Doctrines and Discipline in the Minutes of the Confer
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: *
In June 1744, I 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 ill 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 al]. 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 1. "Thoughts Upon Some Late Occurrences," Works, XIII, 248.
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. 1 (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. ocommsc ss en ECs?
2. For details concerning the manuscript backgrounds of the texts involved, ef.
Wesley Historical Society, Proceedings (Burnley, 1896), J, 3-6.
THEOLOGICAL FOUNDATIONS
Tue First ANNUAL CONFERENCE Monday, June 25, 1744 The following persons being met at the Foundery
— John Wesley, Charles Wesley, John Hodges, Henry Piers,? Samuel Taylor * 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 3. 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. "T'was 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: g. 1. What is it to be justified?
1. Rector of Wenvoe.
2. Vicar of Bexley.
3. Vicar of Quinton.
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 éAeyxos [ "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.* 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. g. 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 Cag.
13:5, Heb. 8:10, 1 Jn. 4:10 and 19.° 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. g. 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,® whatever a heathen may do."
4. This is Wesley's standard definition, often repeated with only slight variations.
For examples, see The Scripture Way of Salvation, Pt. Il, par, 1 (below, pp. 275-76),
An Earnest Appeal, par. 6 (below, p. 386), A Farther Appeal, Pt. I; cf. Works, VILL, 48; Letters, II, 48-50; Ill, 162, 174.
5. This corrects the text, which actually reads: "and last 1 John v. 19."
I 38
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. g. 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. 11. 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,® above twenty years before Isaac was born; St. James,® 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. 4:1-25.
9. Cf. Jas. 2:21-26.
DOCTRINAL SUMMARIES
A. In Adam all died —i.e. (1) 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.1°
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.
17. Have we not then unawares leaned too much towards Calvinism?
. It seems we have.
18. Have we not also leaned towards antinomianism?
Weare afraid we have.
19. What is antinomianism?
. The doctrine which makes void the law through faith. erperore 20. What are the main pillars thereof?
A. 1. 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.] Rom. 5:18; Eph. 2:3.
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, (1) 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]?
. All works that do not spring from faith in Christ.
24. What is meant by being under the law?
. Under the Mosaic dispensation.
25. What law has Christ abolished?
. The ritual law of Moses.
26. What is meant by liberty?
. Liberty (1) from the law; (2) from sin.
OPO PP © 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: g. 1. 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?
DOCTRINAL SUMMARIES
Iq4t a. In a low sense he is. But he that is in the proper sense born of God cannot commit sin. g. 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.
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." And, indeed, how should he, seeing there is now none occasion of stumbling in him? g. 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? 14
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 following, it appeared that all their tempers, words, and actions were holy and unreprovable. g. 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 27th, we began to consider points of discipline, with regard to which the questions asked and the substance of the answers given were as follows: g. 1. What is the Church of England?
11. [Au.] Deut. 6:5, 30:6; Ezek. 36 [25-29].
12. [Au.] 1 John 3:9.
13. [Au.] 1 John 2:10.
14. [Au.] 1 John 2:29. [Ed.] But see 1 Jn. 1:9; cf. Ezek. 36:29.
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] © 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, 13th, 15th, 16th, 17th, 21st, 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. a. 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. g. 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).