Wesley’s Letters: 1749
A PERIOD OF GREAT EXTENSION MARCH 28, 1749, TO NOVEMBER 27, 1750
To Ebenezer Blackwell [1]
KINGSWOOD, March 28, 1749.
DEAR SIR, Last week I received a letter from my brother, [Charles Wesley was then in London.] which lays me under some difficulty. He gives me a short account of what had passed between Mr. Meriton and you, and then desires that I would write concerning him. But what can I say? Not much of what is good; because I can say no more than I think, and I scarce know what to think. I am greatly at a loss what judgment to form concerning him. What I hope is this: that he is an honest though weak man; one that has the fear of God, but with a small measure of understanding. His behavior with us has in general been good: what was otherwise I impute to folly, not malicious wickedness.
I trust Mrs. Blackwell and you are still panting after God, if not walking in the fight of His countenance. May, He enable you to turn your faces against the world, being ashamed of nothing but sin; and to preserve a conscience void of offence towards God and towards man.---I am, dear sir,
Your affectionate servant.
To the Author of ‘A Letter &c.’ [2]
LIMERICK, May 7, 1749.
SIR, -- You ask why I ‘do not warn the members of our Society against fornication and adultery.’ I answer: For the same reason that I do not warn them (in those short hints) against rebellion or murder -- namely, because I do not apprehend them to be in immediate danger thereof; whereas many of them are in continual danger, either of ‘taking the name of God in vain, of profaning the day of the Lord, or of drunkenness, or brawling, or of uncharitable or unprofitable conversation.’
But you say, ‘Many persons of great eminence among you have been publicly charged with the commission of these crimes.’ But will you undertake to make those charges good? Whenever your 'Christian charity and hearty desire for our success in so important a work' shall oblige you to instance particulars, I do hereby promise to give you a particular answer.
‘But has not a preacher of your sect preached and printed to prove the lawfulness of polygamy?’ I answer: No preacher in connection with me has ever done any such thing. What Mr. Hall [See letter of March 22, 1748, sect. 5.] of Salisbury has done is no more to me than it is to you, only that I am a greater sufferer by it. For he renounced all the Methodists several years since, and when I was at Salisbury last turned both me and my sister out of his house. No man, therefore, of common heathen humanity could ever blame me for the faults of that unhappy man.
In declaring my ‘abhorrence of all vices of that kind,’ I cannot be more plain and explicit than I have been. I can only declare again that I believe neither fornicators, adulterers, nor unclean persons shall enter into the kingdom of heaven; and that I rank together ‘sorcerers, whoremongers, murderers, idolaters, and whosoever maketh or loveth a lie.’ I well know ‘a weak brother’ as you define him (that is, a man of ‘profane eyes and an unholy imagination’), if you talk either of lovefeasts or persons confessing their faults to one another, will immediately run over all the scenes of the New Atlantis. [By Sir Francis Bacon (1626).] But I leave that to himself. I must not neglect a scriptural advice, because such an one is offended at my following it.
Your ‘friendly advice to avoid spiritual selfishness’ I will endeavor to follow as soon as I understand it. At present I do not. Neither do I well understand how any ‘sober Christian should think me guilty of arrogance or self-conceit,’ because I relate a fact in which I had no share at all--namely, that other men ‘prayed for one another, that they might be healed of the faults they had confessed; and it was so.’
You add, ‘Dr. Middleton absolves you from all boasting in relation to the miracle you worked upon Kirkman.’ [See letter in Dec., 1748, sect. XII. 4, to Vincent Perronet; and for Dr. Conyers Middleton, Jan. 4, 1749.] Dr. Middleton does me too much honor in taking any notice of so inconsiderable a person. But, miracle or no miracle, the fact is plain: William Kirkman is, I apprehend, yet alive, and able to certify for himself that he had that cough threescore years, and that since that time it has not yet returned. I do not know that any 'one patient yet has died under my hands.’ If any person does, let him declare it, with the time and circumstances.
You conclude: ‘Let me beg of you, as a fellow Christian, to remove that great load of scandal that now lies upon your sect; and that you will not, by a careless or premeditated silence, bring yourself and your followers under a just suspicion of not being enemies to certain vices which you seem afraid even to name.’
Alas, sir, is your ‘hearty wish for my success’ dwindled down to this? and your ‘sorrow for any oversight that should afford ground of cavil to those who are disposed to think unfavorably of me’? Sir, I take knowledge of you. I no longer wonder at your so readily answering for Dr. Middleton. I am persuaded none has a better right so to do --- no, not the gentleman who lately printed in the public papers a letter to the Lord Bishop of Exeter. Well, sir, you may now lay aside the mask. I do not require you to style yourself my ' fellow Christian.' But we are fellow creatures, at least fellow servants of the great Lord of heaven and earth! May we both serve Him faithfully. For His sake, I remain, sir,
Your obedient servant.
PS.--I did not receive yours till last night.
To his Brother Charles [3]
ATHLONE, June 17, 1749.
DEAR BROTHER, -- Cannot one of these points be carried, either (1) to procure a letter from Lord Harrington [William Stanhope, first Earl of Harrington; Lord-Lieutenant of Ireland 1746-51.] (if not a formal Order) testifying a disapprobation of these things? Or (2) an Order from the Duke [William Augustus Duke of Cumberland 1721-65.] that the Irish soldiery may have liberty of conscience? Or (3) some kind of letter from Andrew Stone [Andrew Stone 1703-73; Joint Secretary to the Lords Justices 1744.] to the Primate? or from some in power to the Government here ? Let us do all we can do, little as it is. Else are we not partakers of other men's sins? Adieu.
I think of meeting you in Bristol next month. [Wesley landed at the quay in Bristol on July 24.]
To a Roman Catholic
DUBLIN July 18, 1749.
1. You have heard ten thousand stories of us who are commonly called Protestants, of which, if you believe only one in a thousand, you must think very hardly of us. But this is quite contrary to our Lords rule, 'Judge not, that ye be not judged'; and has many ill consequences, particularly this -- it inclines us to think as hardly of you. Hence we are on both sides less willing to help one another, and more ready to hurt each other. Hence brotherly love is utterly destroyed; and each side, looking on the other as monsters, gives way to anger, hatred, malice, to every unkind affection, which have frequently broke out in such inhuman barbarities as are scarce named among the heathens.
2. Now, can nothing be done, even allowing us on both sides to retain our own opinions, for the softening our hearts towards each other, the giving a check to this flood of unkindness, and restoring at least some small degree of love among our neighbors and countrymen? Do not you wish for this? Are you not fully convinced that malice, hatred, revenge, bitterness, whether in us or in you, in our hearts or yours, are an abomination to the Lord? Be our opinions right, or be they wrong these tempers are undeniably wrong. They are the broad road that leads to destruction, to the nethermost hell.
3. I do not suppose all the bitterness is on your ride. I know there is too much on our side also -- so much, that I fear many Protestants (so called) will be angry at me too for writing to you in this manner, and will say, ' It is showing you too much favor; you deserve no such treatment at our hands.'
4. But I think you do. I think you deserve the tenderest regard I can show, were it only because the same God hath raised you and me from the dust of the earth, and has made us both capable of loving and enjoying Him to eternity; were ~ only because the Son of God has bought you and me with His own blood. How much more, if you are a person fearing God (as without question many of you are) and studying to have a conscience void of offence towards God and towards man!
5. I shall therefore endeavor, as mildly and inoffensively as I can, to remove in some measure the ground of your unkindness, by plainly declaring what our belief and what our practice is; that you may see we are not altogether such monsters as perhaps you imagined us to be.
A true Protestant may express his belief in these or the like words:--
6. As I am assured that there is an infinite and independent Being, and that it is impossible there should be more than one; so I believe that this one God is the Father of all things, especially of angels and men; that He is in a peculiar manner the Father of those whom He regenerates by His Spirit, whom He adopts in His Son as co-heirs with Him, and crowns with an eternal inheritance; but in a still higher sense the Father of His only Son, whom He hath begotten from eternity.
I believe this Father of all, not only to be able to do whatsoever pleaseth Him, but also to have an eternal right of making what and when and how He pleaseth, and of possessing and disposing of all that He has made; and that He of His own goodness created heaven and earth and all that is therein.
7. I believe that Jesus of Nazareth was the Savior of the world, the Messiah so long foretold; that, being anointed with the Holy Ghost, He was a Prophet, revealing to us the whole will of God; that He was a Priest who gave Himself a sacrifice for sin, and still makes intercession for transgressors; that He is a King, who has all power in heaven and in earth, and will reign till He has subdued all things to Himself.
I believe He is the propel natural Son of God, God of God, very God of very God; and that He is the Lord of all, having absolute supreme universal dominion over all things; but more peculiarly our Lord, who believe in Him, both by conquest, purchase, and voluntary obligation.
I believe that He was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought Him forth, continued a pure and unspotted virgin.
I believe He suffered inexpressible pains both of body and soul, and at last death, even the death of the cross, at the time that Pontius Pilate governed Judaea under the Roman Emperor; that His body was then laid in the grave, and His soul went to the place of separate spirits; that the third day He rose again from the dead; that He ascended into heaven; where He remains in the midst of the throne of God, in the highest power and glory, as Mediator till the end of the world, as God to all eternity; that in the end He will come down from heaven to judge every man according to his works, both those who shall be then alive and all who have died before that day.
8. I believe the infinite and eternal Spirit of God, equal with the Father and the Son, to be not only perfectly holy in Himself, but the immediate cause of all holiness in us; enlightening our understandings, rectifying our wills and affections, renewing our natures, uniting our persons to Christ, assuring us of the adoption of sons, leading us in our actions, purifying and sanctifying our souls and bodies, to a full and eternal enjoyment of God.
9. I believe that Christ by His Apostles gathered unto Himself a Church, to which He has continually added such as shall be saved; that this catholic (that is, universal) Church, extending to all nations and all ages, is holy in all its members, who have fellowship with God the Father, Son, and Holy Ghost; that they have fellowship with the holy angels, who constantly minister to these heirs of salvation; and with all the living members of Christ on earth, as well as all who are departed in His faith and fear.
10. I believe God forgives all the sins of them that truly repent and unfeignedly believe His holy gospel; and that at the last day all men shall rise again, every one with his own body.
I believe that, as the unjust shall after their resurrection be tormented in hell for ever, so the just shall enjoy inconceivable happiness in the presence of God to all eternity.
11. Now, is there anything wrong in this? Is there any one point which you do not believe as wall as we?
But you think we ought to believe more. We will not now enter into the dispute. Only let me ask, If a man sincerely believes thus much, and practices accordingly, can any one possibly persuade you to think that such a man shall perish everlastingly?
12. 'But does he practice accordingly?' If he does not, we grant all his faith will not save him. And this leads me to show you in few and plain words what the practice of a true Protestant is.
I say, a true Protestant: for I disclaim all common swearers, Sabbath-breakers, drunkards; all whoremongers, liars, cheats, extortioners; in a word, all that live in open sin. These are no Protestants; they are no Christians at all. Give them their own name: they are open heathens. They are the curse of the nation, the bane of society, the shame of mankind, the scum of the earth.
13. A true Protestant believes in God, has a full confidence in His mercy, fears Him with a filial fear, and loves Him with all his soul. He worships God in spirit and in truth, in everything gives Him thanks; calls upon Him with his heart as well as his lips at all times and in all places; honors His Holy name and His Word, and serves Him truly all the days of his life.
Now, do not you yourself approve of this? Is there any one point you can condemn? Do not you practice as well as approve of it? Can you ever be happy, if you do not? Can you ever expect true peace in this or glory in the world to come, if you do not believe in God through Christ? if you do not thus fear and love God? My dear friend, consider, I am not persuading you to leave or change your religion, but to follow after that fear and love of God without which all religion is vain. I say not a word to you about your opinions or outward manner of worship. But I say, all worship is an abomination to the Lord, unless you worship Him in spirit and in truth, with your heart as wall as your lips, with your spirit and with your understanding also. Be your form of worship what it will, but in everything give Him thanks, else it is all but lost labor. Use whatever outward observances you please; but put your whole trust in Him, but honor His holy name and His Word, and serve Him truly all the days of your life.
14. Again: a true Protestant loves his neighbor -- that is, every man, friend or enemy, good or bad--as himself, as he loves his own soul, as Christ loved us. And as Christ laid down His life for us, so is he ready to lay down his life for his brethren. He shows this love by doing to all men in all points as he would they should do unto him. He loves, honors and obeys his father and mother, and helps them to the uttermost of his power. He honors and obeys the King and all that are put in authority under him. He cheerfully submits to all his governors, teachers spiritual pastors, and masters. He behaves lowly and reverently to all his betters. He hurts nobody by word or deed. He is true and just in all his dealings. He bears no malice or hatred in his heart. He abstains from all evil-speaking lying and slandering; neither is guile found in his mouth. Knowing his body to be the temple of the Holy Ghost he keeps it in sobriety, temperance, and chastity. He does not desire other men's goods; but is content with that he hath, labors to get his own living, and to do the whole will of God in that state of life unto which it has pleased God to call him.
15. Have you anything to reprove in this? Are you not herein even as he? If not (tell the truth), are you not condemned both by God and your own conscience? Can you fall short of any one point hereof without falling short of being a Christian?
Come, my brother and let us reason together. Are you right, if you only love your friend and hate your enemy? Do not even the heathens and publicans so? You are called to love your enemy to bless them that curse you, and to pray for them that despitefully use you and persecute you. But are you not disobedient to the heavenly calling? Does your tender love to all men--not only the good, but also the evil and unthankful--approve you the child of your Father which is in heaven? Otherwise, whatever you believe and whatever you practice, you are of your father the devil. Are you ready to lay down your fife for your brethren? and do you do unto ail as you would they should do unto you? If not, do not deceive your own soul: you are but an heathen still. Do you love, honor and obey your father and mother and help them to the utmost of your power? Do you honor and obey all in authority? all your governors, spiritual pastors, and masters? Do you behave lowly and reverently to all your betters? Do you hurt nobody by word or deed? Are you true and just in all your dealings? Do you take care to pay whatever you owe? Do you feel no malice, or envy, or revenge, no hatred or bitterness to any man? If you do, it is plain you are not of God; for all these are the tempers of the devil. Do you speak the truth from your heart to ail men, and that in tenderness and love? Are you an ‘Israelite indeed, in whom is no guile'? Do you keep your body in sobriety, temperance, and chastity, as knowing it is the temple of the Holy Ghost and that, ff any man defile the temple of God, him will God destroy? Have you learned, in every state wherein you are, therewith to be content? Do you labor to get your own living abhorring idleness as you abhor hell-fire ? The devil tempts other men; but an idle man tempts the devil: an idle man's brain is the devil's shop, where he is continually working mischief. Are you not slothful in business? Whatever your hand finds to do, do you do it with your might? And do you do all as unto the Lord, as a sacrifice unto God, acceptable in Christ Jesus?
The, and this alone is the old religion. This is true, primitive Christianity. Oh, when shall it spread over all the earth? when shall it be found both in us and you? Without waiting for others, let each of us by the grace of God amend one.
16. Are we not thus far agreed? Let us thank God for this, and receive it as a fresh token of His love. But if God still loveth us, we ought also to love one another. We ought, without this endless jangling about opinions, to provoke one another to love and to good works. Let the points wherein we differ stand aside: here are enough wherein we agree enough to be the ground of every Christian temper and of every Christian action.
O brethren, let us not still fall out by the way! I hope to see you in heaven. And if I practice the religion above described, you dare not say I shall go to hell. You cannot think so. None can persuade you to it. Your own conscience tells you the contrary. Then, if we cannot as yet think alike in all things, at least we may love alike. Herein we cannot possibly do amiss. For of one point none can doubt a moment, -- ‘God is love; and he that dwelleth in love dwelleth in God, and God in him.’
17. In the name, then, and in the strength of God, let us resolve first, not to hurt one another; to do nothing unkind or unfriendly to each other, nothing which we would not have done to ourselves. Rather let us endeavor after every instance of a. kind, friendly, and Christian behavior towards each other.
Let us resolve secondly, God being our helper, to speak nothing harsh or unkind of each other. The sure way to avoid this is to say all the good we can both of and to one another; in all our conversation, either with or concerning each other, to use only the language of love to speak with all Softness and tenderness, with the most endearing expression which is consistent with truth and sincerity.
Let us, thirdly, resolve to harbor no unkind thought, no unfriendly temper, towards each other. Let us lay the axe to the root of the tree; let us examine all that rises in our heart, and suffer no disposition there which is contrary to tender affection. Then shall we easily refrain from unkind actions and word~ when the very root of bitterness is cut up.
Let us, fourthly, endeavor to help each other on in whatever we are agreed leads to the kingdom. So far as we can, let us always rejoice to strengthen each other’s hands in God. Above all, let us each take heed to himself (since each must give an account of himself to God) that he fall not short of the religion of love, that he be not condemned in that he himself approveth. O let you and I (whatever others do) press on to the prize of our high calling! that, being justified by faith, we may have peace with God through our Lord Jesus Christ; that we may rejoice in God through Jesus Christ, by whom we have received the atonement; that the love of God may be shed abroad in our hearts by the Holy Ghost which is given unto us. Let us count all things but loss for the excellency of the knowledge of Jesus Christ our Lord; being ready for Him to suffer the loss of all things, and counting them but dung that we may win Christ.--I am
Your affectionate servant for Christ’s sake.
To John Curtis [4]
August 17 1749.
You had better have spoken to me when I was in Bristol. I would then have given you a plain account of what I have done and said with regard to you, and of the reasons inducing me so to do and speak.
I insinuate nothing, neither base nor honorable, concerning you. What I speak at all, I speak out, and I shall speak it in every part both of England and Ireland, if I am convinced it is for the glory of God. At present indeed, I am not convinced of this and therefore I say again (as I said to James Gough), ‘I do not know that I shall name the name of John Curtis any more till I have more thoroughly inquired what his behavior has been.’ God has greatly broken down the partition wall in Ireland -- viz. shyness and coldness among Christians on account of difference in opinion. I think you did not do well in building it up again, or in saying anything in public or private which naturally tended so to do. John, I am sorry for you. May God open your eyes and enlarge your heart. So prays
Your injured friend.
To John Bennet [5]
NEWCASTLE-UPON-TYNE September 7 1749.
MY DEAR BROTHER, -- 1. The friendship between you and me has continued long. I pray God it may continue to our fives' end.
But if I love you, I must deal plainly with you. And surely you desire I should. Oh that you would consider what I say, with meekness and love and with earnest continual prayer to God!
2. You expressed a willingness some years ago to be one of my helpers in the work of the gospel. I gladly received you into the number and you objected to none of the Rules whereby they act. If you had, you might have continued at your own place in friendship, though not in union, with me.
3. As one of my helpers, I desired you three years ago to assist me at Newcastle. In my house there I had placed a servant whom I had tried several years and found faithful in all things. Therefore I trusted her in the highest degree and put her in the highest office that any woman can bear amongst us.
4. Both by the nature and rules of your office you was engaged to do nothing of importance without consulting me. She was likewise engaged by the very nature of hers, as well as by the confidence I reposed in her, to consult me in all things; to take no step of any moment without my knowledge and consent, over and above which she was peculiarly engaged hereto by her own voluntary and express promise.
5. Notwithstanding this, you were scarce out of my house when, without ever consulting me, you solicited her to take a step of the last importance without my consent or knowledge. You, whom I had trusted in all things, thus betrayed your trust, and moved her to do so too. You, to whom I had done no wrong wronged me, and that in an uncommon manner. You endeavored, at a time when I expected nothing less, to rob me of a most faithful and most useful servant; the fellow to whom, for the work commuted to her care, I knew not where to find in the three kingdoms.
6. Last autumn I observed her more narrowly, and perceived she was such a person as I had sought in vain for many years and then determined never to part with. I told her this; but told her withal, ‘I could not as yet proceed any farther, because I could do nothing without consulting my brother, as he had done nothing without consulting me.’ She answered, ‘It was so great a blessing that she knew not how to believe it. It seemed all as a dream.’ I repeated it again, and there was no shadow of objection made.
7. I told her farther ‘I am convinced it is not the will of God that you should be shut up in a corner. I am convinced you ought to labor with me in the gospel. I therefore design to take you to Ireland in spring. ‘Now we must separate for a season; but if we meet again, I trust we shall part no more.’
And from this time I looked upon her as my own, and resolved that nothing but death should part us.
8. Three days after I left her without ever consulting me, you solicited her again; and in a few days more prevailed upon her to comply and promise marriage to you.
9. That very night God warned you in a vision or dream of one who had a prior right, but whom at your instance she pushed away. Yet you construed it in quite another manner.
10. However, thus far you went: you asked her (instead of me) ‘whether there was any such engagement.’ Partly out of fear partly out of love blinding her eyes, she replied, ‘There was not.’ And ‘tis true there was not so explicit an engagement as would stand good in law; but such an one there was as ought in conscience to have prevented any other till it should be dissolved.
11. Upon her return from Ireland God again interposed by means of those who were near you; but you construed this likewise your own way: you rushed forward and by vehement importunity forced her tender and compassionate mind to promise you again.
12. Now, my brother, pray earnestly that God would show you and me what is right in this matter. Was not your very first step wrong? Was it acting faithfully, even as a friend, to move such a thing without my consent or knowledge?
Was it not much more wrong considering you as an helper? who as such ought to do nothing without my advice?
Was you not hereby tempting her likewise to do extremely wrong who was likewise engaged even as a friend, but much more as an housekeeper, to take no step without first consulting me?
Was not all this quite unjust and unkind, as well as treacherous and unfaithful?
13. Was the second step any better than the first? The soliciting her in Derbyshire to act without the consent of a father, and more than a father; the endeavoring to rob your brother and your friend of his faithful servant, of the fellow laborer in the gospel whom he had been forming to his hand for ten years; -- was this consent either with gratitude or friendship? nay, with common justice or humanity?
14. Was the third step any better than the rest -- the extorting that second promise? I doubt still whether a thousand promises can bind to a thing evil and wrong in itself.
Oh that you would take Scripture and reason for your rule instead of blind and impetuous passion! I can say no more, only this -- You may tear her away by violence But my consent I cannot, dare not give: nor, I fear can God give you His blessing.
To Ebenezer Blackwell
WHITEHAVEN, October 2, 1749.
DEAR SIR, -- Mrs. Blackwell and you have been much upon my mind to-day; and I trust you do not wholly forget me. Are we not running the same race? pressing on to the same prize of our high calling? Abundance of hindrances indeed lie in the way; yet He that calls us shall make straight paths for our feet. In the meantime we have need of patience, that, when we have done and suffered the will of God, we may attain the promises.
My coming hither was utterly unexpected. I thought of nothing less, till I received some letters from hence, [Joseph Cownley had urged him to come. He arrived on Sept. 22 with Edward Perronet, who wrote ‘All hail the power of Jesus name.’] giving an account of such a work as we have not seen before in England for several years; and it increases daily. Open wickedness is not seen; nor have I heard one oath since I came to Whitehaven. I preach in the market-place morning and evening. Most of the grown persons in the town attend; and none makes any noise, none laughs or behaves indecently.
One evening, when Mr. Perronet preached in my absence, [On the 26th Wesley went back (as he had promised) to preach at Hindley Hill; but returned to Whitehaven on the 30th.] a crew of sailors procured a fiddle and made an attempt to interrupt; but they met with small encouragement. A company of colliers turned upon them, broke their fiddle in pieces, and used those of them they could overtake so roughly that they have not made their appearance since. Sir James Lowther, [Uncle to the famous Sir James Lowther, afterwards Earl of Lonsdale. See letter of Oct. 18, 1754.] likewise, sent and took down the names of the chief rioters.
To-morrow we are to leave this place. But we have a long round to go; so that I am afraid we shall not move much southward till toward the end of this month. I commend you and those that are with you to Him who has hitherto helped you; and am, dear sir,
Your affectionate servant.
To Thomas Bigg [6]
LEEDS Octobeer 7, 1749.
MY DEAR BROTHER, -- A loving husband is a very amiable character; a fond one I think is not so. But if I had a wife, I believe I should he the latter; and perhaps you may lean to the same extreme. To you, therefore I can freely speak my mind, as knowing it will go no farther.
Since I was six years old, [The time of the fire at Epworth Rectory, when he was in danger of death.] I never met with such a severe trial as for some days past. For ten years [Grace Murray first heard Wesley preach in 1739.] God has been preparing a fellow laborer for me by a wonderful train of providences. Last year I was convinced of it; therefore I delayed not, but, as I thought made all sure beyond a danger of disappointment. But we were soon afterwards torn asunder by a whirlwind. In a few months the storm was over. I then used more precaution than before and fondly told myself that the day of evil would return no more. But it too soon returned. The waves arose again since I came out of London. I fasted and prayed, and strove all I could; but the sons of Zeruiah were too hard for me. The whole world fought against me; but above all my own familiar friend. Then was the word fulfilled, 'Son of man, behold! I take from thee the desires of thine eyes at a stroke; yet shalt thou not lament, neither shall thy tears run down.’
The fatal, irrecoverable stroke was struck on Thursday last. Yesterday I saw my friend (that was) and him to whom she is sacrificed. I believe you never saw such a scene. But ‘why should a living man complain? a man for the punishment of his sins’ ?--I am
Yours affectionately.
To John Bennet [7]
NEWCASTLE-UPON-TYNE, October 10, 1749.
MY DEAR BROTHER, Although I hope to be with you in a short time, yet I can't help troubling you with a few lines. My heart’s desire and prayer to God is that there may be ‘union of mind, as in us both one soul,’ that we may have continual confidence in each other, and be able to pour out our hearts into each other's bosom. O let every warm or unguarded word which either of us has expressed, either in speaking or writing (too, too many such I charge myself with), be forgotten from this moment. Let everything of that kind which has been before this day be as though it had never been. Forgive me all this, my dear brothel as God for Christ's sake has forgiven you. And let us now go on hand in hand, pressing to the mark, the prize of our high calling in Christ Jesus. The peace of God be with you and yours. — I am
Your ever affectionate friend and brother.
I have been fearful some time lest your conversing much with Mr. Whitefield [Whitefield had made a great imprison during his visit to the North.] should incline you to his opinions, which, whether they are right or wrong, would exceedingly hinder your usefulness among the Societies. O my brother, watch and pray, that you enter not into temptation,
To Richard Davenport [8]
BRISTOL, October 29, 1749.
I am afraid, sir, I shah not have an opportunity of procuring you those tunes until I return to London. The gentleman from whom I expected to procure them is not yet come hither. I have desired Mr. Swindells to beg your acceptance of two or three little tracts (which perhaps you have not seen) that I forgot to mention; one of which, if you have it not already, will probably give you pleasure. The title is nearly this: A Letter to a Bishop, occasioned by some late Discoveries in Religion. There are two parts of it. May I request of you one thing, sir? Do not speak evil of Jesus Christ: you may some time stand in need of Him; and if you should (I can say from a very little experience), you will find Him the best friend in heaven or earth.--I am, sir,
Your obedient servant.
To John Bennet
Kingswood, November 3, 1749.
I was never yet convinced that your marrying Grace Murray was according to the will of God; or, to speak more plainly, that it was at all consistent either with justice, mercy or truth. Nevertheless I loved you tenderly both before and since, and had still an amazing confidence in you both.
Of the later to Brother Briggs [The letter was probably on the same lines as that of Oct. 7 to Thomas Bigg. William Briggs was on the most intimate terms with Bennet and his wife, and wrote freely to him at this time.] you cannot judge because you never saw it. I spoke far more cautiously therein than could have been expected in the height of such a trial. At the same time it was that when Mrs. Hutchinson [Of Leeds mother of John Hutchinson. See heading to letter of Oct. 20, 1753.] came to me, to avoid the pain of speaking, I read her a pan of my Journal, which simply related facts rather too mildly than too severely.
When I came to Newcastle, I wrote to you out of the abundance of my heart. [See letter of Oct. 10. The family at the Orphan House.] The family soon came about me and related to me at large what had been said and done in my absence. I felt no resentment, though deep concern. Yet I judged it my bounden duty to answer for myself, and give them the true account of what had been so strangely misrepresented.
The account I gave of my former friend was such that they cried out one and all, ‘You are blinded in her still!’ with many other words which I care not to repeat. It was in hope of softening Sister Procter [William Briggs, in a letter in the Bennet MS., refers to Sister Procter on Feb. 10 as having written to Frances Walker about the marriage.] that I afterwards told her of our weeping over each other. But I never said that she ‘repented of her former romancing’; nor one word which was unkind or untrue. Nay, it was my speaking so tenderly which made Sister Procter cry out, ‘Oh how has she used you!’ And how do you use her!
They who know the whole affair know that I have been the greatest sufferer, but not the greatest sinner. Not that I can clear myself neither. I loved you both too well. Forgive me this wrong. Both you and she go the right way to dear me of this fault. A few more pangs, and my heart will be at liberty.
Upon reflection I find I have done you wrong in another instance also. I have not spoke plainly to you. I have not delivered my own soul. Indeed, I had not power to speak. But I might have wrote. And so I did on September 7 from Newcastle; and again from Whitehaven (a copy of which I sent to Mr. Perronet for his judgement): but both these letters were stopped. If you desire it now, you should have it, with Mr. P.'s answer. [The Vicar of Shoreham was his most confidential adviser in this and other matters.]
Once for all I must speak, for my heart is full; although, alas! what avails it now? I loved you as my own soul I left with you my dearest friend, one who was as necessary to me as a right hand, as dear as a right eye; one whom I looked upon then (and not on slight grounds) as contracted to myself. But suppose I say only, one I loved above all on earth and fury deigned for my wife. To this woman you proposed marriage without either my .knowledge or consent. Was this well done? God warned you the same night that I had took her first (but I could not take her unless she took me too). [Wesley’s own dream. See Journal, iii. 435-6; and letter of Sept. 7.] You wrote me word you would take no farther step without my consent. Nevertheless, not only without my consent. but with a thousand circumstances of aggravation, you tore her from me, whether I would or no;. when all I desired was to refer the whole to impartial men ! And all the blame lies upon me! And you have acted with a clear conscience to this day!
I think not. I think you have done me the deeper wrong which I could receive on this side the grave. But I spare you. ‘Tis but for a little time and I shall be where the weary are at rest.
Your marriage has actually had that effect which it was supposed would follow from me. My brother does not preach at all. Neither hath he spoke to me since Sunday. I claim no obedience either from you or any other preacher. On --- I shall set out for London. [Wesley was busy writing his third volume of Sermons Charles rode with him and Edward Perronet to London on Nov 8.] For here I cannot be. I know not whether anything remains for me to do with regard to you but to give you both up to God.
To Mrs. Jones, of Fonmon Castle [9]
Kingswood November 7, 1749.
MY DEAR SISTER, -- On Saturday my brother and I were both determined that none of those children should come to the school any more. But the masters interceded so earnestly for them, that we were at length induced so far to change our purpose as to take them on trial from week to week. If they behave well, they may remain with us. If not, we must put them quite away that they may not corrupt the rest. I have ordered that they shall not be corrected at all for what is past; nor will it ever be mentioned if they give no fresh occasion.
I do not think it will be right for your son to come again, unless he is thoroughly sensible of his fault. In that case I should hope for a lasting change. May God be your comfort and support. -- I am
Your very affectionate brother and servant.
To John Bennet
LONDON, December 7, 1749.
I am sorry Brother Swindells did not observe my directions. I appointed him to be at Newcastle within a fortnight after he left me. If he had gone according to that appointment, Brother Hopper would have come up to you. [See letter of Feb. 6, 1750.] But I suppose he will not set out till R. Swindells comes to Newcastle.
The book-money is not to be paid to my brother, but to Brother Maxfield. If you could send it him by bill or any way, I should be glad. We are in great straits.
I wrote my last out of the fullness of my heart, not then knowing that I should write to you any more. I do not care to write anything fresh on that subject. Perhaps I may some time show you the letters I deigned for you in time past. I do not see things in the same light as you do. But I complain not. For I am a sinner. Therefore it is just if I go heavily all my days. Nay and I believe it is best for me.--I am
Your affectionate brother.
You wrote to me some time since of a person to settle in Manchester. If you have not one already, here is an exceeding proper person. Brother Watts has been one of our stewards -- a man of sense, prudence and good behavior, serious and exceedingly steady. He has a great desire to come.
[On the same sheet he adds:]
Poor Grace! You have formerly been a means of many blessings to me. May God prepare you to receive all His blessings in time and in eternity!
To Ebenezer Blackwell
LONDON December 18, 1749.
DEAR SIR, -- I have known Eliz. Miller for many years. She has been always remarkable honest and industrious. I do not know in all London a more proper object of charity; for she now through age and weakness is very ill able to procure for herself the necessaries of life. -- I am
Your affectionate servant.
