an equal majority of the people. We are fully convinced that to separate from an established church, is never lawful but when it is of absolute necessity: and we do not see any such necessity yet. Therefore, we have at present no thoughts of separation. With regard to the steps we have hitherto taken, we have used all the caution which was possible. We have done nothing rashly, nothing without deep and long consideration (hearing and weighing all objections) and much prayer. Nor have we taken one deliberate step, of which we, as yet, see reason to repent. It is true, in some things we vary from the rules of our Church: but no further than we apprehend is our bounden duty. It is from a full conviction of this, that we preach abroad, use extemporary prayer, form those who appear to be awakened into societies, and permit laymen, whom we believe God has called, to preach. I say, permit, because we ourselves have hitherto viewed it in no other light. This we are clearly satisfied we may do: that we may do more, we are not satisfied. It is not clear to us, that Presbyters, so circumstanced as we are, may appoint or ordain others: but it is, that we may direct, as well as suffer them to do, what we conceive they are moved to by the Holy Ghost. It is true, that in ordinary cases, both an inward and an outward call are requisite. But we apprehend there is something far from ordinary in the present case. And upon the calmest view of things, we think, they who are only called of God, and not of man, have more right to preach than they who are only called of man, and not of God. Now that many of the clergy, though called of man, are not called of God to preach his Gospel, is undeniable: 1. Because they themselves utterly disclaim, nay, and ridicule the inward call. 2. Because they do not know what the Gospel is: of consequence they do not and cannot preach it. Dear Sir, coolly and impartially consider this, and you will see on which side the difficulty lies. I do assure you, this at present is my chief embarrassment. That I have not gone too far yet, I know: but whether I have gone far enough, I am extremely doubtful. I see those running whom God hath not sent; destroying their own souls, and those that hear them; perverting the right ways of the Lord, and blaspheming the truth as it is in Jesus. I see the blind leading the blind, and both falling into the ditch. Unless I warn, in all ways I can, these perishing souls of their danger, am I clear of the blood of these men? Soul-damning clergymen lay me under more difficulties than soul-saving laymen! Those among ourselves who have been in doubt, Whether they ought so to beware of these false prophets, as not to hear them at all, are not men of "forward, uncharitable zeal;" but of a calm, loving, temperate spirit. They are perfectly easy as to their own call to preach; but they are troubled for these poor, uncalled, blind guides; and they are sometimes afraid, that the countenancing these is a dead weight even on those clergymen, who are really called of God. "Why else," say they, "does not God bless their labours?" Why do they still "stretch forth their hands in vain?" We know several regular clergymen who do preach the genuine gospel: but to no effect at all. There is one exception in England: Mr. Walker at Truro. We do not know one more, who has converted one soul in his own parish. If it be said, "Has not Mr. Grimshaw and Mr. Baddiley?" No, not one, till they were irregular: till both the one and the other formed irregular societies, and took in laymen to assist them. Can there be a stronger proof, that God is pleased with irregular, even more than with regular preaching? "But might not the Methodists in general serve the interests of Christ better, as witnesses and examples of a living faith, by returning to a closer union with the Church, than by separating still further?" We have no design at present of separating further, (if we have yet separated at all.) Neither dare we return to a closer union, if that means either prohibiting lay-preachers, or ceasing to watch over each other in love, and regularly meeting for that purpose. If there be any further advices, whether with regard to doctrines or practice, which you judge might be of service to us, they would be thankfully received and considered, by Rev. and dear Sir, Your obliged and affectionate Brother and Servant, JOHN WESLEY. Rev. Sir, TO THE REV. MR. G April 2, 1761. 1 HAVE no desire to dispute: least of all with one whom I believe to fear God and work righteousness. And I have no time to spare. Yet I think it my duty to write a few lines with regard to those you sent to Mr. Bennet. You therein say, "If you sent me the books to inform me of an error which I had publickly advanced, pardon me, if I say, I know numbers, who call themselves Methodists, assert their assurance of salvation, at the very time they wallow in sins of the deepest dye." Permit me, Sir, to speak freely. I do not doubt the fact. But, 1. Those who are connected with me, do not call themselves Methodists. Others call them by that nickname, and they cannot help it: but I continually warn them, not to pin it upon themselves. 2. We rarely use that ambiguous expression of "Christ's righteousness imputed to us." 3. We believe a man may be a real Christian, without being "assured of his salvation." 4. We know no man can be assured of salvation, while he lives in any sin whatever. 5. The wretches who talk in that manner, are neither Methodists nor Moravians, but followers of William Cudworth, James Relly, and their associates, who abhor us as much as they do the Pope, and ten times more than they do the devil. If you oppose these, so do I, and have done, privately and publickly, for these twenty years. But you say, "Such as do not profess this doctrine, will not be affected by my sermon." Indeed they will: for the + world (as you yourself did) lump all that are called Methodists together. Consequently, whatever you then said of Methodists in general, falls on us as well as them. And so we are condemned for those very principles, which we totally detest and abhor. A small part of the Preservative (had you taken the pains to read it) would have convinced you of this. "Did you send them to convince me of some important truth? I have the New Testament." So have I: and I have read it for above these fifty years; and for near forty, with some attention. Yet I will not say, that Mr. G may not convince me of some truth, which I never yet learned from it. I want every help, especially from those who strive both to preach and to live the gospel. Yet certainly I must dissent from you, or you from me, wherever either conceives the other to vary from it. Some of my writings you "have read." But allow me to ask, Did not you read them with much prejudice? or little attention? Otherwise surely you would not have termed them perplexing. Very few lay obscurity or intricacy to my charge. Those who do not allow them to be true, do not deny them to be plain. And if they believe me to have done any good at all by writing, they suppose it is by this very thing, by speaking on practical and experimental religion more plainly than others have done. I quite agree, we "neither can be better men, nor better Christians, than by continuing members of the Church of England." And not only her doctrines, but many parts of discipline I have adhered to at the hazard of my life. If in any point I have since varied therefrom, it was not by choice but necessity. Judge, therefore, if they do well, who throw me into the ditch, and then beat me, because my clothes are dirty! Wishing you much of the love of God in your heart, and much of his presence in your labours, I remain, Rev. Sir, your affectionate Brother, JOHN WESLEY. TO THE REV. MR. D DEAR SIR, Liverpool, April 6, 1761. LET who will speak, if what is spoken be true, I am ready to subscribe it. If it be not, I accept no man's person. Magis amica Veritas. I had an agreeable conversation with Mr. Venn, who I suppose is near you. I think, he is exactly as regular as he ought to be. I would observe every punctilio of order, except where the salvation of souls is at stake. There I prefer the end before the means. I think it great pity that the few clergymen in England, who preach the three grand, scriptural doctrines, Original Sin, Justification by Faith, and Holiness consequent thereon, should have any jealousies or misunderstandings between them. What advantage must this give to the common enemy! What a hindrance is it to the great work wherein they are all engaged! How desirable is it that there should be the most open, avowed intercourse between them! So far indeed as they judge it would be for the glory of God, they may openly declare wherein they disagree. But surely if they are ashamed to own one another, in the faces of all mankind, they are ashamed of Christ: they are ashamed of him that sends, if they dare not avow whom he has sent. Excuses indeed will never be wanting. But will these avail before God? For many years I have been labouring after this: labouring to unite, not scatter, the messengers of God. Not that I want any thing from them. As God has enabled me to stand, almost alone, for these twenty years, I doubt not but he will enable me to stand, either with them or without them. But I want all to be helpful to each other: and all the world to know we are so. Let them know, who is on the Lord's side. You, I trust, will always be of that number. O let us preach and live the whole gospel! The grace of our Lord be with your spirit! I am, dear Sir, Your ever affectionate Brother and Servant, JOHN WESLEY, |