Thinking
and letting think
A principle of
tolerance and mutual respect created by Wesley
Odilon
Massolar Chaves
Copyright
© 2026, Odilon Massolar Chaves
All rights
reserved to the author.
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allowed to read, copy and share for free.
Article
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.
============================
"We are members of the
Church of England, we are not a particular sect or party, we are friends to
all, we quarrel with no one about their opinions or mode of worship, we love
those of the Church where we were brought up, but we impose them on no one; In
some non-essential circumstances we vary somewhat from the usual modes of
worship, and have several small prudential aids peculiar to us.
(John Wesley)
============================
Table of Contents
· Introduction
· You must think and let think
· So think, and let think
· I believe differently; But I think, and I let
it think
· It's vain for any man to try this, make me
think ill of James Freeman
· Thinking about ourselves more than we should
· Never again think of serving Him by violating
the commandments
· We learn to think
· Don't be that way of thinking
· It is my religion that compels me to 'think
that men are subject to principalities and powers
· Oh, let my dear Sally Knox [His sister] think
about it
· Thinking is the act of an incarnated spirit
· Sanctification and useless thinking
· Danger of overthinking yourself
· We much prefer to let people think and speak
as they want
· Everything that is presented to your mind is
an idea
· His wisdom is not to think too much of shame
or fear of any temporal matter
· It's not our job to think tomorrow
· You may think better or (which is much
stranger) you may think worse of them than they deserve
· I think and let think
· We don't fight with anyone over their
opinions or mode of worship
· The opinion I have on this currently I defend
only because I think it is biblical
·
Not restricted to those who agree with him in
opinions
============================
Introduction
"Think and Let
Think," a principle of tolerance and mutual respect created by Wesley, is
a 42-page book based on Wesley's letters.
"'Think and let think' (or 'agree to disagree') is a principle of tolerance and mutual respect created by John Wesley, the founder of Methodism, to deal with secondary theological disagreements without breaking Christian unity."[1]
To his brother Charles, on
November 3, 1775, Wesley stated, "Come and see what I say. If the worst
happens, we can agree to disagree." [2]
To Henry Brooke, on June 14, 1786, Wesley said: "(...) we are not a specific sect or party, we are friends of all, we do not quarrel with anyone for their opinions or mode of worship, we love those of the Church where we were raised, but we do not impose them on anyone (...)".[3]
To Thomas Wride, on March 9, 1780, Wesley wrote: "Part of what you say I believe, part I do not. But I know you clearly believe that. Still, you must think and let think." [4]
To Dr. Pretyman Tomline, Bishop of Lincoln, Wesley said, "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." [5]
To Alexander Knox, on April 11, 1789, Wesley made an appeal for his sister: "O let my dear Sally Knox [his sister] think of it, for we do not know how soon she will be called. Certainly I love her very much; and we will be happy to meet her at the right hand of our Lord." [6]
In several letters, Wesley teaches about the proper way of thinking. For Miss Helena. March, on July 1, 1772, Wesley said, "We learn to think by reading and meditating on what we read, by conversing with sensible people, and by everything that improves the heart. As purity of heart (as Mr. Norris observes) both cleanses the medium by which we see and strengthens the faculty, mechanical rules are of little use unless one has opportunity to learn the elements of logic." [7]
"If we still don't think the same, at least we can love the same. And indeed, unity of affection is a good step forward toward unity of judgment." [8] This is what Wesley said to the Moravian James Hutton on December 26, 1771.
An example to follow and a helpful study for our day.
In the letters published in this book, we find several of Wesley's statements and teachings about thinking.
The Author
============================
You must think and let
think
Part
of what you say I believe, part I don't. But I know you clearly believe that.
Still, you must think and let think. I must act by my own conscience, not
yours. And I really am aware. And I strive to have a conscience void of offense
against God and man
For
Thomas Wride
BRISTOL,
March 9, 1780.
DEAR TOMMY, "I don't
take anything badly if it's with good intentions. Therefore, I do not take
anything wrong in your letter, for I am fully convinced that you have good
intentions even when you misjudge. Part of what you say I believe, part I don't.
But I know you clearly believe that. Still, you must think and let think. I
must act by my own conscience, not yours. And I really am aware. And I strive
to have a conscience void of offense against God and man. - I am
Your affectionate brother. [9]
So think, and let think
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
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. [10]
I believe differently; But I think, and I let it think
It is not necessary
to enter into a dispute when people speak wrong, nor to betray the truth; There
is a middle way. You can simply say, 'I believe differently; but I think, and
let myself think; I don't like to fight for this or anything else, so as not to
suffer more than I can do well.' Remember your calling; be a simple follower of
the Lamb, and harmless as a little child.
For Miss Helena. March
LIVERPOOL, March 29,
1760.
Having a little more
rest, I take the opportunity to write a few lines before we leave. Prayer is
certainly the great means of drawing closer to God; and all the others only
help us to the extent that they are mixed or prepare us for it. The comfort of
this can be taken away by wandering thoughts, but not the benefit: fighting
them violently is not the best or quickest way to win them over; but rather,
humbly and calmly, ask and wait for His help, which will bruise Satan under his
feet. You can undoubtedly remain in peace and joy until you are perfected in
love. It is not necessary to enter into a dispute when people speak wrong, nor
to betray the truth; There is a middle way. You can simply say, 'I believe
differently; but I think, and let myself think; I don't like to fight for this
or anything else, so as not to suffer more than I can do well.' Remember your
calling; be a simple follower of the Lamb, and harmless as a little child. [11]
It's vain for any man to
try this, make me think ill of James Freeman
It is lost labor. It
doesn't work. It is vain for any man to attempt this, to make me think ill of
James Freeman.
I know them very well. I
have heard reports of this kind; but I did not consider them.
For James Freeman
BRISTOL, August 19, 1770.
DEAR JEMMY,-- It's lost
labor. It doesn't work. It is vain for any man to attempt this, to make me
think ill of James Freeman.
I
know them very well. I have heard reports of this kind; but I did not consider
them. I would expect Mr. Townsend [Dean of Pewsey. See letter of August 1-3,
1767. He preached against Arminianism.] will behave better in Dublin than in
Edinburgh. Yet it will do little harm, if you stand firm in one mind, striving
together for the hope of the gospel.--I am, dear Jemmy,
Your affectionate brother.
Letter addressed to Mrs.
Jane Freeman, Near Linen Hall, Lisburn, Ireland. [12]
Thinking about ourselves
more than we should
But in all these cases
there is need of the utmost care, lest we slip from innocent joy or
self-approval into that which is not innocent, into pride (thinking of
ourselves more than we ought), or vanity, a desire of praise; 'cause thin
partitions divide their boundaries
To Philothea Briggs
DUBLIN, July 13, 1771,
MY DEAR PHILLY,-- Truth and falsehood, and so
right and wrong temperaments, are often divided by an almost imperceptible
line. It is more difficult to distinguish right and wrong temperaments or
passions, because in several cases the same movement of blood and animal
spirits accompanies both the one and the other. Therefore, in many cases, we
cannot distinguish them except by the anointing of the Holy One. In the case
you mentioned, all self-complacency or self-approval is not pride. Certainly
there can be self-approval that is not a sin, although it should bring about a
degree of pleasure. 'This is our joy, even the testimony of our conscience
toward God.' And this joy is neither better nor worse because it is accompanied
by a natural movement of the blood and spirits. Equally natural and innocent is
the joy we receive from being approved by those we love. But in all these cases
there is need of the utmost care, lest we slip from innocent joy or
self-approval into that which is not innocent, into pride (thinking of
ourselves more than we ought), or vanity, a desire of praise; for 'thin
partitions divide their boundaries.' [Dryden's Absalom and Achitophel, i. 163:
'Great sagaços are almost allied to madness, And thin divisions divide their
bounds.']
Sure, it's been many days
I sent my poetic flock out to pasture.
[Prior's Erle Robert's Mice: 'Sure, I have many days Sent my poetical flock to
pasture.']
In youth, it is almost natural to write
verses, especially in leisure time. But I don't have free time; Every hour of
mine is constantly and fully employed.
You have no reason to start any dispute with
your young acquaintance. If she starts with you, say little, until you have
your Calm Thinking and ask her to read it calmly and seriously. This book is as
confused a mixture as I have seldom seen, and is replete with antinomianism
(like all the writings of Mr. Romaine [see Wesley, ii. 534]). I advise you to
think and talk as little as possible about it. Here and there he is mistaken in
the truth, as in the phrase she quoted.
I don't remember anything in particular about
the sealing of that letter. In about ten days, I hope to embark for England. Be
serious! and always speak unreservedly with, my dear Philadelphia,
With affection.
For Miss Helena. Philly Briggs, at Mr.
Barker's house, in Sevenoaks, Kent. [13]
Never
again think of serving Him by violating the commandments
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 totally abandon all wrath,
wrath, malice, bitterness, and backbiting
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 have succeeded him in the leadership of
the Methodist societies!" according to John Whitehead. [14]
We learn to think
For Miss Helena. March
OTLEY, July 1, 1772.
It's time wasted to
consider whether you write well or badly; You speak from the heart, and that is
enough. Unbelief is either total the absence of faith; or partial, the lack of
more faith. In this latter sense, every believer can complain of unbelief unless
he is filled with faith and the Holy Spirit. So it's all noon. Still, we can
pray, 'Lord, increase our faith.'
Total renunciation
implies total love. Give Him your will, and you give Him your heart.
You need not be
careful in this matter, whether it applies directly to one Person or the other,
since He and the Father are one. Pray exactly as you are guided, without
reasoning, in all simplicity. Be a child hanging on to the one who loves you. [15]
Don't be that way of
thinking
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
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 Quadre your
life 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. [16]
It is my religion that
compels me to 'think that men are subject to principalities and powers
It is my religion that
compels me to "think that men are subject to principalities and
powers." Loyalty is to me an essential branch of religion, and I am sorry
that any Methodist should forget. There is, therefore, the closest connection
between my religious conduct and my political conduct; the same authority that
commanded me to 'fear God' and 'honour the King.'
To Walter Churchey
LONDON, June 25, 1777.
MY DEAR BROTHER,-- I am now
very safe; because I am many kilos, if not dozens of kilos, worse than nothing.
In my will, I don't leave money beyond what may happen in my pocket when I die.
Dr. Coke promises justice
and gives us reason to hope that he will bring not only flowers, but also
fruit. So far, he has behaved very well and seems to be aware of his great
enemy, applause. He will also be in danger of offense. If you know him, a
friendly letter can be helpful and would be well received. Now he's on slippery
ground and needs all the help.
I hope to be in Monmouth
(from Worcester) on Wednesday, July 9, and in Brecon on the 10th. "I'm
Your affectionate brother. [17]
Oh, let my dear Sally Knox
[His sister] think about it
To
Alexander Knox
DUBLIN, April 11, 1789.
MY DEAR ALLECK, -- You see
in the public papers that I will be with you if God permits on the 30th of next
month. If I am called to take a longer journey before that time, I hope you
will be able to say, 'Good is the will of the Lord.' Each time we meet, we are less
and less likely to meet again in this world. But it is enough if we are found
worthy of this world and of the resurrection of the dead. Oh,
let my dear Sally Knox [his sister] think about it, for we do not know how soon
she will be called. Certainly I love her very much; and we shall be glad to
meet her at the right hand of our Lord. Peace be with all your spirits! -- I
am, my dear Alleck,
With all the affection.[18]
Thinking is the act of an
incarnated spirit
For
Ms. Bennis
RYE,
October 28, 1771.
MY
DEAR SISTER,-- It is no wonder that the finite cannot measure the infinite,
that man cannot comprehend the ways of God. There will always be something
incomprehensible, something like Himself, in all His administrations. We must
therefore be content to be ignorant until eternity opens our understanding,
especially as to the reasons why He acted in a way or so. With this we will
know when we are in Abraham's bosom.
As
thinking is the act of an incarnated spirit, playing on a set of material keys,
it is not strange that the soul can make negative music when its instrument is
out of tune. This is often the case for you; And the problem and anxiety you
feel are a natural effect of the disordered machine, which proportionately
dysregulates the mind. But this is not all: as long as they have to fight, not
only with flesh and blood, but with principalities and powers, wise and
powerful, they will not use all bodily weaknesses to increase the suffering of
the soul, but let them do what they will; Let our frail bodies agree with
subtle and malicious spirits: but do not discard your confidence, which brings
great reward. 'Be strong in the Lord and in the power of His might.' Where you
have attained steadfastness; and when you feel the strongest and strongest
attack, when the enemy comes like a flood, do not reason, do not fight (in a
sense) with him, but sink into the presence of your Lord, and simply look up,
saying to Him, 'Lord, I cannot help it; I have neither wisdom nor strength for
this war; but I am Yours, I am all Yours: it assumes itself for me; let no one
take me out of your hands. Keep that which has been entrusted to You and keep
it until that day.'
I
have high hopes that, if we live up to another Conference, John Christian will
be useful as an itinerant preacher: just as J--M-[Evidently a local preacher in
Limerick.] if he had the courage to break through the area. However, I'm glad
he gets a little exercise: encourage him. I would like you to lend Mrs. Dawson
[See letter of March 31, 1772.] the Appeals: take them from the book-room, and
present them to her in my name. Go yourself; for I wish you to know it. I
believe they will satisfy her about the Church. It stops just like I did many
years ago. Don't be ashamed of Brother Collins: he is a man of integrity.
Sister L-- is already doing well in Clonmel. [See letter of July 27, 1770.] You
correspond with her
Your
affection. [19]
Sanctification
and useless thinking
However,
this sanctification (at least in the lower degrees) does not include the power
never to think a useless thought nor to utter a useless word. I myself believe
that such perfection is inconsistent with living in a corruptible body; for
this makes it impossible to 'always think straight.'
To Dorothy Furly ST. IVES,
September 15, 1762.
MY DEAREST SISTER,-- Where
you have clung tightly. But expect greater things to come; although our friend
[Apparently her brother. See the letter of July 30 and the next.] It speaks as
if you did not wait for them until the article of death.
Certainly sanctification
(in the proper sense) is 'an instantaneous deliverance from all sin,' and
includes 'an instantaneous power then given for ever to cling to God.' However,
this sanctification (at least in the lower degrees) does not include the power
of never thinking a useless thought or uttering a useless word. I myself
believe that such perfection is inconsistent with living in a corruptible body;
for this makes it impossible to 'always think straight.' As we breathe, we more
or less deceive ourselves. If, therefore, Christian perfection implies this, we
must not expect it before death.
I want you to be all love.
This is the perfection I believe in and teach. And this perfection is
consistent with a thousand nervous disorders, which this perfection of high
pressure is not. In fact, my judgment is that (in this particular case) to
exaggerate is to undo, and that to set perfection so high (as high as no man we
have ever heard or read has ever attained) is the most effective (because
unexpected) way of expelling it from the world.
Be careful not to be hurt
by anything in the Short Hymns that contradicts the doctrines you have long
since received. Peace be upon your spirit--I am your affectionate brother. [20]
Danger of overthinking
yourself
It is true that there is a
danger, and this continually, of thinking too much of oneself. But there is
another danger to which you are more immediately exposed: thinking little of
the grace of God given you.
To Ann Bolton
SEVENOAKS, December 15,
1770.
MY DEAR SISTER,-- It is
true that there is a danger, and this continually, of thinking too much of
yourself. But there is another danger to which you are more immediately
exposed: thinking little of the grace of God given you. Instantly resist any
reasoning about it, even if you're in a state of acceptance. As sure as you are
in the body, hold this jeium, by His free and almighty grace; and then
Expect His fullness to
receive AND grace to respond to grace.
It may be helpful for you
to prayerfully read again the sermon on The Repentance of Believers, which will
show you exactly where you are now, and The Scriptural Way to Salvation. [See
Works, v. 156-70, vi. 43-54.] In a sense, faith is all you want. If you can
believe, aren't all things possible for those who believe? What don't you get
today? At this time? Right now?.[21]
We much
prefer to let people think and speak as they want
Answering
for ourselves is often a criticism; and we much prefer to let people think and
speak as they please: but it is a cross that we must often assume; otherwise,
we "do not walk in charity" if we do not "reprove our
brother"
For Miss Helena.
March
CARMARTHEN, August
12, 1769.
Sometimes it is
necessary to say, 'I will pray with the Spirit as well as with the
understanding.' At other times, the understanding has little to do with it,
while the soul is poured out in passive prayer. I believe we have found the
answer to many prayers at the Conference, especially in the last two days. By
the end, all the preachers were melted as they sang those lines to me,--
You who saved me here
for so long,
A slightly longer
salvage test;
Till, free from sin
and fear,
I sink into a grave.
Until I'm happy to
lay my body down,
The footsteps of your
servant follow;
And oh, my crown of
mercies
With a triumphant
end!
Several scriptures
show that we can pray with resignation for the life or tranquility of a friend:
it is enough that every petition be closed with: 'Not as I will, but as You
will.' It is true that a believer knows the devices of Satan as many and varied.
But the Apostle means more than this—namely, that those who have the anointing
of the Holy One are thus able to discern his artifices whenever they occur, and
to distinguish them from the influences of the good Spirit, however finely
disguised they may be. Answering for ourselves is often a criticism; and we
much prefer to let people think and speak as they please: but it is a cross
that we must often assume; otherwise, we 'do not walk in charity' if we do not
'reprove our brother'; If we "suffer sin upon him," we "hate our
brother deep down."
If Ms. Thornton
arriving in London, he would like you to take the first opportunity to talk to
her. She will need a faithful friend more now than she has ever had in her
life. I hope she hears reasons and more reasons why she should, out of duty,
adapt a little to the world, have a few little friendships, and not be so picky
about her dress. Now, as you have heard all this before, and have been enabled
by the grace of God to discover Satan even with the face of his angel, and to
resist all his attacks firmly, you will be better able to help and confirm it
if you seek it out before it is too shaken.
I was a little
surprised that several who, I believe, are full of love, but do not wish to
die. It seems that God does not usually grant this wish until the hour of death
approaches. Perhaps for many this would be of little use. First, let them learn
how to live.
No doubt this rest
was given "to sustain him during his sickness." But this is no reason
why it should be withdrawn: it was certainly a degree of that rest which
remains for the people of God. But it may be called by this or any other name;
Names matter little: what you never have to let go. You can live in and for
Jesus; Yes, and this continually, by simple faith and holy and humble love.
Leave Mary Thornton
[Miss Thornton now lived with Miss March. See Methodist Magazine, 1805, p. 37;
and letter in May, 1769, also on July 6, 1770.] Be as sensible as she wants or
can be in relation to her own powerlessness and poverty. But let her not abandon
that confidence which brings great reward. She experienced the pure love of
God; Let no one take advantage of her being judged by fire (if necessary) to
convince her to give it up. This general promise, 'In blessing will I bless
thee,' certainly contains all the promises, whether related to this life or the
next; and all are yours! May peace be multiplied upon you! [22]
Everything
that is presented to your mind is an idea
To talk
about 'thinking without ideas' is absolute nonsense. Everything that is
presented to your mind is an idea; So to be out of ideas is not to think at
all. Seeing, feeling, joy, mourning, pleasure, pain are ideas. Therefore, to be
without ideas is to be without meaning or reason
To
Elizabeth Ritchie
LONDON, August 12, 1776.
MY DEAR BETSY,--To talk about 'thinking
without ideas' is absolute nonsense. Everything that is presented to your mind
is an idea; So to be out of ideas is not to think at all. Seeing, feeling, joy,
mourning, pleasure, pain are ideas. Therefore, to be without ideas is to be
without meaning or reason. Mr. ---- certainly doesn't understand the word; he
confuses it with images.
O desire nothing different in the nature of
love! There is nothing higher on earth or in heaven. Whatever he says that
appears to be higher is a natural or supernatural enthusiasm. Do not desire any
of these extraordinary things. Such a desire can be an entrance to a thousand
illusions. I would like all your wishes to be centered on this:
I want the witness, Lord,
That everything I do is right!
According to Thy will and word,
Very pleasing to your eyes!
I ask for no higher state,
Allow me this!
And sooner or later, so translate
To my eternal happiness.
You say Satan has set a trap for you. What do
I care about what interests you. 0 Keep remembering in all your prayers
With all the affection. [23]
His wisdom is not to think
too much of shame or fear of any temporal matter
Therefore, your wisdom is
not to think too much about shame or fear of any temporal matter, but to
connect as little as possible with those you believe to be children of God
For Abraham Orchard
[January 1, 1783].
DEAR BROTHER, -- You have
reason to thank God for allowing you to follow His way; And if you want to stay
there, remember that you can't walk alone. Therefore, your wisdom is not to
think too much of shame or fear of any temporal matter, but to connect as
little as possible with those you believe to be children of God. A particular
form of prayer used can be of great use; Only once in a while, at the
beginning, middle, or end of it, can you let go a little and say a few words,
according to the current mood of your mind. When your sins are forgiven, you
will certainly be aware of it; and 'everyone that seeketh findeth.' But it will
be given without money and without price; you don't know how soon I Maybe now!
-- I am
With affection. [24]
It's not our job to think
tomorrow
I'm not attached to any one
in particular. Wherever our Lord's work is done, that is my place today. And we
live only for today; It is not our job to think tomorrow.
For Mrs. Marston
LONDON, December 14, 1770.
MY DEAR SISTER,-- If I live
to the spring, and have a clear and urgent calling, I am as ready to depart for
America [See the letters of February 21, 1770 (to Whitefield) and July 13, 1771
(to Miss Whitefield). March).] and Ireland. All places are the same for me; I'm
not attached to any one in particular. Wherever our Lord's work is done, that
is my place today. And we live only for today; It is not our job to think
tomorrow.
You expect to fight your
way forward. But I think the preachers understand you and can receive your
report; And so did most of her sisters. What forces, then, can Satan rise up
against you? You can talk to me without reservation; 'Cause you know I love you
so much.
The abundance of
deficiencies must remain as long as the soul remains in this clay house. As
long as the corruptible body darkens more or less, the soul will darken and
press upon the soul. But still your heart may be all love, and love is the
fulfillment of our law. Still, you can rejoice forever; They can pray without
ceasing and, in everything, give thanks. Peace be multiplied for you-- I am,
dear Molly,
Your affectionate brother. [25]
You may think better or
(which is much stranger) you may think worse of them than they deserve
You can be deceived as much
as people or things. You may think better or (which is much stranger) you may
think worse of them than they deserve. And so, there may arise words or actions
which, if they are not sinful in you, are certainly wrong in themselves, and
which must and will appear sinful to those who cannot read your heart
For
Ms. Ryan
LONDON,
November 30, 1757.
MY
DEAR SISTER, -- Your letter has come at a seasonal time, like rain in times of
drought. How unpleasant we would excuse those we love! I would gladly absolve
those who condemn themselves severely. The evil with myself does not deserve to
be thought about; It doesn't leave me even a moment of discomfort. But I feel
pain for others, who, if they do not sin against God, still give great reason
to the enemy to blaspheme.
You
can learn an excellent lesson from this. Suppose you are saved from sin, it is
certain that you are not saved from a possibility of error. On this side,
therefore, Satan can attack you; You can be deceived as much as people or
things. You may think better or (which is much stranger) you may think worse of
them than they deserve. And so, there may arise words or actions which, if they
are not sinful in you, are certainly wrong in themselves, and which must and
will appear sinful to those who cannot read your heart. What a great
inconvenience would happen! How good in you would be spoken to evil! How great
a gift of God would be doubted, if not discredited and denied for his sake!
Therefore, in the name of God, I exhort you, keep close to every moment of the
anointing of the Holy One! I pay attention to the calm and small voice! Beware
of hearing a stranger's voice! My eyes hurt, my head hurts, my heart hurts. And
yet I don't know when I must have done it. [He spent this Wednesday and the
previous Monday listening to an 'intricate cause' where 'one side stated
categorically, the other categorically denied.' See Diary, iv. 245.] O say
nothing, act nothing, think nothing but what you have been taught about God!
Though
He abideth with His weakness,
Not
for a moment does he move away;
Evil
and danger turn away,
And
keep your hand, your tongue, your heart.
Thus
you will always comfort, not sadden, [26]
I think and let think
All my ideas I took from
there from there; and with little help from men, except on the one point of
Justification by Faith. But I do not impose my ideas on anyone: I will be bold
in saying that there is no man living further from this. I have no opinion on
the end of the union with any man: I think and let him think. What I want is
holiness of heart and life.
To Henry Venn
BIRMINGHAM, June 22, 1763.
I will also take this
opportunity to explain myself in other matters
REVEREND AND DEAR SIR, —
Having a few hours to spare, I sit down to answer your last answer, which was
particularly acceptable to me, as it was written with great frankness. I'll
write with the same. And here you and I are only able to talk together, because
we like to talk straight and direct, without going around too much. I will also
take this opportunity to explain myself on other subjects. I want you to
understand me from the inside out. So I say, Sic sum: si placeo, utere.
[Formius of Terence, iii. ii. 42: 'Thus am I: if thou lovest me, use me.']
Still, I labored after
union with all those I believe are united to Christ. I have looked for it again
and again, but in vain
If I could boast a little,
I would say: I don't want any man alive—I mean, none but those who are now
connected with me, and who bless God for that connection. With this, I can go
through each part of the work for which I am called. Still, I labored after
union with all those I believe are united to Christ. I have looked for this
again and again, but in vain. They were determined to stay away. And when one
and another sincere minister of Christ inclined to approach me, others
diligently kept them at a distance, as if they were thereby rendering service
to God.
To widen this dear breach more and more,
stories were carefully collected, improved, yes, invented and marketed, both
about me and about 'the perfect ones'.
To this poor end the
doctrine of Perfection was brought forth head and shoulders. And when
concessions were made that abundantly satisfied any just and sincere man, they
were no nearer—much farther away, for they had no desire to be satisfied. To
widen this dear breach more and more, stories were carefully collected,
improved, yes, invented and marketed, both about me and about 'the perfect
ones'. And when something very bad appears, some celebrate as if they have
found great rewards.
By this means, especially,
the distance between you and me has increased since you came to Huddersfield,
and perhaps has not been lessened by that honest and well-meaning man Mr.
Burnett
The power I have I have I
have never sought. It was the unwanted, unexpected result of the work God
wanted to do for me
The power I have I have I
have never sought. It was the unwanted, unexpected result of the work God
wanted to do for me. I tried a thousand times to recharge this on others; but I
still can't. So I endure until I find one that relieves me of my burden.
I have no opinion about the
end of the union with any man: I think and let him think
If someone convinces me of
my mistakes, I will thank you from my heart. I believe the whole Bible, as I
understand it, and I am ready to be convinced. If I am a heretic, I have become
so by reading the Bible. All my ideas I took from there from there; and with
little help from men, except on the one point of Justification by Faith. But I
do not impose my ideas on anyone: I will be bold in saying that there is no man
living further from this. I have no opinion on the end of the union with any
man: I think and let him think. What I want is holiness of heart and life.
Those who have this are my brother, my sister and my mother.
I teach nothing more,
nothing less than that
'But you hold Perfection.'
Truth—that is, to love God with all our heart and serve Him with all our
strength. I don't teach anything more, nothing less than that. And whatever
infirmity, defect, anomie is compatible with it, any man can teach, and I will
not contradict him.
If they don't ask me to
preach in their churches, they are responsible for my preaching in the fields
As for the irregularity, I
hope that none of those who cause it complain later. Will they throw a man into
the ground and beat him because he is dirty? Of all the men alive, those
clergymen ought not to complain that they believe that I preach the gospel (as
to its contents). If they don't ask me to preach in their churches, they are
responsible for my preaching in the fields.
I now come directly to your
letter, in the hope of establishing a good understanding between us. I agreed
to suspend for twelve months our declared preaching in Huddersfield, which had
been in existence for many years. If that answered by your side, I'm happy: my
ending didn't answer at all. Instead of approaching me, you walked away. I
heard of her everywhere; although few knew that I spoke, because I saw no
reason to speak against you because you spoke against me. I wanted you to do
more, not less, and so dare not to do or say anything that might get in the
way. And lest I get in the way, I will give a new test and suspend preaching in
Huddersfield for another year.
To clarify the case
between us a little more
1. To clarify the case
between us a little more. I must now adopt his words: 'I, no less than you,
preach justification by faith alone, the absolute necessity of holiness, the
increasing mortification of sin, and the rejection of all past experiences and
achievements. I abhor, as you do, every antinomian abuse of the doctrine of
Christ, and I desire to see my people walking as He did. Is it then worth
while, to satisfy some prejudiced people or because of the small differences
between us, to encourage 'the whole train of evils that follow the dispute for
opinions in small matters as well as in big ones'?
I assure you that I can
give reasons for all that I teach that would intrigue you and all who condemn
me to answer
2. If I were as exacting
about perfection on the one hand as you were on the other, I would deny that
you are a sufficient preacher; But I never did that. And yet I assure you that
I can give reasons for all that I teach that would intrigue you and all that
condemn me to answer; But I'm tired of competing. May they beat the air and
triumph without an opponent.
I know that we agree on the
main points; And where we disagree, you wouldn't preach there against me
3. 'No one, you say,
preaches in your homes who does not share exactly the same doctrine as you.'
This is not exactly the case. You are welcome to preach in any of these houses,
for I know we agree on the main points; and where we disagree, you would not
preach there against me. 'But it would not cost him to have another teacher
among those in his charge, so that his plan would be baffled, his work
devalued, and the affections of his flock alienated' It caused me grief when I
had reason to fear that this would happen, both at Leeds, Birstall and
elsewhere. And I was 'under temptation to speak against you'; but I abstained
even among my intimate friends. Until now, I was far from publicly warning my
people against someone I believed to be much better than me.
Let's defend each other's
character to the fullest
4. Indeed, I trust that
'resentment has already been removed.' Don't let it come back anymore. We are
going to begin a correspondence such as has never been before; and we will
declare it before all mankind. Not content with not weakening each other's hands,
or speaking against each other directly or indirectly (which may be effectually
done under the idea of exposing this or that error), let us defend each other's
character to the utmost against malicious or well-meaning speakers. I am not
satisfied with 'Be very civil to the Methodists, but have nothing to do with
them.' No, I desire to have an offensive and defensive league with every
soldier of Christ. We have not only one faith, one hope, one Lord, but we are
directly involved in a single war. We are taking the war to the chambers of the
devil himself, who therefore calls all his armies to war. Come, then, you who
love Him, to help the Lord, to help the Lord against the powerful! I am now
almost miles eméritus senex, sexagenarius ['A tired old warrior, who has
already turned sixty.']; Still, I trust to fight a little harder. Come and
strengthen your hands until you fill the place of
His weak but affectionate
brother. [27]
We don't fight with anyone
over their opinions or mode of worship
We are not a particular
sect or party, we are friends with everyone, we do not quarrel with anyone
about their opinions or mode of worship, we love those in the Church where we
were raised, but we do not impose them on anyone; in some non-essential circumstances
we vary somewhat from the usual modes of worship, and have several small
prudential aids peculiar to us; But still, we dare, we dare not part
To
Henry Brooke
WHITBY,
June 14, 1786.
DEAR
HARRY, "I'll give you an answer at will."
In
the year 1729, four young gentlemen met in Oxford, all zealous members of the
Church of England and all determined to be biblical Christians. Within six
years, they had increased to sixteen, and they were still in exactly the same
opinion. By 1738, only two of these remained together; but a few more joined
them, which continually increased until a few hundred joined in. But still they
constantly attended church; only if any Dissenter wished to join them, would
have no objection to his attending that worship to which he was accustomed.
But
in 1740, Dr. Gibson, then Bishop of London, said, 'Messrs. Wesley cannot leave
the Church, so they could do no more harm.' We understood this well. It meant,
'They could do no more good; for none out of ten of the hearers present would
hear them.' [See February 21 letter to Thomas Taylor.] But, whether they wanted
it or not, we would not leave it; our conscience would not allow it.
In
1743, the Rules of Our Society were published; one of them was, 'to attend the
Church and the Sacrament.' This all our members (except the Dissenters) were
obliged to do, or could not remain with us.
In
1744, in our first Conference, we (Methodist preachers) regarded ourselves as
extraordinary messengers whom God had raised up to provoke the common
messengers, the clergy, to jealousy; to preach the gospel to the poor, and to
call all men of all denominations to worship him in spirit and in truth. But it
never came to our mind to separate ourselves from the Church or to form
ourselves into a distinct party. And here was a new phenomenon on earth,
something never seen before—a group of men highly favored by God, who yet chose
to remain in their own religious community, and not to separate, from that very
reason, to be the servants of all.
But
it was not easy to maintain this resolution. For those of us who were
Dissenters often encouraged these words: 'Come out from among them and
separate.' And many clergymen have strengthened their hands, either by their
accusations of lies and pins, or by their wicked lives or false doctrines;
wherefore many were hardened in sin, and many who began to run well returned
like a dog to their vomit.
These
objections were so frequently and strongly raised that in the year 1758 it was
fully considered at the Leeds Conference whether we should separate from the
Church or not. After calmly weighing everything, we decided on the negative.
Mr. Ingham, present in us, commended our determination in very strong terms;
concluding whenever the Methodists leave the church, God will leave them. [See
letter of August 19, 1785.]
To
avoid this, we all agree (1) to constantly exhort all our people to attend
church and the sacrament; and (2) still preach on Sundays, morning and evening,
not during church hours. In fact, in taking the contrary measures, in exhorting
our people not to go to church, or (which has come to the same point) in
appointing them to preach in church hours, we should immediately separate
ourselves from it.
Last
year the case of our brethren in North America was considered wholly isolated
from both the English Church and the State. In such a peculiar case, I felt it
my duty to take an extraordinary step to send all the help I could. [See letter
of September 10, 1784.] And I bless God that this has had an admirable effect.
'But
why,' say some, 'you shouldn't take the same step here?' Because it's not the
same case. They don't separate themselves from anyone. They had no Church!
Unfortunately! No, King! We have both.
'Well,
but weigh their motives. If we were to go to church to hear ourselves insulted,
with incursions, yes, and lying accusations: 'What said that blessed Philip
Henry, [See letter of October 18, 1778.] when his friend said (after hearing
such a sermon), 'I hope, sir, that you will not go to church any more' 'In
fact, I will go in the afternoon; if the minister does not know his duty, I
bless God, I know mine.'
We
are members of the Church of England, we are not a particular sect or party, we
are friends with all, we quarrel with no one for their opinions or mode of
worship, we love those of the Church where we were brought up, but we impose
them on no one; in some non-essential circumstances we vary somewhat from the
usual modes of worship, and have several small prudential aids peculiar to us;
but still, we dare not, dare not separate from the Church until we see other
reasons than those we have already seen. Until then, I say with St. Aventão
(only taking the word 'Heretic' in the biblical sense, which has nothing to do
with opinions), Errare possum, hreticus esse nolo. - I am, dear Harry,
With
great affection. [28]
To William Dodd
The opinion I have on this
currently I defend only because I think it is biblical
The opinion I have about
this currently I defend only because I think it is biblical; if, therefore, I
am convinced that it is not scriptural, I will voluntarily renounce it
(...)".
KINGSWOOD, March 12, 1756.
REVEREND, LORD, -- You and
I bear with each other more easily, because we are both quick writers, and
therefore more prone to deceive. I'll thank you for showing me whatever error
I'm in, not being as persistent with my opinions now as I was twenty or thirty
years ago. In fact, I don't like any opinion per se. I read the Bible as
carefully as I can, regulating all my opinions as best I can. But I am always
willing to receive more light; especially in relation to less common opinions,
because examining and defending them is very time-consuming, which I cannot
dispense with from other jobs. Whoever, therefore, gives me the most struggle
in regard to Christian Perfection will do me a singular favor. The opinion I
have about this currently I defend only because I think it is biblical; if,
therefore, I am convinced that it is not scriptural, I will voluntarily
renounce it (...)".[29]
Not restricted to those who agree with him in opinions
He is a seagull of love of neighbor, of universal love, not confined to
a sect or party, not restricted to those who agree with him in outward opinions
or modes of worship, or to those who are allied with him by blood or
recommended by proximity to place.
For Dr. Conyers Middleton
LONDON, January 4, 1749.
“(...) 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 agree with him in outward opinions or modes of worship, or to those
who are allied with him by blood or recommended by proximity to place. Nor does
he love only those who love him or who are loved for his intimacy or kindness.
But their love resembles that of Him whose mercy is over all His 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.
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 be divided (...)".[30]
[1] Overview of Google's AI Mode
[2]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1775/
[3]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1796/
[4]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1780/
[5]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters/
[6]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1789/
[7]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[8]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[9]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1780/
[10]
https://wesley.nnu.edu/john-wesle/the-letters-of-john-wesley/wesleys-letters/
[11]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1760/
[12]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1770/
[13]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1771/
[14] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[15]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1772/
[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-1777/
[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-1771/
[20]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1762/
[21]https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1770/[22] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[23]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1776/
[24]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1783/
[25]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1770/
[26]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1757/
[27]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1763/
[28] https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1786/
[29]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1756/
[30]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1749/
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