A biblical and rational Christian according to Wesley
Odilon
Massolar Chaves
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© 2026, Odilon Massolar Chaves
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184 of the Penal Code and Law 96710 of February 19, 1998.
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Odilon
Massolar Chaves is a retired Methodist pastor, with a doctorate in Theology and
History from the Methodist University of São Paulo.
Son of
Rev. Adherico Ribeiro Chaves and Roza Massolar Chaves.
He is
married to RoseMary.
He has two
daughters: Liliana and Luciana.
His thesis
dealt with the Methodist revival in England in the eighteenth century and its
contribution as a paradigm for our days.
============================
Table of Contents
· Introduction
·
The
Pillars of Being a Christian for Wesley
·
Spirit and
discipline make a Christian
·
Who is
really a Christian?
·
Take up
your cross and be a real Christian
· Office of Christian Love
·
He would
be a brilliant Christian
· Demonstrates a truly Christian
spirit
·
Convert
several deists and one atheist (if not more) into true Christians
· A Biblical and Rational Christian
·
You were
then not almost, but completely Christian
·
If any
sermon is to be translated into Dutch, it must first be The Quasi-Christian
·
They could
be Christians who hardly exist in the world
· Christians and civil strife
·
I think
he's more likely to be a true Christian than the others
· A dying Christian
· Make Christians
· True Bible Christians
· A devout Christian
·
If you are
a Christian, you must expect men to say all manner of evil about you
·
Light to
the poor pagans, who are called Christians
·
Come and
see how these Christians love each other
·
An Inner
Christian, a Biblical Christian
· The Christian Duty of Fasting
· Common Privilege of True
Christians
·
To be
fully Christian, biblical Christians, rational
·
May none
of them rest in being half a Christian
·
If you
escape this trap, I trust that you will be a true Christian
·
Go ahead,
and you will all be Christians
·
I can't be
content with you being a Christian at the common rate
============================
Introduction
"A Biblical and
Rational Christian According to Wesley" is a 53-page book based on his
letters.
Wesley used the
expressions: "To be totally Christian, biblical Christians,
rational." It also said, "Aninner Christian, a
biblical Christian."
He fought against
being "half Christian" or "according to the common rate".
He was awakening to be a total Christian.
There is a famous
sermon by Wesley called "The Quasi-Christian."
"For John Wesley,
being a genuine Christian goes far beyond performing religious rituals or
having good morals. It is a radical transformation of the heart wrought by the
Holy Spirit, which unites living faith, practical love and a constant search
for holiness." [1]
He said: Make Christians!
"Wesley was direct and
confrontational in explaining that there are two 'echelons' of Christians: the
lower level (who avoid sin and do good, but live shaped by culture and have
little spiritual life) and the higher level (who take up their cross daily and
seek to have the mind of Christ)."[2]
For Wesley, not everyone
who said it was truly Christian.
The Author
============================
The Pillars of Being a Christian for Wesley
"The New Birth: The Christian life begins with a real experience of regeneration. For Wesley, it is the work of the Spirit that changes the direction of a person's life, breaking the bondage to sin." [3]
Writing to Arthur Keene in 1784, Wesley said, "Just as after a gradual conviction of the guilt and power of sin, you were justified in an instant, so after an increasing conviction of consanguineous sin, you will be sanctified in an instant." [4]
"Faith That Works by Love: Faith is not just agreeing with correct doctrine, but a living trust in God's forgiveness through Christ, expressed directly in love of God and neighbor." [5]
Writing to Dr. Conyers Middleton, January 4, 1749, Wesley speaks of one of the marks of the Christian: "And this universal and disinterested love is the begetter of all right affections. It is fruitful of gentleness, tenderness, sweetness, humanity, courtesy and affability. It makes the Christian rejoice in the virtues of all and contribute to their happiness, while at the same time he sympathizes with their pains and compassionates their infirmities."
"Practical and Social Holiness: Wesley coined the phrase "there is no holiness that is not social holiness." For him, isolating oneself from the world in order to be holy is a contradiction. The Christian serves the needy, fights injustice and lives the Gospel actively in daily life." [6]
ToDr. Conyers Middleton, on January 4, 1749,
Wesley said of one of the marks of the Christian: "Nor does he love only
those who love him or who are dear for his intimacy or amiability. But his love
resembles works. It rises above all these meager limits, embracing neighbors
and strangers, friends and enemies—yes, not only the good and kind, but also
the discouraged, the wicked and ungrateful."
"Grace and Christian Perfection: The Christian walks in a continuous process of spiritual growth (sanctification), where the love of God begins to dominate his thoughts and actions, freeing him from the continuous dominion of sin." [7]
To Garrettson, on June
26, 1785, Wesley stated: "
Let none of them rest in being half Christian.
Whatever they do, let them do it with their strength; and it will be better, as
soon as any of them find peace with God, to exhort them to go on to
perfection."
His letters reveal his
teachings on being a genuine Christian:
Spirit and discipline make a Christian
The soul and the body make a man; Spirit and
discipline make a Christian
To William Church
WALLINGFORD, October
13, 1778.
DEAR BILLY, - Soul
and body make a man; Spirit and discipline make a Christian. Let John Watson
[Watson was his superintendent.] and you agree together, and be exact in this
wherever you go. Insist on the observance of all the rules of the Society, and
the observance of all, even the smallest, of the rules of the band by all who
gather in the band. For example, I don't give band tickets to any woman who
wears frills or a high-crowned cap. If one does not lay it aside rather than
lose this blessed means of improvement, it is not worthy of it. - I'm
Your affectionate
brother. [8]
Who is really a Christian?
It is high time to rescue him from the hands of
wretches who are a reproach to human nature, to show in a determined way what
kind of man he is to whom this rightful name belongs
To Dr. Conyers
Middleton
London, January 4,
1749.
“(...) Section I. 1. I would consider, first, Who is really a Christian?
What does that term properly imply. It has been abused for so long, I fear it
means not only anything, but (which was far worse than nothing) that it is a
cloak for the vilest hypocrisy, for the grossest abominations and immorals of
every kind, that it is long past time to rescue it from the hands of wretches
who are a reproach to human nature, to
show in a determined way what kind of man he is, to whom this rightful name
belongs.
A Christian cannot think of the Author of his being
without humbling himself before Him
2. A Christian cannot think of the Author of his being without humbling
himself before Him, without a deep sense of the distance between a worm of the
earth and Him who sits in the circle of the heavens. In His presence, he sinks
into the dust, knowing that he is less than nothing in the eyes of His eye, and
being aware, in a way that words cannot express, of his own smallness,
ignorance, foolishness. That he may only cry out from the fullness of his
heart, 'O God, I, what is man, what am I?'
He has a continual sense of his dependence on the
Father of good for his being and all the blessings that go with it
3. He has a continual sense of his dependence on the Father of good for
his being, and all the blessings which go with it. To Him refers every natural
and moral endowment, with all that is commonly attributed to luck or to the
wisdom, courage or merit of those who possess it. And so he acquiesces, in what
appears to be His will, not only with patience, but with gratitude. He
willingly surrenders all that is, all that he has, to his wise and gracious
disposition. The dominant temper of his heart is the most absolute submission
and the tenderest gratitude to his sovereign Benefactor. And this grateful love
creates filial fear, a dreadful reverence for Him, and a sincere care to give
no place to any disposition, not to admit of an action, word, or thought which
may, in any degree, displease that indulgent Power to whom he owes his life,
his breath, and all things.
And just as he has the strongest affection for the
Source of all good, so he has the firmest trust in Him
4. And just as he has the strongest affection for the Source of all
good, so he has the firmest confidence in Him—a confidence which neither
pleasure nor pain, nor life nor death, can shake. But this, far from creating
laziness or indolence, drives him into the more vigorous industry. This makes
him put all his strength, obeying those he trusts. So that he never faints in
his mind, never gets tired of doing what he believes to be His will. And as He
knows that the most acceptable worship of God is to imitate Him who worships,
so He is continually laboring to transcribe in Himself all His imitable
perfections—in particular, His justice, mercy, and truth, so eminently
exhibited in all His creatures.
Above all, remembering that God is love, He is
conformed to the same likeness
5. Above all, remembering that God is love, He is conformed to the same
likeness. He is a seagull of love of neighbor, of universal love, not confined
to a sect or party, not restricted to those who to the He, whose mercy is over
all His agree with him in outward opinions or modes of worship, or to those who
are allied with him by blood or recommended by the nearness of the place. Nor
does he love only those who love him or who are loved for his intimacy or
kindness. But his love resembles works. It rises above all these meager limits,
embracing neighbors and strangers, friends and enemies—yes, not only the good
and kind, but also the discouraged, the bad and ungrateful. For He loves every
soul that God has created; every child of man, from any place or nation. And
yet this universal benevolence in no way interferes with a peculiar respect for
his relatives, friends, and benefactors, a fervent love for his country, and
the most affectionate affection for all men of integrity, of clear and generous
virtue.
His love for all mankind is generous and disinterested
in itself
6. His love for them, as well as for all mankind, is in itself generous
and disinterested; arising from no vision of self-advantage, no regard for
profit or praise—no, not even for the pleasure of love. This is the daughter,
not the mother, of his affection. From experience he knows that social love, if
it is love of neighbor, is absolutely different from self-love, even of the
most permissible kind—as different as the objects to which they point. And yet
it is certain that, if they are under the proper regulations, each will give
additional strength to the other until they mix and never again divide.
And this universal and disinterested love is the
generator of all right emotions. It is fruitful of gentleness, tenderness,
sweetness, humanity, courtesy and affability
7. And this universal and disinterested love is the generator of all
right emotions. It is fruitful of gentleness, tenderness, sweetness, humanity,
courtesy and affability. It makes the Christian rejoice in the virtues of all
and contribute to their happiness, while he sympathizes with their pains and
compassionates their infirmities. This breeds modesty, condescension, prudence,
along with calmness and calmness of temper. He is the father of generosity,
openness and frankness, devoid of jealousy and suspicion. It generates
frankness, and a willingness to believe and expect what is kind and friendly
from each man, and invincible patience, never overcome from evil, but
overcoming evil with good.
The same love compels him to converse, not only with a
strict respect to the truth, but with artless sincerity and genuine simplicity,
as one in whom there is no cunning
8. The same love compels him to converse, not only with a strict respect
to the truth, but with artless sincerity and genuine simplicity, as one in whom
there is no cunning. And, not content to abstain from all expressions contrary
to justice or truth, he endeavors to abstain from every unloving word, whether
to a gift or to an absent person; in all his conversations aimed at this,
either to improve his knowledge or virtue, or to make those with whom he
converses in some way wiser, better, or happier than before.
The same love is responsible for all right actions.
This leads him to a sincere and constant exercise of all social offices, of
everything that is due to relationships of all kinds
9. The same love is responsible for all right actions. This leads him to
a sincere and constant exercise of all social offices, of all that is due to
relations of every kind—with his friends, with his country, and with any
particular community of which he is a member. This prevents him from hurting or
suffering on purpose for any man. It guides you to a uniform practice of
justice and mercy, equally extensive with the principle from which it flows.
This obliges him to do all possible good of every kind to all men; and it makes
him invariably determined, in all circumstances of life, to do this, and only
this to others, which, supposing he himself were in the same situation, he
would wish them to do to him.
He is free from the painful swellings of pride, the
flames of anger, the fiery blasts of irregular self-will. He is no longer
tortured by envy or malice, nor by irrational and painful desire
10. And just as he is easy with others, he is also easy with himself. He
is free from the painful swellings of pride, the flames of anger, the fiery
blasts of irregular self-will. He is no longer tortured by envy or malice, nor
by irrational and painful desire. He is no longer enslaved by the pleasures of
the senses, but has full power over both his mind and body, in a continual
joyful path of sobriety, temperance, and chastity. He knows how to use all
things in his place, and yet he is superior to all. He stands out for those low
pleasures of the imagination which captivate vulgar minds, either because of
what mortals call greatness, or of novelty or beauty. All this also he can
taste, and yet look upwards, yet aspire to nobler pleasures. Nor is he a slave
to fame; The popular breath does not affect him; He remains firm and serene in
himself.
The reproach does not cause him discomfort, for he is
aware that he would not offend willfully and that he has the approval of the
Lord of all
11. And he that seeketh not praise cannot fear dishonor. The reproach
does not cause him discomfort, for he is aware that he would not offend
willfully and that he has the approval of the Lord of all. He cannot fear lack,
knowing in whom is the earth and its fullness, and that it is impossible for
Him to deny to those who fear Him any good thing. He cannot fear pain, knowing
that it will never be sent unless it is to his true advantage, and that then
his strength will be proportionate to it, as it has always been in the past. He
cannot fear death; to be able to trust Him whom he loves with both his soul and
his body; Yes, I am glad to leave the corruptible body inward, until it is
raised incorruptible and immortal. Thus, in honor or in shame, in abundance or
in need, in ease or in pain, in life or in death, always, and in all things, he
learned to be content, to be easy, grateful, happy. 12. He is happy to know
that there is a God, an intelligent Cause and Lord of all, and that he is the
product neither of blind chance nor of inexorable necessity. He is happy in the
full assurance he has that this Creator and End of all things is a Being of
boundless wisdom, of infinite power to carry out all the purposes of His
wisdom, and of goodness no less infinite to direct all His power to the benefit
of all His creatures. No, even the consideration of His immutable
righteousness, rendering to all their due, of His spotless holiness, of His
entire sufficiency in Himself, and of that immense ocean of all perfections which
center in God from everlasting to everlasting, is a continual addition to a
Christian's happiness.
sees the Lord sitting on His throne, ruling all things
well
13. A further addition is made while, as you contemplate even the things
around you, this thought strikes warmly at your heart-—
These are Thy glorious works, Fathers of good [Paradise Lost, v. 153.];
as he takes notice of the invisible things of God, even His eternal
power and wisdom in the things that are seen—the heavens, the earth, the birds
of the air, the lilies of the field. How much more, while he rejoices in the
constant care He still takes of the work of His own hand, does he burst forth
in a transport of love and praise: 'O Lord our Governor, how excellent are Thy
ways in all the earth! You, who have placed Your glory above the heavens!'
While He, as it were, sees the Lord sitting on His throne, ruling all things
well; while he observes the general providence of God co-extended with all his
creation, and observes all the effects of it in heaven and earth, as a pleased
spectator; while he sees the wisdom and goodness of His general government descending
to every particular, as presiding over the whole universe as over a single
person, as watching over every person as if it were the whole universe; — how
exalted he is when he reviews the various vestiges of Almighty goodness, in
what has happened to him in the various circumstances and changes of his own
life! everything he now sees has been assigned to him and distributed in
number, weight and measure. With what triumph of the soul, in observing the
general or particular providence of God, does it observe every line that points
to a beyond, every scene that opens up to eternity!
He is peculiarly and indescribably happy in the
clearest and fullest conviction
14. He is peculiarly and indescribably happy in the clearest and fullest
conviction, 'This all-powerful, all-wise, all-gracious Being, this Ruler of
all, loves me. That Lover of my soul is always with me, never absent—no, not
for a moment. And I love Him: there is no one in heaven but You, none on earth
that I desire but You! And He gave me to resemble Himself; He engraved His
image on my heart. And I live for Him; I do only His will; I glorify him with
my body and my spirit. And it will not be long before I die to Him; I will die
in the arms of God. And then goodbye sin and pain; then it only remains for me
to live with Him forever.'
This is the simple, nude portrait of a Christian
15. This is the plain, naked portrait of a Christian. But don't be
prejudiced against him because of his name. Forgive their particularities of
opinion and (what you think) superstitious modes of worship. These are
circumstances, but of little importance, and do not enter into the essence of
his character. Cover them with a veil of love and look at the substance — their
temperaments, their holiness, their happiness.[9]
Take up your cross
and be a real Christian
There is no other
way: but you will be an insignificant all day, and a handsome, superficial
preacher. Do justice to your own soul; Give it time and means to grow. Do not
deprive yourself of hunger anymore. Take up your cross and be a real Christian
To John Trembath
CORK, August 17,
1760.
MY DEAR BROTHER,--
The conversation I had with you yesterday afternoon brought me good
satisfaction. As for some things I have heard (about you wasting your
substance, drinking uncontrollably, and harming the poor people of Siberton), I
am convinced that they were mistakes; as I suppose it was because you talk a
lot with careless and unawakened people. And I trust that you will be more and
more cautious in all these respects, refraining from the very appearance of
evil. [See letter of September 21, 1755.]
That you did not
always take part in the preaching when you could have allowed it, but you
seemed determined to remove that objection, as well as the other of using
exercises or distractions that offend your brethren. I believe he will also try
to avoid light, trivial conversation, and to speak and behave throughout the
company with that earnestness and usefulness that a preacher of the gospel
becomes.
Surely, a few years
ago, you were alive to God. You have experienced life and the power of
religion. And doesn't God intend that the trials you face will bring you back
to this? You can't stand still; You know that's impossible. You should go
forward or backward. Either you must regain that power and be a Christian
completely, or at some time you will have no power or form, either within or
without.
Extremely opposed to
both is this ability to ridicule others, to make them despicable, exposing
their real or supposed weaknesses. This I sincerely recommend you avoid. It
hurts you; this harms the listeners; And this greatly injures those who are so
exposed, and tends to make them their irreconcilable enemies. Sometimes he also
betrayed you to the point of saying something that wasn't entirely true. Oh
beware of this above all! Never amplify, never exaggerate anything. Be strict
in respecting the truth. Be exemplary in this regard. Whatever has happened in
the past, let everyone know now that John Trembath abhors lying, that he never
promises anything that he does not keep, that his word is equal to his
commitment. I pray that you will be accurate in this; Be a standard of truth,
sincerity, and divine simplicity.
What hurt you deeply
in the past, no, and I fear it to this day, is the lack of reading. Little did
I know that a preacher read so little. And perhaps, by neglecting it, you have
lost your taste for it. Hence, his talent for preaching does not increase. It's
exactly the same as seven years ago. It is lively, but not profound; there is
little variety; There is no compass of thought. Only reading can provide that,
with meditation and daily prayer. You hurt yourself a lot by omitting this. You
can never be a deep preacher without it, as well as a convinced Christian. Oh,
get started! Set aside a portion of each day for private exercises. You can
acquire the flavor that it doesn't have; What is tedious at first will later be
enjoyable. Like it or not, read and pray daily. It is for your life; There is
no other way: but you will be an insignificant all day, and a handsome,
superficial preacher. Do justice to your own soul; Give it time and means to
grow. Do not deprive yourself of hunger anymore. Take up your cross and be a
real Christian. Then all God's children will rejoice (not grieve) for you, and
in particular for Yours, etc. [10]
Office of Christian Love
But I cannot die in peace
until I have fulfilled this office of Christian love to Your Lordship. I write
unceremoniously, for I neither expect nor fear anything from your Lordship or
from any living man
To Dr. Pretyman Tomline, Bishop of Lincoln
MY LORD, -- I am a dying man, already having
one foot in the grave. Humanly speaking, I cannot walk long on earth, being now
near ninety years of age than eighty years old. But I cannot die in peace until
I have fulfilled this office of Christian love to Your Lordship. I write
unceremoniously, for I neither expect nor fear anything from your Lordship or
from any living man. And I ask, in the name and presence of Him to whom both
you and I will render an account, why do you bother those who are quiet on earth,
those who fear God and do justice? Do you know what the Methodists are? That
many thousands of them are zealous members of the Church of England, and
strongly attached not only to His Majesty, but also to his present Ministry.
Why would you, leaving religion out of the question, have such a respectable
group of friends? Is it because of religious feelings? Alas, my Lord! Is this a
time to persecute any man out of conscience? I beg you, my lord, to do what you
would have done. You are a sensible man; You are a man of knowledge; No, I
really believe (which is infinitely more valuable), that you are a godly man.
So think, and let think. I pray God to bless you with the choicest of His
blessings. -- It is I, my Lord, etc. [11]
He would be a brilliant Christian
I am very glad that you see some reason to
hope well for Mr. Thompson. Talk carefully to him. He has a strong and
cultivated understanding, and would be a brilliant Christian
For Ms. Bennis
DUBLIN, July 20, 1771.
MY DEAR SISTER,-- I am very
happy to hear such a good account from John the Christian. If I were resolved
to understand all of God's dispensations, I should embrace his opinion;
Because, in a way, it explains some things that would otherwise not be responsible.
But I did not expect this; I'm content to understand very little while I'm in
the body. What He does, I do not know now; It is enough for me to know from now
on. Our job now is to love and obey; Knowledge is reserved for eternity. My
chief objection to Milton's doctrine of Election is, that I cannot reconcile it
with the words of St. Peter, which manifestly refer to the eternal state of
men: 'God has no respect for persons.' Now, how can we allow this, if we
believe that He places one man, as it were, suspended between heaven and hell,
while He fixes another, before he is born, under an absolute impossibility of
losing heaven
I am very glad that you see
some reason to hope well for Mr. Thompson. Talk carefully to him. He has a
strong, cultivated understanding, and would be a brilliant Christian. If he
remains serious, he will not be satisfied with his old company; They will become
tasteless, or rather irritating.
It is not important whether
this or that sickness or defect is consistent with this or that gift of God.
Without reasoning about it, it is your role simply to spread all your desires
before the One who loves you; and He will supply them generously!
His brother always
affectionate. [12]
Demonstrates a truly Christian spirit
I thank you very much for the transcript you sent me
of Mr. Robe's letter. Demonstrates a truly Christian spirit
To Lord Grange (James
Erskine)
NEWCASTLE-UPON-TYNE, 16 March 1745.
DEAR SIR,-- Thank you
very much for the transcript you sent me of Mr. Robe's letter. It demonstrates
a truly Christian spirit. I would be happy to also have the note you mentioned
about the proposal for prayer and praise. Would it not be possible to count on
the concurrence of Mr. Edwards [Jonathan Edwards (1703-58) was now parish
priest in Northampton (Massachusetts). There were notable awakenings there in
1734 and 1735, and in 1740 when he became a great friend of Whitefield. In 1744
he offended many with strict measures regarding immorality, and in 1750 he was
dismissed from his pastorate. He was elected president of Princeton in 1757 and
died the following year.] in New England, if not of Mr. Tennent [Gilbert
Tennent, born at Armagh in 1703. His father emigrated to America in 1718, where
he became a Presbyterian minister and founded Los College, America's first
Presbyterian literary and theological college, Princeton's father. Gilbert was
ordained in 1726 and accompanied Whitefield on a preaching tour of Boston. He
had few equals as a preacher; Dr. H. B. Smith calls him 'that soul of fire.' He
died in 1764.] Moreover, here is evidently a work with what we have seen here.
Why shouldn't we all praise God with one heart
Whosoever agrees with
us in that account of practical religion given in The Character of a Methodist,
[Published in 1742. See Works, viii. 339-47.] I don't consider what your other
opinions are, the same goes for my brother, my sister and my mother. I am more
sure that love is of God than of any opinion that is so. Here may we increase
more and more.--I am, dear sir,
Your most
affectionate servant. [13]
Convert
several deists and one atheist (if not more) into true Christians
On the
contrary, to speak of faith acting out of love, of a uniform and external
religion that arises from within, already
it was the
means of converting several deists and one atheist (if not more) into true
Christians
For 'John Smith'
LONDON, December 30,
1745.
“(...) I am one who
for twenty years has used outward works, not only as 'acts of kindness,' but as
commutations (though I have not really professed it), rather than inward
holiness. I knew I was not holy. But I calmed my conscience by doing this or
that external work; and so he hoped to go to heaven, even without inner
holiness. I also didn't speak closely with someone who had the form of a deity
without power, but I found that he had split into the same stone.
Many people I have
also known, and many I know to this day, who 'are so grossly superstitious as
to think that devotion can be placed to God instead of honesty'; As for
fantasy, going to church and the sacrament will get them to heaven, though they
practice neither justice nor mercy. It is these men who make Christianity vile
who, above all others, "contribute to the growth of unfaithfulness."
On the contrary, to speak of faith acting out of love, of uniform and external
religion that arises from within, has already been the means of converting
several deists and one atheist (if not more) into true Christians (...)".[14]
A Biblical and
Rational Christian
This is an unscriptural
expression and a very fallacious rule. I desire to be, in all points, great and
small, a biblical and rational Christian.
For
Garrettson Free
LONDON, January 24, 1789.
MY DEAR BROTHER, -- It
means little where we are, so we are fully employed for our good Master.
Whether you have therefore gone to the east, it is all one, then you were
working to promote His work. You are following the order of His providence
wherever it appears, as a holy man has strongly expressed it, in a kind of holy
and disorderly order. But there is an expression that occurs two or three times
in yours and that worries me: you talk about finding 'freedom' to do this or
that. This is a word that is very susceptible to being abused. If I have a
simple Scripture or a clear reason to do something well. These are my rules,
and my only rules. I don't worry about whether I had freedom or not. This is an
unscriptural expression and a very fallacious rule. I desire to be, in all
points, great and small, a biblical and rational Christian.
On one occasion, you
promised to send me your Diary. Will you break your word because you don't find
the freedom to keep it? It's not that enthusiasm, oh, don't be that way of
thinking. You don't know where it might take you. You are called to
Square Its Lifespan Below
By reason and grace.
But whatever you do in
relation to me, you must be quick, or you will not do it anymore in this world.
Your affectionate friend
and brother. [15]
You were then not almost,
but completely Christian
You seemed to be exactly
the same as the first time I conversed with you at Mr. Moon's, [John Moon, the
third preacher in the Birmingham Circuit; he died in 1801.] to be as desirous
now as you were then not almost, but thoroughly Christian
To
Harriet Lewis
DUBLIN, April 2, 1789.
MY DEAR SISTER, --
Considering how changeable human nature is, I would have thought you would have
forgotten me before. So I was pleasantly surprised when I had the pleasure of
seeing him in Dudley. [See letter of March 29, 1788.] You seemed to be exactly
the same as the first time I conversed with you at Mr. Moon's, [John Moon, the
third preacher in the Birmingham Circuit; he died in 1801.] to be as desirous
now as you were then not almost, but thoroughly Christian. But if this is your
determination, you must remember that you cannot warm yourself; you need to
find one, if not more, with whom you can converse freely about the things of
God. You can make it a matter of prayer; And sooner or later your prayer will
be heard, even though some of those you talked to are groin chills. But God is
able to give you others that will not be unstable like water. It is a great
blessing that He has sustained your gongs on the path and allowed you to still
move forward to the goal. May He establish, strengthen, and calm you! So pray
With affection. [16]
If any sermon is to be translated into Dutch, it must
first be The Quasi-Christian
But if any sermon is
to be translated into Dutch, it must first be The Quasi-Christian. This is far
more suitable for unawakened readers than the Lord our Righteousness
For William Ferguson
BRISTOL, September 7,
1779.
MY DEAR BROTHER, - I
like the proposal you sent me from The Hague too. Please talk to John Atlay
about this; And if he and you agree, the sooner this is put into practice, the
better. Surely all the unsellable books that are not damaged I will pick up again.
But if any sermon is to be translated into Dutch, it must first be The
Quasi-Christian. This is far more suitable for unawakened readers than the Lord
our Righteousness. - Yes, I am, dear Billy,
Your affectionate
brother. [17]
They could be
Christians who hardly exist in the world
And if they would
calmly consider what I spoke of March 10, 1736, and be open to conviction, they
might be Christians who hardly exist in the world beyond that
For Peter Bohler
LONDON, February 18, 1775.
MY DEAR BROTHER,--When I
say, 'I hope I shall never be obliged to say the contrary of them,' I do not
mean that I have any expectation that this will happen. It will probably never
happen. I never spoke, but when I believed it was my duty to do so. And if they
would calmly consider what I spoke on March 10, 1736, and be open to
conviction, they might be Christians who hardly exist in the world beyond that.
I haven't lost sight of you yet. In fact, I can't if you're 'a city set on a
hill.'
Perhaps no one alive is a
greater lover of peace or has worked harder for it than I have, especially
among God's children. Almost fifty years ago, I set out on this principle:
'Whoever does the will of my Father who is in heaven is my brother, my sister,
and my mother.' But there is no one alive who has been more abused by his pain
to date. But that's okay. By the grace of God, I will go forward, following
peace with all men, and loving your Brethren above any group of men on earth
except the Methodists.
Desiring all the blessings
of the gospel, I remain
Your very affectionate
brother. [18]
Christians and civil strife
To Thomas Rankin
[Charles Wesley also wrote
to Rankin.]
March 1, 1775.
MY DEAR BROTHER,-- To save
expense, I have delayed replying to your letter; but I always keep you in my
heart, and I rejoice when the Lord blesses you successfully. He bestows grace,
more grace, on the humble; therefore, wrestle with Him out of deep humility.
As for public affairs, I
want you to think the same way I do. I am not on either side, and yet on both;
on the New England and Old side. Private Christians are dismissed, exempt,
privileged, so as not to participate in civil strife. We love everyone and pray
for everyone with a sincere and impartial love. There may be flaws on both
sides; but those which neither you nor I can remedy: therefore let us and all
our children be given up to prayer, and so stand still and see the salvation of
God. My compliments to Captain Webb when you see him, and to Mr. Bowden, to
whom I owe letters and much love. Show yours for me by praying more for me and
mine. Yours in old love. [19]
I think he's more likely to
be a true Christian than the others
I am afraid that Mr. B---
is a weak brother, a little enlightened in his understanding and with a kind of
faith. But I would rather be in the case of poor T--- R--- than his. I think
he's more likely to be a true Christian than the others
To
Thomas Rankin, in America
BALLINROBE, May 19, 1775.
DEAR TOMMY,-- That letters
travel very slowly from us to America is a great nuisance. But it is even
greater that they travel with so much uncertainty; sometimes arriving too late,
sometimes not even arriving.
I doubt not, but Brother
Asbury and you will be friends of separation: I hope to see you at the
Conference. He is a very upstanding man. I'm afraid he'll do the job more
happily when he's a certain distance away from me.
We must speak the plain
truth wherever we are, whether men hear or abstain. And among our Societies we
must impose our Rules with all calmness and firmness. At first this must seem
strange to those who are like oxen and are not accustomed to the yoke. But in
time, all this desire to be true Christians sees the advantage of this.
There has never been a time
when it was more necessary for all who fear God, in England as well as in
America, to awaken the gift of God that is in them, and to wrestle with God in
mighty prayer. In all other judgments of God, the inhabitants of the earth
learn justice. When a land is visited by famine, plague, or earthquake, people
commonly see and recognize God's hand. But wherever war breaks out, God is
forgotten, if he is not placed in open defiance. What a glorious work of God
was in Cambuslang and Kilsyth from 1740 to 1744! But the war that followed
nipped everything in the bud and left almost no trace behind; so much so that
when I diligently inquired a few years later, I could not find any who would
maintain the life of God--I am, my dear Tommy,
Your affectionate friend
and brother. [20]
A dying Christian
Why shouldn't a
living Christian have exactly the same spirit as a dying Christian? Seeing the
difference between her life and ours is nothing compared to eternity
For Miss Helena.
March
July 5, 1768.
I am more inclined to
congratulate you than to condoler with you for your current situation. Many
circumstances agreed to expose him to the greatest of all dangers—that of being
generally praised. It is, therefore, a particularly generous providence by which
this danger is diverted, and that without any fault or even private imprudence
on his part. Now you can experience the truth of that beautiful reflection:
'Nothing is more profitable to us than to be rebuked for a good deed done with
one eye.' However, you can't be excused from speaking directly to Sarah Crosby
and A[nn Foard]; And the sooner this is done, the better, so that their lack of
judgment does not cause more negative effects. Surely you should make an effort
to convince them that they were completely wrong. Either way, they should have
talked to you first; So if you hadn't satisfied them, they could have gone
further. But what can be done for the poor young woman, I fear she will be put
out of the way.
You will hardly need
this treatise for a while, as Mr. Brainerd's Life has. There is a pattern of
self-devotion and death to the world! But how much of his sorrow and pain would
have been avoided, if he had understood the doctrine of Christian Perfection!
How many tears he shed because it was impossible to be freed from sin!
As you do not have
the same external trials that many have, it is very necessary that you have
some internal ones; although they don't have to be many or long. If you walk
closely with God, He can grant any degree of holiness, whether for pleasure or
pain. S[ally] [Sarah Ryan died on August 17.] stays with you a little longer to
speed up the path on the way. Why shouldn't a living Christian have exactly the
same spirit as a dying Christian? Seeing the difference between her life and
ours is nothing compared to eternity
The last scene of the
lives of dying believers is of great use to those around them. Here we see the
reality of religion and eternal things; and nothing has a greater tendency to
solemnize the soul and leave it dead for all below. We are reasonable creatures,
and no doubt reason is the candle of the Lord. By illuminating our reason for
seeing the meaning of Scripture, the Holy Spirit makes us clear before us. [21]
Make Christians
To
Maria Bishop
WARRINGTON, May 21, 1781.
MY DEAR SISTER, -- I wrote
to Mr. Pawson, [The Assistant at Bristol.] and I hope Keynsham will no longer
be neglected. I didn't expect you to face any such trial; But it's good to be
prepared for everyone.
When Molly Maddern taught
some children at Kingswood, [John Maddern was an English teacher at Kingswood
School in 1760.] I saw a truly Christian school. Making children Christians was
their first care; Then, they learned what women need to learn. I saw another
Christian school at Leytonstone, under the care of Miss Leytonstone. Bosanquet.
I do not remember having discovered any defect in either the first or the
second; I have observed nothing done that I wanted to be omitted, nothing
omitted that I wished I had done.
Can I speak without
reservation? I think I can. I expected to see a third Christian school at
Publow [The Owens' School. See Diary, vi. 335-6; and letter of July 17 to Miss
Helena. Bishop.]; And I did that for a season. But I can't say that for a few
years it fully met my expectations. 'So what happened?' I can barely say. I
don't know how to express it. I didn't realize the simplicity I saw at first.
More of the world seemed to have been invaded. Good creation I love; but how
difficult it is to keep it altogether free from affectation and from anything
that does not quite agree with the mind that was in Christ!
I want your children to be
educated just like Miss Helena's. Bosanquet. Although they were very kind,
there was something about their way that said they belonged in another world.
Mrs. Castleman [See letter of August 4, 1775.] was one of Molly Maddern's pupils.
See, she's kind; Still, she is a Christian.
Make Christians, my dear
Miss Helena. Bishop, make Christians! Let this be your main vision. Make
Christians like Miranda, [Law's Serious Call, chap. viii.: 'A sober and
reasonable Christian.' 'She thinks that judging herself every day by the
doctrines of Scripture is the only possible way to be ready for her judgment at
the last day.'] as Miss Helena Sánchez. Ritchie; like Miss Helena. March was
me. Let everything else you teach be subordinate to this. Pay attention to one
thing in everything! Let it be said of the young women you educate,
Grace was in his every
step, heaven in his eyes,
In all his gestures there
is holiness and love. [Milton's Eve, Paradise Lost, viii. 488-9: 'In every
gesture dignity and love.']
But what power do you want
to run that! Ask, and it will be given to you! Let you not have that sincerity
at this moment. Bishop,
Your affectionate friend
and brother. [22]
"To
be like a Miranda means to have a soul totally devoted to God, going far
beyond religious formalities or external routines. John Wesley's recommendation
to Elizabeth Ritchie (and Mary Bishop) comes
from theologian William Law's A
Serious Call to a Devout and Holy Life, where 'Miranda' represents the
ideal standard of a Christian woman." [23]
True
Bible Christians
If
you are not moved, if you step in the same footsteps that my brother and I
follow, you can be a means under God to create another group of true biblical
Christians
CORK,
May 27, 1769,
DEAR JOSEPH,--Now you have (what you have
never had before) a clear and providential call to Oxford. [He joined St.
Edmund Hall, Oxford, and retained some of his periods while he was principal at
Trevecca.] If you keep one eye only, have courage and firmness, you can be an
instrument of great good. But you're going to tread on slippery ground, and the
serious people you mention can do you more harm than many others. When I was at
Oxford, I was never afraid of anyone but the quasi-Christians. If you yield to
them and their prudence by a hair, you will be cut off from the hope of the
gospel. If you are not moved, if you tread in the same footsteps that my
brother and I have followed, you can be a means under God to create another
group of true biblical Christians. How long the world will suffer with them
(whether longer than they have endured us or not) is in God's hands.
As for Kingswood School, I have one more
rope: if it breaks, I'll drop it. I bore the burden for twenty-one years; I
have done what I could: now let someone else do more.--I am, dear Joseph,
Your affectionate brother. [24]
A devout Christian
Sir John was a devout Christian who
attended the Religious Societies in London. He was a benefactor of the Holy
Club and one of the trustees of Georgia.
To Joseph Benson
NORWICH, November 5, 1769.
DEAR JOSEPH,-- I heard this story and
answered directly, 'It is mere invention.' However, I wrote to ask at school,
so you did well to send a real account both to me and to Ireland. [See letter
of January 2.]
'That gives anyone enough of Kingswood
School.' [Benson used these words in his letter to Wesley.] 'Ah! as Shakespeare
says, shouldn't I have had enough of it long ago? You reminded me of Sir John
Phillips [Sir John was a devout Christian who attended the Religious Societies
in London. He was a benefactor of the Holy Club and one of the trustees of
Georgia. See the Journal, i. 186, 297; viii. 278-82, 301.] exclamation when a
cloud of smoke came out of the chimney, 'Oh, Mr. Wesley, these are the trials I
meet with every day.' --I am, dear Joseph,
Your affectionate brother. [25]
If you are a Christian, you must expect
men to say all manner of evil about you
I am ashamed that you have it to learn
that if you are a Christian, you must expect men to say all manner of evil of
you. This is what they have been doing to me for at least these forty years
To Joseph Benson
LONDON, November 19, 1769.
In fact, Joseph, I am not at all
satisfied. You seem quite disturbed and disconcerted that a story was made up
about you (if it was by invention; because you take it so deeply makes me fear
it wasn't). I thought it kinder to rebuke you more in jest than in sincerity,
and that you are sickening! What, you're tryna fight me Well, if you want me to
be serious, I'll be serious. I am ashamed that you have it to learn that if you
are a Christian, you must expect men to say all manner of evil of you. This is
what they have been doing to me for at least these forty years. You were not of
this spirit when you entered that House. [Wesley thought Kingswood was spoiling
him.] Honor and power did him no good; I'm sorry for you, but I don't know how
to help. If you leave, you should go. [26]
Light to the poor
pagans, who are called Christians
I'm glad you helped
our brothers in Halifax and along the coast a little. There is no charity under
heaven to be compared with this, which brings light to the poor heathen, who
are called Christians, but who nevertheless remain in darkness and the shadow
of death
To William Black
INVENESS, May 11,
1784.
MY DEAR BROTHER, - I
am glad you have helped our brethren in Halifax and along the coast a little.
There is no charity under heaven to be compared with this, which brings light
to the poor heathen, who are called Christians, but who nevertheless remain in
darkness and in the shadow of death. I have high hopes that some of the New
York emigrants are really alive to God. And if they are, they will certainly be
a valuable acquisition for the province where their fate is now decided. This
may be one of the gracious plans of God's providence in bringing them from
their native land. And if they will not only grow in grace and in the knowledge
of our Lord Jesus Christ, but will also be happy instruments in His hand to
impart that knowledge to others, they will have unspeakable reasons for
praising God both in time and in eternity.
There is no part of
Calvinism or Antinomianism that is not fully answered in some part of our
writings, particularly in the Condom against Unestablished Notions in Religion.
I have nothing more to do with answering books. It will suffice if you
recommend to Mr. Aline's friends [See letter of November 27, 1783 to Benjamin
Chappel.] some of the treatises already written. As for himself, I fear he is
wiser in his own eyes than seven men who can give a reason.
The work of God
continues at a steady pace in various parts of England. But still the love of
many will grow cold, while many others are continually added to fill their
place. In the west of England, in Lancashire, and in Yorkshire, God still
powerfully exposes His arm. He convicts many, justifies many, and many are
perfected in love.
My great advice to
those who are united is: Let brotherly love continue! See that they don't fall,
by the way! Maintain the unity of the Spirit in the bond of peace! Bear one
another's burdens, and thus fulfill the law of Christ! - I'm
Your affectionate
brother. [27]
Come and
see how these Christians love each other
Lest it be
in vain that, without any intention of it, we have copied from another of the
institutions of the apostolic age. Now I can say to the whole world, 'Come and
see how these Christians love each other!'
FOR VINCENT PERRONET
{December}, 1748.
“(...) 2. In this
(commonly called the House of the Poor) we now have nine widows, a blind woman,
two poor children, two superior servants, a maidservant, and a man. I may add,
four or five preachers; for I myself, as well as the other preachers who are in
the city, feed with the poor in the same food and at the same table; and we
rejoice here, as a comfort to eat bread together in our Father's kingdom.
3. I have blessed God
for this house since it began; But lately, much more than ever. I honor these
widows; for they are "widows in fact." Lest it be in vain that,
without any intention of it, we have copied from another of the institutions of
the apostolic age. Now I can say to all the world, 'Come and see how these
Christians love each other!' (...)”.
From Marienborn, Mr.
Wesley wrote to his brother Samuel the following, wrote John Whitehead:
"God has at last granted me the desire of my heart. I am with a church
whose way of living is in heaven, in which dwells the mind that was in Christ,
and which walks as He walked. Just as all have one Lord and one faith, so all
share in one spirit—the spirit of meekness and love—which constantly and
continuously animates their whole course. Oh, how sublime and holy is the
Christian faith! And how far is it from that — I don't know quite what — which
receives this name, although it does not purify the heart or renew life in the
image of our blessed Redeemer.
"It saddens me
to think how that holy name, by which we are called, must be blasphemed among
the heathen when they see discontented, angry, resentful, earthly-minded
Christians. Yes, to get to what we usually think of as small things: seeing
Christians judging one another, ridiculing one another, speaking ill of one
another, and increasing the burdens of others instead of bearing them. With
what bitterness would Julian have applied to them the phrase, 'See how these
Christians love one another.'" "I myself sometimes doubt myself—and
many brethren often—have been under this condemnation. May God grant us never
again to think of serving Him by violating the commandments which are the very
life of His religion! But may we utterly abandon all wrath, wrath, malice,
bitterness, and backbiting." "Oh, if Mr. Wesley could rise again to
reinforce these rebukes to those who succeeded him in the leadership of the
Methodist societies!" said Wesley, according to John Whitehead. [28]
An
Inner Christian, a Biblical Christian
I
couldn't help but worry about you either. You often want to be a Christian: an
inward Christian, a biblical Christian, a man happy in God
To
Richard Morgan
WATERFORD,
April 28, 1775.
DEAR
SIR,-- Now I will give you one of the greatest, but also most ungrateful
examples of friendship. Prudence (so-called) would prevent me from doing this.
But love is stronger than prudence.
Great
was the concern I felt in talking to Miss Helena. Morgan, a child so spoiled to
all intents and purposes that I have not seen in fifty years, neither in Europe
nor in America. I don't know what it's for. Does she consider reprimanding from
a parent? Have you not let her entertain her with all her wits, all her good
nature, and even good lineage? What behavior was it that I saw with my own
eyes? What words have I heard with my own ears? No weakness, no pain could
excuse that. Pain should soften, not soften, our temper. And what a wife must
be a woman of such a temperament! What a torment it must be for any sentimental
man! Happy it would be for her as well as for you if God would quickly lead her
to Himself!
I
couldn't help but worry about you either. You often want to be a Christian: an
inward Christian, a biblical Christian, a man happy in God. Which prevents you
from saving more money Cui bono. Do you already have more of what is good for
you? What, do you want me to be idle? No. But I work for eternity, for
treasures in heaven, for satisfying riches. Go you and do the same!
If
you receive this in love, you can benefit from it. If you show this to your
wife and daughter, you will not hurt me, but you will renounce all future
coitus with
Your
truly affectionate servant.[29]
The Christian Duty of
Fasting
I am
glad to know that the Lord's work prospers so much in your hands. So it will be
as long as you do not hesitate to declare the whole counsel of God. There is
one part of it which seems to be almost forgotten by Methodists in all three
kingdoms—namely, the Christian duty of fasting
To Adam Clarke
LONDON, February 12, 1785.
DEAR ADAM, - I do not
remember seeing that letter from Norwich, otherwise I would certainly have
replied. If you build in St. Austell, be careful not to make the house too
small. And take note of the guidelines that are given in the Great Proceedings
of the Conference.
I am glad to know that the
Lord's work prospers so much in your hands. So it will be as long as you do not
hesitate to declare the whole counsel of God. There is one part of it which
seems to be almost forgotten by the Methodists in all three kingdoms—namely,
the Christian duty of fasting; and yet our Lord attaches a peculiar promise
even to the secret fast: 'The Father that boileth in secret, He shall reward
thee openly.' You can begin to recommend this by reading the sermon on fasting
to the whole society. [See Works, v. 344-60.] The blessing would soon come. - I
am, dear Adam,
With affection. [30]
Common Privilege of True Christians
I admit (1) that
there is such an explicit guarantee; (2) that it is the common privilege of
true Christians; (3) that it is the Christian faith itself, which purifies the
heart and overcomes the world
To his brother Carlos
BEERCROCOMB. July 31, 1747.
DEAR BROTHER,--
Yesterday I was thinking of a desire among us, a problematic genesis about
Justifying the Faith. A skeleton of it, which you can fill in, or anyone who
has leisure, I put more or less there.
Is justifying faith a
sense of forgiveness Denier?
I. ALL ARE DEEPLY
CONCERNED TO UNDERSTAND THIS QUESTION WELL: BUT THE PREACHERS ABOVE ALL; lest
they grieve whom God has not grieved, or encourage them to say peace where
there is no peace.
A few years ago we
heard nothing about justifying faith or a sense of forgiveness: so that when we
heard of them the theme was quite new to us; And we could easily, especially in
the pressure and haste of controversy, lean too much to one side or the other.
II. By justifying
faith, I mean that faith which he who has not is under the wrath and curse of
God. By a sense of forgiveness, I mean a distinct and explicit assurance that
my sins are forgiven.
I admit (1) that
there is such an explicit guarantee; (2) that it is the common privilege of
true Christians; (3) that it is the Christian faith itself, which purifies the
heart and overcomes the world.
But I cannot allow
justifying faith to be such a guarantee, or necessarily attached to it.
For if justifying
faith necessarily implies so explicit a sense of pardon, then everyone who does
not have it, and everyone so long as he does not have it, is under the wrath
and curse of God. But this is an assumption contrary both to Scripture and to experience.
Contrary to the Scriptures (Isa. l.10; Acts x. 34). Contrary to experience: for
Jonathan Reeves, etc., etc., had peace with God, without fear, no doubt, before
they had this sense of forgiveness; and I also had it often.
Again, the assertion
that justifying faith is a sense of forgiveness is contrary to reason; It is
simply absurd. For how can the feeling of having received forgiveness be the
condition for receiving it
IV. If you object,
(1) 'Job, Thomas, St. Paul, etc., had this sense,' I grant they did; But they
were justified before they even had that. (2) 'We know fifteen hundred persons
who have this assurance.' Maybe so; but this does not prove that they were not
justified until they received it. (3) 'We have been exceedingly blessed to
preach this doctrine.' We have been blessed to preach the great truths of the
gospel; though we approached them, in the simplicity of our hearts, a
proposition which was not true. (4) 'But does not our Church give this
explanation of justifying faith?' I am sure it does on saving or Christian
faith; I think it also justifies faith. But for the law and the testimony. All
men can err; but the word of the Lord will endure forever. [31]
To be fully Christian, biblical Christians, rational
We have only one
point in mind—to be fully Christian, biblical Christians, rational. As far as
we know, not only the world, but the quasi-Christians, will never forgive us
To Maria Bishop
IPSWICH, November 5,
1769.
DEAR MISS
BISHOP,--When I was last in Bath, [about September 21.] Mr. Hodsal told me that
Miss Bishop would be glad to see me. But as I didn't really know her, and
didn't have an hour to spare, I didn't think about it anymore until yesterday,
when I heard from Miss Helena. March, who gave me a private account of his
situation.
We have had a Society
in Bath for about thirty years, sometimes larger, sometimes smaller. [See Wes.
Methamphetamine. Mag. 1846, pp.1088-1825. The chapel was then on Avon Street.]
It was very small this fall, consisting of only eleven or twelve people, of
which Michael Hemmings was the leader. I spoke to them one by one, added nine
or ten more, divided them into two classes, and assigned half of them to meet
with Joseph Harris. But if you are willing to join us, I would rather have
those unmarried women of both classes who desire it meet with you and any
others who are not afraid of Christ's rebuke. In that little pamphlet, A Simple
Account of the People called Methodists, you see our whole plan. [See letter in
December 1748 to Vincent Perronet.] We have only one point in mind—to be fully
Christian, biblical Christians, rational. As far as we know, not only the
world, but the quasi-Christians, will never forgive us. From them, therefore,
if they unite heart and hand with us, they are to expect neither justice nor
mercy. If you're determined, let me know. But consider what you do. Can you
give up everything for Christ of the hope of improving your fortune, a
righteous reputation, and pleasant friends? Can He repair all this? Is it alone
a sufficient portion? I think you'll find it like this. And if you were as
devoted to God as my dear Jenny Cooper, you would never have reason to regret
your choice, neither in time nor in eternity.
I never thought about
giving our room to anyone in the world. What I wrote to Lady Huntingdon [See
letter of November 22.] was: 'I am willing that your preachers should have as
much use and free of it as ours.' I couldn't go beyond that: I don't have the
right to do that. I hope you will send me as specific an account as possible of
everything that has happened recently and the current state of affairs. The
more freely you write, the more enjoyable it will be
Your affectionate
brother.
PS.--You can direct
to London. For Miss Helena. Bishop, in the vineyard, Bath. [32]
May none of them rest
in being half a Christian
Let none of them rest
in being half Christian. Whatever they do, let them do it with their strength;
and it will be better, as soon as any of them find peace with God, to exhort
them to go on to perfection
DUBLIN,
June 26, 1785.
MY
DEAR BROTHER, - Dr. Coke gives an account of you in one of his Diaries; So,
though I have not seen you, I am no stranger to your character. Please send me,
when you have the opportunity, a more particular account of your experiences
and travels. However, it is not unlikely that God will find a way for you to
visit England; And it can be a way for you to receive more strength, as well as
more light. It is very desirable that the children of God should communicate
their experiences to one another; And it's usually more profitable when they
manage to do it in person. Until Providence opens a way for you to see Europe
do all it can for a good Master in America.
I am
glad that Brother Cromwell and you have done this labour of love, visiting Nova
Scotia, and do not doubt that you act in full harmony with the little handful
who were almost alone until you arrived. It will be the wisest way to make all
those who wish to unite thoroughly acquainted with the whole Methodist plan,
and to accustom them from the first to the precise observance of all our rules.
Let none of them rest in being half Christian. Whatever they do, let them do it
with their strength; and it will be better, as soon as any of them find peace
with God, to exhort them to go on to perfection. The stronger and more vigilant
you press all believers to aspire to entire sanctification, as possible now by
simple faith, the more will all the work of God prosper.
I do
not expect great matters from the Bishop. I doubt that his eye is not single;
And if it is not, it will do little good either to you or to anyone else. It
can be a comfort for you to know that you don't need it. You don't want anything he can give.
It
is a noble proposal of Mr. Marchington's; But I doubt that this will not
happen. You do not know the state of the English Methodists. They do not become
money, like many American Methodists. It is with extreme difficulty that we can
raise five or six hundred pounds a year to meet our own contingent expenses. So
that it is utterly impracticable to raise five hundred pounds between them to
build houses in America. It is true that they could do a great deal; But it is
sad to observe that those who have more money usually have less elegance.
May
God's peace be with all your spirits! - I'm
Your
affectionate friend and brother.
To
Mr. Garrettson, to Mr. Philip Marchington. [33]
If you escape this
trap, I trust that you will be a true Christian
Especially if you
yield to the temptation to which your person, your youth,
and your fortune will not fail to expose. If you escape this trap, I trust that
you will be a true Christian, having both the power and the form of religion
To Lady Maxwell
MANCHESTER, July 1764.
MY DEAREST MALADY,-- Until I had the pleasure of
receiving yours, I almost doubted whether you would think it worth writing or
not. So much the more I rejoiced when this doubt was removed, and in such a
pleasant way. I can't help but think of you often: I seem to see you alone for
myself, panting for God, under the heavy pressure of the weakness and fainting
of the body, faint from your dearest relatives, convinced that you are a
sinner, a debtor who has nothing to pay, and ready to cry out, Jesu, I have now
lost everything, Let me fall upon Thy
bosom. Amen, Lord Jesus! Speak; for Your servant hears! Speak Yourself in her
heart! Raise your hanging hands and fragile knees. May she see Thee full of
grace and truth, and make her rejoice with the light of Thy face.
Do not stop, my dear Lady, for a moment 'because
you have not felt sorrow enough.' Your friend above has felt this enough for
you. O Lamb of God, it has always been pain, it has always been love like
Yours! Look, look to Him, and be saved! He is not a distant God; Now he hovers
over you with eyes of tenderness and love! Just believe! Then He turns his
weight into joy. Don't think that you're not humble enough, you're not sorry
enough, you're not sincere enough. You are nothing; but Christ is all, and He
is yours. The Lord God write it on your heart, and take you as God's dwelling
place by the Spirit.
Oh, so that you are as dead to the world as you
are now! I apprehend the greatest danger on that side. If you were induced to
seek happiness in Christ, how soon would your good desires disappear!
Especially if you yield to the temptation to which your person, your youth, and
your fortune will not fail to expose. If you escape this trap, I trust that you
will be a true Christian, having both the power and the form of religion. I
hope that in this way you will have equally better health and spirit; Maybe tomorrow.
But oh, take Christ today! I long to have you happy in Him! Surely few desire
your happiness more sincerely than, my dear Lady, your Lordship's most
affectionate servant. [34]
Go ahead, and you will all be
Christians
Read the Brief History of
Methodism, and you see it clear. Go ahead, and you will all be Christians
To
Philothea Briggs
LEWISHAM, December 3, 1772.
MY DEAR PHILLY,-- You yourself are a living
witness of this religion. But it is only to a low degree. I grant that you are
just beginning to be a disciple of Jesus Christ. It is an indescribable
blessing that He shows you this so clearly and strongly. And no doubt He can
take you as seriously as Miss Helen S. March or Nancy Bolton; And yet this is
consistent with much joy. You will have more or less reproach, as He wills.
Your part is to leave everything in the hands of Him, who orders everything
well. You might as well have said, 'Lord, I have no connection with these. They
must answer for themselves.' Read the Brief History of Methodism, [See Works,
viii. 347-51; Green's Bibliography, nº 229.] And you see that clearly. Go
ahead, and you will all be Christians! I hope you will be more and more of a
comfort to, my dear Philadelphia,
With affection. [35]
I can't be content with you
being a Christian at the common rate
Maybe you've never
had such a clumsy correspondent before. But I think you've hardly ever had
someone who had such a tender regard for you. But it is precisely this that
imposes on me under obligation to tell you all that I hear or fear about you,
because I cannot be content that you are a Christian according to the common
rate
To Lady Maxwell
REDRUTH, September 9, 1768.
MY DEAREST MALADY,-- It is impossible for me
to cause you pain without feeling it myself. And yet the way you receive my
clarity also gives me pleasure. Maybe you've never had such a clumsy
correspondent before. But I think you've hardly ever had someone who had such a
tender regard for you. But it is precisely this that imposes upon me the
obligation to tell you all that I hear or fear about you, because I cannot be
content that you should be a Christian according to the common rate. No. I want
you to have all the mind that was in Christ and in everything to walk as He
walked. To live like an angel down here, blamed in an immaculate love.
What a comfort it is when we can trust each
other! I am glad that you can speak freely even on such a delicate subject. You
can be sure that no eye but mine will see your letter. One cannot be too
cautious in things of this kind; Some men are so weak, and others so wicked. I
give all the credit to everything you say, especially in relation to Mr. H.
['H.' is Christopher Hopper.]; and I join you in thinking that there must be
some mistake in the person who informed me of this circumstance. I don't believe
he said such a word. I can't believe he's capable of that. I am now fully
reassured by this point, convinced that by the power of Christ that strengthens
you, you will stand firm both in the inward and outward freedom with which He
has delivered you.
I am glad to know that Lady Baird [See letter
of April 29, 1769.] had the courage to join a poor and despised people. In what
case do you think Lady Baird is at risk of enthusiasm? If I know more
specifically, I will take the opportunity to speak or write.
I suppose it is a copy of Eliz's strange
account. Hobson [For the account of Elizabeth Hobson's apparitions, see letter
of September 12, 1782 to a Quaker.] was sent to you from Newcastle from my
papers. Shortly thereafter, the old half of these newspapers, eight pages out
of sixteen, was withdrawn, no one knows how to this day. What I could remember,
I wrote again. But I question whether my memory has served me in all
circumstances, and so I must ask you for a copy of what was lost. If you
please, Mr. Thompson [William Thompson was Wesley's assistant in Edinburgh at
the time.] can transcribe it for me. I hope that now the thing will be taken to
a final edition. She met him at Boyldon Hill, when he took leave saying, 'I
will see you no more, neither in time nor in eternity.'
How much happiness it is for us to expect to
see each other both in time and in eternity! 'Not even true love can calm a shorter space.'
May you be each day more thirsty for both
holiness and glory is the prayer of, my dear Lady,
His affectionate servant.
Now I'm looking at Bristol. [36]
[1] Overview of Google's AI Mode
[2] Overview of Google's AI Mode
[3] Overview of Google's AI Mode
[4]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1784/
[5] Overview of Google's AI Mode
[6] Overview of Google's AI Mode
[7] Overview of Google's AI Mode
[8]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1778/
[9]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1749/
[10]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1760/
[11]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters/
[12]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[13]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1745/
[14]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1745/
[15]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1789/
[16]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1789/
[17]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1779/
[18]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1789/
[19]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1775/
[20]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1775/
[21]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1768/
[22]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1781b/
[23] Overview of Google's AI Mode
[24]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[25]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[26]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[27]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1784/
[28] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[29]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1775/
[30]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1785/
[31]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1747/
[32]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[33]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1785/
[34] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1764/
[35]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
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