On God's Vineyard

THE THEOLOGIAN SELF-INTERPRETED

6. Thou, O man of God, think on these things! If thou art already in this way, go on. If thou has heretofore mistook the path, bless God who hath brought thee back! And now run the race which is set before thee, in the royal way of universal love. Take heed, lest thou be either wavering in thy judgment or straitened in thy bowels. But keep an even pace, rooted in the faith once delivered to the saints [cf. Jude 3], and grounded in love, in true catholic love, till thou art swallowed up in love for ever and ever!

On God's Vineyard Editor's introduction. This sermon was first published in the eighth volume of Sermons on Several Occasions (1788), pp. 251-72, and then reprinted in The Arminiaii Magazine for 1789, pp. 6-14, 62-68 — there dated

"Witney, October 17, 1787." It appears in Words, VII, 202-13. In tne Journal we note that on October 9 Wesley had returned to London after an arduous and extended visitation of the Methodist societies in England,

Ireland and the Channel Islands, a journey which had begun the previous February 25: * Wed. [October] 10. — I retired and spent the rest of the week in answering letters and preparing matter for the Magazine.

Mon. 15. — I began a little tour through Oxfordshire. I preached at Wallingf ord in the evening, with much enlargement of heart.

Tues. 16. — . . . About one I preached at Oxford to a very quiet, deeply serious congregation. The house at Witney would nothing near contain the people in the evening; it was well filled at five on Wednesday morning [Oct. i7th]. I dearly love this people; they are so simple of heart and so much alive to God. After dinner we returned to Oxford. . . .

Nothing in the Journal, Diary or Letters suggests any particular "occasion" for this sermon — save the recent experience of having completed an intensive survey of the entire scope and spread of British

Methodism. What he had found in his journeyings had left him with mixed feelings. The annual conference at Manchester (July 3i-Aug. 4) had been marred by a struggle over the perennial issue of the ministerial status of the Methodist preachers and further bickerings about the hymnbook.2

One can, therefore, imagine the eighty-four-year-old evangelist, in I. Journal, VII, 333-34.

2. Cf. Tyerman, Life, III, 496-99.

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a brief but pleasant interlude in a charming Oxfordshire village, casting his mind back over the vicissitudes of Methodism in time, just as he had recently done in space. This sermon-essay, "On God's Vineyard," with its peculiar limitation of reference to "the body of people commonly called Methodists" and to "that Society only which began at Oxford in the year 1729, and remains united at this day," is the result. Save for the hortatory ending, it is an exercise in autobiographical retrospect, aimed at describing and assessing the Revival after fifty years, with a view to its further renewal by recalling it to its origins and essentials — and this by the one man who could speak of both with definitive authority.

Especially noteworthy are Wesley's comments on the correlations between the doctrines of justification and sanctification, as well as his insistence that, next to Scripture, the principal source of the Wesleyan notion of justification was, and always had been, The Homilies. Most of the motifs which Wesley had elaborated elsewhere are restated here in what is, in effect, a valedictory.

What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes (Is. 5:4)?

The "vineyard of the Lord" [cf. Is. 5:7], taking the word in its widest sense, may include the whole world. All the inhabitants of the earth may, in some sense, be called "the vineyard of the Lord," who "hath made all nations of men to dwell on all the face of the earth that they might seek the Lord, if haply they may feel after him, and find him" [cf. Acts

17:26-27]. But, in a narrower sense, "the vineyard of the Lord" may mean the Christian world; that is, all that name the name of Christ, and profess to obey his word. In a still narrower sense, it may be understood of what is termed the Reformed part of the Christian Church. In the narrowest of all, one may by that phrase, "the vineyard of the Lord," mean the body of people commonly called Methodists. In this sense I understand it now, meaning thereby that Society only which began at Oxford in the year 1729, and remains united at this day. Understanding the word in this sense, I repeat the question which God proposes to the prophet: "What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?"

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What could God have done more in this his vineyard (supposing he had designed it should put forth great branches and spread over the earth) which he hath not done in it, First, with regard to doctrine?

Secondly, with regard to spiritual helps?

Thirdly, with regard to discipline? And, Fourthly, with regard to outward protection?

These things being considered, I would then briefly inquire, "Wherefore, when he looked it should bring forth grapes, brought it forth wild grapes?"

1. i. First. What could have been done in this his vineyard which God hath not done in it? What could have been done more, with regard to doctrine? From the very beginning, from the time that four young men united together, each of them was homo unius libri — "a man of one book." God taught them all to make his "word a lantern unto their feet, and a light in all their paths" [Ps. 119:105, B.C.P.]. They had one, and only one, rule of judgment: namely, the oracles of God [cf. Rom. 3:2;

Heb. 5:12]. They were one and all determined to be "Bible-Christians."

They •were continually reproached for this very thing; some terming them in derision "Bible-bigots," others, "Bible-moths" (feeding, they said, upon the Bible as moths do upon cloth). And indeed, unto this day, it is their constant endeavour to think and speak as the oracles of God.

2. It is true, a learned man, Dr. Trapp,1 soon after their setting out, gave a very different account of them. "When I saw," said the Doctor,

"these two books, The Treatise on Christian Perfection, and The Serious Call to a Holy Life, I thought, 'These books will certainly do mischief.'

(iMr. Law) was their parent." Although this was not entirely true, yet there was some truth in it. All the Methodists carefully read these books and were greatly profited thereby. Yet they did by no means spring from them, but from the Holy Scriptures, being "born again," as St. Peter speaks, "by the word of God, which liveth and abideth for ever" [cf. i Pet. 1:23].

3. Another learned man, the late Bishop Warburton,2 roundly affirms 1. Joseph Trapp (1679-1747); poet and pamphleteer; ally of Henry Sacheverell; first professor of poetry at Oxford. His anti-Methodist pamphlet (directed largely at Whitefield) was entitled The Nature, Folly, Sin and Danger of Being Righteous

Overmuch, -with a Particular View to the Doctrines and Practices of Certain Modern

Enthusiasts (1739).

2. William Warburton (1698-1779), bishop of Gloucester, 1759-79. His Divine Wesley, John. John Wesley, edited by A. C. Outler, Oxford University Press USA - OSO, 1980. ProQuest

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that "they were the offspring of Mr. Law and Count Zinzendorf together." But this was a greater mistake still. For they had met together several years before they had the least acquaintance with Count Zinzendorf, or even knew there was such a person in the world. And when they did know him, although they esteemed him very highly in love, yet they did not dare to follow him one step farther than they were warranted by the Scripture.3

4. The book which, next to the Holy Scripture, was of the greatest use to them in settling their judgment as to the grand point of justification by faith was the book of Homilies.4 They were never clearly convinced that we are justified by faith alone till they carefully consulted these and compared them with the sacred writings, particularly St.

Paul's Epistle to the Romans.5 And no minister of the Church can, with any decency, oppose these, seeing at his ordination he subscribed to them in subscribing the Thirty-sixth Article of the Church.

5. It has been frequently observed that very few were clear in their judgment both with regard to justification and sanctification. Many who have spoken and written admirably well concerning justification had no clear conception, nay, were totally ignorant, of the doctrine of sanctification. Who has wrote more ably than Martin Luther on justification by faith alone? And who was more ignorant of the doctrine of sanctification, or more confused in his conceptions of it? In order to be thoroughly convinced of this, of his total ignorance with regard to sanctification, there needs no more than to read over, without prejudice, his celebrated comment on the Epistle to the Galatians.8 On the other hand, how many writers of the Romish Church (as Francis Sales 7 and Juan de Castaniza,8

Legation of Moses (1737-41) was an apology for orthodoxy against the deists; his

Doctrine of Grace: or, the Office and Operations of the Holy Spirit vindicated from the Insults of Infidelity and the Abuses of Fanaticism . . . (1763), was a vigorous polemic against the Methodists.

3. See below, p. 3675.

4. See below, pp. 123-33.

5. Cf. Journal, II, 101 (for Sunday, Nov. 12, 1738); see above, p. 16.

6. Cf. Journal, II, 467 (June 15, 1741); see below, p. 366. See also Journal, II, 174;

HI, 409, for other references to Luther in this same vein. Wesley nowhere acknowledges Luther as a principal theological influence.

7. Frangois de Sales, 1567-1622, leader of the Counter Reformation in Savoy and a great teacher of the devotional life. His chief writings, which Wesley had read, are

Introduction to the Devout Life (1608; Westminster, 1948) and A Treatise on the Love of God (1616; Westminster, 1942).

8. A Spanish Benedictine monk (c. 1536-99). In Wesley's time he was credited with a then highly esteemed devotional treatise, De pugna spiritualis; tractatus vere aureus de perfectione vitae christianae (1599). It was translated into English in 1698

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in particular) have wrote strongly and scripturally on sanctification, who, nevertheless, were entirely unacquainted with the nature of justification! Insomuch that the whole body of their Divines at the Council of Trent, in their Catechismus ad Parochos9 (the catechism which every parish priest is to teach his people), totally confound sanctification and justification together. But it has pleased God to give the Methodists a full and clear knowledge of each, and the wide difference between them.

6. They know, indeed, that at the same time a man is justified, sanctification properly begins. For when he is justified, he is "born again,"

"born from above," "born of the Spirit" [cf. Jn. 3:3, 6]; which, although it is not (as some suppose) the whole process of sanctification, is doubtless the gate of it. Of this, likewise, God has given them a full view. They know, the new birth implies as great a change in the soul, in him that is

"born of the Spirit," as was wrought in his body when he was born of a woman. Not an outward change only, as from drunkenness to sobriety, from robbery or theft to honesty — this is the poor, dry, miserable conceit of those that know nothing of real religion — but an inward change from all unholy to all holy tempers: from pride to humility, from passionateness to meekness, from peevishness and discontent to patience and resignation; in a word, from an earthly, sensual, devilish mind to the mind that was in Christ Jesus [cf. Phil. 2:5].

7. It is true, a late very eminent author, in his strange treatise on regeneration 10 proceeds entirely on the supposition that it is the whole gradual progress of sanctification. No; it is only the threshold of sanctification, the first entrance upon it. And as, in the natural birth, a man is born at once and then grows larger and stronger by degrees, so in the spiritual birth, a man is born at once and then gradually increases in Copyright © 1980. Oxford University Press USA - OSO. All rights reserved.

(by Richard Lucas), under the title The Spiritual Combat; or the Christian Pilgrim in His Spiritual Conflict and Conquest. Nowadays, it is attributed to Lorenzo Scupoli; cf. Lawrence Scupoli, The Spiritual Combat and a Treatise on Peace of the Soul (Westminster, 1945). See also Martin Schmidt, John Wesley (Frankfurt, 1953),

48-53; M. Alamo, in Dictionnaire d'histoire et de geographique ecclesiastique, XI,

1414-15; and the Lexikon far Theologie und Kirche, IX, 389.

9. Cf. The Catechism of the Council of Trent, translated into English; with notes by T. A. Buckley (1852).

10. Cf. Daniel Waterland, Regeneration Stated and Explained, according to Scripture and Antiquity (1740), which was by all odds the most famous of the eighteenth century's essays in this field, just as Waterland was himself one of the few truly eminent Anglican theologians of the period. But it is possible that Wesley may have had in mind William Law, Grounds and Reasons of Christian Regeneration (1739).

Cf. Sermon XLV, "The New Birth" (Works, VI, 74-75).

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spiritual stature and strength. The new birth, therefore, is the first point of sanctification, which may increase "more and more unto the perfect day" [Prov. 4:18].

8. It is, then, a great blessing given to this people, that as they do not think or speak of justification so as to supersede sanctification, so neither do they think or speak of sanctification so as to supersede justification.

They take care to keep each in its own place, laying equal stress on one and the other. They know God has joined these together and it is not for man to put them asunder. Therefore they maintain, with equal zeal and diligence, the doctrine of free, full, present justification, on the one hand, and of entire sanctification both of heart and life, on the other — being as tenacious of inward holiness as any mystic, and of outward, as any

Pharisee.

9. Who then is a Christian, according to the light which God hath vouchsafed to this people? He that, being "justified by faith, hath peace with God through our Lord Jesus Christ" [Rom. 5:1]; and, at the same time, is

"born again," "born from above," "born of the Spirit"; inwardly changed from the image of the devil, to that "image of God wherein he was created" [cf. Col. 3:10]; he that finds the love of God shed abroad in his heart by the Holy Ghost which is given unto him [cf. Rom. 5:5], and whom this love sweetly constrains to "love his neighbour (every man) as himself"; he that has learned of his Lord to be meek and lowly in heart and in every state to be content; he in whom is that whole mind, all those tempers, which were also in Christ Jesus; he that abstains from all appearance of evil [cf. i Thess. 5:22] in his actions and that "offends not" with "his tongue" [cf. Jas. 3:2, 5]; he that walks in all the commandments of God and in all his ordinances blameless; he that, in all his intercourse with men, does to others as he would they should do to him; and in his whole life and conversation, whether he eats or drinks or whatsoever he doeth, doeth all to the glory of God [cf. i Cor. 10:31].

Now, what could God have done more for this his vineyard which he hath not done in it, with regard to doctrine?

II. We are to inquire, secondly, what could have been done which he hath not done in it, with regard to spiritual helps? i. Let us consider this matter from the very beginning. Two young clergymen, not very remarkable in any way, of middle age, having a tolerable measure of health (though rather weak than strong), began, about fifty years ago, to call sinners to repentance. This they did, for a time, in many of the churches in and about London. But two difficulties arose:

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first, the churches were so crowded that many of the parishioners could not get in; secondly, they preached new doctrines — that we are saved by faith and that "without holiness no man could see the Lord" [cf. Heb.

12:14]. For one or other of these reasons, they were not long suffered to preach in the churches. They then preached in Moorfields, Kennington

Common and in many other public places.11 The fruit of their preaching quickly appeared. Many sinners were changed both in heart and life.

But, it seemed, this could not continue long. For every day one clearly saw these preachers would quickly wear themselves out; and no clergyman dared to assist them. But soon one and another, though not ordained, offered to assist them. God gave a signal blessing to their word

[work?]. Many sinners were thoroughly convinced of sin, and many truly converted to God. Their assistants increased, both in number and in the success of their labours. Some of them were learned, some unlearned.

Most of them were young, a few middle-aged. Some of them were weak; some, on the contrary, of remarkably strong understanding. But it pleased

God to own them all, so that more and more brands were plucked out of the burning.12

2. It may be observed that these clergymen, all this time, had no plan at all. They only went hither and thither, wherever they had a prospect of saving souls from death. But when more and more asked, "What must

I do to be saved?" they were desired to meet all together. Twelve came the first Thursday night; forty the next; soon after, a hundred. And they continued to increase, till, three or four and twenty years ago, the London society amounted to about twenty-eight hundred.

3. But how should this multitude of people be kept together? And how should it be known whether they walked worthy of their profession?

They were providentially led, when they were thinking on another thing, namely, paying the public debt, to divide all the people into little companies, or classes, according to their places of abode, and appoint one person in each class to see all the rest weekly. By this means it was quickly discovered if any of them lived in any known sin. If they did, they were first admonished and, when judged incorrigible, excluded from the society.

4. This division of the people, and the exclusion of those that walked 11. Notice that there is no mention here that the first field preaching was in Bristol (see above, pp. 16-17). There is a similar silence in the sermon "On Numbers

23:23," Works, VII, 419-30.

12. Cf. Zech. 3:2; see also above, p. 6.

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I I I disorderly without any respect of persons, were helps which few other communities had. To these, as the societies increased, was soon added another. The "stewards" of the societies in each district were desired to meet the preachers once a quarter, in some central place, to give an account of the spiritual and temporal state of their several societies.13 The use of these quarterly-meetings was soon found to be exceeding great; in consideration of which, they were gradually spread to all the societies in the kingdom.

5. In order to increase the union between the preachers, as well as that of the people, they were desired to meet all together in London; and, some time after, a select number of them. Afterwards, for more convenience, they met at London, Bristol, and Leeds, alternately. They spent a few days together in this general conference,14 in considering what might most conduce to the general good. The result was immediately signified to all their brethren. And they soon found that what St. Paul observes of the whole Church, may be, in a measure, applied to every part of it: "The whole body being fitly framed together and compacted by that which every joint supplieth, maketh increase of the body to the edifying of itself in love" [Eph. 4:16].

6. That this may be the more effectually done, they have another excellent help in the constant change of preachers; it being their rule that no preacher shall remain in the same circuit more than two years together, and few of them more than one year. Some, indeed, have imagined that this was a hindrance to the work of God, but long experience in every part of the kingdom proves the contrary. This has always shown that the people profit less by any one person than by a variety of preachers, while they Copyright © 1980. Oxford University Press USA - OSO. All rights reserved.

Used the gifts on each bestow'd, Tempered by the art of God.15

7. Together with these helps, which are peculiar to their own society, they have all those which are enjoyed in common by the other members of the Church of England. Indeed, they have been long pressed to separate from it — to which they have had temptations of every kind.

13. See below, p. 146.

14. See below, pp. 134-37.

15. Cf. Collection of Hymns . . . (1780), 481 (DIV, St. 6):

Never from our office move:

Needful to each other prove:

Use the grace on earth bestow'd; Temper'd by the heart of God.

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But they cannot, they dare not, they will not, separate from it while they can remain therein with a clear conscience. It is true, if any sinful terms of communion were imposed upon them, then they would be constrained to separate; but as this is not the case at present, we rejoice to continue therein.

8. What then could God have done more for his vineyard, which he hath not done in it, with regard to spiritual helps? He has hardly dealt so with any other people in the Christian world. If it be said, "He could have made them a separate people, like the Moravian Brethren," I answer: "This would have been a direct contradiction to his whole design in raising them up: namely, to spread scriptural religion throughout the land, among people of every denomination, leaving every one to hold his own opinions and to follow his own mode of worship." This

".ould only be done effectually by leaving these things as they were and endeavouring to 'leaven the whole nation with that "faith that worketh by love" [Gal. 5:6].

III. i. Such are the spiritual helps which God has bestowed on this vineyard with no sparing hand. Discipline might be inserted among these, but we may as well speak of it under a separate head. It is certain that, in this respect, the Methodists are a highly favoured people. Nothing can be more simple, nothing more rational, than the Methodist discipline. It is entirely founded on common sense, particularly applying the general rules of Scripture. Any person determined to save his soul may be united

(this is the only condition required) with them. But this desire must be evidenced by three marks: avoiding all known sin; doing good after his power; and, attending all the ordinances of God.16 He is then placed in such a class as is convenient for him, where he spends about an hour in a week. And, the next quarter, if nothing is objected to him, he is admitted into the society, and therein he may continue as long as he continues to meet his brethren and walks according to his profession.

2. Their public service is at five in the morning, and six or seven in the evening, that their temporal business may not be hindered. Only on Sunday it begins between nine and ten and concludes with the Lord's Supper. On Sunday evening the society meets; but care is taken to dismiss them early, that all the heads of families may have time to instruct their several households. Once a quarter, the principal preacher in every circuit examines every member of the societies therein. By this means, if the behaviour of any one is blameable, which is frequently to be expected in 16. Cf. the three "General Rules," below, pp. 177-79.

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I I J so numerous a body of people, it is easily discovered, and either the offence or the offender removed in time.

3. Whenever it is needful to exclude any disorderly member out of the society, it is done in the most quiet and inoffensive manner — only by not renewing his ticket at the quarterly visitation. But in some cases where the offence is great and there is danger of public scandal, it is judged necessary to declare, when all the members are present: "A. B. is no longer a member of our society." Now, what can be more rational or more scriptural than this simple discipline — attended from the beginning to the end with no trouble, expense, or delay?

IV. i. But was it possible that all these things should be done without a flood of opposition? The prince of this world was not dead nor asleep, and would he not fight that his kingdom might not be delivered up? If the word of the apostle be found true, in all ages and nations, "all they that will live godly in Christ Jesus shall suffer persecution" [2 Tim. 3:12].

If this be true with regard to every individual Christian, how much more with regard to bodies of men visibly united together with the avowed design to overthrow his kingdom? And what could withstand the persecution he would not fail to stir up against a poor, defenceless, despised people, without any visible help, without money, without power, without friends?

2. In truth, the god of this world was not asleep, neither was he idle.

He did fight, and that with all his power, that his kingdom might not be delivered up. He "brought forth all his hosts to war." First, he stirred up the beast of the people. They roared like lions, they encompassed the little and defenceless on every side. And the storm rose higher and higher, till deliverance came in a way that none expected. God stirred up the heart of our late gracious sovereign to give such orders to his magistrates as, being put in execution, effectually quelled the madness of the people. It was about the same time that a great man applied personally to his Majesty, begging that he would please to "take a course to stop these run-about preachers." His Majesty, looking sternly upon him, answered without ceremony, like a king, "I tell you, while I sit on the throne, no man shall be persecuted for conscience' sake." 1T

3. But in defiance of this, several who bore his Majesty's commission have persecuted them from time to time, and that under colour of law, availing themselves of what is called the Conventicle Act — one in particular, in Kent, who some years since took upon him to fine one of the 17. See above, p. 21.

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preachers and several of his hearers. But they thought it their duty to appeal to his Majesty's Court of King's Bench. The cause was given for the plaintiffs, who have ever since been permitted to worship God according to their own conscience.

4. I believe this is a thing wholly without precedent. I find no other instance of it, in any age of the Church, from the day of Pentecost to this day. Every opinion, right and wrong, has been tolerated, almost in every age and nation. Every mode of worship has been tolerated, however superstitious or absurd. But I do not know that true, vital, scriptural religion was ever tolerated before. For this the people called Methodists have abundant reason to praise God. In their favour he hath wrought a new thing in the earth: "he hath stilled the enemy and the avenger"

[Ps. 8:2]. This, then, they must ascribe unto him, the author of their outward as well as inward peace.

V. i. What indeed could God have done more for this his vineyard which he hath not done in it? This having been largely showed, we may now proceed to that strong and tender expostulation: "After all that I had done, might I not have looked for the most excellent grapes? Wherefore, then, brought it forth wild grapes?" "Might I not have expected a general increase of faith and love, of righteousness and true holiness; yea, and of the fruit of the Spirit — love, joy, peace, long-suffering, meekness, gentleness, fidelity, goodness, temperance" [cf. Gal. 5:22-23]?

Was it not reasonable to expect that these fruits would have overspread his whole church? Truly, when I saw what God had done among his people between forty and fifty years ago, when I saw them warm in their first love, magnifying the Lord and rejoicing in God their Saviour,

I could expect nothing less than that all these would have lived like angels here below, that they would have walked as continually seeing him that is invisible, having constant communion with the Father and the Son — living in eternity and walking in eternity. I looked to see "a chosen generation, a royal priesthood, a holy nation, a peculiar people"; in the whole tenor of their conversation "showing forth his praise, who had called them into his marvellous light" [i Pet. 2:9].

2. But, instead of this, it brought forth wild grapes — fruit of a quite contrary nature. It brought forth error in ten thousand shapes, turning many of the simple out of the way. It brought forth enthusiasm, imaginary inspiration, ascribing to the all-wise God all the wild, absurd, selfinconsistent dreams of a heated imagination. It brought forth pride, robbing the giver of every good gift of the honour due to his name. It

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brought forth prejudice, evil-surmising, censoriousness, judging and condemning one another — all totally subversive of that brotherly love which is the very badge of the Christian profession, without which whosoever liveth is counted dead before God. It brought forth anger, hatred, malice, revenge, and every evil word and work — all direful fruits, not of the Holy Spirit, but of the bottomless pit!

3. It brought forth likewise in many, particularly those that are increased in goods, that grand poison of souls: the love of the world, and that in all its branches — "the desire of the flesh," that is, the seeking happiness in the pleasures of sense; "the desire of the eyes," that is, seeking happiness in dress, or any of the pleasures of imagination; and "the pride of life," that is, seeking happiness in the praise of men; or in that which ministers to all these, laying up treasures on earth [cf. i Jn. 2:16].

It brought forth self-indulgence of every kind — delicacy, effeminacy, softness — but not softness of the right kind, that melts at human woe. It brought such base, grovelling affections, such deep earthly-mindedness, as that of the poor heathens, which occasioned the lamentation of their own poet over them — O curvae in terras animae et caelestium manes!18 —

O souls bowed down to earth and void of God!

4. O ye that have riches in possession, once more hear the word of the Lord! Ye that are rich in this world, that have food to eat and raiment to put on, and something over, are you clear of the curse of loving the world? Are you sensible of your danger? Do you feel, "How hardly will they that have riches enter into the kingdom of heaven" [Lk. 18:24]?

Do you continue unburned in the midst of the fire? Are you untouched with the love of the world? Are you clear from the desire of the flesh, the desire of the eyes, and the pride of life? Do you "put a knife to your throat" [cf. Prov. 23:2] when you sit down to meat, lest your "table should be a snare to you" [cf. Ps. 69:22]? Is not your belly your god?

Is not eating and drinking, or any other pleasure of sense, the greatest pleasure you enjoy? Do not you seek happiness in dress, furniture, pictures, gardens, or anything else that pleases the eye? Do not you grow soft and delicate, unable to bear cold, heat, the wind or the rain as you did when you were poor? Are you not increasing in goods, laying up treasures on earth, instead of restoring to God in the poor, not so much,

18. Wesley may have read this in Lactantius, Divinarum Institutionum, Bk. II, chap, ii (which has terras in place of terris, etc.; cf. PL, VI, 261). Its original source is Perseus, Saturn II, 1. 61 (cf. S. G. Owen's edition of Perseus in Scriptorum Classicorum Bibliotheca Oxoniensis [Oxford, 1908]).

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THE THEOLOGIAN SELF-INTERPRETED

or so much, but all that you can spare? Surely, "it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven" [Mt. 19:24]!

5. But why will ye still bring forth wild grapes? What excuse can ye make? Hath God been wanting on his part? Have you not been warned over and over? Have ye not been fed with "the sincere milk of the word" [cf. i Pet. 2:2]? Hath not the whole word of God been delivered to you, and without any mixture of error? Were not the fundamental doctrines both of free, full, present justification delivered to you, as well as sanctification, both gradual and instantaneous? Was not every branch both of inward and outward holiness clearly opened and earnestly applied, and that by preachers of every kind, young and old, learned and unlearned? But it is well if some of you did not despise the helps which God had prepared for you. Perhaps you would hear none but clergymen or, at least, none but 'men of learning. Will you not then give God leave to choose his own messengers — to send by whom he will send? It is well if this bad wisdom was not one cause of your "bringing forth wild grapes"!

6. Was not another cause of it your despising that excellent help, union with a Christian society? Have you not read, "How can one be warm alone?" and, "Woe be unto him that is alone when he falleth" [cf. Eccles.

4:10-11]? "But you have companions enough" [you say]. Perhaps more than enough, more than are helpful to your soul. But have you enough that are athirst for God and that labour to make you so? Have you companions enough that watch over your soul, as they that must give account, and that freely and faithfully warn you if you take any false step or are in danger of doing so? I fear you have few of these companions, or else you would bring forth better fruit!

7. If you are a member of the society, do you make a full use of your privilege? Do you never fail to meet your class, and that not as matter of form, but expecting that when you are met together in his name, your Lord will be in the midst of you? Are you truly thankful for the amazing liberty of conscience which is vouchsafed to you and your brethren, such as never was enjoyed before by persons in your circumstances? And are you thankful to the giver of every good gift for the general spread of true religion? Surely, you can never praise God enough for all these blessings, so plentifully showered down upon you, till you praise him with angels and archangels and all the company of heaven! 19

19. Cf. the Sanctus, in the Order for Holy Communion. B.C.P.

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Introduction to Part Two N THE HISTORY of Christian doctrine the front rank is rightly reserved

I for the great speculative theologians — that select company of systematic thinkers who have managed to effect major mutations in the Christian mind. Wesley has no place in this company — nor did he aspire to one. He was, by talent and intent, a folk-theologian: an eclectic who had mastered the secret of plastic synthesis, simple profundity, the common touch. He was an effective evangelist guided by a discriminating theological understanding, a creative theologian practically involved in the application of his doctrine in the renewal of the church.

Few of his doctrinal views are abstruse and none is original. It is their sum and balance that is unique, that gives him a distinctive theological stance. The elements of his theology were adapted from many sources: the prime article of justification by faith, from the reformers (Anglican) of the sixteenth century; the emphasis on the assurance of faith, from the Moravian pietists; the ethical notions of divine-human synergism, from the ancient Fathers of the Church; the idea of the Christian life as devotion, from Taylor, a Kempis, Law (and Scougal), the vision and program of "perfection" («A«Wi«), from Gregory of Nyssa via "Macarius." These

Copyright © 1980. Oxford University Press USA - OSO. All rights reserved. diverse motifs — mildly incongruous in the theological climate of the early eighteenth century — he brought and held together within the liturgical frame of the Book of Common Prayer, the Articles and The Homilies. But their development in his mind was ordered by the practical exigencies of the Revival itself. Wesley's theology is self-consciously

Anglican, but its exact counterpart is not to be found anywhere else in that tradition. There are features in his position derived from left-wing

Protestantism — field preaching, lay preaching, "the witness of the Spirit," extempore prayer in the congregation, etc. — and these greatly alarmed his fellow Anglicans, who saw in them the fatal flaw of "enthusiasm." Yet his violent aversion to antinomianism is clearly catholic — and so are his basic arguments against Calvinistic predestinarianism. There are a few instructive parallels between Wesley in the eighteenth century and Luther and Calvin in the sixteenth, but it is highly misleading to interpret him as

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I2O

THEOLOGICAL FOUNDATIONS

their conscious debtor.1 Indeed, the bulk of his references to them are largely negative.

For all this borrowing and mixing under the pressures and heat of a great popular movement, Wesley's theology emerges clear and consistent and integral. It is at this level that a claim to originality may be registered for him — and tested. Many other theological systems are bolder, subtler, more massive — but none has a more intense and sustained evangelical concern. He seems to have been aware that the strength of his position lay in its simple profundity, and this prompted him to make frequent summaries of it — usually with a clearly drawn boundary line between essential doctrine and "opinions." 2 This makes for a certain repetitiousness — and yet also a certain cumulative impact of his thought upon the attentive reader.

The following PART Two consists of a representative sampling of Wesley's basic theological statements. Each is comparatively short. They are all plainly circumstantial and practical; they spread out over the principal topics of his message: the fact of faith, the assurance of faith, the faith that works by love, the faith that ripens to fulfillment.

The selections here range from the bleak dawn before the Revival was actually under way down to its heyday of real success. They vary in form from his abridgment of the Edwardian Homilies, through his minutes of the early "conferences" between himself and his preachers, to doctrinal "sermons" and theological essays. Everything here was written for common people to read — or to hear read in the meetings of the Copyright © 1980. Oxford University Press USA - OSO. All rights reserved.

Methodist societies. And yet, the life of faith which they describe and "enforce" is quite uncommon. Thus the reader may examine for himself a cross section of Wesley's interpretations of the Christian faith and its expression in witness, discipline and nurture.

1. But cf. G. C. Cell, The Rediscovery of John Wesley (New York, 1935), Franz Hildebrandt, From Luther to Wesley (1951), and Colin Williams, John Wesley's

Theology Today (New York, 1960) —all of whom make him out as the theological heir of Continental Protestantism (a notion that would have astonished Wesley).

2. E.g. Journal, III, 534; IV, 419; Letters, IV, 146; V, 225-29; VI, 28; Works, VIII,

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DOCTRINAL SUMMARIES

Editor's introduction. Mid-November of 1738 found Wesley just past the halfway mark between his Aldersgate experience and his first real success as an evangelist. He had already visited the Moravians in Germany; he had just recently discovered Jonathan Edwards and the Great

Awakening; * he was currently immersed in the life of the religious societies in London (especially Fetter Lane). It was in this pregnant time that he "began more narrowly to inquire what the doctrine of the Church of England is concerning the much controverted point of justification by faith." 2 The following tract is one of the results of that inquiry: his first published doctrinal manifesto.3 It went through nineteen editions in his lifetime and was a staple item in Methodist instruction.

In it Wesley condensed thirty-six pages of an octavo copy of Certain Sermons or Homilies, Anointed to Be Read in Churches,4 into a twelvepage duodecimo pamphlet, with very few editorial changes and still fewer gaps in style or argument. It is a good example of Wesley's way of working: his material is borrowed, but its form and use are distinctively his own.

The history and form-criticism of The Homilies is on the murky side,5 but Wesley regarded them as typical of the Anglican consensus — the i. See above, pp. 15-16. z. Journal, II, 101.

3. Green, Bibliography, #9, dates the first edition as 1739. But there is an authentic text in the Library of Wesley Theological Seminary, Washington, D.C., dated 1738.

This fits the evidence of the Journal entry, plus the reference in "On God's Vineyard"

(above, p. 107), and must be reckoned as the first edition. See above, pp. 16-17.

4. His own copy of The Homilies (now in the Leete Collection, Southern Methodist University) was printed at Oxford and dated 1683—i.e. the last reprint authorized by Charles II.

5. Cf. J. T. Tomlinson, The Prayer Book, Articles and Homilies (1897), a somewhat crotchety exception to the general neglect of this subject in the literature of English church history.

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THEOLOGICAL FOUNDATIONS

more so because Homily III is invoked by Article XI as authoritative. He himself often speaks of "the words of our Church," 6 referring to The Homilies, and, usually, to the passages from which this "extract" was taken.

His choice of the first five Edwardian Homilies to digest is significant because it locates the core of his own doctrinal position. One should remember that the idea of a book of homilies had been forced on the Convocation of 1542 by the fact that a large number of erstwhile Roman priests and monks were newly required to preach regularly in their churches without adequate training or practice. The remedy for this — twelve "model" sermons touching the main points of disagreement with Rome and The Council of Trent (already convoked) — was completed within a year, but was then suppressed by Henry VIII. Edward VI authorized publication in 1547.

It is reasonably clear that the author of the particular Homilies which Wesley chose to extract was Thomas Cranmer — Archbishop of Canterbury under Henry VIII and Edward VI (1532-53). In his own way, he, too, was something of a folk-theologian, albeit with an incomparably greater talent for liturgical English. Again like Wesley, Cranmer was open to the influences of both the Protestant and Catholic traditions, more concerned with an evangelical Catholicism than with a radical either/or.

For example, it is a moot question whether the chief "source" for Homily III ("Of the Salvation of All Mankind") was Cajetanus's commentary on the New Testament7 or Melanchthon's locus on "The Vocabulary of Copyright © 1980. Oxford University Press USA - OSO. All rights reserved.

Grace." 8 It could have been either or both. The point is that the taproot of Wesley's theology was sunk into the rich original stratum of the English Reformation: fiercely anti-Roman in polity, yet also instinctively opposed to the extremes of the Continental Protestants; ecumenical in tone and temper; devoted to the dynamic balance of Christian worship and Christian behavior.

It is interesting to compare Cranmer's text and Wesley's abridgment of it. What the latter did was simply to excise every passage in Cranmer that could be eliminated without mangling the nerve of the argument.

The result is that a great deal of splendid rhetoric is discarded, but every main idea retained. The impact of the shortened piece upon a reader is, if anything, heightened. There is only one shift of emphasis, and this is

6. Cf. Article XXXV, "Of the Homilies," B.C.P.

7. Cranmer's autographed copy of this is in the British Museum.

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I2J readily understood if the context be taken into account: Wesley reduced Cranmer's accent on the necessity of "good works annexed to faith" in the direction of a more explicit emphasis upon their spontaneous character as the fniits of faith.

He reprinted this "extract" in Vol. IX (pp. 37-53) of his collected Works (Pine), from which our text is taken (collated, of course, against the earlier editions). His subsequent editors quietly dropped it from their editions; yet if ever Wesley made another man's words his very own, he did so in this instance. Salvation, Faith and Good Works is, therefore, a genuine fundament of the Wesleyan theology.

The Doctrine of Salvation, Faith and Good Works, Extracted from the Homilies of the Church of Englandl

To THE READER

[He that desires more perfectly to understand these great doctrines of Christianity ought diligently to read the Holy Scriptures, especially St.

Paul's Epistles to the Romans and the Galatians.] 2 And whosoever giveth his mind to Holy Scriptures with diligent study and burning desire, it cannot be that he should be left without help. For either God will send him some godly doctor to teach him or God himself from above will give light unto [his] mind and teach [him] those things which are necessary for [him]. Man's human and worldly wisdom or science is not needful to the understanding of Scripture but the revelation of the Holy

Ghost who inspireth the true meaning unto them that with humility and diligence search [fork].8

1. Cf. Certain Sermons or Homilies, Appointed to Be Read in Churches (Oxford, 1683), 5-35.

2. Wesley's prefatory sentence; throughout this section brackets denote his interpolations, except for Scripture citations, which have been added by the editor.

3. [Au.] Hotniiy of Reading the Holy Scriptures. [Ed.] "The Second Part of the Sermon of the Knowledge of Holy Scripture," p. 5. As a sample for checking Wesley's method of abridgment, the following is Cranmer's first paragraph with Wesley's resulting abridgment picked out in small caps.

AND WHOSOEVER GIVETH HIS MIND TO HOLY SCRIPTURES WITH DILIGENT STUDY AND

BURNING DESIRE, IT CANNOT BE (saith St. ChrySOStOm) THAT HE SHOULD BE LEFT WITH-

OUT HELP. FOR EITHER GOD Almighty WILL SEND HIM SOME GODLY DOCTOR TO TEACH

HIM, as he did to instruct the eunuch, a noble man of Ethiope and treasurer unto

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THEOLOGICAL FOUNDATIONS

OF THE SALVATION OF MANKIND

1. Because all men are sinners against God and breakers of his law, therefore can no man by his works be justified and made righteous before God. But every man is constrained to seek for another righteousness or justification, to be received at God's own hands. And this justification or righteousness which we receive of God's mercy and Christ's merits, embraced by faith, is taken, accepted and allowed of God for our perfect and full justification. For the more [clear and] full understanding hereof, it is our part ever to remember how that, all the world being wrapped in sin, God sent his only Son into the world to fulfil the law for us and, by shedding his blood, to make satisfaction to his Father for our sins, to assuage his indignation conceived against us.

2. Insomuch that infants, being baptized and dying in their infancy, are by this sacrifice washed from their sins. And they who in act or deed sin after their baptism, when they turn again to God unfeignedly, are likewise washed by this sacrifice from their sins in such sort that there remaineth not any spot of sin that shall be imputed to their damnation.

This is that justification 4 which St. Paul speaketh of when he saith, "No man is justified by the works of the law but by faith in Jesus Christ." And again, "We are justified by the faith of Christ and not by the works of the law, for by the works of the law shall no flesh be justified" [cf. Gal.

2:16].

Queen Candace, who having affection to read the Scripture (although he understood it not) yet for the desire he had unto God's Word, God sent his Apostle

Philip to declare unto him the true sense of the Scripture that he read; OR else, if we lack a learned man to instruct and teach us, yet GOD HIMSELF FROM ABOVE

WILL GIVE LIGHT UNTO our minds [HIS MIND] AND TEACH us [HIM] THOSE THINGS WHICH ARE NECESSARY FOR us [HIM] and wherein we be ignorant. And in another place Chrysostom saith that MAN'S HUMAN AND WORLDLY WISDOM OR SCIENCE is NOT

NEEDFUL TO THE UNDERSTANDING OF SCRIPTURE BUT THE REVELATION OF THE HOLY

GHOST WHO INSPIRE™ THE TRUE MEANING UNTO THEM THAT WITH HUMILITY AND DILI-

GENCE do SEARCH therefore [FOR IT], "He that asketh shall have and he that seeketh shall find and he that knocketh shall have the door opened" [cf.

Lk. 11:10].

If we read once, twice or thrice, and understand not, let us not cease so, but still continue reading, praying, asking of others and so by still knocking (at the last) the door shall be opened, as St. Augustine saith — "Although many things in the Scripture be spoken of in obscure mysteries, yet there is nothing spoken under dark mysteries in one place but the selfsame thing in other places is spoken of more familiarly and plainly, to the capacity both of learned and unlearned."

4. Wesley's first edition adds, "or righteousness."

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DOCTRINAL SUMMARIES

tempered his justice and mercy together]. His mercy he showeth in delivering us from our captivity without requiring any ransom to be paid or amends to be made on 5 our parts, which thing by us had been impossible to be done. And whereas it lay not in us to do that, he provided a ransom for us: that was the precious body and blood of his own son.0 And so the justice of God and his mercy embraced together,7 and fulfilled the great mystery of our redemption.

4. Of this justice and mercy of God knit together, speaketh St. Paul in the third chapter to the Romans, "All have [sinned and come short] of the glory of God, but are justified freely by his grace through [the] redemption that is in Jesus Christ, whom God hath [set forth to be a propitiation] through faith in his blood" [v. 23-25]. And in the tenth,

"Christ is the end of the law>[for] righteousness to every [one] that believeth" [v. 4]. And in the eighth chapter, "That which was impossible by the law, inasmuch as it is weak [through] the flesh, God sending his own son in the [likeness] of sinful flesh, [and for] sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us

[who] walk not after the flesh but after the Spirit" [v. 3-4].8

5. In these places the apostle toucheth especially three things which must go together in our justification: upon God's part, his great mercy and grace; upon Christ's part, the satisfaction of God's justice by the offering his body and shedding his blood, with the fulfilling of the law perfectly and thoroughly; and upon our part, true and lively faith in the merits of Jesus Christ, so that in our justification there is not only God's mercy and grace, but his justice also. And so the grace of God doth not shut out the [righteousness] of God in our justification, but only shutteth out the [righteousness] of man, that is to say, the [righteousness] of our works.

6. And therefore St. Paul declareth nothing on the behalf of man concerning his justification but only a true and lively faith, which [itself] is the gift of God. And yet that faith doth not shut out repentance, hope, love and the fear of God, to be joined with faith in every man that is justified. But it shutteth them out from the office of justifying, so that although they be all present together in him that is justified, yet they justify not all together.

5. First edition: "upon."

6. First edition adds, "who besides this ransom fulfilled the Law for us perfectly."

7. Homily text, "did embrace together."

8. Note that Wesley substitutes the A.V. for Cranmer's translations.

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THEOLOGICAL FOUNDATIONS

7. Neither doth faith shut out good works, necessary to be done afterwards, of duty towards God 9 (for we are most bounden to serve God in doing good works commanded in Scripture all the days of our life). But we may not do them to this intent, to be [justified] by doing them. For all the good works we can do are not able to deserve our justification.

But our justification cometh freely [of] the mere mercy of God, and of so great and free mercy that, whereas all the world was not able to pay any part towards their ransom, it pleased [him], without any of our deserving, to prepare for us the most precious jewels of Christ's body and blood whereby our ransom might be paid, the law fulfilled and his justice satisfied. So that Christ is now the righteousness of all them that truly believe in him.10 He for them fulfilled the law in his life, so that now in him and by him every Christian may be called a fulfiller of the law, forasmuch as that which their infirmity lacked, Christ's [righteousness] hath supplied.

8.11 Ye have heard that no man can be justified by his own works [inasmuch as] no man fulfilled! the law. And St. Paul, in his Epistle to the Galatians, proveth the same, saying, "If there had been a law given which could have justified, verily righteousness should have been by the law"

[Gal. 3:21]. And again, "If righteousness come by the law, then is Christ dead in vain" [Gal. 2:21]. And to the Ephesians he saith, "By grace are ye saved through faith and that not of yourselves. It is the gift of God, not of works, lest any man should boast" [Eph.

2:8-9]. And to be short, the sum of all Paul's disputation is this: "If [righteousness] come of works then it cometh not of grace, and if it come of grace then it cometh not of works" [cf. Rom. 11:6]. And to this end tend all the prophets, as St. Peter saith, "[To him give] all the prophets witness that, through this name, whosoever believeth in him shall receive remission of sins" [Acts 10:43].

9. And [that we are] justified only by this true and lively faith in Christ speak all the ancient authors, especially Origen, St. Cyprian, St.

Chrysostom, Hilary, Basil, St. Ambrose and St. Augustine,12 by which they take away clearly all merit of our works and wholly ascribe our

9. The Homily text reads: "Neither doth faith shut out the justice of our good works, necessarily to be done afterwards of duty towards God. . . ."

10. First edition adds, "He for them paid their ransom by his death."

11. Cf. "The Second Part of the Sermon of Salvation."

12. Cf. the text of Homily III for references to these and other patristic authors, with several representative quotations; notice Wesley's selection from Cranmer's catena.

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justification unto Christ only. This faith, the Holy Scripture teacheth us, is the strong rock and foundation of the Christian religion. This doctrine all ancient authors of Christ's church do approve. This doctrine setteth forth the true glory of Christ and beateth down the vainglory of man.

This whosoever denieth is not to be accounted for a Christian man, nor for a setter-forth of Christ's glory, but for an adversary to Christ and his gospel and for a setter-forth of man's vainglory.

10. But that this true doctrine of justification by faith may be truly understood, [observe that] justification is the office of God only and is not a thing which we render unto him but which we receive of him by his free mercy, through the only merits of his beloved Son. [And the true sense] of this doctrine — we are justified freely by faith without •works, or, we are justified by faith in Christ only — is not that this our own act, to believe in Christ, or that this our faith in Christ, which is within us, doth justify us (for that were to account ourselves to be justified by some act or virtue that is within ourselves), but that although we have faith, hope and charity within us and do never so many works thereunto, yet we must renounce the merit of all, of faith, hope, charity and all other virtues and good works which we either have done, shall do, or can do, as far too weak to deserve our justification. [For which] therefore we must trust only in God's mercy and the sacrifice which Christ offered for us on the Cross. n. As [then] John Baptist [as great and godly a man as he was], yet in this matter of forgiving sin, put the people from him, and [pointed] them to Christ, saying, "Behold the Lamb of God, which taketh away the sins of the world" [Jn. 1:29]: even so, as great and godly a virtue as faith is, it putteth us from itself and [pointeth] us to Christ, to have only by him remission of sins, or justification. So that our faith, as it were, saith unto us thus: "It is not I that taketh away your sins. It is Christ only and to him alone I send you for that purpose, forsaking all your good virtues, words, thoughts and works and putting your trust in Christ only."

Copyright © 1980. Oxford University Press USA - OSO. All rights reserved. i2.13[And in truth, neither our faith nor our works do justify us — that is, deserve remission of our sins — but God himself doth justify us] of his own mercy, through the merits of his Son only. Nevertheless [because] by faith given us of God we embrace the promise of God's mercy and the remission of our sins, therefore the Scripture [saith] that "faith doth justify"; yea, "faith without works." [And as it is all one] to say, "faith without works" and "only faith doth justify us," therefore the ancient

13. Cf. "The Third Part of the Sermon of Salvation."

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THEOLOGICAL FOUNDATIONS

fathers from time to time [speak thus], "Only faith justifieth us," meaning no other than St. Paul meant when he said, "Faith without works justifieth us" [cf. Gal. 2:16]. And because this is [wrought] through the only merits of Christ, and not through our merits or through the merit of any virtue we have within us or of any work that cometh from us, therefore, in that respect we renounce, as it were again, faith, works and all other virtues. For our [corruption] through original sin is so great that all [our] -faith, charity, words and works [cannot] merit or deserve any part of our justification for us. And [therefore we thus speak], humbling ourselves to God [and giving to our Saviour Christ all the glory of our justification].

13. [To justify, then, is the office of God to man.] Our office [and duty to God] is not to pass our time [sinfully or unfruitfully, for this were to] serve the devil and not God. For that faith which bringeth

[not forth repentance but] either evil works or no good works, is not a right, pure and living faith, but a dead and devilish one, as St. Paul and St. James call it. For even the devils believe "that Christ was born of a virgin, that he wrought all kind of miracles, declaring himself very God, that for our sakes |he] suffered a most painful death to redeem us from death everlasting, that he rose again the third day, that he ascended into heaven and sitteth at the right hand of the Father, and at the end of the world shall come again [to] judge both the quick and the dead." These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. [They remain] still in their damnable estate, lacking the very true

Christian faith.

14. The right and true Christian faith is not only to believe that Holy Scripture and the articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation by Christ, whereof doth follow a loving heart to obey his commandments.

15. And this true Christian faith neither any devil hath, nor yet any man who,14 in his receiving the sacraments, in coming to church and in all other outward appearances, seemeth to be a Christian, and yet in his

[life] showeth the contrary. For how can a man have this "true faith, this sure confidence in God that, by the merits of Christ, his sins [are] forgiven, and he reconciled to the favour of God," when he denieth

Christ in his [works]? Surely no ungodly man can have this faith and trust in God!

14. First edition adds, "in outward profession."

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DOCTRINAL SUMMARIES

16. [If we do truly believe that] whereas we were condemned to hell and death everlasting, God hath given his own Son to take our nature upon him and to suffer death for our offences, to justify us and to restore us to life everlasting; [if we truly believe that he hath made] us his dear children, brethren unto his only Son and inheritors with him of his eternal kingdom of heaven, these great and merciful benefits of God [will] move us to render ourselves unto God wholly, with all our hearts, might and power, to serve him in all good [works], to seek in all things his glory, evermore dreading to offend in word, thought or deed such a merciful God and loving Redeemer. [They will also] move us to be ever ready for his sake to give ourselves to our neighbours and, as much as lieth in us, to study with all our endeavour to do good to every man.

These [are] the fruits of true faith: to do good, as much as lieth in us, to every man and above all things and in all things to advance the glory of God, to whom be praise and honour, world without end.

OF TRUE CHRISTIAN FAITH 15

1. The first coming unto God is through faith, whereby we [are] justified before God. [But] lest any man should be deceived for [want] of a right understanding thereof, it is diligently to be noted that faith is taken in Scripture two ways. There is one faith which the Scripture

[calleth] a dead faith; and this by St. James is compared to the faith of devils [who] "believe and tremble" [2:19] [and] yet do nothing well.

And such a faith [as this] have wicked Christians who [profess they know God but in works deny him].

2. This faith is a persuasion that there is a God and a belief [of all the truths contained in his Word]; so that it consisted! only in believing that the Word of God is true. And this is not properly called faith. But as he that readeth Caesar's Commentary, [though he believeth it] to be true, yet [he] is not properly said [to believe] in Caesar;16 even so he that believeth all the Bible [to be] true and yet liveth ungodly is not properly said [to believe] in God.17 For inasmuch as faith without works is dead, it is not faith — as a dead man is not a man.18

15. Cf. "A Short Declaration of the True, Lively and Christian Faith."

16. Wesley's interpolation in first edition: "Of whom he looketh for no benefit."

17. First edition adds, "For he hath not such a faith and trust in God whereby he surely looketh for grace, mercy and everlasting life at God's hand."

18. A quotation from Didymus Alexandrinus, Enarratio in Epistolam Beati Jacob!, FQ, XXXIX, 1752. This is the so-called "Didymus the Blind" (c. 313-398), teacher

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THEOLOGICAL FOUNDATIONS

3. Another faith there is in Scripture which is not idle [or] unfruitful but (as St. Paul declares) "worketh by love" [Gal. 5:6]. And as that is called a dead faith, so this may be called a quick or [living] faith.

This is not only a belief of the articles of our faith but also "a true trust and confidence of the mercy of God through our Lord Jesus Christ and a steadfast hope of all good things at God's hand," 19 called by St. Paul,

"The full assurance of faith" [cf. Heb. 10:22]; a confidence [that though we should] fall from him by sin, yet if we return to him by true repentance, he will forgive our offences for his Son's sake and make us inheritors of his everlasting Kingdom; that, in the meantime, he will be our protector and defender, [and not withdraw] his mercy finally from us, if we commit ourselves wholly unto him, hang only upon him and call upon him, ready to obey and serve him.20 This is the true, [living]

Christian faith, [which] is not in the mouth and outward profession only, but it liveth and stirreth inwardly in the heart. And this faith is not without hope and trust in God nor without the love of God and of our neighbour, nor without the fear of God, nor without the desire to hear

God's Word and to follow the same in [avoiding] evil and gladly doing all good works.

4. Of this faith three things are specially to be noted. First, that [it] is fruitful in bringing forth good works; secondly, that without it can no good works be done; thirdly, what good works this faith doth bring forth.

5. For the first, as light cannot be hid but will show itself at one place or other, so true faith cannot be [hid] but will break out and show itself by good works. And as the living body of a man ever exerciseth such things as belong to a living body, for nourishment and preservation of the same, even so the soul that hath a [living] faith will be always doing some good work, which shall declare that it is living. Therefore, if [any man fancy he is] set at liberty from doing good works, it is a manifest token [he hath no true faith; yea, he knoweth not] what true faith meaneth. For [true] Christian faith is not only [a belief of] all the things of God which are contained in Holy Scripture, but also an earnest trust and Copyright © 1980. Oxford University Press USA - OSO. All rights reserved. of Gregory Nazianzus, Jerome, Rufinus; cf. J. Quasten, fanalogy (Utrecht, 1950),

III, 85-100; see also Oxford Dictionary of the Christian Church, F. L. Cross, ed.

19. [Au.] It is the doctrine of the Church of England to which every minister of our Church hath subscribed, in subscribing the Thirty-fifth Article, that "without or before this [faith] can no good work be done."

20. Cf. Minutes (1744), Q. 4-10 (pp. 137-38). See also the sermon "Justification by Faith" (below, pp. 198-209).

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DOCTRINAL SUMMARIES

I J I confidence in God that he is careful over us as the father is over the child whom he [loveth] and that he will be merciful to us for his son's sake. [And this true faith, when we consider] what God hath done for us, is also moved through continual assistance of the Spirit of God to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children, showing thankfulness by observing his commandments; 21 considering how, clearly without [our] deservings, we have freely received his mercy and pardon.

6.22 [Therefore if it do not appear in] our conversation, the faith we pretend to have is but feigned, because true faith is manifestly shown by good living and not by words only. As St. Augustine saith, "Good living cannot be separated from true faith which worketh by love." 23 And St.

Chrysostom, "Faith is full of good works, and as soon as a man believeth he shall be [adorned] with them." 24 How plentiful [it] is of good works

St. Paul teacheth at large in the eleventh chapter To the Hebrews, [evidently declaring] that true faith is no unfruitful thing but a thing of perfect virtue, of wonderful operation and strength, bringing forth all good motions and good works.

7-25 [Every man therefore must diligently examine himself whether he hath this faith in his heart or not.] He that feeleth his heart set to seek

God's honour and leadeth not his life after [his own desire] but setteth his mind to serve God, and for his sake to love all his neighbours, whether they be friends or adversaries, doing good to every man (as opportunity serveth) and willingly hurting no man — such a man may well rejoice in God, perceiving by his life that he hath a [living] faith. [But he that doth not live according to God's words deceiveth himself if he think he believeth in him.] Copyright © 1980. Oxford University Press USA - OSO. All rights reserved.

8. [Let us then by our works declare] our faith to be the [living] Christian faith; and by such virtues as ought to spring out of faith, "let us add to (or in) [our] faith, virtue; in [our] virtue, knowledge; in [our] knowledge, temperance; in [our] temperance, patience; in [our] patience, godliness; in [our] godliness, brotherly [kindness]; and in brotherly [kindness], charity" [cf. ^ Pet. 1:19]. So shall we both certify our conscience [that we are in the right faith] and also confirm other men. If you

21. First edition adds here: ". . . that freely for true love chiefly, and not for dread of punishment, or love of temporal reward, . . ."

22. Cf. "The Second Part of the Sermon of Faith."

23. Cf. De fide et operibus, XIV, 21; PL, XL, 211; CSEL, XLI, 61.

24. Cf. Homily XXIV, on "The Gospel of St. Matthew"; NPNF1, X, 167.

25. Cf. "The Third Part of the Sermon of Faith."

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THEOLOGICAL FOUNDATIONS

feel and perceive such a faith in you, rejoice in it and be diligent to maintain it. Let it be daily increasing more and more by [good works]. So shall you be sure that you shall please God and, when his will is, "receive the end of your faith, [even] the salvation of your souls" [i Pet.

1:9]- 9.26 The second thing that was noted of true faith was that without it can no good works be done; "for as the branch cannot bear fruit of itself," saith our Saviour Christ, "except it abide in the vine, no more can ye, except ye abide in me. I am the vine; ye are the branches. He that abideth in me and I in him, he bringeth forth much fruit. For without me ye can do nothing" [Jn. 15:4-5]. And St. Paul proveth that Enoch had faith, because "he pleased God. For without faith," saith he,

"it is impossible to please him." 27

10. Faith giveth life to the soul; and they [are] as much dead to God [who want] faith as they are to the world whose bodies [want] souls.

Without faith all [we do] is but dead before God, be it ever so glorious before man; even as a picture is but a dead representation of the thing itself, so [are] the works of [those who have not faith] before God.

They [are] but shadows of good and [living] things, and not good and [living] things indeed. For without faith no work is good before God.

"We must set no good works before faith. . . . Let no man," saith St.

Augustine, "reckon upon his good works before his faith, for where faith was not, good works were not. . . . There is one work in which are all good works, that is faith which worketh by love. If thou hast this, thou hast the ground of all good works. Without this, thou hast only the shadows of them." 28

Copyright © 1980. Oxford University Press USA - OSO. All rights reserved. n. To the same purpose [saith] St. Chrysostom, "[You shall find] many who have not the true faith, yet20 flourish in works of mercy. But the chief work is lacking: to believe in him whom God hath sent. So soon as a man hath faith, he shall flourish in good works. For faith is full of good works and nothing is good without faith. They that shine in good works without faith are like dead men who have goodly and precious tombs. Faith [cannot] be30 without good works, for then it is no true faith. And when it is adjoined to works, yet it is above the works. For as men first have life and after [are] nourished, so must our faith in Christ

26. Cf. "A Sermon of Good Works Annexed to Faith."

27. Cf. Heb. 11:6; here the Homily reads "the Eunuch" for "Enoch."

28. Cf. The Homilies text here (1683 ed., 27-28), and note Wesley's revisions.

29. Second edition reads, "appear to flourish." 30. First edition adds, "naked."

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DOCTRINAL SUMMARIES

go before, and after be nourished with good works. And life may be without nourishment, but nourishment cannot be without life. A man must needs be nourished by good works, but first he must have faith. He that doth good [works], yet without faith, he hath no life. I can show a man that, by faith without works, lived and came to heaven. But without faith never man had life. The thief that was hanged when Christ suffered did believe only, and the most merciful God justified him. Faith by itself saved him, but works by themselves never justified any man."31 iz.82 [The third thing to be noted of true faith is what good works it doth bring forth. And this Christ himself hath plainly declared]: "If thou wilt enter into life, keep the commandments." So that [we are] taught by Christ's own mouth that the works of the commandments of God [are the true works of faith, the very way that doth lead to everlasting life]

[cf. Mt. 19:16-19].

I3-33 Wherefore, as ye have any [regard for everlasting life], apply yourselves above all things to read and hear God's Word, mark diligently what his [commandments are] and with all your endeavour follow the same. First, you must have an assured faith in God and give yourselves wholly unto him; love him in prosperity and adversity and dread to offend him evermore. Then, for his sake, love all men, friends and foes, because they [are] his [creatures] and image, and redeemed by Christ as ye are. Cast in your minds how you may do good unto all men, unto your powers, and hurt [none]. Obey all your superiors and governors.

Serve your masters faithfully and diligently, disobey not your fathers and mothers but honour, help, and please them to your power. Oppress not, kill not, beat not, neither slander nor hate any man; but love all men, speak well of all men, help and succour every man as you may, yea, even your enemies that hate you, that speak evil of you and hurt you.

Take no man's goods nor covet your neighbour's goods, but [be content with your own] and bestow [them] charitably, as need requireth.

Flee all idolatry, witchcraft, perjury; commit no manner of adultery, fornication or other [unchastity] in will or deed. And [labouring] continually in thus keeping the commandments [which, wrought in faith,

God hath ordained to be the pathway unto heaven], you shall not fail to come to that everlasting life where you shall live in glory and joy with God for ever.

31. Cf. The Homilies (1683 ed., 28-29).

32. Cf. "The Second Part of the Sermon of Good Works" (ibid., 29).

33. "The Third Part of the Sermon of Good Works" (ibid., 35-36).

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THEOLOGICAL FOUNDATIONS

Doctrines and Discipline in the Minutes of the Conferences, 1744-47 Editor's introduction. In 1785, defending himself in face of the furor lately stirred by his "Deed of Declaration," which had given the annual conference a legal basis for continuing after his death, Wesley felt called upon to review the origins of this unique agency in Methodist polity: 1

In June 1744,1 desired my brother and a few other clergymen to meet me in London, to consider how we should proceed to save our own souls and those that heard us. After some time, I invited the lay preachers that were in the house to meet with us. We conferred together for several days and were much comforted and strengthened thereby.

The next year I not only invited most of the "travelling preachers" but several others to confer with me in Bristol. And from that time for some years, though I invited only a part of the "travelling preachers," yet I permitted any that desired it, to be present, not apprehending any ill consequences therefrom.

But two Si consequences soon appeared: one, that the expense was too great to be borne; the other, that many of our people were scattered while they were left without a shepherd. I therefore determined first, that for the time to come, none should be present but those whom I invited; and second, that I would only invite a select number out of every circuit.

This I did for many years, and all that time the term "Conference" meant not so much the conversation we had together as the persons that conferred — namely, those whom I invited to confer with me from time to time. So that all this time it depended on me alone, not only what persons should constitute the Conference, but whether there should be any Conference at all. This lay wholly in my own breast; neither the preachers nor the people having any part or lot in the matter.

Besides the light this passage sheds on Wesley's concept of his own special authority as leader of the Revival, whose ministry was represented and multiplied by those in voluntary connection with him, it also gives us a valuable clue as to the nature and function of the early conferences.

By 1744 the Revival was beginning to lose something of its novelty and to attract both persecutors and misinterpreters. It seems certain that i. "Thoughts Upon Some Late Occurrences," Works, XIII, 248.

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DOCTRINAL SUMMARIES

it would have been largely dissipated (as Whitefield's movement was) had it not been for the patterns of polity and discipline which Wesley adopted and enforced. The annual "conference" was one of those strokes of practical genius that marked off Wesleyan Methodism from the other vectors of the Evangelical Revival.

What the Methodist preachers needed was an elementary doctrinal compend and an administrative charter. Both of these were hammered out "in conference," and published in the Minutes. The procedure was that of group interrogation and debate. Questions might be posed by anyone and discussed by everyone. But the final answers were always pronounced by Wesley himself, in the light of the discussion. The questions and the answers were then minuted and published. No stronger evidence of Wesley's primary concern for sound doctrine in the guidance of his Societies exists than the records of these early "conferences."

The "minutes" printed here are from the text first published in Publications of the Wesley Historical Society, No. i (1896). This text should be compared — and contrasted — with that of the so-called "Doctrinal

Minutes" of Works, VIII, pp. 275-98, or the "Large Minutes" in the same volume, pp. 299-338. For the years 1744, 1745, and 1747, the text is based on John Bennet's record, which is somewhat more complete than the only copy by Wesley which has survived. Bennet missed the Conference of 1746, however, and its record is here supplied from Wesley's copy. Both texts have been compared and their variations indicated by brackets 2 (bracketed scriptural references and translations are, however, editorial additions). Intervals and omissions (of doctrinally irrelevant material) are shown by ellipses, with bracketed notations following.

Clumsy and laconic as these "minutes" are in their form and style, they constitute the most important single exhibition of the manner and the substance of Wesley's theologizing — in the midst of a surging revival, in response to actual, urgent questions, in vigorous conversation with his assistants, whose own views spanned most of the live options extant in the theological forum of the time. The distillate of it presented here provides us with an unequaled access to the mind and methodology of this evangelist-theologian.

2. For details concerning the manuscript backgrounds of the texts involved, cf.

Wesley Historical Society, Proceedings (Burnley, 1896), I, 3-6.

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THEOLOGICAL FOUNDATIONS

THE FIRST ANNUAL CONFERENCE

Monday, June 2;, 1144 The following persons being met at the Foundery — John Wesley,

Charles Wesley, John Hodges,1 Henry Piers,2 Samuel Taylor3 and John Meriton — after some time spent in prayer, the design of our meeting was proposed, namely, to consider, 1. What to teach; 2. How to teach; and •}. What to do, i.e. how to regulate our doctrine, discipline and practice.

But first it was inquired whether any of our lay brethren should be present at this conference, and it was agreed to invite from time to time such of them as we should think proper. 'Twas then asked, "Which of them shall we invite today?" The answer was, "Thomas Richards, Thomas

Maxfield, John Bennet and John Downes," who were accordingly brought in. Then was read as follows:

It is desired that all things may be considered as in the immediate presence of God, that we may meet with a single eye and as little children who have everything to learn, that every point may be examined from the foundation, that every person may speak freely whatever is in his heart and that every question proposed may be fully debated and bolted to the bran.

The first preliminary question was then proposed; namely, how far does each of us agree to submit to the unanimous judgment of the rest?

It was answered: in speculative things each can only submit so far as his judgment shall be convinced; in every practical point, so far as we can without wounding our consciences. To the second preliminary question, namely, how far should any of us mention to others what may be mentioned here, it was replied: "Not one word which may be here spoken of persons should be mentioned elsewhere; nothing at all, unless so far as we may be convinced the glory of God requires it. And from time to time we will consider on each head, is it for the glory of God that what we have now spoken should be mentioned again?"

About seven o'clock we began to consider the doctrine of Justification, the questions relating to which were as follows, with the substance of the answers thereto:

Q. i. What is it to be justified? i. Rector of Wenvoe.

2. Vicar of Bexley.

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DOCTRINAL SUMMARIES

A. To be pardoned and received into God's favour and into such a state that, if we continue therein, we shall be finally saved.

Q. 2. Is faith the condition of justification?

A. Yes, for everyone who believeth not is condemned and everyone who believes is justified.

Q. 3. But must not repentance and works meet for repentance go before faith?

A. Without doubt, if by repentance you mean conviction of sin, and by works meet for repentance, obeying God as far as we can, forgiving our brother, leaving off from evil, doing good and using his ordinances according to the power we have received.

Q. 4. What is faith?

A. Faith, in general, is a divine supernatural cAeyx<« ["evidence,"

"manifestation"] of things not seen, i.e. of past, future, or spiritual things.

Tis a spiritual sight of God and the things of God.4 Therefore, repentance is a low species of faith, i.e. a supernatural sense of an offended God.

Justifying faith is a supernatural inward sense or sight of God in Christ reconciling the world unto himself. First, a sinner is convinced by the Holy Ghost: "Christ loved me and gave himself for me." This is that faith by which he is justified, or pardoned, the moment he receives it.

Immediately the same Spirit bears witness, "Thou art pardoned, thou hast redemption in his blood." And this is saving faith, whereby the love of God is shed abroad in his heart.

Q. 5. Have all true Christians this faith? May not a man be justified and not know it?

A. That all true Christians have this faith, even such a faith as implies an assurance of God's love, appears from Rom. 8:15, Eph. 4:32, 2 Cor.

13:5, Heb. 8:10, i Jn. 4:10 and ip.5 And that no man can be justified and not know it appears farther from the very nature of things — for faith after repentance is ease after pain, rest after toil, light after darkness — and from the immediate as well as distant fruits.

Q. 6. But may not a man go to heaven without it?

A. It doth not appear from Holy Writ that a man who hears the gospel can,8 whatever a heathen may do.7

4. This is Wesley's standard definition, often repeated with only slight variations.

For examples, see The Scripture Way of Salvation, Pt. II, par. i (below, pp. 175-76),

An Earnest Appeal, par. 6 (below, p. 386), A Farther Appeal, Pt. I; cf. Works, VIII, 48; Letters, II, 48-50; III, 162, 174.

5. This corrects the text, which actually reads: "and last i John v. 19."

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THEOLOGICAL FOUNDATIONS

Q. 7. What are the immediate fruits of justifying faith?

A. Peace, joy, love, power over all outward sin and power to keep down all inward sin.

Q. 8. Does any one believe who has not the witness in himself or any longer than he sees, loves and obeys God?

A. We apprehend not: "seeing God" being the very essence of faith; love and obedience, the inseparable properties of it.

Q. 9. What sins are consistent with justifying faith?

A. No wilful sin. If a believer wilfully sins, he thereby forfeits his pardon. Neither is it possible he should have justifying faith again without previously repenting.

Q. 10. Must every believer come into a state of doubt or fear or darkness? Will he do so unless by ignorance or unfaithfulness? Does God otherwise withdraw himself?

A. It is certain a believer need never again come into condemnation. It seems he need not come into a state of doubt or fear or darkness, and that (ordinarily at least) he will not, unless by ignorance and unfaithfulness.

Yet it is true that the first joy does seldom last long, that it is commonly followed by doubts and fears, and that God usually permits very great heaviness before any large manifestation of himself.

Q. ii. Are works necessary to the continuance of faith?

A. Without doubt, for a man may forfeit the gift of God either by sins of omission or commission.

Q. 12. Can faith be lost but for want of works?

A. It cannot but through disobedience.

Q. 13. How is faith made perfect by works?

A. The more we exert our faith, the more 'tis increased. To him that hath, more and more is given.

Q. 14. St. Paul says Abraham was not justified by works; St. James, he was justified by works. Do they not then contradict each other?

A. No, first, because they do not speak of the same justification. St. Paul speaks of that justification which was when Abraham was seventy-five years old,8 above twenty years before Isaac was born; St. James,8 of that justification which was when he offered up Isaac on the altar.

No, secondly, because they do not speak of the same works. St. Paul speaks of works that precede faith, St. James, of works that spring from faith.

Q. 15. In what sense is Adam's sin imputed to all mankind?

8. Cf. Rom. 4:1-15.

9Cf. Jas. 2:21-26.

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DOCTRINAL SUMMARIES

A. In Adam all died — i.e. (i) our bodies then became mortal; (2) our souls died — i.e. were disunited from God; (3) and hence we are all born with a sinful, devilish nature, by reason whereof (4) we all are children of wrath, liable to death eternal.10

Q. 16. In what sense is the righteousness of Christ imputed to believers, or to all mankind?

A. We do not find it affirmed expressly in Scripture that God imputes the righteousness of Christ to any, although we do find that faith is imputed unto us for righteousness. That text, "As by one man's disobedience all men were made sinners, so by the obedience of one all were made righteous" [Rom. 5:19], we conceive means, by the merits of Christ all men are cleared from the guilt of Adam's actual sin. We conceive farther that, through the obedience and death of Christ:

1. The bodies of all men become immortal after the resurrection; 2. Their souls recover a capacity of spiritual life;

3. And an actual seed or spark thereof; 4. All believers become children of grace;

5. Are re-united to God; and 6. Made partakers of the divine nature.

Q. 17. Have we not then unawares leaned too much towards Calvinism?

A. It seems we have.

Q. 18. Have we not also leaned towards antinomianism?

A. We are afraid we have.

Q. 19. What is antinomianism?

A. The doctrine which makes void the law through faith.

Q. 20. What are the main pillars thereof?

A. i. That Christ abolished the moral law:

2. That Christians therefore are not obliged to observe it; 3. That one branch of Christian liberty is liberty from obeying the commandments of God; 4. That it is bondage to do a thing because it is commanded or forbear it because it is forbidden; 5. That a believer is not obliged to use the ordinances of God or to do good works; 6. That a preacher ought not to exhort to good works — not unbelievers because it is hurtful, not believers because it is needless.

10. [Au.l Rom. 5:18; Eph. 2:3.

Wesley, John. John Wesley, edited by A. C. Outler, Oxford University Press USA - OSO, 1980. ProQuest

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THEOLOGICAL FOUNDATIONS

Q. 21. What was the occasion of St. Paul writing his Epistle to the Galatians?

A. The coming of certain men among the Christians who taught, "Except ye be circumcised and keep the whole law of Moses, ye cannot be saved."

Q. 22. What is his main design therein?

A. To prove, (i) that no man can be justified or saved by the works of the law, either moral or ritual; (2) that every believer is justified by faith in Christ without the works of the law.

Q. 23. What does he mean by "the works of the law" [cf. Gal. 2:16; 3:5, 10]?

A. All works that do not spring from faith in Christ.

Q. 24. What is meant by being under the law?

A. Under the Mosaic dispensation.

Q. 25. What law has Christ abolished?

A. The ritual law of Moses.

Q. 26. What is meant by liberty?

A. Liberty (i) from the law; (2) from sin.

On Tuesday morning, June the 26th, was considered the doctrine of Sanctification, with regard to which the questions asked and the substance of the answers given were as follows:

Q. i. What is it to be sanctified?

A. To be renewed in the image of God, in righteousness and true holiness.

Q. 2. Is faith the condition or the instrument of Sanctification, or present salvation?

A. It is both the condition and the instrument of it. When we begin to believe, then salvation begins. And as faith increases, holiness increases till we are created anew.

Q. 3. Is not every believer a new creature?

A. Not in the sense of St. Paul, 2 Cor. 5:17, "All old things are passed away in him who is so a new creature and all things become new."

Q. 4. But has every believer a new heart?

A. A great change is wrought in the heart or affections of every one as soon as he believes; yet he is still full of sin, so that he has not then a new heart in the full sense.

Q. 5. Is not every believer born of God, a temple of the Holy Ghost?

Wesley, John. John Wesley, edited by A. C. Outler, Oxford University Press USA - OSO, 1980. ProQuest

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DOCTRINAL SUMMARIES

A. In a low sense he is. But he that is in the proper sense born of God cannot commit sin.

Q. 6. What is implied in being made perfect in love?

A. The loving the Lord our God with all our mind and soul and strength.11

Q. 7. Does this imply that he who is thus made perfect cannot commit sin?

A. St. John affirms it expressly. He cannot commit sin because he is born of God.12 And, indeed, how should he, seeing there is now none occasion of stumbling in him? I3

Q. 8. Does it imply that all inward sin is taken away?

A. Without doubt, or how should he be said to be saved from all his uncleannesses? "

Q. 9. Can we know one who is thus saved? What is a reasonable proof of it?

A. We cannot, without the miraculous discernment of spirits, be infallibly certain of those who are thus saved. But we apprehend these would be the best proofs which the nature of the thing admits (unless they should be called to resist unto blood):

(1) if we had sufficient evidence of their unblameable behaviour, at least from the time of their justification;

(2) if they give a distinct account of the time and manner wherein they were saved from sin and of the circumstances thereof with such sound speech as could not be reproved; and (3) [if] upon a strict inquiry from time to time, for two or three years

Q. 10. How should we treat those who think they have attained?

A. Exhort them to forget the things that are behind, to watch and pray always that God may search the ground of their hearts.

Wednesday, June the 2yth, we began to consider points of discipline, with regard to which the questions asked and the substance of the answers given were as follows:

Q. i. What is the Church of England? ii. [Au.] Deut. 6:5, 30:6; Ezelc. 36 [25-29].

12. [Au.] i John 3:9.

13. [Au.] i John 2:10.

14. [Au.] i John 2:29. [Ed.] But see i Jn. 1:9; cf. Ezek. 36:29.

Wesley, John. John Wesley, edited by A. C. Outler, Oxford University Press USA - OSO, 1980. ProQuest

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14*

THEOLOGICAL FOUNDATIONS

A. According to the 2oth Article, the visible Church of England is the congregation of English believers in which the pure word of God is preached and the sacraments duly administered. But the word church is sometimes taken in a looser sense for a congregation professing to believe.

So it is taken in the 26th Article and in the first, second, and third chapters of Revelations [sic].

Q. 2. What is a member of the Church of England?

A. A believer hearing the pure word preached and partaking of the sacraments duly administered in this Church.

Q. 3. What is it to be zealous for the Church?

A. To be earnestly desirous of its welfare [and increase: of its welfare] 15 by the confirmation of its present members in faith, hearing and communicating; [and] of its increase, by the addition of new members.

Q. 4. How are we to defend the doctrine of the Church?

A. Both by our preaching and living.

Q. 5. Do the 8th, i3th, ijth, i6th, i7th, 2ist, 23rd, and 27th Articles agree with Scripture?

A. We will consider.

Q. 6. How shall we bear the most effectual testimony against that part of the clergy who either preach or live contrary to the doctrine of the Church of England?

A. Not by preaching, for they do not hear us; but by an earnest and tender address from the press.

Q. 7. How should we behave at a false or railing sermon?

A. If it only contain personal reflections we may quietly suffer it. If it blaspheme the work and Spirit of God, it may be better to go out of church. In either case, if opportunty serve, it would be well to speak or write to the minister.

Q. 8. How far is it our duty to obey the bishops?

A. In all things indifferent. And on this ground of obeying them, we should observe the canons so far as we can with a safe conscience.

Q. 9. Do we separate from the Church?

A. We conceive not. We hold communion therewith for conscience sake, by constant attending both the word preached and the sacraments administered therein.

Q. 10. What then do they mean who say, "You separate from the Church"?

A. We cannot certainly tell. Perhaps they have no determinate mean15. Brackets denote Wesley's amendments in Minutes (Works, VIII, 280).

Wesley, John. John Wesley, edited by A. C. Outler, Oxford University Press USA - OSO, 1980. ProQuest

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