Classes, the
most important cog in the Methodist Movement
Odilon Massolar Chaves
Copyright © 2026, Odilon Massolar Chaves
All rights reserved to the author.
It is allowed to read, copy and share for free.
Article 184 of the Penal Code and Law 96710 of
February 19, 1998.
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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.
Table of Contents
· Introduction
· The Captain Who Gave Rise to Class Meetings
in Methodism
· The Purpose of Classes
· The structure of classes
· Class Leader Highlights
· The method used by Wesley in Savannah
· How the idea of the class came about
· Collection for the poor in the classes
· Visiting the classes in the city
· Distinguishing the precious from the vile
· Examining the classes at Kingswood
· I finished visiting the miserably destroyed
classes
· Having divided themselves into classes
· The Society of Coal Miners
· I divided Norwich society into classes
· Explaining about the classes
· Refreshed as I Visited Classes
· God's Action in Class Reunion
· Visiting the classes
· So that she would no longer be the leader of
a group or a class
· I found the classes in Deptford
· Over the next few days, I visited the classes
· This week I visited the classes in Bristol
· I started by visiting the classes
· Prudential aid, based on reason and
experience
· Carrying each other's burdens and caring for
each other
· Stay close to your class
· If any of the class leaders teach strange
doctrine
· Our rule is to meet a class once a week
· Don't give tickets even to those who haven't
found their classes constantly
· When I find the classes
· Persuading classes to meet in their own homes
· By all means, find that other class
· We should not talk about absent people
· After a while to give you the leadership of a
class
· That the whole society should be divided into
small companies or classes
· I hope your class goes well
· If you talk like that once or twice in the
band or in the class
· If you had allowed him to continue as a class
leader
· In all classes you can have only one rule
· If twenty of their class are also going to
leave the Society, they must
· From the moment you stopped meeting with your
class or band
· If they meet with the class weekly
·
I would prefer those
single women of both classes who want it to meet with you
·
Form a band, if not one or two classes
Introduction
"Classes, the most important cog in the Methodist Movement" is
a 56-page book based on Wesley's letters and diary.
"In
the early Methodism created by John Wesley, class meetings were the most
important cog in the consolidation of the movement. They came into existence in
1742 almost accidentally—initially to raise funds to pay the debts of a chapel
in Bristol—but Wesley quickly realized their spiritual potential and turned
them into the basis of Methodist discipleship."[1]
In his
diary of August 25, 1763 – Thursday, Wesley recorded the importance of small
groups: "I am more convinced than ever that to preach like an apostle,
without meeting with those who are awake and training them in the way of God,
is the same as procreating children for a murderer." [2]
Wesley
organized converts into small groups within societies. He gave voice and
responsibility to women, miners, weavers, and the poor "enabling them to
assume leadership roles that formal society denied them." [3]
In his diary of 13/06/1757, Wesley speaks of the Society of Coal Miners
as a model and points out that no person has missed a class meeting: "The
Society of Coal Miners should be a model for all the societies of England. No
person has missed a single meeting of the group or classes; there is no
disharmony of any kind between them, but only one heart and one purpose:
"to stimulate one another to love and to do good works". [4]
Wesley
constantly visited the classes. Often he left refreshed.
In his
diary of April 9, 1762, Wesley recorded: "Monday and Tuesday I occupied
myself in visiting the classes, and felt very refreshed among them; there was
much appetite and thirst in all who had tasted the grace of God, by seeking
complete renewal in his image." [5]
In this book,
we highlight the pioneering spirit of three women class leaders.
A text
that serves for our edification and comparison with our classes (cells or small
groups) in our days.
The
Author
The Captain Who Gave
Rise to Class Meetings in Methodism
Captain Foy
was a crucial figure in the organizational history of Methodism, famous for
unknowingly proposing the structure that gave rise to the "Class
Meetings," the fundamental cell of the movement founded by John Wesley.
In February
1742, in Bristol, the local Methodists faced a large financial debt arising
from the construction of The New Room chapel. During a meeting to
discuss how to pay this bill, Captain Foy stood up and suggested that each
member of the society contribute a penny a week until the debt was paid. [6]
In a letter to Vicar Vincent
Perronet, a friend of Wesley and Methodism, on December 25, 1748, Wesley
commented on how someone (Captain Foy) had given the suggestion that an
important step in the Methodist organization was taken. [7]
The
Purpose of Classes
"Promoting Personal and Social Holiness: Wesley held that justification was only the 'door,' but sanctification (living a pure life) was the 'home.' Classes provided the ideal community environment to pursue that holiness together." [8]
In his diary on Thursday August 25, 1763, Wesley said, "I am more convinced than ever that to preach as an apostle, without meeting with the awakened and training them in the way of God, is the same as to procreate children for a murderer." [9]
Mutual Responsibility (Accountability): Ensuring that converts in the great itinerant preaching work remained firm in the faith. He claimed that preaching without the creation of small groups generated only 'transient conversions'. [10]
To Vincent Perronet, in December 1748, Wesley said, "I called all the Leaders of the classes (as we used to call them and their companies), and desired each to make a private inquiry into the behaviour of those whom he saw weekly. They did so." [11]
'Practical Shepherding and Mutual Care: Allowing each person to be cared for individually. As societies grew so large, leadership needed help identifying those experiencing spiritual, financial, or health crises.' [12]
To vicar Vincent Perronet, in December 1748, Wesley commented on the origin and purpose of the classes: "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, naturally, to 'take care of one another'. As they had a daily closer relationship, they had a more affectionate affection for each other." [13]
"Social Action and Movement Support: They served to collect donations for the support of preachers and the relief of the needy and marginalized of the Industrial Revolution". [14]
In December 1748,
writing to Vincent Perronet, Wesley said, "It is the business of a Leader
(1) to see each person of his class, at least once a week, to know how their
souls prosper; to counsel, rebuke, comfort, or exhort as occasion may require;
to receive what they are willing to give for the relief of the poor." [15]
The
structure of classes
Class
meetings were organized, disciplined, and methodical.
There were about 12 people in each class who lived in the same
neighborhood.
In his diary on Monday, February 15, 1742, Wesley wrote: "That the
whole society should be divided into small companies or classes—about twelve in
each class."
"Weekly Frequency: The groups met mandatorily
once a week". [16]
To Joseph Benson, on February 22, 1776, Wesley said, "'Our rule is to assemble a class once a week, not once every two or three.'" [17]
"Lay Leadership: Wesley decentralized the pastoral role by placing lay leaders (men and women) at the head of each class. The leader visited the members and led the meeting." [18]
To Christopher Hopper, on October 7, 1773, Wesley said, "That is a good point taken, to persuade the classes to assemble in their own houses. The fruit of this will soon appear both by the increase of their grace and of their numbers." [19]
The responsibility and seriousness of the leaders. The meetings began with a prayer or song. The leader asked questions about the state of the members' lives. Wesley demanded ethics in the action of the leaders.
In his diary of 27/10/1783 – Monday, he recorded the exclusion of a leader. "Ten months ago, she was accused of drunkenness and of revealing her friend's secret. Informed of this, I wrote to Norwich (as I believed the accusation), so that she would no longer be the leader of a Band or a class." [20]
One of the rules laid down by Wesley was that one could not speak of an absent person.
Discipline was essential. For Wesley, Methodist discipline should be maintained at any cost.
To
John Valton, on January 18, 1782, Wesley
said, "Better forty members should be lost than our lost discipline."
[21]
Class Leader Highlights
Several leaders stood
out in the leadership of bands and classes.
We highlight three
women:
Mary Bosanquet
Mary Bosanquet was a
class leader, preacher, and created an orphanage. "She was a prominent
Methodist leader and pioneer whose theological correspondence with John Wesley officially opened
the door to women's preaching within the Methodist movement. Born into a
well-to-do family, she renounced the privilege of serving the poor and running
a Christian orphanage. Her 1771 letters to Wesley successfully convinced him
that certain women had received an 'extraordinary call' from God to preach,
changing early Methodist policy." [22]
Elizabeth
Bennis
"John Wesley broke with
eighteenth-century patterns by empowering women for teaching, counseling, and
pastoral leadership. Elizabeth Bennis (or Eliza Bennis) stands out as a
pioneering example of this movement, serving as a class leader, founder of
congregations in Ireland, and respected spiritual counselor."[23]
She is historically known for her deep
correspondence with the founder of Methodism, John Wesley, where they
both debated spiritual issues and the doctrine of sanctification.
When John Wesley visited
Limerick in 1758, he substantially increased her number of responsibilities by
appointing her leader of a Class.[24]
When she became a widow, she and her son
moved to North America and Eliza continued to attend the Methodist Church.
Sarah
Crosby
Sarah
Crosby
(1729-1804) was a class leader and the
first preacher authorized to preach by Wesley. Wesley told her, "I don't
see that you have broken any laws. Go slowly and steadfastly."
Sarah
Crosby "was a central figure in early Methodism and is widely recognized
as the first woman Methodist preacher to receive public authorization. She
challenged the gender norms of her day and paved the way for female leadership
in the church."[25]
Despite
resistance, Wesley also understood that many people would meet a female leader,
but would not meet a man.
Wesley
showed great regard for Sarah Crosby, whom he called "Mrs. Crosby."
He also called her Sally.
In
a letter to Dorothy Furly in 1757, Wesley says, "Use
me as a friend, just as I hope you use Sarah Crosby, and you will see it a
blessing to your soul."
Beginning
in 1771, following a letter from Mary Bosanquet, Wesley allowed women to
preach. Sarah Crosby and Bosanquet were the first.
In a letter in 1778, Wesley
is glad to learn that Mrs. Barton heard Crosby preach: "I am glad that
Sister Crosby has been to Beverley and that you have had an opportunity of
hearing her. She is useful wherever she goes, especially to excite believers to
go on to perfection."
Crosby sometimes traveled
with Wesley. "Apparently, Crosby was quite popular and often spoke to
hundreds of people in her sermons. She even addressed a crowd of 500 to 600
people in the rain, despite losing her voice and being sore from traveling."
[26]
The method used by
Wesley in Savannah
On Saturday
afternoon, I catechize them all together. I do the same on Sunday morning,
before the evening service. And in the church, immediately after the second
message, I select a small number of them to repeat and be examined in some
parts of it, endeavoring to explain and reinforce it more fully, both for them
and for the congregation."
In his diary of February 26, 1737, Wesley wrote: "Our general method is
this: a young man who has come with me teaches between thirty and forty
children to read, write, and calculate. Before class, during the morning, and
after class, in the afternoon, he catechizes the class of minors, and endeavors
to fix something of what has been said in their understanding and memories. In
the afternoon, he instructs the older children. On Saturday afternoon, I
catechize them all together. The same I do on Sunday morning, before the
evening service. And in church, immediately after the second message, I select
a small number of them to repeat and be examined in some parts of it,
endeavoring to explain and reinforce it more fully, both for themselves and for
the congregation." "Some time after the morning service, at the
request of my parishioners, we met in my house (as they have also done on
Wednesday afternoons) and spent about an hour in prayer, singing, and
exhortation to one another. A small number (chiefly of those who wish to
receive communion the next day) assemble here on Saturday morning, and some of
these come to me on other afternoons and spend half an hour in the same
occupation." [27]
How the idea
of the class came about
That the whole society should be divided into small
companies or classes—about twelve in each class
In his diary on Monday, February 15, 1742,
Wesley wrote: "Many met together to find a proper method of paying off the
public debt, and it was thus agreed: 1. That every member of the society who
was able, should contribute one penny a week; 2. That the whole society should
be divided into small companies or classes—about twelve in each class; 3. That
every person, in each class, could receive contributions from the remainder,
and bring it to the stewards weekly. [28]
Collection
for the poor in the classes
But,
perceiving that all the money received would not correspond to one-third of the
expense, I determined to go to the classes and ask for the rest until it had
gone to the whole society
In
his diary of Monday-27-1742< Wesley wrote: "It was the day on which I
arranged to leave the city, but, understanding that a proclamation had been
issued, requiring all the Papists to leave London before the following Friday,
I determined to stay another week, that I might cut off all opportunity of
reproach. I was more desirous of remaining, that I might obtain more clothing
for the poor before I left London. For this purpose I made a second collection,
which resulted in about thirty pounds. But, perceiving that all the money
received would not amount to one-third of the expense, I determined to go to
the classes, and ask for the remainder until it had gone to the whole society. [29]
Visiting
the classes in the city
I
began by visiting the classes in the city and, on Sunday, June 3rd, those in
the area that I had never met before
In his diary of 28/05/1742 – Monday, Wesley wrote:
"I began by visiting the classes in the city and, on Sunday, June 3rd,
those in the region that I had never met before. I think that among them there
is no profligate walker; and, rarely, there is any frivolous person. [30]
Distinguishing the precious from the vile
But now I see, more clearly than before, that this can
be done without much difficulty, assuming only two things: first, courage and
firmness in the examiner. Second, common sense and honesty in the leader of
each class.
In his diary of March 1747, Wesley wrote: "On
Monday, Tuesday, and Thursday I examined the classes. I have often said that
distinguishing the precious from the vile is impossible without miraculous
discernment. But now I see, more clearly than before, that this can be done
without much difficulty, assuming only two things: first, courage and
steadfastness in the examiner. Second, common sense and honesty in the leader
of each class. I have visited, for example, the class in the abbey precincts,
of which Robert Peacock is the leader. I ask, "Does this and this person
in your class live drunk, or commit some outward sin? Does he go to church and
use the other means of grace? Does he meet him often, when he has
opportunity?" If Robert Peacock has good sense, he can answer these
questions indeed, and if he is honest, he will. If not, some others in the
class can and will answer for him. Where, then, is the difficulty of
ascertaining whether there is any unruly walker in this class, and consequently
in any other? The question does not concern the heart, but the life. And the
general tenor of it, I cannot say, cannot be known, but cannot be concealed
without a miracle. Where, then, is the need of miraculous discernment, for the
purpose of purging one of these from society? Nay, where is the use of this? I
do not agree with what I miraculously discern, but with what is proved in the
face of the sun. The society which, in the first year, consisted of more than
eight hundred members, is now reduced to four hundred. But, according to the
old proverb, the half is more than the whole. We will not be ashamed of these,
when we speak to our enemies at the gate. [31]
Examining the classes at Kingswood
"I began to examine the classes at Kingswood; and
never before have I been so thoroughly convinced of Satan's craftiness, which
often renders us powerless, and our minds maliciously affected in regard to our
brethren
In his diary of 9/09/1748 – Sunday, Wesley wrote:
"I began to examine the classes at Kingswood; and never before have I been
so thoroughly convinced of the wiles of Satan, which often renders us
powerless, and our minds maliciously affected in regard to our brethren. Now,
as ten times before, a protest was made: "What a scandal these people
bring to the Gospel! What a society this is! With all these drunkards,
gossipers, and slanderers in it!" I expected, therefore, to find a heavy
task on my hands; and that none of these scandalous persons might be concealed,
I first met with all the leaders, and inquired specifically into every person
in all the classes. And I repeated the question when the class met. And what
was the ground of all this protest? Because two persons relapsed into
drunkenness, in a period of three months; and one woman was proved to have
contacted, or at least related, a useless story concerning another. I would
rather have expected twenty-two cases of the former, and a hundred of the latter.
[32]
I finished visiting the miserably destroyed classes
In his diary of Wednesday, April 3, 1751, Wesley
said: "I have finished visiting the classes miserably destroyed by sowers
of strange doctrines. At one o'clock, I preached at Tipton-Green, where the
Baptists have also ravaged the flock; which constrained me to speak of these
words. "Arise, and be baptized, and cast away thy sins," for the
purpose of spending ten minutes in controversy; which is more than I have done
in public for many months (perhaps years) before. [33]
Having divided themselves into classes
Many who are not with us walk in the light of God's
countenance, yes, having divided themselves into classes, in imitation of our
brethren, with whom they live in perfect harmony
In his diary of Wednesday June 16, 1756, Wesley said:
"In the afternoon I rode to Ballingarrane, a town of palatines who came in
the time of Queen Anne. They retained much of the temper and manners of their
own regions, bearing no resemblance to those among whom they live. I found much
life among this earnest, simple, earnest people. Every town came together in
the afternoon, and prayed to God for consolation. Many of those who are not
with us walk in the light of God's countenance, yea, having divided themselves
into classes, in imitation of our brethren, with whom they live in perfect
harmony. [34]
The Society of Coal Miners
In his diary of June 13, 1757, Monday, Wesley
wrote: "I proclaimed the love of Christ to sinners in the market-place, in
Morpeth. From there we rode to Placey. The society of the collipers-miners was
to be a model for all the societies of England. No one has missed a single
meeting of the group or classes; there is no disharmony of any kind between
them, but only one heart and one purpose: "to stir up one another to love
and to do good works." After preaching, I met the society in a room, as
hot as any in Georgia; this, together with the scorching heat of the sun when
we rode But after we arrived at Newcastle, I soon recovered and preached much
more easily than in the morning. [35]
I divided Norwich society into classes
I divided Norwich society into classes, without any
distinction between those who belonged to the foundry or the Tabernacle
In his diary of Thursday March 29, 1759, Wesley wrote:
"I have divided the society of Norwich into classes, without any
distinction between those who belonged to the foundry or the Tabernacle." [36]
Explaining about the classes
I met the society at five o'clock, and explained the
nature and use of the class meeting
In his diary of September 3, 1759, Wesley wrote:
"I met the society at five o'clock, and explained the nature and use of
the class meeting. On inquiring, I ascertained that we now have about five
hundred members, but one hundred and fifty of these have no intention of
meeting at all. Of these, however, I took no notice. They are hanging by a
thread. [37]
Refreshed as I Visited Classes
Monday and Tuesday I was busy visiting the classes,
and felt much refreshed among them; there was much appetite and thirst in all
who had tasted the grace of God, by seeking complete renewal after his image.
In his diary of April 9, 1762 – Friday (Good
Friday), Wesley said: "I almost lost my voice from the cold. However, I
spoke as I could until just before midnight (waking night); when I spoke again
almost as well as ever. At Easter we had unusual congregations, as well as
during the whole week; and I observed a calmer and more sober demeanor than
usual in most people. Monday and Tuesday I occupied myself in visiting the
classes, and felt very refreshed among them; there was much appetite and thirst
in all who had tasted the grace of God, by seeking complete renewal in his
image. [38]
God's Action in Class Reunion
What a meeting our last class meeting was! In three minutes
or less, God inexpressibly convinced an old opponent of the truth and grieved
many. I have never felt his dwelling presence so powerfully before
In his diary of August 6, 1762, Wesley said, "I
have been informed of the flame that broke out at Bolton. Someone, writing to
Mr. Furz, described some of it in the following words: "Glory be to God.
He is doing wonders among us! Since you left us, seven persons (if not more)
have been justified, and six sanctified, at the meeting. Two of these, I think,
were justified and sanctified in less than three days. What a meeting was our
last class meeting! In three minutes or less, God inexpressibly convinced an old
opposer of the truth, and afflicted many. I never felt his dwelling presence so
powerfully before." [39]
Visiting the classes
On Monday and Tuesday I visited the classes, and
the result of my most rigorous observation was
In his diary of March 26, 1769, Wsley wrote:
"Many felt the power of the Spirit who raised Jesus from the dead. On
Monday and Tuesday I visited the classes, and the result of my strictest
observation was: 1. That of the five hundred members I left here, only four
hundred and fifty remained. 2. That about half the believers had suffered loss,
and many gave up their faith. 3. That the rest were firmer than ever, and some
were growing rapidly in grace. [40]
So that she would no longer be the leader of a group
or a class
Ten months ago she was accused of drunkenness and of
revealing her friend's secret. Informed of this, I wrote to Norwich (as I
believed the accusation), that she should no longer be the leader of a group or
a class
10/27/1783 – Monday. I spoke with M.F. I never knew
about such a case before. She was in society almost from the beginning. She
found peace with God twenty-five years ago. And the pure love of God a few
years later. Above twenty years she has been a class and group leader and of
extreme usefulness. Ten months ago she was accused of drunkenness and of
revealing her friend's secret. Informed of this, I wrote to Norwich (as I
believed the charge) that she should no longer be the leader of a group or a
class. The preacher later told her that at his trial she was unfit to be a
member of the society. With this she returned her permit to enter, together
with the papers of the group and her class. Immediately all her friends (of
whom it seemed she had a large number) left her at once. No one knew of her or
spoke to her. She was like a dead thing forgotten by everyone! [41]
I found the classes in Deptford
I found the classes in Deptford and was vehemently
urged to celebrate the Sunday Service in our Room, at the same time as the
church service was to take place
10/24/1786 – Tuesday. I found the classes at Deptford,
and was vehemently urged to celebrate the Sunday Service in our Room, at the
same time as that of the church. It is easy to perceive that this would be a
formal separation from the church. We fixed both our morning and evening
services, throughout England, at hours that did not interfere with that of the
church for the same purpose—that the members of the church who preferred could
attend both. But to fix it at the same hour is to compel them to separate
themselves, either from the church or from us; and this, I think, is not only
inconvenient, but altogether unlawful to do. [42]
Over the next few days, I visited the classes
In the following days I visited the classes. I was
careful to obtain an accurate account of the society. I was surprised to find
only one hundred and fifty-nine
10/30 – Monday. In the following days I visited the
classes. I was careful to obtain an accurate account of the society. I was
surprised to find only one hundred and fifty-nine. I believe they are twice as
many. And I hope, with God's help, that in four months I will not see anyone in
need of food or clothing. [43]
This week I visited the classes in Bristol
This week I visited the classes in Bristol. I am
surprised that we do not increase in numbers, though many are convinced, many
justified, and a few perfected in love
March 13, 1790, Saturday. This week I visited the
classes in Bristol. I am surprised that we do not increase in numbers, though
many are convinced, many justified, and a few perfected in love. I can impute
this want of growth to nothing but the want of self-denial. Without it, indeed,
whatever other help they may have, none of the believers will go forward. [44]
I started
by visiting the classes
I began by
visiting the classes, although I made sure, through the loss of my voice, that
my bodily strength was not yet as restored as I had previously imagined
11/1/1753
– Thursday. I began by visiting the classes, although I was assured, through
the loss of my voice, that my bodily strength was not yet as restored as I had
previously imagined. On Saturday, the 3rd, I read about Andrew Frey and his
book, "Reasons for Leaving the Brethren." Most of what he says I
already knew, though I cannot speak of them (the Moravians) in the same way as
he does. I feel too sorry to be bitter! [45]
Prudential
aid, based on reason and experience
These, too, are
prudential aids, based on reason and experience, for applying the general rules
given in the Scriptures according to particular circumstances
To Vicar Vincent Perronet
December 1748
“(...) 7. But it was
soon challenged to the bands (as to the former classes): 'These were not at
first. There is no scripture 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. [46]
Carrying each other's
burdens and caring for each other
Many now happily
experienced that Christian fellowship of which they had previously had no idea.
They began to "bear one another's burdens" and, of course, to
"care for one another." As they had a daily closer relationship, they
had a more affectionate affection for one another
To Vincent Perronet
I gathered together
all the Class Leaders (as we used to call them and their companies), and
desired each to make a private inquiry into the behavior of those whom he saw
weekly. They did so.
“(...) 3. At length,
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 in Bristol about the means of paying the debts there, when one
[Captain Foy, on 15 February 1742. See Diary, ii. 528; W.H.S. III. 64-5.] 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 they can
give anything, well: I will visit them 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 time, some of them told me, they found that this or that one
did not live as he ought. It occurred to me at once, 'This is what happens;
just what we have always wanted.' I called together all the Class Leaders (as
we used to call them and their companies), and desired each to make a private
inquiry into the behaviour of those whom he saw weekly. They did so. Many
disorderly walkers were detected. Some turned away from the evil of their ways.
Some were turned away from us. Many looked upon it with fear, and rejoiced
before God with reverence.
As soon as possible,
the same method was used in London and everywhere else
4. As soon as
possible, the same method was used in London and everywhere else. Wicked men
were detected and rebuked. They were carried away for a season. If they
renounced their sins, we received them with joy; if they obstinately persisted
in it, it was openly declared that they were not of us. The rest mourned and
prayed for them, and yet rejoiced because, so far as it was in us, the scandal
was removed from the Society.
It is the function of
a Leader
5. It is the business
of a Leader (1) To see each person of his class, at least once a week, to know
how their souls prosper; to advise, rebuke, comfort, or exhort as occasion may
require; to receive what they are willing to give for the relief of the poor.
(2) To meet with the Minister and the Stewards of the Society, in order to
inform the Minister of any sick or disorderly person who is not rebuked; to pay
the Stewards what they have received from their various classes in the week
before.
At first, they
visited each person in his or her own home
6. At first they
visited each person in his own house; but this soon proved less convenient. And
this in many respects: (1) It consumed more time than most Leaders had
available. (2) Many persons lived with lords, lovers, or relatives, who did not
allow themselves to be visited thus. (3) In the homes 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 end proposed, of exhortation, comfort, or
rebuke. (4) It often happened that one stated what the other denied. And this
could not be cleared up without seeing them together. (5) Little
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 fuller investigation
was made into the behaviour of each person. Those who could not be visited at
home or not in company had the same advantage with others. Counsel or rebuke
was given as needed, quarrels contrived, misunderstandings removed; and after
an hour or two in this labour of love, they concluded with prayer and
thanksgiving.
They began to
"bear one another's burdens"
7. It is difficult to
imagine what benefits were gained from this little prudential regulation. Many
now happily experienced that Christian communion of which they had previously
had not even a clue. They began to 'bear one another's burdens,' and, naturally,
to 'care for one another.' As they daily had a more intimate intercourse, they
had a more affectionate affection for one another. 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 together, and compacted by which each
joint was supplied, according to the effectual work in measure of each part,
grew unto edification itself in love.' (...)”[47]
Stay close
to your class
Stay close
to your class, your band, your old teachers; They have the words of eternal
life! Have any of them offended you?
SHEFFIELD,
August 10, 1772.
MY DEAR
SISTER,--Having finished for now my business at Leeds, [Where the Conference
met on the 4th.] I have come this far on my journey to Bristol. But I must take
Haverfordwest by the way there; so I do not expect to be there till the 30th of
the day. How many blessings can you receive in the meantime, provided you seek
them in the good old way in which you received the Lord Jesus Christ! Then
still walk in it. Beware of following new ways! Of being wise above this is
written! Perhaps we shall find sweetness in the beginning; but it would be
bitterness in the end. O my sister, my friend, I fear for you! I doubt you are
getting out of the way. When you go into your closet, close the door, and pray
to your Father who boils in secret, then it is time to groan to Him who reads
the heart the unspeakable prayer. But to be silent in the congregation of His
people is altogether new, and therefore utterly wrong. Never has a silent
meeting been heard of in the Church of Christ for a thousand six hundred years.
I beg you to read with much prayer that little pamphlet A Letter to a Quaker.
[See letters of February 10, 1748, and March 17, 1771 (to her).] I fear you are
on the edge of a precipice, and you know it not. The enemy has put on the face
of an angel, and you take him as a friend. Retire at once! Do not go near the
tents of those dead, formal men called Quakers! Stay near your class, your
band, your old teachers; They have the words of eternal life! Have any of them
offended you? Has any obstacle been placed in your way? Hide nothing from, my
dear Molly,
Yours with
true affection.
In ten
days, I hope to be in Haverfordwest. [48]
If any of the class leaders teach strange
doctrine
If any of the class leaders teach strange
doctrine, he can have no place among us anymore. Just lovingly rebuke him first
For John King
Near London, October 31,
1787.
MY DEAR BROTHER, -- Both in
Jersey, Alderney, and Guernsey, the fields are white for harvesting. So far
there is an open door to many places without any considerable opposition. And I
do not regret that we have been detained there by contrary winds longer than we
intended.
There is no need for the
Thirsk Circuit to be in debt. You have several people there who are of
considerable ability and who love the cause of God. Represent things to them
properly, and nothing will be lacking.
With affection. [49]
Our rule is to meet a class
once a week
'Our rule is to gather a
class once a week, not once every two or three. Now I warn you: I will not give
tickets to anyone in February except to those who have already done so.' I have
kept my word. Go you and do the same wherever you visit the classes
To Joseph Benson
Near London, 22 February 1776.
DEAR JOSEPH,-- We must no longer threaten,
but act. Last November I told the London Society: 'Our rule is to assemble a
class once a week, not once every two or three. Now I warn you: I will not give
tickets to any one in February except to those who have already done so.' I
have kept my word. Go you and do the same wherever you visit the classes.
Start, if necessary, in Newcastle, and follow in Sunderland. The promises to
fulfill are now out of date. They exclude those who have not met seven times in
the quarter. Read their names in the Society, and inform all that in the next
quarter you will exclude all who have not met twelve times—that is, unless they
have been hindered by distance, sickness, or some unavoidable reason.
And I beg without fear or favor, remove the
leaders, whether of classes or bands, who do not care for the souls entrusted
to them 'as those who must give an account.' —I am, dear Joseph,
With affection. [50]
Don't give tickets even to
those who haven't found their classes constantly
I desire that Brother
Rhodes will not give tickets either to those who have not met their classes
constantly, nor to those who do not solemnly promise to trade more with stolen
goods
To Joseph Benson
LONDON, November 7, 1776.
DEAR JOSEPH,-- Not only the Assistant, but
every preacher cares to see all our Rules observed. I desire that Brother
Rhodes will not give tickets either to those who have not met his classes
constantly, nor to those who will not solemnly promise to deal more in stolen
goods. He and you, together, can put an end to this sin of weeping.
I would like Edward Jackson to go to the
Dales. But here is a great difficulty: Robert Wilkinson, you know, is married;
therefore he cannot live (even though he may starve) in the Dundee Circuit. I
have planned that he and Brother Lumley should switch places. But what can be
done now? Consider the question and advise, dear Joseph,
With affection.
Your affectionate friend and brother. [51]
When I find the classes
However, when I find the
classes, I will ask this question in each one—Who among you wants the Sunday
service to continue, and who does not
For
Ms. Freeman
CASTLEBAR, May 20, 1789.
MY DEAR SISTER, -- All this
noise and confusion I attribute to a skilfully occupied man, who set forest
fire among those who were quiet on the earth. Yet, when I find the classes, I
will propose this question to each one--Who of you wishes the Sunday service to
continue, and who does not [See letter of June 13, 1788.] What shows that this
cry is a mere Bugbear is this: when we began the Sunday morning service in London,
and then in Bristol, not a living creature ever said that he was 'going out of
the Church.' That is a palpable lie. That would not pass in England. A man
cries out, 'Fire, fire!' and frightens people, when there is no fire beyond his
own imagination. And he will leave you in fright while you listen to him.
[James Deaves: see letter of April 23.] It would be well for that man if he had
not been born I--I am, my dear sister,
Your affectionate brother.
To Mrs. Jane Freeman, in
the New Room, in Dublin. [52]
Persuading classes to meet
in their own homes
That is a good point taken,
to persuade the classes to assemble in their own houses. The fruit of this will
soon appear both by the increase of their grace and of their numbers
For
Christopher Hopper
LONDON, October 7, 1773.
MY DEAR BROTHER,-- I came
here last night. For two or three weeks I was not well, but now I am recovering
daily [See letter of October 17].
In the city or in the
country, Brother Swan [Swan was two years at Haworth after leaving Newcastle.
See letter of October 7th] must complete in an hour, otherwise he cannot be an
itinerant preacher after this year. Your daughter must go to service: watch
well, it will not be safe to keep her in the Orphans' House. I am glad to hear
that you have but one turn; that will be the greatest for the glory of God.
The case of Brother Hilton
[See letters of October 9, 1767 and November 12, 1773 to Hopper] extremely
delicate. Do you want me to tell you freely my thoughts? They are the same as
yours. I think he is seeking what will never come to pass. But who of us can
convince him of this? How easily we believe what we desire! Yet it is the
business of a friend to try: you love him well, and you will give him all the
more reason to love you if you can persuade him to drop whose affair and put it
aside for ever.
Peter Jaco [Peter Jaco, now
in Dublin, was tall and handsome. He died in 1781. See letter of September 3,
1756, n, to Samuel Walker] would gladly travel. But how can he help us to find
a horse that can carry him and his wife? What a pity we did not get a camel or
an elephant!
Not despair of a lunatic's
salvation. "I am, with love for Sister Hopper,
Your affectionate friend
and brother.
PS.--My wife sends
greetings; she has her old partner with her drop. [53]
By all means, find that other class
You are called to do all you can for God. How little is it all!
Therefore, by all means, find this other class, and it will be a blessing to
your own soul
To Penelope Newman
Near Bristol, 6 March 1772.
MY DEAREST SISTER,-- You are called to do all
you can for God. How little is it all! Therefore, by all means, find this other
class, and it will be a blessing to your own soul.
When I spoke to you for the last time, God gave
you to enjoy a clear deliverance from inbred sin. I hope you will find no
return from that death, though you will certainly find innumerable temptations.
But beware of discarding that confidence which brings great reward in reward.
You need never again feel pride, anger, or any other evil temper. The Lord
loves you, and His grace is sufficient for you. Ask, and receive, that your joy
may be full.--I am, my dear sister,
With affection. [54]
Note: (Or
congenital/innate sin) refers to original sin, the corruption of human
nature inherited from Adam, and the root of selfishness present in humans
(Google AI Mode Overview). [55]
We should
not talk about absent people
Let them,
in the band or class, observe (1) 'Now we must not speak of absent persons, but
simply of God and our own souls'
To Philothea Briggs
WHITBY, Saturday,
June 20, 1772.
MY DEAR
PHILLY,--About this evening I hope to be in York; this fortnight in Keighley,
Yorkshire; on that day, three weeks in Leeds; and the next two Saturdays in
Epworth, near Thorne, Yorkshire.
I like you to think
as I do, because it is a symbol that you love me; and every proof of it gives
me a very sensible pleasure. Love me, if you can, as long as I live.
It is admirable to
endure the weaknesses, nay, and even failures, of the true children of God. And
the temptations of anger which arise from here are often more profitable than
any other. Yet surely for the time being they are not joyful, but sorrowful; then
comes the peaceable fruit. You will have just as much pain and disappointment
as is most for your profit, and just enough to
Keep you dead for all
below,
Only Christ decided
to know.
Never make a point of
reasoning that you do not have a greater or lesser share of suffering. You will
have exactly what is best both in kind, degree and time. Ah, what a blessing it
is to be in the hands of Him, who "does all things well"!
Of all gossip,
religious gossip is the worst; it adds hypocrisy to the lack of charity, and
effectually does the work of the devil in the name of the Lord. The leaders of
every society can do much to drive it out among the Methodists. Let them, in
the band or class, observe (1) 'Now we must not speak of absent persons, but
simply of God and our own souls'; (2) 'Let the rule of our conversation here be
the rule of all our conversation. Let us observe it (unless in some cases
necessarily exempt) at all times and in all places.' If this is often
inculcated, it will have a great effect.
Instead of giving a
warning once, as to a grown person, you should give it to a child ten times. In
this way you may prevent a sensible child from becoming unfamiliar with
servants. Precautions should also be given frequently and intensely to the
servants themselves [See letter of October 16, 1771.]; And they will not always
be discarded if they have grace or judgment. [56]
After a while to give
you the leadership of a class
First, I will reinstate you
to the Society, then I will recite Mr. Warwick after a time to give you the
leadership of a class, and soon after to employ you as a local preacher; and I
trust that you will be more useful than ever
To
Edward Thomas
WINDMILL STREET, PLYMOUTH
DOCK, August 29, 1789.
MY DEAR BROTHER,-- Your
letter has given me much satisfaction. I am sincerely glad that you are
convinced that you have gone too far, and I love you all the more for having
the courage to acknowledge it. Now it is time to forget all that has been past,
but it will be better to advance gradually. First, I will reinstate you to the
Society, then I will recite Mr. Warwick [Thomas Warwick, now assistant at
Plymouth. See the letter of May 21.] after a time to give you the leadership of
a class, and soon after to employ you as a local preacher; and I trust that you
will be more useful than ever.
On every occasion you'll
find me
Your affectionate brother. [57]
That the
whole society should be divided into small companies or classes
That every member of the society who was able, would
contribute one penny a week; 2. That the whole society should be divided into
small companies or classes—about twelve in each class
15/02/1742
– Monday. Many met to find a proper method of paying off the public debt and it
was thus agreed: 1. That every member of the society who was able, should
contribute one penny a week; 2. That the whole society should be divided into
small companies or classes — about twelve in each class; 3. That each person in
each class could receive contribution from the rest and bring it to the
stewards weekly. [58]
I hope your class goes well
But that's okay: we must
move forward, whoever comes back or moves away. I hope your class goes well and
that you don't get tired of doing well. The Lord is near
To Maria Bishop
LONDON, February 16, 1771.
MY DEAR SISTER,-- Never be afraid to be a
nuisance. That wouldn't be the case if you wrote every week.
You look inward too much and upward too
little.
Christ is ready to give
Life to all, for the life that sighs;
In your mouth and in your heart
The word is always close.
Encourage yourself to trust Him; That is your
point: then He will do all good.
Legality, to most who use this term, really
means tenderness of conscience. There is no propriety in the word if one would
interpret it as a justification by works. Considering, therefore, how difficult
it is to correct the meaning of this strange term, and how terribly abused it
has been, I think it highly recommended that all Methodists should lay it
aside.
If he could find any other doctrine which he
particularly found mine, Mr. Shirley would be as irritated with it as with
Christian Perfection. But that's okay: we must move on, who comes back or goes
away. I hope your class goes well, and that you don't get tired of doing well. The
Lord is near.--I am, my dear sister,
Your affectionate brother. [59]
If you talk like that once or twice in the band or in the class
To Maria Bishop
PEMBROKE, August 22, 1772.
DEAR MISS BISHOP,-- A degree of sickness or
pain which does not affect the understanding which I have often found of great
help. It is an admirable help against lightness and against foolish desires;
and nothing more directly tends to teach us this great lesson, of writing in
our hearts, 'Not as I will, but as Thou wilt.'
Mr. Baxter well observes (or, indeed,
Archbishop Usher, to whom he refers, had done before him) that 'he who attempts
to benefit children will find need of all the understanding God has given
them.' But, indeed, natural understanding only goes so far as to do so. It is a
peculiar gift of God. I believe He has already given you a measure of it, and
you may ask and expect an increase of it. Our dear sisters in Publow [Mrs. Owen
and her daughters. See letter of November 22, 1769.] I enjoy it as much as any
young woman I know.
Surely it must be an excessive affection that
breeds so much jealousy and misunderstanding. I think it would be absolutely
necessary, the next time you observe something of this kind, to come to a full
explanation with the parties concerned; to say to them calmly and directly: 'I
must and will choose for myself with whom I will converse, when and how; and if
any of you take offense at me for that reason, it will make me more timid and
reserved than I have ever been before.' If you take up this cross steadily, if
you speak thus once or twice in the band or class in a cold but peremptory
manner, I am very inclined to think that it will save you and others a good
deal of discomfort.
When you see those ladies (whom I do not
know), you would do well to speak very clearly. I am afraid they are still
complete strangers to the religion of the heart.
On Saturday, the 29th of the present month, I
hope to be in Bristol, and on the following Wednesday evening in Bath. Let it
be noted to this.--I am, dear Miss Bishop. Bishop,
Your affectionate brother. [60]
If you had allowed him to continue as a class leader
It would
have been cruelty to the people if you had allowed them to continue as the
leader of a class. Be serious about spreading the magazines
To Thomas Carlill
LONDON, January 12,
1784.
DEAR TOMMY, - It is a
pleasure for me to have such a good report from all your co-workers. Follow in
one spirit and one spirit, and your effort will not be in vain.
I have received one
or two unusual letters from your wise friend in Lowth. It would have been
cruelty to the people if you had allowed him to continue as the leader of a
class. Be serious about spreading the magazines. "Yes, I am, dear Tommy,
Your affectionate
friend and brother.
To Thomas Carlill, in
the Preacher's House,
In Great Grimsby, Lincolnshire. [61]
In all classes you can have
only one rule
To John Valton
LONDON, February 23, 1773.
MY DEAR BROTHER,-- In every
class you may have but one rule: your own conscience directed by the Word of
God. Two or three dozen of the Children's Instructions (better than any
spelling book) and the Children's Tokens that you may use. It would be
extremely right to receive some of your patients for the support of the school.
If the chalk workers do not come to listen, I advise them to suspend preaching
among them for a month or two (possibly this may have a good effect). Do this
so that you may have this time to yourself. Let it be sacred! Use no part of it
but private exercises. Hold fast till the, beginning from this time, and your
soul will revive.--I am
Your affectionate brother.
To John Valton, in
Purfleet. [62]
If twenty of their class
are also going to leave the Society, they must
If twenty of their class
are also going to leave the Society, they should leave. The first defeat is the
best. Forty better members must be lost than our lost discipline. They are not
Methodists who cannot stand restrictions
Çl~For
John Valton
LONDON, January 18, 1782.
MY DEAR BROTHER, -- I have
received the first two leaves of your life. Do not be afraid to write too much;
I can easily leave out what can be spared. It pleased God to guide John Haime
and you a long way through the wilderness. Others He leads by a shorter,
smoother way; and yet to the same point: for we are not to imagine that such a
degree of suffering is necessary to any degree of holiness. In this respect God
certainly acts as a Sovereign; giving what He wills, and by what means He
wills. I believe that the holiest man who ever lived was the Apostle John; yet
he seems to have suffered very little.
You must take care never to
write too long, and always to write standing; Never, by any means, lean on your
stomach. God gives me exactly the strength I had thirty years ago. I cannot
allow John Sellars [See letter of January 7.] to continue to be a leader; and
if he leads the class, whether I want it or not, I demand that you expel him
from our Society. If twenty of your class are also going to leave the Society,
they must leave. The first defeat is the best. Better forty members must be
lost than our lost discipline. They are not Methodists who cannot stand
restrictions. Explain this in a general way to the Society. -- I am
Your affectionate friend
and brother. [63]
From the moment you stopped
meeting with your class or band
From the moment you stopped meeting with your
class or band, you grieved by God's Holy Spirit, and He gave Satan a commission
to bombard you, and that commission will never be revoked until you begin to
meet again
To
Ann Bolton
HIGH WYCOMBE, November 4,
1790.
MY DEAR SISTER, -- THE MORE
I CONSIDER YOUR CASE, THE MORE CONVINCED I AM THAT YOU ARE IN THE SCHOOL OF
GOD, AND THAT THE LORD LOVES WHOM HE CHASTISES. From the moment you ceased to
meet with your class or band, you were grieved by the Holy Spirit of God, and
He gave a commission to Satan to bombard you, and that commission will never be
revoked until you begin to meet again. Now you were not a mother in Israel, a
repairer of the desolate places, a guide to the blind, a healer of the sick, a
lifter of hands that hung down. Wherever you came, God was with you and shone
on your path. Many daughters acted virtuously; but you overcame them all.
Woman, remember faith! In the name of God, go again and do the first works! I
exhort you for my sake (who love you dearly), for God's sake, for your own
soul's sake, begin again without delay. The next day when you receive this, go
and meet a class or a band. Sick or well, go! If you can't say a word, go; and
God will go with you. You sink under the sin of omission! My friend, my sister,
go! Go, whether you can or not. Break through the barrier! Take up your cross.
I repeat, do the first works; and God will restore your first love! and you
will be a comfort, not a sorrow, to
With all the affection. [64]
If they meet with the class
weekly
If they meet with the class
weekly, they are with us. If they do not want to, they turn away from us. And
if the rest of the Society cannot or will not afford the expenses, our
preachers will no longer bother Greenock.
To Thomas Rutherford
LONDON, March 3, 1776.
DEAR TOMMY,-- I am glad you
have a convenient accommodation in Edinburgh. You should try all the little
places around Glasgow as soon as you can preach abroad.
Rd. Watkinson is as much
called to preach as you or I. But is it any wonder that his mouth is shut when
he is exhausted with weakness, pain, and the cruel reproaches of those among
whom he is. Have any Calvinists appeared recently while I was preaching? 'Yes,'
said one of them, 'poor man! He has utterly lost his gift!' Perhaps his critics
of Greenock may do the same. So they said of Hugh Saunderson.
Those who do not conform to
the Rules of our Society are not members of it. Therefore I require John
Campbell, John Laird, and Peter Ferguson to take their choices one way or the
other. If they meet with the class weekly, they are with us. If they do not
want to, they turn away from us. And if the rest of the Society cannot or will
not afford the expenses, our preachers will no longer bother Greenock. But show
them the reason of what is in The Plain Account of the People called
Methodists. After they have considered this, let them join us on those terms or
be our friends at a distance.
I think what you propose in
regard to Brother Watkinson is the best thing that can be done. As soon as
possible, he should drink nettle or burdock decoction in the morning and
evening. If need be, I will send him another small bill. Perhaps I shall see you
in May.--I am, dear Tommy,
Your affectionate friend
and brother. [65]
I would prefer those single women of both classes who
want it to meet with you
I spoke to them one by one, added nine or ten more,
divided them into two classes, and assigned half of them to meet with Joseph
Harris. But if you are willing to join us, I would prefer that those unmarried
women of both classes who desire it meet with you and any others who are not
afraid of Christ's rebuke
To Maria Bishop
IPSWICH, November 5,
1769.
DEAR MISS
BISHOP,--When I was last in Bath, [about the 21st of September.] Mr. Hodsal
told me that Miss Bishop would be glad to see me. But as I did not really know
her, and had not an hour to spare, I thought no more of it till yesterday, when
I heard from Miss March, who gave me a private account of her situation.
We have had a Society
in Bath for about thirty years, sometimes larger, sometimes smaller. [See Wes.
Methamphetamine. Mag. 1846, pp.1088-1825. The chapel was then in Avon Street.]
It was very small this autumn, consisting only of eleven or twelve persons, of
whom Michael Hemmings was the leader. I spoke to them one by one, added nine or
ten more, divided them into two classes, and assigned half of them to meet with
Joseph Harris. But if you are willing to join us, you would prefer that those
unmarried women of both classes who desire it should meet with you and with any
others who are not afraid of Christ's rebuke. In that little pamphlet, A Simple
Account of the People Called Methodists, you see our whole plan. [See the
letter in December, 1748 to Vincent Perronet.] We have but one point in mind—to
be wholly Christian, Bible-speaking, rational Christians. For aught we know
well, not only the world, but the quasi-Christians, will never forgive us. From
them, therefore, if they unite heart and hand with us, they must expect neither
justice nor mercy. If you are determined, let me know. But consider what you
do. Can you give up all for Christ the hope of improving your fortune, a fair
reputation, and agreeable friends? Can He repair all this? Is He alone a sufficient
portion? I think you will find Him so. And if you were as devoted to God as my
dear Jenny Cooper, you would never have reason to regret your choice, either in
time or in eternity.
I never thought of
giving our room to anyone in the world. What I wrote to Lady Huntingdon [See
letter of November 22.] was: 'I am willing that your preachers should have as
much use and free of it as ours.' I could go no further than that: I have no
right to do that. I hope you will send me as specific an account as possible of
all that has recently happened and of the present state of things. The more
freely you write, the more pleasant it will be
Your affectionate
brother.
PS.--You can direct
to London. To Miss Bishop. In the vineyard, Bath. [66]
Form a band, if not one or two classes
Gather together those who have been scattered
abroad and form a band, if not one or two classes. Your best way would be to
visit from house to house. In this way you can gauge their conduct and
dispositions in home life, and you can have the opportunity to talk with the
young people in the family
For
Ms. Bennis
LONDON, January 18, 1774.
MY DEAR SISTER,-- A will
constantly and uniformly devoted to God is essential to a state of
sanctification, but not to a uniformity of joy, peace, or happy communion with
God. These may rise and fall in various degrees; no, and may be affected both
by body and diabolical action, in a manner which all our wisdom can neither
understand nor prevent. As to wanderings, it would do well to consider the
sermon on Wandering Thoughts [See Works, vi. 23-32]: it might also benefit from
the Diary of Elizabeth Harper, the experience of which closely resembled yours,
only it was simpler; and you may learn from her to go straight to God as a
child, and tell Him all your troubles, hindrances, and doubts, and ask Him to
make them all for good. You were not sent to Waterford to be useless. Shake up
the gift of God that is in you; Gather together those who have been scattered
abroad, and form a band, if not one or two classes. Your best way would be to
visit from house to house. In this way, you can gauge their conduct and
dispositions in home life, and you can have the opportunity to talk with the
young people in the family. As you move, you will contract heat; By imparting
Fife, you will increase it in yourself.
As to the
circumstance mentioned in the postscript to your last, I think it would be well
for you to exert yourself to the utmost in this matter [On December 29, 1773,
she wrote from Waterford, where she found the people very much dead. There is
no afterword in the printed letter]. It will be a cross: take that cross, take
your cross, and it will take you; and if you do it with a single eye, it will
be no loss to your soul.--I am, my dear sister, your affectionate brother. [67]
[1] Overview of Google's AI Mode
[2] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[3] Overview of
Google's AI Mode
[4] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[5] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[6] Overview of Google's AI Mode
[7]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[8] Overview of Google's AI Mode
[9] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[10] Overview of Google's AI Mode
[11]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[12] Overview of Google's AI Mode
[13]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[14] Overview of Google's AI Mode
[15]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[16] Overview of Google's AI Mode
[17]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[18] Overview of Google's AI Mode
[19]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1773/
[20]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1783/
[21]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1792/
[22] Overview Powered by Google AI
[23] Overview of Google's AI Mode
[24]
https://www.dib.ie/biography/bbennis-elizabeth-eliza-a9766
[25] Overview of Google's AI Mode
[26]
https://en.wikipedia.org/wiki/Sarah_Crosby
[27] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[28] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[29] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[30] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[31] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[32] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[33] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[34] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[35] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[36] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[37] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[38] Diary of John Wesley. John Wesley,
the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[40] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[41] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[42] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[43] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[44]
Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São
Paulo, SP – Angular Editora, 2017.
[45] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[46]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[47]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1748/
[48]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[49]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1787/
[50]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[51]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[52]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1789/
[53]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[54]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1773/
[55]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[56]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[57]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1789/
[58] Diary of John Wesley. John Wesley, the father of Methodism – 1735 -1791. São Paulo, SP – Angular Editora, 2017.
[59]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[60]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[61]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1784/
[62]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1773/
[63]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1782/
[64]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1790/
[65]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[66]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[67]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1774/
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