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 offence; 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 hinderance 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 puff's 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 lead 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; for 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. DEAR BROTHER, XX. To the Same. 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 ministry. 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 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 sighing, 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 a false witness; but, however, I do and will testify the things I 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, Then may I, Lord, depart in peace. The great blessing of God be upon you and yours. 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, As GOD has given me at length the desire of my heart. I am with a Church whose conversation is in heaven, in whom is the mind that was in Christ, and who so walks as he walked. 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 how 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 be blasphemed among the Heathen, while they see discon tented 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 neighbour 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! DEAR BROTHER, I am, dear Brother, Your most affectionate friend and brother. XXII.-To the Same. 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) |