Rule of Life
2. RULE OF LIFE
Likewise, if you would avoid schism, observe every rule of the Society, and of the Bands, for conscience' sake. Never omit meeting your Class or Band; never absent yourself from any public meeting. These are the very sinews of our
Society; and whatever weakens, or tends to weaken, our regard for these, or our exactness in attending them, strikes at the very root of our community. As one saith, 'That part of our economy, the private weekly meetings for prayer, examination, and particular exhortation, has been the greatest means of deepening and confirming every blessing that was received by the word preached, and of diffusing it to others, who could not attend the public ministry; whereas, without this religious connection and intercourse, the most ardent attempts, by mere preaching, have proved of no lasting use.'
Works Vol. XI, p.433
First published 1762: re-issued in A Plain Account of Christian Perfection 1777 Rules of the Band Societies The design of our meeting is, to obey that command of God,
'Confess your faults one to another, and pray for one another, that ye may be healed.'
To this end, we intend,- 1. To meet once a week, at the least.
2. To come punctually at the hour appointed, without some extraordinary reason.
3. To begin (those of us who are present) exactly at the hour, with singing or prayer.
4. To speak each of us in order, freely and plainly, the true state of our souls, with the faults we have committed in thought, word, or deed, and the temptations we have felt, since our last meeting.
5. To end every meeting with prayer, suited to the state of each person present.
6. To desire some person among us to speak his own state first, and then to ask the rest, in order, as many and as searching questions as may be, concerning their state, sins, and temptations.
Some of the questions proposed to every one before he is admitted among us may be to this effect:
1. Have you the forgiveness of your sins?
2. Have you peace with God, through our Lord Jesus Christ?
3. Have you the witness of God's Spirit with your spirit, that you are a child of God?
4. Is the love of God shed abroad in your heart?
5. Has no sin, inward or outward, dominion over you?
6. Do you desire to be told of your faults?
7. Do you desire to be told of all your faults, and that plain and home?
8. Do you desire that every one of us should tell you, from time to time, whatsoever is in his heart concerning you?
9. Consider! Do you desire we should tell you whatsoever we think, whatsoever we fear, whatsoever we hear, concerning you?
10. Do you desire that, in doing this, we should come as close as possible, that we should cut to the quick, and search your heart to the bottom?
11. Is it your desire and design to be on this, and all other occasions, entirely open, so as to speak everything that is in your heart without exception, without disguise, and without reserve?
Any of the preceding questions may be asked as often as occasion offers; the four following at every meeting:
1. What known sins have you committed since our last meeting?
2. What temptations have you met with?
3. How were you delivered?
4. What have you thought, said, or done, of which you doubt whether it be sin or not?
Drawn up December 25, 1738 Works, Vol. VIII, pp. 272-3 Directions Given to the Band Societies You are supposed to have the faith that 'overcometh the world. '
To you, therefore, it is not grievousI. Carefully to abstain from doing evil; in particular1. Neither to buy nor sell anything at all on the Lord's day.
2. To taste no spirituous liquor, no dram of any kind, unless prescribed by a Physician.
3. To be at a word in buying and selling.
4. To pawn nothing, no, not to save life.
5. Not to mention the fault of any behind his back, and to stop those short that do.
6. To wear no needless ornaments, such as rings, earrings, necklaces, lace, ruffles.
7. To use no needless self-indulgence, such as taking snuff or tobacco, unless prescribed by a Physician.
II. Zealously to maintain good works; in particular1. To give alms of such things as you possess, and that to the uttermost of your power.
2. To reprove all that sin in your sight, and that in love and meekness of wisdom.
3. To be patterns of diligence and frugality, of self-denial, and taking up the cross daily.
III. Constantly to attend on all the ordinances of God; in particular1. To be at church and at the Lord's table every week, and at every public meeting of the Bands.
2. To attend the ministry of the word every morning, unless distance, business, or sickness prevent.
3. To use private prayer every day; and family prayer, if you are at the head of a family.
4. To read the Scriptures, and meditate therein, at every vacant hour. And,- 5. To observe, as days of fasting or abstinence, all
Fridays in the year.
December 25, 1744 Works, Vol. VIII, pp. 273-4 If then a doubt should at any time arise in your mind concerning what you are going to expend, either on yourself or any part of your family, you have an easy way to remove it.
Calmly and seriously inquire:
1. In expending this, am I acting according to my character? Am I acting herein, not as a proprietor, but as a steward of my Lord's goods?
2. Am I doing this in obedience to his Word? In what Scripture does he require me so to do?
3. Can I offer up this action, this expense, as a sacrifice to God through Jesus Christ?
4. Have I reason to believe that for this very work I shall have a reward at the resurrection of the just?
... You see the nature and extent of truly Christian prudence so far as it relates to the use of that great talent, money. Gain all you can, without hurting either yourself or your neighbour, in soul or body, by applying hereto with unintermitted diligence and with all the understanding which God has given you. Save all you can, by cutting off every expense which serves only to indulge foolish desire, to gratify either the desire of the flesh, the desire of the eye, or the pride of life (cf. ljn. 2:16). Waste nothing, living or dying on sin or folly, whether for yourself or your children.
And then give all you can; or, in other words, give all you have to God.
The Use of Money, Sermons, Vol. II, 309-27 A Scheme of Self-Examination Used by the First Methodists in Oxford Sunday. LOVE OF GOD AND SIMPLICITY: means of which are
Prayer and Meditation.
1. Have I been simple and recollected in everything I said or did? Have I a) been simple in everything, i.e. looked upon God, my Good, my Pattern, my One Desire, my Disposer,
Parent of Good; acted wholly for Him; bounded my Views with the present action or hour? b) Recollected? i.e. Has this simple view been distinct and uninterrupted? Have I, in order to keep it so, used the signs agreed upon with my
Friends wherever I was? Have I done anything without a previous perception of its being the Will of God! Or, without a perception of its being an Exercise or a Means of the Virtue of the day? Have I said anything without it?
2. Have I prayed with fervor? At going in and out of Church? In the Church? Morning and evening in private?
Monday, Wednesday, and Friday, with my Friends, at rising? Before lying down? On Saturday noon? All the time
I am engaged in exterior work in private? Before I go into the place of public or private prayer, for help therein? Have
I wherever I was, gone to Church morning and evening, unless for necessary mercy? And spent from one hour to three in private? Have I in private prayer frequently stopt short and observed what fervor? Have I repeated it over and over, till I adverted to every word? Have I at the beginning of every prayer or paragraph owned I cannot pray? Have I paused before I concluded in his Name, and adverted to my
Saviour now interceding for me at the right-hand of God, and offering up these prayers?
3. Have I duly used Ejaculations? i.e. Have I every hour prayed for Humility, Faith, Hope, Love, and the particular
Virtue of the day? Considered, with whom I was the last hour, what I did and how? With regard to Recollection,
Love of Man, Humility, Self-denial, Resignation, and Thankfulness? Considered the next hour in the same respects, offered up all I do to my Redeemer, begged his assistance in every particular, and commended my soul to his keeping? Have I done this deliberately (not in haste), seriously, (not doing any thing else the while) and fervently as I could?
4. Have I duly prayed for the Virtue of the day? i.e. Have I prayed for it at going out and coming in? Deliberately, seriously, fervently?
5. Have I used a Collect at nine, twelve, and three? And
Grace before and after eating? (aloud at my own room).
Deliberately, seriously, fervently?
6. Have I duly meditated? Every day, unless for necessary mercy, a) From six etc. to prayers? b) From four to five, (What was particular in the Providence of this day?)
How ought the Virtue of the day to have been exerted upon it? How did it fall short? (Here faults.) c) On Sunday from six to seven, with Kempis? From three to four on Redemption, or God's Attributes? Wednesday and Friday from twelve to one on the Passion? After ending a book, on what I had marked in it?
Reprinted by Wesley in the Armiman Magazine, 1781 Works, Vol. XI, pp. 514-15 Monday. Love of Man 1. Have I been zealous to do, and active in doing good? i.e. a) Have I embraced every probable opportunity of doing good, and preventing, removing, or lessening evil? b) Have I pursued it with my might? c) Have I thought anything too dear to part with, to serve my neighbour? d) Have I spent an hour at least every day in speaking to someone or other? e) Have I given anyone up, till he expressly renounced me? f)
Have I, before I spoke to any, learned, as far as I could, his temper, way of thinking, past life, and peculiar hinderances, internal and external? Fixt the point to be aimed at? Then the means to it? g) Have I in speaking, proposed the motives, then the difficulties, then balanced them, then exhorted him to consider both calmly and deeply, and to pray earnestly for help? h) Have I, in speaking to a stranger, explained what Religion is not, (not negative, not external) and what it is, (a recovery of the image of God), searched at what step in it he stops, and what makes him stop there?
Exhorted and directed him? i) Have I persuaded all I could to attend public Prayers, Sermons and Sacraments? And in general, to obey the laws of the Church Catholic, the Church of England, the State, the University, and their respective Colleges? j) Have I, when taxed with any act of obedience, avowed it, and turned the attack with sweetness and firmness? k) Have I disputed upon any practical point, unless it was to be practised just then? 1) Have I in disputing, (1.) Desired him, To define the terms of the question. To limit it: what he grants, what denies: (2.) Delayed speaking my opinion; let him explain and prove his: then insinuated and pressed objections? m) Have I after every visit, asked him who went with me, Did I say any thing wrong? n) Have I, when any one asked Advice, directed and exhorted him with all my power?
2. Have I rejoiced with and for my neighbour in Virtue or Pleasure? Grieved with him in pain, for him in sin?
3. Have I received his infirmities with pity, not anger?
4. Have I thought or spoke unkindly of or to him? Have I revealed any evil of any one, unless it was necessary to some particular good I had in view? Have I then done it with all the tenderness of phrase and manner, consistent with that end?
Have I any way appeared to approve them that did otherwise?
5. Has good-will been, and appeared to be, the spring of all my actions towards others?
6. Have I duly used intercession? a) Before, b) after speaking to any? c) For my Friends on Sunday? d) For my
Pupils on Monday? e) For those who have particularly desired it, on Wednesday and Friday? f) For the Family in which I am, every day?
Ibid., pp. 515-17
Love fasts when it can, and as much as it can. It leads to all the ordinances of God, and employs itself in all the outward works whereof it is capable. It flies, as it were, like
Elijah over the plain, to find God upon His holy mountain.
Works, Vol. XI, p. 439
'But is it not better to abstain from pride and vanity, from foolish and hurtful desires, from peevishness, and anger, and discontent, than from food? 'Without question, it is.
But here again we have to remind you of our Lord's words:
'These things ought ye to have done, and not to leave the other undone.' And indeed, the latter is only in order to the former; it is a means to that great end. We abstain from food with this view - that, by the grace of God conveyed into our souls through this outward means, in conjunction with all the other channels of His grace which He hath appointed, we may be enabled to abstain from every passion and temper which is not pleasing in His sight. We refrain from the one, that, being endued with power from on high, we may be able to refrain from the other. So that your argument proves just the contrary to what you designed. It proves that we ought to fast. For if we ought to abstain from evil tempers and desires, then we ought thus to abstain from food; since these little instances of self-denial are the ways
God hath chose, wherein to bestow that great salvation.
Sermons, Vol. 1, p. 451 ff.