To a Member of the Society
Opposition from their brethren has been one cause why so many who were set free have not retained their liberty. But perhaps there was another more general cause: They had not proper help. One just saved from sin is like a newborne child, and needs as careful nursing. But these had it not. How few were as nursing fathers! How few cherished them as a nurse her own children! So that the greater part were weakened, if not destroyed, before their sinews were knit, for want of that prudent and tender care which their state necessarily required. Do all that you can to cherish them that are left; and never forget
Your affectionate brother.
—————
CCXXXVII. — 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 perfect gift cometh. If He blesses our intercourse with each other, then we shall never repent of the labor. 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 Savior. 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 anything 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!
I am
Your affectionate brother.
CCXXXVIII. — 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 aware 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.
CCXXXIX. — To the Same.
April 16, 1760.
ELTHAM is a barren soil indeed. I fear scarce any are to be found there who know anything 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 behavior.
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 is 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 employments; only not to be troubled when Providence calls you from them. For the best rule of all is, to follow the will of God.
CCXL. — 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.
Everyone, 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 considerable tract of time between the one and the other. A year or a month is the same with God as a thousand. If 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 everyday, every hour, every moment, without waiting till we have either done or suffered more. Why should not this be the accepted time?
Certainly your friend will suffer loss, if he does not allow himself time everyday 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!
O make the best of every hour!
CCXLI. — 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 I understand your state better than you do yourself. Do not perplex 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 today! He comes to destroy that tendency to levity, to severe judging, to anything that is not of God.
Peace be with your spirit!
CCXLII. — To the Same.
December 12, 1760.
YOU may blame yourself, but I will not blame you, for 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 understanding, 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 unavoidable 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.”
CCXLIII. — 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! CCXLIV. — 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 (endeavoring to terrify or affright) 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 fulfilll the joy of
Your affectionate brother.
CCXLV. — To the Same.
October 9, 1762.
THOUGH I have very little time, I must write a few lines. I thank you for your comfortable letter. Some have more of heat, and some of light. The danger is, that one should say to the other, “I have no need of thee;” or that any should mistake his place, and imagine himself to be what he is not. Be not backward to speak to any whom you think are mistaken, either in this or other things. A loving word, spoken in faith, shall not fall to the ground; and the more freely you speak to me at any time, or on any head, the more you will oblige
Your ever affectionate brother.
CCXLVI. — To the Same.
April 7, 1763.
THE true Gospel touches the very edge both of Calvinism 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.”
CCXLVII. — To the Same.
October 13, 1764.
I DO not see that you can speak otherwise than you do in your Band. If you sought their approbation, that would be wrong: But you may suffer it without blame. Indeed in these circumstances you must; since it is undeniably plain that the doing otherwise would hurt rather than help their souls. I believe Miss 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: Very 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 afterwards doubted. The Lord send you help by whom he will send!
From what not only you but many others likewise have experienced, we find there is very frequently a kind of wilderness state, not only after justification, but even after deliverance from sin; and I doubt whether the sermon upon that state might not give you light in this case also. But the most frequent cause of this second darkness or distress, I believe, is evil reasoning: By this, three in four of those who cast away their confidence are gradually induced so to do. And if this be the cause, is there any way to regain that deliverance but by resuming your confidence? And can you receive it, unless you receive it freely; not of works, but by mere grace? This is the way: Walk thou in it. Dare to believe! Look up, and see thy Savior near! When? tomorrow, or today? Nay, today hear his voice! At this time; at this place! Lord, speak; thy servant heareth!
CCXLVIII. — To the Same.
August 9, 1765.
I 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. O beware of voluntary humility; of thinking, “Such an 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! Peace be with your spirit.
CCXLIX. — 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 anything 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 fullness 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.
CCL. — To the Same.
BRISTOL, October 13, 1765.
A YEAR or two ago you was pretty clear of enthusiasm hope you are so still. But nothing under heaven is more catching, especially when it is found in those we love; and, above all, when it is in those whom we cannot but believe to be sound of understanding in most instances, and to have received larger measures of the grace of God than we have ourselves. There are now about twenty persons here who believe they are saved from sin:
1. Because they always love, pray, rejoice, and give thanks; and,
2. Because they have the witness of it in themselves.
But if these lose what they have received, nothing will be more easy than to think they never had it. There were four hundred (to speak at the lowest) in London, who (unless they told me lies) had the same experience. If near half of these have lost what they had received, I do not wonder if they think they never had it: It is so ready a way of excusing themselves for throwing away the blessed gift of God.
I no more doubt of Miss —— having this once, than I doubt of her sister’s having it now. Whether God will restore her suddenly, as well as freely, I know not; whether by many steps, or in one moment. But here again you halt, as S. C—— did, and S. R—— does. You seem to think pain, yea, much pain, must go before an entire cure. In S. R—— it did, and in a very few others. But it need not: Pain is no more salutary than pleasure. Saving grace is essentially such; saving pain but accidentally. When God saves us by pain rather than pleasure, I can resolve it only into his justice, or
sovereign will. To use the grace we have, and now to expect all we want, is the grand secret. He whom you love will teach you this continually. CCLI. — To the Same.
June 29, 1767.
FOR some days you have been much on my mind. Are you still making the best of life? 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 fullness 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 round 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 little 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!
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!
CCLII. — To the Same.
March 14, 1768.
THERE are innumerable degrees both in a justified and a sanctified state, more than it is possible for us exactly to define. I have always thought the lowest degree of the latter implies the having but one desire and one design. I have no doubt but in that general outpouring of the Spirit, God did give —— this degree of salvation, neither did it ever appear to me that —— had lost it; —— rather seemed to stand just on the threshold of Christian perfection, and I apprehend nothing would be more likely to hurt the soul than undervaluing the grace already received. Without any sin, we may be, in a sense, pleased with the approbation of those we esteem and love. But here we have need of much prayer, lest this should degenerate into pride or vanity. I still say to you, as to an almost newborne babe, “Dare to believe; on Christ lay hold!” Without being solicitous about the name of what you have, ask and expect all you want! Is it not nigh, even at the door? The knowledge of ourselves is true humility: And without this we cannot be free from vanity; a desire of praise being inseparably connected with every degree of pride. Continual watchfulness is absolutely necessary to hide this from stealing in upon us. But as long as we steadily watch and pray, we shall not enter into temptation. It may and will assault us on every side; but it cannot prevail.
CCLIII. — To the Same.
July 5, 1768.
I AM more inclined to congratulate you than to condole with you upon your present situation. Many circumstances concurred to expose you to the greatest of all dangers, — that of being generally commended. It is therefore a peculiarly gracious providence whereby this danger is turned aside; and that without any particular fault or even imprudence on your part. You may now experience the truth of that fine reflection: “Nothing is more profitable for us than to suffer reproach for a good action, done with n single eye.” Nevertheless you cannot be excused from speaking plain to S—— C—— and A——; and the sooner this is done the better, lest their want of judgment should produce more ill effects. Certainly you should labor to convince them that they were altogether in a fault. In anywise they should have spoke to you first: Then, if you had not satisfied them, they might have gone further. But what can be done for the poor young woman? I am afraid lest she should be turned out of the way. You will hardly need that tract for a time, as you have Mr. Brainerd’s Life. There is a pattern of self-devotion and deadness to the world! But how much of his sorrow and pain had been prevented, if he had understood the doctrine of Christian perfection! How many tears did he shed, because it was impossible to be freed from sin!
As you have not the same outward trials which many have, it is highly needful you should have some inward ones; although they need not be either many or long. If you walk closely with God, he is able to give any degree of holiness either by pleasure or pain. S—— continues with you a little longer, to quicken you in the way. Why should not a living Christian be exactly of the same spirit with a dying Christian; seeing the difference between her life and ours is nothing when compared to eternity? The last scene of life in dying believers is of great use to those who are about them. Here we see the reality of religion and of things eternal; and nothing has a greater tendency to solemnize the soul, and make and keep it dead to all below. We are reasonable creatures, and undoubtedly reason is the candle of the Lord. By enlightening our reason to see the meaning of the Scriptures, the Holy Spirit makes our way plain before us.
CCLIV. — To the Same.
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 laboring 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 liberty, glorifying God with all you have and all yon 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 towards 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.
CCLV. — 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 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, O, 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 so ever 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 has a little surprised rne, 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!
CCLVI. — To the Same.
July 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 subsist, 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 degree 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 former. 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. Our Lord will order all things well for sister T——. What can hurt those that trust in Him?
CCLVII. — 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 entrusted. 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, in the fourth volume; 87 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 of 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 God ward.
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 affirm 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 in to 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. CCLVIII. — To the Same.
April 14, 1771.
WHATEVER comes from you is agreeable to me; your letters always give me pleasure: But none more than the last, which brings the welcome news of
the revival of the work of God among you. You will encourage I—— T— — to send me a circumstantial account of God’s dealings with her soul. Mr. Norris observes, that no part of history is so profitable as that which relates to the great changes in states and kingdoms; and it is certain, no part of Christian history is so profitable, as that which relates to great changes wrought in our souls: These therefore should be carefully noticed, and treasured up for the encouragement of our brethren.
I am glad you have at length broke through those evil reasonings which so long holden you down, and prevented you from acknowledging the things which were freely given to you of God. Always remember, the essence of Christian holiness is simplicity and purity; one design, one desire; entire devotion to God. But this admits of a thousand degrees and variations, and certainly it will be proved by a thousand temptations; but in all these things you shall be more than conqueror.
It takes God (so to speak) abundance of pains to hide pride from man; and you are in more danger of it than many, were it only on account of outward advantages. Happy are you, if you use those for that single end, to be outwardly and inwardly devoted to God; and that more entirely than you could be in different circumstances. I have just been conversing with that excellent woman, M—— P——: What a mystery, that one of such gifts and such grace should be fixed in a place where she is almost useless! So much the more thankful you may be, who have opportunity of employing every talent which God hath given you. If you would retain the talent of health, sleep early, and rise early.
I am, etc.
CCLIX. — 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, and 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 reasoning 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 evil; 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.
CCLX. — To the Same.
June 25, 1771.
UNDOUBTEDLY the reward which is purchased for us by the blood of 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. “When 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 so far as does not disqualify us for any other part of our duty; so far as softens, not unnerves, the mind; as makes us 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 quite 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 labor lost. God 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 everything give thanks.’ You know this is the will of God concerning you, in Christ Jesus.
I think M—— P—— enjoys this, and grows in grace continually. So do two or three more members in this society. But they sadly want more searching Preachers; and those that would help them forward, by explaining the deep things of God.
Peace be with your spirit.
CCLXI. — 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 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.
I rejoice with you concerning poor M—— M——. Persons who are eminently dutiful to their parents hardly ever fail of receiving a reward, even in the present world.
My call to America is not yet clear. I have no business there, as long as they can do without me. At present I am a debtor to the people of England and Ireland, and especially to them that believe.
You have a delicate part to act with regard to P——. There are so many great defects in her natural temper, that a deal of grace will be required to make her altogether a Christian; neither will grace shine in her as it would in others. You have need carefully to encourage what is of God in her, and tenderly to reprove what is of nature. I am afraid for P—— D——, lest she should be less zealous of good works than she was formerly. I doubt she has at present little encouragement thereto.
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 neighbor; 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 explains 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. I am, etc.
CCLXII. — To the Same.
August 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? 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 Halyburton, in death, as well as in life: I am sorry for poor Miss H——. It is a mysterious providence.
CCLXIII. — To the Same.
July 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 everything 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 instructor. 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 are One. Pray just as
you are led, without reasoning, in all simplicity. Be a little child hanging on Him that loves you.
I am, etc.
CCLXIV. — 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 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 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 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 sense, a disinterested reciprocal love between two persons. 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 have laid down the rules whereby it should be regulated; but they are not to be comprised in a few lines. One
is, “Give up everything to your friend, except a good conscience toward God.”
There have undoubtedly been 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.
After an acquaintance of four-and-thirty years, I myself cannot have freedom with Miss——. Yet I know not but you may. In most respects, she judges truly, although her natural understanding is not strong. Miss N——’s is: The more you know her, the more you will taste her spirit. The others you mention want a little more age and experience; then they might make companions for you.
CCLXV. — 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 anything 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 peculiarly 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 does 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 anything a person says or does. And yet it is possible this prejudice may be innocent, as springing from the unavoidable weakness of human understanding.
I doubt not Mr. M—— will be of use to many: He has much sense and much grace, together with uncommon activity and patience. And, wherever he goes, the work of God prospers in his hand.
Bishop Browne thought Arianism and Socinianism were the flood which the dragon is 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 hindrance 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.
CCLXVI. — To the Same.
November 30, 1774.
YOU are in the safer extreme. When I formerly removed from one College to another, I fixed my resolution, not to be hastily acquainted with any one; indeed, not to return any visit, unless I had a reasonable hope of receiving or doing good therein. This my new neighbors generally imputed to pride; and I was willing to suffer the imputation.
I “sum up the experience” of persons too, in order to form their general character. But, in doing this, we take a different way of making our estimate. It may be, you chiefly regard (as my brother does) the length of their experience. Now, this I make little account of: I measure the depth and breadth of it. Does it sink deep in humble, gentle love? Does it extend wide in all inward and outward holiness? If so, I do not care whether they are of five or five-and-thirty years’ standing. Nay, when I look at Miss— —, or Miss——, I am ready to hide my face: I am ashamed of having set out before they were born.
Undoubtedly Miss J—— is deep in grace, and lives like an angel here below. Yet some things in her character I do not admire: I impute them to human frailty. Many years ago I might have said, but I do not now, “Give me a woman made of stone,
A widow of Pygmalion.”
And just such a Christian, one of the Fathers, Clemens Alexandrinus, describes: But I do not admire that description now as I did formerly. I now see a Stoic and a Christian are different characters; and at some times I have been a good deal disgusted at Miss J——’s apathy. When God restores our friends to us, we ought to rejoice: It is a defect, if we do not. In that and several other instances, I take knowledge of S—— R——’s littleness of understanding: And this, as well as our temper, we ought to improve to the utmost of our power; which can no otherwise be done, than by reading authors of various kinds, as well as by thinking and conversation. If we read nothing but the Bible, we should hear nothing but the Bible; and then what becomes of preaching?
Many people have clear conceptions of a few things, concerning which they judge and reason. But they have no clear ideas of other things. So, if they reason about them, they stumble at every step. None can have general good sense, unless they have clear and determinate ideas of all things.
CCLXVII. — To the Same.
December 27, 1774.
A FEW minutes I spent with Miss M—— when she was in town two or three years ago. She seemed to be of a soft, flexible temper, and a good deal awakened. From her letters, I should judge that she had still many convictions, and strong desires to be a real Christian. At the same time, it is plain she is surrounded with hindrances, and is sometimes persuaded to act contrary to her conscience. It is extremely difficult to advise a person in such circumstances what to do. Methinks the first thing I would advise her to, at all events, is,
1. “Do nothing against your conscience.
2. At a proper opportunity, after praying for courage, tell your lady, you scruple such and such things. And I doubt not, but she will take effectual care that no one shall press you on those heads.” Leaving her place is the last step to be taken, if she finds she cannot save her soul therein. You know it is very natural for me to estimate wisdom and goodness by years, and to suppose the longest experience must be the best. But, although there is much advantage in long experience, and we may trust an old soldier more than a novice, yet God is tied down to no rules: He frequently works a great work in a little time. He makes young men and women wiser than the aged; and gives to many, in a very short time, a closer and deeper communion with Himself, than others attain in a long course of years. B—— and P—— B—— are witnesses. They have born huge contradiction; and P—— has stood such shocks as might have overset some of the most established sons we have in London. There is a great calmness and meekness in B—— J——; but I want more softness and tenderness; I want more of human mingled with the divine. Nay, sometimes I want it in Miss M—— too. But I do not call that warmth anger; at least, not sinful anger: Perhaps it would be culpable to be without it. I desire no apathy in religion: A Christian is very far from a Stoic.
In every case, the last appeal must be made to our own conscience. Yet our conscience is far from being an infallible guide, as every wrong temper tends to bribe and blind the judge.
CCLXVIII. — 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 affirm 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. CCLXIX. — To the Same.
June 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 an hair’s breadth at a time. Quicken your pace. What you do, do quickly. “Scarce anything important enough to write upon!” Why, could you not say something about yourself? And is there anything relating to your welfare which is not important to me? Am not I concerned in everything which concerns you? 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 understanding so directly as to the heart. I feel more want of heat than light. I value light; but it is nothing 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!
CCLXX. — To the Same.
February 7, 1776.
I HAVE found some of the uneducated poor who have 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 confine 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 of 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 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 labor.”
“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 well-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 anything 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.
CCLXXI. — To the Same.
February 26, 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 labor 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.
CCLXXII. — To the Same.
April 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. Afterwards, 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 everything that tends to impair health; and implies that we 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.
CCLXXIII. — 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 calmness 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 amidst the noise and bustle of the world. God taught me better by my own experience. I had ten times more business in America (that is, at intervals) than ever I had in my life. But it was no hindrance 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, listening to one, dictating to another, and at the same time writing 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 kneeling before the communion-table.” Was it not the same case with him to whom Gregory Lopez said, “Go and be a hermit in Mexico?” I am concerned for you; I am sorry you should be content with lower degrees of usefulness and holiness than you are called to. But I cannot help it: So I submit; and am still,
My dear Miss M——,
Yours in sincere affection.