On Separation From the Church.

THOUGHTS

ON

SEPARATION FROM THE CHURCH.

———

MY DEAR FRIEND,

THE question properly refers (when we speak of a separation from the Church) to a total and immediate separation. Such was that of Mr. Ingham’s people first, and afterwards that of Lady Huntingdon’s; who all agreed to form themselves into a separate body without delay, to go to church no more, and to have no more connection with the Church of England than with the Church of Rome.

Such a separation I have always declared against; and certainly it will not take place (if ever it does) while I live. But a kind of separation has already taken place, and will inevitably spread, though by slow degrees. Those Ministers, so called, who neither live nor preach the Gospel, I dare not say are sent of God. Where one of these is settled, many of the Methodists dare not attend his ministry; so, if there be no other church in that neighborhood, they go to church no more. This is the case in a few places already, and it will be the case in more; and no one can justly blame me for this, neither is it contrary to any of my professions.

JOHN WESLEY.

BRISTOL, September 20, 1788.

THOUGHTS UPON A LATE PHENOMENON.

———

1. A GLORIOUS work of God began upon the earth on the day of the descent of the Holy Ghost, on the day of Pentecost; which so swiftly increased, that, in a very short time, in Jerusalem alone thousands of sinners were brought from darkness to light, and from the power of Satan to God. Those were effectually changed from all vice to all holiness: Indeed, being all filled with the Holy Ghost, they were all of one heart and one mind. And their life was suitable thereto: “They continued steadfastly in the Apostles’ doctrine, in the breaking of bread, in prayers; and having all things in common, there was none among them that lacked; but distribution was made to every one as he had need.”

2. But in the mean time, the God of this world was not idle: He did not fail to sow tares among the wheat. The mystery o£ iniquity began to work almost as soon as the mystery of godliness. This grew up to a considerable height, even in the days of the Apostles; insomuch that, before St. John had finished his course, the fine gold was become dim; and iniquity had overspread the Christian church, as well as the heathen world: Although it did not come to its height till the fatal time when Constantine called himself a Christian.

3. Yet God never left himself without witness. In every age, and in every nation, there were a few that truly feared God and wrought righteousness; and these were raised up, in their several generations, that they might be lights shining in a benighted world. But few of them answered the design of Providence for any considerable time. In every age, most of the excellent ones of the earth, being weary of the contradiction of sinners, separated from them, and retired, if not into deserts, yet into distinct churches or religious bodies. So their light no longer shone among men, among those that needed them most; but they contentedly gave up the world to the service of its old master.

4. Again and again this has been the case, for fifteen or sixteen hundred years; and it has chiefly been by this means that many revivals of religion have been of so short a continuance, seldom lasting (as Martin Luther observes) longer than a generation, that is, thirty years. Generally in that time a considerable number of men, being awakened, thought they could stand alone. So they formed themselves into a distinct body, and left the world to themselves. Hence the world received no more benefit from them; and by degrees their own love waxed cold, till either their memorial perished from the earth, or they remained a dry, cold sect.

5. But between fifty and sixty years ago, a new phenomenon appeared in the world. Two or three young men, desiring to be scriptural Christians, met together for that purpose. Their number gradually increased. They were then all scattered. But fifty years ago, two of them met again; and a few plain people joined them, in order to help one another in the way to heaven. Since then they increased to many thousands, both in Europe and America. They are still increasing in number, and, as they humbly hope, in the knowledge and love of God; yea, and in what they neither hoped for nor desired, namely, in worldly substance.

6. All of these were, when they first set out, members of the established Church; and a great majority of them, probably nine in ten, continue such at this day. But they have been solicited again and again, from time to time, to separate from it, and to form themselves into a distinct body, independent of all other religious societies. Thirty nears ago, this was seriously considered among them at a general Conference. All the arguments urged on one side and the other were considered at large; and it was determined, without one dissenting voice, that they “ought not to separate from the Church.”

7. This is a new thing in the world: This is the peculiar glory of the people called Methodists. In spite of all manner of temptations, they will not separate from the Church. What many so earnestly covet, they abhor: They will not be a distinct body. Now, what instance of this have we before, either in ancient or modern history; of a body of people, in such circumstances, who will not be a distinct party, but choose to remain in connection with their own Church, that they may be more effectually the servants of all?

8. This, I say again, is an utterly new phenomenon. I never saw, heard, or read of anything like it. The Methodists will not separate from the Church, although continually reproached for doing it; although it would free them from abundance of inconveniences, and make their path much smoother and easier; although many of their friends earnestly advise and their enemies provoke them to it, the Clergy in particular; most of whom, far from thanking them for continuing in the Church, use all the means in their power, fair and unfair, to drive them out of it.

9. One circumstance more is quite peculiar to the people called Methodists; that is, the terms upon which any person may be admitted into their society. They do not impose, in order to their admission, any opinions whatever. Let them hold particular or general redemption, absolute or conditional decrees; let them be Churchmen or Dissenters, Presbyterians or Independents, it is no obstacle. Let them choose one mode of baptism or another, it is no bar to their admission. The Presbyterian may be a Presbyterian still; the Independent or Anabaptist use his own mode of Worship. So may the Quaker; and none will contend with him about it. They think, and let think. One condition, and one only is required, — a real desire to save their soul. Where this is, it is enough: They desire no more: They lay stress upon nothing else: They ask only, “Is thy heart herein as my heart? If it be, give me thy hand.”

10. Is there any other society in Great Britain or Ireland that is so remote from bigotry? that is so truly of a catholic spirit? so ready to admit all serious persons without distinction? Where, then, is there such another society in Europe? in the habitable world? I know none. Let any man show it me that can. Till then let no one talk of the bigotry of the Methodists.

NOTTINGHAM, July 13, 1788.