Let it be remarked, it was I myself, not the people, who chose these stewards, and appointed to each the distinct work wherein he was to help me, as long as I desired. And herein I began to exercise another sort of power, namely, that of appointing and removing stewards.

3. After a time, a young man came, T. Maxfield, and said he desired to help me as a son in the gospel. Soon after came a second, Thomas Richards; and a third, Thomas Westel. These severally desired to serve me as sons, and to labour when and where I should direct. Observe, these likewise desired me, not I them. But I durst not refuse their assistance. And here commenced my power, to appoint each of these, when, where, and how to labour; that is, while he chose to continue with me: for each had a power to go away when he pleased: as I had also to go away from them, or any of them, if I saw sufficient cause. The case continued the same, when the number of preachers increased. I had just the same power still, to appoint when, and where, and how each should help me; and to tell any, if I saw cause, "I do not desire your help any longer." On these terms, and no other, we joined at first; on these we continue joined: But they do me no favour in being directed by me. It is true, "My reward is with the Lord." But at present I have nothing from it but trouble and care, and often a burden I scarcely know how to bear.

4. 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, knowing that," in a multitude of counsellors there is safety." 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 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, which I never sought, nay, a hundred times laboured to throw off; so it is on the same considerations, not for profit, honour, or pleasure, that I use it at this day.

5. But several gentlemen are much offended at my hav ing 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, and therefore I dare not yet lay it down.

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.

6. But some of our helpers say, "This is shackling freeborn 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 some thing 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, "Shack

ling freeborn 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 single, without any collegues 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 this 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 any thing that bears any, the most distant, resemblance to this. All I affirm is, "The preachers who choose to labour with me, choose to serve me as sons in the gospel." And, "the people who choose to be under my care, choose to be so on the same terms they were at first."

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 taking all this load upon me, for exercising this very power, for shackling myself in this manner, than for all my preaching put together. 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!

Q. 78. What can be done in order to the future union of the Methodists ?

A. On Friday, August 4, 1769, Mr. Wesley read in the Conference the following paper:

1. It has long been my desire, that all those ministers of our church, who believe and preach salvation by faith, might cordially agree between themselves, and not hinder, but help one another. After occasionally pressing this in

private conversation, wherever I had opportunity, I wrote down my thoughts upon this head, and sent them to each in a letter. Out of fifty or sixty to whom I wrote, only three vouchsafed me an answer. So I gave this up. I can do no more. They are a rope of sand, and such they will continue.

2. But it is otherwise with the travelling preachers in our connexion: you are at present one body. You act in concert with each other, and by united counsels. And now is the time to consider what can be done, in order to continue this union. Indeed, as long as I live, there will be no great difficulty: I am, under God, a centre of union to all our travelling, as well as local preachers.

They all know me and my communication. They all love me for my work's sake: and therefore, were it only out of regard to me, they will continue connected with each other. But by what means may this connexion be preserved, when God removes me from you?

3. I take it for granted, it cannot be preserved, by any means, between those who have not a single eye. Those who aim at any thing but the glory of God, and the salvation of men who desire, or seek any earthly thing, whether honour, profit, or ease, will not, cannot continue in the connexion; it will not answer their design. Some of them, perhaps a fourth of the whole number, will procure preferment in the Church. Others will turn Independants, and get separate congregations, like John Edwards, and Charles Skelton. Lay your accounts with this, and be not surprised if some, you do not suspect, be of this number.

4. But what method can be taken to preserve a firm union between those who choose to remain together?

Perhaps you might take some such steps as these:

On notice of my death, let all the preachers in England

and Ireland, repair to London within six weeks.

Let them seek God by solemn fasting and prayer. Let them draw up articles of agreement, to be signed by those who choose to act in concert.

Let those be dismissed who do not choose it, in the most friendly manner possible.

Let them choose, by votes, a committee of three, five, or seven, each of whom is to be moderator in his turn.

Let the committee do what I do now: propose preachers to be tried, admitted, or excluded: fix the place of each preacher for the ensuing year, and the time of the next Conference.

5. Can any thing be done now, in order to lay a foundation for this future union? Would it not be well, for any that are willing, to sign some articles of agreement before God calls me hence? Suppose something like these:

"We, whose names are underwritten, being thoroughly convinced of the necessity of a close union between those whom God is pleased to use as instruments in this glorious work, in order to preserve this union between ourselves, are resolved, God being our helper,

"1. To devote ourselves entirely to God; denying ourselves, taking up our cross daily, steadily aiming at one thing, to save our own souls, and them that hear us.

"2. To preach the old Methodist doctrines, and no other, contained in the Minutes of the Conferences.

"3. To observe and enforce the whole Methodist discipline, laid down in the said Minutes."

Q. 79. What can be done in order to revive the work of God where it is decayed?

A. 1. See that no circuit be at any time without preachers. Therefore let no preacher, who does not attend the Conference, leave the circuit at that time on any pretence whatever. This is the most improper time in the whole year. Let every assistant see to this, and require each of these to remain in the circuit till the new preachers come.

Let not all the preachers in any circuit come to the Conference.

Let those who do come, set out as late as possible, and return as soon as possible.

2. Be more diligent in field-preaching. The want of