To Mr. Joseph Benson
London, December 4, 1768. My Dear Brother, — I cannot yet convince you of one thing, (and it is a thing of importance,) that you may make greater progress in valuable knowledge by reading those books, (particularly if read in that order,) than you can by reading any other books which are now extant in England.
It follows, that your friend B, in this respect, is not
your friend; for he puts you out of your way; he retards you in the attainment of the most useful knowledge. He gratifies your curiosity (a bad principle too) at the expense of your improvement. It is better for you to read these books than his; which (if they are not hurtful or dangerous, at least) do not lead directly to the end you propose. Choose the best way.
CLIV. — TO THE SAME.
Skoreham, December 22, 1768. My Dear Joseph, — You do not quite take my meaning yet. When I recommend to any one a method or scheme of study, I do not barely consider this or that book separately, but in conjunction with the rest. And what I recommend I know: I know both the style and sentiments of each author; and how he will confirm or illustrate what goes before, and prepare for what comes after. Now supposing Mr. Stonehouse, Roquet, or any other, to have ever so great learning and judgment, yet he does not enter into my plan. He does not comprehend my views, nor keep his eye fixed on the same point. Therefore I must insist upon it, the interposing other books between these till you have read them through, is not good husbandry. It is not making your time and pains go so far as they might go. If you want more books, let me recommend more, who best understand my own scheme. And do not ramble, however learned the persons may be that advise you so to do. This does indulge curiosity, but does not minister to real improvement, as a stricter method would do. No; you would gain more clearness and strength of judgment by reading those Latin and Greek books, (compared with which most of the English are whipped syllabub,) than by fourscore modern books. I have seen the proof as none of your Bristol friends have done, or can do. Therefore I advise you again, keep to your plan, (though this implies continual self-denial,) if you would improve your understanding to the highest degree of which it is capable.
CLV. — TO THE SAME.
Ctnk, Mmj 27, 17fi9.
Dear Joseph, — You have now (what you never had before) a clear providential call to Oxford. If you keep a single eye, and have courage and steadiness, you may be an instrument of much good. But you will tread on slippery gTOund; and the serious persons you mention may do you more hurt than many others. When I was at Oxford, I never was afraid of any but the almost Christians. If you give way to them and their prudence a hair’s breadth, you will be removed from the hope of the gospel. If you are not moved, if you tread in the same steps which my brother and I did, you may be a means, under God, of raising another set of real Bible Christians. How long the world will suffer them (whether longer than they did us or not) is in God’s hand.
With regard to Kings wood school, I have one string more: if that breaks, I shall let it drop. I have borne the burden one and twenty years; I have done what I could; now let some one else do more.
CLVL — TO THE SAME.
Bristol, October 5, 1770.
Dear Joseph, — You need no apology for your writing: the more frequently and freely you write, the better, 1 cannot doubt but your neighbour means well; but he is a thorough enthusiast, and has hardly one clear conception of any thing, natural or spiritual. Mr. Keard, from Aberdeen, and Mr. Wooton, (our new writing-master, a man of
an excellent spirit,) are at Kingswood. But does Mr. J
know the price? — Sixteen pounds a year. Does he know the rules of the school? Again: of what age are the children? I will take none that is above nine years old: now, especially, because I will not have our children corrupted; nine of whom, together with our three maid-servants, have just now experienced a gracious visitation, and are rejoicing in a pardoning God.
I am glad you had the courage to speak your mind on so critical an occasion. At all hazards do so still; only with all possible tenderness and respect. She is much devoted to God, and has a thousand valuable and amiable qualities. There is no great fear that I should be prejudiced against one whom I have intimately known for these thirty years. And I know what is in man; therefore I
Y make large allowance for human weaknesses. But what you say is exactly the state of the case. They are “jealous of their authority.” Truly there is no cause: longe mea discrepat illi et vox et ratio* I fear and shun, not desire authority of any kind. Only when God lays that burden upon me I bear it for his and the people’s sake. “Child,” said my father to me when I was young, “you
r think to carry every thing by dint of argument. But you will find, by and by, how very little is ever done in the world by clear reason.” Very little indeed! It is true of almost all men, except so far as we are taught of God, —
“Against experience we believe,
We argue against demonstration;
Pleased while our reaison we deceive,
And set our judgment by our passion.”
Passion and prejudice govern the world; only under the name of reason. It is our part, by religion and reason joined, to counteract them all we can. It is yours, in particular, to do all that in you lies to soften the prejudices of those that are around about you, and to calm the passions from which they spring. Blessed are the peace-makers! You judge rightly: perfect love and Christian liberty are the very same thing; and those two expressions are equally proper, being equally Scriptural. “Nay, how can they and you mean the same thing? They say you insist on holiness in the creature, on good tempers, and sin destroyed.” Most surely. And what is Christian liberty, but another word for holiness? And where is this liberty or holiness, if it is not in the creature? Holiness is the love of God and man, or the mind which was in Christ. Now,
* This quotation from Horace u thus translated by Boscawen : —
•’Far different are my thoughts and strain.” — Ed.
I tnist, the love of God is shed abroad in your heart by the Holy Ghost which is given unto you. And if you are holy, is not that mind in you which was also in Christ Jesus 1
And are not the love of God and our neighbour good tempers? And so far as these reign in the soul are not the opposite tempers, worldly-mindedness, malice, cruelty, re-Tengefulness, destroyed? Indeed, the unclean spirit, though driven out, may return and enter again: nevertheless, he was driven out. I use the word destroyed, because St. Paul does: suspended I cannot find in my Bible. “But they say you do not consider this as the consequence of the power of Christ dwelling in us.” Then what will they not say? My very words are, “None feel their need of Christ like these; none so entirely depend upon him. For Christ does not give light to the soul separate from, but in and with, himself. Hence his words are equally true of all men, in whatever state of grace they are: ‘As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me: without’ (or separate from) ‘me, ye can do nothing.’ For our perfection is not like that of a tree, which flourishes by the sap derived from its own root; but like that of a branch, which, united to the vine, bears fruit; but, severed from it, is ’ dried up and withered.’” At length, veris vincor :* I am constrained to believe (what I would not for a long time) these are not the objections of judgment, but of passion; they do not spring from the head, but the heart. Whatever I say, it will be all one. They will find fault, because I say it. There is implicit envy at my power, (so called,) and a jealousy rising therefrom. Hence prejudice in a thousand forms; nence objections springing up like mushrooms. And while those causes remain, they will spring up, whatever I can do or say. However, keep thyself pure; and then there need be no strangeness between you and,
Dear Joseph,
Your afiectionate brother
* I am overcome by the force of truth. — Ed.
CLVn. — TO THE SAME.
London, November 30, 1770.
Dear Joseph, — For several years I had been deeply convinced that I had not done my duty with regard to that valuable woman; that I had not told her what, I was thoroughly assured, no one else would dare to do, and what I knew she would bear from no other person, but possibly might bear from me. But being unwilling to give her pain, I put it off from time to time. At length I did not dare to delay any longer, lest death should call one of us hence. So I at once delivered my own soul, by telling her ail that was in my heart. It was my business, my proper business, s6 to do; as none else either could or would do it. Neither did I take at all too much upon me: I know the office of a Christian minister. If she is not profited, it is her own fault, not mine: I have done my duty. I do not know there is one charge in that letter which was either unjust, unimportant, or aggravated; any more than that against the doggerel hymns, which axe equally an insult upon poetry and common sense.
We had a good time, both at the Tabernacle and Tottenham-court Chapel. The congregations were immense. Perhaps not a third part could come within hearing; and they were more quiet than could well have been expected. The sermon will be pubUshed on Monday, and sent down to Bristol. Mr. Keen and Hardy, his executors, have, I apprehend, the whole and sole disposal of the Tabernacle, Tottenham-court Chapel, and all the other houses which were occupied by Mr. Whitcfield. The Chapel and Tabernacle are supplied by Mr. Joss and Brooksbank; and Mr. Neale administers the sacrament there.
I find no such sin as legality in the Bible: the very use of the term speaks an Antinoraian. I defy all liberty, but liberty to love and serve God; and fear no bondage, but bondage to sin. Sift that text to the bottom, and it will do the business of poor H and all his disciples: “God sent his own Son in the flesh, that the righteousness Of the law might be fulfilled in us.” Justitia legis, justitia legalis!* Here is legality indeed!
I am glad you come a little nearer the good old emperor’s advice, Trjv tuv (3i61iuv diipav pinrc That thirst is the symptom of an evil disease; and crescit indulgens sihi dims hydrops. What is the real value of a thing, but the price it will bear in eternity? Let no study swallow up, or intrench upon, the hours of private prayer. Nil tanti.^ Simplify both religion and every part of learning as much as possible. Be all alive to God, and you will be useful to men!
CLVIII. — TO THE SAME.
London, December 28, 1770.
Dear Joseph, — What a blessing it is, that we can speak freely to each other, without either disguise or reserve! So long as we are able to do this, we may grow wiser and better every day.
One point I advise you to hold fast, and let neither men nor devils tear it from you. You are a child of God; yon are justified freely, through the redemption which is in Christ Jesus. Your sins are forgiven! Cast not away that confidence, which hath great recompense of reward.
Now can any be justified but by faith? None can. Therefore you are a believer; you have faith in Christ; you know the Lord; you can say, “My Lord and mj’ God.” And whoever denies this, may as well deny that the sun shines at noonday.
“Yet still ten thousand lusts remain,
And vex your soul, absolved from sin;
Still rebel nature strives to reign,
And you are all unclean, unclean!”
* The righteousness of the lavr is legal righteousness. — Ed. t Throw away that thirst for books. — Ed. % The dreadful dropsy increases by indulgence. — Ed. Nothing is of so much importance. — Ed.
This is equally clear and undeniable. And this is not only your experience, but the experience of a thousand believers besides, who yet are sure of God’s favour as of their own existence. To cut off all doubt on this head, I beg you to give another serious reading to those two sermons, “Sin in Believers,” and “The Repentance of Believers.”
“But is there no help? Is there no deliverance, no salvation from this inbred enemy?” Surely there is, else many great and precious promises must fall to the ground. “I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you.” “I will circumcise thy heart,” (from all sin,) “to love the Lord thy God with all thy heart, and with all thy soul.” This I term sanctification, (which is both an instantaneous and a gradual work,) or perfection, the being perfected in love, filled with love, which still admits of a thousand degrees. But I have no time to throw away in contending for words, especially where the thing is allowed. And you allow the whole thing which I contend for; an entire deliverance from sin, a recovery of the whole image of God, the loving God with all our heart, soul, and strength. And you believe God is able to give you this; yea, to give it you in an instant. You trust he will. O hold fast this also; this blessed hope, which he has wrought in your heart! And with all zeal and diligence confirm the brethren, — 1. In holding fast that whereto they have attained; namely, the remission of all their sins by faith in a bleeding Lord: 2. In expecting a second change, whereby they shall be saved from all sin, and perfected in love.
If they like to call this “receiving the Holy Ghost,” they may: only the phrase, in that sense, is not Scriptural, and not quite proper; for they all “received the Holy Ghost” when they were justified. God then “sent forth the Spirit of his Son into their hearts, crj’ing, Abba, Father.”
O Joseph, keep close to the Bible, both as to sentiment and expression! Then there will never be any material difference between you and
Your affectionate brother.
This morning I have calmly and coolly read over my
letter to L H 1 still believe every line of it is
true. And I am assured I spoke the truth in love. It is great pity, any who wish her well should skin over the wounds which are there searched. As long as she resents that office of true esteem, her grace can be but small!
CLIX. — TO THE SAME.
London, January 8, 1774.
Dear Joseph, — Many persons are in danger of reading too little: you are in danger of reading too much. Whereever you are, take up your cross, and visit all the society from house to house. Do this according to Mr. Baxter’s I plan, laid down in the Minutes of the Conference. The fruit which will ensue (perhaps in a short time) will abundantly reward your labour. Fruit also we shall have, even in those who have no outward connection with us.
I am glad you “press all believers” to aspire after the full liberty of the children of God. They must not give up their faith in order to do this: herein you formerly
I seemed to be in some mistake. Let them go on from faith to faith; from weak faith to that strong faith which not only conquers but casts out sin. Meantime it is certain, many call themselves believers who do not even conquer sin; who are strangers to the whole inward kingdom of God, and void of the whole fruit of the Spirit.
We must not go on at Dunbar in this manner. Rather, we must quit the place. For who will pay that debt?
On Tuesday I was under the surgeon’s hands, but am now (blessed be God) quite recovered.
CLX. — TO THE SAME.
Near London, February 22, 1776.
Dear Joseph, — We must threaten no longer, but pew form. In November last I told the London society, “Our rule is, to meet a class once a week; not once in two or three. I now give you warning: I will give tickets to none in February but those that have done this.” I have stood to my word. Go you and do likewise, wherever you visit the classes- Begin, if need be, at Newcastle, and go on at Sunderland. Promises to meet are now out of date. Those that have not met seven times in the quarter exclude. Read their names in the society; and inform them all you will the next quarter exclude all that have not met twelve times: that is, unless they were hindered by distance, sickness, or by some unavoidable business.
And I pray, without fear or favour, remove the leaders, whether of classes or bands, who do not watch over the souls committed to their care “as those that must give account.”
CLXI. — TO THE SAME.
October 22, 1776.
Dear Joseph, — I apprehend Joseph Folhergill was not designedly omitted. I take him to be a good man, and a good preacher.
You did right in excluding from our society so notorious an offender. And you have now a providential call to stand in the gap between the living and the dead. Fear nothing. Begin in the name of God, and go through with the work. If only six will promise you to sin no more, leave only six in the society. But my belief is, a hundred and fifty are now clear of blame; and if you are steady, a hundred more will amend. You must, at all events, tear up this evil by the roots. The “Word to a Smuggler” should be read and dispersed. And secure your fellow-labourers, that you may all speak one thing. Go on, for God is with you!
CLXIL — TO THE SAME.
Chatham, November 26, 1776.
Dear Joseph, — If any leader opjpose, you see your remedy: put another in his place. Nay, if he does not join heart and hand; for “he that gathereth not with you scattereth.” The “Word to a Smuggler” is plain and home, and has done much good in these parts.
Taking opium is full as bad as taking drams. It equally hurts the understanding, and is, if possible, more pernicious to the health than even rum or brandy. None should touch it, if they have the least regard either for their souls or bodies.
I really think you are in the right. It is better to help
R W where he is, than to burden the Dales with
an additional weight. But then what shall we do? We have no supernumerary preachers. See if you can do any thing with Edward Jackson.
CLXIIL — TO THE SAME.
London, December 8, 1777.
Dear Joseph, — Undoubtedly Bishop Newton’s book on the prophecies is well written. And he is certainly a man of sense, and of considerable learning. This he has shown in what he writes on the Revelation. But with regard to the passage you mention, I cannot agree with him at all. I believe the Romish Antichrist is already so fallen that he will not again lift up his head in any considerable degree. The bishop of Rome has little more power now than any other of the Italian princes. I therefore concur with you in believing his tyranny is past, never to return.
But there is no comparison, either as to sense, learning, or piety, between Bishop Newton and Bengelius. The former is a mere child to the latter. I advise you to give another serious and careful reading to that extract from his Comment on the Revelation, which concludes the Notes. There you have one uniform consistent [view,] far beyond any 1 ever saw. And I verily believe, the more deeply you consider it, the more you will admire it.
Does any one deny that a kite is bigger than a lark? or that Ogilvie has written a larger book than Yirgil? And certainly there are larger Magazines than ours: but it does not follow that they are better. Ours is reduced to half the price, and will contain forty-eight pages, which is the usual number for sixpence.
We are called to propagate Bible religion through the land; that is, faith working by love; holy tempers, and holy lives. Let us do it with our might!
CLXIV. — TO THE SAME.
Warrington, May 21, 1781.
Dear Joseph, — As I have not leisure myself, I am exceeding glad that you have entered into the lists with
Mr. A. And I am in hopes you will “reply at large”
to all his cavils and objections. If he cites any thing from me, you should answer simply,” I never undertook to defend
every sentiment of Mr. W ’s. He does not expect or
desire it. He wishes me and every man to think for himself.”
If you remember, I do not insist on the term impression. I say again, I will thank any one that will find a better; be it discovery, manifestation, deep sense, or whatever it may. That some consciousness of our being in favour with God, is joined with Christian faith, I cannot doubt; but it is not the essence of it. A consciousness of pardon cannot be the condition of pardon.
But I am still more glad that you have some thoughts of answering that pernicious book of poor Mr. Madan. Analyze it first with the postscript; then overturn it the roughly, from the beginning to the end. You may steer between the extremes of too much roughness and too much smoothness. And see that you are plain enough for women and pretty gentlemen. I allow you a hundred pages. I am, dear Joseph,
Your affectionate friend and brother.
CLXV. — TO THE SAME.
Bristol, September 17, 1788. Dear Joseph, — I am glad you have determined to correct Mr. Fletcher’s Letters. You will observe that it is “dangerous, on such subjects, to depart from Scripture, either as to language or sentiment;” and I believe that “most of the controversies which have disturbed the church lj.ave arisen from people’s wanting to be wise above what is written, not contented with what God has plainly revealed there.” What have you or I to do with that “difficulty?” I dare not, will not, reason about it for a moment. I believe just what is revealed, and no more; but I do not pretend to account for it, or to solve the difficulties that may attend it. Let angels do this, if they can; but I think they cannot. I think even these
“Would find no end, in wandering mazes lost.” V Some years since, I read about fifty pages of Dr. Watts’s i ingenious treatise upon the “Glorified Humanity of Christ.” But it so confounded my intellects, and plunged me into I tfuch unprofitable reasonings, yea, dangerous ones, that I would not have read it through for five hundred pounds. It led him into Arianism. Take care that similar tracts (all of which I abhor) have not the same effect upon you. I like your thoughts upon Materialism; as I doubt not I should those on the separate existence of the soul. It will be best to print at Hull or York, if you can print almost as cheap, and have as good paper. Should there not be a thousand copies? Then you will reserve a hundred of them for yoiurself.