To a Member of the Society

LXX. — TO A MEMBER OF THE SOCIETY.

March 4, 1760. Certainly the more freedom you use, the more advantage you will find. But at the same time it will be needful continually to remember from whom every good and per feet gift Cometh. If He blesses our intercourse with each other, then we shall never repent of the labour.

It is a blessing indeed when God uncovers our hearts, and clearly shows us what spirit we are of. But there is no manner of necessity that this self-knowledge should make us miserable. Certainly the highest degree of it is well consistent both with peace and joy in the Holy Ghost. Therefore how deeply soever you may be convinced of pride, self-will, peevishness, or any other inbred sin, see that you do not let go that confidence, whereby you may still rejoice in God your Saviour. Some, indeed, have been quite unhappy, though they retained their faith, through desire on the one hand, and conviction on the other. But that is nothing to you: you need never give up any thing which you have already received; you will not, if you keep close to that, —

“For this my vehement soul stands still;
Restless, resign’d, for this I wait.”

We have a fuller, clearer knowledge of our own members than of those belonging to other societies; and may therefore, without any culpable partiality, have a better opinion of them.

It is a great thing to spend all our time to the glory of God. But you need not be scrupulous as to the precise time of reading and praying; I mean as to the dividing it between one and the other. A few minutes, one way or the other, are of no great importance.

May He who loves you fill you with his pure love!

LXXI. — TO THE SAME.

March 29, 1760. Having a little longer reprieve, I snatch the opportunity of writing a few lines before we embark. Prayer is certainly the grand means of drawing near to God; and all

Others are helpful to us only so far as they are mixed with, or prepare us for, this. The comfort of it may be taken away by wandering thoughts, but not the benefit: violently to fight against these is not the best and speediest way to conquer them; but, rather, humbly and calmly to ask and wait for His help who will bruise Satan under your feet. You may undoubtedly remain in peace and joy until you are perfected in love. You need neither enter into a dispute when persons speak wrong, nor yet betray the truth: there is a middle way. You may simply say, “I believe otherwise; but I think, and let think; I am not fond of contending on this or any other head, lest I receive more hurt than I can do good.” Remember your calling; be

“A simple follower of the Lamb,
And harmless as a little child.”

LXXIL — TO THE SAME.

April 16, 1760.

Eltham is a barren soil indeed. I fear scarce any are to be found there who know any thing of the power of religion; and not many that have so much as the form. But God is there; and he can supply every want. Nothing contributes to seriousness more than humility, because it is a preparation for every fruit of the Holy Spirit; and the knowledge of our desperate state by sin has a particular tendency to keep us earnest after deliverance; and that earnestness can hardly consist with levity, either of temper or behaviour.

Those who have tasted of the goodness of God are frequently wanting in declaring it. They do not, as they ought, stir up the gift of God which is in every believer by exciting one another to continual thankfulness, and provoking each other to love and good works. We should never be content to make a drawn battle, to part neither better nor worse than we met. Christian conversation ia too precious a talent to be thus squandered away.

It does not require a large share of natural wisdom to see God in all things; in all his works of creation as well as of providence. This is rather a branch of spiritual wisdom, and is given to believers more and more as they advance in purity of heart.

Probably it would be of use to you to be as regular as you can: I mean, to allot such hours to such emplojinents, only not to be troubled when Providence calls you from them. For the best rule of all is, to follow the will of God.

LXXIIL — TO THE SAME.

June 27, 1760. A DAY or two ago I was quite surprised to find among my papers a letter of yours, which I apprehend I have not answered.

Every one, though born of God in an instant, yea, and

sanctified in an instant, yet undoubtedly grows by slow

degrees, both after the former and the latter change. But

it does not follow from thence that there must be a consi-

, derable tract of time between the one and the other. A

I year or a month is the same with God as a thousand. If

I he wills, to do is present with him; much less is there any

necessity for much suffering: God can do his work by

pleasure as well as by pain. It is therefore undoubtedly

our duty to pray and look for full salvation every day, every

’ hour, every moment, wdthout waiting till we have either

done or suffered more. Why should not this be the

accepted time?

Certainly your friend w-ill suffer loss if he does not allow himself time every day for private prayer. Nothing will supply the want of this: praying with others is quite another thing. Besides, it may expose us to great danger; it may turn prayer into an abomination to God; for

“Guilty we speak, if subtle from within
Blows on our words the self-admiring sin!”

0 make the best of every hour ’

LXXIV. — TO THE SAME.

November 11, 1760.

Conviction is not condemnation. You may be convinced, yet not condemned; convinced of useless thoughts or words, and yet not condemned for them. You are condemned for nothing if you love God, and continue to give him your whole heart.

Certainly, spiritual temptations will pass through your spirit; else you could not feel them. I believe 1 understand your state better than you do yourself. Do not per. plex yourself at. all about what you shall call it. You are a child of God, a member of Christ, an heir of the kingdom. What you have, hold fast, (whatever name is given to it,) and you shall have all that God has prepared for them that love him. Certainly you do need more faith; for you are a tender, sickly plant. But see, —

“Faith while yet you ask is given:

God comes down, the God and Lord
That made both earth and heaven!”

You cannot live on what he did yesterday. Therefore he comes to-day! He comes to destroy that tendency to levity to severe judging, to any thing that is not of God. Peace be with your spirit I

LXXV. — TO THE SAME

December 12, 1760. You may blame yourself, but I will not blame you, fox seeking to have your every temper, and thought, and word, and work, suitable to the will of God. But I doubt not you seek this by faith, not without it; and you seek it in and through Christ, not without him. Go on; you shall have all you seek, because God is love. He is showing you the littleness of your imderstanding, and the foolishness of all natural wisdom. Certainly peace and joy in believing are the grand means of holiness; therefore love and value them as such.

“Why is the law of works superseded by the law of love?” Because Christ died. “Why are we not condemned for coming short even of this?” Because he lives and intercedes for us. I believe it is impossible not to come short of it, through the unaA’oidable littleness of our understanding. Yet the blood of the covenant is upon us, and therefore there is no condemnation.

I think the extent of the law of love is exactly marked out in the thirteenth of the Corinthians. Let faith fill your heart with love to Him and all mankind; then follow this loving faith to the best of your understanding; meantime crying out continually, “Jesus is all in all to me.”

LXXVL — TO THE SAME.

June 17, 1761. I APPREHEND your great danger now is this, to think you never shall receive that blessing, because you have not received it yet. Nay, perhaps you may be tempted to believe that there is no such thing, and that those who thought they had received it were mistaken as well as you This danger will be increased, if some who professed to be sanctified long ago, and yet have not received this blessing, affirm there is no such thing, and begin to warn others against falling into this delusion. But keep close to your rule, the word of God, and to your guide, the Spirit of God, and never be afraid of expecting too much: as yet you are but a babe. O what heights of holiness are to come! I hope you do not forget to pray for me. Adieu!

LXXVII. — TO THE SAME.

May 13, 1762. You did well to write.” It is good to hide the secrets of a king; but to declare the loving-kindness of the Lord.**

Have you never found any wandering since? Is your mind always stayed on God? Do you find every thought brought into captivity to the obedience of Christ? Do no vain thoughts (useless, trifling, unedifying) lodge within you? Does not the corruptible body at some times, more or less, press down the soul? Has God made your very dreams devout? I have known Satan assault in their sleep (endeavouring to terrify or aflright) those whom he could not touch when they were awake.

As to your band, there are two sorts of persons with whom you may have to do, — the earnest and the slack: the way you are to take with the one is quite different from that one would take with the other. The latter you must search, and find out why they are slack; exhort them to repent, be zealous, do the first works. The former you have only to encourage, to exhort, to push forward to the mark, to bid them grasp the prize so nigh! And do so yourself. Receive a thousand more blessings; believe more, love more: you cannot love enough. Beware of sins of omission. So shall you fulfil the joy of

Your affectionate brother.

LXXVITI. — TO TPIE SAME.

April 7, 1763.

The true gospel toucnes the very edge both of Calvin-Ism and Antinomianism; so that nothing but the mighty power of God can prevent our sliding either into the one or the other.

The nicest point of all which relates to Christian perfection is that which you inquire of. Thus much is certain: they that love God with all their heart, and all men as themselves, are Scripturally perfect. And surely such there are; otherwise the promise of God would be a mere mockery of human weakness. Hold fast this: but then remember, on the other hand, you have this treasure in an earthen vessel; you dwell in a poor, shattered house of clay, which presses down the immortal spirit. Hence all your thoughts, words, and actions are so imperfect; so far from coming up to the standard, (that law of love which, but for the corruptible body, your soul would answer in all instances,) that you may well say, till you go to Him you love, —

“Every moment, Lord, I need
The merit of thy death.”

LXXIX. — TO THE SAME.

October 13, 1764.

1 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 F 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: ver)’ few would understand or know how to advise you

For some time I thought M 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 afterward 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 deUverance from sin; and I doubt whether the sermon 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 1 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 1 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!

LXXX. — TO THE SAME.

August 9, 1765.

1 HAVE many fears concerning you, lest you should sink beneath the dignity of your calling, or be moved, to the right hand or the left, from the simplicity of the gospel. Is your heart still whole with God? Do you still desire and seek no happiness but in him? Are you always, or generally, sensible of his presence? Do you generally, at least, find communion with him? And do you expect all that you enjoyed once, and more; to be sanctified throughout before you go hence?

I hope no inward or outward reasonings are able to move you from walking exactly according to the gospel. 0 beware of voluntary humility; of thinking, “Such a one is better than me, and why should I pretend to be more strict than her?’^ “What is that to thee? follow thou me!” You have but one pattern: follow him inwardly and outwardly. If other believers will go step for step with you, well; but if not, follow him 1

Peace be with your spirit.

LXXXI. — TO THE SAME.

August 31, 1765. You may be assured it is not a small degree of satisfaction to me to hear that your soul prospers. I cannot be indifferent to any thing which concerns either your present or future welfare. As you covet, so I want you to enjoy, the most excellent gifts. To your outward walking I have no objection. But I want you to walk inwardly in the fulness of love, and in the broad light of God’s countenance What is requisite to this, but to believe always? — now to believe with your whole heart, and to hold fast the beginning of this confidence steadfast unto the end? And yet a self-complaisant thought, yea, or a blasphemous one, may steal across your spirit; but I will not say that is your own thought. Perhaps an enemy hath done this. Neither will I blame you for “feeling deeply the perverseness of others;” or for “feeling your spirit tried with it.” I do not wish that you should not feel it, (while it remains,) or that you should feel it otherwise than as a trial. But this does not prove that there is sin in your heart, or that you are not a sacrifice to love. O my friend, do justice to the grace of God! Hold fast whereunto you have attained; and if you have not yet uninterrupted communion with him, why not this moment, and from this moment? If you have not, I incline to think it is occasioned by reasoning, or by some inward or outward omission.

LXXXIL — TO THE SAME.

June 29, 1767. For some days you have been much on my mind. Are you still making the best of life 1 employing a few days exactly in such a manner as you judge is most to the glory of God? And do you still hold fast what you have received, and expect the fulness of the promise? Surely you may retain all that earnestness of expectation to which Mr. M

used to incite you, without any prejudice either to humility or sobriety of spirit. Doubtless it is possible, with Mr. Dryden’s leave, “to be wise and love” at the same time; and neither of these need interfere with the other, seeing the spirit of love is also the spirit of wisdom. Are all your family breathing this spirit, and strengthening each other’s hands in God? I hope you have the satisfaction of observing the same thing in most of those that are around about you, and of seeing the work of God prosper, wherever you have occasion to be. When you are with the genteel part of your acquaintance, you have more immediate need of watching unto prayer, or you will insensibly drink into the lightness of their spirit, and abate a littk of the accuracy of your walking. Nay, stand fast, walking in every point as Christ also walked. Fashion and custom are nothing to you; you have a more excellent rule. You are resolved to be a Bible Christian; and that, by the grace of God, not in some, but in all points. Go on, in the name of God, and in the power of his might. Still let your eye be single; aim at one point; retain and increase your communion with God! You have nothing else to do,

“Happy and wise, the time redeem,
And live, my friend, and die to him.”

At some times we must look at outward things; such is the present condition of humanity. But we have need quickly to return home; for what avails all, but Christ reigning in the heart?

“Daily in his grace to grow 1”

What else have we to care for? Only now to Use all the grace we have received, and now to expect all we want! The Lord Jesus swallow you up in his love!

LXXXIII. — TO THE SAMEv

May, 1769.
By comparing your own outward state with Mrs.

you now see clearly the advantages you enjoy: you have nothing external to hinder your waiting upon God without carefulness and without distraction. None has a right to interrupt you while you are exercised in things divine, and labouring to be holy in body and spirit. You may have just so much and no more connection with any one as experience shows is profitable for you. O stand fast in this Iibertj% glonfying God with all you have and all you are!

It is remarkable that St. Paul places this the last of all, that “love endureth all things;” and this is the sum of his wish, with regard to the Colossians, “that they might be strengthened unto all patience and long-suffering with joyfulness.” They who have attained this are ripe for the inheritance, and ready to salute their friends in light. There is a time when we grow up toward this, even without any sensible increase; as in the parable the seed groweth and springs up, he knoweth not how. At many times, indeed, we do know how the power of the Highest suddenly overshadows us; while either the first or the pure love is shed abroad in our hearts. But at other times he confirms and increases that love in a gradual and almost insensible manner.

Death has had a large commission this year, with regard to our societies in Ireland as well as England. Just as I left Dublin, four or five of our members there were taken away in four or five days: three elder, and two in the bloom of youth; one of whom had been filled with love for some years. They all witnessed a good confession at the last, and died in full assurance of hope. Nancy Rogers, whom I saw just before I left the town, breathed the very spirit of Jane Cooper, I think their kindred spirits are now acquainted with each other better than you and I are, but not better than we shall be when we meet together in the paradise of God.

LXXXIV. — TO THE SAME.

August 12, 1769. At some times it is needful to say, “I will pray with the spirit and with the understanding also.” At other times the understanding has little to do while the soul is poured forth in passive prayer. I believe we found the answer to many prayers at the conference, particularly on the two

f last days. At the conclusion, all the preachers were melted down while they were singing those lines for me, —

“Thou who so long hast saved me here,

A little longer save;
Till, freed from sin and freed from fear,

I sink into a grave.
Till glad I lay my body down,

Thy servant’s steps attend;
And, 0, my life of mercies crown

With a triumphant end!”

Various scriptures show that we may pray with resignation for the life or ease of a friend: it is enough that every petition be closed with, “Not as I will, but as thou wilt.” It is true that a believer knows the devices of Satan to be many and various. But the apostle means more than this, namely, that those who have the unction of the Holy One are thereby enabled to discern his devices whenever they occur, and to distinguish them from the influences of the good Spirit, how finely soever they are disguised. To answer for ourselves is often a cross; and we had much rather let. people think and talk as they please: but it is a cross we must often take up, otherwise we “walk not charitably,” if we do not “reprove our brother;” if we “suffer sin upon him,” we “hate our brother in our heart.”

If Mrs. be arrived at London, I wish you would

take the first opportunity of conversing with her. She will have more need of a faithful friend now than ever she had in her life. I expect she will hear reasons upon reasons why she ought, as a point of duty, to conform a little to the world, to have a few trifling acquaintance, and not to be so particular in her dress. Now, as you have heard all these things before, and have been enabled, by the grace of God, to discover Satan, even with his angel’s face, and to stand firm against all his assaults, you will be better able to assist and confirm her, if you seek her before she is much shaken.

It lias a little surprised me, that several who are, I believe, filled with love, yet do not desire to die. It seems as if God generally does not give this desire till the time of death approaches. Perhaps in many it would be of little use. First let them learn to live.

Doubtless that rest was given “to support you under your sickness.” Yet that is no reason why it should be ever taken away; it was certainly a degree of that rest which remaineth for the people of God. But it may be called by this or any other name; names are of little consequence: the thing you need never let go. You may live in and to Jesus; yea, and that continually, by simple faith, and holy, humble love.

Let M T be as sensible as ever she will or

can be of her own helplessness and poverty. But let her not cast away that confidence which hath great recompense of reward. She did experience the pure love of God: let none take advantage from her being tried by fire (if it should be so) to reason her out of it. That general promise, “In blessing I will bless thee,” certainly contains all the promises, whether relating to this life or the next; and all are yours! Peace be multiplied upon you!

LXXXV. — TO THE SAME.

Jvly 6, 1770.

When things are viewed at a distance, one would be

apt to imagine that no degree of sorrow could be found in

a heart that rejoices evermore; that no right temper could

be wanting, much less any degree of a wrong temper subi sist, in a soul that is filled with love: and yet I am in doubt

/ whether there be any soul clothed with flesh and blood

’ which enjoys every right temper, and in which is no de-

* gree of any wrong one; suppose of ill-judged zeal, or more

or less affection for some person than that person really

deserves. When we say,” This is a natural, necessary

consequence of the soul’s union with a corruptible body,”

the assertion is by no means clear till we add, “because of the weakness of understanding which results from this union:” admitting this, the case is plain. There is so close a connection between right judgment and right tempers, as well as right practice, that the latter cannot easily subsist without the fofmer. Some wrong temper, at least in a small degree, almost necessarily follows from wrong judgment: I apprehend when many say, “Sin must remain while the body remains,” this is what they mean, though they cannot make it out.

You say, “My silence usually proceeds from my views and thoughts of myself as a Christian.” Bishop Fenelon says, “Simplicity is that grace which frees the soul from all unnecessary reflections upon itself.” See here one sort of simplicity which you want! When I speak or write to you, I have you before my eyes, but, generally speaking, I do not think of myself at all. I do not think whether I am wise or foolish, knowing or ignorant: but I see you aiming at glory and immortality, and say just what I hope may direct your goings in the way, and prevent your being weary or faint in your mind.

LXXXVI. — TO THE SAME.

September 15, 1770. To use the grace given is the certain way to obtain more grace. To use all the faith you have will bring an increase of faith. But this word is of very wide extent: it takes in the full exercise of every talent wherewith we are intrusted. This comprises the whole compass both of inward and outward religion. That you may be able steadily and effectually to attend to this, you have need of that prayer, “Give me understanding, that I may keep thy law; yea, that I may keep it with my whole heart.” This is to “make the best of life,” which cannot be done without growing in grace. I believe it would help you to read and consider the sermon on self-denial, and that on universal conscientiousness, in the “Christian Library.”

A sense of wants and weaknesses, with various trials and temptations, will do you no real hurt, though they occasion heaviness for a time, and abate your joy in the Lord. It is wrong so to attend to this as to weaken your faith; and yet, in the general, it is not wrong “to form your estimate of the state of your soul from your sensations:” not, indeed, from these alone, but from these in conjunction with your words and actions. It is true we cannot judge of ourselves by the measure of our joy; the most variable of all our sensations, and frequently depending, in a great degree, on the state ot our blood and spirits. But if you take love, joy, peace, meekness, gentleness, and resignation together, I know no surer rule whereby to judge of your state to Godward.

What is the difference between “the frame of my mind” and “the state of my soul?” Is there the difference of a hair’s breadth? I will not affinii it. If there be any at all, perhaps it is this: the frame may mean a single, transient sensation; the state, a more complicated and lasting sensation, — something which we habitually feel. By frame, some may mean fleeting passions; by state, rooted tempers. But I do not know that we have any authority to use the terms thus, or to distinguish one from the other. He whose mind is in a good frame is certainly a good man as long as it so continues. I would therefore no more require you to cease from judging of your state by your frame of mind than I would require you to cease from breathing.

Unless you deal very closely with those Committed to your care, you will not give an account of them with joy. Advices and admonitions at a distance will do Little harm or good. To those who give into dress you might read or recommend the “Advice to the Methodists,” on that head. It would be proper to go to the root of the matter once or twice; then to let it sleep, and after a few weeks try again.

A Methodist using fine or gay apparel must suffer loss in her soul, although she may retain a little life; but she never will attain a high degree either of holiness or happiness.

LXXXVII. — TO THE SAME.

May 31, 1771.

The dealings of God with man are infinitely varied, and cannot be confined to any general rule: both in justification and sanctification he often acts in a manner we cannot account for.

There cannot be a more proper phrase than that you used, an*d I well understand your meaning; yet it is sure you are a transgressor still, namely, of the perfect, Adamic law. But though it be true, all sin is a transgression of this law, yet it is by no means true, on the other hand, (though we have so often taken it for granted,) that all transgressions of this law are sin: no, not at all; only all voluntary transgressions of it; none else are sins against the gospel law.

Although we have “faith’s abiding impression, realizing things to come;” yet as long as we are in the body we have but an imperfect, shadowy knowledge of the things of eternity. For now we only see them in a glass, a mirror, which gives us no more than a shadow of them; therefore we see them darkly, or in a riddle, as St. Paul speaks. The whole invisible world is as yet a riddle to us; and it seems to be in this sense that some writers speak so much of the night or darkness of faith, namely, when opposed to sight; that is, to the view of things which we shall have when the veil of flesh and blood is removed.

Those reasonings concerning the measure of holiness (a curious, not useful question) are not inconsistent with pure love, but they tend to damp it; and were you to pursue them far, they would lead you into unbelief.

What you feel is certainly a degree of anger, but not of

sinful anger: there ought to be in us (as there was in our Lord) not barely a perception in the understanding that this or that is exi; but also an emotion of mind, a sensation or passion suitable thereto. This anger at sin, accompanied with love and compassion to the sinner, is so far from being itself a sin, that it is rather a duty. St. Paul’s word is, “not easily provoked” to any paroxysm of anger; neither are you: nevertheless, I suppose there is in you, when you feel a proper anger at sin, a hurrying motion of the blood and spirits, which is an imperfection, and will be done away.

LXXXYIIL — TO THE SAME.

June 2.5, 1771. UxpouBTEDLY the reward which is purchased for us by the blood oT the covenant will be proportioned to what we are, (through grace,) what we do, and what we suffer. “Whatever, therefore, prevents our doing good, prevents our receiving so full a reward: and what can countervail that loss? It is certainly right that we should bear one another’s burdens; that we should weep with them that weep, and for them that weep not for themselves. “AYhen Jesus saw them weeping, he troubled himself;” he willingly sustained that emotion; he voluntarily suffered that sorrow: and it ].is good for us to tread in his steps. “But how far?” Just fso far as does not disqualify us for any other part of our iduty; so far as softens, not unnerves the mind; as makes Vs more, not less zealous of good works.

Undoubtedly there are various kinds and various degrees of communion with God: we cannot confine it to one only; it may take in the exercise of every affection, either single or variously mixed together; and may run through all our outward employments. The most desirable prayer is that where we can pour out our soul, and freely talk with God. But it is not this alone which is acceptable to him. “I love one,” said a holy man, “that perseveres in dry duty.”

Beware of thinking even this is labour lost. Gk)d does much work in the heart even at those seasons.

“And when the soul, sighing to be approved, Says, ‘Could I love,’ and stops, God writeth, ‘Loved!’”

And yet the comfort is, that you need not rest here: you may go on until all your heart is love; till you rejoice evermore, pray without ceasing, and in every thing give thanks. You know this is the will of God concerning you, in Christ Jesus,

LXXXIX. — TO THE SAME.

July 13, 1771.

As long as we dwell in a house of clay it is liable to affect the mind; sometimes by dulling or darkening the 4 understanding; and sometimes more directly by damping and depressing the soul, and sinking it into distress and heaviness. In this state, doubt or fear, of one kind or another, will naturally arise. And the prince of this world, who well knows whereof we are made, will not fail to improve the occasion, in order to disturb, though he cannot pollute, the heart which God hath cleansed from all unrighteousness.

In the thirteenth of Corinthians you have the height and depth of genuine perfection: and it is observable, St. Paul speaks all along of the love of our neighbour; flowing indeed from the love of God. Mr. De Renty is an excellent pattern of this. But many things in his fellowship with God will not be explained till the Holy Spirit ex- -4” plains them by writing them on your heart. That darkness which often clouds your understanding, I take to be quite preternatural. I believe the spirit of darkness spreads a mist over your mind, so far as he is permitted; and that the best remedy is simply to look up to God, and the cloud will flee away at his presence.

XC — TO THE SAME.

Augxtst 3, 1771.

How wise are all the ways of God! and although in many instances they are past finding out, yet we may even now discern the designs of his providence.

The “Appendix to the Philosophy,” and the “Trinity Hymns,” I hope, will settle you on that important point. It is a striking remark of Bishop Browne’s, that we are not required to “believe any mystery” in the matter. The mystery does not lie in the fact, “These three are one,” but in the manner the accounting how they are one. But with this I have nothing to do. I believe the fact. As to the manner, (wherein the whole mystery lies,) I believe nothing about it. The quaint device of styling them three offices, rather than persons, gives up the whole doctrine.

There is scarcely any word of so extensive a sense as wisdom. It frequently means the whole of religion. And indeed no one can be termed thoroughly wise until he is altogether a Christian. To devote all our thoughts and actions to God, this is our highest wisdom; and so far as we inwardly or outwardly swerve from this, we walk as fools, not as wise. In order to be all devoted to the Lord, even those who are renewed in love still need the unction of the Holy One to teach them in all circumstances the most excellent way, and to enable them so to watch and pray, that they may continually walk therein. It seems my time for writing either on this or other subjects is pretty well over; only I am ready to add a word now and then, if Providence so require.

Persons are, in one sense, delivered from unbelief when they are enabled to believe always; when they have faith’s abiding impression, realizing things to come. For they can then no longer be termed unbelievers. When this is given in a very glorious manner, so that they are filled with faith, and are not able to doubt, even for a moment, it is natural for them to say they “are saved from all unbelief.” The soul that is all light, (as Lopez, when he said, “All is midday now,”) may affirm, “I am saved from all darkness.” And is not this the will of the Lord concerning you 1 Undoubtedly it is. Fear not, then; reason not; only look up. Is he not nigh, even at the door? He is nigh that justifieth; he is nigh that sanctifieth; he is nigh that supplies all your wants! Take more out of his fulness that you may love him more, praise him more, and serve him better. It is desirable to glorify God, like Mr. De Renty or Haliburton, in death as well as in life.

XCI. — TO THE SAME.

^tuy 1, 1772.

It is lost time to consider whether you write well or ill: you speak from the heart, and that is enough. Unbelief is either total, the absence of faith; or partial, the want of more faith. In the latter sense every believer may complain of unbelief, unless when he is filled with faith and the Holy Ghost. Then it is all midday. Yet even then we may pray, “Lord, increase our faith.”

We learn to think by reading and meditating on what we read; by conversing with sensible people; and by every thing that improves the heart. Since purity of heart (as Mr. Norris observes) both clears the medium through which we see, and strengthens the faculty, mechanical rules avail little, unless one had opportunity of learning the elements of logic; but it is a miserable task to learn them without an instructer.

Entire resignation implies entire love. Give him your will, and you give him your heart.

You need not be at all careful in that matter, whether you apply directly to one person or the other, seeing he and the Father arc one. Pray just as you are led, without reasoning, in all simplicity. Be a little child, hanging on Him that loves you.

XCIL — TO THE SAME.

June 17, 1774. I AM glad you think of me when you do not see me: I was almost afraid it was otherwise. Air and exercise you must have; and if you use constant exercise, with an exact regimen, it is not improbable that you will have vigorous I health, if you live to four or five and thirty. About that time the constitution both of men and women frequently takes an entire turn. At present you are certainly in your place; and you need take no thought for the morrow.

The praying much for those we love much is doubtless the fruit of affection; but such an affection as is well I pleasing to God, and is wrought in us by his own Spirit. Therefore it is certain the intercession that flows from that affection is according to the will of God.

That is an exceedingly nice question,” How far may

we desire the approbation of good men?” I think it cannot

I be proved that such a desire is anywhere forbidden in

Scripture. But it requires a very strong influence of the

Holy Spirit to prevent its running into excess.

Friendship is one species of love; and is, in its proper ‘f sense, a disinterested reciprocal love between two persons.

i Wicked persons are, it seems, incapable of friendship; for “he who fears no God can love no friend.” Nor indeed is every one that fears God capable of friendship. It requires a peculiar turn of mind, without which it can have no being. The properties of Christian friendship are the. same as the properties of love; with those which St. Paul so beautifully describes in the thirteenth chapter of the First Epistle to the Corinthians. And it produces, as occasions offer, every good word and work. Many haA’e laid down the rules whereby it should be regulated; but

(they are not to be comprised in a few lines. One is, “Give up every thing to your friend, except a good conscience toward God.”

There have undoubtedly be«n instances of real friendship among Jews, yea, and among heathens who were susceptible of it: but they were by no means wicked men; they were men fearing God, and working righteousness, according to the dispensation they were under. I apprehend wicked men, under whatever dispensation, to be absolutely incapable of true friendship. By wicked men I mean either men openly profane, or men void of justice, mercy, and truth. There may be a shadow of friendship between those, whether of the same or of different sexes. But surely the substance is wanting: in all my experience I have found no exception to this rule.

XCIIi: — TO THE SAME.

September 16, 1774.

I BELIEVE my displeasure at you is not likely to rise to any great height: it will hardly have time; for I should tell you very soon of any thing which I did not like.

You want more simplicity: I will give you the first instance that occurs of that simplicity which I mean. Some years since, a woman sitting by me fell into strong convulsions; and presently began to speak as in the name of God. Both her look, motions, and tone of voice, were ppculiarly shocking. Yet I found my mind as ready to receive what she said, as if she had spoken with the look, motion, and accent of Cicero.

“Unprofitable; far from edifying.” Nay; but this docs not go to the bottom of the matter. Why is that unprofitable to me which is, edifying to others? Remember that remark in the “Thoughts on Christian Perfection:” If one grain of prejudice be in my mind, I can receive no profit from the preacher. Neither in this case can I form a right judgment of any thing a person says or does. And yet it is possible this prejudice may be innocent, as springing from the unavoidable weakness of human understanding.

Bishop Browne thought xlrianism and Socinianism were the flood which the dragon «s in this age pouring out of his mouth to swallow up the woman: perhaps it may, especially with Dr. Taylor’s emendation. But still the main flood in England seems to be Antinomianism. This has been a greater hinderance to the work of God than any or all others put together. But God has already lifted up his standard, and he will maintain his own cause. In the present dispensation he is undoubtedly aiming at that point, to spread holiness over the land. It is our wisdom to have this always in view, inward and outward holiness. A thousand things will be presented by men and devils to divert us from our point. These we are to watch against continually, as they will be continually changing their shape. But let your eye be single; aim still at one thing: holy, loving faith; giving God the whole heart. And incite all to this; one love; one present and eternal heaven,

XCIV. — TO THE SAME.

* February 11, 1775,

There seems to be in our excellent friend something too near akin to apathy: “A clergyman,” said one, (but I do not agree with him in this,) “ought to be all intellect; no passion.” She appears to be (I will not aflirm she is) at no great distance from this. It is true, by this means “^ we might avoid much pain; but we should also lose much happiness. Therefore this is a state which I cannot desire. Rather give me the pleasure and pain too: rather let

♦’ Plain life, with heightening passions rise.
The boast or burden of an hour.”

But who has attained this? Who treads the middle path, equally remote from both extremes? I will tell you one that did, (although the remembrance of her still brings

(tears into my eyes,) that lovely saint, Jane Cooper! There was the due mixture of intellect and passion! I remember one of the last times I saw her, before her last illness, her look, her attitude, her words! My dear friend, be you a follower of her, as she was of Christ.

XCV. — TO THE SAME.

Ju7ie 9, 1775.

Very possibly, if I should live seven years longer, we

should be acquainted with each other. I verily think your

reserve wears off, though only by a hair’s breadth at a

time. Quicken your pace. What you do, do quickly.

“Scarce any thing important enough to write upon!” Why,

I could you not say something about yourself? And is there

I any thing relating to your welfare which is not important

f to me? Am not I concerned in every thing which concerns

iyou? which either lessens or increases your happiness? I want you to be as happy, and, in order thereto, as holy as an angel; that you may do the will of God on earth, as angels do in heaven.

I am less careful about your increase in knowledge, any farther than it tends to love. There is a danger of your laying more stress on this than sound reason requires. Otherwise you would reap much profit from sermons which do not improve your knowledge, — which do not apply to the imderstanding so directly as to the heart. I feel more want of heat than light. I value light; but it is nothing I compared to love. Aim at this, my dear friend, in all public exercises; and then you will seldom be disappointed. Then you will not stop on the threshold of perfection; (I trust you do not now;) but will press on to the mark, to the prize of the high calling of God in Christ Jesus; till you experimentally know all that love of God which passeth all (speculative) knowledge.

The lengthening of your life, and the restoring your health, are invaluable blessings. But do you ask how you shall improve them to the glory of the Giver? And are you willing to know? Then I will tell you how. Go and see the poor and sick in their own poor little hovels. Take up your cross, woman! Remember the faith! Jesus went before you, and will go with you. Put off the gentlewoman: you bear a higher character. You are an heir of God, and joint heir with Christ! Are you not going to meet him in the air, with ten thousand of his saints? O be ready!

XCAl. — TO THE SAME.

February 7, 1776. ) I HAVE found some of the uneducated poor who hare I exquisite taste and sentiment; and many, very many, of the rich who have scarcely any at all. But I do not speak of this: I want you to converse more, abundantly more, with the poorest of the people, who, if they have not taste, have souls, which you may forward in their way to heaven. And they have (many of them) faith, and the love of God, in a larger measure than any persons I know. Creep in among these, in spite of dirt and a hundred disgusting circumstances; and thus put off the gentlewoman. Do not confuie your conversation to genteel and elegant people. I should like this as well as you do: but I cannot discover a precedent for it in the life of our Lord, or any o*f his apostles. My dear friend, let you and I walk as he walked.

I now understand you with regard to the P s; but I

fear in this you are too delicate. It is certain their preaching is attended with the power of God to the hearts of many; and why not to yours? Is it not owing to a want of simplicity? “Are you going to hear Mr. Wesley?” said I a friend to Mr. Blackwell. “No,” he answered: “I am going to hear God: I listen to him, whoever preaches; otherwise I lose all my labour.”

“You will only be content to convert worlds? You shall hew wood, or carry brick and mortar; and when you do this in obedience to the order of Providence, it shall be more profitable to your own soul than the other.” You may remember Mr. De Renty’s other remark: “I then saw that a Avell-instructed Christian is never hindered by any person or thing. For whatever prevents his doing good works gives him a fresh opportunity of submitting his will to the will of God; which at that time is more pleasing to God, and more profitable to his soul, than any thing else which he could possibly do.”

Never let your expenses exceed your income. To servants I would give full as much as others give for the same service; and not more. It is impossible to lay down any general rules as to “saving all we can,” and “giving all we can.” In this, it seems, we must needs be directed, from time to time, by the unction of the Holy One. Evil spirits have undoubtedly abundance of work to do in an evil world; frequently in concurrence with wicked men, and frequently without them.

XCVIL — TO THE SAME.

February 36, 1776.

What I advise you to is, not to contract a friendship, or even acquaintance, with poor, inelegant, uneducated persons; but frequently, nay, constantly, to visit the poor, the widow, the sick, the fatherless, in their affliction; and this, although they should have nothing to recommend them, but that they are bought with the blood of Christ. It is true, this is not pleasing to flesh and blood. There are a thousand circumstances usually attending it which shock the delicacy of our nature, or rather of our education. But yet the blessing which follows this labour of love will more than balance the cross.

“To be uneasy under obligations which we cannot repay,” is certainly a fruit of diabolical generosity; and therefore Milton, with great propriety, ascribes it to the devil, and makes him speak quite in character when he says, concerning his obligations to God himself,^

‘•So burdensome still paying, still to owe.”

I am quite of another mind: I entirely agree with you, that the more sensible we are of such obligations, the more happy we are. Surely this yoke is easy, and this burden is light!

Perhaps, if you give another reading to “Thoughts upon Dress,” you will clearly see that both reason and religion are more deeply concerned than we are apt to imagine, even in the trifling article of dress; trifling, if compared with the weightier matters of the law; yet, in itself, of no small importance; and that, whether you consider yourself as an individual, or as a member of a Christian society. Certainly, Dr. Young can only mean, “None is happy, unless he thinks himself so;” and truly this is no great discovery. Is it any more than, “None is happy unless he is so?” If he means more than this, he means wrong: for we know the best man is the happiest; but if I thought myself the best man in the world, I should be very proud, and consequently not happy at all.

XCVIIL — TO THE SAME.

Ap-il 26, 1777.

To begin at the end: I did not preach any sermon for you in particular, though, by accident, I know what sermon you mean; and both you and I have need of it.

I have some fine remains of Charles Perronet’s, wherein he describes his own experience. It exactly agrees with yours. He too was led at first to Jesus the Mediator, and seemed, in a manner, to have no concern with the Father and the Holy Ghost. Afterward, he had communion with the Father, next with the Spirit, and then with the whole Trinity. You therefore are afraid where no fear is. Our Lord is not displeased at your following his Spirit.

I do not remember the making mention of covetousness: but it is likely I might; for I am exceedingly afraid of it, lest it should steal unawares (as it always comes in disguise) either upon myself or my friends. I know no way to escape it, but (having saved all we can) to give all we can. I think this is, at present, your rule as well as mine: and I trust it always will be*

We cannot impute too much to divine providence, unless we make it interfere with our free agency. I suppose that young woman, by saying she did not believe God had any thing to do with it, only meant that the passion itself was not at all from God, but altogether from evil nature: she could not mean that God does not, in a thousand instances, draw good out of evil, yea, that he may not sometimes permit us to be overtaken in a fault to preserve us from a greater.

General rules are easily laid down. But it is not possible to apply them accurately in particular cases without the anointing of the Holy One: this alone, abiding with us, can teach us of all things. Thus our general rule is, “Thou shalt do no murder;” which plainly forbids every thing that tends to impair health, and implies that Ave use every probable means of preserving or restoring it. But when we come to apply this to particular instances, we are presently in a labyrinth, and want that anointing which alone can make plain the way before our face, and direct us to do, in every minute circumstance, what is acceptable to God.

You have abundant reason to praise God, both for spiritual and temporal blessings. Beware of indulging gloomy thoughts: they are the bane of thankfulness. You are encompassed with ten thousand mercies: let these sink you into humble thankfulness.

XCIX. — TO THE SAME.

December 10, 1777.

You do not at all understand my manner of life. Though

I am always in haste, I am never in a hurry; because I

never undertake any more work than I can go through

with perfect cahnness of spirit. It is true, I travel four or five thousand miles in a year. But I generally travel alone in my carriage; and, consequently, am as retired ten hours in a day, as if I was in a wilderness. On other days I never spend less than three hours (frequently ten or twelve) in the day alone. So there are few persons in the kingdom who spend so many hours secluded from all company. Yet I find time to visit the sick and the poor; and I must do it, if I believe the Bible, if I believe these are the marks whereby the Shepherd of Israel will know and judge his sheep at the great day: therefore, when there is time and opportunity for it, who can doubt but this is matter of absolute duty? When I was at Oxford, and lived almost like a hermit, I saw not how any busy man could be saved. I scarce thought it possible for a man to retain the Christian spirit amid the noise and bustle of the world. God taught me better by my own experience. 1 had ten times more business in America (that is, at intervals) than ever I had in my life. But it was no hinderance to silence of spirit. Mr. Boehm was chaplain to Prince George of Denmark; secretary to him and Queen Anne; principal manager of almost all the public charities in the kingdom, and employed in numberless private charities. An intimate friend, knowing this, said to him when they were alone, “Sir, are / you not hurt by that amazing hurry of business? I have seen you in your office, surrounded with people, hstening to one, dictating to another, and at the same time writing I to a third: could you then retain a sense of the presence of God?” He answered, “All that company, and all that business, no more hindered or lessened my communion with God, than if I had been all alone in a church kneel-I ing before the communion table.” Was it not the same i case with him to whom Gregory Lopez said, “Go and be I. a hermit in Mexico?” I am concerned for you: I am sorry I you should be content with lov*^er degrees of usefulness and holiness than you are called to. But I cannot help it: 60 I submit.