THE. 
 
 CHARACTER 
 
 - I 
 
 OF A 
 
 METHODIST. 
 
 By the Rev. JOHN WESLEY, A. M. 
 
 LATE FELLO W OF LINCOLN'- COLLEGE, OXFORD. 
 
 “ NOT AS THOUGH I HAD ALREADY ATTAINED.” 
 
 PHIL. III. li. 
 
 Sixteenth Edition, 
 
 tciiDoii; 
 
 PrinledattheCovfersnce-OJp.ee , 14, City-Road s 
 By THOMAS CORDEUX, Agent. 
 
 Sold by T. Blahshakd, U, City-Road, am] at all the Methodist Vre&thing 
 Houses in Town and Country, 
 
 1314 . 
 
Digitized by the Internet Archive 
 in 2016 with funding from 
 Duke University Libraries 
 
 https://archive.org/details/characterofmethoOOwesl 
 
TO TIIE READER. 
 
 ! 
 
 1. OUNCE the name first came abroad into the 
 kl? world, many have been at a loss to know what 
 a Methodist is. What are the Principles and Practice 
 of those, who are commonly called by that name; 
 and what the distinguishing marks of this Sect, which 
 is every where spoken against. 
 
 2. Anri it being generally believed, that I was able 
 to give the clearest account of these things, (as hav- 
 ing been one of the first to whom that name was given, 
 and the person by whom the rest were supposed to be 
 directed,) 1 have been called upon in all manner o£ 
 ways, and with the utmost earnestness, so to do. I 
 yield at last to the continued importunity both of 
 friends and enemies : and do now give the clearest 
 account I can, in the presence of the Lord and Judge 
 of heaven and earth, of the Principles and Practice 
 whereby those who are called Methodists, are distin- 
 guished from other men. 
 
 I say ? these who are called Methodists ! for let 
 it be well observed, that this i? net a name which they 
 take to themselves, but one fixed upon them by way of 
 reproach, without their approbation and consent. It 
 was first given to three or four young men at Oxford, 
 by a student of Christ-Church : either in allusion to 
 the ancient sect of physicians so called, (from their 
 teaching, that almost all diseases might be cured by a 
 specific method of diet and exercise,) or from thi ir 
 observing a more regular method of study and beha- 
 viour, than was usual with those of their age and 
 Station. 
 
 4. I should rejoice, (so little ambitious am I to be 
 at the head of any sect or party,) if the very name 
 rdght never be mentioned more, but be buried in eter- 
 nal oblivion. But if that cannot be, at least let those 
 who will use it, know the meaning of the word they 
 use. Let us not always be fighting in the dark. Come, 
 and let us look one another in the face. And perhaps 
 some of you, who hate what I am called, may 'ove 
 what I am, (by the grace of God,) or rather what 
 “ I follow after, if that I may apprehend that, for 
 which also I am apprehended of Christ Jesus,” 
 
 A 2 
 
THE 
 
 CHARACTER OF A METHODIST. 
 
 1. nnllE distinguishing marks of a Methodist are 
 JL not his opinions of any sort. His assenting 
 to this or that scheme of religion, his embracing any 
 particular set of notions, his espousing the judgment 
 of one man oi of another, are all quite wide of the 
 point. Whosoever, therefore, imagines, that a Me- 
 thodist is a man of such or such an opinion, is grossly 
 ignorant of the whole affair; he mistakes the truth 
 totally. We believe, indeed, that all Scripture is given 
 by the inspiration of God, and herein we are distin. 
 guished from Jews, Turks, and Infidels. We believe 
 the written Word of God to be the only and sufficient 
 rule, both of Christian faith and practice; and herein 
 we are fundamentally distinguished from those of the 
 Romish Church. We believe Christ to be the Eternal 
 Supreme God; and herein we are distinguished from 
 the Socinians and Arians. But as to all opinions 
 which do not strike at the root of Christianity, we 
 think, and let think. So that whatsoever they are, 
 whether right or wrong, they are no distinguishing 
 marks of a Methodist. 
 
 2. Neither are words or phrases of any sort. We 
 do not place our religion, or any part of it, in being 
 attached to any peculiar mode of speaking, any quaint 
 or uncommon set of expressions. The most obvious, 
 easy, common words, wherein our meaning can be 
 conveyed, we prefer before others, both on ordinary 
 occasions, and when we speak of the things of God. 
 We never, therefore, willingly or designedly deviate 
 from the most usual way of speaking; uukss when we 
 express Scripture truths in Scripture words, (which 
 we presume no Christian will condemn.) Neither do 
 we ail’ect to use any' particular expressions of Scripture 
 more frequently than others; unless .they are such as 
 
( 5 ) 
 
 are more frequently used by the inspired writers them- 
 selves. So that it is as gross an error, to place the 
 marks of a Methodist in his words, as in opinions of 
 any sort. 
 
 3. Nor do we desire to be distinguished by actions, 
 customs, or usages, of an indifferent nature. Our 
 Religion does not lie in doing what God has not en- 
 joined, or abstaining f.om what he hath not forbid- 
 den. It does not lie in the form of our apparel, in 
 the posture of our body, or the covering of our 
 heads; nor yet abstaining from marriage, nor from 
 meats and drinks, which are all good if received with 
 thanksgiving. Therefore, neither will any man who 
 knows whereof he affirms, fix the mark of a Methodist 
 here; in any actions or customs purely indifferent, 
 undetermined by the Word of God. 
 
 ^ 4. Nor, lastly, is he to be distinguished by laying 
 4he whole stress of Religion on any single part of if. 
 If you say, “Yes, he is; for he thinks we are saved 
 by faith alone.” I answer, you do not understand 
 the terms. By salvation he means holiness of heart 
 and life. And this he affirms to spring from true faith 
 alone. Can even a nominal Christian deny it ? Is 
 this placing a part of Religion for the whole? “Do 
 we then make void the Lawthroneh faith? God forbid l 
 Yea, we establish the Law.” We do not place the 
 whole of Religion (as too many do, God knoweth,) 
 either in doing no harm, or in doing good, or in using 
 the ordinances of God. No, nor in all of them to- 
 gether, wherein we know by experience a man may 
 labour many years, and at the end have no true Re- 
 ligion at all, no more than he had at the beginning. 
 Much less in any one of these ; or, it may be in a 
 scrap of one of them : like her w ho fancies herself a 
 virtuous woman, only because she is not a prostitute: 
 Or he who dreams he is an honest man, merely be- 
 cause he does not rob or steal. May the Lord God 
 <rf my father preserve me from such a poor, starved 
 Religion as this 1 Were this the mark of a MothQ. 
 dist, I would sooner choose to be a sincere Jew, Turk, 
 or Pagan. 
 
 A 3 
 
( 6 ) 
 
 5 What then is the mark ? Who is a Methodist, 
 according to your own account?” I answer: “A 
 Methodist is one, who has the love of God shed 
 abroad in his heart by the Holy Ghost given unto 
 him.” One who “ loves the Lord his God with all 
 his heart, and with all his soul, and with all his mind, 
 and with all his strength.” ' God is the joy of his 
 heart, and the desire of his soul * which is constantly 
 crying out, — “Whom have I in heaven but thee, 
 and there is none upon earth that I desire beside thee I” 
 “ My God and my Ail ! Thou art the strength of my 
 heart, and my portion for ever!” 
 
 6. lie is, therefore, happy in God, yea always happy 
 as having in him “ a well of water springing up into 
 everlasting life, and overflowing his soul with peace 
 and joy.” “ Perfect love” having now “ cast out 
 fear.” he u rejoices evermore/’ He “ rejoices irr 
 the Lord always,” even “in God his Saviour:” and 
 in the Father, “through our Lord Jesus Christ, by 
 whom he hath now received (he atonement.” “ flar- 
 ing (found) redemption through his blood, the for- 
 giveness of his sins,” he cannot but rejoice, when 
 he looks back on the horrible pit out of which he is 
 delivered, when he sees “all his transgressions blotted 
 out as a thick cloud he cannot but rejoice, when- 
 ever he looks on the state wherein he now is, “ being 
 justified freely, arid having peace with God. through our 
 Lord Jesus Christ.” “ For he that believelh hath the 
 witness (of this) in himself:” Being now “ a child 
 of God by faith ; because he is a son, God hath sent 
 forth the Spirit of his Son into his heart, cr)ing 
 Abba, Father!” And “the Spirit itself beareth 
 witness with his spirit, thu.t he is a child of God/’ 
 He rejoiceth also, whenever he looks forward, “in 
 hope of the glory that shall he revealed :” Yea, 
 this his joy is full, and all his bones cry out, “ Blessed 
 be the God and Father of our Lord Jesus Christ, 
 who, according to his abundant mercy hath begotten 
 me again to a living hope, of an inheritance incor- 
 ruptible, undefiled, and that fadeth not away, re- 
 served in heaven for me.” 
 
( 7 ) 
 
 7. And he who hath (his Aon?, thus full of inimor- 
 tality , in every thing given thunks: as knowing that 
 this (whatsoever it is,) is the icill of God in Christ 
 Jesus concerning him From him, therefore, he cheer- 
 fully receives ali, saving, “Good is the will of the 
 Lord And whether the Lord giveth, or taketh 
 awav, equally u blessing the name of the Lord.” 
 For he hath “ learned in whatsoever state he is, there- 
 w th to be content.” lie knoweth “both how to he 
 abased, and how to abound. Every where and in alt 
 things he is instructed, both to be full, and to be 
 hungry, both to abound and suffer need.” Whether 
 in ease or pain, whether in sickness or health, whether 
 in life or death, he giveth thanks from the ground of 
 the heart to him, who orders it for good.' knowing 
 that as “every good gift cometh fiom above,” so none 
 but good can . ome from “the Father of Lights,” into 
 whose hands lie has wholly committed his body and 
 soul, as into the hands of a faithful Creator. He is 
 therefore, careful (anxiously or uneasily careful) for 
 nothing: as having “cast ail his c^re on him that 
 careth for him, — and in all things” resting on him, 
 after “ making his request known to him with thanks, 
 giving.” 
 
 8. For, indeed, he “ prays without ceasing.” It is 
 given him “ always to pray and not to faint,” Not 
 that he is always in the house of . prayer ; though he 
 neglects no opportunity of being there. Neither is he 
 always on his knees, although he often is, or on his 
 face before the Lord his God. Nor yet is he always 
 crying aloud to Gcd, or calling upon him in words. 
 For many' times 1 the Spirit maketh intercession for 
 him with groans that cannot be uttered:” But at all 
 times the language of his heart is this, “ Thou bright- 
 ness of the eternal g‘ory', unto thee is my mouth, 
 though without a voice, and my silence speaketh unto 
 thee.” And this is true prayer, the lifting up the heart 
 to God. This is the essence of prayer, and this alone. 
 But his heart is ever lifted up to God at all times, 
 and in all places. In this he is never hindered, much 
 
 7 
 
( 8 ) 
 
 less interrupted by any person or thing. In retire- 
 ment, or company, in leisuie, in business, or conver- 
 sation, his heart is ever with the Lord. Whether he 
 lie down, or rise up, God “is in all his thoughts;” 
 “ lie walks with God” continually, having the loviug 
 eye of his mind still fixed upon him, and every where 
 “ seeing him that is invisible.” 
 
 9. And while he thus always exercisps his loTe to 
 God, by praying without ceasing, rejoicing evermore, 
 and in every thing giving thanks, this commandment 
 is written in his heart, that he who loveth God, loves 
 his brother also. And he accordingly loves his neigh- 
 bour as himself ; he loves every man as his own soul. 
 IJis heart is full of love to all mankind, to every 
 child of “ the Father of the spirits of all flesh.” 
 That a man is not personally known to him, is no 
 bar to his love. No, nor that he is known to be 
 such as iie approves not, that he repays hatred for his 
 good will. For he “loves his enemies,” yea, and the 
 enemies of God ; “ the evil and the unthankful.” 
 And if it be not in his power to do good to them that 
 hate him, yet he ceases not to pray for them, though 
 they continue to spurn his love, and “ despitefully 
 use him and persecute him.” 
 
 10. For he is pure in heart. The love of God has 
 purified his heart from all revengeful passions, from 
 envy, malice, and wrath, from every' unkind temper 
 or malign affection. It hath cleansed him from pride 
 and haughtiness of spirit, whereof alone come'th con- 
 tention. And he hath now put on bowels of mercies, 
 kindness, humbleness of mind, meekness, long-sufler- 
 ing ; so that he “ forbears and forgives, if he had a 
 quarrel against any; even as God in Christ hath for- 
 given him.” And, indeed, all possible ground for con- 
 tention, on his part, is utterly cut off. For none can 
 take from him what he desires. Seeing lie “loves 
 not the world, nor any of the things of the world ;” 
 being now “crucified to the world, and the world 
 crucified to him;” being dead to all that is in the 
 world, both “ to the lust of the flesh, the lust of the 
 
( 0 ) 
 
 ejP, and (he pride of life.” For “all his desire is 
 unto God,” and to the remembrance of his name. 
 
 1 1. Agreeable to this his one desire, is the one design 
 of his life, namely, “not to do his own wilt, but 
 the will of him that sent him.” His one intention at 
 all times and in all things is, not to please himself, 
 but him whom his soul loveth. He has a single eye. 
 And because “ his eye is single, his whole body is 
 full of light.” Indeed, where the loving eye of the 
 soul is continually fixed upon God, there can be no 
 darkness at all, “ but the whole is light; as when the 
 bright shining of a candle doth enlighten the house.” 
 God then reigns alone. All that is in his soul is holi- 
 ness to the Lord. There is not a motion in his heart, 
 but is according to his will. Every thought that arises 
 points to him, and is in obedience to the law oi’ 
 Christ. 
 
 12. And the tree is known by Its fruits. For as he 
 loves God, so he keeps his commandments. Not 
 only some, or most of them, but all, from the least to 
 the greatest. He is not content to “ keep the whole 
 law, and otfend in one point;” but has in all points, 
 “ a conscience void of offence, towards God and to- 
 wards man.” Whatever God has forbidden, he avoids : 
 whatever God has enjoined, he doth ; and that whe- 
 ther it be little or great, haid or easy, joyous or 
 grievous to the flesh. He “ runs the ways of God’s 
 commandments,” now he hath set his “ heart at 
 liberty.” It is bis glory so to do ; it is his daily crown 
 of rejoining, to “ do the will of God on earth, as it 
 is done in heaven;” knowing it is the highest privi- 
 lege of the angels of God, “ of those that excel in 
 strength, to fulfil his commandments, and hearken to 
 the voice of Ms word.” 
 
 13. All the commandments of God he accordingly 
 keeps, and that with all his might. For his obedience 
 is in proportion to his love, the source from whence 
 it flows. And, therefore, losing God with all his heart, 
 he serves him with all his strength. He continually 
 presents his soul and body, a living sacrifice, holy-, 
 acceptable to God; entirely, and without reserve, de. 
 
( 10 ) 
 
 voting himself, all he has, and all he is, to his glory. 
 All the talents he has received, he constantly employs, 
 according to his Master’s will ; every power and fa- 
 cully of his soul, every member of his body. Once 
 he yielded them unto sin and the devil, us instruments 
 of unrighteousness : But now, being ulive from the 
 
 dead , he yields them all, us instruments of righteous - 
 ness unto God. 
 
 14. By consequence, whatsoever ho doth, it is all 
 
 to the glory of God. In all his employments of every 
 kind, he not only aims at this, (which is implied in 
 having a single eye.) but actually attains it. His 
 business and refreshments, as well as his prayers, all 
 serve to this great end. Whether he sit in his house, 
 or walk by the way, whether he lie down, or rise up, 
 he is promoting in all. he speaks or does, the one busi- 
 ness of his life: Whether he put on his apparel, or 
 
 labour, or eat and drink, or divert himself from too 
 wasting labour, it all tends to advance the glory of 
 God, by peace and good-will among men. Ills one 
 invariable rule is this, “ Whatsoever ye do in word 
 or deed, do it all in the name of the Lord Jesus, giv- 
 ing thanks to God and the Father by' him.” 
 
 15. Nor do the customs of the world at all hinder 
 his “ running the race that is set before him.” lie 
 knows that vice does not lose its nature, though it 
 becomes ever so fashionable; and remembers, that 
 “ every man is to give an account of himself to God.’’ 
 He cannot, therefore, even “ follow a multitude to 
 do evil,” He cannot “ fare sumptuously every day',’’ 
 or “ make provision for the flesh to fullil the lusts there- 
 of.” He cannot “ lay up treasures upon earfh,” no 
 more than he can take flic into his bosom. lie cannot 
 Ci adorn himself” (on anv pretence) “ with gold or 
 costly apparel.” He cannot join in, or countenance 
 any diversion, which has the least tendency to vice of 
 any kind. He cannot speak evil of his neighbour, 
 no more than he can lie, either for God or man. He 
 cannot utter an unkind word of any one; for love 
 keeps the door of his lips. He cannot speak ‘‘idle 
 words: no corrupt communication ever comes out of 
 
( n ) 
 
 his mouth,” as is all that “ which is not good to the 
 use of edifying,” nor “fit to minister grace to the 
 hearers.” But “ whatsoever things are pure, what- 
 soever things are lovely, whatsoever things are just, or 
 of good report,” he thinks, and speaks, and acts, 
 “ adorning the Gospel of our Lord Jesus Christ in 
 all things.” 
 
 16. Lastly. As he has time, he “does good unto 
 
 all men;” unto neighbours and strangers, friends and 
 enemies. And that in every possible kind ; not only 
 to their bodies, by “ feeding the hungry, clothing 
 the naked, visiting those that are sick or in prison;” 
 but much more does he labour to do good to their 
 souls, as of the ability which God givetn : To 
 
 awaken those that sleep in death : To bring those 
 who are awakened, to the atoning blood, that “being 
 justified by faith,” they may have “peace with God,” 
 and to provoke those who have peace with God, to 
 abound more in love and in good works. And he is 
 willing to “spend and be spent herein,” “even to 
 be offered up on the sacrifice and service of their 
 faith,” so they may “ all come unto the measure of 
 the stature of the fulness of Christ.” 
 
 17. These are the Principles and Practices of our 
 Sect; — these are the Marks of a true Methodist. By 
 these alone do those who are in derision so called, 
 desire to be distinguished from other men. If any 
 man say, “Why these are only the common, fun- 
 damental principles of Christianity 1” “ Thou hast 
 said:” So I mean : this is the very truth; I know 
 they are no other; and I would to God both thou, 
 and all men knew, that I, and all who follow my 
 judgment, do vehemently refuse to be distinguished 
 from other men, by any but the common principles 
 of Christianity: the plain, old Christianity that I 
 teach, renouncing and detesting all other marks of 
 distinction. And whosoever is what I preach, (let 
 him be called what he will ; for names change not the 
 nature of things,) he is-a Christian, not in name only, 
 but in heart and in life. lie is inwardly and out- 
 wardly conformed to the will of God as revealed in 
 
C 12 ) 
 
 the written Word. He thinks, speaks, and lire? ac- 
 cording to the method laid down in the Revelation of 
 Jesus Christ. His soul is renewed after the image of 
 God, in righteousness, and in all true holiness. And 
 having the mind that was in Christ, he so walks as 
 Christ also walked. 
 
 18. By these marks, by these fruits of a living 
 faith, do we labour to distinguish ourselves from the 
 unbelieving world, from all those whose minds or lives 
 are not according to the Gospel of Christ. But from 
 real Christians, of whatsoever denomination they be, 
 we earnestly desire not to be distinguished at all: Not 
 from any, who sincerely follow after what they know 
 they have not yet attained. No: whosoever doth the 
 will of my Father who is in heaven, the same is my 
 brother, and sister, and mother. And I beseech you, 
 brethren, by the mercies of God, that we be in no ** 
 wise divided among ourselves. Is thy heart right, as 
 my heart is with thine? I ask no farther question. 
 
 If it be, give me thy hayid. For opinions, or terms, 
 et us not destroy the work of God. Dost thou love 
 and serve God? It is enough. I give thee the right- 
 hand of fellowship. “ If there be any consolation in 
 Christ, if any comfort of love, if any fellowship of 
 the Spirit, if any bowels and mercies; let us strive 
 together for the faith of the Gospel; walking worthy’ 
 of the vocation wherewith we are called ; with all 
 lowliness and meekness, with long-su tiering, forbear- 
 ing one another in love, endeavouring to keep the 
 unity of the Spirit in the bond of peace:” Remember- 
 ing, “'there is ere body and one spirit, even as we 
 are called with one hope of our calling: One Lord, 
 
 one faith, one baptism; one God and Father of all, 
 who is above all, and through all, and in y ou all 1” 
 
 FINIS. 
 
 London : I'nntcd nt the Confer vncc-Off.re, V 4, City-Road, 
 By THOMAS COllDKliX, A-ent.