To Samuel Walker Date: KINGSWOOD, September 3. 1756. REVEREND AND DEAR SIR, I have one point in view - to promote, so far as I am able, vital practical religion; and by the grace of God to beget, preserve, and increase the life of God in the souls of men. On this single principle I have hitherto proceeded, and taken no step but in subserviency to it. With this view, when I found it to be absolutely necessary for the continuance of the work which God had begun in many souls (which their regular pastors generally used all possible means to destroy), I permitted several of their brethren, whom I believe God called thereto and qualified for the work, to comfort, exhort and instruct those who were athirst for God or who walked in the light of his countenance. But, as the persons so qualified were few and those who waned their assistance very many, it followed it followed that most these were obliged to travel continually from place to place; and this occasion several regulations from time to time, which were chiefly made in our conferences. So great a blessing has from the beginning attended the labors of the itinerants, that we have been more and more convinced every year of the more than lawfulness of this proceeding, And the inconvenience, most of which we foresaw from the very first, have been both fewer and smaller than were expected. Rarely two in one year out of the whole number of preachers have either separated themselves or been rejected by us. A great majority have all along behaved as becometh the gospel of Christ, and I am clearly persuaded still desire nothing more than to spend and be spent for their brethren.

But the question is, 'How may these be settled on such a footing as one would wish they might be after my death 'It is a weighty point, and has taken up many of my thoughts for several years The thoughts did not take practical shape till 1784, when the Deed of Declaration was executed. See letter of July 23, 1784.; but I know nothing yet. The steps I am now to take are plain. I see broad light shining upon them. But the other part of the prospect I cannot see: clouds and darkness rest upon it. Your general advice on this head to follow my own conscience, without any regard to consequences, or prudence, so called is unquestionably fight; and it is a rule which I have closely followed for many years, and hope to follow to my life's end. The first of your particular advices is, 'to keep in full view the interests of Christ's Church in general and of practical religion; not considering the Church of England or the cause of Methodism but as subordinate thereto.' This advice I have punctually observed from the beginning, as well as at our late Conference. You advise, secondly, 'to keep in view also the unlawfulness of a separation from the Church of England.' To this likewise I agree. It cannot be lawful to separate from it, unless it be unlawful to continue in it. You advise, thirdly, 'fully to declare myself on this head, and to suffer no dispute concerning it.' The very same thing I wrote to my brother from Ireland; and we have declared ourselves without reserve. Nor was there any at the Conference otherwise minded. Those who would have aimed at dispute had left us before. Fourthly, all our preachers as well as ourselves purpose to continue in the Church of England. Nor did they ever before so freely and explicitly declare themselves on this subject. Your last advice is, 'That as many of our preachers as are fit for it be ordained, and that the others be fixed to certain Societies, not as preachers, but as readers or inspectors.'

You oblige me by speaking your sentiments so plainly: with the same plainness I will answer. So far as I know myself, I have no more concern for the reputation of Methodism or my own than for the reputation of Prester John. I have the same point in view as when I set out the promoting as I am able vital, practical religion; and in all our discipline I still aim at the continuance of the work which God has already begun in so many souls. With this view, and this only, I permitted those whom I believed God had called thereto to comfort, exhort, and instruct their brethren. And if this end can be better answered some other way, I shall subscribe to it without dray. But is that which you propose a better way This should be coolly and calmly considered. If I mistake not, there are now in the county of Cornwall about four-and-thirty of these little Societies, part of whom now experience the love of God, part are more or less earnestly seeking it. Four preachers Peter Jaco, Thomas Johnson, W. Crabb, and William Alwood Peter Jaco was a Cornishman who became one of Wesley's preachers in 1754; his portrait and autobiography are given in the first volume of the Arminian Mag. 1778, p. 541 (See Wesley's Veterans, ii. 7-17). Thomas Johnson was born at Wakefield in 1720, became an itinerant in 1752, and died in 1797; he was acceptable and useful wherever he went (Atmore's Memorial, pp 220-3). William Crabb was amiable and devoted; but he suffered much from weakness, and died about 1764 (ibid. p. 94). William Alwood was seized by the press-gang at Stockton in 1759 (Journal, iv. 328-9): see W.H.S. iii. 182, and letter of March 6, 1759, to him. design for the ensuing year, partly to call other sinners to repentance, but crafty to feed and guide those few feeble sheep, to forward them (as of the ability which God giveth) in vital, practical religion. Now, suppose we can effect that Peter Jaco and Thomas Johnson be ordained and settled in the curacies of Buryan and St. Just, and suppose William Crabb and William Alwood fix at Launceston and Plymouth Dock as readers and exhorters, will this answer the end which I have in view so well as traveling through the county

It will not answer it so well even with regard to those Societies with whom Peter Jaco and Thomas Johnson have settled. Be their talents ever so great, they will ere long grow dead themselves, and so will most of those that hear them. I know, were I myself to preach one whole year in one place, I should preach both myself and most of my congregation asleep. Nor can I believe it was ever the will of our Lord that any congregation should have one teacher only. We have found by long and constant experience that a frequent change of teachers is best. This preacher has one talent, that another. No one whom I ever yet knew has all the talents which are needful for beginning continuing and perfecting the work of grace in an whole congregation. But suppose this would better answer the end with regard to those two Societies, would it answer in those where W. Alwood and W. Crabb were settled as inspectors or readers First, who shall feed them with the milk of the Word The ministers of their parishes Alas, they cannot! they themselves neither know, nor live, nor teach the gospel. These readers Can, then, either they or I or you always find something to read to our congregation which will be as exactly adapted to their wants and as much blessed to them as our preaching And here is another difficulty still: what authority have I to forbid their doing what I believe God has called them to do I apprehend, indeed, that there ought, if possible, to be both an outward and inward call to this work; yet, if one of the two be supposed wanting I had rather want the outward than the inward call. I rejoice that I am called to preach the gospel both by God and man. Yet I acknowledge I had rather have the divine without the human than the human without the divine call.

But, waiving this, and supporting these four Societies to be better provided for than they were before, what becomes of the other thirty Will they prosper as well when they are left as sheep without a shepherd The experiment has been tried again and again, and always with the same event: even the strong in faith grew weak and faint; many of the weak made shipwreck of the faith; the awakened fell asleep; sinners, changed for a while, returned as a dog to the vomit. And so, by our lack of service, many of the souls perished for whom Christ died. Now, had we willingly withdrawn our service from them by voluntarily settling in one place, what account of this could we have given to the great Shepherd of all our souls I cannot therefore see how any of those four preachers or any others in like circumstances can ever, while they have health and strength, ordained or unordained, fix in one place, without a grievous wound to their own conscience and damage to the general work of God. Yet I trust I am open to conviction; and your farther thoughts on this or any subject will be always acceptable to, reverend and dear sir, Your very affectionate brother and fellow laborer.