I HAVE read Mr. B.’s letter, and think it exceedingly pretty; the stile is easy and flowing, the language soft and affecting, the sentiments he expresses, in regard to his friend and yourself, very beautiful. But what is all this to the purpose? Or how can this convince you, that you ought to give up those means of grace which you have found so extremely beneficial to your soul, in order to make a proper wife for Mr. C.? ’Tis true, there are several assertions in Mr. B.’s letter, designed to shew the reasonableness of your making the promise; but asserting and proving are two things. Whatever has the appearance of argument in this letter may, I imagine, be reduced to these heads: 1st. That it is absolutely wrong for any member of the church of England to attend the meetings of separatists. 2dly. That in the church of England, a soul may find every thing necessary for its attaining the highest degrees of faith and holiness. 3dly. That Mr. W. is a separatist: and 4thly. That your having any acquaintance with him, will hurt Mr. C. both in his temporal interest, and in his character as a minister.—The opinion I had conceived of Mr. B. was very high, I imagined him actuated by that spirit of universal love, which is the first and ruling principle of every soul that is born of God; and I make no doubt but this is his real character: however (in this affair) he may seem to incline to a partial selfish orthodoxy. *Could the church of England be proved to be the only church of Christ, there might be some reason for the cry of schism, which we hear so much of: but what is she, more than one of the most unexceptionable of those many divisions into which the universal church is broken? And therefore a separation from her, though causeless, or from mistaken motives, cannot properly be called making a schism in the church of Christ. For my part (but I speak it with submission to Mr. B.’s judgment) I apprehend, that the only real and dangerous schism is the want of that spirit of love, which makes us rejoice in whatever is good and excellent in people of all denominations, and ready to believe good even of those who most differ from us in ceremonies and opinion. And why a person of this spirit (suppose one in communion with the church of England) may not be allowed sometimes to hear a minister among the Presbyterians, or any other sect, if they find this minister’s preaching blest to their souls, I cannot imagine. What St. Paul says in regard to giving offence to weak brethren, is often quoted to prove what it has nothing to do with; for St. Paul surely does not mean, that he neglected those things which were profitable to his soul, for fear of giving offence to the weak; but that he refrained from outward things (such as making difference in meats, &c.) which he, as strong in faith, knew to be wholly indifferent, lest his example should tempt those who were weak to do things by which their consciences might be wounded.—As to Mr. B.’s second argument, in one sense of it, I heartily agree with him: the homilies, the articles, and liturgy of the church of England, doubtless contain all the doctrines necessary to faith and holiness. But, alas, how little are these doctrines regarded either in preaching or practice, by the generality of her ministers! Let any one who has the least degree of seriousness, look round the churches of London. Will he not see the people for the most part repeating an excellent set of prayers, just as a parrot repeats a song; and the minister giving forth doctrines from the pulpit, as directly contrary to these prayers as darkness is to light? This is so plain a matter of fact, that it cannot be contradicted; and it is as notorious, that whenever any minister in the church of England begins to preach her real doctrines, and live up to her precepts, he is immediately called a Methodist. This name is given to him as a reproach. But as it comes upon him for speaking the truth, it is in fact a glory. Ever since Christ was upon the earth, real Christians have had a nick-name: but surely no one who is sincerely bent to follow him can regard this: I doubt not but Mr. B. himself is called a Methodist. But I now come to Mr. B.’s third argument, that most dreadful charge laid against Mr. W. that he is a separatist. This charge has been repeated over and over again, but has never yet been clearly proved. If four walls, with a steeple and bells, was the church of England, Mr. W. might with some shadow of reason be said to have separated from it, because he seldom preaches in these places: but this is no fault of his, for he will gladly preach in any of them, when their respective ministers will let him. And he was never denied preaching in what is called a church, till he strongly insisted on that doctrine for which the martyrs of the reformation laid down their lives, and which is the very fundamental doctrine of the church of England, justification by faith. Any one who would read Mr. W.’s Appeals with a sincere and impartial spirit, would I believe be fully convinced, that this charge against him could not stand.—As to the hurt your being acquainted with Mr. W. might do to Mr. C. in his temporal interest, it depends entirely upon himself. If he preaches to his people smooth things, and prophesies deceits; if he joins with them in their innocent amusements, which lull souls asleep, and keeps them in an utter ignorance of their fall and their redemption, till they awake in a miserable eternity: go you where you will, not a dog will move its tongue against him, nor will the generosity of his parishioners be in the least abated towards him; and all they say of him will only be, poor man! what pity that such a good-natured good sort of a man should have such a sad wife. But do I think Mr. C. will act in this manner? No, certainly I do not. I verily believe, from what you yourself have said of him, that he intends to prove himself a true minister of Christ, that he will boldly and earnestly call sinners to repentance, and that his life and conversation will be wholly agreeable to his preaching. And if this is the case, though you were never to see Mr. W. again, Mr. C. would be called a Methodist, the greatest part of his parishioners would cry out against him, and in all probability their generosity towards him would greatly decrease. So that consider the affair in what light you will, your being acquainted with Mr. W. cannot materially hurt Mr. C. And as to the objection of this acquaintance casting a reproach on your husband’s ministry, ’tis quite needless; for it is not to be supposed, if Mr. C. be the man you can approve of for a husband, that you will leave his church when he himself preaches, to go after any other minister whatever. And whatever you may do at this time at proper opportunities, will I doubt not be so guided by Christian prudence, that he, as a good and pious man, cannot reasonably object to it. But at present you and Mr. C. know very little of each other, and he certainly had no right to propose such terms as these to you, till he had given you frequent opportunities of judging, whether his heart and sentiments were such as you could entirely approve of. For my part, by the little I can judge in this affair, I believe him to be a good and a sincere man, and I heartily wish him happy, and that with you, if it can be brought about without your doing any thing to wound your conscience. In the mean time, whether this affair is ever concluded upon or not, frequent conversing together in the spirit of Christianity, may be a blessing to both. And how is it possible for you to give a direct answer to a man, till you are in some measure acquainted with him, and can judge of his temper and dispositions? I was quite delighted with the softness and affection for you with which your pappa mentioned this affair to me last night. If you say any thing of my writing to you, give my respects to him and your mamma, with love to Miss B. and believe me
Your faithful,
****
To Mr. ****.
My dear ****,
JOIN with me in praising the free grace and mercy of God, which has so wonderfully displayed it self in your soul! I don’t know whether your letter most astonished or delighted me; but this I am sure of, that I don’t know how enough to express my thankfulness to God in your behalf. The means so weak too! Nothing but a book put into your hands, which thousands might have read without regarding it. No examples of vital religion, no one to urge or encourage you to seek redemption! But the Almighty can indeed work by the weakest means, and the poorest instruments; nothing is too hard for the Lord: and Oh may he perfect the work he has begun!—Oh gracious and ever-blessed Redeemer, continue thy mercy to this brother of my soul; convince him more and more of the dreadful state he is in by nature, and the absolute necessity of justification by faith alone! Oh justify him freely; grant him redemption through thy blood, the forgiveness of sins: Fill him with all peace and joy in believing, and give him to go on in thy strength, till he arrives at that fulness of faith here, and in the end to thy eternal glory hereafter, which thou hast purchased for those who love thee! Amen, Amen.
I rejoice in your desiring to receive the sacrament. The only preparation required of us is repentance, faith, and love—love to God and all mankind. I have wrote out a little catalogue of books which I make my constant study, and which I hope will be yours; always remembring, that the Bible is to be esteemed by us infinitely beyond any human compositions. Other books I shall occasionally recommend to you, as they benefit my own mind, or are proper for the state of yours.—As to forms of prayer in private, you have no occasion for them. Pray from your own heart. There is no need of elegance of expression, to make a prayer acceptable to God. The desire of the heart is its prayer; and that once sincerely turned to God, will certainly receive an answer of peace. When you first awake, strive to fix your mind immediately on God: let the first book you open be the New Testament. There read, not several chapters, but just so much as you find will be food sufficient for present meditation. If the first verse you read particularly affects you, don’t read further, but close the book, and let that verse have its full effect on your mind. When you fall on your knees before the Almighty, recollect the dangers and temptations you are most likely to fall into that day, and particularly pray to be kept by the grace of God in each of them. Earnestly pray for power over the sin which most easily besets you. But above all things, strive in your morning and evening prayers to gain the most lively sense of your own nothingness, nay to feel that you are even worse than nothing, that you are by your fallen nature sold under sin, and deserving nothing at the hand of God but eternal punishment. And when your mind is deeply impressed with this consideration, then look to the Lamb of God, who taketh away the sins of the world. There see the power by which your fallen nature may be restored: there see the blood by which you are cleansed from all sin: there see the full redemption purchased for you, and strain every faculty of your soul eagerly to lay hold on this redemption: and be assured that the eternal Spirit of God will assist you in these your prayers. The Spirit itself, says St. Paul, maketh intercession for us.—In the course of the ensuing day, and in all occurrences, strive to keep your heart in a state of prayer, always ready to be lifted up to God; and this, even in the hurry of business, may be done, and no one be sensible of it except yourself. And be sure, my dear, never to omit making use of any opportunity of doing good which falls in your way, either to the bodies or souls of your fellow creatures.—At night follow the same rule as in the morning; only examining, before you beg the protection of God for the night, every action of the past day: what good you have done, what left undone, what faults you have been guilty of, what mercies you have received, and accordingly address yourself to the father of mercy.
I have time to say no more at present. Continue to write to me, and fail not to pray for
Your ever-affectionate