1757

 

GROWING RESPONSIBILITIES

JANUARY 8, 1757, TO JANUARY 10, 1758

To Matthew Errington [1]

LONDON January 8, 1757.

MY DEAR BROTHER, -- You have done well in sending me a particular account. The bill came safe, and h accepted. But Michael's [Michael Fenwick.] senseless delay has distressed me much. He ought to have been here the 28th of November, and to have then brought with him all the money he could procure. For the time to come, if he should take another journey, I must punctually fix beforehand how many days he is to stay in every place.

I hope you all continue a family of love, and that the Stewards and you are in harmony with each other. I should be glad to see poor Becky, especially if I found her all alive to God. We have a sickly family here -- my wife, Jenny, Sally Clay [See letter of March 30 1757.] ill of paralytic, T. Walsh [See letter of April 5, 1758.] and Jemmy Morgan [James Morgan became one of Wesley’s helpers in 1755 at the age of nineteen. He prepared the Life and Death of Mr. Thomas Walsh in 1762. Delicate health made him retire from the itinerancy. He died in Dublin in 1774. See Journal v. 210n; and letter of Sept. 2, 1758.] of consumptive disorders. But all is best -- I am

Your affectionate brother.

To Samuel Furly

LONDON, February 11, 1757.

The times and seasons of continuing comfort and all other spk~ual blessings the Father hath reserved in His own power. And them may be many wise reasons unknown to us (who are of yesterday and know nothing) why He does not answer every prayer as soon as we offer it. Indeed, one very common reason is sin lieth at the door -- perhaps sin of omission, the not following the light, not using the power we have. I know not that this is your cue. Possibly God may see good to take this way to break the stubbornness of your will and destroy your pride of understanding. Certainly you am in the hands of Him that loves you, and that will speedily deliver, if you persevere in waiting for Him and in rejecting all comfort but that which flows from the Spirit of adoption, crying in your heart, Abba Father!

To Rev. S. Furly, Kippax.

To Thomas Olivers [2]

LEWISHAM, March 24, 1757.

DEAR TOMMY, --We should neither be forward nor backward in believing those who think they have attained the second blessing. Of those in Courtmatrix and Ballingarrane I can form no judgment yet. Barely to feel no sin, or to feel constant peace, joy, and love, will not prove the point. We have known some who remained in that state for several years, and yet have afterwards lost almost all they had received.

In the two sermons on this subject, the Minutes of the Conference, the preface to the second and third volumes of Hymns, and some of our controversial writings, you have a full account of Christian Perfection. [The Circumcision of the Heart, preached before Oxford University on Jan. 1, 1733, and Christian Perfection, 1741; Hymns and Sacred Poems 1741, 1742; and Minutes, 1744.] (1) It undoubtedly implies salvation from all sin, inward and outward, into all holiness. (2) Without it none can be admitted into heaven, nor be completely happy upon earth. But we must speak very tenderly on this head, for it is far better to lead men than to drive. Study to recommend it rather as amiable and desirable than as necessary. (3) A gradual growth in grace precedes, but the gift itself is always given instantaneously. I never knew or heard of any exception; and I believe there never was one. (4) One fruit given at the same instant (at least usually) is a direct, positive testimony of the Spirit that the work is done, that they cannot fall away, that they cannot sin. In consequence of this they have no slavish fear, but uninterrupted sight, love, and joy, with continual growth in wisdom, holiness, and happiness, till they are filled with all the fullness of God.

Beware of pride and stubbornness. Consult Brother Hopper in all things. Be obstinate only in pressing on to perfection.

My love to Fanny and Sally Moore. They forget me as soon as I cross the water. Peace be with your spirit. -- I am

Your affectionate brother.

 

 

To his Wife

LIVERPOOL, April 24, 1757. [April 24 was a Sunday, and Wesley heard ‘two very useful sermons at St. Thomas’s Church.’ See Journal, iv. 203.]

I see plainly, my dear Molly, you are resolved to make me love you better and better. Be as careful as ever you will (only not so as to make yourself sick) and as diligent as ever you can. This is one of the talents which God has given you. O use it to the uttermost! Put forth all your strength in things temporal as well as in things spiritual. Whatsoever your hand findeth to do, do it with your might. What a blessed rule is that of Kempis. ‘Do what is in thee, and God will supply what is lacking’! Only, my love, watch over your own spirit! Take heed that it be not sharpened. Fret not thyself because of the ungodly, but in quietness and patience possess your own soul.

I believe my letter to the Stewards will stir them up. What if you gave it to T. Butts [See letter of March 27, 1751.] and desired him and John Matthews [John Matthews died of consumption on Dec. 28, 1764. During twenty years Wesley did not remember his saying or doing anything he would wish to have been unsaid or undone. See Journal v. 93, 103; and letter of April 24, 1761.] to second it If they speak to William Atkinson [See letter of March 9, 1765.] in good earnest, it will certainly do good, one way or the other. [Mrs. Wesley had evidently made some suggestion for business arrangements.]

Now I have burnt your letter. My health continues to a miracle. Ten days hence I shall probably see John Haime [See letter of March 1744, and June 21, 1748.]; and Joseph Jones [Joseph Jones was for some time one of Wesley’s preachers. He married, and settled in Somersetshire as a farmer. See Atmore’s Memorial pp. 225-6; Journal, iv. 328; and for Bilbrook, Staffordshire, iii. 519 iv. 14.] if he finds his way back from Bilbrook.

It grows late: but I could not persuade myself to lose one post; though I cannot tell you how much I am, dear Molly,

Your affectionate Husband, Lover and Friend.

My dear Sister Hacker was to have a cag [A barrel or wooden vessel containing four or five gallons.] of the elder wine. Has she had it

 

 

To Dorothy Furly

BIRSTALL, May 18, 1757.

The great point is to pick out in Bristol (as in all places such acquaintance as have a deep fear of God, a continual consciousness of His presence, and a strong thirst after His whole image. [See letter of June 18.] Such I take most of the leaders of bands to be; and such are many of the poor in the Society, but extremely few of the rich or honorable Methodists are of that number. My dear sister, I have been in pain for you on their account. When I talked with You last, you could relish the simplicity of the gospel, you were athirst for all mankind that was in Christ and wanted to walk just as He walked. O let none persuade you, either by example or advice, to make any, the least, deviation from that good way. Make no abatement; do not soften the plain, rough gospel; do not

Measure back your steps to earth again.

Be not, either inwardly or outwardly, conformed to this world; but be a Christian altogether.

Health you shall have if health be best. And He that gives it will give a blessing with it -- an increase of spiritual as well as of bodily strength, but it is strength to labor not to sit still. And this strength will either increase or decrease in the same proportion with your sense of His love. You may lose this sense either (1) by committing sin; or (2) by omitting duty; or (3) by giving way to pride, anger or any other inward sin; or (4) by not watching unto prayer, by yielding to indolence or spiritual sloth. But it is no more necessary that we should ever lose it than it is necessary we should omit duty or commit sin. Mr. Law, therefore, speaking on this head, betrays deep ignorance both of the Scripture and the inward work of God. You are more liable to receive hurt from his late writings than from any others which I know. I shall write to Sammy [Her brother at Cambridge.] in the morning: it would not have been amiss if you had spoken freely to me concerning him. Why should not you, now you have in some measure broke that natural shyness, speak all that is in your heart to, dear Miss Furly,

Your truly affectionate friend and brother.

 

 

To Ebezezer Blackwell [3]

WHITEHAVEN, May 28, 1757.

DEAR SIR, -- Does the rule still hold, ‘Out of sight out of mind’ I am afraid it does with poor Miss Freeman, [See letter of April 26, 1760.] as she does not give me one fine in answer to the long letter I wrote from Liverpool. I was in hopes we might have interchanged several letters in less than six weeks’ time. As for you, I presume you are full of business; and yet not so full of temporal business as to exclude the thoughts of higher concerns -- business that will endure when earth and the works of it are burned up. Were anything temporal even to damp or lessen (though not destroy) our care and zeal for things eternal, what could countervail the loss What could make us amends for the damage thereby sustained Sometimes, indeed, we may go through abundance of business, and yet have God in all our thought. But is this the case always Are not even lawful, nay necessary, things at other times a grievous hindrance, especially when we undertake them without any suspicion of danger, and consequently without any prayer against that danger In this respect, as in many others, I have lately had peculiar reason to be thankful. In every place people flock about me for direction in secular as well as spiritual affairs; and I dare not throw even this burthen off my shoulders, though I have employment enough without it. But it is a burthen, and no burthen; it is no encumbrance, no weight upon my mind. If we see God in all things and do all for Him, then all things are easy.

I think it is fourteen or fifteen days since my wife wrote to me. I am afraid she is not well, or is angry at my brother and consequently with me. If any letters for me come enclosed to Mr. Belchier, [See letter of April 9, 1755.] I will be obliged to you if you will not send them to her, but direct them to me at Newcastle, where I hope to be in a few days. Wishing all grace and peace to you and yours, I am, dear sir,

Your most affectionate servant.

I breakfasted at Keswick last Tuesday.

To Mrs. Crosby [4]

NEWCASTLE-UPON-TYNE, June 14, 1757.

MY DEAR SISTER, -- I was concerned at not hearing from you for so long a time, whereas I would not willingly pass a fortnight without it. Whenever you have leisure write, whether any one else does or not. I shah be here near three weeks, and then at York. It comforts me to hear that your love does not decrease: I want it to increase daily. Is there not height and depth in Him with whom you have to do, for your love to rise infinitely higher and to sink infinitely deeper into Him than ever it has done yet Are you fully employed for Him, and yet so as to have some time daily for reading and other private exercises If you should grow cold, it would afflict me much. Rather let me always rejoice over you. As for me, I seem only to be just beginning to aim feebly at God; though I have found more liberty in the respects you mention lately than of a long season. Dear Sally, never forget to pray for

Your affectionate brother.

To Dorthy Furly

NEWCASTLE-UPON-TYNE, June 14, 1757.

You have reason to praise God for what He has done and to expect all that He has promised. Indeed, if it were required that you should work this in yourself, your impotence might be a bar to your expectations; and so might your unworthiness, if God required any merit of yours in order to His working in you. But what impotence in you can be a bar to the almighty power of God And what unworthiness can hinder the free love of God His love in and through Christ Jesus So that all the promises lie fair before you. The land flowing with milk and honey, the Canaan of His perfect love, is open. Believe, and enter in!

It is an observation of one of the ancients that it is far easier not to desire praise than not to be pleased with it. A bare conviction that it is, generally speaking, deadly poison may prevent our desiring it; but nothing less than humble love filling the heart will prevent our being pleased with it, for the sense of honor is as natural to man as the sense of tasting or feeling. But when that which is spiritual is fully come, this which is corruptly natural shall be done away.

Whatever enemies you have, it is enough that you have a Friend who is mightier than them all. O let Him reign in your heart alone! Do not spare to speak with all freedom to, dear Miss Furly,

Your affectionate brother and servant.

To Dorothy Furly

NEWCASTLE-UPON-TYNE, June 18, 1757.

I am the more jealous over you, because I know you are liable to be much influenced by fair words, especially when they are spoken by persons of sense and in an agreeable manner. And flesh and blood are powerful advocates for conformity to the world, particularly in little things. But, blessed be God, we have an unction from the Holy One ready to teach us of all things. O let us attend to this inward teaching, which indeed is always consonant with the word. Then the word, applied by the Spirit, shall be a light in all our ways and a lamp in all our paths.

Fight on and conquer I Change of place, as you observe, is but a little thing. But God has in some measure changed your heart, wherein you have great reason to rejoice. And, having received the first fruits of the Spirit, righteousness, peace, and joy in the Holy Ghost, patiently and earnestly war for the great change, whereby every root of bitterness may be torn up.

You may profitably converse with even those honorable Christians, if you watch and pray that they do not infect you (1) with Mystical notions, which stand in full opposition to plain old Bible divinity; or (2) with their odd, senseless jargon of a catholic spirit, whereby they have themselves suffered great loss. The spirit of the world I think you are aware of already, and indeed there is danger in every approach to it.

I have heard from both Mrs. Gaussen [Charles Wesley writes from the Foundry to his wife on Sept. 21, 1755, ‘Why do you leave Mrs. Gaussen out of your “kind remembrance” You have no friend loves you better.’ See letter of Sept. 25.] and Miss Bosanquet.

There is a poor, queer old woman in Bristol (if she is not gone to paradise) with whom it might do you good to talk. John Jones [See letter of April 16 1748.] knows her. Her name is Elizabeth Edgecomb. Peace be with your spirit. -- I am, dear Miss Furly,

Your affectionate brother and servant.

To Mrs. Crosby

NEWCASTLE-UPON-TYNE, July 1, 1757.

MY DEAR SISTER, -- Certainly you judge right. Do not entangle yourself with the things of this world; neither give occasion to any to speak reproachfully. Therefore accept of no deed or writing whatsoever which should tie her down to do anything for you one day longer than she would do without it. [Probably Miss Bosanquet, whom she had met in May. See letter of June 14.] What she will do day by day without hurting herself or any one else is liable to no exception. O stand fast in glorious liberty; and be subject to no creature, only so far as love constrains. By this sweetest and strongest tie you are now subject to, dear Sally,

Your affectionate friend and brother.

I shall look for a letter at York.

To Min. Crosby, At Mr. Kent’s Bricklayer,

In the Tenter Ground, Near Upper Moorfields, London.

To Dorothy Furly

York, July [11], 1757.

DEAR MISS FURLY, -- I cannot write to you now so fury as I would; but I must send a few fines. Mere temptation certainly does not weaken without yielding to temptation. Yet an heaviness and soreness may remain upon the spirit till there is a fresh discovery of the love of God.

A jealous fear of offending God is good. But what have you to do with any other fear Let love cast it all out, and at the same time make you tenfold mere afraid of doing anything small or great which you cannot offer up as an holy sacrifice acceptable to God through Jesus Christ.

All who are without this fear (and much more all who call it legal, who revile the precious gift of God, and think it an hindrance to ‘the growing up in Christ’) are Antinomians in the inmost soul. Come not into their secret, my dear Miss Furly; but pray for more and more of that ‘legal spirit,’ and you will more and more rejoice

Your affectionate servant.

To Samuel Furly

YORK, July 12, 1757.

DEAR SAMMY, -- In all my experience I never knew one so much altered for the worse as C. P. [Charles Perronet. See letters of Sept. 3, 1756 (to Nicholas Norton), and Dec. 14, 1757.] in so short a time. I am afraid that enemy is in real, actual possession of his understanding; though God, I hope, has still hold of his heart. Certainly the conversing with him at present would not be profitable to you.

Nothing could be more seasonable than the notes you give me concerning M. B. [Miss Bosanquet and Mrs. Crosby.] I was just going to answer a letter from one who can say anything to her without offence. So that proper advice may now be conveyed to her with great probability of success.

I hope you will write to Mr. Drake [See letter of Dec. 4, 1756.] without delay. He is in danger; for every possible snare is laid for him. His aunt here, Mrs. Dickson, [Dickens.] has been of great service to him. He was hurried hence by his mother (a woman bitter of spirit) to keep him out of my way. You may direct your next to me at Mr. Hutton's, [‘William Hutton mercer and grocer, a man in good repute in the town,’ with whom Wesley stayed when at Epworth. See Stevenson’s Wesley Family, p. 348; and letter of July 28 1775, to Mrs. Woodhouse.] in Epworth, Lincolnshire, by Thorne bag. Dear Sammy, fight on! Adieu.

Miss Tancred, a gay, giddy girl, a mere coquette, is put in the way of Mr. Drake. Warn him earnestly to keep clear of her.

To Dorothy Furly

TREMENEARE, September 6, 1757.

Why you should be afraid on account of anything you said to me I do not know. Certainly, if you had said whatever was in your heart, it might have been a means of lessening your burthen and not of increasing it. I believe you have often a desire, and almost a resolution, of saying a great deal to me; but when you come to write or speak, your heart fails. Why should it Why should you repress yourself I should not despise but love you for your openness. It is the fruit and the proof of an honest heart. I know you are weak; I know a little of your particular weaknesses. But so much the more am I concerned for you as a tender, sickly flower. Away, then, with this reserve; it answers no end but to trouble and embarrass you. Tell me freely and plainly any difficulty you meet with, any enemy against whom you want help. Use me as a friend, as I hope you will use Sarah Crosby, and you will find it a blessing to your soul. It will again bring the promise of holiness near; which, indeed, always seems to be far off when we give way to any known sin, when we any way grieve the Spirit of God. There may be some rare cases wherein God has determined not to bestow His perfect love till a little before death; but this I believe is uncommon: He does not usually put off the fulfilling of His promises. Seek, and you shall find; seek earnestly, and you shall find speedily. Lift up the hands that hang down; deny yourself; take up your cross, whether that of meeting your class or any other. Fight on, and victory is at hand! -- I am, dear Miss Fury,

Your affectionate servant.

To Samuel Walker [5]

PENRYN, September 19, 1757.

REVEEREND AND DEAR SIR, -- Nothing can be more kind than the mentioning to me whatever you think is amiss in my conduct; and the more freedom you use in doing this, the more I am indebted to you. I am thoroughly convinced that you ‘wish me well,’ and that it is this, together with a ‘concern for the common interests of religion,’ which obliges you to speak with more plainness than otherwise you would. The same motives induce me to lay aside aH reserve and tell you the naked sentiments of my heart.

Two years since, eleven or twelve persons of Falmouth were members of our Society. Last year I was informed that a young man them had begun to teach them new opinions, and that soon after offence and prejudice crept in and increased till they were all torn asunder. What they have done since I know not; for they have no connection with us. I do ‘exert myself’ so far as to separate from us those that separate from the Church. But in a thousand other instances I feel the want of more resolution and firmness of spirit. Yet sometimes that may appear irresolution which is not so. I exercise as little authority as possible, because I am afraid of people’s depending upon me too much and paying me more reverence than they ought.

But I proceed to the substance of your letter. You say, --

1. ‘If you still hold the essence of justifying faith to lie in assurance, why did you encourage John Hingeston to believe his state good’

Assurance is a word I do not use because it is not scriptural. But I hold a divine evidence or conviction that Christ loved me and gave Himself for me is essential to if not the very essence of justifying faith. John Hingeston told me he had more than this, even a clear conviction that his sins were forgiven; although he said that conviction was not so clear now as it had been in time past.

2. ‘If you beloved Mr. Vowler [Wesley heard Mr. Vowler preach two thundering sermons at St. Agnes on Sept. 4, 1757, and spent an afternoon with him. ‘He both preaches and lives the gospel.’ He died of fever on July 30, 1758. See Journal, iv. 234, 529.] to be a gracious person and a gospel minister, why, did you not in justice to your people leave them to him’

John Hingeston assured me that Mr. Vowler also had a dear conviction of his being reconciled to God. If so, I could not deny his being a gracious person; and I heard him preach the true though not the whole gospel. But had it been the whole, there are several reasons still why I did not give up the people to him. (1) No one mentioned or intimated any such thing, nor did it once enter into my thought. But if it had, (2) I do not know that every one who preaches the truth has wisdom and experience to guide and govern a flock. I do not know that Mr. Vowler in particular has. He may or he may not. (3) I do not know whether he could or would give that flock all the advantages for holiness which they now enjoy; and to leave them to him before I was assured of this would be neither justice nor mercy. (4) Unless they also were assured of the, they could not in conscience give up themselves to him; and I have nether right nor power to dispose of them contrary to their conscience.

‘But they are his already by legal establishment.’ If they receive the sacrament from him thrice a year and attend his ministrations on the Lord’s Day, I see no more which the law requires. But (to go a little deeper into this matter of legal establishment) does Mr. Conon [Mr. Conon was the schoolmaster at Truro. Walker calls him ‘my friend and father.’ See Sidney’s Life of Walker, p. 200.] or you think that the King and Parliament have a right to prescribe to me what pastor I shall use If they prescribe one whom I know God never sent, am I obliged to receive him If he be sent of God, can I receive him with a clear conscience till I know he is And even when I do, if I believe my former pastor is more profitable to my soul, can I leave him without sin Or has any man lying a right to require this of me

I ‘extend this to every gospel minister in England.’ Before I could with a clear conscience leave a Methodist Society even to such an one, all these considerations must come in.

And with regard to the people: far from thinking that ‘the withdrawing our preachers’ from such a Society without their consent would ‘prevent a separation from the Church’ I think it would be the direct way to cause it. While we are with them, our advice has weight and keeps them to the Church; but were we totally to withdraw, it would be of little or no weight. Nay, perhaps resentment of our unkindness (as it would probably appear to them) would prompt them to act in flat opposition to it. ‘And will it not he the same at your death’ I believe not: for I believe there will be no resentment in this case; and the last advice of a dying friend is not likely to be so soon forgotten.

3. But ‘was there not inconsistency in your visiting Mr. Vowler as a gospel minister when you do not give up your people to him’ No: my receiving him as a gospel minister did not imply any obligation so to do.

4. ‘If that was not the design of your visit, you should not have visited him at all.’ Does that follow I visited him because he desired it as a brother and fellow laborer.

5. ‘Does not this conduct on the whole savor of a party spirit and show a desire to please Methodists as Methodists ‘I am not conscious of any such spirit, or of any desire but that of pleasing all men for their good to edification. I have as great a desire thus to please you as any Methodist under heaven.

You add one thing more, which is of deep importance and deserves a particular consideration. ‘You spoke to Mr. Vowler of our being as one man. Nothing is so desirable: but really before it can be effected, something must be done on your part more than paying us visits; which, as far as I can see, can serve no other purpose in present circumstances than to bring us under needless difficulties.’

I did, indeed speak to Mr. Vower ‘of our being as one man’; and not to him only, but to several others for it lay much upon my heart. Accordingly I proposed that question to all who met at our late Conference, [Which met in London on Aug. 4.] ‘What can be done in order to a closer union with the clergy who preach the truth ‘We all agreed that nothing could be more desirable. I in particular have long desired it; not from any view to my own ease or honor or temporal convenience in any kind, but because I was deeply convinced it might be a blessing to my own soul and a means of promoting the general work of God.

But you say, ‘Really, before it can be effected, something must be done on your part.’ Tell me what, and I will do it without delay, however contrary it may be to my ease or intonation, provided only that it consist with my keeping a conscience void of offence toward God and toward man. It would not consist with this to give up the flock under my care to any other minister till I and they were convinced they would have the same advantages for holiness under him which they now enjoy. But ‘paying us visits can serve no other purpose than to bring us under needles difficulties.’ I will speak very freely on this head. Can our conversing together serve no other purpose You seem, then, not to have the least conception of your own wanting any such thing! But whether you do or not, I feel I do. I am not in memet torus totus teres atque rotundus. [Horace’s Satires, II vii. 86: ‘In myself completely smooth and rounded.’] I want more light, more strength, for my personal walking with God; and I know not but He may give it me through you. And (whether you do or no) I want more light and strength for guiding the flock committed to my charge. May not the Lord send this also by whom He will send and by you as probably as any other It is not improbable He may by you give me clearer light either as to doctrine or discipline. And even hereby how much comfort and profit might redound to thousands of those for whom Christ hath died! which, I apprehend would fully compensate any difficulties that might arise from such conversation.

But what difficulties are those All that are the necessary consequence of your sharing our reproach. And what reproach is it which we bear Is it the reproach of Christ or not It arose first, while my brother and I were at Oxford, from our endeavoring to be real Christians. It was abundantly increased when we began to preach repentance and remission of sins and insist that we are justified by faith. For this cause were we excluded from preaching in the churches. (I say for this: as yet there was no field-preaching.) And this exclusion occasioned our preaching elsewhere, with the other irregularities that followed. Therefore all the reproach consequent thereon is no other than the reproach of Christ.

And what are we the worse for this It is not pleasing to flesh and blood; but is it any hindrance to the work of God Did He work more by us when we were honorable men By no means. God never used us to any purpose till we were a proverb of reproach. Nor have we now a jot more of dishonor and evil report than we know is necessary, both for us and for the people to balance that honor and good report which otherwise could not be borne.

You need not, therefore, be so much afraid of or so careful to avoid this. It is a precious balm; it will not break your head, nether lessen your usefulness. And, indeed, you cannot avoid it any other wise than by departing from the work. You do not avoid it by standing aloof from us; which you call Christian, I worldly, prudence.

I speak as a fool: bear with me. I am dearly satisfied that you have far more faith, more love, and more of the mind which was in Christ than I have. But have you more gifts for the work of God or more fruit of your labor Has God owned you more I would He had a thousand-fold! I pray God that He may. Have you at present more experience of the wisdom of the world or the devices of Satan or of the manner and method wherein it pleases God to counterwork them in this period of His providence Are you sure God would add nothing to you by me beside what He might add to me by you Perhaps when the time is slipped out of your hands, when I am no more seen, you may wish you had not rejected the assistance of even

Your affectionate brother.

To a Friend [6]

TRURO, September 20, 1757.

DEAR SIR, -- The longer I am absent from London, and the more I attend the service of the Church in other places, the more I am convinced of the unspeakable advantage which the people called Methodists enjoy: I mean even with regard to pubic worship, particularly on the Lord’s Day. The church where they assemble is not gay or splendid, which might be an hindrance on the one hand; nor sordid or dirty, which might give distaste on the other; but plain as well as clean. The persons who assemble there are not a gay, giddy crowd, who come crafty to see and be seen; nor a company of goodly, formal, outside Christians, whose religion lies in a dull round of duties; but a people most of whom do, and the rest earnestly seek to, worship God in spirit and in truth. Accordingly they do not spend their time there in bowing and courtesying, or in staring about them, but in looking upward and looking inward, in hearkening to the voice of God, and pouring out their hearts before Him.

It is also no small advantage that the person who reads prayers, though not always the same, yet is always one who may be supposed to speak from his heart, one whose life is no reproach to his profession, and one who performs that solemn part of divine service, not in a careless, hurrying, slovenly manner, but seriously and slowly, as becomes him who is transacting so high an affair between God and man.

Nor are their solemn addresses to God interrupted either by the formal drawl of a parish clerk, the screaming of boys who bawl out what they neither feel nor understand, or the unseasonable and unmeaning impertinence of a voluntary on the organ. When it is seasonable to sing praise to God, they do it with the spirit and with the understanding also; not in the miserable, scandalous doggerel of Hopkins and Sternhold, but in psalms and hymns which are both sense and poetry, such as would sooner provoke a critic to turn Christian than a Christian to turn critic. What they sing is therefore a proper continuation of the spiritual and reasonable service; bring selected for that end, not by a poor humdrum wretch who can scarce read what he drones out with such an air of importance, but by one who knows what he is about and how to connect the preceding with the following part of the service. Nor does he take just ‘two staves,’ but more or less, as may best raise the soul to God; especially when sung in well-composed and well-adapted tuner not by an handful of wild, unawakened striplings, but by an whole serious congregation; and these not lolling at ease, or in the indecent posture of sitting drawling out one word after another, but all standing before God, and praising Him lustily and with a good courage.

Nor is it a little advantage as to the next part of the service to hear a preacher whom you know to live as he speaks, speaking the genuine gospel of present salvation through faith, wrought in the heart by the Holy Ghost, declaring present, free, full justification, and enforcing every branch of inward and outward holiness. And this you hear done in the most clear plain, simple, unaffected language, yet with an earnestness becoming the importance of the subject and with the demonstration of the Spirit.

With regard to the last and most awful part of divine service, the celebration of the Lord’s Supper, although we cannot say that either the unworthiness of the minister or the unholiness of some of the communicants deprives the rest of a blessing from God, yet do they greatly lessen the comfort of receiving But these discouragements are removed from you: you have proof that he who administers fears God; and you have no reason to believe that any of your fellow communicants walk unworthy of their profession. Add to this that the whole service is performed in a decent and solemn manner, is enlivened by hymns suitable to the occasion, and concluded with prayer that comes not out of feigned lips.

Surely, then, of all the people in Great Britain, the Methodist would be the most inexcusable, should they let any opportunity slip of attending that worship which has so many advantages, should they prefer any before it, or not continually improve by the advantages they enjoy! What can be pleaded for them, if they do not worship God in spirit and in truth, if they are still outward worshippers only, approaching God with their lips while their hearts are far from Him -- yea, if, having known Him, they do not daily grow in grace and in the knowledge of our Lord Jesus Christ -- I am

Yours affectionately.

To Dorothy Furly

ST. AUSTELL CORNWALL, September 25, 1757.

MY DEAR SISTER, -- It is a rule with me to take noting ill that is well meant; therefore you have no need ever to be afraid of my putting an ill construction on anything you say, for I know you mean only to save your soul. In most genteel religious people there is so strange a mixture that I have seldom much confidence in them. I love the poor; in many of them I find pure, genuine grace, unmixed with paint, folly, and affection. But I think Mrs. Gaussen is upright of heart; and perhaps you may find one or two gentlewomen like her. [See letters of June 18, 1757 and March 26, 1770.]

It is plain God sees it best for you frequently to walk in a thorny path. By this means He aims at destroying your pride of heart and breaking your stubborn will. You have had large experience that there is no substantial or lasting happiness but in Him. O be true to yourself and to your own experience! Do not seek it where it cannot be found. Hew out to yourself no more broken cisterns, but let all the springs of your happiness be in Him.

You cannot be too careful to keep out of the way of anything that has been the occasion of sin. And it is very possible to show civility and moderate respect to any person without coming in the way of danger. All private conversation may be avoided and ought to be, at all hazards. Do not run yourself into temptation; and God will deliver you from evil.

Nature and the devil will always oppose private prayer; But it is worth while to break through. That it is a cross will not hinder its being a blessing -- nay, often the more reluctance the greater blessing.

I think it was not you who advised poor Sam to be a mere regular clergyman [Her brother. See letter of April 8, 1758.] unconnected with the Methodists. Certainly this is the best way to preferment; but it is not the best way to heaven or to do good upon each. When it is too late, the awakened clergy will probably see this. -- I am

Your affectionate brother.

To Samuel Furly

KINGSWOOD, October 14, 1757.

DEAR SAMMY, -- In the sermon on Justification by Faith (in the first volume of Sermons) my sentiments are expressed at large. There is certainly no such assertion in Scripture as ‘The righteousness of Christ is imputed to us.’ Yet we will not deny it if men only mean thereby that ‘we are accepted through His merits’ or ‘for the sake of what He has done and suffered for us.’ If they mean anything more, we cannot but deny it. Mr. Hervey is a deeply-rooted Antinomian -- that is, a Calvinist consistent with himself (which Mr. Whitefield is not, nor Robert Bolton [Robert Bolton (1572-1631), Fellow of Braenose College, and Rector of Broughton, Northants. Wesley included his Life in the Christian Library (iv. 231-330), and also Directions for Comfortable Walking with God, which he read and explained to the morning congregation at the Foundery. See Journal iv. 94; and letter of Dec. 20, 1760.] nor any Calvinist who is not a Latitudinarian). But in truth ornatus est pro suis instratibus, [‘He is adorned by Ms own caparisons.’] by the Scotch writer [John Glass or Robert Sandeman. See next letter.] of the Letters of the Author of ‘Theron and Aspasio,’ a man of admirable sense and learning, but a Calvinist and Antinomian to the bone; as you may judge from his vehement anger at Mr. Emkin, [Dr. John Erskine. See letter of April 24, 1755.] Cudworth, [See letter of Nov, 29 1758.] and Hervey for their legality! -- I am

Your affectionate brother.

To Dorthy Furly

BRISTOL, October 21, 1757.

MY DEAR SISTER, -- God will do His own work in His own manner, and exceeding variously in different persons. It matters not whether it be wrought in a more pleasing or painful manner, so it is wrought, so nature is subdued, pride and self-will dethroned, and the will of God done in us and by us. Therefore trouble not yourself about the experience of others: God knows you, and let Him do with you as He sees best.

I judge your late distress to be partly the effect of disease, but chiefly preternatural. In the Third Journal there is a case nearly parallel; only the symptoms were more severe. For in a moment Lucretia Smith [Journal, ii. 410; and letter of April 26, 1739.] felt such a cloud spread over her that she could not believe there was a God or an after-state. You did right to pray, as you could pray; and this is the best method which can be taken in heaviness or darkness of any kind. Then, if sin be the cause, it will be discovered. But take care that you do not refuse any help; even rough speakers may be of service. Only spread what they say before the Lord, and He will turn it to good. -- I am

Your affectionate broker.

To John Glass () [7]

BRISTOL, November 1, 1757.

SIR, -- It is not very material who you are. If Mr. Glass is still alive, I suppose you are he. If not, you are at least one of his humble admirers, and probably not very old; so your youth may in some measure plead your excuse for such a peculiar pertness, insolence, and self-sufficiency, with such an utter contempt of all mankind, as no other writer of the present age has shown.

As you use no ceremony toward any man, so neither shall I use any toward you, but bluntly propose a few objections to your late performance, which stare a man in the face as soon as he looks in it.

I object, first, that you are a gross, willful slanderer. For (1) you say of Mr. Hervey: ‘He shuts up our access to the divine righteousness by holding forth a preliminary human one as necessary to our enjoying the benefit of it’ (page 4).

Again: ‘You set men to work to do something, in order to make their peace with God’ (page 9). This is an absolute slander founded on that poor pretense that he supposes those who repent and believe, and none but those, to ‘enjoy the benefit of Christ’s righteousness.’ And has he not the warrant of Christ Himself for so doing, -- ‘Repent ye, and believe the gospel’ If this is ‘teaching man to acquire a righteousness of his own,’ the charge falls on our Lord Himself.

You say (2): ‘As to that strange something which you call faith, after all you have told us about it, we are at as great a loss to tell distinctly what it is as when you began’ (ibid.).

This is another slander. You are at no loss (as will presently appear) to tell what Mr. Hervey means by faith. Whether it be right or wrong, his account of it is as clear and distinct as any that ever was given.

You say (3): ‘The popular preachers’ (so you term Archbishop Tillotson, Dr. Lucas, Crisp, Doddridge, Watts, Gill; Mr. Guthrie, Boron, Erskine, Willison [John Willison (1680-1750), minister of South Church, Dundee, 1716.]; Mr. Flavel, Marshall; Mr. Griffith Jones, Hervey, Romaine, Whitefield, Wesley) ‘never tell us what they mean by faith but by some labored circumlocutions’ (page 282).

This is a third palpable slander, as your own words prove: 'They say, Faith is a real persuasion that Christ hath died for me’ (page 5). Are you not here told what they mean by faith, and that without any circumlocution at all

You confute your own slander still farther by adding three more: (4) ‘They make a pious resolve the ground of our acceptance with God’ (page 360). No, never. Not one of the writers you have named ever did or does so now. (5) ‘The faith they talk of is only a timid resolve, joined with a fond conjecture.’ Or (6) ‘It is a fond, presumptuous wish, greatly embarrassed with doubts and difficulties.’ (Page 404.)

Slander all over. We make the righteousness and blood of Christ the only ground of our acceptance with God. And the faith we talk of is neither more nor less than a divine conviction that Christ loved me and gave Himself for me.

You say (7): ‘All who preach this doctrine are of the world, and speak of the world; therefore the world heareth them’ (page 14). 'Therefore they will always be attended by the body of the people’ (page 37).

A sad mistake this in point of fact. For whether they are of the world or no, it is certain the world, the generality of men, good or bad, doth not and never did hear them. At this day those who hear them are an exceeding small number in comparison of those who do not. And if the body of the people in any place do attend some of them, how do they attend Just as they would a mad dog, with sticks and stones and whatever comes to hand.

And this you yourself account for extremely well. Sed oportet Palaemonem esse memorem. [‘But Palaemon ought to posses a good memory.’ Palaemon was the most famous grammarian in Rome and master of Quintillian.] ‘What a figure would a small number of ministers make in the Church either of England or Scotland who should agree to maintain the plain, obvious sense of their own public standards of doctrine, and insist upon an adherence to that sense as a term of holding communion with them in the sacred institutions! Their situation in the national Church would be very uncomfortable as well as extremely ridiculous. For many enemies would soon be awakened against them, to distress and misrepresent them in various respects.’ (Page 465.)

Thus much as a specimen of your veracity. I object, secondly, that you know not what faith is. You talk about it, and labor and sweat, and at last come to a most lame and impotent conclusion.

You say: ‘That Christ died for me is a point not easily settled, a point which the Scripture nowhere ascertains’ (the very thought, and nearly the words, of Cardinal Bellarmine, in his dispute with our forefathers): ‘so far from it, that it affirms the final. perdition of many who have great confidence of their interest in Christ’ (this only proves that many fancy they have what they have not, which I suppose nobody will deny); ‘yea, and declares that “wide is the gate and broad is the way that leadeth to destruction”’ (page 14). It is so; but this is nothing to the point -- the nature of true faith.

‘Nature, these men say, begins the work’ (I know none of them who say so); ‘and then grace helps out the efforts of nature, and persuades a man, though he be not mentioned in Scripture either by name or surname, that Christ died for him’ (page 33). ‘So the Spirit whispers something to the heart of a sinner beside what He publicly speaks in the Scriptures. But will any lover of the Scriptures allow the possibility of this -- that the Spirit should ever speak a syllable to any man beside what He publicly speaks there’ (Page 35.) You will presently allow something wonderfully like it. And you suppose yourself to be a ‘lover of the Scriptures.’

‘Some of the martyrs were assured of being the friends of Christ’ (page 398). How Which way Nether their name nor surname was mentioned in Scripture! Why, ‘the Holy Ghost assured their hearts and the hearts of the first Christians that their joy was not the joy of the hypocrite, but the beginning of eternal life. Thus their joy was made full and their love perfected by the highest enjoyments it was here capable of. Every believer finds a refreshment to his mind far superior to all the comforts of this life. They stand in God's presence, and have their joy made full in beholding the light of His countenance’ (page 402).

Allow the, and we will never dispute whether the Spirit does or does not ‘whisper anything to their hearts.’ It is enough that they have ‘the Spirit of adoption, crying in their hearts, Abba, Father’; and that this ‘Spirit witnesseth with their spirits that they are the children of God.’

‘The chief time of this agency of the Spirit is while the preachers are declaiming. And the people are in continual expectation of the season of power in heating them.’ (Page 38.)

Yea, and reason good, if, as you affirm, ‘hearing is the only mean whereby God gives faith’ (page 391). But we do not affirm so much. We only maintain that ‘faith’ generally ‘cometh by hearing.’

But you go on: ‘They who partake of Christ’s joy receive the highest evidence that He is the Christ. Thus, then, faith is greatly confirmed by a kind of presence of its object. Their love is joyfully inflamed, and they obtain the assurance of hope, by having in themselves an experimental foretaste of their eternal enjoyment.’ (Page 415.)

Why, then, what are we disputing about, seeing you are now so kind as to allow, not only the possibility, but the real existence of all that we contend for

‘Oh, but this is not faith. Faith is quite another thing.’ What is it Let us hear your account of it.

‘The essence of true faith is the eternal God’ (page 288).

‘What is faith It is the blood of Christ.’ (Page 330.)

Stark, staring nonsense! Sir, you can talk sense if you please. Why should you palm upon your readers such stuff as this

Very little better than this is your third definition: ‘The truth which a man believes is his faith’ (page 301). No it is not; no more than the light which a man sees is his sight. You must therefore guess again. ‘To believe this fact, Christ rose from the dead, is faith’ (page 169). ‘Ask a man, Is the gospel true or not If he holds it to be true, this is faith.’ (Page 296.) But is this saving faith ‘Yes, every one that believes the Gospel history shah be saved’ (page 333).

This is flat and plain. And if it is but true, every devil in hell will be saved. For it is absolutely certain every one of these believes this fact -- Christ rose from the dead. It is certain every one of these believes the Gospel history. Therefore this is not saving faith; neither will every one be saved who believes this fact -- Christ rose from the dead. It follows that, whatever others do, you know not what faith is.

I object thirdly, (1) That you yourself ‘shut up our access to the divine righteousness’; (2) that you vehemently contradict yourself, and do the very thing which you charge upon others.

(1) You yourself shut up our access to the divine righteousness by destroying that repentance which Christ has made the way to it. ‘Ask men,’ you say, ‘have they sinned or not If they know they have, this is conviction. And this is preparation enough for mercy.’ Soft casuistry indeed! He that receives this saying is never likely either to ‘repent’ or ‘believe the gospel.’ And if he do not, he can have no access to the righteousness of Christ.

Yet you strangely affirm: ‘A careless sinner is in full as hopeful a way as one that is the most deeply convicted’ (page 292). How can this be, if that conviction be from God Where He has begun the work, will He not finish it Have we not reason to hope this But in a careless sinner that work is not begun; perhaps never will be.

Again: whereas our Lord gives a general command, ‘Seek, and ye shah find,’ you say, ‘Saving faith was never yet sought or in the remotest manner wished for by an unbeliever’ (page 372); a proposition as contrary to the whole tenor of Scripture as to the experience of every true believer. Every one who now believes knows how he sought and wished for that faith before he experienced it. It is not true even with regard to your faith, a belief of the Bible. For I know Deists at this day who have often wished they could believe the Bible, and owned ‘it was happy for them that could.’

(2) You vehemently contradict yourself, and do the very thing which you charge upon others.

‘If we imagine we possess or desire to attain any requisite to our acceptance with God beside or in connection with the bare work of Christ, Christ shah profit us nothing’ (page 96).

Again: ‘What is required of us in order to our acceptance with God Nothing. The least attempt to do anything is damnably criminal.’

Very good. Now for self-consistency: ‘What Christ has done is that which quiets the conscience of man as soon as he knows it. So that he need ask no more than, “Is it true or not” If he finds it true, he it happy. If he does not, he can reap no comfort from it. Our comfort arises from the persuasion of this.’ (Page 12.)

Again: ‘Men are justified by a knowledge of the righteousness of Christ' (page 406).

And yet again: ‘The sole requisite to acceptance is divine righteousness brought to view’ (page 291).

So you have brought matters to a fine conclusion; confuting an hundred of your own assertions, and doing the very thing for which you have been all along so unmercifully condemning other. You yourself here teach another ‘requisite to our acceptance beside the bare work of Christ’ -- namely, the knowing that work, the finding it true. Therefore by your own word ‘Christ shall profit you nothing.’ In one page you say, ‘Nothing is required in order to our acceptance with God’; in another, ‘Divine righteousness brought to view is requisite to our acceptance.’ ‘Brought to view’! What self-righteousness is this! Which of ‘the popular preachers’ could have done worse ‘Men are justified by a knowledge of the righteousness of Christ.’ ‘Knowledge’! What! our own knowledge! Knowledge in us! Why, this is the very thing which we call faith. So you have fairly given up the whole question, justified your opponents, and condemned yourself as ‘damnably criminal’!

I object, fourthly, that you have no charity and that you know not what charity is. That you know not what it is manifestly appears from the wonderful definition you give of it. (1) ‘Charity,’ you say, ‘is fellowship with God in His blessedness’ (page 453). Muddy, confused, ut nihil sgpra! [“So as nothing can exceed it.] We know he that loveth hath fellowship with God. But yet the ideas of one and of the other are widely different. We know ‘God is love; and he that dwelleth in love dwelleth in God and God in him.’ But yet loving Him is not the same thing with dwelling in Him. If it were, the whole sentence would be flat tautology.

You say (2): Charity is ‘the love of the truth’ (page 456). Not at all; no more than it is the love of the sun. It is the love of God, and of man for God’s sake; no more and no less.

You say (3): ‘Christ is known to us only by report.’ That is not granted. ‘And charity is the love of that report’ (page 455). Every intelligent reader will want no farther proof that you know not what chatty is.

No wonder, then, that you have it not -- nay, that you are at the utmost distance both from the love of God and of your neighbor. You cannot love God, because you do not love your neighbor. For he that loves God loves his brother also. But such hatred malevolence, rancor, bitterness as you show to all who do not exactly fall in with your opinion was scarce ever seen in a Jew, an heathen or a popish inquisitor.

‘Nay, but you abhor persecution. You would persecute no man.’ I should be very loath to trust you. I doubt, were it in your power, you would make more bonfires in Smithfield than Bonner and Gardiner put together. But if not, if you would not pemecute with fire and faggot,

Mirum!

Ut neque calce lupus quenquam, neque dente petit bos. [Horace’s Satires, II. i. 55:

‘Wondrous indeed! that bulls ne'er strive to bites,

Nor wolves with desperate horns engage in fight.’]

What does this prove Only that you murder in another way. You smite with the tongue, with the poison of asps which is under your lips.

A few specimens follow: --

The popular preachers worship another God’ (page 338). It can never be allowed that Dr. Doddridge worshipped the same God with Paul’ (page 470). ‘Notice the difference betwixt the God of these preachers and the true God, betwixt their Christ and the Christ preached by the Apostles, betwixt their spirit and the Spirit that influenced the Apostles’ (page 40).

‘I know no sinners more hardened, none greater destroyers of mankind than they’ (page 98). ‘By no small energy of deceit, they darken the revelation of God and change the doctrine of the blessed God into a doctrine of self-dependence.’ Strange that you yourself should do the very same thing! averring that ‘men am justified by a knowledge of the righteousness of Christ,’ not by the bare work which Christ has wrought! You put me in mind of an old usurer who vehemently thanked a minister that had preached a severe sermon against usury; and bring asked, ‘Why do you talk thus’ replied, ‘I wish them were no usurer in London beside myself’! Sir, do not you wish there was no miniser in Great Britain who taught this doctrine beside yourself

‘That any who has learnt his religion from the New Testament should mistake their doctrine for the Christian is astonishing’ (page 40). Theirs or yours for it happens to be one and the same with regard to the present point. ‘By many deceits they change the truth of God into a lie’ (ibid.). If they do, so do you. Indeed, you heavily complain of the imputation. You say: ‘It is both astonishing and provoking that, after all, men will say there is no difference between their scheme and yours.’ And yet, after all, so it is: truth is great, and will prevail. In the leading point, that of justification, both you and they teach, ‘Men are justified by a knowledge of the righteousness of Christ.’ Only they think it is a divine, supernatural, experimental knowledge, wrought in the inmost soul; and you think it is a barn historical knowledge, of the same kind with that which the devils have.

One specimen more of your unparalleled charity, which in any but yourself would be astonishing: ‘If any one chooses to go to hell by a devout path, let him study any one of those four famous treatises: Mr. Guthrie’s Trial of a Saving Interest in Christ; Mr. Marshall's Gospel Mystery of Sanctification [Walter Marshall, Vicar of Humley; elected 1662, became Non-conformist minister at Gosport, and died in 1690. The Gospel Mystery was published in 1692.]; Mr. Boston’s Human Nature in its Fourfold State; or Dr. Doddridge’s Rise and Progress of Religion in the Soul. If any profane person who desires to be converted enter into the spirit of those books, he thereby becomes twofold more a child of hell than he was before.’ (Page 436.)

Such is the doctrine, such is the spirit, of Palaemon! condemning the whole generation of God’s children; sending all his opponents to hell at once; casting arrows, firebrands, death on every side! But I stop. God be merciful to thee a sinner; and show thee compassion though thou hast none for thy fellow servants! Otherwise it will be more tolerable, I will not say for Seneca or Epictetus, but for Nero or Domitian, in the day of judgment than for thee!

 

 

To Mrs. Ryan [8]

NEWBURY, November 8, 1757.

MY DEAR SISTER, -- In the hurry of business I had not time to write down what you desired -- the rules of our family. So I snatch a few minutes to do it now, and the more cheerfully because I know you will observe them.

1. The family rises, part at four, part at half an hour after.

2. They breakfast at seven, dine at twelve, and sup at six.

3. They spend the hour from five to six in the evening (after a little joint prayer) in private.

4. They pray together at nine, and then retire to their chambers; so that all are in bed before ten.

5. They observe all Fridays in the year as days of fasting or abstinence.

You in particular I advise, -- Suffer no impertinent visitant, no unprofitable conversation, in the house. It is a city set upon an hill; and all that is in it should be ‘holiness to the Lord.’

On what a pinnacle do you stand! You are placed in the eye of all the world, friends and enemies. You have no experience of these things, no knowledge of the people, no advantages of education, not large natural abilities, and are but a novice, as it were, in the ways of God! It requires all the omnipotent love of God to preserve you in your present station. Stand fast in the Lord and in the power of His might! Show that nothing is too hard for Him. Take to thee the whole armor of God, and do and suffer all things through Christ strengthening thee. If you continue teachable and advisable, I know nothing that shaft be able to hurt you.

Your affectionate brother.

To Mrs. Ryan

NORWICH, November 21, 1757

MY DEAR SISTER, -- May the peace and love of God spring up in your heart as in time past, and more abundantly! You have refreshed my bowels in the Lord; I feel your words, and praise God on your behalf. I not only excuse but love your simplicity; and whatever freedom you use, it will be welcome.

Surely God will never suffer me to be ashamed of my confidence in you. I have been censured for it by some of your nearest friends; but I cannot repent of it. [See previous letter.] Will not you put forth all your strength (which, indeed, is not yours; it is the Spirit of the Father which now worketh in you), -- (1) in managing all things pertaining to the house, so as to adorn the gospel of God our Savor (2) in feeding the sheep He has committed to your immediate care and carrying the weak and sickly in your bosom (3) in assisting, quickening, and directing the family at Kingswood, whom I trust you will always bear upon your heart (4) in reproving, stirring up, or confirming all whom the providence of God shall put into your hands and (lastly) in watching over and helping forward in the ways of God one who has more need of help than all the rest, and who is always willing to receive it from you because you always speak the truth in love

Do you find no interruption or abatement at any time of your joy in the Lord Do you continually see God, and that without any cloud or darkness or mist between Do you pray without ceasing, without ever being diverted from it by anything inward or outward Are you never hindered by any person or thing by the power or subtlety of Satan, or by the weakness or disorders of the body pressing down the soul Can you be thankful for everything without exception And do you feel all working together for good Do you do nothing, great or small, merely to please yourself Do you feel no touch of any desire or affection but what springs from the pure love of God Do you speak no words but from a principle of love and under the guidance of His Spirit O how I long to find you unblameable in all things, and holy as He that hath cared you is holy! -- I am yours, &c.

To Mrs. Ryan

LONDON, November 30, 1757.

MY DEAR SISTER, -- Your letter came in a seasonable time, as rain in a time of drought. How fain would we excuse those we love! I would gladly acquit those who severely condemn each other. The wrong to myself is not worth a thought; it gives me not a moment’s uneasiness. But I am pained for others, who, if they do not sin against God, yet give great occasion to the enemy to blaspheme.

You may learn an excellent lesson herefrom. Suppose you are saved from sin, it is certain that you are not saved from a possibility of mistake. On this side, therefore, Satan may assault you; you may be deceived either as to persons or things. You may think better or (which is far more strange) you may think worse of them than they deserve. And hence words or actions may spring which, if not sinful in you, are certainly wrong in themselves, and which will and must appear sinful to those who cannot read your heart. What grievous inconvenience would ensue! How would the good that is in you be evil-spoken of! How would the great gift of God be doubted of, if not disbelieved and denied for your cause! Therefore in the name of God I exhort you, keep close every moment to the unction of the Holy One! I Attend to the still, small voice! Beware of hearkening to the voice of a stranger! My eyes ache, my head aches, my heart aches. And yet I know not when to have done. [He had spent this Wednesday and the previous Monday in hearing an ‘intricate cause’ where ‘one side flatly affirmed, the other flatly denied.’ See Journal iv. 245.] O speak nothing, act nothing, think nothing but as you are taught of God!

Still may He with your weakness stay,

Nor for a moment’s space depart;

Evil and danger turn away,

And keep your hand, your tongue, your heart.

So shall you always comfort, not grieve,

Your affectionate brother.

To Walter Sellon [9]

LONDON, December 1, 1757.

MY DEAR BROTHER -- If only one stone were removed out of the way, the thing might be immediately effected. Only prevail upon John Brandon [John Brandon, a dragoon, formed a smll Society in Leicester, which Wesley visited in April 1757. He became an itinerant in 1765.] to spend a month or two in London or any other part of England, and I will immediately send another preacher to Leicester, Ashby, and the adjacent places. But during the present scarcity of laborers we cannot spare a second for that small circuit till you spare us the first. It is surprising that, from one end of the land to the other, so little good is done in a regular way. What have you to do but to follow that way which the providence of God points out And when they drive you from Smithsby, you know where to have both employment and the things needful for the body. I think also it will be highly profitable for your soul to be near those who have more experience in the ways of God. -- I am

Your affectionate brother.

To Mrs. Ryan

LEWISHAM, December 14, 1757.

MY DEAR SISTER -- I find by Mr. Perronet’s last letter [Charles Perronet. See letters of July 12, 1757, and Nov. 4, 1758.] that he is deeply offended, that his former affection (so he speaks) is degenerated into a cold esteem, and that he no longer rerds me as a dear friend but as an austere master. Has he not a little affected you He does not speak with passion; but his words distill as the dew. The God whom you serve send forth His light and His truth, and direct you in every thought!

Do you never find any wandering thoughts in prayer or useless thoughts at other seasons Does the corruptible body never press down the soul and make it muse about useless things Have you so great a command over your imagination as to keep out all unprofitable images -- at least, to banish them the moment they appear, so that they nether trouble nor sully your soul Do you find every reasoning brought into captivity to the obedience of Christ Is there no vanity or folly in your dreams no temptation that almost overcomes you And are you then as sensible of the presence of God and as full of prayer as when you are waking

I can hardly avoid trembling for you still: upon what a pinnacle do you stand! Perhaps few persons in England have been in so dangerous a situation as you are now. I know not whether any other was ever so regarded both by my brother and me at the same time. What can I do to help you The Father of mercies help you and with His favorable kindness surround you on every side! May the eternal Spirit help you in every thought, word, and work to serve the living God! -- I am

Your affectionate brother.

Editor’s Introductory Notes

[1] Matthew Errington, born at Houghton-le-Spring in 1711 was converted under Wesley’s preaching in London on March 4, 1740. He became a helper at the Foundry. He was now in charge of Wesley’s books at the Orphan House, Newcastle; where he lived from 1749 till his death in February 1788, when he left 20 for the poor of the Society and 20 for the work of God. See Arminian Magazine 1789, p. 22.

[2] Thomas Olivers was born at Tregonan in 1725. After a dissipated youth be became a Methodist preacher in October 1753. In 1756 he was appointed to Ireland; and when Christopher Hopper sailed in September with Murlin, Gilbert, and Massiot, Olivers accompanied them. He ‘spent the year in and about Limerick, Waterford, and Cork. In the first of these places God was pleased to own my labors much. Many of the soldiers as well as others were converted to God.’ For twelve years Olivers had charge of Wesley’s printing; but in 1789 the errata led Wesley to choose another person to prepare the Arminian Magazine. Olivers was buried in Wesley’s grave at City Road in March 1799. His great hymn ‘The God of Abraham Praise’ keeps his memory and alive. See Journal vii. 525n; Wesley’s Veterans, i. 139, 230; and the letters of July 10, 1756, and Aug 15, 1789.

[3] Miss Freeman was a London friend of the Wesleys. Wesley had known her almost from a child; and on March 25, 1783, he met her at Hilton Park, where she had been of great service to the daughters of Sir. Phillip Gibbes. See Journal, vi. 401; C. Wesley’s Journal, ii. 282-3; and letter of April 4, 1785.

[4] Sarah Crosby was Mrs Bosanquet’s friend and helper at Cross Hall. They first met at Miss Furly’s house in London, when Miss Bosanquet was much impressed by her testimony as to holiness. After Marry Bosanquet married John Fletcher, Vicar of Madely, in 1781, Mrs Crosby did much evangelistic work. She died in November 1801, after one day’s illness. See Journal, iv. 525n; Methodist Magazine 1806, p. 418; and letter of February 14, 1761.

[5] Samuel Walker and some of those who had been at Wesley’s early Conferences wished him to give into their care the Societies he had formed in their parishes. This is Wesley’s reply. For the failure of such a plan at Huddersfield, see letter of June 22, 1763, to Henry Venn.

[6] A striking defense of Methodist worship. The words about provoking a critic to turn Christian recall Byrom’s letter to Charles Wesley in March 1738: ‘When you tell me that you write not for the critic but for the Christian, it occurs to my mind that you might as well write for both, or in such a manner that the critic may by your writing be moved to turn Christian rather than the Christian turn critic.’

[7] A work of 500 pages probably by John Glass or Robert Sandeman under the pseudonym of ‘Palaemon,’ had appeared and brought forth this reply which Wesley called ‘A Sufficient Answer to Letters to the Author of ‘Theron and Aspasio.’ John Glass (1695-1773) was a deposed Presbyerian minister; Robert Sandeman (1718-71) his helper and son-in-law. See Tyrman’s Wesley, ii. 293; Green’s Bibliography, No. 183.

[8] Miss Bosanquet met Sarah Ryan at Mrs. Clarke’s, Moorfields, before Wesley appointed her housekeeper at Kingswood in 1757 which post she held for four years. Her past life had been such that Mrs. Wesley was indignant and jealous, and Wesley’s friends censured him for his confidence in her. When Mary Bosanquet left home she took lodgings at Mrs. Gold’s in Hoxton Square. There Mrs. Ryan joined her. She was with her through all her work at Leytonstone, and went with her to Yorkshire, where she died, on August 17 1768 in her forty-fourth year. See History of Kingswood School, p 49; Moore’s Mrs. Fletcher, pp. 31, 34, 73-4; Tyerman’s Wesley, ii. 285-9; and letters of June 14 and November 22.

[9] Walter Sellon was one of Wesley’s first preachers and a master at Kingswood. He was now ordained and settled at Smithsby, near Ashby-de-la-Zouch. He became Vicar of Ashby, and was one of Wesley’s chief supporters in the controversy with Toplady. See Journal, v. 293n, 361; and letter of Dec. 30, 1766.

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