“In 1744, I wrote to several clergymen, and to all who then served me as sons in the gospel, desiring them to meet me in London, to give me their advice, concerning the best method of carrying on the work of God. They did not desire this meeting, but I did. And when their number increased, so that it was neither needful nor convenient to invite them all, for several years, I wrote to those with whom I desired to confer, and these only met me at the place appointed; till, at length, I gave a general permission, that all who desired it might come. Observe, I myself sent for these, of my own free choice; and I sent for them to advise, not govern me. Neither did I, at any of those times, divest myself of any part of that power above described, which the providence of God had cast upon me, without any design or choice of mine.
“What is that power? It is a power of admitting into, and excluding from, the societies under my care; of choosing and removing stewards; of receiving or not receiving helpers; of appointing them when, where, and how to help me; and of desiring any of them to meet me, when I see good. And as it was merely in obedience to the providence of God, and for the good of the people, that I at first accepted this power, so it is on the same considerations, not for profit, honour, or pleasure, that I use it at this day.
“But several gentlemen are much offended at my having so much power. My answer to them is this: I did not seek any part of this power. It came upon me unawares. But when it was come, not daring to bury that talent, I used it to the best of my judgment. Yet, I never was fond of it. I always did, and do now, bear it as my burden; the burden which God lays upon me; but if you can tell me any one, or any five men, to whom I may transfer this burden, who can and will do just what I do now, I will heartily thank both them and you.
“But some of your helpers say, ‘This is shackling free born Englishmen,’ and demand a free conference; that is, a meeting of all the preachers, wherein all things shall be determined by most votes. I answer, it is possible, after my death, something of this kind may take place; but not while I live. To me the preachers have engaged themselves to submit, to serve me as sons in the gospel. But they are not thus engaged to any man, or number of men, besides. To me the people in general will submit; but they will not yet submit to any other. It is nonsense then to call my using this power, ‘shackling free born Englishmen.’ None needs to submit to it, unless he will; so there is no shackling in the case. Every preacher and every member may leave me when he pleases; but, while he chooses to stay, it is on the same terms that he joined me at first.
“‘But this is arbitrary power: this is no less than making yourself a pope.’ If by arbitrary power you mean a power which I exercise singly, without any colleagues therein, this is certainly true; but I see no hurt in it. Arbitrary, in this sense, is a very harmless word. If you mean unjust, unreasonable, or tyrannical, then it is not true.
“As to the other branch of the charge, it carries no face of truth. The pope affirms, that every Christian must do all he bids, and believe all he says, under pain of damnation. I never affirmed anything that bears the most distant resemblance to this. Therefore, all talk of this kind is highly injurious to me, who bear this burden merely for your sakes. And it is exceedingly mischievous to the people, tending to confound their understandings, and to fill their hearts with evil surmisings, and unkind tempers towards me; to whom they really owe more, for exercising this very power, than for all my preaching put together. Because, preaching twice or thrice a day is no burden to me at all; but the care of all the preachers, and all the people, is a burden indeed!”
This was bold speaking. Hampson and others have accused Wesley of being “fond of power.” They say, “his temper was despotic, and that, during the last ten or fifteen years of his supremacy, he was the most absolute of monarchs. His will was the law. He never thought his authority secure, but when exerted to the utmost. The love of power was the chief misery of his life; the source of infinite disgusts; and the most frequent cause of the defections of his friends.”[670] Perhaps John Hampson was scarcely an impartial witness, inasmuch as Wesley’s power had checked his own ambition; but, at all events, the reader has, in the above lengthened extract, Wesley’s vindication of himself. No doubt his power was great,—almost unexampled among protestants; but he assigns reasons for it, and, unless he is suspected of insincerity,—a thing of which he was almost incapable,—all must give him credit for being actuated by high and conscientious motives. The wisdom of acting as he did is a fair subject for discussion; but the purity of his intentions can hardly be disputed.
Before passing to the third matter, “a thorough reform of the preachers,” it is desirable to know Wesley’s opinion of the people. He adds:
“I cannot but know more of the state of the Methodist preachers and people than any other person. The world says, ‘The Methodists are no better than other people.’ This is not true. Yet it is nearer the truth than we are willing to imagine. Personal religion is amazingly superficial amongst us. How little faith there is amongst us, how little communion with God! How little living in heaven, walking in eternity, deadness to every creature! How much love of the world! desire of pleasure, of ease, of praise, of getting money! How little brotherly love! What continual judging one another! What gossiping, evil speaking, talebearing! What want of moral honesty! What servants, journeymen, labourers, carpenters, bricklayers do as they would be done by? Which of them does as much work as he can? Set him down for a knave that does not. Who does as he would be done by, in buying and selling, particularly in selling horses? Write him knave that does not; and the Methodist knave is the worst of all knaves. Family religion is shamefully wanting, and almost in every branch. And the Methodists in general will be little better, till we take quite another course with them; for what avails preaching alone, though we could preach like angels!”
This is not a flattering picture of the first Methodists; but it is drawn by the man who knew them, and who, as he himself says, “was not prejudiced against them.” In such facts, Wesley found a reason for the castigation which he now administered to the preachers. The preachers preached; but he tells them plainly, they must do something more than this, otherwise “the Methodists will be little better than other people.” He continues: “We must instruct them from house to house”; and then follows an extract, from Baxter’s “Reformed Pastor,” on private instruction.