1764

 

JANUARY 14, 1764, TO FEBRUARY 28, 1766

To Samuel Furly LONDON, January 14, 1764.

MY DEAR BROTHER,--I shall never think much of paying postage of a letter from you. We are all here now in great peace; and God is both widening and deepening His work.

In that text I generally consider (1) what is implied in 'gaining the whole world'; (2) what in losing men's own souls; and show (3) what an ill bargain it would be to gain an whole world at that price. [See sermon on The Important Question in Works, vi. 493-505; and letter of March 6.]

I hope you are still pressing on to the mark and counting all things loss for the excellency of the knowledge of Christ.-- I am Your affectionate brother.

To John Valton

[1] LONDON, January 31, 1764.

It is certainly right with all possible care to abstain from all outward evil: But this profits only a little. The inward change is the one thing needful for you. You must be born again, or you will never gain an uniform and lasting liberty. Your whole soul is diseased, or rather dead--dead to God, dead in sin. Awake, then, and arise from the dead, and Christ shall give you light. To seek for a particular deliverance from one sin only is mere labour lost. If it could be attained, it would be little worth, for another would arise in its place. But, indeed, it cannot before there is a general deliverance from the guilt and power of sin. This is the thing which you want, and which you should be continually seeking for. You want to be justified freely from all things, through the redemption which is in Jesus Christ. It might be of use if you should read over the first volume of Sermons seriously and with prayer. Indeed, nothing will avail without prayer. Pray, whether you can or not. When you are cheerful, and when you are heavy, still pray; pray with many or with few words, or with none at all: you will surely find an answer of peace, and why not now--I am Your servant for Christ's sake.

To his Brother Charles LONDON, March 1, 1764.

DEAR BROTHER,--If the parties require it, I will re-hear the cause of William Warren and Abraham Ore [Evidently some disputed matter in Bristol.]; but I do not apprehend there is anything to be said more than what you have heard already.

I read Rollin's Belles-Lettres [The publication of extracts from the French historian was probably under consideration, but nothing was done.] several years ago. Some things I liked; some I did not. Mark in him what you admire, and I will give it a second reading and a farther consideration.

You 'have no thoughts of venturing to London before May'! Then I must indeed 'do the best I can.' So I will comply with the advice of the Stewards, as well as my own judgement, and insist upon John Jones's assisting me on Sunday. [He was compelled to ask Jones to assist in the heavy sacramental services. See Journal, v. 47n; and letter of Sept. 3, 1756, to Nicholas Norton] I have delayed all this time purely out of tenderness to you. Adieu!

To Mrs. Freeman

[2] LONDON, March 2, 1764.

MY DEAR SISTER,--Such love as yours is need not be ashamed. You must make me amends for anything past that looks unkind by altering it for the time to come.

You have no reason to doubt of the work of God. It partly shines by its own light. And when that is not sufficient (as in times of temptation), a clear witness shall be superadded. And see that you strengthen your brethren, particularly those who are tempted to give up their confidence. O lift up the hands that hang down! Help those especially who did once taste of pure love.

My will has nothing to do in my coming over this spring. If a ship be ready, I shall embark. O Jenny, look up and receive more!--I am Your affectionate brother. To Mrs. Jane Freeman.

To Samuel Furly LEWISHAM, March 6, 1764.

DEAR SAMMY,--After showing what is implied in 'gaining the whole world,' and what in 'losing our own soul,' [See letter of Jan. 14.] I ask, How is it possible that any man should consent to gain the whole world at the price of losing his own soul How amazing is it that any man living should do this! But, in order to abate this amazement, consider the suppositions on which he proceeds: (1) that a life of sin is a life of happiness; (2) that a life of religion is a life of misery; and (3) that he shall certainly live twenty, forty, or sixty years. Under the second of these articles you have a fair occasion of describing both false and true religion.

For eight or ten weeks Mr. Maxfield has been laid up by a lingering illness. This has contributed not a little to the peace of our Society, who in general mind one thing--to save their own souls, and seldom strike first, though they sometimes strike again, especially when they are attacked without fear or wit, which has generally been the case.

You have encouragement to go on at Slaithwaite, seeing already your labour is not in vain. I hope you add private to public application, visiting the poor people from house to house, and distributing little books. By this means only that deplorable ignorance will be removed.

I doubt you had a dunce for a tutor at Cambridge, and so set out wrong. Did he never tell you that, of all men living, a clergyman should 'talk with the vulgar' yea, and write, imitating the language of the common people throughout, so far as consists with purity and propriety of speech [See letter of Jan. 14.] Easiness, therefore, is the first, second, and third point; and stiffness, apparent exactness, artificialness of style the main defect to be avoided, next to solecism and impropriety. You point wrong, Sammy: you aim at a wrong mark. If he was a standard for any one (which I cannot possibly allow), yet Dr. Middleton [See letter of Jan. 4, 1749.] is no standard for a preacher--no, not for a preacher before the University. His diction is stiff, formal, affected, unnatural. The art glares, and therefore shocks a man of true taste. Always to talk or write like him would be as absurd as always to walk in minuet step. O tread natural, tread easy, only not careless. Do not blunder or shamble into impropriety. If you will imitate, imitate Mr. Addison or Dr. Swift. You will then both save trouble and do more good.--I am, with love to Nancy, dear Sammy, Your ever affectionate brother.

To Mrs. Ryan

[3] WEDNESBURY, March 25, 1764.

MY DEAR SISTER,--I am glad you wrote, and that you write so freely. There needs no reserve between you and me. It is very easy for you to judge concerning what you have heard. Who are they that 'always praise me' (that is, to my face). I really know none such. You are said to do so. But I think you are clear of the accusation. Certain it is, then, I cleave to none upon this account. For I know not the men.

But you 'do not take those to be your real friends who tell you what they think wrong.' Do I not take Sally Ryan and Mary Bosanquet to be my real friends And certainly they have told me more of this kind than all the world besides.

Do you now find an uninterrupted communion with God Is He in all your thoughts In what sense do you pray always and in everything give thanks Are you always happy Is your will wholly subject to the will of God Do you feel no repugnance to any of His dispensations Continue to pray for, my dear sister, Your affectionate brother.

To Thomas Hartley

[4] DERBY March 27, 1764.

DEAR SIR,--Your book on the Millennium and the Mystic writers was lately put into my hands. I cannot but thank you for your strong and seasonable confirmation of that comfortable doctrine, of which I cannot entertain the least doubt as long as I believe the Bible. I thank you likewise for your remarks on that bad performance of the Bishop of Gloucester, which undoubtedly tears up by the roots all real, internal religion. Yet at the same time I cannot but bewail your vehement attachment to the Mystic writers; with whom I conversed much for several years, and whom I then admired perhaps more than you do now. But I found at length an absolute necessity of giving up either them or the Bible. So after some time I fixed my choice, to which I hope to adhere to my life's end. It is only the extreme attachment to these which can account for the following words in your Defence: 'Mr. Wesley does in several parts of his Journals lay down some marks of the new birth, not only doubtful but exceptionable, as particularly where persons appeared agitated or convulsed under the ministry, which might be owing to other causes rather than any regenerating work of God's Spirit' (page 385).

Is this true In what one part of my Journals do I lay down any doubtful, much less exceptionable, marks of the new birth In no part do I lay down those agitations or convulsions as any marks of it at all; nay, I expressly declare the contrary in those very words which the Bishop himself cites from my Journal. I declare, 'These are of a disputable nature: they may be from God; they may be from nature; they may be from the devil.' How is it, then, that you tell all the world Mr. Wesley lays them down in his Journals as marks of the new birth

Is it kind Would it not have been far more kind, suppose I had spoken wrong, to tell me of it in a private manner How much more unkind was it to accuse me to all the world of a fault which I never committed!

Is it wise thus to put a sword into the hands of our common enemy Are we not both fighting the battle of our Lord against the world as well as the flesh and the devil And shall I furnish them with weapons against you, or you against me Fine diversion for the children of the devil! And how much more would they be diverted if I would furnish my quota of the entertainment by falling upon you in return! But I bewail the change in your spirit: you have not gained more lowliness or meekness since I knew you. O beware! You did not use to despise any one. This you have gained from the authors you admire. They do not express anger toward their opponents, but contempt in the highest degree. And this, I am afraid, is far more antichristian, more diabolical, than the other. The God of love deliver you and me from this spirit and fill us with the mind that was in Christ. So prays, dear sir, Your still affectionate brother.

To Mr.-- SHEFFIELD, March 29, 1764.

MY DEAR BROTHER,--Is it true that you have baptized several children since the Conference If it is, I cannot but interpret it as a clear renunciation of connexion with us. And if this be the case, it will not be proper for you to preach any longer in our Societies. But the land is wide. You have room enough to turn to the right hand or to the left.--I am Your affectionate brother.

To Various Clergymen

[5] SCARBOROUGH, April 19, 1764.

REVEREND SIR,--Near two years and an half ago [Thomas Marriott dates it 'Lewisham, 16-19 Nov. 1761.'] I wrote the following letter. You will please to observe (1) that I propose no more therein than is the bounden duty of every Christian; (2) that you may comply with this proposal, whether any other does or not. I myself have endeavoured so to do for many years, though I have been almost alone therein, and although many, the more earnestly I talk of peace, the more zealously make themselves ready for battle.-- I am, reverend sir, Your affectionate brother.[The letter received by John Newton is in print, dated 'Bristol, Oct. 15, 1766'; and this is crossed out, and 'London, Dec. 10,' written in.]

DEAR SIR,--It has pleased God to give you both the will and the power to do many things for His glory; although you are often ashamed you have done so little, and wish you could do a thousand times more. This induces me to mention to you what has been upon my mind for many years, and what I am persuaded would be much for the glory of God if it could once be effected; and I am in great hopes it will be, if you heartily undertake it, trusting in Him alone.

Some years since, God began a great work in England; but the labourers were few. At first those few were of one heart; but it was not so long. First one fell off, then another and another, till no two of us were left together in the work besides my brother and me. This prevented much good, and occasioned much evil. It grieved our spirits and weakened our hands; it gave our common enemies huge occasion to blaspheme. It perplexed and puzzled many sincere Christians; it caused many to draw back to perdition; it grieved the Holy Spirit of God.

As labourers increased, disunion increased. Offences were multiplied; and, instead of coming nearer to, they stood farther and farther off from each other; till at length those who were not only brethren in Christ but fellow labourers in His gospel had no more connexion or fellowship with each other than Protestants have with Papists.

But ought this to be Ought not those who are united to one common Head and employed by Him in one common work to be united to each other I speak now of those labourers who are ministers of the Church of England. These are chiefly: Mr. Perronet, Romaine, Newton, Shirley; Mr. Downing, Jesse, Adam; Mr. Talbot, Riland, Stillingfleet, Fletcher; Mr. Johnson, Baddiley, Andrews, Jane; Mr. Hart, Symes, Brown, Rouquet; Mr. Sellon, [Cooper, Harmer, Gwen]; Mr. Venn, Richardson, Burnett, Furly; Mr. Conyers, Bentley, King; Mr. Berridge, Hicks, John Wesley, Charles Wesley, John Richardson, Benjamin Colley [The first edition includes Mr. Crook, Mr. Eastwood, and 'G. W.' Edward Perronet adds, 'Cooper Harmer, Gwen.' ]: not excluding any other clergyman who agrees in these essentials,-- I. Original Sin. II. Justification by Faith. III. Holiness of Heart and Life, provided their life be answerable to their doctrine.

'But what union would you desire among these' Not an union in opinions: they might agree or disagree touching absolute decrees on the one hand and perfection on the other. Not an union in expressions: these may still speak of the imputed righteousness and those of the merits of Christ. Not an union with regard to outward order: some may still remain quite regular, some quite irregular, and some partly regular and partly irregular. But, these things being as they are, as each is persuaded in his own mind, is it not a most desirable thing that we should

1. Remove hindrances out of the way not judge one another, not despise one another, not envy one another not be displeased at one another's gifts or success, even though greater than our own not wait for one another's halting, much less wish for it or rejoice therein

Never speak disrespectfully, slightly, coldly, or unkindly of each other never repeat each other's faults, mistakes, or infirmities, much less listen for and gather them up never say or do anything to hinder each other's usefulness either directly or indirectly

Is it not a most desirable thing that we should

2. Love as brethren think well of and honour one another wish all good, all grace, all gifts, all success, yea greater than our own, to each other expect God will answer our wish, rejoice in every appearance thereof, and praise Him for it readily believe good of each other, as readily as we once believed evil

Speak respectfully, honourably, kindly of each other defend each other's character speak all the good we can of each other recommend one another where we have influence each help the other on in his work, and enlarge his influence by all the honest means he can

This is the union which I have long sought after; and is it not the duty of every one of us so to do Would it not be far better for ourselves a means of promoting both our holiness and happiness Would it not remove much guilt from those who have been faulty in any of these instances and much pain from those who have kept themselves pure Would it not be far better for the people, who suffer severely from the clashings and contentions of their leaders, which seldom fail to occasion many unprofitable, yea hurtful, disputes among them Would it not be better even for the poor, blind world, robbing them of their sport, 'Oh they cannot agree among themselves' Would it not be better for the whole work of God, which would then deepen and widen on every side

'But it will never be; it is utterly impossible.' Certainly it is with men. Who imagines we can do this that it can be effected by any human power All nature is against it, every infirmity, every wrong temper and passion; love of honour and praise, of power, of pre-eminence; anger, resentment, pride; long-contracted habit, and prejudice lurking in ten thousand forms. The devil and all his angels are against it. For if this takes place, how shall his kingdom stand All the world, all that know not God, are against it, though they may seem to favour it for a season. Let us settle this in our hearts, that we may be utterly cut off from all dependence on our own strength or wisdom.

But surely 'with God all things are possible'; therefore 'all things are possible to him that believeth': and this union is proposed only to them that believe, that show their faith by their works.

When Mr. Conyers was objecting the impossibility of ever effecting such an union, I went upstairs, and after a little prayer opened Kempis on these words: Expecta Dominum: Viriliter age: Noli diffidere: Noli discedere; sed corpus et animam expone constanter pro gloria Dei. [Imitation, 111. xxxv. 3: 'Wait for the Lord. Quit thyself like a man. Yield not to distrust. Be unwilling to depart (desert); but constantly expose body and soul for the glory of God.'] -- I am, dear sir, Your affectionate servant.

To the Countess of Huntingdon

[6] WHITBY, April 20, 1764.

MY LADY,--Since I had the pleasure of seeing your Ladyship, I have had many thoughts upon the subject of our conversation; the result I here send to your Ladyship, which I have as yet communicated to none but my Lord Dartmouth.

Who knows but it may please God to make your Ladyship an instrument in this glorious work in effecting an union among the labourers in His vineyard That He may direct and bless you in all your steps is the prayer of, my Lady, Your Ladyship's affectionate and obedient servant.

To Mrs. Ryan

[7] HUTTON RUDBY, April 23, 1764.

Do you always find a direct witness that you are saved from sin How long have you had this Have you as clear and strong an evidence of eternal as of temporal things Do you never find what they call 'lowness of spirits' How far do you find wandering thoughts

[8]

To Mrs. Woodhouse

[9]

HUTTON RUDBY, April 23, 1764.

MY DEAR SISTER,--I have often thought of you since I saw you. Your openness gave me much pleasure, and I found I could speak as freely to you as if we had been acquainted for many years. You seem to me to have suffered loss for want of Christian conversation. Your mind was open to instruction or advice. You did not shun it; rather you panted after it. But, alas, how few had you to advise with! how few to lead you on in the royal way! I believe I do not wrong you when I say your heart is panting after Christ. You desire all that He has purchased for you: A pardon written in His blood, The favour and the peace of God; . . . The speechless awe that dares not move, And all the silent heaven of love. [From Hymns and Sacred Poems. See Poetical Works of J. and C. Wesley, v. 64] And all things are ready! Behold the Lamb of God! Is He not at your right hand Look unto Jesus! Take the blessing! Do not delay! Now is the accepted time! Believe, and all is yours!--I am, my dear sister, Your affectionate brother. I shall stay two or three weeks at Newcastle-upon-Tyne. To Mrs. Woodhouse, At Mr. Hutton's, In Epworth, Near Thorne, Yorkshire.

To George Merryweather NEWCASTLE-UPON-TYNE, May 7, 1764.

MY DEAR BROTHER,--I thank you for the receipts. There is nothing more sure than that God is able and willing to give always what He gives once. And it is most certainly His design that whatever He has given you should abide with you for ever. But this can only be by simple faith. In this, reasoning is good for nothing. See that both of you be as little children! Your help is all laid up above in the hand of Him that loves you. Look unto Him, and receive what you want! Believe yourselves to heaven!--I am Your affectionate brother.

To Thomas Newall NEWCASTLE-UPON-TYNE, May 7, 1764.

MY DEAR BROTHER,--Pray tell Brother Johnson [John or Thomas Johnson. See notes in letters of Sept. 3, 1756 (to Samuel Walker), and June 23, 1760.] I am satisfied about the horse. I don't know what rules they are which he speaks of.

I suppose the Conference will begin at Bristol the second week in August. [The Conference began on Aug. 6.]

I have often complained that most of our preachers were unfaithful to each other, not [saying] freely to each other what they thought amiss. I doubt that has been the case between you and John Atlay. [Atlay was afterwards Wesley's Book Steward. See letter of May 6, 1774, to him.] 'Tis well if you have spoke freely to him. You don't know what good you might do thereby. An hint or two will do nothing. Take the opportunity when you give him my letter, and your labour will not be in vain.

Press all our believers strongly and explicitly to go on to perfection.--I am Your affectionate brother. For the present you must act as an Assistant. To Mr. Newall, At Mr. John Hall's In Newgate Street, London.

To Cradock Glascott

[10] NEWCASTLE-UPON-TYNE, May 13, 1764.

DEAR SIR,--It is an unspeakable blessing that God has given you to taste of the powers of the world to come. And He is willing to give always what He gives once. You need lose nothing of what you have received; rather expect to receive more every moment, grace upon grace. And be not content till you are a Christian altogether, till your soul is all love, till you can rejoice evermore and pray without ceasing and in everything give thanks.

If you are not already, it might be of use to you to be acquainted with Mr. Crosse, of Edmund Hall. He has a sound judgement and an excellent temper; and you have need of every help, that you may not lose what God hath wrought, but may have a full reward.

A little tract wrote by Bishop Bull, entitled A Companion for Candidates for Holy Orders, [Wesley's father says in his Advice to a Young Clergyman: 'Bishop Bull comes next for their subject and way of thinking and arguing: a strong end nervous writer, whose discourses and addresses to his clergy can scarce be too often read' See letter of Feb. 19, 1755.] was of much service to me. In order to be well acquainted with the doctrines of Christianity you need but one book (beside the New Testament)--Bishop Pearson On the Creed. This I advise you to read and master throughly: it is a library in one volume. But above all be much in prayer, and God will withhold no manner of thing that is good!--I am Your affectionate servant. To Mr. Cradock Glascott, Jesus College, Oxon.

To the Countess of Huntingdon

[11] NEWCASTLE-UPON-TYNE, May 16, 1764.

MY DEAR LADY,--I am much obliged to your Ladyship for your encouraging answer, which plainly speaks an heart devoted to God and longing for the furtherance of His kingdom. I have likewise received an exceeding friendly letter from Mr. Hart, [See Journal, v. 63-4; and letter of July 11, 1763.] testifying a great desire of union between the preachers of the gospel. Only he carries the point considerably farther than I do, proposing a free debate concerning our several opinions. Now this, I fear, we are not yet able to bear: I fear it might occasion some sharpness of expression, if not of spirit too, which might tear open the wounds before they are fully closed. I am far from being assured that I could bear it myself, and perhaps others might be as weak as me. To me, therefore, it still seems most expedient to avoid disputings of every kind--at least, for a season, till we have tasted each other's spirits and confirmed our love to each other. I own freely I am sick of disputing; I am weary to bear it. My whole soul cries out 'Peace! Peace!' --at least, with the children of God, that we may all unite our strength to carry on the war against the 'rulers of the darkness of this world.' Still, I ask but one thing; I can require no more,--'Is thy heart right, as my heart is with thine If it be, give me thy hand, let us take sweet counsel together and strengthen each other in the Lord.'

If it should be (God forbid) that I should find none to join with me therein, I will (by God's help) comply with it myself. None can hinder this. And I think my brother will be likeminded--yea, and all who act in connexion with us. Probably it might contribute much to this end, if those of our brethren who have opportunity would be at Bristol on Thursday, the 9th of August. We might then spend a few hours in free conversation, either apart from or in conjunction with the other preachers. I apprehend, if your Ladyship could then be near, it might be of excellent service in confirming any kind and friendly disposition which our Lord might plant in the hearts of His servants. Surely, if this can be effectually done, we shall again see Satan as lightning fall from heaven.

Then The children of thy faith and prayer Thy joyful eyes shall see, Shall see the prosperous Church, and share In her prosperity! [Poetical Works of J. and C. Wesley, viii. 245.]

--I am, my dear Lady, Your Ladyship's most affectionate and obedient servant.

To his Brother Charles HADDINGTON, May 25, 1764.

DEAR BROTHER,--Is there any reason why you and I should have no farther intercourse with each other I know none; although possibly there are persons in the world who would not be sorry for it. I hope you find peace and unity in the South, as we do in the North. Only the Seceders and Mr. Sandeman's friends are ready to eat us up. And no wonder; for these, as well as Deists and Socinians, I oppose ex professo. But how do Thomas Maxfield and his friends go on Quietly, or gladiatorio animo And how are John Jones, Downes, and Richardson and my best friend, [His wife.] and yours

The frightful stories wrote from London had made all our preachers in the North afraid even to mutter about perfection; and, of course, the people on all sides were grown good Calvinists in that point. 'Tis what I foresaw from the beginning --that the devil would strive by T. Maxfield and company to drive perfection out of the kingdom.

O let you and I hold fast whereunto we have attained, and let our yea be yea and our nay be nay! I feel the want of some about me that are all faith and love. No man was more profitable to me than George Bell while he was simple of heart. Oh for heat and light united! My love to Sally. Adieu.

To Dorothy Furly EDINBURGH, May 28, 1764.

MY DEAR SISTER,--Certainly it would be right to spend some time in setting down both the outward providences of God and the inward leadings and workings of His Spirit as far as you can remember them. But observe withal you are called to be a good steward of the mammon of unrighteousness. You must therefore think of this too in its place, only without anxiety. Otherwise that neglect of your calling will hinder the work of God in your heart. You are not serving mammon by this, but serving Christ: it is part of the task which He has assigned you. Yet it is true your heart is to be free all the time; and see that you stand fast in the liberty wherewith Christ hath made you free.

I thought your name had been altered before now. [See letter of July 16, 1763, about her marriage to John Downes.] In a new station you will have need of new watchfulness. Still redeem the time, be steadily serious, and follow your own conscience in all things.--I am, my dear sister, Your affectionate brother. In my return from the Highlands, I expect to spend a day at Newcastle-upon-Tyne, the 18th or 19th of June.

To Matthew Errington

[12] EDINBURGH, May 30, 1764.

O Matthew, how is this There is not one Milton here, nor one set of the Philosophy. Pray send immediately twelve sets of the Philosophy and twenty Miltons [Wesley's Extract from Milton's 'Paradise Lost,' 18mo, 322 pp., printed in 1763. Errington has written a figure 8 over the word Miltons.] (if you have more than twenty at Newcastle, for you must not be left without some); and see that they be here before I return, which I expect will be on Saturday fortnight. So on Tuesday fortnight, June 19, you will (if God permit) see me at Newcastle.

The word of God has free course in North Britain, even among honourable and right honourable sinners.--I am, with love to all, dear Matthew, Your affectionate brother. I hope to spend two days with you and to preach at the Fell at three on Thursday, 21st. Send also 24 Plain Accounts. [None.] 50 Character of a Methodist. 100 Rules of Society. [60.] 30 Primitive Physick (if you have them). 12 Earnest Appeals. [None.] 30 Answer to Bp. Warburton. [20.] 20 Kempis. Lose not a day. 40 Short Hymns. To Mr. Matthew Errington, At the Orphan House, Newcastle-upon-Tyne. Answered.[Errington's note.]

To Margaret Lewen

[13] [June 1764.]

1. You Want to know God, in order to enjoy Him in time and in eternity.

2. All that you Want to know of Him is contained in one book, the Bible. Therefore your one point is to understand this. And all you learn is to be referred to this, as either directly or remotely conducive to it.

3. Might it not be well, then, to spend at least two hours every day in reading and meditating upon the Bible reading every morning (if not every evening too) a portion of the Old and then of the New Testament If you would save yourself the trouble of thinking, add Mr. Henry's Comment: if you would only be assisted in thinking, add the Explanatory Notes.

4. But I find a difficulty already. Can you help me over it Have you more candour than almost any one in the world Will you not blame me for recommending, as they come in the way, tracts published by myself I think you will not. So I will set down these (in their place) as freely as other books.

5. Your studying hours (if your constitution will bear it) might be five or six hours a day; perhaps from nine to twelve in the morning, and from two to four or five in the afternoon. And whenever you begin to be tired with books that require a strong and deep attention, relax your mind by interposing history or poetry or something of a lighter nature.

6. The first thing you should understand a little of is Grammar; in order to which it will suffice to read first the Kingswood English Grammar (which is exceeding short), and then Bishop Lowth's Introduction.

7. Next it would be worth your while to acquire a little knowledge in Arithmetic; and Dilworth's Arithmetic would give you full as much as you want.

8. You might proceed to Geography. But in this I would not advise you to encumber yourself with many books. You need only master one, Randal's Geographical Grammar; and then betake yourself to the Globes. I believe those of Mr. Adams are the best; to which you may add his little book of Instructions.

9. Logic naturally follows; and I really think it is worth all the rest put together. But here I am at a full stop; for I know no good treatise on the subject in English, except Aldrich's Logic, and that I am afraid you cannot understand without an instructor. I shall be glad to give you a little assistance in the short time we have together.

10. As to Ethics (or Moral Philosophy) there is full as much of it as you want in Langbain's Compendium.

11. In Natural Philosophy you have a larger field. You may begin with a Survey of the Wisdom of God in the Creation. This contains the substance of Ray, Derham, Niewentyt, Nature Displayed, and all the other celebrated books on the subject. You may add that fine book, Mr. Jones's Principles of Natural Philosophy. Thence you will easily pass to the Glasgow [Edinburgh] abridgement of Mr. Hutchinson's Works. [See letter of Nov. 26, 1756.] The abridgers give not only all his sense, but all his spirit. You may add to these the beautiful tracts of Lord Forbes; and, if you would go a little farther, Mr. Baker's ingenious Treatise on the Microscope.

12. With any or all of the foregoing studies you may intermix that of History. Geography and Chronology are termed the two eyes of history. Geography has been mentioned before; and I think all you want of Chronology may be learned from Marshall's Chronological Tables.

13. You may begin with Rollin's Ancient History; and afterwards read in order, Puffendorf's Introduction to the History of Europe, the Concise Church History, Burnet's History of the Reformation, the Concise History of England, Clarendon's History of the Great Rebellion, Neal's History of the Puritans, his History of New England, and Solis's History of the Conquest of Mexico.

14. Whitby's Compendium of Metaphysics will introduce you to that science. You may go on with Locke's Essay on Human Understanding; Bishop Browne on the Nature, Procedure, and Limits of Human Understanding; and Malebranche's Search after Truth.

15. For Poetry you may read Spenser's Faery Queen; Fairfax's or Hoole's Godfrey of Bulloigne; select parts of Shakespeare; Paradise Lost; the Night Thoughts; and Moral and Sacred Poems.

16. You are glad to begin and end with Divinity. But I must not expatiate here. I will only recommend to your careful perusal Bishop Pearson On the Creed, Mr. Nelson's Sermons, and the Christian Library.

This course of study, if you have the resolution to go through it, will, I apprehend, take you up three, four, or five years, according to the degree of your health and of your application. And you will then have knowledge enough for any reasonable Christian. But remember, before all, in all, and above all, your great point is to know the only true God and Jesus Christ whom He hath sent.--I am, dear Miss Lewen, Your affectionate brother.

To Lady Maxwell

[14] NEWCASTLE-UPON-TYNE June 20, 1764.

Will it be agreeable to my dear Lady Maxwell that I trouble her with a letter so soon and that I write with so little ceremony that I use no compliment, but all plainness of speech If it be not, you must tell me so, and I shall know better how to speak for the time to come. Indeed, it would be unpleasing to me to use reserve: the regard I feel for you strongly inclines me to 'think aloud,' to tell you every thought which rises in my heart. I think God has taken unusual pains, so to speak, to make you a Christian;-- a Christian indeed, not in name, worshipping God in spirit and in truth; having in you the mind that was in Christ, and walking as Christ also walked. He has given you affliction upon affliction; He has used every possible means to unhinge your soul from things of earth, that it might fix on Him alone. How far the design of His love has succeeded I could not well judge from a short conversation. Your Ladyship will therefore give me leave to inquire, Is the heaviness you frequently feel merely owing to weakness of body and the loss of near relations I will hope it is not. It might, indeed, at first spring from these outward pressures. But did not the gracious Spirit of God strike in, and take occasion from these to convince you of sin, of unbelief, of the want of Christ And is not the sense of this one great cause, if not the greatest, of your present distress If so, the greatest danger is, either that you should stifle that conviction, not suffering yourself to be convinced that you are all sin, the chief of sinners; or that you should heal the wound slightly, that you should rest before you know Christ is yours, before His Spirit witnesses with your spirit that you are a child of God. My dear Lady, be not afraid to know yourself--yea, to know yourself as you are known. How soon, then, will you know your Advocate with the Father, Jesus Christ the Righteous! And why not this day why not this hour If you feel your want, I beseech the God and Father of our Lord Jesus Christ to look upon you now! O give Thy servant power to believe! to see and feel how Thou hast loved her! Now let her sink down into the arms of Thy love; and say unto her soul, 'I am thy salvation.'

With regard to particular advices, I know not how far your Ladyship would have me to proceed. I would not be backward to do anything in my power; and yet I would not obtrude. But in any respect you may command, my dear Lady, Your Ladyship's affectionate servant.

To Miss J. C. March WHITEHAVEN, June 24, 1764.

You give me an agreeable account of the state of things in London, and such as calls for much thankfulness. From different letters I find that there is at length a calm season, God having rebuked the wind and the seas. But I am concerned for you. I cannot doubt a moment but you was saved from sin. Your every act, word, thought was love, whatever it be now. You was in a measure a living witness of the perfection I believe and preach--the only perfection of which we are capable while we remain in the body. To carry perfection higher is to sap the foundation of it and destroy it from the face of the earth. I am jealous over you: I am afraid lest, by grasping at a shadow, you should have let go the substance--lest, by aiming at a perfection which we cannot have till hereafter, you should cast away that which now belongs to the children of God. This is love filling the heart. Surely it did fill yours, and it may do now, by simple faith. O cast not away your confidence, which hath great recompense of reward! Converse much with those who are all alive, who strive not to pull you down but to build you up. Accursed be that humility by which shipwreck is made of the faith. Look up and receive power from on high. Receive all you had once, and more than all. Give no place to evil reasoning. You have need to be guarded by a steady and yet tender hand. Be as a little child. The Lord is at hand. He is yours; therefore shall you lack nothing.--I am, &c.[See letter of March 4, 1760.]

To Sarah Moore

[15] LEEDS, July 5, 1764.

MY DEAR SISTER,--I am fully convinced that T. Bryant's staying another year in the Sheffield Circuit would neither be good for him nor for the people. I know his strength, and I know his weakness. But he shall go no farther than the Leeds Circuit, from whence he may now and then step over to Sheffield, and the Sheffield preacher to Leeds.

Sally, see that you walk circumspectfully. The eyes of many are upon you; and, above all, the eye of God!--I am Your affectionate brother.

To Lady Maxwell MANCHESTER, July IO, 1764.

MY DEAR LADY,--Till I had the pleasure of receiving yours, I was almost in doubt whether you would think it worth your while to write or not. So much the more I rejoiced when that doubt was removed, and removed in so agreeable a manner. I cannot but think of you often: I seem to see you just by me, panting after God, under the heavy pressure of bodily weakness and faintness, bereaved of your dearest relatives, convinced that you are a sinner, a debtor that has nothing to pay, and just ready to cry out, Jesu, now I have lost my all, Let me upon Thy bosom fall. Amen, Lord Jesus! Speak; for Thy servant heareth! Speak Thyself into her heart! Lift up the hands that hang down and the feeble knees. Let her see Thee full of grace and truth, and make her glad with the light of Thy countenance.

Do not stop, my dear Lady, one moment 'because you have not felt sorrow enough.' Your Friend above has felt enough of it for you. O Lamb of God, was ever pain, Was ever love like Thine! Look, look unto Him, and be thou saved! He is not a God afar off; He is now hovering over you with eyes of tenderness and love! Only believe! Then He turns your heaviness into joy. Do not think you are not humble enough, not contrite enough, not earnest enough. You are nothing; but Christ is all, and He is yours. The Lord God write it upon your heart, and take you for an habitation of God through the Spirit.

Oh that you may be ever as dead to the world as you are now! I apprehend the greatest danger from that quarter. If you should be induced to seek happiness out of Christ, how soon would your good desires vanish! especially if you should give way to the temptation to which your person, your youth, and your fortune will not fail to expose you. If you escape this snare, I trust you will be a real Christian, having the power as well as the form of religion. I expect you will then have likewise better health and spirits; perhaps to-morrow. But O, take Christ to-day! I long to have you happy in Him! Surely few have a more earnest desire of your happiness than, my very dear Lady, Your Ladyship's most affectionate servant.

To a Gentleman

[16] WIGAN, July 13, 1764.

DEAR SIR,--There was one thing when I was with you that gave me pain: you are not in the Society. But why not Are there not sufficient arguments for it to move any reasonable man Do you not hereby make an open confession of Christ, of what you really believe to be His work, and of those whom you judge to be in a proper sense His people and His messengers By this means do not you encourage His people and strengthen the hands of His messengers And is not this the way to enter into the spirit and share the blessing of a Christian community Hereby, likewise, you may have the benefit of the advices and exhortations at the meeting of the Society, and also of provoking one another at the private meetings to love and to good works.

The ordinary objections to such an union are of little weight with you. You are not afraid of the expense. You already give unto the Lord as much as you need do then; and you are not ashamed of the gospel of Christ, even in the midst of a crooked and perverse generation. Perhaps you will say, 'I am joined in affection.' True; but not to so good effect. This joining half-way, this being a friend to but not a member of the Society is by no means so open a confession of the work and servants of God. Many go thus far who dare not go farther, who are ashamed to bear the reproach of an entire union. Either you are ashamed or you are not. If you are, break through at once; if you are not, come into the light and do what those well-meaning cowards dare not do. This imperfect union is not so encouraging to the people, not so strengthening to the preachers. Rather it is weakening their hands, hindering their work, and laying a stumblingblock in the way of others; for what can any man think who knows you are so well acquainted with them and yet do not join in their Society What can he think but that you know them too well to come any nearer to them, that you know that kind of union to be useless, if not hurtful And yet by this very union is the whole (external) work of God upheld throughout the nation, besides all the spiritual good which accrues to each member. O delay no longer, for the sake of the work, for the sake of the world, for the sake of your brethren! Join them inwardly and outwardly, heart and hand, for the sake of your own soul. There is something not easily explained in the fellowship of the Spirit which we enjoy with a society of living Christians. You have no need to give up your share therein and in the various blessings that result from it. You have no need to exclude yourself from the benefit of the advice and exhortations given from time to time. These are by no means to be despised, even supposing you have yourself more understanding than him that gives them. You need not lose the benefit of those prayers which experience shows are attended with a peculiar blessing. 'But I do not care to meet a class; I find no good in it.' Suppose you find even a dislike, a loathing of it; may not this be natural, or even diabolical In spite of this, break through, make a fair trial. It is but a lion in the way. Meet only six times (with previous prayer), and see if it do not vanish away. But if it be a cross, still bear it for the sake of your brethren. 'But I want to gain my friends and relations.' If so, stand firm. If you give way, you hurt them and they will press upon you the more. If you do not, you will probably gain them; otherwise you confirm both their wrong notions and wrong tempers. Because I love you I have spoken fully and freely; to know that I have not spoken in vain will be a great satisfaction to Your affectionate brother.

To Ebenezer Blackwell LIVERPOOL, July 14, 1764.

DEAR SIR,--My brother informs me that you have been so extremely ill that your life was hardly expected. [Blackwell lived till 1782.] I really am under apprehensions lest that chariot should cost you your life. If, after having been accustomed to ride on horseback for many years, you should now exchange an horse for a carriage, it cannot be that you should have good health. It is a vain thing to expect it. I judge of your case by my own. I must be on horseback for life, if I would be healthy. Now and then, indeed, if I could afford it, I should rest myself for fifty miles in a chaise; but without riding near as much as I do now, I must never look for health. [In 1772 Wesley's friends bought him a carriage 'to prevent my riding on horseback, which I cannot do quite so well since an hurt which I got some months ago.' See Journal, v. 447.]

In the meantime I trust both Mrs. Blackwell and you are looking for health of a nobler kind. You look to be filled with the spirit of love and of an healthful mind. What avails everything else everything that passes away as an arrow through the air The arrow is flown! The moment is gone! The millennial year Rushes on to the view, and eternity's here! [Hymns for New Year's Day. See Poetical Works of J. and C. Wesley, vi. 14.] You want nothing more of this world. You have enough, and (by the peculiar blessing of God) know you have. But you want a thousand times more faith. You want love; you want holiness. The Lord God supply all your wants from the riches of His mercy in Christ Jesus!--I am, dear sir, Your very affectionate servant. Next week I shall set my face toward Bristol.

To Samuel Furly

[17] LIVERPOOL, July 15, 1764.

DEAR SAMMY,--I have had many thoughts, since we parted, on the subject of our late conversation. I send you them just as they occur. 'What is it that constitutes a good style' Perspicuity and purity, propriety, strength, and easiness, joined together. Where any one of these is wanting, it is not a good style. Dr. Middleton's style wants easiness: it is stiff to an high degree. And stiffness in writing is full as great a fault as stiffness in behaviour. It is a blemish hardly to be excused, much less to be imitated. He is pedantic. 'It is pedantry,' says the great Lord Boyle, 'to use an hard word where an easier will serve.' Now, this the Doctor continually does, and that of set purpose. It is abundantly too artificial. Artis est celare artem ['It is the perfection of art to conceal itself.']; but his art glares in every sentence. He continually says, 'Observe how fine I speak!' Whereas a good speaker seems to forget he speaks at all. His full round curls naturally put one in mind of Sir Cloudesley Shovel's peruke, that 'eternal buckle takes in Parian stone.' [Pope's Moral Essays, iii. 295-6: 'That life-long wig which Gorgon's self might own, Eternal buckle takes in Parian stone.'] Yet this very fault may appear a beauty to you, because you are apt to halt on the same foot. There is a stiffness both in your carriage and speech and something of it in your very familiarity. But for this very reason you should be jealous of yourself and guard against your natural infirmity. If you imitate any writer, let it be South, Atterbury, or Swift, in whom all the properties of a good writer meet. I was myself once much fonder of Prior than Pope; as I did not then know that stiffness was a fault. But what in all Prior can equal for beauty of style some of the first lines that Pope [Elegy to the Memory of an Unfortunate Lady.] ever published--

Poets themselves must die, [Fall] like those they sung, Deaf the praised ear, and mute the tuneful tongue; E'en he whose heart now melts in tender [Mournful] lays, Shall shortly want the generous tear he pays. Then from his eyes thy much-loved form [Closing eyes thy form] shall part; And the last pang shall tear thee from his heart: Life's idle business at one gasp be o'er, The Muse forgot, and thou beloved [Be loved] no more. Here is style! How clear, how pure, proper, strong! and yet how amazingly easy! This crowns all; no stiffness, no hard words; no apparent art, no affectation; all is natural, and therefore consummately beautiful. Go thou and write likewise.

As for me, I never think of my style at all; but just set down the words that come first. Only when I transcribe anything for the press, then I think it my duty to see every phrase be clear, pure, and proper. Conciseness (which is now, as it were, natural to me) brings quantum sufficit of strength. If, after all, I observe any stiff expression, I throw it out, neck and shoulders.

Clearness in particular is necessary for you and me, because we are to instruct people of the lowest understanding. Therefore we, above all, if we think with the wise, yet must speak with the vulgar. We should constantly use the most common, little, easy words (so they are pure and proper) which our language affords. When I had been a member of the University about ten years, I wrote and talked much as you do now. But when I talked to plain people in the Castle or the town, I observed they gaped and stared. This quickly obliged me to alter my style and adopt the language of those I spoke to. And yet there is a dignity in this simplicity, which is not disagreeable to those of the highest rank.

I advise you, Sammy, sacredly to abstain from reading any stiff writer. A bystander sees more than those that play the game. Your style is much hurt already. Indeed, something might be said if you was a learned infidel writing for money or reputation. But that is not the case: you are a Christian minister, speaking and writing to save souls. Have this end always in your eye, and you will never designedly use an hard word. Use all the sense, learning, and fire you have; forgetting yourself, and remembering only these are the souls for whom Christ died; heirs of an happy or miserable eternity!--I am, with love to Nancy, Your affectionate friend and brother. The Rev. Mr. Furly, At the Rev. Mr. Venn's, In Huddersfield, Yorks.

To the Earl of Dartmouth LAMPETER, July 26, 1764.

MY LORD,--Upon an attentive consideration, it will appear to every impartial person that the uniting of the serious clergy in the manner I proposed in a former letter [See letter of April 19.] is not a matter of indifferency, but what none can reject unless at the peril of his own soul. For every article therein mentioned is undeniably contained in the royal law, the law of love; and consequently the observance thereof is bound upon every man as indispensably necessary to salvation. It will appear, farther, that every single person may observe it, whether the other will or no. For many years I, for instance, have observed this rule in every article. I labour to do so now; and will by God's help, whatever others do, observe it to the end.

I rejoice that your Lordship so heartily concurs in doing what is in your power to promote a general observance of it. Certainly this is not possible to be effected by merely human means; but it seems your Lordship has taken one good step towards it by communicating it to several. I am persuaded, at the same time, your Lordship's wish is that it might take place everywhere. The same step I purpose to take, by sending to each of those gentlemen the substance of what I wrote to your Lordship, and desiring them to tell me freely whatever objections they have against such an union. As many of those as are grounded on reason, I doubt not will be easily answered. Those only which spring from some wrong temper must remain till that temper is subdued. For instance: First, 'We cannot unite,' says one, 'because we cannot trust one another.' I answer to your reason or understanding, No matter whether we can or no. Thus far we must unite, trust or not; otherwise we sin against God. Secondly, I can trust you; why cannot you trust me I can have no private end herein. I have neither personal hopes nor fears from you. I want nothing which you can give me; and I am not afraid of your doing me any hurt, though you may hurt yourself and the cause of God. But I cannot answer your envy, jealousy, pride, or credulity. As long as those remain, objections, however cut off, will spring up again like Hydra's heads.

If your Lordship has heard any objections, I should be glad to know them. May I be permitted to ask, Have not the objections you have heard made some impression upon your Lordship Have they not occasioned (if I may speak freely) your Lordship's standing aloof from me Have they not set your Lordship farther and farther off, ever since I waited upon you at [Blackheath] Why do I ask Indeed, not upon my own account. Quid mea Ego in portu navigo. [Terence's Andria, 111. i. 22. 'But now all is at your peril. I ride safe in the harbour.' Wesley adds Quid mea] I can truly say, I neither fear nor desire anything from your Lordship. To speak a rough truth, I do not desire any intercourse with any persons of quality in England. I mean for my own sake. They do me no good; and I fear I can do none to them. If it be desired, I will readily leave all those to the care of my fellow labourers. I will article with them so to do rather than this shall be any bone of contention.

Were I not afraid of giving your Lordship pain, I would speak yet still farther. Methinks you desire I should--that is, to tell you once for all every thought that rises in my heart. I will then. At present I do not want you, but I really think you want me. For have you a person in all England who speaks to your Lordship so plain and downright as I do who considers not the peer, but the man not the earl, but the immortal spirit who rarely commends, but often blames, and perhaps would do it oftener if you desired it who is jealous over you with a godly jealousy, lest you should be less a Christian by being a nobleman lest, after having made a fair advance towards heaven, you should Measure back your steps to earth again O my Lord, is not such a person as this needful for you in the highest degree If you have any such, I have no more to say, but that I pray God to bless him to your soul. If you have not, despise not even the assistance which it may please God to give you by, my Lord, Your Lordship's ready servant.

To Lady Maxwell LONDON, August 17, 1764.

MY DEAR LADY,--Since I had the pleasure of yours, I have hardly had an hour that I could call my own; otherwise I should not have delayed writing so long, as I have a very tender regard for you and an earnest desire that you should be altogether a Christian. I cannot be content with your being ever so harmless or regular in your behaviour, or even exemplary in all externals; nay, more than all this you have received already, for you have the fear of God. But shall you stop here God forbid! This is only the beginning of wisdom. You are not to end here: fear shall ripen into love. You shall know (perhaps very soon) that love of God which passeth knowledge. You shall witness the kingdom of God within you, even righteousness, peace, and joy in the Holy Ghost.

It is no small instance of the goodness of God towards you that you are conscious of your want, your 'want of living faith divine.' And His goodness herein is more remarkable, because almost all your neighbours would set you down for a right good believer. O beware of those flatterers! Hold fast the conviction which God hath given you! Faith, living, conquering, loving faith, is undoubtedly the thing you want. And of this you have frequently a taste to encourage you in pressing forward: such is the tender mercy of Him that loves you; such His desire that you should receive all His precious promises! Do not think they are afar off. Do not imagine you must stay long (years or months) before you receive them. Do not put them off a day, an hour! Why not now Why should you not look up this instant, and see, as it were, Jesus Christ set forth, evidently set forth, crucified before your eyes O hear His voice!--'Daughter, be of good cheer; thy sins are forgiven thee!' 'Say not in thy heart, Who shall go up into heaven, or who shall go down into the deep ' No; 'the word is nigh thee, even in thy mouth and in thy heart.' 'Lord, I believe; help my unbelief.'

Joy in the Holy Ghost is a precious gift of God, but yet tenderness of conscience is a still greater gift; and all this is for you. Just ready, The speechless awe which dares not move, And all the silent heaven of love. I am no great friend to solitary Christianity; nevertheless, in so peculiar a case as yours, I think an exception may be admitted. It does seem most expedient for you to retire from Edinburgh, at least for a season, till God has increased your strength. For the company of those who know not God, who are strangers to the religion of the heart, especially if they are sensible, agreeable persons, might quite damp the grace of God in your soul.

You cannot oblige me more than by telling me all that is in your heart; there is no danger of your tiring me. I do not often write so long letters myself; but when I write to you, I am full of matter. I seem to see you just before me, a poor, feeble, helpless creature, but just upon the point of salvation; upright of heart (in a measure), full of real desires for God, and emerging into light. The Lord take you whole! So prays, my dear Lady, Your affectionate servant.

To Thomas Rankin

[18] BRISTOL, September 21, 1764.

DEAR TOMMY,--I sometimes wonder that all our preachers are not convinced of this--that it is of unspeakable use to spread our practical tracts in every Society. Billy Penington in one year sold more of these in Cornwall than had been sold for seven years before. So may you, if you take the same method. Carry one sort of books with you the first time you go the round, another sort the second time, and so on. Preach on the subject at each place; and, after preaching, encourage the congregation to buy and read the tract.

Neither James Mitchell nor William Thomas was without blame. We must make allowance when they tell their own story; but if they now behave well, it is all we desire.

Some years since, there was something done in the way you mention concerning Brother Triggs. I remember two or three of our brethren from the West coming to London, recommended by Billy Roberts. The particulars he can best inform you of, as well as what success they had. Peace be with your spirit!--I am Your affectionate friend and brother.

To Lady Maxwell

[19] BRISTOL, September 22, 1764.

MY DEAR LADY,--You need be under no manner of apprehension of writing too often to me. The more frequent your letters are the more welcome they will be. When I have not heard from you for some time, I begin to be full of fears; I am afraid either that your bodily weakness increases or that your desires after God grow cold. I consider you are at present but a tender, sickly plant, easily hurt by any rough blast. But I trust this will not be so long; for you have a strong Helper. And the Lord, whom you serve, though feebly and imperfectly, will suddenly come to His temple. When, Lord Are all things ready now Here is the sinner; one whose mouth is stopped, who has nothing to pay, who pleads neither her own harmlessness, nor works, nor good desires, nor sincerity, but can adopt that strange word I give up every plea beside, Lord, I am damned; but Thou hast died. He has died; therefore you shall live. O do not reason against Him! Let Him take you now! Let Him take you just as you are and make you what is acceptable in His sight.

It gives me pleasure indeed to hear that God has given you resolution to join the Society. Undoubtedly you will suffer reproach on the account; but it is the reproach of Christ. And you will have large amends when the Spirit of glory and of God shall rest upon you. Yet I foresee a danger: at first you will be inclined to think that all the members of the Society are in earnest. And when you find that some are otherwise (which will always be the case in so large a body of people), then prejudice may easily steal in and exceedingly weaken your soul. O beware of this rock of offence! When you see anything amiss (upon hearsay you will not readily receive it), remember our Lord's word, 'What is that to thee Follow thou Me.' And I entreat you do not regard the half-Methodists--if we must use the name. Do not mind them who endeavour to hold Christ in one hand and the world in the other. I want you to be all a Christian;--such a Christian as the Marquis De Renty or Gregory Lopez was; such an one as that saint of God, Jane Cooper, [See letter of Sept. 11, 1765.] all sweetness, all gentleness, all love. Methinks you are just what she was when I saw her first. I shrink at the thought of seeing you what she was when I saw her last. But why should I What is all the pain of one that is glorifying God in the fires with 'Father, into Thy hands I commend my spirit'

May I not take upon me to give you one advice more Be very wary how you contract new acquaintance. All, even sincere people, will not profit you. I should be pained at your conversing frequently with any but those who are of a deeply serious spirit and who speak closely to the point. You need not condemn them, and yet you may say, 'This will not do for me.'

May He that loves you richly supply all your wants and answer your enlarged desires! So prays, my very dear Lady, Your affectionate servant.

To Ann Foard

[20] BRISTOL, September 29, I 764.

MY DEAR SISTER,--I am glad you wrote. You should do it oftener, and the more freely the better. None shall see your letters, so that you need be under no apprehension of any inconvenience following.

In the Thoughts upon Perfection and in the Farther Thoughts you have a clear, consistent account of it. Did you never hear any one speak of it in the manner I do there Or does -- speak in the same manner with -- Wherein do they differ And does not -- -- Nancy, do not start, but speak freely. It may be of more service than you are aware of; and be assured you will bring no inconvenience upon yourself.

I was likewise grieved at the danger you was in of stopping short. Certainly you may attain that blessing soon. And I am throughly persuaded you did taste of it; though how you lost it I know not. It will be eternally true, 'If thou canst believe, all things are possible to him that believeth.' Meanwhile faith is the voice of God in the heart proclaiming Himself. Have this faith, and you have salvation. And this is the very thing you want. When this is joined with a strong understanding, it is well; but it may exist with a very weak understanding. This is the case with Mrs. W., whose understanding is extremely weak. And yet she has strong faith, and such as exceedingly profits me; though I take knowledge the treasure is in an earthen vessel. I see all that is of nature; and this does not hinder my rejoicing in all that is of God. This is one branch of simplicity. While reason, assisted-- from above, enables me to discern the precious from the vile, I make my full use of the former without losing one moment in thinking upon the latter. Perhaps reason (enlightened) makes me simple. If I knew less of human nature (forgive me for talking so much of myself), I should be more apt to stumble at the weakness of it, and if I had not (by nature or by grace) some clearness of apprehension. It is owing to this (under God) that I never staggered at the reveries of George Bell. I saw it instantly, at the beginning and from the beginning, what was right and what was wrong. But I saw withal, 'I have many things to speak, but you cannot bear them now.' Hence many imagined I was imposed upon, and applauded themselves in their greater perspicacity; as they do at this day. 'But if you knew it, says his friend to Gregory Lopez, why did not you tell me' I answer with him, 'I do not speak all I know, but what I judge needful.'

Still, I am persuaded there is no state under heaven from which it is not possible to fall. But I wish you was all love, and then you would not need to take any thought for the morrow.

The usual preaching may be at Combe on Saturday evening, and at the Grove on Sunday morning. I bear the rich, and love the poor; therefore I spend almost--all my time with them!--My dear sister, adieu! Write to me at London, and write freely.

To Christopher Hopper BRISTOL, September 29, 1764.

MY DEAR BROTHER,--My judgement is this,--that it is best for you to be at Edinburgh (but in a more airy lodging, if it can be had for love or money) before the end of next month, James Kershaw at Dundee, and Tommy Hanby at Aberdeen. If you have either love or pity for him, let him not stay too long at Dundee. His mind is by no means strong enough to bear that weight of applause. At any rate, take him out of the furnace, or he will be consumed. And you well know a change is best for the people as well as best for him. Is it not easiest for him and you to change at a day appointed, and then for you to stay at Dundee till you are relieved by James Kershaw Peace be with your spirits!--I am Your affectionate friend and brother. I hope you have been at Sir Archibald's. [Sir Archibald Grant. See Journal, iv. 451.]

To Samuel Furly YARMOUTH, October II, 1764.

DEAR SAMMY,--I have delayed writing thus long, [See letter of July 15. ] because I was not inclined to draw the saw of controversy, particularly on a subject not very important and with a person not very easy to be convinced. I simply told you my thoughts concerning style and concerning yourself. If you can profit by them, well; if not, there is no harm done. I wanted to have you write in the most excellent way; if you prefer any other, you may. I have no prejudice for or against any writer: but I may say, without much vanity, I know a good style from a bad one; and it would be a shame if I did not, after having spent five-and-forty years (with some natural understanding, much attention, and a free acquaintance with many eminent men) in reading the most celebrated writers in the English tongue.

Observing you to want one of the things essential to a good style, namely, easiness, I warned you of it, and (to make the reason of my caution more clear) enlarged a little upon the head. You reply, 'Harmony is essential to a good style.' It may be so; I have nothing to say to the contrary. In the very lines I quoted there is admirable harmony; nihil supra; the soul of music breathes in them: but there is no stiffness. The lines are as easy as harmonious. This is the perfection of writing.

Whether long periods or short are to be chosen is quite another question. Some of those you transcribe from Swift are long; but they are easy too, entirely easy, void of all stiffness, and therefore just such as I advise you to copy after. The paragraphs cited from Hawksworth are far inferior to them, not more harmonious, but more stiff and artificial. That from Wharton is worst of all, stiff as a stake, all art and no nature. I know not what taste they can have who admire his style; certainly they must prefer Statius to Virgil.

That 'poor people understand long sentences better than short' is an entire mistake. I have carefully tried the experiment for thirty years, and I find the very reverse to be true. Long sentences utterly confound their intellects; they know not where they are. If you would be understood by them, you should seldom use a word of many syllables or a sentence of many words. Short sentences are likewise infinitely best for the careless and indolent. They strike them through and through. I have seen instances of it an hundred times.

Neither are the dull and stupid enlightened nor the careless affected by long and laboured periods half so much as by such short ones as these, 'The work is great; the day is short; and long is the night wherein no man can work.'

But the main thing is, let us be all alive to God. Let Christ reign alone in our hearts; let all that mind be in us which was in Christ Jesus; and let us walk as Christ also walked. Peace be with you and yours!--I am Your affectionate friend and brother.

To Ann Foard NORWICH, October 12, 1764.

MY DEAR SISTER,--That great truth, 'that we are saved by faith,' will never be worn out; and that sanctifying as well as justifying faith is the free gift of God. Now, with God one day is as a thousand years. It plainly follows that the quantity of time is nothing to Him: centuries, years, months, days, hours, and moments are exactly the same. Consequently He can as well sanctify in a day after we are justified as an hundred years. There is no difference at all, unless we suppose Him to be such an one as ourselves. Accordingly we see, in fact, that some of the most unquestionable witnesses of sanctifying grace were sanctified within a few days after they were justified. I have seldom known so devoted a soul as Sister Hooley, [Ann Hooley's conversion as a girl under John Oldham is described in Smith's Methodism in Macclesfield,pp. 70-1. He says she was probably 'the first Methodist child who went from the Macclesfield Society to the Church in heaven.'] at Macclesfield, who was sanctified within nine days after she was convinced of sin. She was then twelve years old, and I believe was never afterwards heard to speak an improper word or known to do an improper thing. Her look struck an awe into all that saw her. She is now in Abraham's bosom.

Although, therefore, it usually pleases God to interpose some time between justification and sanctification, yet, as it is expressly observed in the Farther Thoughts, we must not fancy this to be an invariable rule. All who think this must think we are sanctified by works, or (which comes to the same) by sufferings; for, otherwise, what is time necessary for It must be either to do or to suffer. Whereas, if nothing be required but simple faith, a moment is as good as an age.

The truth is, we are continually forming general rules from our own particular experience. Thus Sarah Ryan, [See letter of April 23.] having gone about and about herself, which took up a considerable time, might very naturally suppose all who are sanctified must stay for it near as long a time as she did. Again: if God has so rooted and grounded her in love (which I neither affirm nor deny) that she cannot now fall from Him, she very naturally thinks this is the case with all that are sanctified. Formerly Sarah Crosby [See letter of Oct. 5, 1765.] drew the same inference from her own experience, and was as positive that she could not fall from that state or sin as Sarah Ryan can be now.

But 'none can be sanctified without a deep knowledge of themselves and of the devices of Satan.' They may without the latter, which God will give them in due time. And the former He can give in a moment, and frequently does, of which we have fresh instances almost every day.

In the Thoughts on Perfection it is observed that, before any can be assured they are saved from sin, they must not only feel no sin but 'have a direct witness' of that salvation. And this several have had as clear as Sarah Ryan has, who afterwards fell from that salvation: although Sarah Ryan, to be consistent with her scheme, must deny they ever had it; yea, and must affirm that witness was either from nature or from the devil. If it was really from God, is He well pleased with this

I know not how to reconcile speaking sharply or roughly, or even a seeming want of meekness, with perfection. And yet I am fearful of condemning whom God has not condemned. What I cannot understand I leave to Him.

How is it that you make me write longer letters to you than I do almost to any one else I know not how, I find a greater concern for your welfare. I want you to be exactly right. This occasions my not thinking much of any pains that may give you help or satisfaction. The Lord touch your heart now, that all your tempers, thoughts, words, and works may be holiness unto our God.--I am Your affectionate brother.

To Miss March NORWICH, October 13, 1764.

I do not see that you can speak otherwise than you do in your band. If you sought their approbation, that would be wrong; but you may suffer it without blame. Indeed, in these circumstances you must; since it is undeniably plain that the doing otherwise would hurt rather than help their souls. I believe Miss Foard thought she felt evil before she did, and by that very thought gave occasion to its re-entrance. You ought not to speak explicitly to many: very few would understand or know how to advise you. For some time I thought Maxfield did, and was therefore glad of your acquaintance with him, hoping he would lead you by the hand in a more profitable manner than I was able to do. But I afterwards doubted. The Lord send you help by whom He will send!

From what not only you but many others likewise have experienced, we find there is very frequently a kind of wilderness state, not only after justification, but even after deliverance from sin; and I doubt whether the sermon [See the sermon on The Wilderness State in Works, vi. 77-91.] upon that state might not give you light in this case also. But the most frequent cause of this second darkness or distress, I believe, is evil reasoning: by this, three in four of those who cast away their confidence are gradually induced so to do. And if this be the cause, is there any way to regain that deliverance but by resuming your confidence And can you receive it unless you receive it freely, not of works, but by mere grace This is the way: walk thou in it. Dare to believe! Look up and see thy Saviour near! When to-morrow, or to-day Nay, to-day hear His voice! At this time; at this place! Lord, speak; Thy servant heareth!

To the Printer of the 'St. James's Chronicle' LONDON, October 29, 1764.

SIR,--The words inserted as mine in your last paper I absolutely disclaim. I never said, 'If any of you have any money in the Public Funds, it would be less sin to take it out and cast it into the depth of the sea than to let it continue there.' I believe a man may let money continue there without any sin at all.

Whoever desires to see my full deliberate thoughts on this subject may read the sermon on the Mammon of Unrighteousness. [The Use of Money. See Works, vi. 124-36.] And this I am ready to defend against any that will set his name; but I do not love fighting in the dark.--I am Your humble servant. PS.--The farther Remarks of the 'Presbyterian Doctor of Physic' I may perhaps have leisure to read by-and-by.

To the Societies at Bristol

[21] [October 1764.]

MY DEAR BRETHREN,--I was much comforted among you when I was with you last, finding my labour had not been in vain. Many of you I found rejoicing in God your Saviour, walking in the light of His countenance, and studying to have a conscience void of offence towards God and man. In order to assist you therein, suffer me to remind you of a few things, which I think are of no small concern, in order to your retaining the life of faith and the testimony of a good conscience towards God. And,--

1. For God's sake, for the honour of the gospel, for your country's sake, and for the sake of your own souls, beware of bribery. Before you see me again the trial will come at the General Election for Members of Parliament. On no account take money or money's worth. Keep yourselves pure. Give, not sell, your vote. Touch not the accursed thing, lest it bring a blast upon you and your household.

2. Have nothing to do with stolen goods. Neither sell nor buy anything that has not paid the duty--no, not if you could have it at half price. Defraud not the King any more than your fellow subject. Never think of being religious unless you are honest. What has a thief to do with religion Herein mind not men but the Word of God; and, whatever others do, keep yourselves pure.

3. Lose no opportunity of receiving the sacrament. All who have neglected this have suffered loss; most of them are as dead as stones: therefore be you constant herein, not only for example, but for the sake of your own souls.

4. To the public, constantly add the private means of grace, particularly prayer and reading. Most of you have been greatly wanting in this; and without this you can never grow in grace. You may as well expect a child to grow without food as a soul without private prayer; and reading is an excellent help to this. I advise you to read in particular, constantly and carefully, the New Testament; Lessons for Children, which are all the choicest parts of the Old Testament, with short notes; Instructions for Children, which are a body of divinity for plain people; and that golden treatise The Christian Pattern; the Plain Account of the Methodists. No Methodist ought to be without these, nor the Primitive Physick, which (if you have any regard for your bodies or your children) ought to be in every house. To all that can understand it, I recommend one book more, A Preservative Against Unsettled Notions; a book which, by the blessing of God, may help you from being tossed about with divers winds of doctrines. Permit me to give you one advice more under this head: do not encourage young raw men to exhort among you. It does little good either to you or them. Rather, in every Society, where you have not an experienced preacher, let one of the leaders read the Notes [His Explanatory Notes upon the New Testament] or the Christian Library. By this the wisest among you may profit much, a thousand times more than by listening to forward youths who neither speak English nor common sense.

5. Let all of you who have faith meet in band without excuse and without delay. There has been a shameful neglect of this. Remove this scandal. As soon as the Assistant has fixed your band make it a point of conscience never to miss without an absolute necessity; and the preacher's meeting you all together one night out of two will be an additional blessing.

6. If you constantly meet your band, I make no doubt that you will constantly meet your class; indeed, otherwise you are not of our Society. Whoever misses his class thrice together thereby excludes himself, and the preacher that comes next ought to put out his name. I wish you would consider this. Halt not between two. Meet the brethren, or leave them. It is not honest to profess yourself of a Society and not observe the rules of it. Be therefore consistent with yourself. Never miss your class till you miss it for good and all. And when you meet it, be merciful after your power; give as God enables you. If you are not in pressing want, give something, and you will be no poorer for it. Grudge not, fear not; lend unto the Lord, and He will surely repay. If you earn but three shillings a week and give a penny out of it, you will never want. But I do not say this to you who have ten or fifteen shillings a week and give only a penny! To see this has often grieved my spirit. I have been ashamed for you, if you have not been ashamed for yourself. Why, by the same rule that you give a penny, that poor man should give a peppercorn! O be ashamed before God and man! Be not straitened in your own bowels. Give in proportion to your substance. You can better afford a shilling than he a penny. This is more to him than that to you. Open your eyes, your heart, your hand. If this one rule was observed throughout England, we should need no other collection. It would soon form a stock sufficient to relieve all that want and to answer all occasions. Many of these occasions are now exceeding pressing, and we are nowise able to answer them; so that the cause of God suffers and the children of God, and that without remedy.

7. This is in great measure owing to our not considering ourselves (all the Methodists) as one body. Such undoubtedly they are throughout Great Britain and Ireland; and as such they were considered at our last Conference. We then seriously considered the heavy burthen which now lies on our brethren in various parts. When we could hire no place that could contain the congregation, they were constrained to build; but hereby they were unavoidably involved in debt, some of them to the amount of several hundred pounds. The Assistants were desired to lay this case before all our brethren in England, and to receive what each of them were willing to give, either at that time or at Easter or Midsummer. But the greater part of them thought no more about it. Four or five of them did, and brought in all about £200 at our last Conference. This was divided among our Societies who were most distressed; and all the Assistants were desired, when they visit the classes at Christmas, to ask each particular person, poor or rich, 'What will you give towards the relief of the brethren Give either now, or at Easter, or at Midsummer; it is all one.' If this be done in good earnest, I trust in two or three years all our Societies may be out of debt. And by this shall all men know whose disciples we are, because we love one another.

8. I mention but one thing more. Let all who are able constantly attend the morning preaching. Whenever the Methodist preachers or people leave off this, they will soon sink into nothing.--I am, my dear brethren, Your affectionate brother.

To Thomas Rankin

[22] LONDON, November 2, 1764.

MY DEAR BROTHER,--At the request of several of our preachers I have at length abridged Goodwin's Treatise on Justification. I trust it will stop the mouths of gainsayers concerning imputed righteousness, and teach them (at least the most candid) to speak as the oracles of God.

I desire you to read the proposal and preface in every Society within your circuit; then enforce it, as you see best, both in public and private conversation. Spare no pains. Exert yourself. See what you can do. Give this proof of your love for the truth, for the people, and for Your affectionate friend and brother. N.B.--Be careful to keep an exact list of all the subscribers' names in each Society, and also to leave a copy thereof with the person who takes care of the books.

To Thomas Rankin

[23] LONDON, November 6, 1764.

DEAR TOMMY,--If the Crowan or Buryan Society are able to bear the expense of building themselves, we have no objection; but we must not increase our debt this year. This is what we determined. If you do build, build large enough. In general, we do not pay rent out of the public stock, but get help from friends in the circuit. For once we may allow forty shillings.

I shall write to Plymouth Dock this post. I hope John Catermole (a sound man) will come and help you. I shall either mend William Darney or end him. He must not go on in this manner.

Spread the little tracts wherever you go. You know the solid good which results therefrom. Go on; spend and be spent for a good Master.--I am, dear Tommy, Your affectionate friend and brother.

To his Brother Charles

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LONDON, December 7, 1764. DEAR BROTHER,--Be so kind as to show this to T. Lewis and M. Davis: so I may answer theirs and yours together.

What need of a formal petition Would it not be just as effectual for me to write a letter to the Corporation, in the name of all the Bristol Methodists, urging, first, Mr. Witherspoon's argument against the English theatre; secondly, the matter of fact, the actual mischief done thereby; and then gently and respectfully making the application What think you Ecquid novisti rectius ['Do you know any better way'] Send me word without delay.

Sister Suky was in huge agonies for five days, and then died in the full assurance of faith. Some of her last words (after she had been speechless for some time) were, 'Jesus is come! Heaven is here!'

I am like Simonides. The more I think, the less able I am to answer the King's question: to prove the necessity, expediency, or propriety of an atonement to an unconvinced sinner. [See letter of Dec. 31.]

Indeed, you ought to have said something to Thomas Maxfield's letter, had it been only what you say now. He is Thomas Maxfield still. Cerebrum non habet. ['He has no brains.'] Mr. Richardson is better and better.

James Wheatley (the jewel!) has given me warning to quit the Tabernacle in spring: so I am preparing to build at Norwich; for no place already built can be procured for love or money.

I think verily there is no need that you and I should be such strangers to each other. Surely we are old enough to be wiser.

Come, I will give you a little work. Translate for me into good English the Latin verses that occur in the Earnest Appeal; and why not those three Greek ones--

'H, kai kuanehsin ep ofrusi neuse Kroviwnhr &c. [The three lines are given in A Farther Appeal, Part II., Works, viii. 150. Homer's Iliad, i. 528-30: 'Jove spake, and nodded his sable brow, &c.']

I have answered poor Mr. Hervey's last tract so far as it is personal. My love to Sally. Vivamus! Adieu! You should send Charles Perronet's book immediately. [An Extract of the 'Life of Armelle Nicholas,'1763.] The tax of the Apostolic Chamber.

To Sarah Moore LONDON, December 8, 1764.

MY DEAR SISTER,--Your business is by every possible means to calm the intemperate spirits on both sides. [See letters of July 5 and Dec.15.] There has been much ill blood, and many unkind sayings, which had been better let alone. Now, at least, let there be by general agreement an entire cessation of arms. Our God is a God of peace; and all His children should with all their might labour after it. I have heard something of the kind you mention, but not in the same manner you relate it. However, let it die and be forgotten.--I am Your affectionate brother.

To Thomas Rankin

[25] LONDON, December 15, 1764.

DEAR TOMMY,--I will send a man down to W. Darney [See letter of Nov. 6.] that is as rough as himself--namely, T. Bryant. But he is much changed for the better, and I think will not now jar with you. You need not, indeed, be very near one another: Cornwall is wide enough. Otherwise let T. Bryant stay in Devonshire and Peter Price move westward. [Price was admitted on trial as a preacher in Aug. 1765.] John Catermole sticks fast at Kingswood, and can get no farther.

I wish you could conquer J. Paynter too. And who knows Love may do the deed.

Want of sleep will occasion hoarseness. You should sleep at least six hours in twenty-four, either at once or at twice. For hoarseness look into the Primitive Physick; and try, one after another if need be, the garlic, the apple, the conserve, and the balsam.

I know not how you will procure subscribers to Goodwin [See letters of Nov. 2and Dec. 31.] while you are pressing the general subscription.--I am, dear Tommy, Your affectionate friend.

To the Mayor and Corporation of Bristol LONDON, December 20, 1764.

GENTLEMEN,--Both my brother and I and all who have any connexion with us are extremely sensible of our obligations to you for the civility which you have shown us on all occasions; and we cannot but feel ourselves deeply interested in whatever we apprehend in any degree to concern your honour or the general good and prosperity of the City of Bristol. This occasions my giving you the present trouble, which (whether it has any farther effect or no) you will please to receive as a testimony of the high regard we shall ever retain for you.

The endeavours lately used to procure subscriptions for building a new playhouse in Bristol have given us not a little concern; and that on various accounts: not barely as most of the present stage entertainments sap the foundation of all religion, as they naturally tend to efface all traces of piety and seriousness out of the minds of men; but as they are peculiarly hurtful to a trading city, giving a wrong turn to youth especially, gay, trifling, and directly opposite to the spirit of industry and close application to business; and, as drinking and debauchery of every kind are constant attendants on these entertainments, with indolence, effeminacy, and idleness, which affect trade in an high degree.

It was on these very considerations that the Corporation at Nottingham lately withstood all solicitations, and absolutely forbade the building a new theatre there, being determined to encourage nothing of the kind. And I doubt not but thousands will reap the benefit of their wise and generous resolution.

It does not become me, gentlemen, to press anything upon you; but I could not avoid saying this much, both in behalf of myself and all my friends. Wishing you the continuance and increase of every blessing, I remain, gentlemen, Your obliged and obedient servant.

To his Brother Charles DEAR BROTHER,--I suppose it is of little consequence in whose hand this [The previous letter.] is transcribed. Let it be accompanied by prayer, and good must follow, one way or the other. Let us work while the day is. Adieu.

To his Brother Charles

[26] LONDON, December, 31, 1764.

DEAR BROTHER,--Pray tell T. Lewis [See letter of Dec. 7.] I believe one I spoke to yesterday will make us a good housekeeper. She is selling off her things, and can come in two or three weeks.

John Matthews [See letter of April 24, 1757.] sent for me between two and three on Friday morning. One had a little before asked him how he found himself; and he answered, 'The Lord protects, for ever near.' When I came, he was perfectly sensible. I began to pray at three, and before I had spoken many words his soul was set at liberty without a groan. Here is a subject for your pen. He has had 'the witness' in my sense for several months--that is, he knew he was in the favour of God, and had no doubt of going to heaven.

I hope Goodwin is above three-quarters printed. [See letter of Dec. 15.]

You know doctors differ. I could trust Dr. Turner as well as any.

I shall say a word to the preachers in Ireland. I really thought Mark Davis had had more wit and more modesty. I do not yet find anything on the Atonement fit for a Deist. Pray inquire of your learned friends. My love to Sally.

I have sent you by Miss Billo the Preface to Goodwin and the Appeals. You will English the Latin verses, and produce the neatest and correctest edition of them which has ever appeared.

To the Editor of the 'London Magazine'

[27]

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