls, who (to all human
appearance) were utterly inaccessible every other way? And what
numbers of these are still to be found, even in or near our most
populous cities? What multitudes of them were some years since, both
in _Kingswood_, and the fells about _Newcastle_? Who, week after week,
spent the Lord’s day, either in the ale-house, or in idle diversions,
and never troubled themselves about going to church, or to any publick
worship at all? Now, would you really have desired that these poor
wretches should have sinned on, till they dropt into hell? Surely you
would not. But by what other means was it possible they should have
been plucked out of the fire? Had the minister of the parish preached
like an angel, it had profited them nothing; for they heard him not.
But when one came and said, “Yonder is a man preaching on the top of
the mountain,” they ran in droves to hear what he would say. And God
spoke to their hearts. It is hard to conceive any thing else which
could have reached them. Had it not been for _field-preaching_, the
uncommonness of which was the very circumstance that recommended it,
they must have run on in the error of their way, and perished in their
blood.
* 24. But suppose _field-preaching_ to be in a case of this kind,
ever so _expedient_, or even _necessary_, yet who will contest with
us for _this province_?――――May we not enjoy this quiet and unmolested?
Unmolested, I mean by any competitors.――For who is there among you,
brethren, that is willing, (examine your own hearts) even to save souls
from death at this price? Would not _you_ let a thousand souls perish,
rather than you would be the instrument of rescuing them thus? I do not
speak now with regard to conscience, but to the inconveniencies that
must accompany it. Can _you_ sustain them, if you _would_? Can you bear
the summer sun to beat upon your naked head? Can you suffer the wintry
rain or wind, from whatever quarter it blows? Are you able to stand
in the open air, without any covering or defence, when God casteth
abroad his snow like wool, or scattereth his hoar-frost like ashes?
And yet these are some of the smallest inconveniencies which accompany
_field-preaching_. Far beyond all these, are the contradiction of
sinners, the scoffs both of the great vulgar, and the small; contempt
and reproach of every kind; often more than verbal affronts, stupid,
brutal violence, sometimes to the hazard of health, or limbs, or life.
Brethren, do you envy us _this honour_? What I pray, would _buy you_
to be a _field-preacher_? Or what, think you, could induce any man
of common sense, to continue therein one year, unless he had a full
conviction in himself, that it was the will of God concerning him.
* Upon this conviction it is (were we to submit to these things on any
other motive whatsoever, it would furnish you with a better proof of
our _distraction_, than any that has yet been found) that _we_ now do,
for the good of poor souls, what you cannot, will not, dare not do. And
we desire not that you should; but this one thing, we may reasonably
desire of you: do not increase the difficulties which are already
so great, that without the mighty power of God, we must sink under
them. Do not assist in trampling down a little handful of men, who for
the present stand in the gap, between ten thousand poor wretches and
destruction, till you find some others to take their places.
* 25. Highly needful it is, that some should do this, lest those poor
souls be lost without remedy. And it should rejoice the hearts of all
who desire the kingdom of God should come, that so many of them have
been snatched already from the mouth of the lion, by an _uncommon_
(though not unlawful) way. This circumstance therefore is no just
_excuse_, for not acknowledging the work of God. Especially, if we
consider, that whenever it has pleased God to work any great work upon
the earth, even from the earliest times, he hath stept more or less
out of the _common_ way: whether to excite the attention of a greater
number of people, than might otherwise have regarded it; or to separate
the proud and haughty of heart, from those of an humble, child-like
spirit; the former of whom he foresaw, trusting in their own wisdom,
would fall on that stone and be broken; while the latter, enquiring
with simplicity, would soon know of the work, that it was of God.
26. “Nay (say some) but God is a God of _wisdom_. And it is his work,
to give _understanding_. Whereas _this_ man is one of them, and he is
a _fool_. You see the _fruits_ of their _preaching_.” No, my friend,
you don’t. That is your mistake. A fool very possibly he may be. So it
appears by his talking, perhaps writing too. But this is none of the
_fruits_ of our _preaching_. He was a fool before ever he heard us. We
found and are likely to leave him so. Therefore his folly is not to be
imputed to us, even if it continue to the day of his death. As we were
not the cause, so we undertake not the cure of disorders of this kind.
No fair man therefore can _excuse_ himself thus, from acknowledging the
work of God.
Perhaps you will say, “He is not a natural fool neither. But he is so
ignorant! He knows not the first principles of religion.” It is very
possible. But have patience with him, and he will know them by and
by. Yea, if he be in earnest to save his soul, far sooner than you can
conceive. And in the mean time, neither is this an objection of any
weight. Many when they begin to hear us, may, without any fault of ours,
be utter strangers to the whole of religion. But this is no incurable
disease. Yet a little while and they may be wise unto salvation.
Is the ignorance you complain of among this people (you who object
to the _people_ more than to their _teachers_) of another kind? Don’t
they “know, how in meekness to reprove or instruct those that oppose
themselves?” I believe what you say: all of them do not: they have
not put on gentleness and long-suffering. I wish they had: pray for
them that they may; that they may be mild and patient toward all men.
But what if they are not? Sure you do not make this an argument that
God hath not sent us? Our Lord _came_, and we come, _not to call the
righteous, but sinners to repentance: passionate_ sinners, (such as
these whereof you complain) as well as those of every other kind. Nor
can it be expected they should be wholly delivered from their sin, as
soon as they begin to hear his word.
* 27. A greater stumbling-block than this is laid before you, by those
that _say and do not_. Such I take it for granted will be among us,
although we purge them out as fast as we can: persons that _talk much_
of religion, that _commend_ the preachers, perhaps are diligent in
hearing them: it may be, read all their books, and sing their hymns;
and yet no change is wrought in their hearts. Were they of old time as
lions in their houses? They are the same still. Were they (in low life)
slothful or intemperate? Were they tricking or dishonest? Over-reaching
or oppressive? Or did they use to borrow and not pay? _The Ethiopian
hath not changed his skin._ Were they (in high life) delicate, tender,
self-indulgent? Were they nice in furniture or apparel? Were they fond
of trifles, or of their own dear persons? _The Leopard hath not changed
her spots._ Yet their being with us for a time proves no more, than
that we have not the miraculous discernment of spirits.
* Others you may find, in whom there was a real change. But it was
only for a season. They are now turned back, and are two-fold more the
children of hell than before. Yet neither is this any manner of proof,
that the former work was not of God. No, not though these apostates
should, with the utmost confidence, say all manner of evil against
us. I expect they should. For every other injury hath been forgiven,
and will be to the end of the world. But hardly shall any one forgive
the intolerable injury, of _almost persuading him to be a Christian_.
When these men therefore who were with us, but went out from among
us, assert things that may cause your ears to tingle, if you consider
either the scripture, or the nature of man, it will not stagger you at
all. Much less will it excuse you, for not acknowledging the work in
general to be of God.
* 28. But to all this it may possibly be replied, “When you bring your
credentials with you, when you prove by _miracles_ what you assert,
then we will acknowledge that God hath sent you.”
What is it you would have us _prove_ by _miracles_? That the _doctrines_
we preach are true? This is not the way to prove that: (as our first
_reformers_ replied to those of the church of _Rome_, who, you may
probably remember, were continually urging them with this very demand).
We prove the _doctrines_ we preach, by scripture and reason: and, if
need be, by antiquity.
What else is it then we are to prove by _miracles_?
Is it, 1. That _A. B._ was for many years without God in the world, a
common swearer, a drunkard, a sabbath-breaker?
Or, 2. That he is not so now?
Or, 3. That he continued so till he heard us preach, and from that time
was another man? Not so. The proper way to prove these facts, is by
the testimony of competent witnesses: and these witnesses are ready,
whenever required, to give full evidence of them.
Or would you have us prove by miracles,
4. That this was not done _by our own power or holiness_? That God only
is able to raise the dead, those who are dead in trespasses and sins?
Nay, _if_ you _hear not_ Moses _and the prophets_ and apostles on this
head, _neither would you believe tho’ one rose from the dead_.
It is therefore utterly unreasonable and absurd to require or expect
the proof of _miracles_, in questions of such a kind, as are always
decided, by proofs of quite another nature.
29. “But you relate them yourself.” I relate just what I saw, from
time to time: and this is true, that some of those circumstances seem
to go beyond the ordinary course of nature. But I do not peremptorily
determine, whether they were supernatural, or no? Much less do I rest
upon them, either the proof of other _facts_, or of the _doctrines_
which I preach. I prove these in the _ordinary_ way; the one by
testimony, the other by scripture and reason.
“But if you can work _miracles_ when you please, is not this the surest
way of proving them? This would put the matter out of dispute at once,
and supersede all other proof.”
You seem to lie under an entire mistake, both as to the nature and use
of _miracles_. It may reasonably be questioned, whether there ever was
that man living upon earth, except the man Christ Jesus, that could
work miracles _when he pleased_. God only _when he pleased_, exerted
that power, and by whomsoever it pleased him.
But if a man could work _miracles when he pleased_, yet is there no
scripture authority, nor even example for doing it in order to satisfy
such a demand as this. I do not read, that either our Lord, or any
of his apostles, wrought any miracle on such an occasion. Nay, how
sharply does our Lord rebuke those who made a demand of this kind? When
_certain of the scribes and of the pharisees answered, saying, Master,
we would see a sign from thee_; (Observe, this was their method of
_answering_ the strong reasons whereby he had just proved the works
in question to be of God.) _He answered and said to them, an evil and
adulterous generation seeketh after a sign. But there shall no sign be
given to it, but the sign of the prophet_ Jonas, _Matthew_ xii. 38, 39.
_An evil and adulterous generation!_ Else they would not have needed
such a kind of proof. Had they been _willing to do his will_, they
would, without this, have known that the doctrine was of God.
* _Miracles_ therefore are quite needless in such a case. Nor are they
so conclusive a proof as you imagine. If a man could and did work them,
in defence of any doctrine, yet this would not _supersede other proof_.
For there may be τερατα Ψευδους _lying wonders_, miracles wrought in
support of falshood. Still therefore his doctrine would remain to be
proved, from the proper topicks of scripture and reason. And these
even without _miracles_ are sufficient. But _miracles_ without these
are not. Accordingly our Saviour and all his apostles, in the midst of
their greatest miracles, never failed to prove every _doctrine_ they
taught, by clear scripture and cogent reason.
30. I presume, by this time you may perceive the gross absurdity,
of demanding _miracles_ in the present case: seeing one of the
propositions in question, (over and above our general doctrines) _viz._
“That sinners are reformed,” can only be proved by testimony: and the
other, “this cannot be done but by the power of God,” needs no proof,
being self-evident.
“Why, I did once myself rejoice to hear, (says a grave citizen, with an
_air_ of great _importance_) that so many sinners were reformed, till
I found they were only turned from one wickedness to another: that they
were turned from cursing or swearing, or drunkenness, into ♦a no less
_damnable_ sin ♣that of _schism_.”
♦ insert “a” per Errata
♣ delete “than” per Errata
Do you know what you say? You have, I am afraid, a confused huddle of
ideas in your head. And I doubt, you have not _capacity_ to clear them
up yourself; nor _coolness_ enough, to receive help from others.
However I will try. What is _schism_? Have you any determinate idea of
it? I ask ♦the rather, because I have found, by repeated experiments,
that a common _English_ tradesman receives no more light, when he hears
or reads, “This is schism,” than if he heard or read
_Bombalio, stridor, clangor, taratantara, murmur._
♦ “thee” replaced with “the” per Errata
Honest neighbour, don’t be angry. Lay down your hammer, and let us talk
a little on this head.
You say, “We are in the damnable sin of _schism_, and therefore in as
bad a state as adulterers or murderers.”
I ask once more, What do you mean by _schism_? “Schism! Schism! Why,
it is separating from the church.” Ay, so it is. And yet _every_
separating from the church to which we once belonged, is not schism.
Else you will make all the _English_ to be schismatics, ♦by separating
from the church of _Rome_. “But we had just cause.” So doubtless we had:
whereas schism is a _causeless_ separation from the church of Christ.
So far so good. But you have many steps to take before you can make
good that conclusion, that a separation from a _particular national_
church, such as the church of _England_ is, whether with sufficient
cause or without, comes under the scriptural notion of _schism_.
♦ insert “by” per Errata
However, taking this for granted, will you aver in cool blood, that all
who die in such a separation, that is, every one who dies a Quaker, a
Baptist, an Independent, or a Presbyterian, is as infallibly damned as
if he died in the act of murder or adultery? Surely you start at the
thought! It makes even nature recoil. How then can you reconcile it to
the love that _hopeth all things_?
31. But whatever state they are in, who _causelessly separate_ from the
church of _England_, it affects not those of whom we are speaking; for
they _do not separate_ from it at all.
You may easily be convinced of this, if you will only weigh the
particulars following.
1. A great part of these went to _no church_ at all, before they heard
us preach. They no more pretended to belong to the church of _England_,
than to the church of _Moscovy_. If therefore they went to _no church_
now, they would be no farther from the church than they were before.
2. Those who did _sometimes_ go to church before, go three times as
often now. These therefore _do not separate_ from the church. Nay, they
are united to it more closely than before.
3. Those who _never_ went to church at all before, do go now _at all
opportunities_. Will common sense allow any one to say, that these are
_separated from the church_?
4. The main question is, Are they turned from doing the works of the
devil, to do the works of God? Do they now live soberly, righteously,
and godly, in the present world? If they do, if they live according to
the _directions_ of the church, believe her _doctrines_, and join in
her _ordinances_: with what face can you say, that these men _separate_
from the church of _England_?
32. But in what state are they whom the clergy and gentry (and perhaps
_you_ for one) have successfully laboured to preserve from this
damnable sin of _schism_? Whom you have kept from hearing these men,
and _separating from the church_?
Is not the drunkard that was, a drunkard still? Enquire of his poor
wife and family. Is not the common swearer still horribly crying to
God for damnation upon his soul? Is not the sinner in every other kind,
exactly the same man still? Not better at least, if he be not worse,
than he was ten years ago.
Now consider, 1. Does the church of _England_ gain either honour, or
strength, or blessing, by such wretches as these calling themselves
her members? By ten thousand drunkards, or whoremongers, or common
swearers? Nay ought she not immediately to spew them out? To renounce
all fellowship with them? Would she not be far better without them than
with them? Let any man of reason judge.
2. Is the drunkard’s _calling_ himself of the church of _England_, of
any more use to him, than to the church? Will this save him from hell,
if he die in his sin? Will it not rather increase his damnation?
3. Is not a drunkard of any other church, just as good as a drunkard of
the church of _England_? Yea, is not a drunken _Papist_ as much in the
favour of God, as a drunken _Protestant_?
4. Is not a cursing, swearing _Turk_, (if there be such an one to be
found) full as acceptable to God, as a cursing, swearing _Christian_?
Nay, 5. If there be any advantage, does it not lie on the side of the
former? Is he not the less inexcusable of the two? As sinning against
less light?
O why will you sink these poor souls deeper into perdition, than they
are sunk already? Why will you prophesy unto them peace, peace; when
there is no peace? Why, if you do it not yourself, (whether you cannot,
or will not, God knoweth) should you hinder us from _guiding them into
the way of peace_?
33. Will you endeavour to _excuse_ yourself, by saying, “There are not
_many_ who are the better for your preaching: and these by and by will
be as bad as ever; as such and such an one is already?”
I would to God I could set this in a just light? But I cannot. All
language fails.
God begins a glorious work in our land. You set yourself against it
with all your might; to prevent its beginning where it does not yet
appear, and to destroy it wherever it does. In part you prevail. You
keep many from hearing the word that is able to save their souls.
Others who had heard it, you induce to turn back from God, and to list
under the devil’s banner again. Then you make the success of your own
wickedness an _excuse_ for not acknowledging the work of God! You urge
“That not _many_ sinners were reformed! And that some of those are now
as bad as ever!”
Whose fault is this? Is it ours? Or your own? Why have not thousands
more been reformed? Yea, for every one who is now turned to God, why
are there not ten thousand? Because you and your associates laboured
so heartily in the cause of hell; because you and they spared no pains,
either to prevent or to destroy the work of God! By using all the power
and wisdom you had, you hindered thousands from hearing the gospel,
which they might have found to be the power of God unto salvation.
Their blood is upon _your_ heads. By inventing, or countenancing, or
retailing lies, some refined, some gross and palpable, you hindered
others from profiting by what they did hear. _You_ are answerable to
God for these souls also. Many who began to taste the good word, and
run the way of God’s commandments, you, by various methods, prevailed
on to hear it no more. So they soon drew back to perdition. But know,
that for every one of these also, God will require an account of _you_
in the day of judgment.
34. * And yet, in spite of all the malice, and wisdom, and strength,
not only of men, but of _principalities and powers_, of _the rulers of
the darkness of this world_, of the _wicked spirits in high places_;
there are thousands found, who are turned from _dumb idols, to serve
the living and true God_. What a harvest then might we have seen before
now, if all who say, they are _on the Lord’s side_, had come, as in all
reason they ought, _to the help of the Lord against the mighty_? Yea,
had they only _not opposed_ the work of God, had they only _refrained
from_ his messengers; might not the trumpet of God have been heard long
since in every corner of our land? And thousands of sinners in every
county been brought to _fear God and honour the king_?
Judge of what immense service we might have been, even in this single
point, both to our king and country. All who hear and regard the word
we preach, _honour the king_ for God’s sake. They _render unto Cæsar
the things that are Cæsar’s_, as well as _unto God the things that
are God’s_.――――They have no conception of _piety_ without _loyalty_;
knowing _the powers that be, are ordained of God_. I pray God to
strengthen all that are of this mind, how many soever they be. But
might there not have been at this day, an hundred thousand in _England_,
thus minded more than are now? Yea verily; even by _our_ ministry had
not they who should have strengthened us, weakened our hands.
35. Surely, you are not wise! What advantages do you throw away! What
opportunities do you lose? Such as another day you may earnestly seek,
and nevertheless may not find them. For if it please God to remove
_us_, whom will you find to supply our place? We are in all things
_your servants for Jesus sake_; tho’ the more we love _you_, the less
we are loved. Let _us_ be employed not in the highest, but in the
meanest; and not in the easiest, but the hottest service. Ease and
plenty we leave to those that want them. Let us go on in toil, in
weariness, in painfulness, in cold or hunger, so we may but testify the
gospel of the grace of God. The rich, the honourable, the great, we are
thoroughly willing (if it be the will of our Lord) to leave to _you_.
Only let us alone with the poor, the vulgar, the base, the outcasts of
men.――Take also to yourselves _the saints of the world_: but suffer us
_to call sinners to repentance_; even the most vile, the most ignorant,
the most abandoned, the most fierce and savage of whom we can hear.
To these we will go forth in the name of our Lord, desiring nothing,
receiving nothing of any man (save the bread we eat, while we are under
his roof) and let it be seen whether God has sent us. Only let not
_your_ hands, who fear the Lord, be upon us. Why should we be stricken
of _you_ any more?
IV. 1. Surely ye are _without excuse_, all who do not yet know the
day of your visitation! The day, wherein the great God, who hath been
forgotten among us, days without number, is arising at once to be
avenged of his adversaries, and to visit and redeem his people. Are
not his judgments and mercies both abroad? And still, will ye not learn
righteousness? Is not _the_ Lord _passing by_? Doth not _a great and
strong wind_ already begin _to rend the mountains_, and to _break in
pieces the rocks before the Lord_? Is not the _earthquake_ also felt
already? And _a fire_ hath begun to burn in his anger. Who knoweth what
will be the end thereof? But at the same time, he is speaking to many
in _a still, small voice_. He that hath ears to hear, let him hear,
lest he be suddenly destroyed, and that without remedy!
2. What _excuse_ can possibly be made for those, who are _regardless_
of such a season as this? Who are at such a crisis, stupid, senseless,
unapprehensive; caring for none of these things? Who do not give
themselves the _pains_ to _think_ about them, but are still _easy_
and _unconcerned_? What! can there ever be a point, on which it
more behoves you to _think_? And that with the coolest and deepest
_attention_? As long as the heaven and the earth remain, can there be
any thing of so vast importance, as God’s last call to a guilty land,
just perishing in its iniquity!
You, with those round about you, deserved long ago to have _drank
the dregs of the cup of trembling_: yea, to have been _punished with
everlasting destruction, from the presence of the Lord, and from the
glory of his power_. But he hath not dealt with you according to your
sins, neither rewarded you after your iniquities. And once more he is
mixing mercy with judgment. Once more he is crying aloud, _Turn ye,
turn ye from your evil ways; for why will ye die, O house of_ Israel;
and will you not deign to give him the hearing? If you are not careful
to answer him in this matter. Do you still shut your eyes, and stop
your ears, and harden your stubborn heart?――――Oh beware, lest God laugh
at your calamity, and mock when your fear cometh!
3. Will you plead, that you have other concerns to mind? That other
business engages your thoughts? It does so indeed; but this is
your foolishness; this is the very thing that leaves you without
excuse.――For what business can be of equal moment? The mariner may have
many concerns to mind, and many businesses to engage his thoughts: but
not when the ship is sinking. In such a circumstance (it is your own)
you have but one thing to think of. Save the ship and your own life
together! And the higher post you are in, the more deeply intent should
you be on this one point. Is this a time for diversion? For eating and
drinking, and rising up to play? Keep the ship above water. Let all
else go and mind _this one thing_!
4. Perhaps you will say, “So I do. I do mind this one thing, how to
save the sinking nation. And therefore now I must think of _arms_
and _provisions_. I have no time now to think of _religion_.” This is
exactly as if the mariner should say, “Now I must think of my _guns_
and _stores_. I have no time now to think of the _hold_.” Why man, you
must think of this, or perish. It is _there_ the leak is sprung. Stop
that, or you and all your _stores_ will go together to the bottom of
the sea.
Is not this your very case? Then, whatever you do, _stop the leak_:
else you go to the bottom! I do not speak against your _stores_. They
are good in their kind; and it may be well they are laid in.――――But all
your _stores_ will not save the sinking ship, unless you can stop the
_leak_. Unless you can some way keep out these _floods of ungodliness_,
that are still continually pouring in, you must soon be swallowed up
in the great deep, in the abyss of God’s judgments. This, this is the
destruction of the _English_ nation. It is _vice_, bursting in on every
side, that is just ready to sink us into slavery first, and then into
the nethermost hell.――――_Who is a wise man, and endued with knowledge
among you?_ Let him think of this. Think of this, all that love your
country, or that care for your own souls. If now especially you do not
think of _this one thing_, you have no _excuse_ before God or man.
5. Little more _excuse_ have you, who are still in _doubt_ concerning
_this_ day of your visitation. For you have all the proof that you can
reasonably expect or desire, all that the nature of the thing requires.
That in many places, abundance of notorious sinners are totally
reformed, is declared by a thousand eye and ear-witnesses, both of
their present and past behaviour. And you are sensible, the proof of
such a point as this must, in the nature of things rest upon testimony.
And that God alone is able to work such a reformation, you know all
the scriptures testify. What would you have more? What pretence can you
have, for _doubting_ any longer? You have not the least room to expect
or desire any other, or any stronger evidence.
I trust, you are not of those who _fortify_ themselves against
conviction; who are “_resolved_ they will never believe this.” They
ask, “who are these men?” We tell them plainly: but they credit us not.
Another and another of their own friends is convinced, and tells them
the same thing. But their answer is ready, “Are _you_ turned methodist
too?” So _their_ testimony likewise goes for nothing. Now how is it
possible these should ever be convinced? For they will believe none but
those who speak on _one_ side.
6. Do you delay fixing your judgment, till you see a work of God,
without any stumbling-block attending it? That neither is yet nor ever
will. _It must needs be, that offences will come._ And scarce ever was
there such a work of God before, with so few as have attended _this_.
When the _reformation_ began, what mountainous offences lay in the way,
of even the sincere members of the church of _Rome_? They saw _such_
failings in those great men, _Luther_ and _Calvin_! Their vehement
_tenaciousness_ of their own opinions; their _bitterness_ toward all
who differed from them; their _impatience_ of contradiction and utter
want of _forbearance_, even with their own brethren.
But the grand stumbling-block of all, was, their open _avowed
separation_ from the church; their rejecting so many of the _doctrines_
and _practices_, which the others accounted the most sacred; and their
continual _invectives_ against the church they separated from, so much
sharper than _Michael_’s reproof of _Satan_.
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.
6. We have ever since had great reason to praise God, for his continued
blessing on this undertaking. Many lives have been saved: many
sicknesses healed, much pain and want prevented or removed. Many heavy
hearts have been made glad; many mourners comforted. And the _visitors_
have found from him whom they serve, a present reward for all their
labour.
XII. 1. But I was still in pain for many of the poor that were sick:
there was so great expence, and so little profit. And first, I resolved
to try, whether they might not receive more benefit in the _hospitals_.
Upon the trial, we found, there was indeed less expence: but no more
good done than before. I then asked the advice of several physicians
for them: but still it profited not. I saw the poor people pining away,
and several families ruined, and that without remedy.
2. At length I thought of a kind of desperate expedient. “I will
prepare, and give them physick myself.” For _six_ or _seven_ and
_twenty_ years, I had made anatomy and physic the diversion of my
leisure hours: though I never properly studied them, unless for a few
months, when I was going to _America_, where I imagined I might be
of some service to those who had no regular physician among them. I
applied to it again. I took in to my assistance an apothecary, and
an experienced surgeon: resolving at the same time, not to go out of
my depth; but to leave all difficult and complicated cases, to such
physicians as the patients should chuse.
3. I gave notice of this to the society: telling them, that all who
were ill of _chronical_ distempers (for I did not care to venture upon
_acute_) might, if they pleased, come to me at such a time: and I would
give them the best advice I could, and the best medicines I had.
4. Many came: (and so every _Friday_ since:) among the rest was one
_William Kirkman_, a weaver, near _Old-Nichol Street_. I asked him,
“What complaint have you?” “O sir, said he, a cough, a very sore cough.
I can get no rest day nor night.” I asked “How long have you had it.”
He replied, “About _threescore_ years: it began when I was _eleven_
years old.” I was nothing glad, that this man should come first;
fearing our not curing him, might discourage others. However I looked
up to God and said, “Take this _three_ or _four_ times a day. If it
does you no good, it will do you no harm.” He took it _two_ or _three_
days. His cough was cured: and has not returned to this day.
5. Now let candid men judge, does humility require me to deny a
notorious fact? If not, Which is _vanity_? To say, _I_ by my own skill,
restored this man to health? Or to say, God did it by his own almighty
power? By what figure of speech this is called, _boasting_, I know not.
But I will put no name to such a fact as this. I leave that to the Rev.
Dr. _Middleton_.
6. In five months, medicines were occasionally given, to above five
hundred persons. Several of these I never saw before; for I did
not regard, whether they were of the society, or not. In that time
seventy-one of these, regularly taking their medicines, and following
the regimen prescribed (which three in four would not do) were entirely
cured, of distempers long thought to be incurable. The whole expence of
medicines during this time, was (nearly) _forty pounds_. We continued
this ever since, and by the blessing of God, with more and more success.
XIII. 1. But I had for some years observed many who, although not sick,
were not able to provide for themselves, and had none who took care to
provide for them: these were chiefly feeble, aged widows. I consulted
with the _stewards_, bow they might be relieved? They all agreed,
if we could keep them in one house, it would not only be far less
expensive to us, but also far more comfortable for them. Indeed we had
no money to begin. But we believed He would provide, _who defendeth
the cause of the widow_. So we took a lease of two little houses near:
we fitted them up, so as to be warm and clean. We took in as many
widows as we had room for, and provided them with things needful for
the body: toward the expence of which I set aside, first, the weekly
contributions of the _bands_, and then all that was collected at the
Lord’s supper. It is true, this does not suffice: so that we are still
considerably in debt, on this account also. But we are persuaded, it
will not always be so; seeing _the earth is the _Lord_’s and the
fulness thereof_.
2. In this (commonly called, _The Poor House_) we have now _nine_
widows, _one_ blind-woman, _two_ poor children, _two_ upper servants,
a maid and a man. I might add _four_ or _five_ preachers. For I myself,
as well as the other preachers who are in town, diet with the poor,
on the same food, and at the same table. And we rejoice herein as
a comfortable earnest, of our eating bread together in our father’s
kingdom.
3. I have blessed God for this house, ever since it began: but lately
much more than ever. I honour these widows; for they _are widows
indeed_. So that it is not in vain, that without any design of so doing,
we have copied after another of the institutions of the apostolic age.
I can now say to all the world, “Come, and see, how these Christians
love one another!”¹
¹ This has been since dropt for want of support.
XIV. 1. Another thing, which had given me frequent concern, was the
case of abundance of children. Some their parents could not afford to
put to school. So they remained like _a wild ass’s colt_. Others were
sent to school, and learned, at least, to read and write: but they
learned all kind of vice at the same time: so that it had been better
for them to have been without their knowledge, than to have bought it
at so dear a price.
2. At length I determined, to have them taught in my own house;
that they might have an opportunity of learning to read, write, and
cast accompts (if no more) without being under almost a necessity of
learning heathenism, at the same time. And after several unsuccessful
trials, I found two such school-masters as I wanted: men of honesty,
and of sufficient knowledge; who had talents for, and their hearts in
the work.
3. They have now under their care, near sixty children: the parents of
some pay for their schooling, but the greater part, being very poor, do
not; so that the expence is chiefly defrayed by voluntary contributions.
We have of late cloathed them too, as many as wanted. The rules of the
school are these that follow:
First, No child is admitted under six years of age:
Secondly, All the children are to be present at the morning
sermon:
Thirdly, They are at school from six to twelve, and from one to
five:¹
¹ Now they begin later.
Fourthly, They have no play-days:
Fifthly, No child is to speak in school, but to the masters:
Sixthly, The child who misses two days in one week, without
leave, is excluded the school.
4. We ♦appointed two stewards for the school also. The business of
these is,
♦ “appoint” replaced with “appointed” per Errata
To receive the school subscriptions, and expend what is needful;
To talk with each of the masters weekly;
To pray with, and exhort the children twice a week:
To enquire diligently, whether they grow in grace and in learning,
and whether the rules are punctually observed:
Every _Tuesday_ morning, in conjunction with the masters, to
exclude those children that do not observe the ♦rules:
♦ deleted word “said” per Errata
Every _Wednesday_ morning, to meet with, and exhort their parents,
to train them up at home in the ways of God.
5. An happy change was soon observed in the children, both with
regard to their tempers and behaviour. They learnt reading, writing,
and arithmetic swiftly; and at the same time they were diligently
instructed, in the sound principles of religion, and earnestly exhorted
to fear God, and work out their own salvation.
XV. 1. A year or two ago, I observed among many a distress of another
kind. They frequently wanted, perhaps in order to carry on their
business, a present supply of money. They scrupled to make use of a
_pawn-broker_: but where to borrow it they knew not. I resolved to try
if we could not find a remedy for this also. I went (in a few days)
from one end of the town to the other; and exhorted those who had this
world’s goods, to assist their needy brethren. _Fifty_ pounds were
contributed. This was immediately lodged in the hands of _two_ stewards:
who attended every _Tuesday_ morning, in order to lend to those who
wanted, any small sum, not exceeding _twenty shillings_, to be repaid
within _three_ months.
2. It is almost incredible, but it manifestly appears from their
accounts, that with this inconsiderable sum _two hundred_ and _fifty_
have been assisted, within the space of _one year_. Will not God put it
into the heart of some lover of mankind, to increase this little stock?
If this is not _lending unto the_ Lord, what is? O confer not with
flesh and blood, but immediately,
“Join hands with God, to make a poor man live.”¹
¹ We now lend any sum, not exceeding five pounds.
3. I think, Sir, now you know all, that I know of this people. You
see the nature, occasion and design, of whatever is practised among
them. And I trust, you may be pretty well able to answer any questions,
which may be asked concerning them: particularly by those, who enquire
concerning _my revenue_, and what I do with it all?
4. Some have supposed, this was no greater than that of the bishop
of _London_. But others computed, that I received _eight hundred_ a
year from _Yorkshire_ only. Now if so, it cannot be so little as _ten
thousand pounds_ a year, which I receive out of all _England_!
5. Accordingly a gentleman in _Cornwall_ (the rector of _R――――_)
extends the calculation pretty considerably. “Let me see, said he:
_two millions_ of _Methodists_: and each of these paying _two-pence_
a week.” If so I must have _eight hundred_ and _sixty thousand pounds_
(with some odd _shillings_ and _pence_) a year.
6. ♦A tolerable competence! But be it more or less, it is nothing
at all to _me_. All that is contributed or collected in every place,
is both received and expended by others: nor have I so much as the
_Beholding thereof with my eyes_. And so it will be, till I turn
_Turk_ or _Pagan_. For I look upon all this revenue, be it what it
may, as sacred to God and the poor: (out of which, if I want any
thing, I am relieved, even as another poor man.) So were originally
all ecclesiastical revenues, (as every man of learning knows.) And
the bishops and priests _used_ them only, _as such_. If any use them
otherwise now, God help them!
♦ Added “A” per Errata
7. I doubt not, but if I err in this, or any other point, you will pray
God to shew me his truth. To _have a conscience void of offence toward
God and toward man_ is the desire of,
_Reverend and dear Sir_,
_Your affectionate brother and servant_,
JOHN WESLEY.
THE _Nature_, _Design_, and _General Rules_,
OF THE UNITED SOCIETIES,
In LONDON, BRISTOL, KINGSWOOD, ♦NEWCASTLE upon TYNE, &c.
♦ deleted “and” per Errata
1. IN the latter end of the year 1739, eight or ten persons came to me
in _London_, who appeared to be deeply convinced of sin, and earnestly
groaning for redemption. They desired (as did two or three more the
next day) that I would spend some time with them in prayer, and advise
them how to flee from the wrath to come; which they saw continually
hanging over their heads. That we might have more time for this great
work, I appointed a day when they might all come together, which from
thenceforward they did every week, namely on _Thursday_, in the evening.
To these, and as many more as desired to join with them (for their
number increased daily) I gave those advices from time to time which I
judged most needful for them; and we always concluded our meeting with
prayer suited to their several necessities.
2. This was the rise of the UNITED SOCIETY, first in _London_, and then
in other places. Such a society is no other than “_A company of men_
having the form and seeking the power _of godliness, united in order
to pray together, to receive the word of exhortation, and to watch over
one another in love, that they may help each other to work out their
salvation_.”
3. That it may the more easily be discerned, whether they are indeed
working out their own salvation, each society is divided into smaller
companies, called classes, according to their respective places of
abode. There are about twelve persons in every class; one of whom is
stiled _The Leader_. It is his business,
1. To see each person in his class, once a week at least; in order
To enquire how their souls prosper.
To advise, reprove, comfort or exhort, as occasion ♦may require;
♦ insert “may” per Errata
To receive what they are willing to give, toward the relief of the poor.
2. To meet the minister and the stewards of the society once a week; in
order
To inform the minister of any that are sick, or of any that walk
disorderly, and will not be reproved:
To pay to the stewards what they have received of their several classes
in the week preceding; And
To shew their account of what each person has contributed.
4. There is one only condition previously required in those who desire
admission into these societies, _A desire to flee from the wrath to
come, to be saved from their sins_: But, wherever this is really fixed
in the soul, it will be shewn by its fruits. It is therefore expected
of all who continue therein, that they should continue to evidence
their desire of salvation,
First, By doing no harm, by avoiding evil in every kind; especially,
that which is most generally practised. Such is
The taking the name of God in vain;
The profaning the day of the Lord, either by doing ordinary work
thereon, or by buying or selling:
Drunkenness, _buying or selling spirituous liquors_; or _drinking them_
(unless in cases of extreme necessity:)
_Fighting_, quarreling, brawling; brother _going to law_ with brother;
returning evil for evil, or railing for railing: the _using many words_
in buying or selling:
The _buying or selling uncustomed goods_:
The _giving or taking things on usury_: i. e. unlawful interest:
_Uncharitable_ or _unprofitable_ conversation; particularly speaking
evil of magistrates or of ministers:
Doing to others as we would not they should do unto us:
Doing what we know is not for the glory of God: As
The _putting on gold and costly apparel_:
The _taking such diversions_ as cannot be used in the name of the Lord
Jesus:
The _singing_ those _songs_, or _reading_ those _books_, which do not
tend to the knowledge or love of God:
Softness, and needless self-indulgence:
Laying up treasures upon earth:
Borrowing without a probability of paying; or taking up goods without
a probability of paying for them.
5. It is expected of all who continue in these societies, that they
should continue to evidence their desire of salvation,
Secondly, By doing good, by being in every kind, merciful after their
power; as they have opportunity, doing good of every possible sort, and
as far as is possible to all men;
To their bodies, of the ability which God giveth, by giving food to the
hungry, by cloathing the naked, by visiting or helping them that are
sick, or in prison.
To their souls, by instructing, _reproving_ or exhorting all they have
any intercourse with: trampling under foot that enthusiastick doctrine
of devils, that “we are not to do good, unless _our heart be free to
it_.”
By doing good especially to them that are of the houshold of faith, or
groaning so to be; employing them preferably to others, buying one of
another; helping each other in business; and so much the more, because
the world will love its own, and them only.
By all possible _diligence and frugality_, that the gospel be not
blamed.
By running with patience the race that is set before them, _denying
themselves, and taking up their cross daily_; submitting to bear the
reproach of Christ, to be as the filth and off-scouring of the world;
and looking that men should _say all manner of evil of them falsely for
the Lord’s sake_.
6. It is expected of all who desire to continue in these societies,
that they should continue to evidence their desire of salvation,
Thirdly, By attending upon all the ordinances of God: Such are
The publick worship of God;
The ministry of the word, either read or expounded;
The supper of the Lord;
Family and private prayer;
Searching the scriptures; and
Fasting or abstinence.
7. These are the General Rules of our Societies; all which we are
taught of God to observe, even in his written word, the only rule, and
the sufficient rule both of our faith and practice. And all these we
know his Spirit writes on every truly awakened heart. If there be any
among us who observe them not, who habitually break any of them, let
it be made known unto them who watch over that soul, as they that must
give an account. We will admonish him of the error of his ways: We will
bear with him for a season. But then if he repent not, he hath no more
place among us. We have delivered our own soul.
JOHN WESLEY,
CHARLES WESLEY,
_May 1, 1743_.
MINUTES
OF SOME LATE
CONVERSATIONS,
Between the Rev. Mr. WESLEYS, and Others.
Conversation the First.
MONDAY, 25th of _June_, 1744.
THE following persons being met at the Foundery, _John Wesley_,
_Charles Wesley_, _John Hodges_, rector of _Wenvo_, _Henry Piers_,
vicar of _Bexley_, _Samuel Taylor_, vicar of _Quinton_, and _John
Meriton_, after some time spent in prayer, the design of our meeting
was proposed, namely to consider,
1. What to teach,
2. How to teach, and
3. What to do? _i. e._ How to regulate our doctrine, discipline and
practice.
We began with considering the doctrine of justification: the questions
relating to, with the substance of the answers given thereto, were as
follows.
_Q._ 1. What is to be justified?
_A._ To be pardoned, and received into God’s favour, into such a state,
that if we continue therein, we shall be finally saved.
_Q._ 2. Is faith the condition of justification?
_A._ Yes; for every one who believeth not is condemned; and every one
who believes is justified.
_Q._ 3. But must not repentance and works meet for repentance go before
this faith?
_A._ Without doubt: if by repentance you mean conviction of sin; and by
works meet for repentance, obeying God as far as we can, forgiving our
brother, leaving off from evil, doing good, and using his ordinances
according to the power we have received.
_Q._ 4. What is faith?
_A._ Faith in general is, a divine, supernatural _elenchos_ of things
not seen; _i. e._ of past, future, or spiritual things: it is a
spiritual sight of God and the things of God.
First, a sinner is convinced by the Holy Ghost, “Christ loved me and
gave himself for me.”――This is that faith by which he is justified or
pardoned, the moment he receives it. Immediately the same Spirit bears
witness, “Thou art pardoned: thou hast redemption in his blood.”――And
this is saving faith, whereby the love of God is shed abroad in his
heart.
_Q._ 5. Have all Christians this faith? May not a man be justified and
not know it?
_A._ That all true Christians have such a faith as implies an assurance
of God’s love, appears from _Romans_ viii. 15. _Ephesians_ iv. 32.
_2 Corinthians_ xiii. 5. _Hebrews_ viii. 10. _1 John_ iv. 10. and
v. 19. And that no man can be justified and not know it, appears
farther from the nature of the thing. For faith after repentance is
ease after pain, rest after toil, light after darkness. It appears
also from the immediate, as well as distant fruits thereof.
_Q._ 6. But may not a man go to heaven without it?
_A._ It does not appear from holy writ that a man who hears the gospel,
can: (_Mark_ xvi. 16.) whatever a Heathen may do. _Romans_ ii. 14.
_Q._ 7. What are the immediate fruits of justifying faith?
_A._ Peace, joy, love, power over all outward sin, and power to keep
down inward sin.
_Q._ 8. Does any one believe, who has not the witness in himself, or
any longer than he sees, loves, obeys God?
_A._ We apprehend not; _seeing God_ being the very essence of faith;
love and obedience the inseparable properties of it.
_Q._ 9. What sins are consistent with justifying faith?
_A._ No _wilful sin_. If a believer _wilfully sins_, he casts away his
faith. Neither is it possible he should have _justifying faith_ again,
without previously _repenting_.
_Q._ 10. _Must_ every believer, come into a state of doubt, or fear, or
darkness? Will he do so, unless by ignorance, or unfaithfulness? Does
God otherwise withdraw himself?
_A._ It is certain, a believer, _need_ never again come into
condemnation. It seems, he need not come into a state of doubt, or
fear, or darkness: and that (ordinary at least) he _will_ not, unless
by ignorance, or unfaithfulness. Yet it is true, that the first joy
does seldom last long: that it is commonly followed by doubts and
fears; and that God frequently permits great heaviness, before any
large manifestation of himself.
_Q._ 11. Are works necessary to the continuance of faith?
_A._ Without doubt; for a man may forfeit the free gift of God, either
by sins of omission, or commission.
_Q._ 12. Can faith be lost, but for want of works?
_A._ It cannot but through disobedience.
_Q._ 13. How is faith _made perfect by works_?
_A._ The more we exert our faith, the more it is increased. _To him
that hath, shall be given._
_Q._ 14. St. _Paul_ says, _Abraham_ was _not justified by works_.
St. _James_, He was _justified by works_. Do they not contradict each
other?
_A._ No: 1. Because they do not speak of the same justification. St.
_Paul_ speaks of that justification, which was when _Abraham_ was 75
years old, above 20 years before _Isaac_ was born: St. _James_ of that
justification, which was when he offered up _Isaac_ on the altar.
2dly. Because they do not speak of the same works: St. _Paul_ speaking
of works that precede faith: St. _James_, of works that spring from it.
_Q._ 15. In what sense is _Adam_’s sin imputed to all mankind?
_A._ In _Adam_ all die, _i. e._ 1. Our bodies then became mortal. 2.
Our souls died, _i. e._ were disunited from God. And hence, 3. We are
all born with a sinful, devilish nature. By reason whereof, 4. We are
children of wrath, liable to death eternal. _Romans_ v. 18. _Ephesians_
ii. 3.
_Q._ 16. In what sense is the righteousness of Christ imputed to all
mankind, or to believers?
_A._ We do not find it expresly affirmed in scripture, that God imputes
the righteousness of Christ to any: although we do find, that _faith is
imputed_ to us _for righteousness_.
That text, “_As by one man’s disobedience all men were made sinners, so
by the obedience of one, all were made righteous_,” we conceive means,
by the merits of Christ, all men are cleared from the guilt of _Adam_’s
actual sin.
We conceive farther, that through the obedience and death of Christ, 1.
The bodies of all men become immortal after the resurrection. 2. Their
souls receive a capacity of spiritual life: And 3. An actual spark or
seed thereof. 4. All believers become children of grace, reconciled to
God, and 5. Made partakers of the divine nature.
_Q._ 17. Have we not then unawares leaned too much towards _Calvinism_?
_A._ We are afraid we have.
_Q._ 18. Have we not also leaned towards _Antinomianism_?
_A._ We are afraid we have.
_Q._ 19. What is _Antinomianism_?
_A._ The doctrine which makes void the law through faith.
_Q._ 20. What are the main pillars hereof?
_A._ 1. That Christ abolished the moral law:
2. That therefore Christians are not obliged to observe it:
3. That one branch of Christian liberty, is liberty from obeying the
commandments of God:
4. That it is bondage, to do a thing, because it is commanded, or
forbear it because it is forbidden:
5. That a believer is not _obliged_ to use the ordinances of God or to
do good works:
6. That a preacher ought not to exhort to good works: not unbelievers,
because it is hurtful; not believers, because it is needless.
_Q._ 21. What was the occasion of St. _Paul_’s writing his epistle to
the _Galatians_?
_A._ The coming of certain men amongst the _Galatians_, who taught,
_Except ye be circumcised and keep the law of_ Moses _ye cannot be
saved_.
_Q._ 22. What is his main design therein?
_A._ To prove, 1. That no man can be justified or saved by the works of
the law, either moral or ritual, 2. That every believer is justified by
faith in Christ without the works of the law.
_Q._ 23. What does he mean by “_the works of the law_?” _Galatians_
ii. 16, &c.
_A._ All works which do not spring from faith in Christ.
_Q._ 24. What by being _under the law_? _Galatians_ iii. 23.
_A._ Under the _Mosaic_ dispensation.
_Q._ 25. What law has Christ abolished?
_A._ The ritual law of _Moses_.
_Q._ 26. What is meant by _liberty_? _Galatians_ v. 1.
_A._ Liberty, 1. From that law; 2. From sin.
_On_ TUESDAY _Morning, June 26. was considered_.
THE doctrine of sanctification: with regard to which the questions
asked, and the substance of the answers given were as follows.
_Q._ 1. What is it to be sanctified?
_A._ To be renewed in the image of God in righteousness and true
holiness.
_Q._ 2. Is faith the condition, or the instrument of sanctification?
_A._ It is both the condition, and instrument of it. When we begin to
believe, then sanctification begins. And as faith increases, holiness
increases, till we are created anew.
_Q._ 3. What is implied in being _a perfect Christian_?
_A._ The loving the Lord our God with all our heart, and with all our
mind, and soul, and strength, _Deuteronomy_ vi. 5, 30, 6. _Ezekiel_
xxxvi. 25‒29.
_Q._ 4. Does this imply, that all inward sin is taken away?
_A._ Without doubt: or how could we be said to be saved _from all our
uncleannesses_? ♦v. 29.
♦ Transcriber could not identify which scripture is being
referenced, no book name given.
_Q._ 5. Can we know one who is thus saved? What is a reasonable ♦proof
of it?
♦ “poof” replaced with “proof”
_A._ We cannot, without the miraculous discernment of Spirit, be
infallibly certain of those who are thus saved. But we apprehend, these
would be the best proofs which the nature of the thing ♦admits. 1. If
we had sufficient evidence of their unblameable behaviour, preceding
2. If they gave a distinct account of the time and manner wherein they
were saved from sin, and of the circumstances thereof, with such sound
speech as could not be reproved. And
♦ “admit” replaced with “admits” per Errata
3. If upon a strict enquiry afterwards from time to time, it appeared
that all their tempers and words and actions were holy and unreprovable.
_Q._ 6. How should we treat those who think they have attained this?
_A._ Exhort them to forget the things that are behind, and to watch and
pray always, that God may search the ground of their hearts.
WEDNESDAY, _June 27_.
WE began to consider points of discipline: with regard to which the
questions asked, and the substance of the answers given were as follows.
_Q._ 1. What is the church of _England_?
_A._ According to the 20th article, the visible church of _England_ is,
the congregation of English _believers_, in which the _pure word_ of
God is preached, and the sacraments _duly_ administered.
(But the word _church_ is sometimes taken in a looser sense, for “a
congregation professing to believe.” So it is taken in the 26th article,
and in the 1st, 2d, and 3d chapters of the _Revelation_.)
_Q._ 2. Who is a member of the church of _England_?
_A._ A believer, hearing the _pure word_ of God preached, and partaking
of the sacraments duly administered, in that church.
_Q._ 3. What is it to be zealous for the church?
_A._ To be earnestly desirous of its welfare and increase: of its
welfare, by the confirmation of its present members, in faith, hearing,
and communicating: and of its increase, by the addition of new members.
_Q._ 4. How are we to defend the doctrine of the church?
_A._ Both by our preaching and living.
_Q._ 5. How should we behave at a false, or railing sermon?
_A._ If it only contain personal reflections, we may quietly suffer it:
if it blaspheme the work and Spirit of God, it may be better to go out
of the church. In either case, if opportunity serve, it would be well
to speak or write to the minister.
_Q._ 6. How far is it our duty to obey the bishops?
_A._ In all things indifferent. And on this ground of obeying them, we
should observe the canons, so far as we can with a safe conscience.
_Q._ 7. Do we separate from the church?
_A._ We conceive not: we hold communion therewith, for conscience sake,
by constantly attending both the word preached, and the sacraments
administered therein.
_Q._ 8. What then do they mean who say, “you separate from the church?”
_A._ We cannot certainly tell. Perhaps they have no determinate meaning:
unless, by the church they mean _themselves_, _i. e._ that part of the
clergy who accuse us of preaching false doctrine. And it is sure we do
herein separate from them, by maintaining that which they deny.
_Q._ 9. But do you not weaken the church?
_A._ Do not they who ask this, by _the church_ mean _themselves_? We
do not purposely weaken any man’s hands. But accidentally we may, thus
far: they who come to know the truth by us, will esteem such as deny it,
less than they did before.
But the church, in the proper sense, the congregation of _English_
believers, we do not weaken at all.
_Q._ 10. Do you not entail a schism on the church? _i. e._ Is it
not probable, that your hearers after your death, will be scattered
into all sects and parties? Or that they will form themselves into a
distinct sect?
_A._ 1. We are persuaded the body of our hearers will even after our
death remain in the church, unless they be thrust out.
2. We believe notwithstanding, either that they will be thrust out, or
that they will leaven the whole church.
3. We do, and will do, all we can, to prevent those consequences, which
are supposed likely to happen after our death.
4. But we cannot with a good conscience neglect the present opportunity
of saving souls while we live, for fear of consequences which may
possibly or probably happen, after we are dead.
Conversation the Second.
_Bristol_, TUESDAY, _August 1, 1745_.
THE following persons being met together at the New-Room, in _Bristol_;
_John Wesley_, _Charles Wesley_, _John Hodges_, _Thomas Richards_,
_Samuel Larwood_, _Thomas Meyrick_, _Richard Moss_, _John Slocombe_,
_Herbert Jenkins_, and _Marmaduke Gwynne_:
It was proposed to review the minutes of the last conference with
regard to justification. And it was asked.
_Q._ 1. How comes what is written on this subject to be so intricate
and obscure? Is this obscurity from the nature of the thing itself? Or,
from the fault or weakness of those who have generally treated of it?
_A._ We apprehend this obscurity does not arise from the nature of the
subject: but, perhaps, partly from hence, that the devil peculiarly
labours to perplex a subject of the greatest importance: and partly
from the extreme warmth of most writers who have treated of it.
_Q._ 2. We affirm faith, in Christ is the sole condition of
justification. But does not repentance go before that faith? Yea, and
(supposing there be opportunity for them) fruits or works meet for
repentance?
_A._ Without doubt they do.
_Q._ 3. How then can we deny them to be _conditions_ of justification?
Is not this a mere strife of words? But is it worth while to continue
a dispute on the term _condition_?
_A._ It seems not, though it has been grievously abused. But so the
abuse cease, let the use remain.
_Q._ 4. Shall we read over together Mr. _Baxter_’s aphorisms concerning
justification?
_A._ By all means: which were accordingly read. And it was desired,
that each person present would in the afternoon consult the scriptures
cited therein, and bring what objections might occur the next morning.
FRIDAY, _August 2_. _The_ question _was proposed_.
_Q._ 1. IS a sense of God’s pardoning love absolutely necessary to our
being in his favour? Or may there be some exempt cases?
_A._ We dare not say, there are not.
_Q._ 2. Is it necessary to inward and outward holiness?
_A._ We incline to think it is.
_Q._ 3. Is it indispensably necessary to final salvation? Suppose in a
_Papist_? Or, a _Quaker_? Or, in general, among those who never heard
it preached?
_A._ Love hopeth all things. We know not how far any of these may fall
under the case of invincible ignorance.
_Q._ 4. But what can we say of one of our own society, who dies without
it, as _J. W._ at _London_?
_A._ It may be an exempt case (if the fact was really so.) But we
determine nothing. We leave his soul in the hands of him that made it.
_Q._ 5. Does a man believe any longer than he sees a reconciled God?
_A._ We conceive not. But we allow there may be infinite degrees in
seeing God: even as many as there are between him who sees the sun,
when it shines on his eye-lids closed, and him who stands with his eyes
wide open, in the full blaze of his beams.
_Q._ 6. Does a man believe any longer than he loves God?
_A._ In no wise. For neither circumcision or uncircumcision avails,
without faith working by love.
_Q._ 7. Have we duly considered the case of _Cornelius_? Was not he in
the favour of God, _when his prayers and alms came up for a memorial
before God_? _i. e._ Before he believed in Christ?
_A._ It does seem that he was, in some degree. But we speak not of
those who have not heard the gospel.
_Q._ 8. But were those works of his, _splendid sins_?
_A._ No; nor were they _done without the grace of_ Christ.
* _Q._ 9. How then can we maintain, that all works done before we
have a sense of the pardoning love of God, are sin? And, as such, an
abomination to him?
_A._ The works of him who has heard the gospel, and does not believe,
are not done as God hath _willed and commanded them to be done_. And
yet we know not how to say, that they are an abomination to the Lord
in him who feareth God, and from that principle, does the best he can.
_Q._ 10. Seeing there is so much difficulty in this subject, can we
deal too tenderly with them that oppose us?
_A._ We cannot; unless we were to give up any part of the truth of God.
_Q._ 11. Is a believer _constrained_ to obey God?
_A._ At first he often is. The love of Christ constraineth him. After
this, he _may_ obey, or he may not; no constraint being laid upon him.
_Q._ 12. * Can faith be lost, but through disobedience?
_A._ It cannot. A believer first inwardly disobeys, inclines to sin
with his heart: then his intercourse with God is cut off, _i. e._ His
faith is lost. And after this, he may fall into outward sin, being now
weak, and like another man.
_Q._ 13. How can such an one recover faith?
_A._ By repenting and doing the first works, _Revelation_ ii. 5.
_Q._ 14. Whence is it that so great a majority of those who believe
fall more or less into doubt or fear?
_A._ Chiefly from their own ignorance or unfaithfulness: often from
their not watching unto prayer: perhaps sometimes from some defect, or
want of the power of God in the preaching they hear.
_Q._ 15. Is there not a defect in us? Do we preach as we did at first?
Have we not changed our doctrines?
_A._ 1. At first we preached almost wholly to unbelievers. To those
therefore we spake almost continually, of remission of sins through
the death of Christ, and the nature of faith in his blood. And so we
do still, among those who need to be taught the first elements of the
gospel of Christ:
2. But those in whom the foundation is already laid, we exhort to go
on to perfection: which we did not see so clearly at first; although
we occasionally spoke of it from the beginning.
3. Yet we now preach, and that continually, faith in Christ, as the
prophet, priest and king, at least, as clearly, as strongly, and as
fully as we did six years ago.
_Q._ 16. Do we not discourage visions and dreams too much? As if we
condemned them _toto genere_.
_A._ We do not intend to do this. We neither discourage nor encourage
them. We learn from _Acts_ ii. 19, &c. to expect something of this
kind _in the last days_. And we cannot deny, that saving faith is often
given in dreams or visions of the night: which faith we account neither
better nor worse, than if it came by any other means.
_Q._ 17. Do not some of our assistants preach too much of the wrath,
and too little of the love of God?
_A._ We fear they have leaned to that extreme; and hence some of their
hearers may have lost the joy of faith.
_Q._ 18. Need we ever preach the terrors of the Lord to those who know
they are accepted of him?
_A._ No; it is folly so to do: for love is to them the strongest of all
motives.
_Q._ 19. Do we ordinarily represent a justified state so great and
happy as it is?
_A._ Perhaps not. A believer walking in the light, is inexpressibly
great and happy.
_Q._ 20. Should we not have a care of depreciating justification, in
order to exalt the state of full sanctification?
_A._ Undoubtedly we should beware of this: for one may insensibly slide
into it.
_Q._ 21. How shall we effectually avoid it?
_A._ When we are going to speak of entire sanctification, let us first
describe the blessings of a justified state, as strongly as possible.
_Q._ 22. Does not the truth of the gospel lie very near both to
_Calvinism_ and _Antinomianism_?
_A._ Indeed it does: as it were, within a hair’s breadth. So that it
is altogether foolish and sinful, because we do not quite agree, either
with one or the other, to run from them as far as ever we can.
* _Q._ 23. Wherein may we come to the very edge of _Calvinism_?
_A._ In ascribing all good to the free grace of God: 2. In denying
all natural free will, and all power antecedent to grace; and 3. In
excluding all merit from man; even for what he has or does by the grace
of God.
_Q._ 24. Wherein may we come to the edge of _Antinomianism_?
_A._ 1. In exalting the merits and love of Christ. 2. In rejoicing
evermore.
_Q._ 25. Does faith supersede (set aside the necessity of) holiness or
good works?
_A._ In no wise. So far from it, that it implies both, as a cause does
its effects.
_About ten, we began to speak of sanctification:
with regard to which, it was inquired_;
_Q._ 1. WHEN does inward sanctification begin?
_A._ In the moment we are justified. The seed of every virtue is then
sown in the soul. From that time the believer gradually dies to sin,
and grows in grace. Yet sin remains in him; yea, the seed of all sin,
till he is sanctified throughout in spirit, soul and body.
_Q._ 2. What will become of a Heathen? A _Papist_, a church of
_England_ man? If he dies without being thus sanctified?
_A._ He cannot see the Lord. But none who seeks it sincerely, shall or
can die without it: though possibly he may not attain it, till the very
article of death?
_Q._ 3. Is it ordinarily given till a little before death?
_A._ It is not, to those that expect it no sooner, nor consequently ask
for it, at least, not in faith.
_Q._ 4. But ought we to expect it sooner?
_A._ Why not? For although we grant, 1. That the generality of
believers, whom we have hitherto known, were not so sanctified till
near death. 2. That few of those to whom St. _Paul_ wrote his epistles
were so at the time he wrote. 3. Nor he himself at the time of writing
his former epistles. Yet this does not prove, that we may not to-day.
_Q._ 5. But would not one who was thus sanctified be incapable of
worldly business?
_A._ He would be far more capable of it than ever, as going through all
without distraction.
_Q._ 6. Would he be capable of marriage?
_A._ Why should he not?
_Q._ 7. Should we not beware of bearing hard on those who think they
have attained?
_A._ We should. And the rather, because if they are faithful to the
grace they have received, they are in no danger of perishing at last.
No, not even if they remain in _luminous faith_, (as some term it)
for many months or years: perhaps till within a little time of their
spirits returning to God.
* _Q._ 8. In what manner should we preach entire sanctification?
_A._ Scarce at all to those who are not pressing forward. To those who
are, always by way of promise: always drawing, rather than driving.
_Q._ 9. How should we wait for the fulfilling of this promise?
_A._ In universal obedience: in keeping all the commandments, in
denying ourselves, and taking up our cross daily. These are the general
means which God hath ordained for our receiving his sanctifying grace.
The particular are, prayer, searching the scripture, communicating and
fasting.
Conversation the Third.
TUESDAY, _May 13, 1746_.
THE following persons being met at the New Room in _Bristol_: _John
Wesley_, _Charles Wesley_, _John Hodges_, _Jonathan Reeves_, _Thomas
Maxfield_, _Thomas Westell_, and _Thomas Willis_, It was inquired:
_Q._ 1. Can an unbeliever (whatever he be in other respects) challenge
any thing of God’s justice?
_A._ Absolutely nothing but hell. And this is a point which we cannot
too much insist on.
_Q._ 2. Do we empty men of their own ♦righteousness, as we did at
first? Do we sufficiently labour, when they begin to be convinced of
sin, to take away all they lean upon? Should we not then endeavour with
all our might to overturn their false foundations?
♦ “rightousness” replaced with “righteousness”
_A._ This was at first one of our principal points. And it ought to be
so still. For, till all other foundations are overturned, they cannot
build upon Christ?
_Q._ 3. Did we not _then_ purposely throw them into convictions?
Into strong sorrow and fear? Nay, did we not strive to make them
inconsolable? Refusing to be comforted?
_A._ We did. And so we should do still. For the stronger the conviction,
the speedier is the deliverance. And none so soon receive the peace of
God, as those who steadily refuse all other comfort.
_Q._ 4. Let us consider a particular case. Was you, _Jonathan Reeves_,
before you received the peace of God, convinced, that notwithstanding
all you did, or could do, you was in a state of damnation?
_J. R._ I was convinced of it, as fully as that I am now alive.
♦_Q._ 5. Are you sure that conviction was from God?
♦ “A.” replaced with “Q.”
_J. R._ I can have no doubt but it was.
_Q._ 6. What do you mean by a state of damnation?
_J. R._ A state, wherein if a man dies he perisheth for ever.
_Q._ 7. How did that conviction end?
_J. R._ I had first a strong hope that God _would_ deliver me: and this
brought a degree of peace. But I had not that solid peace of God, till
Christ was revealed in me.
_Q._ 8. But is not such a trust in the love of God, tho’ it be as yet
without a distinct sight of God, reconciled to me thro’ Christ Jesus,
a low degree of justifying faith?
_A._ It is an earnest of it. But this abides, for a short time only:
nor is this the proper Christian faith.
_Q._ 9. By what faith were the apostles clean, before Christ died?
_A._ By such a faith as this; by a _Jewish_ faith. For _the Holy Ghost
was not then given_.
_Q._ 10. Of whom then do you understand those words――(_Isaiah_ l. 10.)
_Who is there among you that feareth the Lord? That obeyeth the voice
of his servant, that walketh in darkness, and hath no light?_
_A._ Of a believer under the _Jewish_ dispensation: one in whose heart
God hath not yet shined, to give him the light of the glorious love of
God, in the face of Jesus Christ.
_Q._ 11. Who is a _Jew_ (inwardly)?
_A._ A _servant_ of God: one who sincerely obeys him out of fear.
Whereas a Christian (inwardly) is a _child_ of God; one who sincerely
obeys him out of love. But was not you sincere before Christ was
revealed in you?
_J. R._ It seemed to me that I was in some measure.
_Q._ 12. What is sincerity?
_A._ Willingness to know and do the whole will of God. The lowest
species thereof seems to be _faithfulness in that which is little_.
* _Q._ 13. Has God any regard to man’s sincerity?
_A._ So far, that no man in any state can possibly please God without
it: neither indeed in any moment wherein he is not sincere.
_Q._ 14. But can it be conceived that God has any regard to the
sincerity of an unbeliever?
_A._ Yes, so much, that if he persevere therein, God will infallibly
give him faith.
_Q._ 15. What regard may we conceive him to have, to the sincerity of
a believer?
_A._ So much, that in every sincere believer he fulfils all the great
and precious promises.
_Q._ 16. Whom do you term a _sincere believer_?
_A._ One that walks in the light, as God is in the light.
_Q._ ♦17. Is sincerity the same with a _single eye_?
♦ “18” replaced with “17”
_A._ Not altogether. The latter refers to our intention: the former to
our will or desires.
_Q._ 18. Is it not all in all?
_A._ All will follow persevering sincerity. God gives every thing with
it; nothing without it.
* _Q._ 19. Are not then sincerity and faith equivalent terms?
_A._ By no means. It is at least as nearly related to works as it
is to faith. For example; who is sincere before he believes? He that
then does all he can: he that, according to the power he has received,
brings forth _fruits meet for repentance_. Who is sincere after he
believes: he that, from a sense of God’s love, is zealous of all good
works.
_Q._ 20. Is not sincerity what St. _Paul_ terms a willing mind? ἡ
προθυμία? _2 Corinthians_ viii. 12.
_A._ Yes: if that word be taken in a general sense. For it is a
constant disposition to use all the grace given.
* _Q._ 21. But do we not then set sincerity on a level with faith?
_A._ No. For we allow a man may be sincere, and not be justified, as
he may be penitent, and not be justified: (not as yet) but he cannot
have faith, and not be justified. The very moment he believes he is
justified.
_Q._ 22. But do we not give up faith, and put sincerity in its place,
as the condition of our acceptance with God?
_A._ We believe it is one condition of our acceptance, as repentance
likewise is. And we believe it a condition of our continuing in a state
of acceptance. Yet we do not put it in the place of faith. It is by
faith the merits of Christ are applied to my soul. But if I am not
sincere, they are not applied.
_Q._ 23. Is not this that _going about to establish your own
righteousness_, whereof St. _Paul_ speaks, _Romans_ x. 4?
_A._ St. _Paul_ there manifestly speaks of unbelievers, who sought to
be accepted for the sake of their own righteousness. We do not seek to
be accepted for the sake of our sincerity; but through the merits of
Christ alone. Indeed, so long as any man believes, he cannot go about
(in St. _Paul_’s sense) to _establish his own righteousness_.
* _Q._ 24. But do you consider, that we are under the covenant of
grace? And that the covenant of works is now abolished?
_A._ All mankind were under the covenant of grace, from the very hour
that the original promise was made. If by the covenant of works you
mean, that of unsinning obedience made with _Adam_ before the fall:
no man, but _Adam_, was ever under the covenant: for it was abolished
before _Cain_ was born. Yet it is not so abolished, but that it will
stand, in a measure, even to the end of the world, _i. e._ If we _do
this_, we shall live; if not, we shall die eternally: if we do well, we
shall live with God in glory: if evil, we shall die the second death.
For every man shall be judged in that day, and rewarded _according to
his works_.
_Q._ 25. What means then, _To him that believeth his faith is counted
for righteousness_?
_A._ That God forgives him that is unrighteous as soon as he believes,
accepting his faith instead of perfect righteousness. But then observe,
universal righteousness follows, though it did not precede faith.
_Q._ 26. But is faith thus _counted to us for righteousness_, at
whatsoever time we believe?
_A._ Yes. In whatsoever moment we believe, all our past sins vanish
away. They are as though they had never been, and we stand clear in
the sight of God.
TUESDAY, _Ten o’Clock_.
MR. _Taylor_ of _Quinton_, and _T. Glascot_, being added, it was
inquired,
_Q._ 1. Are not the assurance of faith, the inspiration of the Holy
Ghost, and the revelation of Christ in us, terms nearly of the same
import?
_A._ He that denies one of them, must deny all; they are so closely
connected together.
_Q._ 2. Are they ordinarily, where the pure gospel is preached,
essential to our acceptance?
_A._ Undoubtedly they are; and as such, to be insisted on, in the
strongest terms.
* _Q._ 3. Is not the whole dispute of salvation by faith or by works,
a mere _strife of words_?
_A._ In asserting salvation by faith, we mean this; 1. That pardon,
(salvation begun) is received by faith, producing works. 2. That
holiness (salvation continued) is faith working by love: 3. That heaven
(salvation finished) is the reward of this faith.
If you who assert salvation by works, or by faith and works, mean the
same thing (understanding by faith, the revelation of Christ in us, by
salvation, pardon, holiness, glory) we will not strive with you at all.
If you do not, this is not a _strife of words_: but the very vitals,
the essence of Christianity is the thing in question.
_Q._ 4. Wherein does occur doctrine now differ from that we preached
when at _Oxford_?
_A._ Chiefly in these two points: 1. We then knew nothing of that
righteousness of faith, in justification; nor 2. Of the nature of faith
itself, as implying consciousness of pardon.
_Q._ 5. May not some degree of the love of God, go before a distinct
sense of justification?
_A._ We believe it may.
_Q._ 6. Can any degree of sanctification or holiness?
_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?
_A._ This is an important question: therefore it will be proper
to consider it throughly. The question is not, whether they may
occasionally work with their hands, as St. _Paul_ did: but whether it
be proper for them to keep shop and follow merchandize. Of those who do
so at present it may be observed, they are unquestionably upright men.
They are men of considerable gifts. We see the fruit of their labour,
and they have a large share in the esteem and love of the people. All
this pleads on their side, and cannot but give us a prejudice in their
favour. Three of these urge necessity for doing this: One that he may
help his aged father; another that he may maintain his wife; a third
that he may keep his children; a fourth does not plead any necessity,
but a desire of doing more good. One answered _J. O._ “If you cannot
help your father without trading, and if the societies either cannot
or will not, I will allow him what you allow him now. So this necessity
is at an end.” To _Ja. O._ it was answered, “Your wife wants nothing
yet. It is not likely she ever will. You have money beforehand. So your
necessity is not yet begun.” To _R. R._ “You do not want now. When you
do want any thing for your children, you shall have it. So here is no
necessity.”
As to the second plea, doing more good, it was inquired, is it not
doing evil that good may come? Is not the thing in question both
evil in itself (for us) and evil in its consequences? _First_, Is
it not (with regard to travelling preachers) evil in itself? Is it
well consistent with that scripture, _2 Timothy_ ii. 4. _No man that
warreth_, (takes on him the profession of a soldier, as we eminently do)
_entangleth himself with the affairs of this life_; plainly referring
to the _Roman_ law, which absolutely forbad any soldier to follow
any other profession. Is it well consistent with that word, _Give
attendance to reading, to exhortation, to teaching: meditate on these
things, give thyself wholly to them_? 1 Timothy iv. 13, 15. Can we be
said to give ourselves wholly to these things, if we follow another
profession? Does not our church, in her office of ordination, require
every minister to do this? If they do not the more shame for them.
But this plainly shews, what both they and we _ought_ to do. _We_
indeed more particularly; because God has called us to _provoke them
to jealousy_, to supply their lack of service to the sheep that are as
yet without shepherds, and to spend and be spent therein. We above all;
because every travelling preacher solemnly professes to have nothing
else to do, and receives his little allowance for this very end, that
he may not need to do any thing else, that he may not be entangled in
the things of this life; but may give himself wholly to these things.
_Secondly_, Is it not evil in its consequences? Have not some ill
consequences appeared already? And is there not the greatest reason to
apprehend that still worse would follow? We are concerned to give no
offence, either to Jew or Gentile, or to the church of God. But this
has already offended, not only many of the world, but many of our own
brethren. Many of the preachers in particular have been much grieved:
yea and those most, who were most alive to God. Now the beginning
of offence, “is as when one letteth out water:” who can gather it
up again? They are grieved the more, because they apprehend this
would be an increasing evil. For where will it stop? If one preacher
follows trade, so may twenty; so may every one. And if any of them
trade a little, why not ever so much? Who can fix how far he should
go? Therefore we advise our brethren who have been concerned herein, to
give up all, and attend to the one business. And we doubt not but God
will recompense them an hundred fold, even in this world, as well as in
the world to come.
It is true, this cannot be done on a sudden. But it may between this
and the next conference. And even as to the drops that many sold,
if their wives sell them at home, well: but it is not proper for any
preacher to hawk them about. It has a bad appearance. It does not well
suit the dignity of his calling.
Two years after, it was agreed by all our brethren, that no preacher
who will not relinquish his trade of buying and selling, or of making
and vending pills, drops, balsams, or medicines of any kind, shall be
considered as a travelling preacher any longer: and that it shall be
demanded of all those preachers, who have traded in cloth, hardware,
pills, drops, balsams, or medicines of any kind, at the next conference,
whether they have ♦entirely left it off, or not?
♦ “intirely” replaced with “entirely”
* _Q._ 33. Why is it, that the people under our care are no better?
_A._ Other reasons may concur; but the chief is, because we are not
more _knowing_ and more _holy_.
_Q._ 34. But why are we not more _knowing_?
_A._ Because we are idle. We forget the very first rule, “Be diligent.
Never be unemployed a moment. Never be triflingly employed. Never while
away time: neither spend any more time at any place than is strictly
necessary.”
I fear there is altogether a fault in this matter: and that few of us
are clear. Which of you spends as many hours a day, in God’s _work_,
as you did formerly in _man’s work_? We talk,――or read history, or what
comes next to hand.
We must, absolutely must, cure this evil, or give up the whole work.
But how? 1. Read the _most useful_ books, and that regularly and
constantly. Steadily spend all the morning in this employ, or at least
five hours in twenty-four.
“But I read _only_ the bible.” Then you ought to teach others to read
only the bible, and by parity of reason, to _hear only_ the bible. But
if so, you need preach no more. Just so said _George Bell_. And what is
the fruit? Why now, he neither reads the bible, nor any thing else.
This is rank enthusiasm. If you need no book but the bible, you are
got above St. _Paul_. He wanted others too. _Bring the books_, says he,
_but especially the parchments_, those wrote on parchment.
“But I have _no taste_ for reading.” Contract a taste for it by use, or
return to your trade.
“But different men have different tastes.” Therefore some may read less
than others; but none should read less than this.
“But I have no books.” I will give each of you, as fast as you
will read them, books to the value of five pounds. And I desire the
assistants will take care, that all the large societies provide _The
Christian Library_, or at least the notes on the new Testament, for the
use of the preachers.
2. In the afternoon follow Mr. _Baxter_’s plan: Then you will have no
time to spare: none for learning Latin or Greek, or Hebrew: you will
have work enough for all your time. Then likewise no preacher will stay
with us, who is as salt that has lost its savour. For to such, this
employment would be mere drudgery. And in order to it, you will have
need of all the knowledge you can procure.
The sum is. Go into _every house_ in course, and teach _every one_
therein. Young and old, if they belong to us, to be Christians inwardly
and outward!y.
Make every particular plain to their understanding. Fix it in their
memory. Write it on their heart. In order to this, there must be
_line upon line, precept upon precept_. I remember to have heard my
father asking my mother, “How could you have the patience, to tell that
blockhead the same thing, twenty times over?” She answered, “Why, if
I had told him but nineteen times, I should have lost all my labour.”
What patience indeed, what love, what knowledge is requisite for this?
_Q._ 34. In what method should we instruct them?
_A._ Read, explain, inforce,
1. The rules of the society:
2. Instructions for children:
3. The fourth volume of sermons:
4. _Philip Henry_’s method of family prayer.
Over and above: where there are ten children in a society, spend at
least an hour with them twice a week. And do this, not in a dull, dry,
formal manner, but in earnest, with your might.
“But I have no gift for this.” Gift or no gift, you are to do it, else
you are not called to be a Methodist-preacher. Do it as you can, till
you can do it as you would. Pray earnestly for the gift, and use the
means for it; particularly studying the childrens tracts.
_Q._ 35. Why are not _we_ more holy? Why do not _we_ live in eternity?
Walk with God all the day long? Why are we not all devoted to God?
Breathing the whole spirit of _missionaries_?
_A._ Because we are enthusiasts: looking for the end, without using the
means.
To touch only upon two or three instances.
Do _you_ rise at four? Or even at five, when you do not preach?
Do you fast once a week? Once a month? Do you know the obligation, or
benefit of it?
Do you recommend the five o’clock hour for private-prayer? Do you
observe it? Do not you find, that _any time_ is _no time_?
O let us all _stir up the gift of God that is in us_! Let us no more
_sleep, as do others_: But whatsoever our _hand findeth to do_, let us
_do it with our might_!
_Q._ 36. Who is the _assistant_?
_A._ That preacher in each circuit, who is appointed from time to time
to take charge of the societies, and the other preachers therein.
_Q._ 37. How should an assistant be qualified for this charge?
_A._ By walking closely with God, and having his work greatly at heart;
by understanding and loving discipline, ours in particular; and by
loving the church of _England_, and resolving not to separate from it.
_Q._ 38. What is the business of an assistant?
_A._ 1. To see that the other preachers in his circuit behave well,
and want nothing: 2. To visit the classes quarterly in each place,
regulate the bands, and deliver new tickets: 3. To keep watch-nights
and love-feasts: 4. To take in, or put out of the bands or society:
5. To hold quarterly meetings; and therein diligently to enquire both
into the spiritual and temporal state of each society. 6. To take care
that every society be duly supplied with books, and that the money for
them be constantly returned. 7. To send from every quarterly meeting a
circumstantial account to _London_ of every remarkable conversion, and
of every one who dies in the triumph of faith. 8. To take exact lists
of his societies every _Easter_, and bring them to the next conference.
9. To meet the married men, the married women, the single men, and
the single women, in the large societies once a quarter. 10. To see
that every society have a private room, and a set of the library or the
notes for the helper, and, 11. To travel with me, if required, once a
year, through the societies in his circuit.
_Q._ 39. Ought we to insist upon our rule, that no preacher print any
thing without your approbation?
_A._ Undoubtedly. And whoever does it for the time to come, cannot take
it ill, if he is excluded from our connection. Let every one take this
warning, and afterwards blame none but himself.
_Q._ 40. But has the office of an assistant been throughly executed?
_A._ No; not by one assistant out of three. For instance. Every
assistant ought, 1. To “see that the other preachers behave well.”
But who has sent me word, whether they did or no? 2. “To visit the
classes, regulate the bands, and deliver tickets quarterly.” How few
have done this? 3. Love-feasts for the bands have been neglected. 4.
Nor have persons been regularly taken in, and put out of the bands. 5.
I fear, many of the quarterly meetings are formal, not spiritual. 6.
The societies are not half supplied with books, not even with _Kempis_,
_Instructions for Children_ and _Primitive Physic_, which ought to
be in every house. And why should not each of you do like _William
Pennington_? Carry books with you through every round: exert yourselves
in this. Be not ashamed. Be not weary. Leave no stone unturned. 7. How
few accounts have I had, either of remarkable deaths, or remarkable
conversions? 8. How few exact lists have we received of the societies?
Take more time, and more pains in preparing them. 9. Who of you has
met the married and single men and women once a quarter, even in the
largest societies? 10. You have not provided a private room every
where for the preacher: nor a bed to himself: neither the library, for
want of which, some still read trash. Till this can be done, let there
be immediately in every place, at least the _Notes_ and the tract on
_Original Sin_.
_Q._ 41. Are there any other advices which you would give the
assistants?
_A._ Several. 1. Take a regular catalogue of your societies, as they
live, in house-row. 2. Leave your successor a particular account of the
state of the circuit. 3. See that every band-leader have the rules of
them. 4. Vigorously, but calmly, inforce the rules concerning ruffles,
drams, snuff, and tobacco. When any person is admitted into the society,
even good breeding requires him to conform to the rules of that society.
The same you should inforce in _Scotland_ as _England_. The _Scots_
will hear reason as well as the _English_. 5. As soon as there are four
men or women believers in any place, put them into a band. 6. Every
where insist on decency and cleanliness. Tell them cleanliness is next
to godliness. 7. Suffer no love feast to last above an hour and half;
let not one duty interfere with another, and stop all breaking the cake
with one another. That silly custom was introduced by _James Wheatley_,
and creates much confusion. And, 9. inform all the people from time to
time, that none should remove from one society to another, without a
sufficient reason; and that those who desire to remove are to acquaint
you with their reasons, and to have a certificate in these words (else
they will not be received in other societies.) “_A. B._ the bearer, is
a member of our society in _M――――_, I believe he has a sufficient cause
for removing.” 10. In every place, exhort those who were brought up in
the church to continue therein. And in visiting the classes, ask every
one, “Do you go to church as often as ever you did?” Set the example
yourself: and immediately alter every plan that interferes therewith:
so that every preacher may attend the church, at least two Sundays out
of four.
Is there not a cause? Are we not unawares by little and little sliding
into a separation from the church? O remove every tendency thereto
with all diligence. 1. Let all our preachers go to church. 2. Let
all the people go constantly; and, 3. Receive the sacrament at every
opportunity. 4. Warn all against niceness in hearing, a great and
prevailing evil. 5. Warn them also against despising the prayers of the
church. 6. Against calling our society _a church_ or _the church_. 7.
Against calling our preachers _ministers_, our houses _meeting houses_,
(call them plain _preaching houses_.) 8. Do not license them as such:
the proper form of a petition to the judge or justice is, “_A. B._
desires to have his house in _C――――_, licensed for public worship.”
9. Do not license yourself till you are constrained, and then not as a
_Dissenter_, but a _Methodist_ preacher. It is time enough when you are
prosecuted, to take the oaths. And by so doing you are licensed.
_Q._ 42. But are we not _Dissenters_?
_A._ We are irregular, 1. By calling sinners to repentance, in
_all places_ of God’s dominion. 2. By frequently using _extemporary
prayer_. Yet we are not _Dissenters_ in the only sense which our
law acknowledges: namely, persons who believe it is sinful to attend
the service of the church: for we do attend it at all opportunities.
We will not, dare not separate from the church, for the reasons
given several years ago. We are not _Seceders_, nor do we bear any
resemblance to them. We set out upon quite opposite principles.
The Seceders laid the very foundation of their work in judging and
condemning _others_. We laid the foundation of our work, in judging
and condemning ourselves. They begin every where, with shewing their
hearers, how fallen _the church_ and _ministers_ are. We begin every
where, with shewing our hearers, how fallen they are _themselves_.
And as we are not dissenters from the church now, so we will do nothing,
willingly, which tends to a separation from it. Therefore let every
assistant immediately so order his circuit, that no preacher may be
hindered from attending the church, more than two Sundays in the month.
Never make light of going to church, either by word or deed. Remember
Mr. _Hook_, a very eminent and zealous _papist_. When I asked him,
“Sir, What do you for public worship here, where you have no _Romish_
♦service?” He answered, “Sir, I am so fully convinced, it is the duty
of every man to worship God in public, that I go to church every Sunday.
If I cannot have such worship as I would, I will have such worship as
I can.”
♦ “sermon” replaced with “service” per Errata
But some may say, “Our own service is public worship.” Yes, _in
a sense_: but not such as supercedes the church service. We never
designed it should: we have an hundred times professed the contrary.
It pre-supposes public prayer, like the sermons at the university.
Therefore I have over and over advised, “use no _long prayer_, either
before or after sermon.” Therefore I myself frequently use only a
collect, and never inlarge in prayer, unless at intercession, or on
a watch-night, or on some extraordinary occasion.
If it were designed to be instead of church service it would be
essentially defective. For it seldom has the four grand parts of public
prayer. Deprecation, petition, intercession and thanksgiving. Neither
is it, even on the Lord’s day, concluded with the Lord’s supper.
The hour for it on that day, unless where there is some peculiar
reason for a variation, should be five in the morning as well as in
the evening. Why should we make God’s day the shortest of the seven?
But if the people put ours in the room of the church service, we
_hurt_ them that stay with us, and _ruin_ them that leave us. For then
they will go no where but lounge the sabbath away, without any public
worship at all.
I advise therefore all the _Methodists_ in _England_ and _Ireland_, who
have been brought up in the church, constantly to attend the service of
the church, at least every Lord’s day.
_Q._ 43. Are all our preachers merciful to their beasts?
_A._ Perhaps not. Every one ought, not only to ride it moderately, but
also to see with his own eyes his horse rubbed, fed and bedded.
* _Q._ 44. Do we sufficiently watch over our helpers?
_A._ We might consider those that are with us as our pupils: into whose
behaviour and studies we should therefore make a particular enquiry
every day.
Should we not frequently ask each, Do you walk closely with God?
Have you now fellowship with the Father and the Son? At what hour do
you rise? Do you punctually observe the morning and evening hour of
retirement? Do you spend the day in the manner which we advise? Do you
read the books we advise, and no other? Do you fast as often as your
health will permit? Do you converse seriously, usefully and closely? Do
you pray before, and have you a determinate end in every conversation?
To be more particular:
Do you use all the means of grace yourself, and inforce the use of them
on all persons?
They are either _instituted_ or _prudential_.
I. The instituted are,
1st, Prayer; private, family, public: consisting of deprecation,
petition, intercession, thanksgiving.
Do you use each of these constantly (at set times) and fervently?
Do you use private prayer every morning and evening? If you are your
own master, at five in the evening, and the hour before or after
morning preaching?
Do you forecast wherever you are, how to secure these hours?
Do you avow it every where?
Are you resolute herein?
Do you call your family together at five?
Do you ask every where, 1. Have _you_ family prayer? 2. Do you retire
at five o’clock?
II. Searching the scripture, by,
1. Reading: _constantly_, some part of every day, and at all vacant
hours; _regularly_, all the new Testament (at least) and the Lessons
for Children in order; _carefully_, with the Notes, _seriously_,
_deliberately_, with much prayer preceding, accompanying and following:
_fruitfully_, immediately practising what you learn there?
What other books do you read? Is it wise to read any, till you have
read our tracts, and the Christian Library?
Do you give the morning to reading, writing and prayer?
2. Meditating: at set times? How? By bishop _Hall_’s, or Mr. _Baxter_’s
rule? How long?
3. Hearing: constantly? Every morning?
Humbly? Uncritically, devoutly?
Carefully? With prayer before, at, after?
Fruitfully? Immediately putting in practice?
Have you a new Testament always in your pocket?
(See that the Notes are in every society. Explain them to the
congregation.)
III. The Lord’s supper. Do you use this,
At every opportunity? With due preparation?
That is, with solemn prayer? With careful self-examination? With deep
repentance suited thereto? With earnest and deliberate self-devotion?
Do you in communicating _discern_ the Lord’s body?
Do you afterward _retire_, not formally, but in earnest?
IV. Fasting: God led us to this at _Oxford_. And he led all of you to
it, when you first set out.
How often do you fast now? Every Friday? In what degree?
V. Christian conference.
Are we convinced, how important, and how difficult it is to order our
conversation right?
Is it always _in grace_? Seasoned with salt? Meet to minister grace to
the hearers?
Do we not converse too long at a time? Is not an hour at a time
commonly enough?
Would it not be well to plan our conversation beforehand? To pray
before and after it?
II. Prudential means we may use either as _common Christians_, as
_Methodists_, as _preachers_, or as _assistants_.
1. As common Christians. What particular rules have _you_, for avoiding
evil? Doing good? Growing in grace? What arts of holy living?
2. As Methodists; Do you never miss any meeting of the society? Neither
your class, or band?
3. As preachers: Do you meet every society weekly? Also the leaders?
And bands, if any?
Do you visit the sick? And the well? Instructing masters and parents?
And in all relative duties?
4. As assistants: Do you fill up and regulate the bands wherever you
come? Diligently enquire into the state of the books, and do all you
can to propagate them? Keep watch-nights once a month? And love-feasts?
With one twice a year, for all the society?
Do you visit every society once a quarter, and regulate all things
therein?
Do you take a regular catalogue of your societies at least once a year?
Do you write me an account of all the defects of the common preachers,
which you cannot yourself cure?
These means may be used without fruit. But there are some means which
cannot. Namely, watching, denying ourselves, taking up our cross,
exercise of the presence of God.
1. Do we steadily watch against the world, the devil, ourselves? The
besetting sin?
2. Do you deny yourselves every useless pleasure of sense? Imagination?
Honour? Are you temperate in all things? To take one instance, in food?
Do you use only that _kind_ and that _degree_, which is best both for
the body and soul? Do you see the necessity of this?
Do you eat no flesh suppers? No late suppers? These naturally tend to
destroy bodily health.
Do you eat only three meals a day? If four, are you not an excellent
pattern to the flock?
Do you take no more food than is necessary at each meal? You may know
if you do, by a load at your stomach: by drowsiness, or heaviness, and
in a while, by weak or bad nerves.
Do you use only that _kind_, and that _degree_ of drink which is best
both for your body and soul?
Do _you_ drink water? Why not? Did you ever? Why did you leave it off?
If not for health, when will you begin again? To day?
How often do you drink wine or ale? Every day? Do you _want_ or _waste_
it?
3. Wherein do you _take up your cross_ daily? Do you chearfully _bear
your cross_ (whatever is grievous to nature) as a gift of God, and
labour to profit thereby?
4. Do you endeavour to set God always before you? To see his eye
continually fixt upon you? Never can you use these means, but a
blessing will ensue. And the more you use them, the more will you
“grow in grace, and in the knowledge of our Lord Jesus Christ.”
_Q._ 45. What can be done in order to a closer union of our helpers
with each other?
_A._ 1. Let them be deeply convinced of the want there is of it at
present, and the absolute necessity of it.
2. Let them pray for an earnest desire of union.
3. Let them speak freely to each other.
4. When they meet, let them never part without prayer.
5. Let them beware how they despise each other’s gifts.
6. Let them never speak slightingly of each other in any kind.
7. Let them defend one another’s characters in every thing, to the
utmost of their power: And
8. Let them labour in honour each to prefer the other before himself.
_Q._ 46. How shall we avoid popularity? We mean such esteem or love
from the people, as is not for the glory of God?
_A._ 1. Earnestly pray for a piercing sense of the danger there is, and
the sinfulness of it.
2. Take care how you ingratiate yourself with any people, by slackness
of discipline:
3. Or by any method which another preacher cannot follow.
4. Warn the people among whom you are most, of esteeming or loving you
too much.
5. Converse sparingly with those who are particularly fond of you.
_Q._ 47. How often should our helpers preach?
_A._ Not more than twice a day, unless on a _Sunday_, or some
extraordinary occasion.
_Q._ 48. Which is the best general method of preaching.
_A._ 1. To invite. 2. To convince. 3. To offer Christ. 4. To build up:
and to do this in some measure in every sermon.
_Q._ 49. Are there any smaller advices relating to preaching, which
might be of use to us?
_A._ Perhaps these, 1. Be sure to begin and end, precisely at the time
appointed.
2. Endeavour to be serious, weighty, and solemn in your whole
deportment before the congregation.
3. Always suit your subject to the audience.
4. Choose the plainest texts you can.
5. Take care not to ramble from your text, but keep close to it, and
make out from it what you take in hand.
6. Beware of allegorizing or spiritualizing too much.
7. Take care of any thing aukward or affected, either in your phrase,
gesture or pronunciation.
8. Tell each other, if you observe any thing of this kind.
9. Sing no hymns of your own composing.
10. Without a pressing reason, do not pray above eight or ten minutes
(at most) without intermission.
11. It would be well for every young preacher, frequently to exhort,
without taking any text: and for every one, young or old, frequently
to read and inlarge upon a portion of the Notes.
_Q._ 50. What sermons do we find by experience to be attended with the
greatest blessing?
_A._ 1. Such as are most close, convincing, searching. 2. Such as
have most of Christ. 3. Such as urge the heinousness of mens living
in contempt or ignorance of him.
_Q._ 51. But have not some of us been led off from practical preaching,
by (what was called) _preaching Christ_?
_A._ Indeed we have. The most effectual way of preaching Christ, is to
preach him in all his offices, and to declare his _law_, as well as his
_gospel_, both to believers and unbelievers.
_Q._ 52. Do we now all preach strongly and closely, concerning both
_inward_ and _outward_ holiness?
_A._ It would be well, if we were more frequently and more largely to
insist upon it in all its branches.
_Q._ 53. Do we insist enough on practical religion in general? And
in particular, on relative duties? Using the means of grace? Private
prayer? Self-denial? Fasting? Seriousness?
_A._ It seems most of us have been wanting here. Let us take care to
supply this defect for the future.
_Q._ 54. How shall we be assured that no preacher will ever disappoint
a congregation?
_A._ Ask every one, 1. Do you see the great sin, and fatal consequences
of it? 2. Will you break a limb rather than wilfully break your word
herein? 3. If you do, can you blame us, for not employing you any more?
_Q._ 55. How shall we guard against formality in public worship?
Particularly in singing?
_A._ 1. By preaching frequently on that head. 2. By taking care to
speak only what we feel. 3. By choosing such hymns as are proper for
the congregation; generally hymns of prayer or praise, rather than
descriptive of particular states. 4. By not singing too much at once;
seldom more than five or six verses: 5. By suiting the tune to the
nature of the hymn: 6. By often stopping short and asking the people,
“Now! Do you know what you said last? Did you speak no more than you
felt? Did you sing it as unto the Lord; with the spirit and with the
understanding also?”
_Q._ 56. What can be done to make the people sing true?
_A._ 1. Learn to sing true yourselves. 2. Recommend the tunes every
where. 3. If a preacher cannot sing himself, let him choose two or
three persons in every place to pitch the tune for him.
_Q._ 57. What is it best to take just after preaching?
_A._ Lemonade; candied orange peel, or a little soft, warm ale. But egg
and wine is downright poison.
_Q._ 58. How shall we try those who think they are moved by the Holy
Ghost to preach?
_A._ Inquire, 1. Do they know God as a pardoning God? Have they the
love of God abiding in them? Do they desire and seek nothing but God?
And are they holy in all manner of conversation? 2. Have they _gifts_
(as well as _grace_) for the work? Have they (in some tolerable degree)
a clear, sound understanding? Have they a right judgment in the things
of God? Have they a just conception of salvation by faith? And has
God given them any degree of utterance? Do they speak justly, readily,
clearly? 3. Have they _fruit_? Are any truly convinced of sin and
converted to God by their preaching?
As long as these three marks concur in any one, we believe he is called
of God to preach. These we receive as sufficient proof, that he is
moved thereto by the Holy Ghost.
_Q._ 59. But how shall we know, whether they concur or not, in any
particular person?
_A._ 1. If he is near us, we will talk with him on the preceding heads
and hear him preach.
2. We will desire him to write down or relate the reasons, why he
thinks he is called of God thereto.
3. We will examine those who seem to be convinced of sin, or converted
to God by his preaching.
4. If he is at a distance, we will desire the assistant to do this: and
to inquire, what is the judgment of his brethren concerning him.
_Q._ 60. What method may we use in receiving a new helper;
_A._ A proper time for doing this, is at a conference after solemn
fasting and prayer.
Every person to be admitted is then to be present, and each of them may
be asked,
* “_A. B._ Have _you_ faith in Christ? Are you _going on to
perfection_? Do you expect to be _perfected in love_ in this life? Are
you groaning after it? Are you resolved to devote yourself wholly to
God and his work? Do you know the _Methodist_-plan? Have you read the
_plain account_? The _appeals_? Do you know the rules of the society?
Of the bands? Do you keep them? Do you take no snuff? Tobacco? Drams?
Do you constantly attend the church and sacrament? Have you read the
minutes? Are you willing to conform to them? Have you considered the
twelve rules of a helper? Especially the first, tenth, and twelfth?
Will you keep them for conscience-sake? Are you determined to employ
_all_ your time in the work of God? Will you preach every morning and
evening? Endeavouring not to speak too long (an hour in the whole)
or too loud? Not lolling with your elbows? Have you read the _rules
of action and utterance_? Will you meet the society, the bands, the
select society, and the leaders in every place? Will you diligently and
earnestly instruct the children, and visit from house to house? Will
you recommend fasting, both by precept and example?”
We may then receive him as a probationer, by giving him the minutes of
the conference inscribed thus,
To _A. B._
“You think it your duty to call sinners to repentance. Make full proof
hereof, and we shall rejoice to receive you as a fellow-labourer.
“_Observe_, You are not to ramble up and down, but to go where the
assistant directs, and there only.”
Let him then read and carefully weigh what is contained therein, and
see whether he can agree to them, or not.
If he can, let him come to the next conference; where, after
examination, fasting and prayer, he may be received into full
connection with us, by giving him the minutes inscribed thus:
“So long as you freely consent to, and earnestly endeavour to walk by
these rules, we shall rejoice to acknowledge you as a fellow-labourer.”
Mean time, let none exhort in any of our societies without a note of
permission from the assistant. Let every exhorter take care to have
this renewed yearly. And let every assistant rigorously insist upon it.
_Q._ 61. How can we provide for worn-out preachers?
_A._ Those that can preach a little may be supernumerary preachers
where there is most need. As for those who cannot preach at all.
1. Let every travelling preacher contribute _half a guinea_ yearly at
the conference.
2. Let every one when first received as a travelling preacher, pay _one
guinea_.
3. Let this be lodged in the hands of the stewards approved of by the
majority of the preachers.
4. The present stewards are _Joseph Cownly_ and _John Murlin_.
5. Out of this let provision be made, first for the worn-out preachers,
then for the widows and children of those that are dead.
6. Every worn-out preacher shall receive at least _ten pounds_ a year.
7. Every widow of a preacher shall receive yearly during her widowhood,
(if she wants it) a sum not exceeding _ten pounds_.
8. Every child left by a preacher shall receive once for all, a sum not
usually exceeding _ten pounds_.
9. But none is intitled to any thing from this fund, till he has
subscribed _two guineas_.
10. Nor any person from the time he ceases (unless worn-out) to be a
travelling preacher:
11. Nor any who neglects paying his subscription for four years
together.
12. Let every preacher, who does not bring or send his subscription to
the conference, be fined _two shillings and sixpence_.
13. This fund is never to be reduced to less than an _hundred pounds_.
14. Let a committee be chosen to see these rules duly executed. The
present committee are
Peter Jaco, John Pawson,
Duncan Wright, Daniel Bumstead,
Thomas Hanby, Thomas Olivers,
Robert Roberts, John Helton,
Alexander Mather, Christopher Hopper,
Thomas Johnson.
15. Let an exact account of all receipts and disbursements be produced
at the conference.
_Q._ 62. How may the wives of the travelling preachers be provided for?
_A._ If a preacher marries hand-over head, he must provide for himself.
As to the rest, we cannot but observe many inconveniencies have arisen,
from the present method of providing for the wives of the preachers.
Those who are most proper for several places, cannot be sent thither
because they are married. And if they are sent, the people look upon
them with an evil eye, because they are burdened by their families. In
order to remedy these inconveniencies, let it be considered, 1. What
each circuit can contribute: 2. How many wives are to be provided for:
(their children are provided for where they are.) 3. By what circuits?
By this means whether the preachers in any particular circuit are
married or single, it makes no difference: so that any preacher may be
sent to any circuit without any difficulty.
_Q._ 63. How many circuits are there now?
_A._ Four and thirty in _England_, ten in _Ireland_, three in _Wales_,
two in _Scotland_, and three in _America_.
_Q._ 64. Are our preaching-houses safe?
_A._ Not all: for some of them are not settled on trustees. Several of
the trustees for others are dead.
_Q._ 65. What then is it to be done?
_A._ 1. Let the surviving trustees choose others without delay. 2. Let
those who have debts on any of the houses, give a bond to settle them,
as soon as their debt is paid.
_Q._ 66. In what form may an house be settled?
_A._ In the following:
“This indenture made between _B. Heap_, of _Manchester_, in the county
of on the one part, and _Thomas Philips_, hatter, &c. on the other part,
_witnesseth_, that in consideration of five shillings, lawful money of
_Great-Britain_, by the said _T. P._ ♦to the said _B. H._ truly paid,
before the sealing and delivery hereof (the receit whereof the said
_B. H._ doth hereby acknowledge) and for divers other considerations
him thereunto moving, the said _B. H._ hath granted, bargained and sold;
and by these presents doth grant, bargain and sell unto the said _T. P._
&c. their heirs and assigns for ever, all that lately erected house
or tenement, with the yard thereunto adjoining, situate near the upper
end of _Market-street Lane_, in _Manchester_ aforesaid, now in the
tenure or occupation of _T. Woolfinden_, together with all the ways,
drains, walls, and privileges to the said premises, or any part thereof
appertaining, as the same were purchased of _S. Hope_, of _Manchester_
aforesaid, bricklayer, before the said house or tenement was built;
and all the profits thereof, and all the right, title, and interest, in
law and equity. To _have and to hold_ the said house or tenement, yard
and other premises, to the said _T. P._ &c. their heirs, and assigns
for ever: _nevertheless_ upon special trust and confidence, and to the
intent, that they and the survivors of them, and the trustees for the
time being, do and shall permit _J. Wesley_, late of _Lincoln College,
Oxford_, clerk, and such other persons as he shall from time to time
appoint, and at all times, during his natural life, _and no other
persons_, to have and enjoy the free use and benefit of the said
premises; that the said _J. Wesley_, and such other persons as he
appoints, may therein preach and expound God’s holy word: and after his
decease, upon farther trust and confidence, and to the intent that the
said trustees and the survivors of them, and the trustees for the time
being, do and shall permit _Charles Wesley_, late of _Christ Church
College, Oxford_, clerk, and such other persons as he shall from time
to time appoint, during his life, and no others, to have and enjoy the
said premises for the purposes aforesaid: and after his decease, upon
farther trust and confidence, and to the intent that the said _T. P._
&c. or the major part of them, or the survivors of them, and the major
part of the trustees of the said premises, for the time being, shall
from time to time, and at all times for ever thereafter, permit such
persons as shall be appointed at the yearly conference of the people
called _Methodists_, in _London_, _Bristol_ or _Leeds_, and no others,
to have and enjoy the said premises, for the purposes aforesaid:
_Provided always, that the said persons preach no other doctrine than
is contained in Mr. W.’s notes upon the New Testament, and four volumes
of sermons: provided also, that they preach in the said house at least
one evening in every week, and at five o’clock on each morning
following_: and upon farther trust and confidence, that as often as any
of these trustees, or of the trustees for the time being shall die, _or
cease to be a member of the society, commonly called Methodists_, the
rest of the said trustees, or of the trustees for the time being, as
soon as conveniently may be, shall and may choose another trustee, or
trustees, in order to keep up the number of _nine_ trustees for ever.
In witness whereof the said _B. H._ hath hereunto set his hand and seal
the day and year first above written.”
♦ duplicate word “to” removed
In this form the first proprietors of the house are to make it over to
five, seven or nine trustees.
_Q._ 67. But is this form a safe one? Should we not have the opinion of
a council upon it?
_A._ I think this would be throwing money away 1. Because this form was
drawn up by three eminent counsellors: but, 2. It is the way of almost
every lawyer, to blame what another has done. Therefore you cannot at
all infer, that they _think_ a thing wrong because they say so. 3. If
they did in reality _think_ it wrong, this would not _prove_ that it
was so. 4. If there was (which I do not believe) some defect therein,
who would go to law with the body of _Methodists_? 5. And if they did,
would any court in _England_ put them out of _possession_? Especially
when the _intent_ of the deed was plain and undeniable.
_Q._ 68. Is any thing farther advisable with regard to building?
_A._ 1. Build all preaching houses, if the ground will admit, in the
octagon form. It is best for the voice, and on many accounts more
commodious than any other. 2. Let the roof rise only one third of the
breadth: this is the true proportion. 3. Have enough windows and doors;
and let all the windows be sashed, opening downward. 4. Let there be
no tub-pulpit; but a square projection, with a long seat behind. 5. Let
there be no backs to the seats, which should have isles on each side,
and be parted in the middle by a rail running all along, to divide the
men from the women.
_Q._ 69. Is there nay exception to the rule, “Let the men and women sit
apart?”
_A._ In those galleries where they have always sat together, they
may do so still. But let them sit apart every where below, and in all
new-erected galleries.
_Q._ 70. What can be done, to make the _Methodists_ sensible of the
excellency of _Kingswood_ school?
_A_. I. Let every assistant read the following account of it yearly
in every society. II. Let every preacher earnestly exhort all parents,
that are able to send their children thither, and be at the pains to
answer all their objections, and refute all the lies they may have
heard about it.
1. The wisdom and love of God have now thrust out a large number of
labourers into his harvest; men who desire nothing on earth but to
promote the glory of God, to save their own souls, and them that hear
them. And those to whom they minister spiritual things, willingly
minister to them of their carnal things; so that they _have food to
eat and raiment to put on_, and are content therewith.
2. A competent provision is likewise made for the wives of married
preachers. These also lack nothing; having a weekly allowance, over
and above for their little children; so that neither they nor their
husbands need be _careful about many things_, but may wait upon the
Lord without distraction.
3. Yet one considerable difficulty lies on those who have boys, when
they grow too big to be under their mother’s direction. Having no
father to govern and instruct them, they are exposed to a thousand
temptations. To remedy this, we have a school on purpose for them,
wherein they have all the instruction they are capable of, together
with all things needful for the body, clothes only excepted. And it
may be, if God prosper this labour of love, they will have these too
shortly.
4. In whatever view we look upon this, it is one of the noblest
charities that can be conceived. How reasonable is the institution? Is
it fit that the children of those who leave wife, home, and all that is
dear, to save souls from death, should want what is needful either for
soul or body? Ought not we to supply what the parent cannot, because
of his labours in the gospel? How excellent are the effects of this
institution? The preacher eased of this weight, can the more chearfully
go on in his labour. And perhaps many of these children may hereafter
fill up the place of those that shall _rest from their labours_.
5. It is not strange therefore, considering the excellence of this
design, that Satan should have taken much pains to defeat it:
particularly by lies of every kind, which were plentifully invented
and handed about for several years. But truth now prevails, and its
adversaries are put to silence. It is well known that the children
want nothing; that they scarce know what sickness means; that they are
well instructed in whatever they are capable of learning; that they are
carefully and tenderly governed; and that the behaviour of all in the
house, elder and younger is _as becomth the gospel of Christ_.
6. But the expence of such an undertaking is very large; so that
although we have at present but thirteen or fourteen poor children, we
are continually running behind, notwithstanding the yearly subscription
made at _London_ and _Bristol_. The best means we could think of at our
late conference to supply the deficiency is once a year to desire the
assistance of all those in every place who wish well to the work of God;
all who long to see sinners converted to God, and the kingdom of Christ
set up in all the earth.
7. All of _you_, who are thus minded, have an opportunity now of
shewing your love to the gospel. Now promote, as far as in you lies,
one of the noblest charities in the world. Now forward, as you are able,
one of the most excellent designs that ever was set on foot in this
kingdom. Do what you can to comfort the parents, who give up their all
for you, and to give their children cause to bless you. You will be no
poorer for what you do on such an occasion. God is a good pay-master.
And you know, in doing this you _lend unto the_ Lord: _in due time_ HE
_shall pay you again_.
_Q._ 71. But how can we keep it out of debt, which never was done yet?
_A._ Let a collection be made for it the _Sunday_ before or after
Midsummer, in every preaching-house, great and small, throughout
_England_, _Scotland_, and _Ireland_.
_Q._ 72. How may we raise a _General fund_?
_A._ By a yearly subscription to be proposed by every assistant when
he visits the classes at _Christmas_, and received at the visitation
following.
To this end he may then read and enlarge upon the following hints in
every society.
1. Within these twelve or fifteen years several of our brethren in
various parts, having no room which would contain the congregation, by
the advice of the preachers have built houses for preaching, capable
of containing the usual number of hearers: but this has necessarily
involved them in large debts. Their debt at _Halifax_, for instance,
amounted two or three years ago to two hundred pounds: that at _Leeds_
to more than three hundred pounds: that at _Manchester_ to three
hundred and fifty pounds: that at _Liverpool_ to four hundred pounds.
So that the whole debt contracted by building was, I apprehend, little
short of four thousand pounds. This the societies to whom those houses
belong, are by no means able to pay: but the whole body of Methodists
joining together can do it without inconvenience. Only let them
chearfully exert on so pressing an occasion the ability which God hath
given them.
2. But there is a greater difficulty than this. Where there are houses,
there are not preachers. Though the harvest is plenteous, the labourers
are few. And what can we do for supply? We cannot purchase them for
money: we cannot hire, or make them. God alone can do this. And he has
in some measure done it already. In several parts of _England_ there
are local preachers, who have both gifts and graces equal to those of
most itinerants. “Why then do they not travel?” They are willing so to
do: but they are afraid of bringing a scandal upon the gospel; because,
they have contracted debts, which, though very small, they are not
yet able to pay. So they are bound hand and foot: but shall we suffer
this? Shall we not set them at liberty? We cannot _buy_ a preacher for
ten thousand pounds: but we may _release_ one for ten or twelve. Can
any money be better bestowed? Let us, in the name of God, send these
labourers into his harvest? Men who desire only to give their bodies,
souls, time, all, for him that was given for us.
3. But still how shall we send them into those parts, where they are
most of all wanted? Suppose the northwest of _Ireland_, and the north
of _Scotland_? Many are willing to hear: but not to bear the expence.
Nor can it as yet be expected of them: stay till the word of God has
touched their hearts, and then they will gladly provide for them that
preach it. Does it not lie upon _us_, in the mean time, to supply
their lack of service? To raise a general fund, out of which from
time to time that expence may be defrayed? By this means, those who
willingly offer themselves may travel thro’ every part, whether there
are societies or not, and stay wherever there is a call, without being
burdensom to any. Thus may the gospel, in the life and power thereof,
be spread from sea to sea. Which of you will not rejoice to throw in
your mite to promote this glorious work?
4. It is true, when want of money to defray the expence is removed,
another hindrance will often arise. Satan will stir up his trusty
servants, to fight lest his kingdom be destroyed. But is there no way
to quell riotous mobs, even when magistrates will not do their duty?
There is one and only one way: move the king’s-bench for an information
against them. This is a way which has never failed us yet: no, not
in a single instance. The only objection is the expence. A suit in
the king’s bench usually costs fifty or sixty pounds. But if we all
join hand and heart together, cannot we make this easy too? Cannot we
raise a common stock, which shall suffice for this as well as for the
preceding purposes? By the blessing of God we can. And who would not
gladly contribute toward it?
5. Let then every member of our society in _England_; once a year,
set his shoulder to the work; contributing more or less as God has
prospered him, at the _Lady-day_ visitation of the classes. Let none be
excluded from giving something, be it a penny, a half-penny, a farthing.
Remember the widow’s two mites! And yet those who are able to give
shillings, crowns, and pounds, do it willingly. The money contributed
will be brought to _Leeds_, _Bristol_, or _London_, at the ensuing
conference. Two-thirds of it at least will be allotted for those public
debts which call the loudest. The rest will be partly employed in
setting at liberty such local preachers as are tied down by small debts:
partly reserved for propagating the gospel, where there are none to
bear the expences of the preacher.
6. Men and brethren, help! Was there ever a call like _this_, since you
first heard the gospel-sound? Help to relieve your companions in the
kingdom of Jesus, who are prest above measure. “Bear ye one another’s
burdens, and so fulfil the law of Christ.” Help to send forth able,
willing labourers into your Lord’s harvest: so shall ye be assistant
in saving souls from death, and hiding a multitude of sins. Help to
spread the gospel of your salvation into the remotest corners of the
kingdom, till “the knowledge of our Lord shall cover the land, as the
waters cover the sea.” Help to deliver the poor out of the hand of the
oppressor, to procure them the blessings which we enjoy: so shall it
appear to ourselves, and all men, that we are indeed one body, united
by one spirit: so shall the baptized Heathens be yet again constrained
to say, “See how these Christians love one another.”
The money received is to be brought by the assistants to the next
conference.
_Q._ 73. But notwithstanding all that has been contributed and paid,
we are still _six thousand nine hundred and fifty eight pounds_ in debt.
So that we gain no ground. What can be done? How can we prevent the
increase of debt?
_A._ By putting an absolute stop to all building for the ensuing year.
Let no new house be built, no addition or alteration made in any old
one, unless the proposers thereof can and will defray the whole expence
of it.
_Q._ 74. What can be done in order to pay the old debt?
_A._ 1. Give a note to each assistant, specifying the debts, toward
which the money collected in each circuit next year is to be paid.
2. Let each assistant encourage the people in each place, like those in
_Birmingham_, to make a push toward paying off their own debt.
3. Let whatever is contributed in any single place, which is in debt,
pay that as far as it will go.
But even this method being found ineffectual, it was agreed at the
conference in 1771. To change the yearly subscription into a weekly one.
_Q._ 75. What is the safest way of leaving a legacy for any charitable
purpose?
_A._ To leave it absolutely to a person they can confide in.
_Q._ 76. What is the method wherein we usually proceed in our
conferences?
_A._ We inquire
1. What preachers are _admitted_?
Who _remain_ on trial?
Who are _admitted_ on trial? And
Who _desist_ from travelling?
2. Who act as _assistants_ this year?
3. Are there any objections to any of the preachers? (who are
named one by one.)
4. How are the preachers stationed this year?
5. What numbers are in the society?
6. What is the _Kingswood_ collection?
7. What is contributed towards the debt?
8. How was this expended?
9. What is contributed toward the preachers fund?
10. What demands are there upon it?
11. How many preachers wives are to be provided for?
12. By what societies?
13. Where and when may our next conference begin?
* _Q._ 77. What _power_ is it which _you_ exercise over both preachers
and people?
_A._ Count _Zinzendorff_ loved to keep all things _close_. I love to do
all things _openly_. I will therefore tell you all I know of the matter,
taking it from the very beginning.
1. In _November 1738_, two or three persons, who desired _to flee from
the wrath to come_, and then seven or eight more came to me in _London_,
and desired me to advise and pray with them. I said, “If you will
meet on _Thursday_ night, I will help you as well as I can.” More and
more then desired to meet with them, till they were increased to many
hundreds. The case was afterwards the same at _Bristol_, _Kingswood_,
_Newcastle_, and many other parts of _England_, _Scotland_, and
_Ireland_. It may be observed the desire was on _their_ part, not
_mine_. My desire was to live and die in retirement. But I did not see
that I could refuse them my help, and be guiltless before God.
Here commenced my power, namely, a power to appoint _when_, and _where_,
and _how_ they should meet: and to remove those whose lives shewed,
that they had no desire to _flee from the wrath to come_. And this
power remained the same, whether the people meeting together were
twelve, twelve hundred, or twelve thousand.
2. In a few days some of them said, “Sir, we will not _sit under you_
for nothing. We will subscribe quarterly.” I said, “I will have nothing,
for I want nothing. My fellowship supplies me with all, and more than I
want.” One replied, “Nay, but you want _one hundred and fifteen pounds_
to pay for the lease of the _Foundery_. And likewise a large sum of
money will be wanting to put it in repair.” On this consideration I
suffered them to subscribe. And when the society met, I asked, “Who
will take the trouble of receiving this money, and _paying_ it where it
is needful?” One said, “I will do it, and keep the account for you.” So
here was the first _steward_. Afterwards I desired one or two more to
help me as stewards, and in process of time a greater number.
Let it be remarked, it was I _myself_, not the _people_, who chose
these stewards, and appointed to each the distinct work wherein he
was to help me, as long as I desired. And herein I began to exercise
another sort of _power_, namely, that of appointing and removing
stewards.
3. After a time a young man came, _T. Maxfield_, and said he desired
to help me as a son in the gospel. Soon after came a second, _Thomas
Richards_, and a third, _Thomas Westel_. These severally desired
to serve me as sons, and to labour when and where I should direct.
_Observe_, These likewise desired _me_, not I _them_. But I durst not
refuse the assistance. And here commenced my _power_, to appoint each
of these, _when_, _where_ and _how_ to labour; that is, while he chose
to continue with me: for each had a power to go away when he pleased:
as I had also to go away from them, or any of them, if I saw sufficient
cause. The case continued the same, when the number of preachers
increased. I had just the same power still, to appoint _when_, and
_where_, and _how_ each should help me, and to tell any, if I saw cause,
“I do not desire your help any longer.” On these terms, and no other,
we joined at first: on these we continue joined. But they do me no
favour in being directed by me. It is true, “My reward is with the
Lord.” But at present I have nothing from it but trouble and care, and
often a burden I scarce know how to bear.
4. In 1744 I wrote to several clergymen, and to all who then served me
as sons in the gospel, desiring them to meet me in _London_, to give
me their advice concerning the best method of carrying on the work
of God. _They_ did not desire this meeting, but _I_ did, knowing that
_in a multitude of counsellors there is safety_. And when their number
increased, so that ♦it was neither needful nor convenient to invite
them all, for several years I wrote to those with whom I desired to
confer, and these only met at the place appointed; till at length I
gave a general permission, that all who desired it might come.
♦ “is” replaced with “it”
_Observe_, I myself sent for these of my own free choice; and I sent
for them to _advise_, not _govern_ me. Neither did I at any of those
times divest myself of any part of that _power_ above described, which
the providence of God had cast upon me, without any design or choice of
mine.
_What is that power?_ It is a power of _admitting into_ and _excluding
from_ the societies under my care; of choosing and removing _stewards_,
of receiving or not receiving _helpers_; of appointing them _when_,
_where_ and _how_ to help me; and of desiring any of them to meet me
when I see good. And as it was merely in obedience to the providence
of God, and for the good of the people, that I at first accepted this
power, which I never sought, nay an hundred times laboured to throw off,
so it is on the same considerations, not for profit, honour or pleasure,
that I use it at this day.
5. But several gentlemen are much offended at my having _so much_ power.
My answer to them is this.
I did not seek any part of this power: it came upon me unawares. But
when it was come, not daring to bury that talent, I used it to the best
of my judgment.
Yet I never was fond of it. I always did, and do now bear it as my
burden: the burden which God lays upon me, and therefore I dare not yet
lay it down.
But if you can tell me any one, or any five men, to whom I may transfer
this burden, who _can_ and _will_ do just what I do now, I will
heartily thank both them and you.
6. But some of our _helpers_ say, “This is _shackling freeborn
Englishmen_;” and demand a _free conference_; that is, a meeting of all
the preachers, wherein all things shall be determined by most votes.
I answer: it is possible after my death something of this kind may
take place. But not while I live. To _me_ the preachers have engaged
themselves to submit, to “serve me as _sons in the gospel_.” But they
are not thus engaged to any man, or number of men besides. To _me_
the people in general will submit. But they will not yet submit to any
other.
It is nonsense then to call my using _this power_, “Shackling freeborn
_Englishmen_.” None needs to submit to it unless he _will_: so there is
no shackling in the case. Every preacher, and every member, may leave
me when he pleases. But while he chooses to stay, it is on the same
terms that he joined me at first.
“But this is _arbitrary power_; this is no less than _making yourself
a Pope_.”
If by _arbitrary_ power you mean a power which I exercise _single_,
without any collegues therein, this is certainly true: but I see no
hurt in it. _Arbitrary_ in this sense is a very harmless word. If you
mean, _unjust_, _unreasonable_, or _tyrannical_, then it is not true.
As to the other branch of the charge, it carries no face of truth.
The Pope affirms that every Christian must do all he bids, and believe
all he says, under pain of damnation. I never affirmed any thing that
bears any, the most distant resemblance to this. All I affirm is, “The
preachers who choose to labour with me, choose to serve me as sons in
the gospel.” And “the people who choose to be under my care, choose to
be so on the same terms they were at first.”
Therefore all talk of this kind is highly injurious to _me_, who bear
this burden merely for _your_ sakes. And it is exceeding mischievous to
the people, tending to confound their understandings, and to fill their
hearts with evil-surmisings and unkind tempers towards _me_: to whom
they really owe more, for taking all this load upon me, for exercising
this very _power_, for shakling myself in this manner, than for all my
preaching put together. Preaching twice or thrice a day is no burden to
me at all; but the care of all the preachers and all the people, is a
burden indeed!
_Q._ 78. What can be done in order to the future union of the
_Methodists_?
_A._ On _Friday, August 4, 1769_, Mr. _Wesley_ read in the conference
the following paper.
1. IT has long been my desire, that all those ministers of our
church, who believe and preach salvation by faith, might cordially
agree between themselves, and not hinder, but help one another. After
occasionally pressing this in private conversation, wherever I had
opportunity, I wrote down my thoughts upon this head, and sent them
to each in a letter. Out of _fifty_ or _sixty_ to whom I wrote, only
_three_ vouchsafed me an answer. So I gave this up. I can do no more.
They are a rope of sand; and such they will continue.
2. But it is otherwise with the _travelling preachers_ in our
connection: you are at present one body. You act in concert with each
other, and by united counsels. And now is the time to consider what can
be done, in order to continue this union? Indeed, as long as I live,
there will be no great difficulty: I am, under God, a centre of union
to all our _travelling_, as well as _local_ preachers.
They all know me and my communication. They all love me for my
work’s sake: and therefore, were it only out of regard to me, they
will continue connected with each other. But by what means may this
connection be preserved, when God removes me from you?
3. I take it for granted, it cannot be preserved, by any means, between
those who have not a single eye. Those who aim at any thing but the
glory of God, and the salvation of men: who desire, or seek any earthly
thing, whether honour, profit, or ease, will not, cannot continue in
the connection; it will not answer their design. Some of them, perhaps
a _fourth_ of the whole number, will procure preferment in the church.
Others will turn independents, and get separate congregations, like
_John Edwards_ and _Charles Skelton_. Lay your accounts with this, and
be not surprised if some you do not suspect be of this number.
4. But what method can be taken to preserve a firm union between these
who choose to remain together?
Perhaps you might take some such steps as these:
On notice of my death, let all the preachers in _England_ and _Ireland_,
repair to _London_ within _six_ weeks.
Let them seek God by solemn fasting and prayer.
Let them draw up articles of agreement, to be signed by those who
choose to act in concert.
Let those be dismissed who do not choose it, in the most friendly
manner possible.
Let them choose, by votes, a _committee_ of three, five, or seven, each
of whom is to be _moderator_ in his turn.
Let the committee do what I do now: propose _preachers_ to be _tried_,
_admitted_, or _excluded_: fix the place of each preacher for the
ensuing year, and the time of the next conference.
5. Can any thing be done now, in order to lay a foundation for this
future union? Would it not be well, for any that are willing, to sign
some articles of agreement before God calls me hence? Suppose something
like these:
“We, whose names are underwritten, being thoroughly convinced of the
necessity of a close union between those whom God is pleased to use
as instruments in this glorious work, in order to preserve this union
between ourselves, are resolved, God being our helper.
“I. _To devote ourselves entirely to_ God; denying ourselves, taking up
our cross daily, steadily aiming at one thing, _to save our own souls,
and them that hear us_.
“II. To preach the _old Methodist doctrines_, and no other, contained
in the minutes of the conferences.
“III. To observe and enforce the whole _Methodist discipline_, laid
down in the said minutes.”
_Q._ 79. What can be done in order to revive the work of God where it
is decayed?
_A._ 1. See that no circuit be at any time without preachers. Therefore
let no preacher, who does not attend the conference, leave the circuit
at that time on any pretence whatever. This is the most improper time
in the whole year. Let every assistant see to this, and require each of
these to remain in the circuit till the new preachers come.
Let not all the preachers in any circuit come to the conference.
Let those who do come, set out as late as possible, and return as soon
as possible.
2. Be more diligent in field-preaching. The want of preaching abroad,
and of preaching in new places, has greatly damped the work of God.
3. Wherever we have a large preaching-house at one end of a great town,
let us preach abroad at the other end of it, every _Sunday_ morning at
least.
4. Be more diligent in morning-preaching, wherever you can have twenty
hearers.
5. Be more active in dispersing the books: particularly the sermon on
the _Good Steward_, on _In-being Sin_, the _Repentance of Believers_,
and the _Scripture Way of Salvation_. Every assistant may give away
small tracts. And he may beg money of the rich to buy books for the
poor.
6. Let every preacher strongly insist upon practical religion and
relative duties: but in such a manner as to keep Christ continually
in view.
7. Exhort the leaders of bands to speak to those with them in the
closest manner possible.
8. Encourage all at the public meeting of the bands to speak with all
openness and simplicity.
9. Let a fast be observed in all our societies on the last _Friday_
in _September_, and on the _Friday_ after _New Year’s Day_, after
_Lady-day_, and after _Midsummer-day_.
10. Wherever you can, use intercession on _Friday_, and recommend
_fasting_ both by precept and example.
11. Be conscientiously exact in the whole Methodist discipline. And
that you may understand it, read over carefully _The plain account
of the people called Methodists_, and the several _Minutes of the
CONFERENCES_.
12. Beware of _formality_ in singing, or it will creep in upon us
unawares. Is it not creeping in already, by those complex tunes, which
it is scarce possible to sing with devotion? Such is “Praise ye the
Lord ye blessed ones:” such the long quavering _hallelujah_ annexed to
the morning song-tune, which I defy any man living to sing devoutly.
The repeating the same word so often, (but especially while another
repeats different words, the horrid abuse which runs through the
modern church music) as it shocks all common sense, so it necessarily
brings in dead formality, and has no more of religion in it than a
_Lancashire_ hornpipe. Beside that, it is a flat contradiction to our
Lord’s command, “Use not vain repetitions.” For what is vain repetition,
if this is not? What end of devotion does it serve? Again, Do not
suffer the people to sing too slow. This naturally tends to formality,
and is brought in by those who have very strong, or very weak voices.
Is it not possible, that all the _Methodists_ in the nation should sing
equally quick? Why should not the assistant see that they be taught
to sing in every large society? And do this in such a manner, as to
obviate the ill effects which might otherwise spring therefrom?
13. Which of us “fasts every _Friday_ in the year?” Which of us fasts
at all? Does not this shew the present temper of our minds, (though
not of all) soft and unnerved? How then can we advance the work of God,
though we may preach _loud_ and _long_ enough? Here is the root of the
evil. Hence the work of God droops; few are convinced, few justified,
few of our brethren sanctified! Hence more and more doubt, if we are
to be sanctified at all till death: I mean sanctified throughout, saved
from all sin, perfected in love. * That we _may all speak the same
thing_, I ask once for all, Shall we defend this perfection or give it
up? You all agree to defend it; meaning thereby, as we did from the
beginning, salvation from all sin, by the love of God and our neighbour
filling the heart. The _Papists_ say, “This cannot be attained till
we have been a sufficient time in purgatory.” The _Dissenters_ say,
“Nay, it will be attained as soon as the soul and body part.” The
_old Methodists_ said, “It may be attained _before_ we die: a moment
after is too late.” Is it so or no? You are all agreed, we may be saved
from all sin _before death_. The substance then is settled. But as to
the circumstance, is the change instantaneous or gradual? It is both
one and the other. From the moment we are justified, there may be a
_gradual sanctification_ or a growing in grace, a _daily_ advance in
the knowledge and love of God. And if sin cease before death, there
must in the nature of the thing be an instantaneous change. There must
be a last moment wherein it does exist, and a first moment wherein it
does not. But should we in preaching insist on both one and the other?
Certainly we must insist on the _gradual change_; and that ♦earnestly
and continually. And are there not reasons why we should insist on the
_instantaneous_ also? If there be such a blessed change before death,
should we not encourage all believers to expect it? And the rather,
because constant experience shews, the more earnestly they expect
this, the more swiftly and steadily does the gradual work of God go on
in their souls. The more watchful they are against all sin, the more
careful to grow in grace, the more zealous of good works, and the more
punctual in their attendance on all the ordinances of God: whereas just
the contrary effects are observed, whenever this expectation ceases.
They are _saved by hope_, by this hope of a total change saved with a
gradually increasing salvation. Destroy this hope, and that salvation
stands still; or rather decreases daily. Therefore whoever would
advance the _gradual_ change in believers, should strongly insist upon
the _instantaneous_.
♦ “earnesty” replaced with “earnestly”
* 14. But how far from ♦entire sanctification are we still? The
religion of the _Methodists_ in general, is not internal, at least, not
deep, universal, uniform; but superficial, partial, uneven. And what
pains do we take to make it otherwise? Do we visit from house to house,
according to the plan laid down in the minutes? Have _you_ done this?
Mr. _Colley_ begun. But he is gone to paradise. And who has trod in his
steps? What hinders? Want of time? Only (as _William Pennington_ said)
spend half the time in _this visiting_, which you spend in talking
uselesly, and you will have time enough. Do this, particularly in
confirming and building up believers. Then, and not till then, the work
of the Lord will prosper in your hands.
♦ “intire” replaced with “entire”
15. But what can we do for the _rising generation_? Unless we can
take care of these, the present revival of religion will be _res unius
ætatis_: it will last only the age of a ♦man. Who will _labour_ herein?
Let him that is zealous for God and the souls of men begin _now_.
♦ “man, who” replaced with “man. Who” per Errata
“1. Spend an hour a week with the children in every large town; whether
you like it or no.
“2. Talk with them every time you see any at home.
“3. Pray in earnest for them.
“4. Diligently instruct and vehemently exhort all parents, at their own
houses.
“5. Preach expresly on education, particularly at _Midsummer_, when you
speak of _Kingswood_.”
* 16. Let every preacher read carefully over the life of Mr. _Brainerd_.
Let us _be followers of him, as he was of_ Christ, in absolute
self-devotion, in total deadness to the world, and in fervent love to
God and man. We want nothing but this. Then the world and the devil
must fall under our feet.
17. 1. Let us keep to the church. Over and above all the reasons that
were formerly given for this, we add another now from long experience,
they that leave the church leave the Methodists. The clergy cannot
separate us from our brethren, the dissenting ministers can and do.
Therefore carefully avoid whatever has a tendency to separate men from
the church. In particular, preaching at any hour which hinders them
from going to it. Let every _assistant_ look to this.
2. Let all the servants in our preaching-houses go to church on
_Sunday_ morning at least.
3. Let every preacher go always on _Sunday_ morning, and when he can in
the afternoon. God will bless those who go on week days too, as often
as they have opportunity.
18. Take heed to your doctrine.
We said in 1744, “We have leaned too much toward Calvinism.” Wherein?
1. With regard to _man’s faithfulness_. Our Lord himself taught us to
use the expression. And we ought never to be ashamed of it. We ought
steadily to assert, on his authority, that if a man is not _faithful
in the unrighteous mammon_, God will not _give him the true riches_.
2. With regard to _working for life_. This also our Lord has expresly
commanded us. _Labour_――♦ἐργάζεσθε, literally, _work for the meat that
endureth to everlasting life_. And in fact every believer, till he
comes to glory, works _for_ as well as _from_ life.
♦ “ἐργάζεστθε” replaced with “ἐργάζεσθε”
3. We have received it as a maxim, that “a man is to do nothing, _in
order to_ justification:” nothing can be more false. Whoever desires to
find favour with God, should _cease from evil, and learn to do well_.
Whoever repents, should do _works meet for repentance_. And if this is
not _in order_ to find favour, what does he do them for?
Review the whole affair.
1. Who of us is _now_ accepted of God?
He that now believes in Christ, with a loving obedient heart.
2. But who among those that never heard of Christ?
He _that feareth_ God, _and worketh righteousness_, according to the
light he has.
3. Is this the same with “he that is sincere?”
Nearly, if not quite.
4. Is not this “salvation by works?”
Not by the _merit_ of works, but _by_ works, as a _condition_.
5. What have we then been disputing about for these thirty years?
I am afraid, _about words_.
6. As to _merit_ itself, of which we have been so dreadfully afraid:
we are rewarded, _according to our works_, yea, _because of our works_.
How does this differ from _for the sake of our works_? And how differs
this from _secundum merita operum_? As our works _deserve_? Can you
split this hair? I doubt, I cannot.
7. The grand objection to one of the preceding proportions, is drawn
from matter of fact. God does in fact justify those, who by their own
confession, neither feared God nor wrought righteousness. Is this an
exception to the general rule?
It is a doubt, whether God makes any exception at all. But how are
we sure, that the person in question never did fear God and work
righteousness? His own saying so is not proof: For we know, how all
that are convinced of sin, undervalue themselves in every respect.
8. Does not talking of a _justified_ or a _sanctified state_, tend to
mislead men? Almost naturally leading them to trust in what was done
in one moment? Whereas we are every hour and every moment pleasing or
displeasing to God, _according to our works_? according to the whole of
our inward tempers, and our outward behaviour.
19. Lastly, We must needs visit from house to house, were it only
to avoid idleness. I am afraid, we are idle still. Do we not loiter
away many hours in every week? Try yourselves. Keep a diary of your
employment but for a week, and then read it over. Idleness cannot
consist with growth in grace. Nay, without exactness in _redeeming
time_, it is impossible to retain even the life you received in
justification.
The CHARACTER of a METHODIST.
_Not as tho’ I had already attained._
To the READER.
1. SINCE the name first came abroad into the world, many have been at
a loss to know what a _Methodist_ is: what are the _principles_ and
the _practice_ of those, who are commonly called by that name; and what
the _distinguishing marks_ of this sect, _which is every where spoken
against_.
2. And it being generally believed, that I was able to give the
clearest account of these things (as having been one of the first to
whom that name was given, and the person by whom the rest were supposed
to be directed) I have been called upon, in all manner of ways, and
with the utmost earnestness so to do. I yield at last, to the continued
importunity both of friends and enemies: and do now give the clearest
account I can, in the presence of the Lord and Judge of heaven and
earth, of the _principles_ and _practice_ whereby those who are called
_Methodists_, are distinguished from other men.
3. I say _those who are_ called _Methodists_; for let it be well
observed, that this is not a name which they take to themselves, but
one fixt upon them by way of reproach, without their approbation or
consent. It was first given to three or four young men at _Oxford_, by
a student of _Christ-Church_: either in allusion to the antient sect
of physicians so called (from their teaching, that almost all diseases
might be cured by a _specific method_ of diet and exercise) or from
their observing a more regular _method_ of study and behaviour, than
was usual with those of their age and station.
4. I should rejoice (so little ambitious am I to be at the head of any
sect or party) if the very name might never be mentioned more, but be
buried in eternal oblivion. But if that cannot be, at least let those
who will use it, know the meaning of the word they use. Let us not
always be fighting in the dark. Come, and let us look one another in
the face. And perhaps some of you who hate _what_ I _am called_, may
love what I _am_ (by the grace of God:) or, rather what _I follow after,
if that I may apprehend that, for which also I am apprehended of_
Christ Jesus.
_The CHARACTER of a METHODIST._
1. THE _distinguishing marks_ of a _Methodist_ are not his _opinions_
of any sort. His assenting to this or that scheme of religion, his
embracing any particular set of notions, his espousing the judgment
of one man or of another, are all quite wide of the point. Whosoever
therefore imagines, that a _Methodist_ is a man of such or such an
_opinion_, is grossly ignorant of the whole affair; he mistakes the
truth totally. We believe indeed, that _all scripture is given by
the inspiration of God_, and herein we are distinguished from _Jews_,
_Turks_, and _Infidels_. We believe the written word of God to be the
_only and sufficient_ rule, both of Christian faith and practice; and
herein we are fundamentally distinguished from those of the _Romish
church_. We believe Christ to be the eternal supreme God; and herein
we are distinguished from the _Socinians_ and _Arians_. But as to all
opinions which do not strike at the root of Christianity, we think and
let think. So that whatsoever they are, whether right or wrong, they
are no _distinguished marks of a Methodist_.
2. Neither are _words_ or _phrases_ of any sort. We do not place our
religion, or any part of it, in being attached to any peculiar mode
of speaking, any quaint or ♦uncommon set of expressions. The most
obvious, easy, common words, wherein our meaning can be conveyed,
we prefer before others, both on ordinary occasions, and when we
speak of the things of God. We never therefore willingly or designedly
deviate from the most usual way of speaking; unless when we express
scripture truths in scripture words, (which we presume no Christian
will condemn.) Neither do we affect to use any particular expressions
of scripture, more frequently than others, unless they are such as are
more frequently used by the inspired writers themselves. So that it is
as gross an error, to place the marks of a _Methodist_ in his _words_,
as in _opinions_ of any sort.
♦ “common” replaced with “uncommon” per Errata
3. Nor do we desire to be distinguished by _actions_, _customs_, or
_usages_, of an _indifferent_ nature. Our religion does not lie in
doing what God has not enjoined, or abstaining from what he hath not
forbidden. It does not lie in the form of our apparel, in the posture
of our body, or the covering of our heads; nor yet in abstaining from
marriage, or from meats and drinks, which are all good if received
with thanksgiving. Therefore neither will any man who knows whereof he
affirms, fix the mark of a _Methodist_ here; in any actions or customs
purely indifferent, undetermined by the _word of_ God.
4. Nor, lastly, is he distinguished by laying the _whole stress_ of
religion on any single part of it. If you say, “Yes, he is, for he
thinks _we are saved by faith alone_.” I answer, you do not understand
terms. By _salvation_ he means, holiness of heart and _life_. And
this he affirms to spring from true faith alone. Can even a nominal
Christian deny it? Is this placing a part of religion for the whole?
_Do we then make void the law thro’ faith?_ God _forbid_! _Yea we
establish the law._ We do not place the whole of religion (as too many
do, God knoweth) either in doing no harm, or in doing good, or in using
the ordinances of God. No, not in all of them together wherein we know
by experience a man may labour many years, and at the end have no true
religion at all, no more than he had at the beginning. Much less in
any one of these: or, it may be in a scrap of one of them: like her
who fancies herself a _virtuous_ woman, only because she is not a
prostitute; or him who dreams he is an _honest_ man, merely because
he does not rob or steal. May the Lord God of my Fathers preserve me,
from such a poor, starved religion as this! Were this the _mark_ of
a _Methodist_, I would sooner chuse to be a sincere _Jew_, _Turk_, or
_Pagan_.
5. “What then is the _mark_? Who is a _Methodist_ according to your own
account?” I answer: A _Methodist_ is one, who has _the love of God shed
abroad in his heart, by the Holy Ghost given unto him_: one who _loves
the Lord his God with all his heart, and with all his soul, and with
all his mind, and with all his strength_. God is the joy of his heart,
and the desire of his soul: which is constantly crying out, “_Whom have
I in heaven but thee, and there is none upon earth that I desire beside
thee!_ My God and my all! Thou art the strength of my heart and my
portion for ever!”
6. He is therefore happy in God, yea always happy, as having in him
_a well of water springing up into everlasting life, and overflowing
his soul with peace and joy. Perfect love_ having now _cast out fear_,
he _rejoices evermore_. He _rejoices in the_ Lord _always_, even _in_
God _his Saviour_: and in the Father, _through our_ Lord Jesus Christ,
_by whom he hath now received the atonement. Having_ found _redemption
thro’ his blood, the forgiveness of his sins_, he cannot but rejoice,
whenever he looks back on the horrible pit out of which he is delivered,
when he sees _all his transgressions blotted out as a cloud, and his
iniquities as a thick cloud_. He cannot but rejoice, whenever he looks
on the state wherein he now is, _being justified freely, and having
peace with God, through our Lord Jesus Christ_. For _he that believeth
hath the witness_ of this _in himself_: being now _the Son of God by
faith: because he is a son, God hath sent forth the Spirit of his Son
into his heart, crying, Abba Father!_ And _the Spirit itself beareth
witness with his Spirit, that he is a child of God_. He rejoiceth
also, whenever he looks forward, _in hope of the glory that shall
be revealed_: yea, this his joy is full, and all his bones cry out,
_Blessed be the God and Father of our Lord Jesus Christ, who according
to his abundant mercy hath begotten_ me _again to a living hope――of an
inheritance incorruptible, undefiled and that fadeth not away, reserved
in heaven for_ me.
7. And he who hath this _hope_, thus _full of immortality, in every
thing giveth thanks_: as ♦knowing that _this_ (whatsoever it is) _is
the will of God in Christ Jesus concerning him_. From him therefore he
_chearfully_ receives all, saying, _Good is the will of the Lord_: and
whether the Lord giveth or taketh away, equally _blessing the name of
the Lord_. For he hath _learned in whatsoever state he is, therewith
to be content_. He knoweth _both how to be abased; and how to abound.
Every where and in all things he is instructed, both to be full and to
be hungry, both to abound and suffer need._ Whether in ease or pain,
whether in sickness or health, whether in life or death, he giveth
thanks from the ground of the heart to him, who orders it for good:
knowing that as _every good gift cometh from above_, so none but good
can come _from the Father of lights_, into whose hand he has wholly
committed his body and soul, as into the hands of a faithful Creator.
He is therefore _careful_ (anxiously or uneasily) _for nothing_: as
having _cast all his care on him that careth for him_, and _in all
things_ resting on him, after _making his request known to him with
thanksgiving_.
♦ “know-that” replaced with “knowing that”
8. For indeed he _prays without ceasing_. It is given him _always to
pray and not to faint_. Not that he is always in the house of prayer:
though he neglects no opportunity of being there. Neither is he always
on his knees, although he often is, or on his face, before the Lord
his God. Nor yet is he always crying aloud to God, or calling upon him
in words. For many times _the Spirit maketh intercession for him with
groans that cannot be uttered_: but at all times the language of his
heart is this, “Thou brightness of the eternal glory, unto thee is my
♦heart, though without a voice, and my silence speaketh unto thee.” And
this is true prayer, and this alone. But his heart is ever lifted up to
God, at all times and in all places. In this he is never hindered, much
less interrupted by any person or thing. In retirement, or company,
in leisure, business or conversation, his heart is ever with the Lord.
Whether he lie down or rise up, God _is in all his thoughts; he walks
with_ God continually, having the loving eye of his mind still fixed
upon him, and every where _seeing him that ♠is invisible_.
♦ “mouth” replaced with “heart” per Errata
♠ “in” replaced with “is”
9. And while he thus always exercises his love to God, by praying
without ceasing, rejoicing evermore and in every thing giving thanks,
this commandment is written in his heart, that he who loveth God, love
his brother also. And he accordingly loves his neighbour as himself;
he loves every man as his own soul. His heart is full of love to all
mankind, to every child of _the Father of the Spirits of all flesh_.
That a man is not personally known to him, is no bar to his love: no,
nor that he is known to be such as he approves not, that he repays
hatred for his goodwill. For he _loves his enemies_, yea and the
enemies of God: _the evil and the unthankful_. And if it be not in his
power to do good to them that hate him, yet he ceases not to pray for
them, though they continue to spurn his love, and still _despitefully
use him and persecute him_.
10. For he is _pure in heart_. The love of God has purified his heart
from all revengeful passions, from envy, malice, and wrath, from every
unkind temper or malign affection. It hath cleansed him from pride and
haughtiness of spirit, whereof alone cometh contention. And he hath
now put on bowels of mercies, kindness, humbleness of mind, meekness,
long-suffering: so that he _forbears and forgives, if he had a quarrel
against any; even as God in Christ hath forgiven him_. And indeed all
possible ground for contention, on his part, is utterly cut off. For
none can take from him what he desires; seeing he _loves not the world,
nor_ any _of the things of the world_; being now _crucified to the
world, and the world crucified to him_; being dead to all that is in
the world, both to _the lust of the flesh, the lust of the eye, and the
pride of life_. For _all his desire is unto_ God and to the remembrance
of his name.
11. Agreeable to this his one desire, is the one design of his life,
namely, _not to do his own will, but the will of him that sent him_.
His one intention at all times and in all things is, not to please
himself, but him whom his soul loveth. He has a single eye. And because
_his eye is single, his whole body is full of light_. Indeed where the
loving eye of the soul is continually fixed upon God, there can be no
darkness at all, _but the whole is light; as when the bright shining of
a candle doth enlighten the house_. God then reigns alone. All that is
in the soul is holiness to the Lord. There is not a motion in his heart,
but is according to his will. Every thought that arises points to him,
and is in obedience to the law of Christ.
12. And the tree is known by its fruits. For as he loves God, so he
keeps his commandments: not only some, or most of them, but all, from
the least to the greatest. He is not content to _keep the whole law,
and offend in one point_; but has in all points, _a conscience void
of offence, towards God and towards man_. Whatever God has forbidden,
he avoids; whatever God hath enjoined, he doth; and that whether it
be little or great, hard or easy, joyous or grievous to the flesh. _He
runs the way of |God|’s commandments_, now he hath set his _heart at
liberty_. It is his glory so to do; it is his daily crown of rejoicing,
_to do the will of_ God _on earth, as it is done in heaven_; knowing it
is the highest privilege of _the angels of_ God, _of those that excel
in strength, to fulfil his commandments, and hearken to the voice ♦of
his word_.
♦ inserted “of”
13. All the commandments of God he accordingly keeps, and that with all
his might. For his obedience is in proportion to his love, the source
from whence it flows. And therefore, loving God with all his heart, he
serves him with all his strength. He continually presents his soul and
body, a living sacrifice, holy, acceptable to God; entirely and without
reserve devoting himself, all he has, and all he is, to his glory. All
the talents he has received, he constantly employs, according to his
master’s will; every power and faculty of his soul, every member of his
body. Once he _yielded_ them _unto sin_ and the devil, _as instruments
of unrighteousness_: but now, _being a live from the dead, he yields_
them all, _as instruments of righteousness unto_ God.
14. By consequence, whatsoever he doth, it is all to the glory of
God. In all his employments of every kind, he not only _aims_ at this,
(which is implied in having a single eye) but actually _attains_ it.
His business and refreshments, as well as his prayers, all serve this
great end. Whether he sit in his house or walk by the way, whether he
lie down or rise up, he is promoting in all he speaks or does, the one
business of his life: whether he put on his apparel, or labour, or eat
and drink, or divert himself from too wasting labour, it all tends to
advance the glory of God, by peace and good will among men. His one
invariable rule is this, _Whatsoever ye do in word or deed, do it all
in the name of the_ Lord Jesus, _giving thanks to God and the Father by
him_.
15. Nor do the customs of the world at all hinder his _running the race
that is set before him_. He knows, that vice does not lose its nature,
though it becomes ever so fashionable; and remembers, that _every man
is to give an account of himself to_ God. He cannot therefore, _follow
even a multitude to do evil_. He cannot _fare sumptuously every day_,
or _make provision for the flesh to fulfil the lusts thereof_. He
cannot _lay up treasures upon earth_, ♦any more than he can take fire
into his bosom. He cannot _adorn himself_ (on any pretence) _with gold
or costly apparel,――he_ cannot join in, or countenance any diversion,
which has the least tendency to vice of any kind. He cannot _speak
evil_ of his neighbour, ♠any more than he can lie, either for God or
man. He cannot utter an unkind word of any one; for love keeps the door
of his lips. He cannot speak _idle words: no corrupt communication_
ever _comes out of his mouth_, as is all that _which is_ not _good, to
the use of edifying_, not _fit to minister grace to the hearers_. But
_whatsoever things are pure, whatsoever things are lovely, whatsoever
things are_ justly _of good report_, he thinks, and speaks, and acts,
_adorning the gospel of our_ Lord Jesus Christ _in all things_.
♦ “no” replaced with “any” per Errata
♠ “no” replaced with “any” per Errata
16. Lastly, As he has time, he _does good unto all men_; unto
neighbours and strangers, friends and enemies. And that in every
possible kind; not only to their bodies, by _feeding the hungry,
cloathing the naked, visiting those that are sick or in prison_; but
much more does he labour to do good to their souls, as of the ability
which God giveth: to awaken those that sleep in death: to bring those
who are awakened to the atoning blood, that _being justified by_ faith,
they may have _peace with_ God, ♦and to provoke those who have peace
with God to abound more in love and in good works. And he is willing
to _spend and be spent herein_, even _to be offered up on the sacrifice
and service of their faith_, so they may _all come unto the measure of
the stature of the fullness of_ Christ.
♦ insert “and to provoke those who have peace with God,”
per Errata
17. These are the _principles_ and _practices_ of our _sect_, these
are the _marks_ of a true _Methodist_. By these alone do those, who are
in derision so called, desire to be distinguished from other men. If
any man say, “Why these are only the common, fundamental principles
of Christianity!” _Thou hast said_: so I mean; this is the very truth;
I know they are no other; and I would to God both thou and all men
knew, that I, and all who follow my judgment, do vehemently refuse to
be distinguished from other men, by any but the common principles of
Christianity. The plain, old Christianity that I teach, renouncing
and detesting all other marks of distinction. And whosoever _is_ what
I _preach_ (let him be called what he will; for names change not the
nature of things) he is a Christian, not in _name_ only, but in _heart_
and in _life_. He is inwardly and outwardly conformed to the will of
God, as revealed in the written word. He thinks, speaks, and lives
according to the method laid down in the revelation of Jesus Christ.
His soul is renewed after the image of God, in righteousness and in all
true holiness. And having the mind that was in Christ, he so walks as
Christ also walked.
18. By these _marks_, by these fruits of a living faith, do we labour
to _distinguish_ ourselves from the unbelieving world, from all those
whose minds or lives are not according to the gospel of Christ. But
from real Christians, of whatsoever denomination they be, we earnestly
desire not to be distinguished at all: not from any, who sincerely
follow after what they know they have not yet attained. No: whosoever
doth the will of my Father which is in heaven, the same is my brother,
and sister and mother. And I beseech you brethren, by the mercies of
God, that we be in no wise divided among ourselves. Is thy heart right,
as my heart is with thine? I ask no farther question. If it be, give me
thy hand. For opinions, or terms, let us not destroy the work of God.
Dost thou love and serve God? It is enough. I give thee the right hand
of fellowship. If there be any consolation in Christ, if any comfort of
love, if any fellowship of the Spirit, if any bowels and mercies: let
us strive together for the faith of the gospel; walking worthy of the
vocation wherewith we are called; with all lowliness and meekness, with
long-suffering, forbearing one another in love, endeavouring to keep
the unity of the Spirit, in the bond of peace: remembring, there is
one body, and one spirit, even as we are called with one hope of our
calling: _one Lord, one faith, one baptism; one God and Father of all,
who is above all, and through all, and in you all_!
A short HISTORY of METHODISM.
1. IT is not easy to reckon up the various accounts which have been
given of the people called _Methodists_: very many of them as far
remote from truth, as that given by the good gentleman in _Ireland_.
“_Methodists!_ Ay, they are the people, who place all religion in
_wearing long beards_.”
2. Abundance of the mistakes which are current concerning them, have
undoubtedly sprung from this: men lump together under this general name
many who have no manner of connexion with each other: and then whatever
any of these speaks or does, is of course imputed to all.
3. The following short account may prevent persons of a calm and candid
disposition from doing this: although men of a warm or prejudiced
spirit will do just as they did before. But let it be observed, this
is not designed for a _defence_ of the _Methodists_ (so called) or any
part of them. It is a bare _relation_ of a series of naked facts, which
alone may remove abundance of misunderstandings.
In _November 1729_, four young gentlemen of _Oxford_, Mr. _John
Wesley_, fellow of _Lincoln_-College, Mr. _Charles Wesley_, student
of _Christ-Church_, Mr. _Morgan_, commoner of _Christ-church_, and Mr.
_Kirkham_, of _Merton_-College, began to spend some evenings in a week
together, in reading, chiefly the _Greek Testament_. The next year two
or three of Mr. _John Wesley_’s pupils desired the liberty of meeting
with them: and afterwards one of Mr. _Charles Wesley_’s pupils. It was
in 1732, that Mr. _Ingham_, of _Queen_’s-College, and Mr. _Broughton_,
of _Exeter_, were added to their number. To these, in _April_, was
joined Mr. _Clayton_, of _Brazen-nose_, with two or three of his pupils.
About the same time Mr. _James Hervey_ was permitted to meet with them,
and in 1735 Mr. _Whitefield_.
5. The exact regularity of their lives, as well as studies, occasioned
a young gentleman of _Christ-church_ to say, “Here is a new set of
_Methodists_ sprung up:” alluding to some antient physicians who were
so called. The name was new and quaint: so it took immediately, and the
_Methodists_ were known all over the university.
6. They were all zealous members of the church of _England_, not
only tenacious of all her doctrines, so far as they knew them,
but of all her discipline, to the minutest circumstance. They were
likewise zealous observers of all the university-statutes, and that
for conscience sake. But they observed neither these nor any thing
else any further than they conceived it was bound upon them by that one
book, _the bible_; it being their one desire and design to be downright
_bible Christians_: taking the bible, as interpreted by the primitive
church and our own, for their whole and sole rule.
7. The one charge then advanced against them was, That they were
_righteous overmuch_; that they were ♦abundantly too scrupulous, and
too strict, carrying things to great extremes. In particular, that they
laid too much stress upon the rubrics and canons of the church; that
they insisted too much on observing the statutes of the university:
and that they took the scriptures in too strict and literal a sense:
so that if they were right, _few_ indeed would _be saved_.
♦ “abundanly” replaced with “abundantly”
8. In _October 1735_, Mr. _John_ and _Charles Wesley_, and Mr. _Ingham_,
left _England_, with a design to go and preach to the _Indians_ in
_Georgia_. But the rest of the gentlemen continued to meet, till one
and another was ordained and left the university. By which means, in
about two years time, scarce any of them were left.
9. In _February 1738_, Mr. _Whitefield_ went over to _Georgia_, with
a design to assist Mr. _John Wesley_; but Mr. _Wesley_ just then
returned to _England_. Soon after he had a meeting with Mess. _Ingham_,
_Stonhouse_, _Hall_, _Hutchings_, _Kinchin_, and a few other clergymen,
who all appeared to be of one heart, as well as of one judgment,
resolved to be _Bible-Christians_ at all events, and, wherever they
were, to preach with all their might, plain, old, Bible-Christianity.
10. They were hitherto perfectly regular in all things, and
zealously attached to the _church_ of _England_. Meantime they began
to be convinced, that _by grace we are saved through faith_; that
justification by faith was the doctrine of the church, as well as of
the bible. As soon as they _believed_, they _spake_; salvation by faith
being now their standing topic. Indeed this implied three things, 1.
That men are all by nature _dead in sin_, and consequently _children
of wrath_. 2. That they are _justified by faith alone_. 3. That faith
produces inward and outward holiness. And these points they insisted
on, day and night. In a short time, they became popular preachers.
The congregations were large wherever they preached. The former name
was then revived. And all these gentlemen, with their followers, were
intitled _Methodists_.
11. In _March 1741_, Mr. ♦_Whitefield_ being returned to _England_,
entirely separated from Mr. _Wesley_ and his friends, “Because he did
not hold _the decrees_.” Here was the first breach, which warm men
persuaded Mr. _Whitefield_ to make, merely for a difference of opinion.
Those indeed who believed _universal redemption_, had no desire at
all to separate. But those who held _particular redemption_, would
not hear of any accommodation, being determined to have no fellowship
with men that “were in so dangerous errors.” So there were now two
sorts of _Methodists_, so called; those for _particular_, and those
for _general_, redemption.
♦ “Whitfield” replaced with “Whitefield”
12. Not many years passed, before _William Cudworth_ and _James Relly_
separated from Mr. _Whitefield_. These were properly _Antinomians_,
absolute, avowed enemies to the law of God, which they never preached
or professed to preach, but termed all _legalists_ who did. With them,
_preaching the law_ was an abomination. They had _nothing to do_ with
the law. They would _preach Christ_, as they called it; but without one
word either of holiness or good works. Yet these were still denominated
_Methodists_, although differing from Mr. _Whitefield_, both in
judgment and practice, abundantly more than Mr. _Whitefield_ did from
Mr. _Wesley_.
13. In the mean time, Mr. _Venn_ and Mr. _Romaine_ began to be
spoken of: and not long after, Mr. _Madan_ and Mr. _Berridge_, with
a few other clergymen, who, although they had no connexion with
each other, yet preaching _salvation by faith_, and endeavouring to
live accordingly, to be _Bible Christians_, were soon included in
the general name of _Methodists_. And so indeed were all others who
preached _salvation by faith_, and appeared more _serious_ than their
neighbours. Some of these were quite _regular_ in their manner of
preaching: some were quite _irregular_ (though not by choice; but
necessity was laid upon them; they must preach _irregularly_, or not
at all:) and others were between both; regular in _most_, though not
in _all_ particulars.
14. In 1762, _George Bell_, and a few other persons, began to speak
great words. In the latter end of the year, they foretold, that the
world would be at an end on the 28th of _February_. Mr. _Wesley_,
with whom they were then connected, withstood them both in public and
private. This they would not endure: so, in _January_ and _February_,
1763, they separated from him. Soon after Mr. _Maxfield_, one of Mr.
_Wesley_’s preachers and several of the people left Mr. _Wesley_: but
still Mr. _Maxfield_, and his adherents, go under the general name of
_Methodists_.
15. At present, those who remain with Mr. _Wesley_, are mostly _church_
of _England_ men. They love her articles, her homilies, her liturgy,
her discipline, and unwillingly vary from it in any instance. Meantime,
all who preach among them declare, _We are all by nature children of
wrath_. But _by grace we are saved through faith_: saved both from the
guilt and from the power of sin. They endeavour to _live_ according to
what they preach, to be plain, _Bible-Christians_. And they meet
together at convenient times, to encourage one another therein. They
tenderly love many that are _Calvinists_, though they do not love their
opinions. Yea, they love the _Antinomians_ themselves; but it is with
a love of compassion only. For they hate their doctrines with a perfect
hatred; they abhor them as they do hell-fire: being convinced nothing
can so effectually destroy all faith, all holiness, and all good works.
16. With regard to these, Mr. _Relly_ and his adherents, it would not
be strange, if they should grow into reputation. For they will never
shock the world, either by the harshness of their doctrine, or the
singularity of their behaviour. But let those who determine both to
preach and to live the gospel, expect that men will _say all manner
of evil of them. The servant is not above his master, nor the disciple
above his Lord. If then they have called the master of the house
Beelzebub, how much more them of his houshold?_ It is their duty
indeed, _as much as lieth in them, to live peaceably with all men_.
But when they labour after peace, the world will _make themselves ready
for battle_. It is their constant endeavour, to _please all men, for
their good, to edification_. But yet they know, it cannot be done: they
remember the word of the apostle, _If I yet please men, I am not the
servant of Christ_. They go on therefore, _through honour and dishonour,
through evil report and good report_: desiring only, that their master
may say in that day, “Servants of God, well done.”
_The End of the_ Fifteenth _Volume_.
_To the_ SUBSCRIBERS.
In this volume is given a sheet extraordinary, on account of there
being one less in the last. And as it will unavoidably happen sometimes,
that a volume must be concluded a few pages short of the number
proposed, on account of ending with a tract, yet the deficiency will be
constantly made up when opportunity serves, in the course of the work.
ERRATA, Volume XV.
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