Wesley Corpus

They began to “bear one another’s burdens,” and naturally to “care for each other.” As they had daily a more intimate acquaintance with, so they had a more endeared affection for, each other. And “speaking the truth in love, they grew up into Him in all things, who is the Head, even Christ; from whom the whole body, fitly joined together, and compacted by that which every joint supplied, according to the effectual working in the measure of every part, increased unto the edifying itself in love.” 8. But notwithstanding all these advantages, many were at first extremely averse to meeting thus. Some, viewing it in a wrong point of light, not as a privilege, (indeed an invalu able one,) but rather a restraint, disliked it on that account, because they did not love to be restrained in anything. Some were ashamed to speak before company. Others honestly said, “I do not know why; but I do not like it.” 9. Some objected, “There were no such meetings when I came into the society first: And why should there now P I do not understand these things, and this changing one thing after another continually.” It was easily answered: It is pity but they had been at first. But we knew not then either the need or the benefit of them. Why we use them, you will readily understand, if you read over the rules of the society. That with regard to these little prudential helps we are conti nually changing one thing after another, is not a weakness or fault, as you imagine, but a peculiar advantage which we enjoy. By this means we declare them all to be merely prudential, not essential, not of divine institution. We prevent, so far as in us lies, their growing formal or dead. We arc always open to instruction; willing to be wiser every day than we were before, and to change whatever we can change for the better. 10. Another objection was, “There is no scripture for this, for classes and I know not what.” I answer, (1.) There is no scripture against it. You cannot show one text that forbids them. (2.) There is much scripture for it, even all those texts which enjoin the substance of those various duties whereof this is only an indifferent circumstance, to be determined by reason and experience.