done upon earth, God doth it himself: it is he that worketh all in all. And that, not by human power: generally he uses weak things to confound the strong: not by men of wealth; most of his choicest instruments may say, "Silver and gold have I none:" not by learned or "wise men after the flesh :" no, the foolish things hath God chosen: not by men of reputation; but by the men that were as the filth and off-scouring of the world: all which is for this plain reason, "That no flesh may glory in his sight." Christian prudence pursues these ends upon these principles, by only Christian means. A truly prudent Christian, while, in things purely indifferent, he becomes all things to all men, yet wherever duty is concerned, regards the example of all mankind no more than a grain of sand. His word is then, -Non me qui cætera vincit Impetus, at rapido contrarius evehor orbi. He will not, to gain the favour, or shun the hate of all, omit the least point of duty. He cannot prevail upon himself, on any account or pretence, to use either simulation, or dissimulation. There is no guile in his mouth: no evasion or ambiguity. Having one desire, one design, to glorify God with his body and with his spirit; having only one fear, Lest a motion, or a word, Or a thought arise, to grieve his Lord. Having one rule, the word of God; one guide, even his Spirit, he goes on in child-like simplicity. Continually seeing him that is invisible, he walks in open day. Looking unto Jesus, and deriving strength from him, he goes on in his steps, in the work of faith, the labour of love, the patience of hope, till he is called up, to be ever with the Lord. Oh, that this were in all points your own character! Surely you desire it above all things. But how shall you attain? Difficulties and hinderances surround you on every side! Can you bear with my plainness? I believe you can. Therefore I will speak without any reserve. I fear, you have scarcely one friend who has not more or less of the prudence which is not from above. And I doubt you have (in or near your own rank) hardly one example of true Christian prudence! Yet I am persuaded, your own heart advises you right, or rather God in your heart. Oh, that you may hearken to his voice alone, and let all creatures keep silence before him! Why should they encumber you with Saul's armour? If you essay to go forth thus, it will be in vain. You have no need of this, neither of his sword or spear for you trust in the Lord of Hosts. Oh, go forth in his strength; and with the stones of the brook, you shall overthrow all your enemies! I am, dear sir, Your obedient servant for Christ's sake, LETTER TO MISS LON FEMALE STUDY. A Female Course of Study; only intended for those who have a good understanding and much leisure. 1. YOU want to know God, in order to enjoy him in time and in eternity. 2. All that you want to know of him is contained in one book, the Bible. Therefore, your one point is, to understand this. And all you learn is to be referred to this, as either directly or remotely conducive to it. 3. Might it not be well then to spend, at least two hours every day in reading and meditating upon the Bible? Reading every morning, (if not every evening too,) a portion of the Old and then of the New Testament? If you would save yourself the trouble of thinking, add Mr. Henry's Comment: if you would only be assisted in thinking, add the "Explanatory Notes." 4. But I find a difficulty already. Can you help me over it? Have you more candour, than almost any one in the world? Will you not blame me for recommending, as they come in the way, Tracts published by myself? I think you will not. So I will set down these (in their place) as freely as other books. 5. Your studying hours (if your constitution will bear it) might be five or six hours a day. Perhaps from nine to twelve in the morning, and from two to four or five in the afternoon. And whenever you begin to be tired with books that require a strong and deep attention, relax your mind by interposing History or Poetry, or something of a lighter nature. 6. The first thing you should understand a little of, is Grammar: in order to which it will suffice to read first the Kingswood English Grammar, (which is exceedingly short,) and then Bishop Lowth's Introduction. 7. Next it would be worth your while to acquire a little knowledge in Arithmetic and Dilworth's Arithmetic would give you full as much as you want. 8. You might proceed to Geography. But in this I would not advise you to encumber yourself with many books. You need only master one, Randal's Geographical Grammar, and then betake yourself to the Globes. I believe those of Mr. Adams are the best; to which you may add his little book of Instructions. 9. Logic naturally follows: and I really think it is worth all the rest put together. But here I am at a full stop; for I know no good treatise on the subject in English, except Aldrich's Logic, and that I am afraid you cannot understand, without an instructer. I shall be glad to give you a little assistance, in the short time we have together. VOL. 10.-U 10. As to Ethics (or Moral Philosophy,) there is full as much of it as you want in Langbain's Compendium. 11. In Natural Philosophy you have a larger field. You may begin with a " Survey of the wisdom of God in the Creation." This contains the substance of Ray, Derham, Nieuwentyt, Nature Displayed, and all the other celebrated books on the subject. You may add that fine book, Mr. Jones's Principles of Natural Philosophy. Thence you will easily pass to the Glasgow Abridgment of Mr. Hutchinson's Works. The abridgers give not only all his sense, but all his spirit. You may add to these the beautiful tracts of Lord Forbes; and if you would go a little farther, Mr. Baker's ingenious Treatise on the Microscope. 12. With any or all of the foregoing studies you may intermix that of History. Geography and Chronology are termed the two eyes of History. Geography has been mentioned before. And I think all you want of Chronology may be learned from Marshall's Chronological Tables. 13. You may begin with Rollin's Ancient History: and afterwards read in order, Puffendorf's Introduction to the History of Europe, the Concise Church History, Burnet's History of the Reformation, the "Concise History of England," Clarendon's History of the great Rebellion, Neal's History of the Puritans; his History of New England, and Sale's History of the Conquest of Mexico. 14. Whitby's Compendium of Metaphysics will introduce you to that science. You may go on with Locke's Essay on Human Understanding. Bishop Brown on the nature, procedure, and limits of human understanding, and Malebranche's Search after Truth. 15. For Poetry; you may read Spenser's Fairy Queen: Fairfax's or Hoole's Godfrey of Bulloign; select parts of Shakspeare; Paradise Lost, the Night Thoughts, and Moral and Sacred Poems. 16. You are glad to begin and end with Divinity. But I must not expatiate here. I will only recommend to your careful perusal, Bishop Pearson upon the Creed, Mr. Nalson's Sermons, and the Christian Library. This course of study, if you have the resolution to go through it, will, I apprehend, take you up, three, four, or five years, according to the degree of your health and of your application. And you will then have knowledge enough for any reasonable Christian. But remember, before all, in all, and above all, your great point is, to know the only true God, and Jesus Christ whom he hath sent. I am, dear Miss L, your affectionate brother, JOHN WESLEY. TO MISS February 21, 1759. PROBABLY, Miss this may be the last trouble of the kind, which you will receive from me. Therefore you may forgive me this and the rather when you consider my motives to it. You know, I can have no temporal view: I can have none but a faint, distant hope, (because with God all things are possible,) of doing some service to one whom I love. And this may answer the question which you might naturally ask, "What would you have? What do you want with me?" I want you, not to be a convert to my opinions; but to be a member of Christ, a child of God, and an heir of his kingdom! Be any thing, as to outward profession, so you are lowly in heart: so you resist and conquer every motion of pride, and have that mind in you, which was also in Christ Jesus. Be what you please besides; only be meek and gentle, and in patience possess your soul: so that one may truly say to you, Calm thou ever art within, Hear what preacher you will: but hear the voice of God, and beware of prejudice and every unkind temper! Beware of foolish and hurtful desires, or they will pierce you through with many sorIn one word, be any thing but a trifler: a trifler with God and your own soul. It was not for this, that God gave you "A mind superior to the vulgar herd!" rows. No, Miss Your affectionate servant, for Christ's sake, TO THE MONTHLY REVIEWERS. September 9, 1756. GENTLEMEN, FOR a considerable time I have had a desire to trouble you with a few lines; but have been prevented, partly by a variety of other business, partly by the small probability of your impartially considering what was said. I will, however, make the trial: if you can read candidly, well; if not, it is but a little labour lost. The question I would propose is this: Is it prudent, is it just, is it humane, to jumble whole bodies of people together, and condemn them by the lump? Is it not a maxim now almost universally received, that there are good and bad in every Society? Why then do you continually jumble together and condemn by the lump, the whole body of people, called Methodists? Is it prudent (just to touch even on so low a consideration) to be constantly insulting and provoking those who do you no wrong, and had far rather be your friends than your enemies? Is it consistent with humanity, to strike again, one who gives no provocation, and makes no resistance? Is it common justice, to treat with such contempt as you have done in the last month's Review, those who are by no means contemptible writers? Be persuaded, gentlemen, to give yourselves the pains of reading either Mr. Herbert's Providence, or the verses which Norris entitles, The Meditation, and you will find them scarcely inferior, either in sense or language, to most compositions of the present age. To speak more freely still where is the justice of coupling the hymns of Methodists and Moravians together? Lay prejudice aside; and read with candour but the very first hymn in our first hymnbook; and then say, whether your prose is not as nearly allied to John Bunyan's, as our verse to Count Z―――'s. As probably you have never seen the books which you condemn, I will transcribe a few lines. Thee, when morning greets the skies With rosy cheeks and humid eyes; Sinks in purple waves away; Thee will I sing, O Parent Jove! And teach the world to praise and love. Yonder azure vault on high, Yonder blue, low, liquid sky, And with circling waves embrac'd, . All creating power confess, All their mighty Maker bless. Thou shak'st all nature with thy nod, Sea, earth, and air, confess thee God: Yet does thy pow'rful hand sustain Both earth and heav'n, both firm and main. The feather'd souls that swim the air, O ye nurses of soft dreams, |