Part 21
I AM rejoiced, and bless God that your mind was in so happy a state, while your body was in the midst of folly and confusion. You observe very justly, that those diversions are _absolutely_ unfit for _one_ who is seeking _salvation_. Nothing indeed can be more contrary to the _spirit_ of the _gospel_, than what the _world_ calls _polite_ amusements. What can be more absurd than for one who desires to be a _Christian_, who desires the _mind_ which was in _Christ_, who desires that _justification_ by _faith_, which alone can produce in the _heart true_ humility and meekness, deadness to the world, constant resignation to God, and fervent desire to do his will: than for such a person (_in all the_ extravagance and glare of dress) to be _swimming_ or _skipping_ about a room, and wishing to draw the attention and admiration of the most vile and profligate part of the human species? What absurdity for such a person as this to sit in that house, which is as much devoted to the devil as the church is to God, for three hours together, to hear obscenities, at which a virtuous Heathen would have blushed?――If you ask twenty of the people who do these things, whether they are Christians, nineteen of them will answer, they are Christians _to be sure_! What do you think of them? Or if they are not now quite so good as they ought to be, they hope to be better by and by! But can a soul which _truly_ seeks after salvation do these things? No certainly. And when the Spirit of God has wrought in a soul this hatred of the vanities it used to delight in, it has reason to rejoice _indeed_. What greater mark of the love of God to us, than his having thus drawn us to delight in himself? If we love a friend, we desire and strive that this friend may return our love, and joy and delight in us: and, amazing condescension! will the Creator of all things visible and invisible, the _God_ who called _angels_ and _archangels_ into _being_, thus deal with us _poor sinful_ worms? What heart can withstand such love? What heart but must at this thought sink into the dust, and lose itself in wonder, joy, and adoration? I have time for no more. _Adieu._
****
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BLESSED _are they that mourn, for they shall be comforted! Blessed are they who hunger and thirst after righteousness, for they shall be filled._ These are the words of the God of truth: and can you then, my dear friend, be discouraged because you are now mourning after this God, who only hides himself from you, that you may _more earnestly_ seek him?――Heaviness may endure for a night, but _joy_ cometh in the _morning_. There certainly is no heaviness like this heaviness: when a soul has been sensible (though in the _least_ degree) of the influences of the sun of righteousness, and finds his all-cheering beams withdrawn, how _painful_, how _heavy_ is the darkness! This is indeed _darkness_ that may be _felt_: but when the joy returns, what peace! What happiness! Look, my dear, on the material sun, observe how all the creation around you is _brightened_ and _gladdened_ when he shines; and be assured, that on your earnest seeking after Christ, he will in like manner shine again on _your_ soul, and make it _glad_ with the _light_ of his countenance.
_Your ever affectionate_
****
_Wednesday Night, April 1754._
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_July 19, 1754._
I AM very glad, my dear, that your mind is in so happy a state, and that you seem to have so true a sense of the _littleness_ of _all_ the world calls _great_ and desirable. The love of _God_, and the love of the _world_ are directly opposite to each other. And therefore St. _John_ says, _If any man love the world, the love of the Father is not in him_: this is a sure rule to try ourselves by. We may talk well, and act well in some outward things; nay, perhaps be zealous for the genuine doctrines of the gospel: Yet all this while, if the love of the world remains in our hearts, we may be very certain we are no Christians.――I fear you have not much opportunity of being alone, but see from your letter you make good use of that you have. However God is both able and willing to preserve (either alone or in company) the soul which constantly looks towards him. I was afraid your being at **** might hurt you, but thank God, I had no cause for fear. You seem I think rather to advance than go back. Give God the glory! For whatever of good is in you, is all from his free and boundless mercy. And cease not constantly to fight, in the strength of your Redeemer, against every sin, and fear not but he will set you free, take off the heavy burden you complain of, and cloath you with _his perfect righteousness_. _Adieu._
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*YOU tell me, my dear, that your present dark state of mind is owing to your thoughts dwelling so much on worldly objects. But carry your sincerity yet a little further, and tell me if it is not some _one particular object_ on which your thoughts are fixed, and which rivals your Creator in your heart? I much fear this is the case: and if so, you will find it very difficult to conquer, but let not any difficulty discourage you from striving to “pluck out this right eye, and cast it from you.” The grace of God is sufficient for you, his strength is made perfect in your weakness. And you may depend upon it, that as soon as ever you have given up your idol, the sun of righteousness will again arise in your soul with healing in his wings; the God of mercy will again be known by you, as your reconciled Father in Christ; and the blessed Spirit will lead, and guide, and fill you with that peace which passes all understanding; and you will walk in all the ordinances of the Lord rejoicing.
_I am your ever affectionate and faithful friend_,
****
Tuesday Morning, _August 12, 1754_.
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_My dear friend_,
YOUR last letter gave me great pleasure: I sincerely rejoice in the happiness of your soul, as in that of my own, and I hope God will strengthen you more and more by his grace, so that you may forsake every thing for him. Above all, sacrifice your own will: let this constantly be the language of your heart, “Lord, not my will, but thine be done.” Strive not only to be content, but to rejoice in every thing that mortifies your corrupt nature. Hourly reflect, that you are a fallen creature, sent into this world for no other end than to be restored to that nature which our first father lost, and so be made fit for the kingdom of heaven. Remember, that Christ died for you, that you might live wholly to him; and the more you do this, the more you will certainly have of that peace which passeth all understanding.
_I am your ever affectionate friend_,
****
_September 16, 1755._
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_My dear friend_,
I HAVE read Mr. _B._’s letter, and think it exceedingly pretty; the stile is easy and flowing, the language soft and affecting, the sentiments he expresses, in regard to his friend and yourself, very beautiful. But what is all this to the purpose? Or how can this convince you, that you ought to give up those means of grace which you have found so extremely beneficial to your soul, in order to make a proper wife for Mr. _C._? ’Tis true, there are several assertions in Mr. _B._’s letter, designed to shew the reasonableness of your making the promise; but asserting and proving are two things. Whatever has the appearance of argument in this letter may, I imagine, be reduced to these heads: _1st._ That it is absolutely wrong for any member of the church of _England_ to attend the meetings of separatists. _2dly._ That in the church of _England_, a soul may find every thing necessary for its attaining the highest degrees of faith and holiness. _3dly._ That Mr. _W._ is a separatist: and _4thly._ That your having any acquaintance with him, will hurt Mr. _C._ both in his temporal interest, and in his character as a minister.――The opinion I had conceived of Mr. _B._ was very high, I imagined him actuated by that spirit of _universal love_, which is the first and ruling principle of every soul that is born of God; and I make no doubt but this is his _real_ character: however (in this affair) he may _seem_ to incline to a _partial selfish_ orthodoxy. *Could the church of _England_ be proved to be the _only church_ of _Christ_, there might be some reason for the cry of schism, which we hear so much of: but what is she, more than one of the most unexceptionable of those many divisions into which the universal church is broken? And therefore a separation from her, though causeless, or from mistaken motives, cannot properly be called making a schism in the _church_ of _Christ_. For my part (but I speak it with submission to Mr. _B._’s judgment) I apprehend, that the only _real_ and dangerous schism is the want of that spirit of love, which makes us rejoice in whatever is good and excellent in people of all denominations, and ready to believe good even of those who most differ from _us_ in ceremonies and opinion. And why a person of this spirit (suppose one in communion with the church of _England_) may not be allowed sometimes to hear a minister among the _Presbyterians_, or any other sect, if they find this minister’s preaching blest to their souls, I cannot imagine. What St. _Paul_ says in regard to giving offence to weak brethren, is often quoted to prove what it has nothing to do with; for St. _Paul_ surely does not mean, that he neglected those things which were profitable to _his soul_, for fear of giving offence to the weak; but that he refrained from outward things (such as making difference in meats, &c.) which he, as strong in faith, knew to be wholly indifferent, lest his example should tempt those who were weak to do things by which their consciences might be wounded.――As to Mr. _B._’s second argument, _in one sense_ of it, I heartily agree with him: the homilies, the articles, and liturgy of the church of _England_, doubtless contain all the doctrines necessary to faith and holiness. But, alas, how little are these doctrines regarded either in preaching or practice, by the generality of her ministers! Let any one who has the least degree of seriousness, look round the churches of _London_. Will he not see the people for the most part repeating an excellent set of prayers, just as a parrot repeats a song; and the minister giving forth doctrines from the pulpit, as directly contrary to these prayers as darkness is to light? This is so plain a matter of fact, that it cannot be contradicted; and it is _as_ notorious, that whenever any minister in the church of _England_ begins to preach her _real_ doctrines, and live up to her precepts, he is immediately called a _Methodist_. This name is given to him as a reproach. But as it comes upon him for speaking the truth, it is in fact a glory. Ever since Christ was upon the earth, _real_ Christians have had a nick-name: but surely no one who is sincerely bent to follow him can regard this: I doubt not but Mr. _B._ himself is called a _Methodist_. But I now come to Mr. _B._’s third argument, that most dreadful charge laid against Mr. _W._ that _he is a separatist_. This charge has been repeated over and over again, but has never yet been clearly proved. If four walls, with a steeple and bells, was the church of _England_, Mr. _W._ might with some shadow of reason be said to have separated from it, because he seldom preaches in these places: but _this_ is no fault of his, for he will gladly preach in any of them, when their respective ministers will let him. And he was never denied preaching in what is called a church, till he strongly insisted on _that doctrine_ for which the martyrs of the reformation laid down their lives, and which is the very fundamental doctrine of the church of _England_, _justification by faith_. Any one who would read Mr. _W._’s _Appeals_ with a sincere and impartial spirit, would I believe be fully convinced, that this charge against him could not stand.――As to the hurt your being acquainted with Mr. _W._ might do to Mr. _C._ in his temporal interest, it depends entirely upon himself. If he preaches to his people _smooth_ things, and prophesies _deceits_; if he joins with them in their _innocent amusements_, which _lull_ souls asleep, and keeps them in an utter ignorance of their _fall_ and their _redemption_, till they awake in a miserable eternity: go _you_ where you will, not a dog will move its tongue against him, nor will the generosity of his parishioners be in the least abated towards him; and all they say of him will _only_ be, _poor man_! what pity that such a good-natured good sort of a man should have such a sad wife. But do I think Mr. _C._ will act in this manner? _No_, certainly I _do not_. I verily believe, from what you yourself have said of him, that he intends to prove himself a true minister of Christ, that he will _boldly_ and _earnestly_ call sinners to repentance, and that his life and conversation will be wholly agreeable to his preaching. And if this is the case, though you were never to see Mr. _W._ again, Mr. _C._ would be called a _Methodist_, the greatest part of his parishioners would cry out against him, and in all probability their generosity towards him would greatly decrease. So that consider the affair in what light you will, your being acquainted with Mr. _W._ cannot materially hurt Mr. _C._ And as to the objection of this acquaintance casting a reproach on your husband’s ministry, ’tis quite _needless_; for it is not to be supposed, if Mr. _C._ be the man you can approve of for a husband, that you will leave his church when he himself preaches, to go after any other minister whatever. And whatever you may do at this time at proper opportunities, will I doubt not be so guided by _Christian_ prudence, that he, as a good and pious man, cannot reasonably object to it. But at present you and Mr. _C._ know very little of each other, and he certainly had no right to propose such terms as these to you, till he had given you frequent opportunities of judging, whether his heart and sentiments were such as you could entirely approve of. For my part, by the little I can judge in this affair, I believe him to be a good and a sincere man, and I heartily wish him happy, and _that with you_, if it can be brought about without your doing any thing to wound your conscience. In the mean time, whether this affair is ever concluded upon or not, frequent conversing together in the spirit of Christianity, may be a blessing to both. And how is it possible for you to give a direct answer to a man, till you are in some measure acquainted with him, and can judge of his temper and dispositions? I was quite delighted with the softness and affection for you with which your pappa mentioned this affair to me last night. If you say any thing of my writing to you, give my respects to him and your mamma, with love to Miss _B._ and believe me
_Your faithful_,
****
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To Mr. ****.
_My dear ****_,
JOIN with me in praising the free grace and mercy of God, which has so wonderfully displayed it self in your soul! I don’t know whether your letter most astonished or delighted me; but this I am sure of, that I don’t know how enough to express my thankfulness to God in your behalf. The means so weak too! Nothing but a book put into your hands, which thousands might have read without regarding it. No examples of vital religion, no one to urge or encourage you to seek redemption! But the Almighty can indeed work by the weakest means, and the poorest instruments; nothing is too hard for the Lord: and Oh may he perfect the work he has begun!――Oh gracious and ever-blessed Redeemer, continue thy mercy to this brother of my soul; convince him more and more of the dreadful state he is in by nature, and the absolute necessity of justification by faith alone! Oh justify him freely; grant him redemption through thy blood, the forgiveness of sins: Fill him with all peace and joy in believing, and give him to go on in thy strength, till he arrives at that fulness of faith here, and in the end to thy eternal glory hereafter, which thou hast purchased for those who love thee! _Amen, Amen._
I rejoice in your desiring to receive the sacrament. The only preparation required of us is repentance, faith, and love――love to God and all mankind. I have wrote out a little catalogue of books which I make my constant study, and which I hope will be yours; always remembring, that the Bible is to be esteemed by us infinitely beyond any human compositions. Other books I shall occasionally recommend to you, as they benefit my own mind, or are proper for the state of yours.――As to forms of prayer in private, you have no occasion for them. Pray from your own heart. There is no need of elegance of expression, to make a prayer acceptable to God. The desire of the heart is its prayer; and that once sincerely turned to God, will certainly receive an answer of peace. When you first awake, strive to fix your mind immediately on God: let the first book you open be the _New Testament_. There read, not several chapters, but just so much as you find will be food sufficient for present meditation. If the first verse you read particularly affects you, don’t read further, but close the book, and let that verse have its full effect on your mind. When you fall on your knees before the Almighty, recollect the dangers and temptations you are most likely to fall into that day, and particularly pray to be kept by the grace of God in each of them. Earnestly pray for power over the sin which most easily besets you. But above all things, strive in your morning and evening prayers to gain the most lively sense of your own nothingness, nay to feel that you are even worse than nothing, that you are by your fallen nature sold under sin, and deserving nothing at the hand of God but eternal punishment. And when your mind is deeply impressed with this consideration, then look to the Lamb of God, who taketh away the sins of the world. There see the power by which your fallen nature may be restored: there see the blood by which you are cleansed from all sin: there see the full redemption purchased for you, and strain every faculty of your soul eagerly to lay hold on this redemption: and be assured that the eternal Spirit of God will assist you in these your prayers. The Spirit itself, says St. _Paul_, maketh intercession for us.――In the course of the ensuing day, and in all occurrences, strive to keep your heart in a state of prayer, always ready to be lifted up to God; and this, even in the hurry of business, may be done, and no one be sensible of it except yourself. And be sure, my dear, never to omit making use of any opportunity of doing good which falls in your way, either to the bodies or souls of your fellow creatures.――At night follow the same rule as in the morning; only examining, before you beg the protection of God for the night, every action of the past day: what good you have done, what left undone, what faults you have been guilty of, what mercies you have received, and accordingly address yourself to the father of mercy.
I have time to say no more at present. Continue to write to me, and fail not to pray for
_Your ever-affectionate_
****
_December 22, 1753._
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_January 7, 1754._