To Mrs. Elizabeth Bennis, of Limerick
CXXXVIII — TO MRS. ELIZABETH DENNIS, OF LIMERICK.
Pembroke, August 23, 1763.
My Dear Sister, — You did well to write: this is one of the means which God generally uses to convey either light or comfort. Even while you are writing you will often find reUef: frequently while we propose a doubt it is removed.
There is no doubt but what you at first experienced was a real foretaste of the blessing, although you were not properly possessed of it till the Whitsunday following; but it is very possible to cast away the gift of God, or to lose it by little and Uttle; though I trust this is not the case with you; and yet you may frequently be in heaviness, and may find your love to God not near so warm at some times as it is at others. Many wanderings, likewise, and many deficiencies, are consistent with pure love; but the thing you mean is the abiding witness of the Spirit touching this very thing. And this you may boldly claim, on the warrant of that word, “We have received the spirit that is of God, that we may know the things which are freely given to us of God.”
CXXXIX. — TO THE SAME.
Manchester, March 29, 1766.
My Dear Sister, — One of our preachers has lately advanced a new position among us, — that there is no direct or immediate witness of sanctification, but only a perception or consciousness that we are changed, filled with love, and cleansed from sin. But, if I understand you right, you find a direct testimony that you are a child of God.
Now, certainly, if God has given you this light, he did not intend that you should hide it under a bushel. “It is good to conceal the secrets of a king, but it is good to tell the loving kindness of the Lord.” Every one ought to declare what God has done for his soul, and that with all simplicity: only care is to be taken to declare to several persons that part of our experience which they are severally able to bear; and some parts of it to such alone as are upright and simple of heart.
One reason why those who are saved from sin should freely declare it to believers is, because nothing is a stronger incitement to them to seek after the same blessing. And we ought, by exery possible means, to press every serious believer to forget the things which are behind, and with all earnestness go on to perfection. Indeed, if they are not thirsting after this, it is scarce possible to keep what they have: they can hardly retain any power of faith, if they are not panting after holiness
A thousand infirmities are consistent even with the highest degree of holiness; which is no other than pure love, a heart devoted to God; one design and one desire. Then, whatever is done, either in word or deed, may be done in the name of the Lord Jesus.
Press after all the residue of the promises.
I am, my dear sister,
Your affectionate brother
CXL. — TO THE SAME.
Leeds, August 14, 17G6.
My Dear Sister, — Although I am at present exceedingly hurried with various business, yet love constrains me to write a few lines. Your letters are always welcome to me, as the picture of an honest and affectionate heart.
What you say concerning the witness of the Spirit is agreeable to all sound experience. We may, in some measure, be satisfied without it, in the time of broad sunshine; but it is absolutely necessary in the time of clouds, and heaviness, and temptation; otherwise it would be hardly possible to hold fast your confidence.
Beware of voluntary humility: even this may create a snare. In the “Thoughts on Christian Perfection,” and in the “Farther Thoughts,” you have the genuine experience of the adult children of God. Oppose that authority to the authority of any that contradict, (if reason and Scripture are disregarded,) and look daily for a deeper and fuller communion with God. 0 what is it to walk in the light as he is in the light!
Do not cease to pray for
Your truly afliectionate brother.
WESLEY’S SELEC u£TTERS.
CXLI. — TO THE SAME.
Dublin, July 25, 1767.
Dear Sister Bennis, — When you write to me you have only to “think aloud,” just to open the window in your breast. When we love one another there is no need of either disguise or reserve: I love you, and I verily believe you love me: so you have only to write just what you feel.
The essential part of Christian holiness is givmg.the heart wholly to God; and certainly we need not lose any degree of that light and love which at first attend this: it is our own infirmity if we do; it is not the will of the Lord concerning us. Your present business is, not to reason whether you should call your experience thus or thus; but to go straight to Him that loves you, with all your wants, how great or how many soever they are. Then all things are ready; help, while you ask, is given. You have only to receive it by simple faith. Nevertheless you will still be encompassed with numberless infirmities; for you live in a house of clay, and therefore this corruptible body will, more or less, press down the soul, yet not so as to prevent your rejoicing evermore, and having a witness that your heart is all his. You may claim this: it is yours; for Christ is yours. Believe, and feel him near.
My dear sister, adieu.
CXLIL — TO THE SAME.
Cork, May 30, 1769. Dear Sister, — Some years since, I was inclined to think that none who had once enjoyed and then lost the pure love of God must ever look to enjoy it again till they were just stepping into eternity. But experience has taught us better things: we have at present numerous instances of those who had cast away that unspeakable blessing, and now enjoy it in a larger measure than ever. And why should not this be your case? Because you are unworthy? So were they. Because you have been an unfaithful steward? So had they been also; yet God healed them freely; and so he will you, only do not reason against him. hook for nothing in yourself but sin and unworthiness. Forget yourself. Worthy is the Lamb, and he has prevailed for you. You shall not die, but live; live all the life of heaven on earth. You need nothing in order to this but faith; and who gives this? He that standeth at the door.
I hope to see you at Limerick on Monday next; and I pray, let there never more be any reserve between you and
Your truly affectionate, <fec.
CXLIIL — TO THE SAME.
Dublin, July 24, 1769. Dear Sister, — If the reading over your papers has no other effect, this it certainly has, — it makes me love you abundantly better than I did before: I have now a more intimate knowledge of you; I enter more into your spirit, your tempers, and hopes, and fears, and desires; all which tends to endear you to me. It is plain, one of your constant enemies, and the most dangerous of all is evil reasoning. Accordingly the thing which you chiefly want is Christian simplicity. Brother Bourkc and you should carefully watch over each other in that respect, and let each deal faithfully with the other; let there be no reserve between you; encourage one another also to pray for and expect the continual and direct witness of the Spirit. My dear friend, remember
Yours affectionately, &c.
CXLIV. — TO THE SAME.
Ashby, July 27, 1770. Dear Sister, — Will you ever find in yourself any thing but unfitness? Otherwise your salvation would be of works, not of grace. But you are frequently sick of a bad disease, evil reasoning; which hinders both your holiness and happiness: you want the true Christian simplicity, which is indeed the highest wisdom. Nothing is more clear, according to the plain Bible account, than sanctification; pure love reigning in the heart and life. And nothing is more plain than the necessity of this, in order to feel happiness here and hereafter. Check all reasoning concerning these first principles, else you will exceedingly darken your soul; and go on denying yourself, and taking up your cross, until you
“Sink into perfection’s height,
The depth of humble love.”
Still draw near to the fountain by simple faith, and take all you want; but be not slothful in your Lord’s vineyard.
CXLV. — TO THE SAME.
Dubli7i, July 20, 1771.
My Dear Sister, — I am much pleased to hear so good
an account of J. C. If I was resolved to understand
all God’s dispensations, I should embrace his opinion; because it in a manner accounts for some things which otherwise are unaccountable. But this I do not expect: I am content to understand exceeding little, while I am in the body. What He docs, I know not now: it is enough that I shall know hereafter. Our business now is to love and obey: knowledge is reserved for eternity. My chief objection to Milton’s doctrine of election is, that I cannot reconcile it to the words of St. Peter, which manifestly refer to the eternal state of men: “God is no respecter of persons.” Now how can we allow this, if we believe he places one man, as it were, suspended between heaven and hell, while he fixes another, ere ever he is born, under an absolute impossibility of missing heaven?
I am well pleased you see some reason to hope well of
Mr. T. Speak closely to him. He has a strong,
cultivated understanding, and would make a shining Christian. If he continues serious, he will not long be pleased with his former company: they will grow tasteless, nay, irksome.
It is not material whether this or that infirmity or defect be consistent with this or that gift of God. Without reasoning about this, it is your part simply to spread all your wants before Him who loves you; and he will richly supply them all.
CXLVL — TO THE SAME.
Rye, October 28, 1771 My Dear Sister, — It is no wonder that finite cannot measure infinite; that man cannot comprehend the ways of God. There always will be something incomprehensible, something like himself, in all his dispensations. We must therefore be content to be ignorant until eternity opens our understanding; particularly with regard to the reasons of his acting thus or thus. These we shall be acquainted with when in Abraham’s bosom.
As thinking is the act of an imbodied spirit, playing upon a set of material keys, it is not strange that the soul can make but ill music when her instrument is out of tune This is frequently the case with you; and the trouble and anxiety you then feel are a natural eflect of the disordered machine, which proportionably disorders the mind. But this is not all: as long as you have to wrestle not only with flesh and blood, but with principalities and powers, wise as well as powerful, will they not serve themselves of every bodily weakness to increase the distress of the soul? But let them do as they may; let our frail bodies concur with subtle and malicious spirits; yet see that you cast not away your confidence, which hath great recompense of reward. “Be strong in the Lord, and in the power of his might.” Whereunto you have attained, hold fast; and when you feel the roughest and strongest assault, when the enemy comes in like a flood, do not reason, do not (in one sense) fight with him; but sink down in the presence of your Lord, and simply look up, telling him, “Lord, I cannot help myself; I have neither wisdom nor strength for this war; but I am thine, I am all thine: undertake for me: let none pluck me out of thine hands. Keep that safe which is committed to thee, and preserve it unto that day.”
CXLVIL — TO THE SAME.
Bristol, September 10, 1773.
My Dear Sister, — When two or three agree to seek God by fasting and prayer, it cannot be that their labour should be in vain; especially if they add their endeavours to their prayers for the increase of the work of God. I hope you will encourage every preacher to visit the whole society in order, from house to house: dinner, or drinking tea, does not answer the same intention. This may and ought to be done over and above.
I thought you had been in more danger of being hurt by worldly abundance than worldly care. But we cannot stand under either one or the other, unless we be endued with power from on high; and that continually, from hour to hour, or rather from moment to moment. Yet distress is not sin: we may be grieved and still resigned. And this is acceptable with God. In all these cases you should remember that observation, never to be let slip, —
“Wilh even mind thy course of duty run:
God nothing does, or suffers to be done,
But thou wouldst do thyself, if thou couldst see
The end of all events as well as he!”
CXLVIIL — TO THE SAME.
Sheemess, December 1, 1773.
My Dear Sister, — Some time since, when I heard bnither Bennis had got very rich, I was in fear for you, lest the world should again find a way into your heart, and damp your noblest affections. I am not sorry that you have not that temptation. It is most desirable to have neither poverty nor riches; but still you cannot be without temptation, unless you would go out of the world. How far that sudden emotion which you speak of is a preternatural dart from Satan, and how far it springs from your own heart, it is exceeding hard to judge. It is possible it may be neither one nor the other, but a mere effect of the natural mechanism of the body, which has no more of good or evil than blushing or turning pale. But whether it be natural or preternatural, it is grievous to one whose conscience is tender. We may therefore undoubtedly pray against it. And surely He can and will deliver us. Come therefore boldly to the throne of grace, and find grace to help in time of need.
You will find full employment in Waterford: I believe that society wants your exertions. Sec, therefore, that you be not weary of well doing.
CXLIX. — TO THE SAME,
London, January 18, 1774. M^ Dear Sister, — A will steadily and uniformly devoted to God is essential to a state of sanctification; but not a uniformity of joy, or peace, or happy communion with God. These may rise and fall in various degrees; nay, and may be affected either by the body or by diabolical agency, in a manner which all our wisdom can neither understand nor prevent. As to wanderings, you would do right well to consider the sermon on wandering thought a.
You might likewise profit by Elizabeth Harper’s Journal, whose experience much resembled yours, only she was more simple: and you may learn from her to go straight to God, as a little child, and tell him all your troubles, and hinderances, and doubts; and desire him to turn them all to good. You are not sent to Waterford to be useless. Stir up the gift of God which is in you; gather together those that have been scattered abroad, and make up a band, if not a class or two. Your best way would be to visit from house to house. By this means you can judge of their conduct and dispositions in domestic life, and may have opportunity to speak to the young of the family. By motion you will contract warmth; by imparting life, you will increase it in yourself.
As to the circumstance mentioned in the postscript of your last, I should think you would do well to exert yourself in that matter as much as possible. It will be a cross: take up that cross; bear your cross, and it will bear you; and if you do it with a single eye, it will be no loss to your soul.
CL. — TO THE SAME.
London, March 1, 1774.
My Dear Sister, — Elizabeth Harper was frequently in clouds too; and in that case it is the best way to stand still: you can do nothing but simply teU all your wants to Him that is both able and willing to supply them.
I enclose James Perfect’s letter, on purpose that you may talk with him. He has both an honest heart and a good understanding; but you entirely mistake his doctrine. He preaches salvation by faith in the same manner that my brother and I have done; and as Mr. Fletcher (one of the finest writers of the age) has beautifully explained it. None of us talk of being accepted for our works: that is the Calvinist slander. But we all maintain, we are not saved without works; that works are a condition (though not the meritorious cause) of final salvation. It is by faith in the righteousness and blood of Christ that we are enabled to do all good works; and it is for the sake of these that all who fear God and work righteousness are accepted of him.
It is far better for our people not to hear Mr. Hawksworth. Calvinism will do them no good: as to the rest, I
refer to my enclosure to Mr. M, with whom I wish
you to have some conversation. Be not discouraged: I really believe God will visit poor Waterford in love. Do you go on. Bear up the hands that hang down; by faith and prayer support the tottering knee; reprove, encourage. Have you appointed any days of fasting and prayer? Storm the throne of grace, and persevere therein, and mercy will come down.
CLL — TO THE SAME.
Leeds, May 2, 1774.
My Dear Sister, — Until Mr. Hill and his associates puzzled the cause, it was as plain as plain could be. The Methodists always held, and have declared a thousand times, the death of Christ is the meritorious cause of our salvation, that is, of pardon, holiness, and glory; loving, obedient faith is the condition of glory. This Mr. Fletcher has so illustrated and confirmed as I think scarcely any one has done before since the apostles.
When Mr. W wrote me a vehement letter concerning the abuse he had received from the young men in Limerick, and his determination to put them all out of the society, if they did not acknowledge their fault, I much wondered what could be the matter, and only wrote him word, “I never put any out of our society for any thing they say of me.” You are come in good time to make peace. Go on and prosper.
CLIL — TO THE SAME.
London, December 21, 1776.
My Dear Sister, — You are a great deal less happy than you would be. if you did not reason too much. This frequently gives that subtle adversary an advantage against you. You have need to be continually as a little child, simply looking up for whatever you want.
It is devoutly to be wished for, that we may rejoice evermore; and it is certain, the inward kingdom of God implies not only righteousness and peace, but joy in the Holy Ghost. You have therefore reason to ask for and expect the whole gospel blessing. Yet it cannot be denied that many times joy is withheld, even from them that walk uprightly. The great point of all is, a heart and a life entirely devoted to God. Keep only this, and let all the rest go: give him your heart, and it sufficeth.