Odilon
Massolar Chaves
==============================
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of February 19, 1998.
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Cover:
All glory to God!
Odilon Massolar Chaves is a retired Methodist
pastor, with a doctorate in Theology and History from the Methodist University
of São Paulo.
Son of Rev. Adherico Ribeiro Chaves and Roza
Massolar Chaves.
He is married to RoseMary.
He has two daughters: Liliana and Luciana.
His thesis dealt with the Methodist revival
in England in the eighteenth century and its contribution as a paradigm for our
days.
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Table of Contents
· Introduction
· Highlights of the book's chapters
·
The Practice and
Foundation of Methodism
·
The emergence of the
Society and Bands
· The emergence of band rules
·
The emergence of the
band of penitents
·
How Wesley was led to
accept lay assistants in the Minister's absence
·
How Wesley's emphasis
on medical care for the people came about
· Wesley's care for children
· Help with financial matters
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Introduction
"A
Practical and Necessary Response to the Urgent Spiritual, Social, and
Educational Needs of the People" is a 50-page book based on the letter
Wesley wrote to vicar Vincent Perronet.
Wesley
gave a detailed account of the step-by-step of the Methodist organization
according to the needs that arose. We put it in a didactic way for a better
understanding and learning.
"According
to John Wesley, the Methodist organization did not emerge as a preconceived
theoretical plan, but rather as a practical and necessary response to the urgent spiritual, social,
and educational needs of the English people of the eighteenth century.
Wesley believed that Christianity should bear visible and concrete fruits,
uniting personal holiness with social transformation."[1]
In this
letter of Wesley, there are reports of facts that few Methodists knew.
The fact
is that "the Methodist organization was born as a mechanism of relief
and growth for the needy. The phrase that reflects this approach is that
Methodism did not conform to the status quo and sought creative
solutions to benefit human beings." [2]
A study to
reflect on the purpose of Methodism in our day.
The Author
===============================
Highlights
of the book's chapters
The Practice and
Foundation of Methodism
"Ten
years after having had the experience of the warmed heart, Wesley wrote on
December 25, 1748 to the vicar Vincent Perronet to explain about the emergence
of the Methodist organization"
The
emergence of the Society and Bands
"If
you all meet together every Thursday evening, I will gladly spend time with you
in prayer and give you the best counsel I can."
The emergence of band rules
"I
divided them into smaller companies; Joining married or single men and married
or single women. The main rules of these bands (i.e., small companies; as the
Old English word means) are as follows"
The
emergence of the band of penitents
"They
wanted advice and instructions suited to their case; and as soon as I watched,
I separated them from the rest and desired that they should meet me apart on
the Sabbath nights."
How Wesley
was led to accept lay assistants in the Minister's absence
"I
mentioned how we were led to accept lay assistants. Your position is in the
absence of the Minister"
How
Wesley's emphasis on medical care for the people came about
"But
I still felt pain for many of the poor who were sick... I'm going to prepare
and give them medicine myself"
Wesley's
care for children
"Eventually,
I decided to have them taught in my own home, so they would have the
opportunity to learn to read, write, and do arithmetic."
Help with
financial matters
"I exhorted
those who had the goods of this world to help their brothers and sisters in
need."
===============================
The Practice and
Foundation of Methodism
"Ten years after
having had the experience of the warmed heart, Wesley wrote on December 25,
1748 to the vicar Vincent Perronet to explain about the emergence of the
Methodist organization"
But
who was Vincent Perronet?
"Archbishop of the Methodists".
Vincent
Perronet (1693-1785) was vicar of the Anglican Church), who was a close friend
of John and Charles Wesley. Vincent Perronet was introduced to Wesley in 1744.
He invited Wesley and Charles Wesley in 1746 to his parish.
Charles
and Wesley relied on Perronet's advice and support. He attended the Conference
of 1747 and John Wesley gave him his "Simple Account of the People Called
Methodist."
In April
1748, Charles Wesley consulted him about his intention to marry Sally Gwynn,
and in 1782 referred to him as the "Archbishop of the Methodists".
Wesley
considered him a venerable man of great holiness. Wesley wrote in his diary of
December 9, 1784: "Going to Shoreham, we found that venerable man, Mr.
Perronet, ninety-one years of age, calmly awaiting the conclusion of a good
war. His bodily strength is gone, but his understanding is little impaired, and
he seems to have more love than ever."[3]
Perronet
was instrumental in the marriage of Charles Wesley and Sally and as Wesley's
advisor to his decision to marry Mary Vazielle. "Mary Vazeille was introduced
to John Wesley in 1751 by an unusual friend named Vincent Perronet."[4]
His
funeral sermon was preached by Charles Wesley.
"So that you
know not only their practice in all aspects, but also the reasons why it is
based"
In his letter, Wesley
began by saying, "REVEREND AND DEAR LORD ,--1. Some time ago you desired
an account of the whole economy of the people commonly called the Methodists.
And you received a true account (as far as it goes), but not complete. To make
up for what I think was missing in submitting this account, so that you know
not only their practice in all respects, but also the reasons why it is based,
the timing of each step they took, and the benefits that have been reaped
therefrom.
2. But I must suppose
that, as they had not the slightest expectation at the beginning of anything
like what came after, they had no previous project or plan; But everything came
exactly as the occasion offered itself. They saw or felt some impending or
impending evil or some good end necessary to be pursued. And often they
overlooked the very thing that guaranteed good or removed evil. At other times,
they consulted about the most probable means, following only common sense and
the Scriptures; though they have generally found, looking back, something in
Christian antiquity resembled, almost parallel to this," Wesley wrote.
"True
Christianity and Persuade Them to Embrace It"
Wesley said to Mr.
Perronet: "I. 1. About ten years ago, my brother and I were desired to
preach in many parts of London. We had no vision about it, but, as far as
possible (and we knew that God could act for whomever He wanted), to convince
those who wanted to hear what true Christianity was and to persuade them to
embrace it."
"The points we
insisted on mainly were four"
Orthodoxy
Wesley speaks of the
four points: "2. The points on which we chiefly insisted were four. First,
that orthodoxy, or right opinions, is, at most, only a very slender part of
religion, if it can be allowed to be a part of it; that religion also does not
consist of negative aspects, nor of pure harmlessness of any kind; nor only in
outward aspects, in doing good, or using the means of grace, in works of piety
(so called) or of charity: let it be nothing less than 'the mind that was in
Christ'; the image of God engraved on the heart; inward righteousness,
accompanied by the peace of God and 'joy in the Holy Ghost,'" said Wesley
Repentance toward God
and faith in our Lord Jesus Christ
"Secondly,"
said Wesley, "that the only way under heaven for this religion is to
'repent and believe the gospel'; or (as the Apostle says) 'repentance toward
God and faith in our Lord Jesus Christ.'"
He who believes in
Him who justifies the wicked is justified freely by His grace, through the
redemption that is in Jesus Christ
"Third,"
said Wesley, "that by this faith, 'he that worketh not, but believeth on
Him that justifieth the wicked, is justified freely by His grace, through the
redemption which is in Jesus Christ.'"
We taste the heaven
we are going to, we are holy and happy
"And lastly,
that 'being justified by faith,' we taste the heaven to which we go, we are
holy and happy, we tread in sin and fear, and we 'sit in heavenly places with
Christ Jesus,'" Wesley wrote.
"They recognized
'the truth as it is in Jesus.' Their hearts were also influenced"
Wesley further said:
"3. Many of those who heard this began to shout that we were carrying
'strange things in their ears'; that this was a doctrine they had never heard
before, or at least never considered. They "searched the Scriptures to
know if these things were so" and recognized "the truth as it is in
Jesus." Their hearts were also influenced, as were their understandings,
and they decided to follow 'Jesus Christ and Him crucified.'"
The emergence of the
Society and Bands
"If you all meet
together every Thursday evening, I will gladly spend time with you in prayer
and give you the best counsel I can."
"4. Immediately
they were seized with trouble: all the world rose up against them; neighbors,
strangers, acquaintances, relatives, friends, began to shout there,-- Don't be
too fair; Why should it destroy itself? Don't let too much religion drive you
crazy," Wesley said.
"What they
should do"
"5. One,
another, and another came to us, asking what they should do, afflicted on every
side; for all were striving to weaken, and none to strengthen their hands on
God," said Wesley. "We counsel: 'He has strengthened one another.
Talk together whenever you can. And pray fervently for one another, that you
may "endure to the end and be saved." Against this counsel we presume
that there would be no objection; as grounded in the clearest reason, and in so
many scriptures, both from the Old and New Testaments, that it would be tedious
to recite them," Wesley said.
"May you also
speak to us often, guide and encourage us, give us the counsel you know we
need, and pray with us as well as for us"
"6. They said,
'But we want you also to speak to us often, to guide and encourage us, to give
us the counsel you well know we need, and to pray with us as well as for us.' I
asked: Which of you wants this? Tell me their names and addresses. They did it.
But I soon realized that there were as many for me to talk to as many times as
they wanted. So I said to them, 'If you all get together every Thursday night,
I will gladly spend time with you in prayer and give you the best counsel I
can.'"
"Thus arose,
without any previous plan on either side, what was afterwards called the
Society"
Wesley explained to
Mr. Perronet on the emergence of the Society: "7. Thus emerged, without
any previous plan on either side, what was later called the Society; a very
innocent name, and very common in London, for any number of people who
associated. What they proposed by associating was obvious to everyone. They
wanted to "flee from the wrath that was to come" and help one another
in this regard. Therefore, they joined together "to pray together, to
receive the word of exhortation, and to watch over one another with love, that
they might help each other to attain their salvation."
"A condition
previously required for those who wish admission to this Society"
"8. There is
only one condition previously required for those who desire admission into this
Society,--'the desire to flee from the wrath that is to come, to be saved from
their sins.' *[See the Rules of the United Societies (Works, viii. 269-71).],"
said Wesley.
"He would meet
every Friday and spend his dinner time crying to God"
"Now they also
agreed that as many of them as possible would meet every Friday and spend their
dinner hour weeping to God, both for each other and for all mankind,"
Wesley said.
"Most of those who were thus united"
About difficulties
and resilience, Wesley said: "9. It quickly seemed that their union
responded to the purpose proposed there. Within a few months, most of those who
began to "fear God and do righteousness" but were not united weakened
in their minds and returned to their former selves. Meanwhile, most of those
who were thus united continued to "struggle to get in through the gate of
the straits" and "get hold of everlasting life."
"They would
immediately get together, make a record of their names, advise them to take
care of each other."
Mr. Perronet Wesley
reminds us of what it was like in the early Church: "10. As I reflected, I
could not help but observe: This is exactly what it has been since the
beginning of Christianity. In ancient times, those whom God sent "preached
the gospel to every creature." And ... , 'the body of the hearers,' were
for the most part Jews or heathen. But as soon as any of them were so convinced
of the truth as to forsake sin and seek salvation from the gospel, they
immediately got together, made a record of their names, advised them to take
care of one another, and met these kathcouvmenoi, 'catechumens' (as they were
then called), set apart from the great congregation, that they might instruct,
rebuke, exhort and pray with them and
for them according to their various needs," Wesley said.
"Churches outside of Churches"
Wesley raises a question about schism: "11. But it was not long before an objection was made to this, which had never entered my thought: 'Is this not making a schism? Isn't it uniting these people by bringing together Churches outside of Churches?"
Wesley then explained
by putting four points: "It was easily answered: If you mean gathering
people only in buildings called churches, that's right. But if you mean
dividing Christians from Christians and thereby destroying Christian
fellowship, it is not."
These were not
Christians
Wesley's first
argument was, "For (1) These were not Christians before they were thus
united. Most of them were shameless pagans."
Devil's Christians
Wesley said secondly, "(2) Nor are they
Christians from whom you suppose they are separate. You're not going to look me
in the eye and tell you who they are. What! Drunken Christians! Christians
cursing and cursing! Lying Christians! Traitorous Christians! If these are
Christians, they are Christians of the devil, as the poor malabars call
them."
They're no more
divided than before
Thirdly, Wesley said,
"(3) They are no more divided than before, even from these miserable
demoniacal Christians. They are as ready as ever to help them and perform all
the services of true kindness to them."
That which never
existed cannot be destroyed
Finally, Wesley said,
"(4) If it be said, 'But there are some true Christians in the parish, and
you destroy the Christian fellowship between them and them,' I answer, That
which never was cannot be destroyed. But the brotherhood you spoke of never existed.
Therefore, it cannot be destroyed. That of these true Christians had such
communion with those Who cared for them with love Who marked their growth in
grace Who counseled and exhorted them from time to time Who prayed with them
and for them as they needed This, and this alone, is Christian communion; But,
alas! where it is Look east or west, north or south; Say which parish you want:
is this Christian communion there? In fact, aren't most parishioners just a
rope of sand? What Christian connection is there between them? What interaction
in spiritual things? What care for each other's souls? What bearing of one
another's burdens? What a mere joke, then, to speak so gravely about destroying
what never was! The true truth is just the opposite: we have introduced
Christian fellowship where it has been completely destroyed. And the fruits of
this were peace, joy, love and zeal for every good word and deed".
This created an
obstacle for others and caused the truth to be spoken about evil
But Wesley still
raised some problems: "II. 1. But as much as we tried to care for one
another, we soon found some who did not live the gospel. I don't know if any
hypocrites have been sneaked in; For, indeed, there was no temptation: but
several grew cold, and yielded to the sins which had long tormented them
easily. We quickly realized that there were too many negative consequences of suffering
from it in order to remain among us. It was dangerous to others; inasmuch as
all sin is of an infectious nature. This brought such a scandal to his brethren
that it exposed them to something that was not properly a rebuke from Christ.
This created an obstacle for others and caused the truth to be spoken about
evil."
Finding a method
"2. We sigh at
these inconveniences long before we find a remedy. People were so scattered in
all parts of the city, from Wapping to Westminster, that I could not easily see
what was the behaviour of each person in his own neighbourhood: so that several
disorderly walkers did much harm before I knew it," said Wesley.
"I will give for
them and for myself"
Wesley found a
solution: "3. Finally, while we were thinking of something else, we found
a method by which we have had reason to bless God ever since. I was conversing
with several members of the Society at Bristol about the means of paying the
debts there, when a [Captain Foy, on February 15, 1742. See Diary, ii. 528;
W.H.S. III. 64-5.] he stood up and said: 'Let each member of the Society give a
penny a week until all are paid.' Another replied: 'But many of them are poor
and cannot afford it.' 'Then,' said he, 'I have put eleven of the poorest with
me; and if you can give something, well: I will visit you weekly; and if they
cannot give anything, I will give for them and for myself. And each of you
visits eleven neighbors weekly; receive what they give and make up for what is
lacking.' It was done. At some point, some of them told me, they discovered
that this or that one did not live as he should. It immediately occurred to me,
'This is what happens; just what we have always wanted.' I gathered all the
Class Leaders (as we used to call them and their companies), and I wanted each
one to make a private investigation of the behavior of those he saw weekly.
They did it. Many disorderly walkers have been detected. Some have turned away
from the evil of their ways. Some have been driven away from us. Many viewed it
with fear and rejoiced before God with reverence."
"If they have
renounced their sins, we receive them with joy; if they obstinately persisted
in it, it was openly declared that they were not of us."
A method applied in
other places: "4. As soon as possible, the same method was used in London
and everywhere else. Wicked men were detected and rebuked. They were carried
for a season. If they have renounced their sins, we receive them with joy; if they
obstinately persisted in this, it was openly declared that they were not of us.
The rest mourned and prayed for them, and yet rejoiced that, as far as it was
in us, the scandal was removed from the Society," Wesley said.
The role of a Leader
Wesley explained to
Mr. Perronet on the role of the leader of society; "5. It is the job of a
Leader (1) To see each person in his class at least once a week to know how
their souls prosper; advise, rebuke, comfort, or exhort as occasion required;
to receive what they are willing to give for the relief of the poor. (2)
Meeting with the Minister and the Stewards of the Society in order to inform
the Minister of any sick or disorderly person who is not reprimanded; pay the
Butlers what they received from their various classes the week before."
Which proved to be
inconvenient
Wesley realized that
some practices were not being effective: "6. At first, they visited each
person in his own home; but soon this proved less convenient. And this in many
respects: (1) It consumed more time than most Leaders had available. (2) Many
people lived with masters, lovers, or relatives, who did not allow them to be
visited in this way. In the houses of those who were not so averse, they often
had no opportunity to speak with them but in company. And this did not answer
in any way to the proposed end, of exhortation, comfort, or rebuke. (4) It
often happened that one affirmed what the other denied. And this could not be
clarified without seeing them together. (5) Minor misunderstandings and
misunderstandings of various kinds frequently arose between relatives or
neighbors; To remove this, it was necessary to see them all face to face. In
view of all these considerations, it was agreed that all of each class should
meet together. And by this means, a more thorough investigation was made into
each person's behavior. Those who could not be visited at home or not in
company had the same advantage with others. Counseling or rebuke was given as
needed, quarrels contrived, misunderstandings removed; and after an hour or two
in this labor of love, they concluded with prayer and thanksgiving."
"They began to 'bear
one another's burdens' and, of course, to 'care for one another'
"7. It is
difficult to imagine what benefits were obtained from this little prudential
regulation. Many now happily experienced that Christian communion of which they
had not even had a idea before. They began to "bear one another's
burdens" and, of course, to "care for one another." As they had
a more intimate relationship on a daily basis, they had a more affectionate
affection for each other. And 'speaking the truth with love, they grew up in
Him in all things, who is the Head, even to Christ; from whom the whole body,
properly joined and compacted by which each joint was suppressed, according to
the effectual work in measure of each part, grew up for edification itself in
love, said Wesley.
"Others honestly
said, 'I don't know why, but I don't like it.'"
Despite the
advantages, Wesley said, "8. But in spite of all these advantages, many
were at first extremely averse to meeting together in this way. Some, seeing it
wrongly, not as a privilege (in fact, an inestimable one), but rather as a
restraint, did not like it for this reason, because they did not like to be
contained in anything. Some were embarrassed to speak in front of guests.
Others honestly said, 'I don't know why, but I don't like it.'"
"The fact that, in
regard to these little prudent aids, we are continually changing one thing
after another, is not a weakness or flaw, as you imagine, but a peculiar
advantage which we enjoy."
Wesley further raised
some difficulties: "9. Some objected: 'There were no such meetings when I
first entered the Society; and why I do not now understand these things, and
this continual change of one thing after another.' It was easily answered: It's
a pity, but they had been in the beginning. But at that time we knew neither
the need nor the benefit of them. Why we use them, you will easily understand
if you read the Company Rules. The fact that, in regard to these little prudent
aids, we are continually changing one thing after another, is not a weakness or
flaw, as you imagine, but a peculiar advantage which we enjoy. By this means we
declare all to be merely prudential, not essential, not of divine institution.
We prevent, to the extent that they live in us, that they form or die. We are
always open to instruction; willing to be wiser every day than we were before,
and to change everything we can for the better."
There is no scripture
against it. You can't show a message that prohibits it.
"10. Another
objection was, 'There is no scripture for this, for the lessons, and I don't
know which.' I answer, (1) There is no scripture against it. You can't show a
message that prohibits it. There is much scripture for it, even all those texts
which require the substance of those several duties of which it is but an
indifferent circumstance, to be determined by reason and experience. (3) You
seem not to have observed that Scripture, in most points, gives only general
rules, and leaves particular circumstances to be adjusted by the common sense
of mankind. The Scriptures, for example, give this general rule: 'Let
everything be done with decency and order.' But common sense is to determine,
on specific occasions, what order and decency require. Thus, in another case,
the Scriptures set it up as a general and permanent direction: 'If you eat,
drink, or do whatever you do, do it all for the glory of God.' But it is common
prudence to apply this in a thousand particular cases. 11. 'But these,' said
another, 'are all human inventions.' This is just the same objection in another
form. And the same answer will suffice for any reasonable person. These are
human inventions. So, what is it? That is, they are methods which men have
found, by reason and common sense, to apply more effectively various rules of
Scripture, expressed in general terms, to particular occasions."
"Still, as they are Leaders, it is clear
that God has blessed their work"
"12. They spoke much more plausibly than those, who said, 'The thing is already fine by itself. But the Leaders are insufficient for the job; they have neither gifts nor graces for such employment.' I answer: (1) Still, since they are Leaders, it is clear that God has blessed their work. If any of them is conspicuously lacking in gifts or grace, it is soon noticed and removed. (3) If you know something, tell me, not others, and I will endeavor to exchange it for something better. (4) All may be expected to be better than they are, both by experience and observation, and by the counsel given by the Minister every Tuesday evening, and by the prayers (especially at the season) offered by them," said Wesley.
So I sent the message
that I planned to watch with them on the Friday closest to the full moon, so we
could have light there and back
Meeting at the school
in Kingswood
"III. 1. About
this time I was informed that several people in Kingswood often met at the
school, and when they could, they spent most of the evening in prayer, praise,
and thanksgiving. Some advised me to put an end to it; but, on weighing it
thoroughly, and comparing it with the practice of the ancient Christians, I saw
no reason to prohibit it. In fact, I believed it could be made for more general
use. So I sent the message that I planned to watch with them on the Friday
closest to the full moon, so we could have light there and back. I had warned
this publicly on the previous Sunday, and although I intended to preach;
wishing that they, and they alone, would find me there that I could do this
without injury to their businesses or families. On Friday, a lot of people
came. I began to preach between the ages of eight and nine; and we continued
until shortly after noon, singing, praying, and praising God."
"This we have
continued to do once a month since then in Bristol, London and Newcastle, as
well as in Kingswood; and the blessings we find there are exceedingly
great"
Wesley says of
spiritual deepening: "2. This we have continued to do once a month ever
since in Bristol, London, and Newcastle, as well as in Kingswood; and the
blessings we find there are exceedingly great: it was generally an exceedingly
solemn time, when the word of God sank deep into the hearts even of those who
had not hitherto known Him. If it be said, 'That was only due to the novelty of
the thing (the circumstance which still gathers so many crowds at these
stations) or perhaps to the awful silence of the night,' I am not careful to
answer that matter. Be that as it may, however, the impression it then made on
many souls has never been erased since. Now, admitting that God has made use of
novelty or any other indifferent circumstance to bring sinners to repentance,
but they are brought in. And here we will rejoice together."
"As the Society
grew, I realized that even more care was needed to separate the precious from
the vile"
"3. No, I cannot
go further into the case. If I can probably conjecture that, whether from the
novelty of this ancient custom or from any other indifferent circumstance, it
is in my power to 'save a soul from death, and hide a multitude of sins,' I am
clear before God if I do not do so or tear off that mark of burning," said
Wesley.
He further said:
"IV. 1. As the Society grew, I realized that even more care was needed to
separate the precious from the vile. To this end, I have decided, at least once
every three months, to converse with each member myself, and to ask for their own
mouths, as well as for their Leaders and neighbors, whether they have grown in
grace and in the knowledge of our Lord Jesus Christ. At such times, I also ask
especially if there is any misunderstanding or difference between them, that
every obstacle to peace and brotherly love can be removed."
The ticket
"Being of the
same strength as the 'letters of recommendation'
"2. To every one
of those whose earnestness and good conversation I have found no reason to
doubt that I have given a testimony by my own hand, writing his name on a note
prepared for that purpose, every fine implying as strong a commendation from
the person to whom it was given as if I had written at length, 'I believe the
bearer of this to be one who fears God and works justice,'" Wesley said.
3. Those who carried
these notes (these suvmbola or tesserae, as the ancients called them, being of
the same strength as the 'letters of recommendation' ejpistolaiV sustatikaiv,
mentioned by the Apostle), wherever they came, were recognized by their brethren
and received with all joy," said Wesley.
"These also
provided us with a discreet and harmless method of removing any disorderly
members. He does not have a new entry for the quarterly visit"
And he explains:
"These were also useful in other aspects. Hence, it was easy to
distinguish, when the Society met separately, who was a member of it and who
was not. These also provided us with a discreet and harmless method of removing
any disorderly members. He has no new ticket on the quarterly visit (as tickets
are often changed), and it is immediately known that he is no longer part of
the community," Wesley said.
"For this, I
reserved one night a month; and I see no reason to regret my work"
And Wesley went on to
explain to Canon Perronet: "V. What I have greatly feared all this time,
and which I have resolved to use every possible method to avoid, was a
narrow-mindedness, a partisan zeal, a being hardened in our own bowels; that
miserable prejudice which makes many so unprepared to believe that there is any
work of God but among themselves. I thought it might be a help against this, to
frequently read, to all who were willing to listen, the reports I received from
time to time about the work that God is doing on earth, both in our country and
in other countries, not only among us, but among people of various opinions and
denominations. For this, I reserved one night a month; And I see no reason to
regret my work. It is usually a time of strong consolation for those who love
God and all mankind for His sake; as well as breaking down the dividing walls
that the devil's art or the madness of men have built; and to encourage every
child of God to say (oh, when will it be!), 'Whoever does the will of my Father
who is in heaven, that is my brother, my sister, and my mother.'"
"Many have found
the pearl of great price. Justified by faith, they had "peace with God
through our Lord Jesus Christ." These felt a more tender affection than
before for those who were partakers of a similar precious faith; and so much confidence
arose in each other, that they poured out their souls in each other's
bosom."
And Wesley speaks of
how the participants felt participating in the meetings of Methodism: "VI.
1. By God's blessing in their efforts to help one another, many found the pearl
of great price. Justified by faith, they had "peace with God through our
Lord Jesus Christ." These felt a more tender affection than before for
those who were partakers of a similar precious faith; and thus arose so much
confidence in each other, that they poured out their souls in each other's
bosom. In fact, they had great need to do this; for the war was not over, as
they supposed; but they still had to contend with flesh and blood as well as
with principalities and powers: so that temptations were on every side; and
often temptations of such a kind that they could not speak in a room in which
people of all kinds, young and old, men and women, gathered."
"These,
therefore, wanted some means of closer union; They wanted to pour out their
hearts without reserve, especially in regard to the sin that still overtook
them easily and the temptations that were most likely to prevail upon
them."
Wesley then proceed
to speak of a necessity for a closer union."2 These, therefore, wanted
some means of closer union; They wanted to pour out their hearts without
reserve, especially in regard to the sin that still easily overtook them, and
the temptations that were most likely to prevail upon them. And they were more
desirous of it when they observed that it was the express counsel of an
inspired writer: 'Confess your faults to one another, and pray for one another,
that you may be healed.'"
The emergence of band rules
"I divided them
into smaller companies; Joining married or single men and married or single
women. The main rules of these bands (i.e., small companies; as the Old English
word means) are as follows"
"3. In
accordance with their wishes, I divided them into smaller enterprises; Bringing
together married or single men and married or single women," Wesley said.
"The
main rules of these bands (i.e., small companies; as the Old English word
means) are as follows: 'To "confess our faults one to another" and to
pray for one another that we may be healed, we intend to
Meet at least once a
week
(1) Meet at least
once a week.
Arrive punctually at
the scheduled time.
(2) Arrive punctually
at the appointed time.
Begin with chanting
or prayer
(3) Begin with song
or prayer.
To speak to each of
us, freely and clearly, about the true state of our soul
(4) To speak to each
of us, freely and clearly, about 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.
To wish that someone
among us (hereafter called the Leader) would speak first in his or her own
state
(5) To desire that
one among us (hereafter called the Leader) should speak first in his own state,
and then ask the rest, in order, as many and as profound questions as possible,
about his state, sins, and temptations," said Wesley.
For the meeting to be
more effective
I wished that all the
male bands would meet with me every Wednesday night, and the women on
Sundays."
Wesley wrote:
"4. In order that their object in the meeting might be more effectually
answered, I desired all the men's bands to meet with me every Wednesday
evening, and the women on Sundays, that they might receive such specific
instructions and exhortations as from time to time seemed most necessary to
them, that prayers might be offered to God as their needs required, and praise returned to the Giver of every
good gift for whatever mercies he had received."
Emergence of love parties
"One night in
one room, all the men in the band, on a second all the women, would come
together, and on the third both men and women together; so that together we could
'eat bread', as the ancient Christians did."
Wesley the reason for
deepening the meetings: "5. To increase in them a grateful sense of all
His mercies, I desired that one night in one room all the men of the band, one
second all the women, should assemble, and the third both men and women together;
so that together we could "eat bread," as the ancient Christians did,
"with joy and freeness of heart." In these love feasts (that's what
we call them, keeping the name and also the object I used from the beginning),
our food is just a simple dumpling and water. But we seldom return from them
without being fed, not only with the 'flesh that perishes,' but with 'that
which endureth unto everlasting life.'
For the healing of
the soul
"They prayed for
each other, that they might be healed of the faults they had confessed; And so
it was. The chains were broken, the bands were torn, and sin no longer had
dominion over them."
"6. Great and
many are the advantages which have since flowed from this closer union of
believers with one another. They prayed for each other, that they might be
healed of the faults they had confessed; And so it was. The chains were broken,
the bands were torn, and sin no longer had dominion over them. Many were freed
from temptations from which they had hitherto found no way to escape. They were
built up in our holiest faith. They rejoiced in the Lord more abundantly. They
were strengthened in love and provoked more effectually to abound in every good
work," Wesley explained.
"These are also
prudential aids, based on reason and experience"
Wesley speaks of
questioning with the emergence of bands: "7. But soon it was contested to
the bands (as to the previous classes): 'These were not at first. There is no
deed for them. These are human works, human construction, human invention.' I
answer, as before, "These are also prudential aids, founded on reason and
experience, to apply the general rules given in the Scriptures according to
particular circumstances."
"While we
practice it is the joint confession of several people, not to a priest, but to
each other. Consequently, it has no analogy
with the Popish confession."
Wesley further
explains about other questions asked: "8. A much bolder and frequently
raised objection is that 'all these bands are mere popery.' I hope I don't need
to censor more those (at least the majority) who say this than they say about
not knowing what; they betray in themselves the grossest and most shameful
ignorance. They do not yet know that the only Popish confession is the
confession made by a single person to a priest — and this in itself is in no
way condemned by our Church; No, she recommends this in some cases. While we
practice it is the joint confession of several people, not to a priest, but to
each other. Consequently, it has no analogy with the Popish confession. But the
truth is that this is an outdated objection, which many people make against
anything they don't like. It's all out of control popery."
The emergence of the
band of penitents
"They wanted
advice and instructions suited to their case; and as soon as I watched, I
separated them from the rest and desired that they should meet me apart on the
Sabbath nights."
Wesley explains the
emergence of the band of penitents: "VII. 1. And yet, while the majority
of those who were thus intimately united went daily from faith to faith, some
forsook the faith, either at once, falling into known voluntary sins, or gradually,
and almost insensibly, yielding in little things they called, by sins of
omission, yielding to sins of the heart, or by not attending prayer. The
exhortations and prayers used among believers no longer benefited from this.
They wanted advice and instruction suited to their case; and as soon as I
watched, I separated them from the rest and desired that they should meet me
apart on the Sabbath nights."
And he said: "2.
At this hour, all the hymns, exhortations, and prayers are adapted to your
circumstances; being wholly suited to those who have seen God, but have now
lost sight of the light of His countenance, and who weep for Him and refuse to
be comforted until they know that He has healed their backsliding," Wesley
commented.
"By applying
both the threatenings and the promises of God to these real, not nominal,
penitents, and crying out to God on their behalf, we try to bring them back to
the great 'Shepherd and Bishop of their souls.'"
Wesley said, "3.
Applying both the threatenings and promises of God to these real, not nominal,
penitents, and crying to God on their behalf, we have tried to bring them back
to the great 'Shepherd and Bishop of their souls'; not by any of the futilities
of the Roman Church, though to some extent it was tolerated by antiquity. In
prescribing hair shirts and bodily austerities, we dare not follow even the
ancient Church; though we had not noticed, both in dividing the believers from
the rest of the Society, and in separating the penitents from them, and
appointing a peculiar service for them."
"Many of them
soon regained the ground they had lost"
Wesley speaks of the
result of the band of penitents: "VIII. 1. Many of them soon regained the
ground they had lost. Yes, they have risen higher than before; more vigilant
than ever, more docile and humble, as well as stronger in the faith that works
by love. Now they have surpassed most of their brethren, walking continually in
the light of God and having fellowship with the Father and with His Son Jesus
Christ."
Plan to strive for
perfection
"My plan was not
only to guide them on how to pursue perfection, to exercise all their grace and
to improve each talent they had acquired, and to urge them to love each other
more"
Wesley speaks of the
model of love. "2. I saw that it might be useful to give some advice to
all who continued in the light of God's countenance, which the rest of their
brethren would not, and probably could not receive. So I wanted a small number of
people who seemed to be in that state to spend an hour with me every Monday
morning. My plan was not only to guide them on how to seek perfection, to
exercise all their grace and improve every talent they had acquired, and to
urge them to love each other more, and to take more care of one another, but
also to have a selected companion to whom I could detach myself on all
occasions without reservation, and to whom I could propose to all their
brethren as a model of love, holiness
and good works."
"No peculiar
guidance was given them except only these three"
Wesley said, "3.
They need not be bound by many rules, having the best government of all in
their hearts. Therefore no peculiar guidance was given them except only these
three:
(1) Let nothing more
be said in this Company. Thus, we started to have more trust in each other.
(2) Every member
agrees to submit to his Minister in all things indifferent.
(3) Every member
brings once a week everything he can to a common stock," added Wesley.
The freedom to speak
"4. Everyone
here has equal freedom to speak, there being no greater or lesser than
another," said Wesley.
"I thought the
advantage of such a free conversation, and that 'in the multitude of counselors
there is safety"
"I could freely
say to them, when they met, 'Ye have all prophesied one by one' (taking that
word in its lowest sense), 'that all may learn, and all may be
comforted,'" said Wesley. "And I often found the advantage of such
free conversation, and that 'in the multitude of counselors there is safety.'
Anyone who is inclined to do this is also encouraged to pour out their soul to
God. And here, especially, we find that 'the fervent and effectual prayer of a
righteous man is very helpful.'
"This is the
simplest and clearest account I can give of the people commonly called
Methodists"
And Wesley adds:
"IX. 1. This is the simplest and clearest account I can give of the people
commonly called Methodists. It only remains to give a brief account of those
who serve their brothers with love. They are the leaders of classes and bands
(already mentioned), assistants, administrators, visitors to the sick and
teachers".
How Wesley was led to
accept lay assistants in the Minister's absence
"I mentioned how
we were led to accept lay assistants. Your position is in the absence of the
Minister"
Wesley speaks of the function
of the lay assistants: "2. In the third part of the appeal [see Works,
viii. 218-24.] I mentioned how we were led to accept lay assistants. His
position is in the absence of the Minister
(1) Explain every
morning and evening.
(2) Meet with the
United Society, the bands, the selected society, and the penitents once a week.
(3) Visit the classes
once a quarter.
(4) Listen and decide
all differences.
(5) Put the rioters
back on trial and receive judgment for the bands or Society.
(6) To ensure that
the Stewards, the Leaders, and the Masters faithfully discharge their various
offices.
(7) Meet weekly with
the leaders of the bands and classes, and the Butlers, and supervise their
accounts," Wesley explained.
A Burden Wesley Could
Not Bear
"So I chose
first one, then four, and then a time seven, men as prudent as I knew, and I
wished them to take these things for themselves, that I might not have that
kind of burden."
Wesley explains why
the change was necessary: "X. 1. But long before that, I felt the weight
of a very different care — that is, the care of temporal things. Quarterly
subscriptions amounted to more than £300 a year. This would be planned, partly
in repairs, partly in other necessary expenses, and partly in the payment of
debts. Weekly contributions were just under eight pounds a week; which should
be distributed as each one needed. And I was expected to think of all these
things: but it was a burden I could not bear; So I chose first one, then four,
and then a time seven, men as prudent as I knew, and desired them to take these
things for themselves, that I might not have that kind of burden."
The work
of butlers
"To manage the temporary things of the Company.
To receive subscriptions and contributions. Spend what is necessary from time
to time. Sending aid to the poor."
Wesley explained the
work of the stewards: "2. The work of these stewards is,-- To administer
the temporary things of the Company. To receive subscriptions and contributions.
Spend what is necessary from time to time. Sending aid to the poor. Maintain an
accurate accounting of all income and expenses. --Inform the Minister if any of
the Society's rules are not observed punctually. Tell passionate preachers if they
find anything wrong, either in their doctrine or in their life."
The rules of the
Butlers
Wesley said: 3. The
rules of Stewards are:
(1) Be frugal. Save
all that can be honestly saved.
(2) Do not spend more
than you receive. Debt-free contract.
(3) Not having long
accounts. Pay everything within the week.
(4) Give no one that
asks for relief, whether it be an offensive word or an unpleasant look. Don't
hurt them if you can't help.
(5) Do not expect
thanks from the man," added Wesley.
"They met at six
o'clock in the morning every Thursday, consulted on the matters that came
before them, sent aid to the sick as everyone needed it, and donated the rest
of what had been contributed weekly to those who seemed to be in greatest need."
"4. They met at
six o'clock in the morning every Thursday," said Wesley, "consulted
on the matters that came before them, sent aid to the sick as all needed it,
and donated the remainder of what had been contributed weekly to those who seemed
to be in greatest need. Thus, everything was completed within the week; what
was brought on Tuesday is constantly spent on Thursday."
"All these
temporary things were done with the utmost fidelity and exactness; so that my
worries of this kind would come to an end"
"I was soon
pleased to find that all these temporary things were done with the utmost
fidelity and exactness; so that my worries of this kind would come to an
end," Wesley said.
"I just needed
to review the accounts, let them know if I thought anything could be changed
and consult how the deficiencies could be remedied from time to time; for these
were frequent and great (so far were we from plenty), the income in no way answered
the expenses. But, so that we didn't faint, sometimes we had unexpected helpers
in moments of greater perplexity. At other times, we borrow in larger or
smaller amounts; of which most of it has already been paid. But I owe about a
hundred kilos to this day. I gained so much by preaching the gospel!",
added Wesley.
The difficulties
But difficulties
arose: "XI. 1. But it was not long before the Stewards found great
difficulty in relation to the sick. Some were ready to die before they knew of
the disease; and when they knew, it was not in their power (being persons
generally employed in commerce) to visit them as often as they pleased,"
said Wesley
'Who among you is
willing and able to make up for this lack of service?'
Wesley speaks of the
solution found: "2. When I was informed of this, I presented the case
before the entire Company; he showed how impossible it was for the Stewards to
attend to all the sick in all parts of the city; he wished that the leaders of
the classes would investigate more carefully, and inform more constantly, who
was sick; and asked, 'Who among you is willing and able to make up for this
lack of service?'
"I divided the
city into twenty-three parts and wanted two of them to visit the sick in each
division"
Wesley used wisdom in
the solution: "3. The next morning many volunteered. I chose forty-six of
them, which I judged to be of a very tender and loving spirit, divided the city
into twenty-three parts, and desired that two of them should visit the sick of
each division."
Role of a Patient Visitor
Wesley said, "4.
It is the business of a Visitor of the sick,-- To see each sick person in his
district three times a week. To inquire into the state of their souls and
advise them as occasion may be necessary. Investigate their disorders and seek
advice for them. To relieve them, if they need it. Do anything for them that he
(or she) can do. Bring your bills weekly to the Butlers."
Wesley updated this
function and said, "[Now Leaders do it."]
No specific rules
"As I reflected,
I saw exactly how exactly in this we had also copied from the early
Church," Wesley said. "What were the ancient deacons? What was Phebe
the deaconess but a visitor to the sick?"
"5. I have not
thought it necessary to give them specific rules other than the following: (1)
Be clear and open in dealing with souls. (2) Be gentle, tender, patient. (3) Be
clean in all that you do for the sick. (4) Don't be nice," Wesley said.
"Many lives have
been saved, many diseases cured, much pain and desire has been prevented or
removed."
"6. Since then,
we have had great reason to praise God for His continued blessing in this
endeavor. Many lives have been saved, many diseases cured, much pain and desire
have been prevented or removed. Many heavy hearts were gladdened, many mourners
comforted; and the Visitors have found from Him whom they serve a present
reward for all their labor," said Wesley.
How Wesley's emphasis
on medical care for the people came about
"But I still
felt pain for many of the poor who were sick... I'm going to prepare and give
them medicine myself"
Wesley saw the need
to give greater support to the sick: "XII. 1. But I still felt pain for
many of the poor who were sick," Wesley said; "There was such a great
cost and so little profit. And first I decided to try if they wouldn't receive
more benefits in hospitals. At the trial, we found that there were indeed fewer
costs, but no more good done than before. So I asked the advice of several
doctors for them; But it still didn't make a profit. I saw poor people sighing,
several families ruined, and this without remedy."
"I received
assistance from an apothecary and an experienced surgeon"
Wesley sought help to
care for the sick in a more effective way: "2. At last I thought of a kind
of desperate expedient. ' I will prepare and give them medicine myself.' For
six, twenty-seven years, I made anatomy and physics the distraction of my leisure
time; though I never studied them properly, except for a few months when I was
going to America, where I imagined that I might be of use to those who had no
regular physician among them. I applied again. I received as assistance an
apothecary and an experienced surgeon; at the same time that I didn't lose
control, but left all the difficult and complicated cases to the doctors that
the patients choose".
"If they wanted
to, come to me at a time like that, and I would give them the best advice and
the best medicine I had."
Wesley took a step
further: "3. I warned the Society of this; telling them that everyone who
was sick with chronic weather (for I did not want to venture into acute cases)
could, if they wished, come to me at such a time, and I would give them the best
advice and the best remedies I had."
Caring for
the sick
"Many came (and so every Friday since"
Wesley relates how he
cared for the sick: "4. Many came (and so every Friday since); among the
rest was William Kirkman, a weaver, near Old Nichol Street. I asked him, 'What
complaint do you have?' 'O sir,' said he, 'a cough, a very strong cough. I
cannot rest day or night."
I asked, 'How long
have you had this?' He replied: 'About eighty years: it began when I was eleven
years old.' I was not at all happy that this man came first, fearing that not
curing him might discourage others. However, I looked to God and said, 'Take this
three or four times a day. If it does not do you good, it will not hurt you.'
It took him two or three days. His cough was cured and has not returned to this
day."
"God did it by
His own almighty power"
Wesley commented:
"5. Now, let sincere men judge, humility demand that I deny a notorious
fact? If not, what is vanity to say that by my own ability I restored this man
to health, or to say that God did it by His own almighty power, I know not by
what form of language this is called vainglory. But I will not name a fact like
this. I leave that to the Rev. Dr. Middleton. [See letter of May 27,
1749.]".
"Within five
months, drugs were occasionally administered to more than five hundred
people"
"6. Within five
months, medicines were occasionally administered to more than five hundred
people. Several of these I had never seen before; for I did not consider
whether they were of the Society or not. At that time, seventy-one of them,
regularly taking their medicines and following the prescribed regimen (which
three out of four would not), were fully cured of discouragements long
considered incurable. The total cost of the medicines in this period was almost
forty pounds. We have continued like this since then, and by God's blessing,
with more and more success," said Wesley.
Wesley created the
House of the Poor
"So we rented
two small houses nearby; We adapted them so that they were warm and clean. We
took in as many widows as we could accommodate and provided them with things
necessary for the body"
Wesley realized that he would still need to go further to
help the poor: "XIII. 1. But I observed for some years many who, though
not sick, could not support themselves, and had no one to take care of them:
they were chiefly frail and aged widows. I have consulted with the
Commissioners on how they could be relieved. They all agreed that if we could
keep them in a home, it would not only be much cheaper for us, but also much
more comfortable. In fact, we didn't have the money to get started; but we
believed that He would provide 'one who pleads the cause of the widow; so we
rented two small houses nearby; We adapted them so that they were warm and
clean. We took in as many widows as we could accommodate and provided them with
things necessary for the body; for which expense I set aside first the weekly
contributions of the bands, and then all that was collected at the Lord's
Supper. It is true that this is not enough; So we're considerably in debt
because of that as well. But we are convinced that this will not always be the
case, seeing that 'the earth is the Lord's and his fulness.'"
In this (commonly
called the House of the Poor) we now have nine widows, a blind woman, two poor
children, two superior servants, a maidservant and a man
Wesley talks about
the people welcomed in the House of the Poor; "2. In this (commonly called
the House of the Poor) we now have nine widows, a blind woman, two poor
children, two superior servants, a maidservant, and a man. I may add, four or
five preachers; for I myself, as well as the other preachers who are in the
city, feed with the poor in the same food and at the same table; and we rejoice
here, as a comfort to eat bread together in our Father's kingdom.
3. I have blessed God
for this house since it began; But lately, much more than ever. I honor these
widows; for they are "widows in fact." Lest it be in vain that,
without any intention of it, we have copied from another of the institutions of
the apostolic age. Now I can say to the whole world, 'Come and see how these
Christians love each other!'
Wesley's care for
children
"Eventually, I decided
to have them taught in my own home, so they would have the opportunity to learn
to read, write, and do arithmetic."
Wesley then began to
concern himself also with children: "XIV. 1. Another thing that often
worried me was the abundance of children. Some of his parents could not afford
to study; So they continued as 'a wild colt.' Others were sent to school and learned
at least to read and write; but they rebuked every kind of vice at the same
time: so that it would be better for them to have acted without knowing it than
to have bought it at so high a price."
Wesley, then, takes
them to his house: "2. At length I determined that they should be taught
in my own house, that they might have an opportunity of learning to read,
write, and do arithmetic (if not more), without their being almost under the
necessity of learning heathenism at the same time: and after several failed
attempts, I found two masters as I pleased; honest men of sufficient knowledge,
who had talent and hearts in their work."
"Currently, they
have about sixty children under their care: the parents of some pay for
schooling; but the majority, being very poor, do not do so; so that expenses
are mainly covered by voluntary contributions"
"3. At present,
they have about sixty children under their care: the parents of some pay for
schooling; but the majority, being very poor, do not do so; so that expenses
are mainly covered by voluntary contributions. Recently we also wore them, as many
as they want," said Wesley.
The School Rules
Wesley goes on to
speak of the rules of society, which in 1772 were abandoned: "The rules of
the school are as follows: *[This was also abandoned some time ago. 1772.]:
(1) No child is
admitted under six years of age.
(2) All children
should be present at the morning sermon.
(3) They are in
school from six to twelve, and from one to five.
(4) They have no
play-days.
(5) No child should
speak in school but the teachers.
(6) A child who is
absent two days in a week without leave shall be excluded from school."
Role of stewards in
the school
"Receive the
school's subscriptions and spend what is necessary; talk weekly with each of
the masters; pray with and exhort children twice a week; to investigate
diligently whether they grow in grace and learning"
Wesley began to use
stewards in the school: "4. We also appointed two stewards for the school.
The purpose of these things is,-- Receive the subscriptions from the school and
spend whatever is necessary; talk weekly with each of the masters; pray with
and exhort children twice a week; to inquire diligently whether they grow in
grace and learning, and whether the rules are punctually observed; every
Tuesday morning, together with the teachers, to exclude those children who do
not observe the rules; every Wednesday morning to meet and exhort their parents
to train them at home in the ways of God."
"Soon a happy
change was observed in the children, both in terms of temperament and behavior.
They learned to read, write and do arithmetic quickly"
And the good results
came: "5. Soon a happy change was observed in the children, both in regard
to temperament and behavior. They learned to read, write, and do arithmetic
quickly; and at the same time they were diligently instructed in the sound principles
of religion, and earnestly exhorted to fear God and seek their own
salvation."
Help with financial
matters
"I exhorted
those who had the goods of this world to help their brothers and sisters in
need."
Wesley also felt the
need to look at the financial question: "XV. 1. A year or two ago, I
observed among many a suffering of another kind. Often, perhaps to continue
their business, they wanted a current supply of money. They hesitated to use a
loan shark; but they didn't know where to borrow. I decided to give it a try if
we couldn't find a remedy for that as well. In a few days I went from one end
of the city to the other, and exhorted those who had the goods of this world to
help their needy brethren. Fifty pounds were contributed. This was immediately
delivered into the hands of two Quartermasters; that they should attend every
Tuesday morning, to lend to those who would want any small sum, not exceeding
twenty shillings, to be repaid within three months. *[Now (1772) we borrow any
amount not exceeding five pounds.]"
"Two hundred and
fifty were helped in the space of a year"
"2. It is almost
incredible, but it appears clearly from their accounts that with this trifling
sum two hundred and fifty were helped in the space of a year. Will not God put
it into the heart of any lover of mankind to increase this small stock? If this
is not 'lending to the Lord,' which it is, not to confer with flesh and blood,
but immediately, to join hands with God to make a poor man live!" said
Wesley.
“I think, sir, now you
know everything I know about these people."
Wesley then wrote to
Mr. Perronet: "3. I think, sir, you now know all I know about these
people. You see the nature, the occasion, and the design of all that is
practiced between them. And, I trust that you will be able to answer any
questions that may be asked about them, especially by those who ask about my
recipe and what I do with all of this."
"For I consider
all this income, whatever it is, sacred to God and to the poor"
And he concluded:
"4. Some suppose that this was no greater than that of the Bishop of
London. But others calculated that I received only eight hundred a year from
Yorkshire. Now, if so, it cannot be as little as ten thousand pounds a year
that I receive from all England!
5. Thus a gentleman
in Cornwall (the Dean of Redruth) stretches the calculation quite far. 'Let me
see,' he said. 'Two million Methodists; and each of them paying twopence a
week.' If so, I must have eight hundred and sixty thousand pounds, with a few
shillings and cents, a year.
"For I consider
all this income, whatever it is, sacred to God and to the poor"
6. A tolerable
competence! But, whether more or less, for me it's absolutely nothing. All that
is contributed or collected in each place is both received and spent by others;
nor even to 'behold it with my eyes'. And so it will be until I become a Turk or
a pagan. For I consider all this income, whatever it may be, sacred to God and
to the poor; from which, if I want something, I am relieved, even though I am
another poor man. Originally, all ecclesiastical revenues were also, as every
man of knowledge knows; and the bishops and priests used them only as such. If
anyone uses them differently now, may God help them!
"If I err in
this or any other, you will pray to God to show me His truth"
7. I do not doubt
that if I err in this or any other, you will pray to God to show me His truth.
To have a 'conscience void of offence against God and man' is the desire of the
reverend and dear sir,
Your brother and
affectionate servant."[5]
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