To His Brother Samuel

your cross with Christ, and reign with him! My brother Hooper, too, has a constant place in our prayers. May the good God give him the same zeal for holiness which he has given to a young gentleman at Rotterdam, who was with me last night. Pray for us, and especially for, dear mother, Your dutiful and affectionate son.

—————

XII. — To his Brother Samuel.

DEAR BROTHER, Lincoln College, OXON., April 4, 1726.

I SHOULD have written long before now, had not a Gentleman of Exeter made me put it off from day to day, in hopes of getting some little poems of his, which he promised to write out for me. Yesterday I saw them, though not much to my satisfaction, as being all on very wrong subjects, and run chiefly on the romantic notions of love and gallantry. I have transcribed one which is much shorter than any of the rest, and am promised by tomorrow night, if that will do me any service, another of a more serious nature.

I believe, I have given Mr. Leybourn, at different times, five or six short copies of verses: The latest were a translation of part of the Second Georgic, and an imitation of the sixty fifth Psalm. If he has lost them, as it is likely he has, in so long a time, I can write them over in less than an hour, and send them by the post.

My father, very unexpectedly, a week ago, sent me, in a letter, a bill on Dr. Morley, for twelve pounds, which he had paid to the Rector’s use, at Gainsborough; so that, now several of my debts are paid, and the expenses of my treat defrayed, I have above ten pounds remaining; and if I could have leave to stay in the country till my College allowance commences, this money would abundantly suffice me till then.

As far as I have ever observed, I never knew a College besides ours, whereof the members were so perfectly satisfied with one another, and so inoffensive to the other part of the University. All I have yet seen of the Fellows are both well natured and well bred; men admirably disposed as well to preserve peace and good neighborhood among themselves, as to promote it wherever else they have any acquaintance.

THE SEVEN FORMER VERSES OF THE FORTY SIXTH PSALM. 4

On God supreme our hope depends,

Whose omnipresent sight

Even to the pathless realms extends

Of uncreated night.

Plunged in the’ abyss of deep distress,

To Him we raise our cry;

His mercy bids our sorrows cease,

And fills our tongue with joy

Though earth her ancient seat forsake,

By pages convulsive torn

Though her self-balanced fabric shake,

And ruin’d nature mourn;

Though hills be in the ocean lost,

With all their shaggy load;

No fear shall e’er molest the just,

Or shake his trust in God.

What though the’ ungovern’d, wild abyss

His fires tumultuous pours;

What though the watery legions rise,

And lash the’ affrighted shores;

What though the trembling mountains nod,

Nor stand the rolling war;

Sion, secure, enjoys the flood,

Loud echoing from afar

The God most high on Sion’s hill

Has fix’d his sure abode;

Nor dare the’ impetuous waves assail.

The city of our God.

Nations remote, and realms unknown,

In vain reject his sway

For, lo! Jehovah’s voice is shown,

And earth shall melt away.

Let war’s devouring surges rise,

And rage on every side;

The Lord of Hosts our refuge is,

And Jacob’s God our guide.

Mr. Le Hunte and Mr. Sherman send their service.

I am

Your loving brother.

I believe I could put off two or three more receipts if I had them. Pray, my love to my brother and sister.

On Friday, St. Peter’s church in the Baily was beaten down, by the fall of the steeple. Saturday morning; a chandler here murdered two men and wounded a third; in; the evening, a fire broke out at the Mitre, but was stopped in a few hours.

XIII. — To the Same.

DEAR BROTHER, [Without date.]

I RETURN you thanks for your favorable judgment on my sermon, and for the alterations you direct me to make in it; yet, in order to be still better informed, I take the liberty to make some objections to some of them in one or two of which I believe you misunderstood me.

I.

The reasons why I conceive the Samaritans to have been idolaters, are, First, because our Savior says of them, “Ye worship ye know not what;” which seems to refer plainly to the object of their worship: And, Secondly, because the old inhabitants of Samaria, who succeeded the Israelites, were undoubtedly so; and I never heard that they were much amended in after times! “These nations feared the Lord, and served their graven images, both their children and their children’s children” (2 King 17:4)

II.

Were the Jews obliged to love wicked men? And is not our commandment extended to some cases to which theirs did not reach? to the excluding some instances of revenge, which were indulged to them?

We are doubtless to love good men more than others; but to have inserted it, where has only to prove that we were to love them, and not how much, would not, I think, have been to my purpose. Where our Savior exerts his authority against his opposers, I cannot think it safe for me to follow him. I would much sooner, in those cases, act by his precepts than example; the one was certainly designed for me, the other possibly was not. The Author had power to dispense with his own laws, and wisdom to know when it was necessary; I have neither.

No one would blame a man for using such sharpness of speech as St. Stephen does; especially in a prayer made in the article of death, with the same intention as his.

III.

What you understand as spoken of rulers, I expressly say of private men: “As well every ruler as every private man must act in a legal way; and the latter might, with equal reason, apply the civil sword himself, as use violent means” (by which I here mean reviling, studiously and unnecessarily defaming or handing about ill stories of wicked men) “to preserve the church.”

1. I believe it to be more especially the duty of Governors, to try to amend scandalous offenders.

2. That flagrant immorality is a sufficient reason to shun any one.

3. That to the weak and private Christian, it is an unanswerable reason for so doing.

4. That in many cases a private Christian, in some, a Clergyman, is not obliged to admonish more than once. But this being allowed, still the main argument stands, that the Scripture nowhere authorizes a private person to do more than to shun an heretic, or (which I expressly mention) an obstinate offender. I had not the least thought of any retrospect in them, neither when I wrote or spoke those words: “If Providence has pointed you out,” etc.

My mother’s reason for my cutting off my hair, is, because she fancies it prejudices my health. As to my looks, it would doubtless mend my complexion to have it off, by letting me get a little more color, and perhaps it might contribute to my making a more genteel appearance. But these, till ill health is added to them, I cannot persuade myself to be sufficient grounds for losing two or three pounds a year: I am ill enough able to spare them.

Mr. Sherman says, there are garrets somewhere in Peckwater to be let for fifty shillings a year; that there are, too, some honest fellows in College, who would be willing to chum in one of them; and that, could my brother but find one of these garrets, and get acquainted with one of these honest fellows, he might very possibly prevail upon him to join in taking it; and then, if he could but prevail upon some one else to give him seven pounds a year for his own room, he would gain almost six pounds a year clear, if his rent were well paid. He appealed to me, whether the proposal was not exceeding reasonable; but as I could not give him such an answer as he desired, I did not choose to give him any at all.

Leisure and I have taken leave of one another; I propose to be busy as long as I live, if my health is so long indulged to me. In health and sickness I hope I shall ever continue, with the same sincerity,

Your loving brother.

My love and service to my sister.

XIV. — To the Same.

DEAR BROTHER, Lincoln College, November 17, 1731.

CONSIDERING the other changes that I remember in myself, I shall not at all wonder if the time comes when we differ as little in our conclusions as we do now in our premises. In most we seem to agree already; especially as to rising, not keeping much company, and sitting by a fire, which I always do, if any one in the room does, whether at home or abroad. But these are the very things about which others will never agree with me. Had I given up these, or but one of them, — rising early, which implies going to bed early, (though I never am sleepy now,) and keeping so little company, not one man in ten of those that are offended at me, as it is, would ever open their mouth against any of the other particulars. For the sake of these, those are mentioned; the root of the matter lies here. Would I but employ a third of my money, and about half my time, as other folks do, smaller matters would be easily overlooked. But I think nil tanti est. 5 As to my hair, I am much more sure that what this enables me to do is according to the Scripture, than I am that the length of it is contrary to it. I have often thought of a saying of Dr. Hayward’s, when he examined me for Priest’s orders: “Do you know what you are about? You are bidding defiance to all mankind. He that would live a Christian Priest ought to know that, whether his hand be against every man or no, he must expect every man’s hand should be against him.” It is not strange that every man’s hand who is not a Christian, should be against him that endeavors to be so. But is it not hard, that even those that are with us should be against us? that a man’s enemies (in some degree) should be those of the same household of faith? Yet so it is. From the time that a man sets himself to his business, very many, even of those who travel the same road, many of those who are before, as well as behind, him, will lay stumbling blocks in his way. One blames him for not going fast enough; another, for having made no greater progress; another, for going too far, which, perhaps, strange as it is, is the more common charge of the two: For this comes from people of all sorts; not only Infidels, not only half Christians, but some of the best of men are very apt to make this reflection: “He lays unnecessary burdens upon himself; he is too precise; he does what God has nowhere required to be done.” True, he has not required it of those that are perfect; and even as to those who are not, all men are not required to use all means; but every man is required to use those which he finds most useful to himself. And who can tell better than: himself, whether he finds them so or no? “Who knoweth the things of a man better than the spirit of a man that is in him?”

This being a point of no common concern, I desire to explain myself upon it once for all, and to tell you, freely and clearly those general positions on which I ground (I think) all those practices, for which (as you would have seen, had you read that paper through) I am generally accused of singularity. First. As to the end of my being, I lay it down for a rule, that I cannot be too happy, or, therefore, too holy; and thence infer, that the more steadily I keep my eye upon the prize of our high calling, the better, and the more of my thoughts, and words, and actions are directly pointed at the attainment of it. Secondly. As to the instituted means of attaining it, I likewise lay it down for a rule, that I am to use them every time I may. Thirdly. As to prudential means, I believe this rule holds of things indifferent in themselves: Whatever I know to do me hurt that to me is not indifferent, but resolutely to be abstained from; whatever I know to do me good, that to me is not indifferent, but resolutely to be embraced. But it will be said, I am whimsical. True; and what then? If by whimsical be meant simply singular, I own it; if singular without any reason, I deny it with both my hands, and am ready to give a reason to any that asks me, of every custom wherein I willfully differ from the world. I grant in many single actions, I differ unreasonably from others; but not willfully; no, I shall extremely thank any one who will teach me to help it. But can I totally help it, till I have more breeding, or more prudence? to neither of which I am much disposed naturally; and I greatly fear my acquired stock of either will give me small assistance.

I have but one thing to add, and that is, as to my being formal. If by that be meant, that I am not easy and unaffected enough in my carriage, it is very true; but how shall I help it? I cannot be genteelly behaved by instinct; and if I am to try after it by experience and observation of others, that is not the work of a month, but of years. If by formal be meant, that I am serious, this, too, is very true; but why should I help it? Mirth, I grant, is fit for you; but does it follow that it is fit for me? Are the same tempers, any more than the same words or actions; fit for all circumstances? If you are to “rejoice evermore,” because you have put your enemies to flight, am I to do the same while they continually assault me? You are glad, because you are “passed from death to life:” Well, but let him be afraid, who knows not whether he is to live or die. Whether this be my condition or no, who can tell better than myself? Him who can, whoever he be, I allow to be a proper judge, whether I do well to be generally as serious as I can. John Whitelamb wants a gown much, and I am not rich enough to buy him one at present. If you are willing my twenty shillings (that were) should go toward that, I will add ten to them, and let it lie till I have tied my interest with my friends to make up the price of a new one.

I am, dear brother,

Yours, and my sister’s, affectionate brother.

The Rector is much at your service I fancy I shall some time or other, have much to say to you about him. All are pretty well at Epworth, my sister Molly says.

XV. — To the Same.

DEAR BROTHER, OXON., January 15, 1734-5.

HAD not my brother Charles desired it might be otherwise, I should have sent you only an extract of the following letter. 6 But if you will be at the pains, you will soon reduce the argument of it to two or three points, which, if to be answered at all, will be easily answered. By it you may observe my present purpose is founded on my present weakness. But it is not indeed probable that my father should live till that weakness is removed.

Your second argument I had no occasion to mention before. To it I answer, that I do not, nor ever did, resolve against undertaking a cure of souls. There are four cues belonging to our College, and consistent with a Fellowship. I do not know but I may take one of them at Michaelmas. Not that I am clearly assured that I should be false to my engagement, were I only to instruct and exhort the pupils committed to my charge. But of that I should think more.

I desire your full thoughts upon the whole, as well as your prayers, for, Dear brother,

Your obliged and affectionate brother.

XVI. To the Same.

DEAR BROTHER, February 13, 1734.

NEITHER you nor I have any time to spare; so I must be as short as I can. There are two questions between as; one relating to being, good, the other to doing good. With regard to the former,

1. You allow I enjoy more of friends, retirement, freedom from care, and divine ordinances, than I could do elsewhere, and I add,

(1.) I feel all this to be but just enough:

(2.) I have always found less than this to be too little for me; and therefore,

(3.) Whatever others do, I could not throw up any part of it, without manifest hazard to my salvation. As to the latter,

2. I am not careful to answer, what good I hare done at Oxford; because I cannot think of it without the utmost danger. I am careful about what good I may do at Epworth,

(1.) Because I can think of it without any danger at all.

(2.) Because I cannot, as matters now stand, avoid thinking of it without sin.

3. Another can supply my place at Epworth better than at Oxford; and the good done here is of a far more diffusive nature. It is a more extensive benefit to sweeten the fountain, than to do the same to particular streams.

4. To the objection, “You are despised at Oxford; therefore, you can do no good there:” I answer,

(l.) A Christian will be despised any where.

(2.) No one is a Christian till he is despised.

(3.) His being despised will not hinder his doing good, but much further it, by making him a better Christian. Without contradicting any of these propositions, I allow that every one to whom you do good directly must esteem you, first or last. N.B. A man may despise you for one thing, hate you for a second, and envy you for a third.

5. God may suffer Epworth to be worse than before; but may not attempt to prevent it, with so great hazard to my own soul.

Your last argument is either ignoratio elenchi, or implies these two propositions:

(1.) “You resolve against any parochial cure of souls.”

(2.) “The Priest who does not undertake the first parochial cure that offers is perjured.” Let us add a third: “The Tutor who, being in orders, never accepts of a parish is perjured;” and then I deny all three.

I am, dear brother,

Your obliged and affectionate brother.

XVII. — To the Same.

March 4, 1735.

I HAD rather dispute with you, if I must dispute, than with any man living; because it may be done with so little expense of time and words. The question is now brought to one point, and the whole argument will lie in one single syllogism: “Neither hope of doing greater good, nor fear of; any evil, ought to deter you from what you have engaged yourself to do: But you have engaged yourself to undertake the cure of a parish; therefore, neither that hope nor that fear ought to deter you from it.” The only doubt which remains is, whether I have so engaged myself or not. You think I did at my ordination, “before God and his High Priest:” I think, I did not. However, I own I am not the proper judge of the oath I then took; it being certain, and allowed by all, Verbis, in quae quis jurejurando adigitur, sensum genuinum, ut et obligationi sacramenti modum ac mensuram, praestitui a mente non praestantis sed exigentis juramentum: “That the true sense of the words of an oath, and the mode and extent of its obligation, are not to be determined by him who takes it, but by him who requires it.” Therefore, it is not I, but the High Priest of God before whom I contracted that engagement, who is to judge of the nature and extent of it. Accordingly, the post after I received yours, I referred it entirely to him, proposing, this single question to him, — Whether I had, at my ordination, engaged myself to undertake the cure of a parish or no. His answer runs in the word is; “It doth not seem to me, that, at your ordination, you engaged yourself to undertake the cure of any parish:, provided you can, as a Clergyman, better serve God and his Church in your present or some other station.” Now, that I can, as a Clergyman, better serve God and his Church in my present station, I have all reasonable evidence.

XVIII. — To the Same.

GRAVESEND, on board the Simmonds, October 15, 1735.

DEAR BROTHER,

I PRESENTED “Job” 7 to the Queen on Sunday, and had many good words and smiles. Out of what is due to me on that account, I beg you would first pay yourself what I owe you; and if I live till spring, I can then direct what I would have done with the remainder.

The uncertainty of my having another opportunity to tell you my thoughts in this life obliges me to tell you what I have often thought of, and that in as few and plain words as I can. Elegance of style is not to be weighed against purity of heart; purity both from the lusts of the flesh, the lusts of the eye, and the pride of life. Therefore, whatever has any tendency to impair that purity is not to be tolerated, much less recommended, for the sake of that elegance. But of this sort (I speak not from the reason of the thing only, or from my single experience) are the most of the classics usually read in great schools; many of them tending to inflame the lusts of the flesh, (besides Ovid, Virgil’s “Aeneid,” and Terence’s “Eunuch,”) and more to feed the lust of the eye, and the pride of life. I beseech you, therefore; by the mercies of God, who would have us holy, as he is holy, that you banish all such poison from your school, that you introduce in their place such Christian authors as will work together with you in building up your flock in the knowledge and love of God. For assure yourself, dear brother, you are even now called to the converting of Heathens, as well as I.

So many souls are committed to your charge by God, to be prepared for a happy eternity. You are to instruct them, not only in the beggarly elements of Greek and Latin, but much more in the gospel. You are to labor with all your might to convince them that Christianity is not a negation; or an external thing, but a new heart; a mind conformed to that of Christ, “faith working by love.”

We recommend you and yours to God. Pray for us.

I am

Your affectionate brother and servant in Christ.

XIX. — To the Same.

SAVANNAH, November 23, 1736.

O PRAY write, and, if it may be, speak, that they may remember him again, who did run well, but are now hindered!

I think the rock on which I had the nearest made ship wreck of the faith, was, the writings of the Mystics; under which term I comprehend all, and only those, who slight any of the means of grace.

I have drawn up a short scheme of their doctrines, partly from conversations I have had, and letters and partly from their most approved writers, such as Tauler Molinos, and the author of “Theologia Germanica.” I beg your thoughts upon it, as soon as you can conveniently; and that you would give me them as particularly, fully, and strongly as your time will permit. They may be of consequence not only to all this province, but to nations of Christians yet unborne.

“All means are not necessary for all men; therefore each person must use such means, and such only, as he finds necessary for him. But since we can never attain our end by being wedded to the same means; therefore we must not obstinately cleave unto anything, lest it become a hindrance, not a help.

“Observe, further, when the end is attained, the means cease. Now, all the other things enjoined are means to love; and love is attained by them who are in the inferior way, who are utterly divested of free will, of self love, and self activity and are entered into the passive state. These deified men, in whom the superior will has extinguished the inferior, enjoy such a contemplation as is not only above faith, but above sight, such as is entirely free from images thoughts, and discourse and never interrupted by sins of infirmity, or voluntary distractions. They have absolutely renounced their reason and understanding; else they could not be guided by a divine light. They seek no clear or particular knowledge of anything; but only an obscure, general knowledge, which is far better. They know it is mercenary to look for a reward from God, and inconsistent with perfect love.

“Having thus attained the end, the means must cease. Hope is swallowed up in love. Sight, or something more than sight, takes place of faith. All particular virtues they possess in the essence, being wholly given up to the divine will, and therefore need not the distinct exercise of them. They work likewise all good works essentially, not accidentally, and use all outward means, only as they are moved thereto and then to obey superiors, or to avoid giving offense; but not as necessary or helpful to them. “Public prayer, or any forms, they need not; for they pray without ceasing. Sensible devotion in any prayer they despise; it being a great hindrance to perfection. The Scripture they need not read; for it is only His letter with whom they converse face to face. And if they do read it now and then, as for expounders, living or dead, reason, philosophy, (which only puffs up and vainly tries to bind God by logical definitions and divisions,) as for knowledge of, tongues, or ancient customs, they need none of them, any more than the Apostles did, for they have the same Spirit. Neither do they need the Lord’s supper; for they never cease to remember Christ in the most acceptable manner; any more than fasting, since, by constant temperance, they can keep a continual fast. “You that are to advise them that have not yet attained perfection, press them to nothing, not to self denial, constant private prayer, reading the Scriptures, fasting, communicating. If they love heathen poets, let them take their full swing in them; speak but little to them, in the mean time, of eternity. If they are affected at any time with what you say, say no more; let them apply it, not you. You may advise them to some religious books, but stop there; let them use them as they please, and form their own reflections upon them without your intermeddling. If one who was religious falls off, let him alone. Either a man is converted to God, or not: If he is not, his own will must guide him, in spite of all you can do; if he is, he is so guided by the Spirit of God, as not to need your direction. “You that are yourselves imperfect, know love is your end. All things else are but means. Choose such means as leads you most to love; those alone are necessary for you. The means that others need are nothing to you: Different men are led in different ways. And be sure be not wedded to any means. When anything helps you no longer, lay it aside; So you can never attain your end, by cleaving obstinately to the same means: You must be changing them continually. Conversation, meditation, forms of prayer, prudential rules, fixed return of public or private prayer, are helps to some; but you must judge for yourself. Perhaps fasting may help you for a time, and perhaps the holy communion. But you will be taught by the Holy Spirit, and by experience, how soon, how often, and how long it is good for you to take it. Perhaps too you may need the Holy Scripture. But if you can renounce yourself without reading, it is better than all the reading in the world. And whenever you do read it, trouble yourself about no helps: The Holy Ghost will lead you into all truth.

“As to doing good, take care of yourself first. When you are converted, then strengthen your brethren. Beware of (what is incident to all beginners) an eager desire to set others a good example. Beware of an earnestness to make others feel what you feel yourself. Let your light shine as nothing to you. Beware of a zeal to do great things for God. Be charitable first; then do works of charity; do them when you are not dissipated thereby, or in danger of losing your soul by pride and vanity. Indeed, till then, you can do no good to, men’s souls; and without that, all done to their bodies is nothing. The command of doing good concerns not you yet. Above all, take care never to dispute about any of these points. Disputing can do no good. Is the man wicked? Cast not pearls before swine. Is he imperfect? He that disputes any advice, is not yet ripe for it. Is he good? All good men agree in judgment; they differ only in words, which all are in their own nature ambiguous.”

May God deliver you and yours from all error, and all unholiness! My prayers will never, I trust, be wanting for you.

I am, dear brother,

My sister’s and your most affectionate brother.

Pray remember me to Philly.

XX. — To the Same.

DEAR BROTHER, BRISTOL, April 4, 1738.

I REJOICE greatly at the temper with which you now write, and trust there is not only mildness but love also in your heart. If so, you shall know of this doctrine, whether it be of God; though, perhaps not by my minister. To this hour you have pursued an ignoratio elenchi. Your assurance and mine are as different as light and darkness. I mean, an assurance that I am now in a state of salvation, you, an assurance that I shall persevere therein; The very definition of the term cuts off your Second and Third observation. As to the First, I would take notice,

1. No kind of assurance, (that I know,) or of faith or repentance, is essential to their salvation in who die infants.

2. I believe God is ready to give all true penitents who fly to his free grace in Christ a fuller sense of pardon than they had before they fell. I know this to be true of several: Whether these are exempt cases, I know not.

3. Persons that were of a melancholy and gloomy constitution, even to some degree of madness, I have known in a moment (let it be called a miracle, I quarrel not) brought into a state of firm, lasting peace and joy My dear brother, the whole question turns chiefly, if not wholly on matter of fact. You deny that God does now work these effects; at least, that he works them in such a manner. I affirm both, because I have heard those facts with my ears, and seen them with my eyes. I have seen as far as it can be seen, very many persons changed in a moment from the spirit of horror, fear and despair, to the spirit of hope, joy, peace; and from sinful desires, till then reigning over them, to a pure desire of doing the will of God. These are matters of fact; whereof I have been, and almost daily am, eye or ear witness. What (upon the same evidence, as to the suddenness and reality of the change) I believe, or know, touching visions and dreams. This I know Several persons in whom this great change from the power of Satan unto God was wrought either in sleep, or during a strong representation to the eye of their minds of Christ, either on the cross or in glory. This is the fact. Let any judge of it as they please. But that such a change was then wrought, appears, not from their shedding tears only, or singing, or singing psalms, as your poor correspondent did by the woman of Oxford, but from the whole tenor of their life, till then many ways wicked; from that time holy, just, and good.

Saw you him that was a lion till then and is now a lamb; he that; was a drunkard, but now exemplarily sober; the whoremonger that was, who now abhors the very lusts of the flesh? These are my living arguments for what I assert; (that God now, as aforetime, gives remission of sins and the gift of the Holy Ghost, which may be called visions. If it be not so, I am found false witness; but, however, I do and will testify the things have both seen and heard.

I do not now expect to see your face in the flesh. Not that I believe God will discharge you yet; but I believe I have nearly finished my course. O may I be found in him, not having my own righteousness!

When I thy promised Christ have seen,

And clasp’d him in my soul’s embrace,

Possess’d of thy salvations, then,

Then may I, Lord, depart in peace.

The great blessing of God be upon you and yours,

I am, dear brother,

Your ever affectionate and obliged brother.

I expect to stay here some time, perhaps as long as I am in the body. XXI.To the Same.

MARIENBOURN, near Frankfort July 7, (O.S.,) 1738.

DEAR BROTHER,

GOD has given me at length the desire of my heart. I am with a church whose conversation is in heaven, in who is the mind that was in Christ, and who so walk as he walked. As they have all one Lord and one faith, so they are all partakers of one Spirit, the spirit of meekness and love, which uniformly and continually animates all their conversation. O how high and holy a thing Christianity is! and hour widely distant from that (I know not what) which is so called; though it neither purifies the heart, nor renews the life after the image of our blessed Redeemer!

I grieve to think how that holy name by which we are called, must blasphemed among the Heathen, while they see discontented Christians, passionate Christians, resentful Christians, earthly minded Christians; yea, (to come to what we are apt to count small things,) while they see Christians judging one another, ridiculing, one another, speaking evil of one another, increasing, instead of bearing, one another’s burdens. How bitterly would Julian have applied to these, “See, how these Christians love one another!” I know I myself, I doubt you sometimes, and my sister often, have been under this condemnation. O may God grant we may never more think to do Him service, by breaking those commands which are the very life of his religion! But may we utterly put away all anger, and wrath, and malice, and bitterness, and evil speaking.

I was much concerned when my brother Charles once incidentally mentioned a passage that occurred at Tiverton: “Upon my offering to read,” said he, “a chapter in the Serious Call, my sister said, ‘Who do you read that to? Not to these young ladies, I presume; and your brother and I do not want it.’ Yes, my sister, I must tell you, in the spirit of love, and before God, who searcheth the heart, you do want it; you want it exceedingly. I know no one soul that wants to read, and consider deeply, so much the chapter of Universal Love, and that of Intercession. The character of Susurrus there, is your own. I should be false to God and you, did I not tell you so. O may it be so no longer; but may you love your neighbor as yourself, both in word and tongue, and in deed and truth! I believe in a week Mr. Ingham and I shall set out for Hernhuth, about three hundred and fifty miles from hence. O pray for us, that God would sanctify to us all those precious opportunities, that we may be continually built up more and more in the spirit of power, and love, and of a sound mind!

I am, dear Brother,

Your most affectionate friend and brother.

XXII. — To the Same.

DEAR BROTHER, LONDON, October 30, 1738.

THAT YOU will always receive kindly what is so intended, I doubt not. Therefore I again recommend the character of Susurrus both to you and my sister, as (whether real or feigned) striking at the root of a fault, of which both she and you were, I think, more guilty than any other two persons I have known in my life. O may God deliver both you and me from all bitterness and evil speaking, as well as from all false doctrine, heresy, and schism!

With regard to my own character, and my doctrine like wise, I shall answer you very plainly. By a Christian, I mean one who so believes in Christ, as that sin hath no more dominion over him: And in this obvious sense of the word, I was not a Christian till May the 24th last past. For till then sin had the dominion over me, although I fought with it continually; but surely, then, from that time to this it hath not; — such is the free grace of God in Christ. What sins they were which till then reigned over me, and from which, by the grace of God, I am now free, I am ready to declare on the housetop, if it may be for the glory of God.

If you asked by what means I am made free, (though not perfect, neither infallibly sure of my perseverance,) I answer, By faith in Christ; by such a sort or degree of faith as I had not till that day. My desire of this faith I knew long before, though not so clearly till Sunday, January the 8th last, when being in the midst of the great deep, I wrote a few lines, in the bitterness of my soul, some of which I have transcribed; and may the good God sanctify them both to you and me!

By the most infallible of all proofs, inward feeling, I am convinced,

1. Of unbelief; having no such faith in Christ, as will prevent my heart’s being troubled; which it could not be is I believed in God, and rightly believed also in him.

2. Of pride throughout my life past; inasmuch as I thought; I had what I find I had not. Lord, save, or I perish! Save me,

(1.) By such a faith in thee and in thy Christ as implies trust, confidence, peace in life and in death.

(2.) By such humility as may fill my heart, from this hour for ever, with a piercing, uninterrupted sense, Nihil est quod hactenus feci; 8 having evidently built without a foundation.

(3.) By such a recollection, that I may cry to thee every moment, but more especially when all is calm, (if it should so please thee,) “Give me faith, or I die! Give me a to lowly spirit, otherwise, mihi non sit suave vivere.” 9 Amen! Come, Lord Jesus! Uie Dabid, elehson moi 10 Some measure of this faith, which bringeth salvation, or victory over sin, and which implies peace, and trust in God through Christ, I now enjoy by his free mercy; though in very deed it is in me but as a grain of mustard seed: For the plhroforia pisewv, — the seal of the Spirit, the love of God shed abroad in my heart, and producing joy in the Holy Ghost, “joy which no man taketh away, joy unspeakable and full of glory;” this witness of the Spirit I have not, but I patiently wait for it. I know many who have already received it; more than one or two in the very hour we were praying for it. And having seen and spoken with a cloud of witnesses abroad, as well as in my own country, I cannot doubt but that believers who wait and pray for it will find these scriptures fulfillled in themselves. My hope is, that they will be fulfillled in me: I build on Christ, the Rock of Ages; on his sure mercies described in his word, and on his promises, all which I know are yea, and amen. Those who have not yet received joy in the Holy Ghost, the love of God, and the plerophory of faith, (any or all of which I take to be the witness of the Spirit with our spirit, that we are the sons of God,) I believe to be Christians in that imperfect sense wherein I may call myself such; and I exhort them to pray that God would give them also “to rejoice in hope of the glory of God,” and to feel “His love shed abroad in their hearts by the Holy Ghost which is given unto them.” On men I build not, neither on Matilda Chipman’s: word, whom I have not talked with five minutes in my life; nor on anything peculiar in the weak, well meant relation of William Hervey, who yet is a serious, humble acting Christian. But have you been building on these? Yes; I find them, more or less in almost every letter you have written on the subject. Yet were all that has been said on “visions, dreams, and balls of fire,” to be fairly proposed in syllogisms, I believe it would not prove a jot more on one than on the other side of the question.

O brother, would to God you would leave disputing concerning the things which you know not, (if indeed you know them not,) and beg of God to fill up what is yet wanting in you! Why should not you also seek till you receive “that peace of God which passeth all understanding?” Who shall hinder you, notwithstanding the manifold temptations, from rejoicing “with joy unspeakable, by reason of glory?” Amen! Lord Jesus! May you, and all who near of kin to you, (if you have it not already,) feel his love shed abroad in your heart, by his Spirit which dwelleth in you; and be sealed with the Holy Spirit of promise, which is the earnest of your inheritance.

I am

Yours and my sister’s most affectionate brother.

XXIII. — To the Same.

November 30, 1738.

I BELIEVE every Christian who has not yet received it, should pray for the witness of God’s Spirit with his spirit that he is a child of God. In being a child of God, the pardon of his sins is included; therefore I believe the Spirit of God will witness this also. That this witness is from God, the very terms imply; and this witness I believe is necessary for my salvation. How far invincible ignorance may excuse others, I know not. But this, you say, is delusive and dangerous, because it encourages and abets idle visions and dreams. It encourages, — true; accidentally, but not essentially. And that it does this accidentally, or that weak minds may pervert it to an idle use, is no objection against it, for so they may pervert every truth in the oracles of God; more especially that dangerous doctrine of Joel, cited by St. Peter: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: And your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” Such visions, indeed, as you mention are given up: Does it follow that visions and dreams in general “are bad branches of a bad root?” God forbid. This would prove more than you desire

XXIV. — To the Same.

DEAR BROTHER, BRISTOL, May 10, 1739.

THE having abundance of work upon my hands is only a cause of my not writing sooner. The cause was rather my unwillingness to continue an unprofitable dispute.

The Gospel promises to you and me, and our children, and all that are afar off, even as many of those whom the Lord our God shall call, as are not disobedient unto the heavenly vision, “the witness of God’s Spirit with their spirit, that they are the children of God;” that they are hour, at this hour, all accepted in the Beloved; but it witnesses not that they shall be. It is an assurance of present salvation only; therefore, not necessarily perpetual, neither irreversible.

I am one of many witnesses of this matter of fact, that God does now make good this his promise daily, very frequently during a representation (how made I know not, but not to the outward eye) of Christ either hanging on the cross, or standing on the right hand of God. And this I know to be of God, because from that hour the person so affected is a new creature, both as to his inward tempers and outward life. “Old things are passed away; and all things become new.”

A very late instance of this I will give you: While we were praying at a society here, on Tuesday the 1st instant, the power of God (so I call it) came so mightily among us, that one, and another, and another, fell down as thunderstruck. In that hour many that were in deep anguish of spirit, were all filled with peace and joy. Ten persons, till then in sin, doubt, and fear, found such a change, that sin had no more dominion over them; and instead of the spirit of fear, they are now filled with that of love, and joy, and a sound mind. A Quaker who stood by was very angry at them, and was biting his lips and knitting his brows, when the Spirit of God came upon him also, so that he fell down as one dead. We prayed over him, and he soon lifted up his head with joy, and joined with us in thanksgiving. A bystander, one John Haydon, was quite enraged at this, and, being unable to deny something supernatural in it, labored beyond measure to convince all his acquaintance, that it was a delusion of the devil. I was met in the street the next day by one who informed me that John Haydon was fallen raving mad. It seems he had sat down to dinner, but wanted first to make an end of a sermon he was reading At the last page he suddenly changed color, fell off his chair, and began screaming terribly, and beating himself against the ground. I found him on the floor, the room being full of people, whom his wife would have kept away; but he cried out, “No; let