‘Excepto, quod non simul esses, cætera læti.’
“The minutes John Jones can help you to, who sets out hence in two or three days. The right hand of the Lord bringeth mighty things to pass.
“I do not at all think, (to tell you a secret,) that the work will ever be destroyed, Church or no Church. What has been done to prevent the Methodists leaving the Church, you will see in the minutes of the conference. I told you before, with regard to Norwich, Dixi. I have done, at the last conference, all I can or dare do. Allow me liberty of conscience, as I allow you. My love to Sally. Adieu!
“John Wesley.”[451]
Unfortunately, the minutes of 1761 have not been found; but it is evident, that separation from the Church was still a debated question.
Another matter was also probably discussed. The doctrine of entire sanctification, attainable in an instant, by the exercise of faith, was now agitating Methodism throughout the country. Twelve months before this, sixteen, out of the 2350 members composing the London society, professed to have attained to this state of grace; and these had now increased to thirty. There were also not a few at Otley, in Yorkshire, who declared themselves to the same effect. In fact, Otley was the place where the perfection movement had its origin. “Here”, says Wesley, “began that glorious work of sanctification, which had been nearly at a stand for twenty years; but which now, from time to time, spread first through various parts of Yorkshire, afterwards in London, then through most parts of England, next through Dublin, Limerick, and all the south and west of Ireland. And wherever the work of sanctification increased, the whole work of God increased, in all its branches.”[452]
In this respect, Otley will always be famed in Methodistic annals. Wesley heard of its sanctified Methodists; and, in 1760, he went to visit and to examine them, one by one. The testimony of some of them he doubted; but concerning a large majority, he writes: “Unless they told wilful and deliberate lies, it was plain—(1) That they felt no inward sin; and, to the best of their knowledge, committed no outward sin. (2) That they saw and loved God every moment; and prayed, rejoiced, and gave thanks evermore. (3) That they had constantly as clear a witness from God of sanctification as they had of justification.” Wesley adds: “In this, I do rejoice, and will rejoice, call it what you please. I would to God, thousands had experienced thus much; let them afterwards experience as much more as God pleases.”
This was an important, and, in some respects, a novel movement. Wesley had held the doctrine of Christian perfection ever since the year 1733, when he preached his sermon on the circumcision of the heart; but now, for the first time, he found people professing to experience and practise it. Yea more, they professed to have attained to this state of purity in a moment, and by simple faith.[453] No wonder Wesley was excited, and that, besides examining the Otley Methodists, he now began to sift those in London. Once a week, he met about thirty, who, to use his own expression, “had experienced a deep work of God”; and says concerning them: “Whether they are saved from sin or no, they are certainly full of faith and love, and peculiarly helpful to my soul.” On March 6, he writes: “I met again with those who believe God has delivered them from the root of bitterness. Their number increases daily. I know not if fifteen or sixteen have not received the blessing this week.”
Wesley himself had not received it; and it is an important fact that, so far as there is evidence to show, to the day of his death, he never made the same profession as hundreds of his people did. He preached the doctrine most explicitly and strongly, especially after the period of which we are writing; but where is the proof that he professed to experience it? All the way, in his long northern journey, he was evidently anxious to hear what those who were entirely sanctified had to say. He also sought information by epistolary correspondence. He conversed with Grimshaw and his preachers. This, in some respects, was a new fact in Methodism; and, by prayerfully sifting evidence, he was extremely desirous to satisfy himself concerning it. At Newcastle and in the neighbourhood, he inquired how it was that there were “so few witnesses of full salvation;” and says, “I constantly received one and the same answer: ‘We see now, we sought it by our works; we thought it was to come gradually; we never expected it to come in a moment, by simple faith, in the very same manner as we received justification.’”[454]
We have said, that Wesley himself did not profess to have attained to this state of grace; and hence the following extract from a letter addressed to him by Miss B——, one of his favourite correspondents, and bearing date “April 17, 1761.”