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ANSWER

TO THE

BISHOP of LONDON'S

LAST

PASTORAL LETTER.

A a

[ 5 3

ANSWER

TO THE

BISHOP of LO NDON'3

LAST

PASTORAL LETTER^

My Lord^

I Need make no apology for troubling your Lordfhip with this. As your Lordfhip was pleafed to make me the chief fubjed matter of your laji Pajioral Letter^ I think it my duty to anfwer in the bell manner I can.

Your Lordfhip is highly to be commended, for the care you have taken in watching over the fouls of thofe, who are committed to your Lordlhip*s charge. Lukewarmnefs and enthufiafm^ are the two rocks againfl which even Vi^ell-riiean-ing people are in danger of fplitting. All ought to be thank-ful to that pilot, who will teach them to fleer a fafe and middle courfe. I v/ould gladly hope, that '* a zeal for God in the difcharge of your duty, and a hearty concern for the fafety of fouls," moved your Lordfhip to write. Thefe are the principles, I trufl, which now excite me, to dire£l this anfwer to your Lordfhip, And, blefTed be God, that I carl write with fomewhat of that love and meeknefs, which becomes a difciple of JesUs Christ, and with all that humility and reverence, vvhich is due from a prefbyter to a bifhop of the church of God. ©

A 1 . iuke-

Lukewarmnefs anJ entliulivifm, n)y Lord, are ccrtiiinly the bane of true chriiliunity. I thaiilc your Loidlliip again for your kind cautions againil them. The only query is, " Whether there was any cccuhon for your Lordlhip's warning the people of your diocefc, againfl; running into cither of thefe extremes, upon account of any thing, 1 have either fpokcn or written?" Your Lordfhip thinks there was, and quotes paflages out of n^y Journal to prove itj if it can be proved, I will aft: public pardon, both of your Lordfliip and ihcni, with all my heart.

As for your LordfliJp's cautions againft lukewarmnefs, I am rot much concerned in them. You do not feem to point at me in partlcuhr; unlefs it is, where your Lordfliip (pag. lo.) inforiiis your people, '* That a diligent attendance on the duties of thoilation wherein Providence has placed them, is, in ihe flriclcft fenfe, the ferving of God." None but thofe, who condemn me unheard, can juflly charge me with affirming to the contrary.

However, I beg leave to obferve, that your Lordfhip, (p. 8.) calls that a very imperfect ftate of chriilianity, which is no Jlaie of chrijVianiiy at all. St. Faul, writing to the Co-rinthiansy 2 Cor, chap. xiii. ver. 5, fays, '* Examine your-felves, whether ye be in the faith -, prove your ownftlves." And that they might have a certain rule, whereby to judge whether they were in the faith, truly fo called, or notj he immediately adds, *' Know ye not your ownfelves, how that Christ Jesus is in you, except ye be reprobates ?" So that, according to St. Paurs rule, " He that finds, he has hitherto contented himfelf with a bare bodily attendance upon the public worHiip of God, and with following his daily employment on other days, and with abftaining from the more grofs and notorious a6fs of fin, and from doing any hurt or injury to his neighbour, and has reftcd finally upon thefe, as the whole of what chriftianity requires of him;*' is fo far from being in a very imperfed flate, as your Lordfhip is pleafed to afHrm, pag. 8. that he is in no ftate of chriftianity at alL No, my Lord, he is a reprobate, or, one who at prcfent is out of a ftate of falvation, nor can he ever have any aiTuranee that he is in a ftate of falvation, till he knows that Jesus Christ 1$ in him, by the indwelling of his Holy Spirit. If

I have

t 7 ]

I have miftaken your Lordftiip's exprefllon, I will freely beg your Lord(hip*s pardon.

Another thing, my Lord, to me feems darkly exprefled, in pag. 18. (let not your Lordfhip be angry, for indeed 1 will endeavour to fpeak wiih all gcntlenefs and humility) : yout" Lord(hip*s words are thefe : " Nor need they any other evidence befides thofe good difpcfitions they fmd in their hearts, that the Holy Spirit of God co-operates with their honeft endeavours to fubdue fin and grow in goodnefs." If by good difpofitions, your Lordfliip only means good h2cli?7atio?is or defires, I deny that to be a fufHcient evidence, that the Spirit of God co-operates with their honeft endeavours to fubdue fm and grow in goodnefs. For there is a great difference between good defires and good habits : many have one, who never attain the other. Many have good defires to fubdue fm^ and yet, refling in thofe good defires, fin has always had dominion over them. A perfon fick of a fever may defire to be in health, but that defire is not health itfelf. In like manner, many have good difpofitions, or defires to be good, but that is riot goodnefs itfelf. And confequently men need more evidence than good difpofitions, to prove to themfelves or others^ *' that the Holy Spirit of God co-'operates with their honeft tndeavours to fubdue fin.'* If by good difpofitions, your Lordfhip means good habits wrought in the heart by the Spirit of God, fuch as peace, love, joy, long-fuiFering, goodnefs^ truth, kc. I then agree a man needs no other evidence : (ot thefe are the proper and genuine fruits of the Spirit itfelf.

Your Lordfhip immediately adds, '^ Nor that, perfevering in their courfe, and praying to God for his afuilance, and relying upon the merits of Christ for the paroon of all fuch fins, failings, and imperfedions, as are more or lefs unavoidable in this mortal flate." I b^g leave to afk your Lordfhip, whether this does not favour too much of the common divinity. That we are to do fomcthing for ourfelves : or, in other \vords, that we have partly a righteoufnefs of our own, and that Jesus Christ is to make up the deficiencies of that righteoufnefs ? What elfe can your Lordfhip mean, by faying. That we muft rely on the merits of Christ for the pafdon of '* all fuch fins as are more or lefs unavoidable in this mortal f^ate?'* Did Jzsus Christ conie into the world,

A 4 my

tny Lord, only to fave us from the guilt of fucb fins, as are more or lefs unavoidable in this mortal :late? The fcriptures every where affirm, that man hath no righteoufnefs of his own, *' Hiat there is none righteous, no not one j—that all our righteoufnefs is as filthy rags /' and that Jesus Christ died, not only to fave us from the guilt of all fuch iins, fail-ino-s, and infirmities, as are more or lefs unavoidable in this mortal ftate, but from all wilful fms, and alfo from that original corruption, which every man naturally engendered of the offspring of Jdam^ brings into the world with him. I hope I have not mifunderffood, or overftrained your Lordfhip's ex-preflion.

I come now to your Lordfhip's caution againft enthuftaftn. . For that, I fuppofe, your Lordihip intended more particularly againft me.

And here, my Lord, I beg leave to obferve. That, in my opinion, your Lordfliip has by no means been clear enough in your definition of the word enthufiafm.

According to the fair rules of writing, was it not firfl: incumbent on your Lordihip to Tnew, that the word enthufiajl hud a good as well as a bad meaning : that it fignifics no more than a perfon in God, and confequently every chriftian, in the |)roper fenfe of the word, is an enthufiaft ? For St. Peter writes, " That to us are given exceeding great and precious promifes, that by thefe we might be partakers of the divine nature."

And our church fays, " If v.'e receive the facrament worthily, we are one with Christ, and Christ with us : we dwell in Christ, and Christ in us." For which fhe has fufficient warrant from our Lord's prayer, John xvii. 20, &c. *' Neither pray I for thefe alone, but for them alfo which fhall believe on me through their word ; that they all may be one, as thou. Father, art in me, and I in thee, that they alfo may be one in us, I in them, and they in me, that they mav be made perfect in one : that the love wherewith thou haft loved me, may be in them, and I in them."

But indeed your Lordfliip's definition of enthufiafrn^ when examined, does not convey any ill idea at all. *^ Enthufiafm, is a ftrong perfuafion on the mind, that they are guided in an extraordinary manner, by immediate impulfes

and

and impreffions of the Spirit of God." Had your Lordfhip faid, a ftrong but grouyidkfs pe.rfunf,on^ that they arc guided in an extraordinary manner, it would have been to your Lord-Ihip's purpofe. But to affirm, without any reftriclion, that a ftrong perfuafion that we are guided in an extraordinary manner by immediate impulfes, is enthufiafm in the worft fenCe of the word, when your Lordfhip yourfelf fays, (p. 54.) " There is no doubt, but God, when he pleafes, can work upon the minds of men by extraordinary influences," to me feems a little inconfiftent.

Your LordPnip proceeds thus: " And this is owing chiefly to the want of diftinguifhing aright between the ordinary and extraordinary operations of the Holy Spirit. The extraordinary operations were thofe, by which the apoftles and others, who were entrufted with the hrft propagation of the gofpel, were enabled to worlc miracles, and fpeak. with tongues, in teftimony, that their million and do6lrine were from God."

I fuppofe, by extraordinary operations, your Lordfliip means the fame as being guided in an extraordinary manner, juft above. And if fo, according to your Lordfhip^s own definition, I am no enthufiaft. For I never did pretend to thefe extraordinary operations of working miracles, or fpeaking with tongues, in teftimony that my miinon and do(5\rine were from God 5 I only lay claim to the ordinary gifts and influences of the Spirit, which your Lordfhip (pag. 20.) fays, '' Still continue :" and what need was there then, my Lord, that the people of your Lordfliip's diocefe fliould be cautioned againft enthufiafm upon my account ? *

But your Lordfhip farther adds, " The ordinary gifts, however real and certain in themfelves, are no otherwife dif-cernible, than by their fruits and effecfs." Had your Lordfhip faid, No otherwife difcernible to others^ than by their fruits and efte£ts, it would have been right : but if your Lordfhip means, they are no otherwife difcernible to ourfelves, in my opinion, it is wrong ; for it is pollible, my Lord, for a perfon to feel and difcern thefe ordinary gifts and influences of the Spirit in himfelf^ when there is no opportunity of dif-covering them to others. *

For infl:ance, on fuppofition that your Lordfhip was aflifled by the blefTed Spirit, in writing your paftoral letter; might not your Lordfhip be fenfible of an inward joy and complacency.

ccncy, wrought by that felf-fame Spirit, which was not then difcerniblc to others ? So is it pofiiblc for another to feel joy in the Holy Ghoft, with the refl of his fruits, which at that time may not be difcernible to others; and which they, who have never experienced the like, may not believe, though a man declare it unto them. I hope, my Lord, thefe rcafonings carry with them thei^ own evidence.

But to proceed : (pages 21, 22, 23, 24, 25.) your Lord-{hip has taken pains to colledl feveral paffages out of the public liturgy, to prove the do6trine of regeneration, or our new 'birth, to be the dodrine of the Church of England. Your reafon for fo doing, appears (pag. 25.) " to arm your people a2;ainft any fuggefiions, as if our church were fo rcgardlefs of the do6lrine of regeneration and new birth, as if there were need for any member of it, to feek elfewhcre for a more fpiri-tual fervice." If this, my Lord, was intended to arm your people againft any fuch fuggefiions made by me; indeed ycur Lord(hip does not do me juftice. As your Lordihip, I find, has done me the honour to perufe my Third Journal, your Lordfliip may remember this obfervation, (pag. 39.) that, after I had baptized an adult, I proved the neccflity of the-new birth, from the office of our church.

In my fermon, upon the i?idive!ling of the Spirit of G0D5 which I have made bold to fend to your Lordlhip with this letter, you will find, I have quoted the exprefiions of our own church offices, to prove the doiStrine of the new birth, as your LordQiip does in your paftoral letter. A4y conftant way of preaching is, firll, to prove my propofitions by fcripturc, and then to illuftraLt them by the articles and collcds of the church of England. Thofe that have heard me, can witnefs^ how often I have exhorted them to be conftant at the public fervice of the church. I attend on it myfelf, and would read the public liturgy every day, if your Lordfhip's clergy would give me leave. What further fatisfadion can your Lordfiiip require, that I do not fuggeil: to your Lordfhip's people, '' as if our church were regardlefs of the dodrine of regeneration, and new birth, and as if there were need for any member of it, to feek elfewhere for a more fpiritual fervice."

In the following paragraph, your Lordfl^iip has the fame

infinuation, as ihou^^h I wanted to introduce extempore prayer^

n anil

and to lay afiJe the public liturgy of our church. For after your Lordfhip had been fpeaking againit praying by the Spirit, and affirming that the fcripture no where tells u«, that prayer is the iinglc work of the Spirit, your Lordfhip fays to your people, " you have great reafon to be thankful to God, for a public fervice prepared to your hands." My Lord, I never faid to the contrary. But does not your Lordfhip feem to in-finuate at the fame time, that u-e are not to depend on the Spirit of God, to enable us to pray extempore, eithej in public or private? That prayer is not the fingle work of the Spirit, without any co-operation of our own, I readily confefs. But that the Spirit of God does affift true chriflians to pray extempore, now, as well as formerly, is undeniable, if the fcriptures be true. For what fays the Apoftle.? " We know not what to pray for, as we ought; but the Spirit itfelf helpeth our infirmities, and makcth intercefiion for us with groanings that cannot be uttered." And this is founded upon a general promife, made to all God's people, 7,achariah xii. lo. "I will pour upon the houfe of David, and upon the inhabitants o^ Jerufalem^ the Spirit of grace, and of fupplicaticn." And I believe, my Lord, we may appeal to the experience of all true chriftians, whether or no they did not find the Spirit of fupplication, ©r a power of praying without a form, increafe in proportion to the increafe of God's Grace or Holy Spiii: in their hearts. This is all, my Lord, that I pretend to: and where is the impropriety of this, when your Lordfnip confefles in the fame page, that '' the Spirit of God does particularly aflift us, in a due performance of religious offices.'"*

Further, as your Lordfliip feems to deny the immediate af-fiftance of the Holy Spirit, in our particular addrefles at the throne of Grace, fo your Lordfhip feems to deny it alfo in our particular adions. '^ In like manner, (you fay) we are firmly perfuadcd in general, that we live under the gracious influence of God's Holy Spirit, and that he both excites and enables us to do good. But that this or that thought or a£lion is an effe(5t of the fole motion, or immediate impulfc of the Spirit, without any co-operation of our own mind "—[My Lord, who ever arffimcd, that there was no co-operation of our own minds, together with the impulfe of the fpirit of God?] Your Lordfliip adds, " or that the Holy Spirit, and our natural conception?,

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ceptions, do refpcdllvely contribute to this or that thought or a6tion, in i'uch a meafure, or to Tuch a degree; thefe are thino-s we dare not fay." Indeed, my Lord, I do dare to fay them. For if there be any fuch thing as a paiticular provi^ dence, why may we not expeft particular diredion from God's Holy Spirit in particular cafes ? Does not oar churchy my Lord, teach us to pray, " that God's Holy Spirit may in all things direct and rule our hearts?" But your Lordfhip fays, we dare not fay this, becaufe our Saviour has told us, that we know no more of the working of the Spirit, than we know of the wind, from whence it cometh, and whither it gocth. Neither need we know any more of them : but you muft al^ luw, that we know as much. Cannot your Lordfhip feel the wind then? Does not your Lord flu p know when it makes any impreHion upon your body ? So eafy it is for a fpiritual man to know when the Holy Spirit makes an impreffion upon his foul. Without acknowledging this, all the expreflions of be-ino' led by the Spirit^ walking by the Spirit, and fuch like, mull be only fo many words without any real meaning. Your Lord^ iliip acknowledges, that the Holy Spirit does a6l in general^ and why not in the particular aiSlions of our lives alfo ? For, can the one be without the other ? Does it not frequently happen, my Lord, that the comfort and happinefs of our whole ^ij/es, depend on one particular adion ? And where then, my Lord, is the abfurdity of faying, that the Holy Spirit may even, in the minuted circumftance, dire<Sl: and rule our hearts? I have been the more particular, my Lord, on this part of your Lordfnip's letter, becaufe if this be proved, many of youi* Lordfliip's objections againft my Journals, will fall to the ground.

Pau;e 27. Your Lordfhip has the following paragraphs " God forbid, that in this profane and degenerate agCj every thing that has an appearance of piety and devotion, (hould noC be confidered in the moft favourable light that it is capable of< But at the fame time, it is furely very proper, that men fhould be called upon for fome reafonable evidences of a divine Com-* mijjion.^^

I take it for granted^ that I am one of thofe men, whom your Lordfhip thinks fhould be called upon for fome reafon-* able evidence of a divine CGriwiiJfim^

But^

But, my Lord, what rcafonable evidence does your Lord-(hip require ? Did I not receive letters dimifTory from your Lordfhip's own hands to be ordained a pricfl? Did I not, when ordained deacon, affirm, " that I was inv/ardly moved by the Holy Ghoft, to take upon me that office and miniftration ?" Did not my Lord of Gloucrjler^ when he ordained me pried, fay unto me, *' Receive thou the Holy Ghofl now committed unto thee, by the impofition of our hands, in the name of the Father, and of the Son, and of the Holy Ghoft?'* And is not this, my Lord, a reafonable evidence that I a£l by a divine Commijjion? If this be not true, muft not all thofe whom 'your Lordfhip, or the other Biiliops ordain, a6l only by a human Commijjion? Nay, to ufe the words of Bifliop Burnet in his Pajioral Letter^ " muft not they vvlio are ordained, lie not only unto man but unto God, by faying, they are inwardly moved by the Holy Spirit?"

If your Lordfhip in any wife difputes my acting by a divine Commijjion, you difclaim your own divine right and authority^ iior can you poffibly avoid the dilemma, of either allowing my divine Commijjion, or denying your own.

After your Lordfhip has infmuated a demand for the evidences of my divine Commijjion, immediately follows thefe words} " when they tell us of extraordinary communications they have with God."

If by extraordinary communications, your Lordfhip means the extraordinary operations of the Holy Spirit, as working miracles, and fpeaking with tongues ; your Lordfliip may ^fiure yourfelf, 1 never pretended to any fuch thing. \^^ by extraordinary communications, your Lordfhip means more af-fiftance and comforts from God, at fame times, than I have at others, (which is all I mean by extraordinary communications) I own the charge ? And what is there, my Lord, extraordinary in that ?

Again, your Lordfhip fays, (page 28.) '' When they talk in the language of thofe, who. have a Jpecial and inuncdiate 7niJfion from God."

And does your Lordfhip, and the refl of the Bifhops, ordain any, without obliging them firfl to give good proofs, that they have a fpecial call or immediate miffion from God to tlie work of the miniflry ? If ever you fo do, my Lord, do not your Lordfhips lay hands too fuddenly upon men ?

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Pa<Te 29, Your Lordflilp writes thus, «' When they pro-fefs to think and act under the immediate guidance of a divine Infpiration,'*

And does not your Lordihip think and ad by the fame rule? Why, otherwife, does your Lordfhip pray when you adminifter the holy Communion, " that God would cleanfe the thoughts of our hearts by the infpiration of his Holy Spirit ?"

Page •:^i. Your Lordfnip fays, '^ when they fpeak of their preaching and expounding, and the eftcdis of them, as the Jole work of a divine Power.'*'

And would your LordOiip have me afcribe any, the leaft thing to niyfeir? The good that is done upon earth, doth not God do it himfelf ? Does not the Apoftle fay, " Not that we ^re fufHcient of ourfelves to think any thing as of ourfelves, but our fufiiciency is of God ?" And where then, my Lord, is the abfurdity of afcribing the cffeds of expounding and preaching to the fole work of a divine Power ?

Again, (page 33.) " When they boaft of fudden and fur-prizing efFecls as wrought by the Holy Ghojl^ in confequence of their preaching."

Where, my Lord, is the enthufiafm of fuch a pretenfion ? Has your Loidfiiip been a preacher in the church of England^ for fo many years, and have you never feen any fudden or fur-prizing efFeds, conlcqucnt upon your Lordfhip's preaching ? Was this my cafe?, (liould I not have reafon to doubt, my Lord, whether I had any more tlian a bare human commiffi-on ? Or might I not take up the Prophet's lamentation, " O my leannels, my leannefs !" My Lord, the gofpel, like its author, is the fame yeftcrday, to-day, and for ever ; and, if preached as it ou^ht to be, will prick numbers to the heart, and extort the cry of the tremb.ing goaler, " What muft I do to be faved !" as furcly now, as it did fcventeen hundred years ago.

Thefc then are the fudden and furprizing effeds, my Lord, I always defire to have, and I hear.ily pray God, your Lord-fliip and all your clergy may always fee Inch cfFeds in confequence of their prcacliing.

CPage 34.) "• When they claim the fpirit 0^prophecy.''

What I have faid about my fuccefs, God has been pleafecj to fulfil already. What 1 have fajd about fuiierings, they who

v.'ithout

without caufe are my enemies are fulfilling daily. And as for the promifes mentioned in my Journal, I freely own there are fome par;icular promifes, which CjOD has fo ftrongly impreff-cd, and does flill imprefs on my heart, that I verily believe they will be fulfilled.

(Page 35.) " When they fpcak of themselves in the language, and under the character of j-lpojiles of Chriji^ and even of Christ himfelf."

If I am not to fpeak in an apoftollcal language, why did my Lord of Ghucejlcr give me an apoftolical commiliion, " vvhofe fins thou doft forgive, they are forgiven; and whofe fins thou doft retain, they are retained?" And I hope, my Lord, ufing the virords which Jesus Christ ufed, is not taking upon me the chara(5ler of Christ.

(Page 36.) " When they profefs to plant and propagate a neiio Gojpel^ as unknown to the generality of minillers and people, in a chriftian country."

'Tis true, my Lord, in one fenfe, mine is a new gofpel, and will be always unknown to the generalitv of minifters and people, even in a chriftian country, if your Lordlliip's cfergy follow your Lordfhip's diredions. For what fays your Lord-fhip, (page 46.) ♦' I h©pe, that when your minifters preach to /you of juft'ification by faith alone^ which is afi^erted in the flrongeft manner by our church, they explain it in fuch a manner, as to leave no doubt upon your minds, whether good works are a necefjary condition of your being juftified in the fight of God."

But pray, my Lord, where has the fctipture made good works a necefTary condition of our being juilified in the fight of God? St. Faul fays, " by grace ye are faved, through faith, not of works, and that, leaft any man fhould boaft. For eternal life is the gift of God through Jesus Christ our Lord." Your Lordfhip exhorts your clergy to preach jufiifcation by faith alone^ and quotes the nth article of our church, which tells us, " we are juftified by faith only, and not for our own works or dcfervings." At the fame time, your Lordfhip bids them " explain it in fuch a manner, as to leave no doubt upon their minds, whether good works are a necefTary condition of their being juflified in the fight of Qop." Your Lordfhip, in my opinion, could not well be

guilty

guilty of a greater Inconfiflency. This, my Lord, is truly a TiriXJ Gofpel. I ain furc it is not what the Apoflles preached ; and it is as contrary to the doctrine of the church o{' England^ and the whole tenour of the gofpel, as light is contrary to darknefs. Had your Lordfliip infiftcd on your clergy's preaching up good works as a nccejfary fruit and confequence, inftead of a neccfiary condition of our being juftified, your Lordfhip would have ufcd your authority aright. For v/e are commanded to fiiew forth or declare to others, that we have a true faith by our works. And the 12th article of our church fays, that "good works y^^/Z^xi; after juftiiication ;'* and how then, my Lord, are they a neccfiary condition of our jufiification .? No, my Lord, falvation (if the gofpel be true) is the free gift of God through Jesus Christ, f^aith is the means whereby that falvation is applied to our hearts, and good works are the neccfiary fruits and proof of that faith.

l^his, my Lord, is the dodrine of Jesus Christ, this is the dodrine of the church of England^ and it is, becaufe the generality of the clergy of the church o^ England ^o not preach this do^rine, that I am refolvcd, God being my helper, to continue inftant in feafon and out of feafon, to declare it unto all men, let the confcquences, as to my own private perfon, be what they will.

As for your Lordfliip's blaming me for rafhly cenfuring the clergy, for their praiSlice, none are concerned, but my indolenty iarthly-TiiUidcd^ pleafure-taking brethren^ (P^?^ 39*) -^^^^ furely, your Lordfhip v.ill not fland up in their defence. No, I hope your Lordfliip will not fail to rebuke them fharply. And as for your Lordfliip's fufpicions, page 50. (For your Lordfliip's fake I would not mention them) I hope my life and do(5lrine will always prove them to be groundlefs.

Would time permit, I could now proceed to fatisfy your Lordfliip more particularly about the cafe of Mr. Benjcmi'm Se-ward: but as that is done in a letter fent to my Lord of Glou-cejler\ and as I am now to embark in a {t.'iN hours, I hope your Lordfhip will cxcufe me, if I only add my hearty prayers for your Lordfhip's temporal and eternal welfare, and fubfcribe myfelf, my Lord,

Your Lordflnp's obedient, though

unworthy fon and fervant,

Blendon, Monday, Q^ jy^

Augc 13, 1739.

The

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The letter above mentioned, as fent to the Blftiop of Ghtr^ (ejier^ was occafioned by the Bifhop's acquainting Mr. White-ficld^ in a letter, " That he ought to preach only in that congregation to which he was lawfully appointed." This produced the following anfwer.

My Lord^

I Thank your Lordfliip for your Lordflilp's kind letter. My frequent removes from place to place prevented my anfwering it fooner. I am greatly obliged to your Lordfliip, in that you are pkafed to watch over my foul, and to caution me againft a6ting contrary to the commiffion given me at ordination. But if the commiffion we then receive, obliges us to preach no where but in that parifli which is committed to our care, then all perfons a6t contrary to their cDmcnifTion when they preach occafionally in any (Irange place : and con-fequently your Lordfhip equally offends, when you preach out of your own diocefe. As for inveighi«ng againft the clergy, (without a caufe) I deny the charge. What I fay, I am ready to make good whenever your Lordfhip pleafes. Let thofe that bring reports to your Lordfhip about my preaching, be brought face to face, and I am ready to give them an anfwer. St. Faul exhorts Timothy^ " Not to receive an accufation againft an elder under two or three witnefTcs.'* And QwtnNico-de?nusQo\x\^ fay, *' The law fufFered no man to be condemned-unheard." I fhall only add, that I hope your Lordfhip will infped into the lives of your other clergy, and ccnfure them for being over-remifsy as much as you cenfure me for being ever-righteous. It is their falling from their articles, and not preaching the truth as it is in Jesus, that has excited the prefent zeal of (thofe whom they in derifion call) the Mciho-dift preachers. Dr. Stehbings fermon, (for which I thank your Lordfhip) confirms me more and more in my opinion, that f ought to be inflant in feafon and out of feafon. For to me, be feenis to know no more of the true nature of regenerarion, than Nicodemus did, when he came to Jesus by night. Your Lordfliip may obfcrvc, that he does not fpeak a word of original fin, or the dreadful confequences of our fall in Adaniy upon which the dodrine of the new birth is entirely founded. No : Vol. IV. B like

like other polite preachers, he feems to think.in the very beginning of his difcourfe, that St. PauVs defcription of the wickednefs of the heathen is only to be referred to them of paft ag?s : whereas I affirm, we are all included as much under the guilt and confcquences of fin, as they were ; and if any man preach any other do6lrine, he fhall bear his punifliment, whofoever he be. Again, my Lord, the Do6lor entirely mi-flakes us, when \ye talk of the fer/ible operations of the Holy Ghoft. He underftands us juft as thofe carnal Jews underftood Jesus Christ, who, when our Lord talked of giving them that bread which came down from heaven, faid, *' How can this man give us his flefhtoeat?" Indeed I know not that we do ufe the vjox^ ferifible, when we are talking of the operations of the Spirit of GoD. But if we do, we do not mean, that God's Spirit does manifeft itfelf to our fenfes, but that it may be perceived by the foul, as really as is any fenfible impreffion made upon the body. But to dif-prove this, the Do£tor brings our Lord's allufion to the wind in the third of St. John, which is one of the beft texts he could urge to prove it. For if the analogy of our Lord's difcourfe be carried on, v/e fhall find it amounts to thus much: that although the operations of the Spirit of God can no more be accounted for, than how the wind cometh and whither it goeth ; yet may they be as eafily felt by the foul as the wind may be felt by the body. My Lord, indeed we fpeak what we know. But, fays the Doctor, " Thefe men have no proof to offer for their inward manifeftations." What proof, my Lord, does the Do6tor require ? Would he have us raife dead bodies ? Have we not done greater things than thefe ? I fpeak with all humility; has not God by our mi-niftry raifed many dead fouls to a fpiritual life ? Verily, if men will not believe the evidence God has given that he fent us, neither would they believe though one rofe from the dead. Befides, my Lord, the Dodtor charges us with things to which we are entire flrangers, fuch as the denying men the ufe of God's creatures. Encouraging abfbinencc, prayer, &c. to the neglecSl of the duties of our ftations. Lord, lay not this fin to his charge ! Again, he fays, *' That I fuppofe Mr. Benjamin Sczvard to be a perfon believing in Christ, and biameiefs in his converfation, before what I call bis conver-

fion."

fion." But this k a direct untruth : for it was through the want of a living faith in Jesus Christ, which he now has, that he was not a chrlftian before, but a mere moralift. Your Lordfliip knows that our article fays, *' Works done without the Spirit of God, and true faith in Jesus Christ, have the nature of fin." And fuch were all the works done by Mr. Benjamin Seiuardy lefjre the time mentioned in my Journal. Again, my Lord, the Do6tor reprefents, that as my opinion concerning quakcrs in general, which I only meant of thofe I had converfed with in particular. But the Do6lor, and the reft of my reverend brethren, are welcome to judge me as they pleafe.—Yet a little while, and we (hall all appear before the great Shepherd of our fouls. There, there, my Lord, fhall it be determined, who are his true minifters, and who are only wolves in flieeps cloathing. Our Lord, I believe, will not be afliamed to confefs us publicly in that day. I pray God we all may approve ourfelves fuch faithful minifters of the New Teftament, that we may be able to lift up our heads with boldnefs. As for declining the work in which I am engaged, my blood runs chill at the very thoughts of it. I am as much convinced, it is my duty to a6t as I do, as that the fun {hines at noon-day. I can forefee the confe-quences very well. They have already in one fenfe thruft us cut of the fynagogues. By and by they will think it is doing God fervice to kill us. But, my Lord, if you and the reft of the bifhops caft us out, our great and common Mafter will take us up. Though all men fhould deny us, yet will not he. And however you may cenfure us as evil doers, and difturbers of the peace, yet if we do fufFer for our prefent way of ailing, your Lordflaip at the great day will find, that we fufFer only for righteoufnefs fake. In patience therefore do I pollefs my foul. I willingly tarry the Lord's leifure. In the mean while I (hall continually bear your Lordfhip's favours upon my heart, and endeavour to behave, fo as to fubfcribe myfelf, my Lord,

Your Lordfhip's obedient Son, and obliged fervant, George Whitefield.

B 2

A

LETTER

T O T H E

RELIGIOUS SOCIETIES

O F

E N G L A iSf D.

, Written during the Voyage to Philadelphia^ ^739* and particularly recommended to thofe who had then lately formed themfelves into Religtous Societies in Scotland-.

B3

LETTER, &c.

My dear Brethren In Ohr'ijl^

THE Apoftle in his epiftle to the Hebrews^ chap. x. 23, exhorts them to hold faft the profelTion of their faith without wavering ; and foon after adds, as a moft efFedlual means to fo defirable an end, " Let us confider one another to provoke unto love, and to good works; not forfaking the aflembling of ourfelves together/'

As chriftianity was not then the national religion, I fuppofe the aflemblies here intended, were not fuch as our public congregations, but rather little private focieties, or aflbciations. Or churches, as was the cuftom of the primitive chriftians, who, \te arc told, continued ftedfaftly in the Apoftle's dodlrrne, and in fellowfhip one with another.

This was the Apoftle's exhortation to the chriftians of thofe times; and I am fully perfuaded there never was more occafion for renewing it, than the age wherein we live.

Nothing hath of late more alarmed the enernies of the crofs of Christ, than the zeal that God hath ftlrred up in the hearts of many to put in pradice this apoftolical injunction. Balls, plays, horfe-races, and fuch like unchriftian and fatal entertainments, are countenanced and fupported by public authority. And few as yet have had courage to fpeak, preach, or write for the fupprefting them, fo plainly and publicly as they ought; but, if the children of God meet (as they are re» quired) to build up each other in their moft holy Faith, almofji: every ofte's mouth is opened againft them. Nay, with grief it muft be fpoken, even m.any of our mafters in Ifrael^ who ought to be patterns, and promote every good word and work, ^re not content with countenancing the polite and fmful di-

B J. verfio/is

t 24 ]

Verfions of the age by their prefence and approbation, but arc generally moft bitter in their inve£lives againft religious foci-eties. The former, though direcSlly contrary to our baptifmal vow, are.deemed innocent, if not ufeful, by them : the latter, they are continually crying down (efpecially if any lite or divine power be amongft them) as fchifmatical, feditious, and tending to deflroy the prefent eftabliihed conftitution.

For thefe, and many fuch like reafons, I, as prefent with you in fpirit, though abfent in body, thought it my duty to put you in mind, zealoufly to peiTifl: in your obedience to the forementioned injun£lion once delivered to the faints ; and fo much the more, as in all probability the day of perfe-cution nearer and nearer approaches.

God has given an harveft, and there has been a gathering in : a winnowing time will come. His fan is already in his hand. Yet a little while, and (if the work lately begun be carried on) I am perfuaded he will throughly purge his flour. The fhepherds muft firft be fmitten ; and next, endeavours will be ufcd to fcatter the fheep. The religious focieties Satan has undoubtedly defired to have, that he may fift them as wheat. My brethren, watch and pray one for another, that you may be enabled to ftand in fuch an hour of temptation, and having done all, to ftand.

Be not aftiamed of that wherein you ought to glory. Religious fociety is of divine extradlion. As God made man, fo God faid, " It is not good that man (hould be alone: 1 will make a help meet for him." Meet, as I take it, not merely for his body (man had hw corporal wants in paradife) but chiefly and primarily for his better part the foul, that he might have one to converfe with of his own fpecies, bone of his bone, and flelh of his flefti.

It is true, man is now a fallen, but yet he is a focial creature : and as the end of his coming into this world was to prepare for a better ; (o without doubt the chief end of fociety in general, and of religious fociety in particular, is, that we may be helps meet for each other in the great work of our falvation.

Upon this account It was, that the firft chriftians fo frequently aficmbled themfelves together, when obliged to (hut the doors for fear of the Js'uus ; and their continuing in ftl-

lowfhip

[ 25 ] lowfiiip with each other, was one main reafon why they con-» tinued ftedfaft in the apoftles do(flrine.

Take then, my brethren, the primitive chriftians for your examples : their praif^ices are recorded for our learning. No power on earth can lawfully forbid or hinder your imitating them. In all fuch cafes we muft obey God rather than man ; other wife, we fo far deny our holy profellion, and are ene^ mies to the crofs of Christ : and though, becaufe you have got a little out of the formal way, fome blind zealots may brand you as fchifmatical ; yet if you fear God, and truTy honour the King, and are of the number of thofe who ara quiet in the land, there is no reafon can be urged againft your focieties, which will not equally hold good againft all aflem-bling together for religious purpofes.

In this refpe61:, a private prelate has no more authority than a private prefbyter. If it be lawful for more than five to meet in a private veftry, it is equally lawful for more than five to meet in a private houfe ; as is the pra(?l:ice of fome of the focieties who are under the government of thofe called the Twelve Stewards. If it be enquired of you, by what authority you ufe fometimes to pray without a premeditated form of words; you may enquire, " By what authority any ont reads the church forms, who is not commifTioned fo to do, and that in any place but in the church," where only they are appointed to be read, and only by one fo commifHoned f If they reply, *' We have Dodtor IFoodivard^s form ;" you may an-fwer them with this queftion, " What difference is there, in refpe6l to others, between a perfon's reading a form, which few that hear it know beforehand, and a perfon's praying extempore, as the Holy Spirit gives him utterance ?" If they laugh at the mention of " praying by the Spirit," brethren, I hope you know better. Stand faft therefore in the liberty wherewith Christ has made you free j and be not afraid, by fuch a pradice, to make innovations in the church, which docs not confine its members to forms, but within the church walls, nor even there altogether. In private afTemblies, fuch as yours, all are left to their liberty; and therefore, as many as would hinder you in this, at once difcover their pitiable ignorance of that conftitution they pretend to promote,

and

C 26 ]

and an unhappy eftrangement from the fpiiit and privileges of the gofpel.

How to improve your meetings, (o as bed to promote God's glory, and the good of your own fouls, ought to be your conftant and chief concern : for as chriftians in general, fo members of religious focieties in particular,, are as cities built upon a hill; and therefore it more highly concerns them to let their light fo (hine before men, that they feeing their , good works, may glorify eur Father v^^ho is in heaven.

Not that a communion of perfecl: faints is to be expec9:ed here on earth : or that you ought to be immediately offended, if fome of your brethren fhould be overtaken with a fault. In this world, tares will be always fpringing up amongft the wheat. Many that are firft, will be laft, and the laft firft. Nay, it is well if fome, like Judas^ do not at length lay afide their profefnon, and openly betray our Mafter.

To prevent this, you ought to be very cautious, my brethren, whom you admit into feMowfhip with you. Examine them again and again, not barely whether they receive the facra* ment, and go to church ; but whether they be in the faith. Set them upon proving their own felves ; and by no means receive them into your brotherhood, unlefs they can produce fufficient evidences of their having tailed the good word of life, and felt the powers of the world to come. This, fome may object, is not a very good way to increafe and multiply you as to number ; but it is the beft, the only way, to efta-blifh and increafe a communion of true faints. And fuch a fociety, confiding of a few folid chriftians, is far prefcrabl-e to one that is filled with a multitude of fuch as do not bring forth fruit unto holinefs, but have only the fig-leaves of an outward profefTion. Formal hypocrites will do any fociety more harm than good : and however they may endure for a while, and receive the word with joy ; yet, having no root in themfclves, in time of temptation they will fhamefully fall away.

Next to your care about admitting others, I think it highly concerns you, whenever you ailenible, to remember the ^<:f of meeting, yourfelves ; and then (to ufe the words of the wife fon of Sirach on another occafion) *' you will never do anufs." Now, the end of your meeting, brethren, is not that you may think yourfelves more holy than your neighbours,

much

much Jefs to form a fc6t or party, or promote a fchifm or fe-dition in the church or ftate. No : fuch thoughts, I truft, are far from you : for they are earthly, fenfual, devilifli. And, if ever fuch defigns (hould be fet on foot, 1 earneftly pray God the abettors of them may be deteded, and all their fchemes, though never fo plaufibly concerted, fall to the ground. The only end which, I hope, you all propofe by yoiir afTembling yourfelves together, is the fame for which you were redeemed, ** The renewing of your depraved natures, and promoting the hidden life of Jesus Christ in your fouls." Thefe terms, however fooliftinefs to others, I truft, my brethren, are not fo to you. I take it for granted, you are not only defirous of, but already in fome meafure blelTed with, a faving experimental knowledge of Jesus Christ in your hearts: for unlefs a man be born again from above, and made a partaker of the divine nature by the indwelling of GoD*s Holy Spirit, he can in no wife enter into the kingdom of heaven. Whoever denies this to be true in the moft literal, real, and abfolute fenfe of the words, knows nothing yet as he ought to know : for it is grounded on a felf-evident truth, that we are fallen from God in Adam, and mull be renewed in the fpirit of our minds, ere we can be reftored to that blifsful communion with him, which is the free gift of God and eternal life.

The only way to this, is faith in Jesus Christ ; faith in con-tradiftindtion to, though neceflarily productive of, good works, " I am the way, the truth, and the life: whofoever believeth on me, though he were dead, yet (hall he live," fays Christ himfelf. And I think it my bounden duty, to exhort you at this time, to contend earneftly for the dodlrine of JuJlificaUcn hy faith only, becaufe fo many blind guides are lately gone out into the world. My brethren, it is much to be feared that many of our prefent preachers are no better than dodlrinal papifts. And however this, to thofe who having eyes fee not, may be judged an uncharitable cenfure ; yet furely they cannot juftly blame me for want of candour, who confider, that one of the moft reputed orthodox prelates in the kingdom, in a late paftoral letter advifes his clergy, " So to explain the dodrine of juftification in the fight of God by faith only, as to make good works a nece0"ary condition." Such advice 5 from

from ^ Roman cardinal would be no more than we might ex-

to

,pe<Sl; but, coming from a bi/hop of the Church of England.^ is furprifing, and much to be Jamcnted.

God forbid, my brethren, that you fhould fo learn Christ ! If the fchptures are true^ fuch a dodrine is abfolutely falfe. The lively oracles no where declare good works to*be a necef-fary condition of our juftification In the fight of God ; on the ;contrary, they every where affirm, that '' Salvation is the free gift of God, through Jesus Christ our Lord : that we are faved by grace through faith ; and that it is not of . works, left any-man fliould boaft." No, my brethren, in the great myftery of man's redemption by Jesus Christ, boaft-jiig is entirely excluded.

We muft not expc£t to be faved, or any way recommend ourfelves to God, by any or all the works of righteoufnefs which we have done, or fliall, or can do. The Lord Christ Is our righteoufnefsj-—our whole righteoutnefs : imputed to us, inftead of our own. '' We are compleat in him," lays the fcripture. " We are accounted righteous before God, only for the merits of our Lord Jesus Christ, by faith," faith the eleventh article of our church. And If fo, how are good works, my brethren, a neceffary condition of our juftification in the fight of God ? The law indeed fays, *' Do this, and live :" but the gofpel brings us the glad tidings, that " Christ is the end of the law for righteoufnefs to every one that belleveth." Christ, by his facrifice, and perfe61: obedience, has every way fulfilled the law for us; and God will not require to be paid twice. Christ bought our juftification with a great price, even with his own blood. It comes to us freely, without any regard to works pall, prefent, or to come. This is the conftant language of Christ and his apoftles; and therefore, to ufe the words of the foremen-tioned article, " That we are juftificd by faith only, is a nioft wholefome dodtrine, and very full of comfort." Ob-ferve, my brethren, juftified by or through faith, and not for faith ; for faith is only a means or inftrument whereby the whole righteoufnefs of Jesus Christ is applied to the fin-ner*s foul : and whofoever does thus believe in his heart, fet-ting \.o his feal that God is true, may be aflured that his par-doa is fealed in heaven j notwithftandihg he has lived in an

open

open breach of God's commandments all his life-time before, "Believe, (fays the apoftle to the trembling jaylor,) and thou fhalt be faved ;'* " Whofoever bclieveth that Jesus is the Christ, is born of God." So that this faith will not be dead, idle or inavSlive : for 'tis not a faith of the head, or a bare allent to things credible as credible j the devils thus believe and tremble : but it is a faith of the heart, a living principle of new life, infufed into the foul by the fpirit of God, applying that inwardly, which was wrought for him outwardly by the obedience and death of Jesus Christ, and continually exciting the poffc(\^o}: of it to (hew it forth by his works; not as neceffary conditions, but as proofs of his ju-flification in God's fight ; and as fo many tokens of his gratitude and love for what God has done for his foul. This is what the apoftle fliles a " Faith working by love."

I cannot conclude this better than in the words of a truly evangelical writer now before me. " The law (fayft thou) muft be obeyed." I anfwer, " Christ Jesus hath done that in his own perfon, and juftified me thereby ; and, for my own part, I will not labour now to fulfil the law for juftifica-tion, left I ftiould undervalue the merits of the man Christ Jesus, and what he hath done without me; and yet will I labour to fulfil, if pofTible, ten thoufand laws if there were fo many : and O let i; be out of love to my fweet Lord Jesus. For the love of Christ conftrains me."

You fee, my brethren, this is a topic which I love to dwell •upon. A divine fire kindles in my heart, whilft I am mufing on, and writing to you about it: and I (hould here enlarge, but I muft haften to recommend to you another thing of un ^ fpeakable importance to the well-being of chriftian fociety, a fpirit of univerfal love. Let not bigotry or party-zeal be fo much as once named amongft you ; for it bccometh not faints. Our Lord vi^as a ftranger to it. Whofoever did the will of his father, the fame was his brother, his fifter, his mother. Wherever he faw the marks of true faith, though in a centurion or a Syrophenicicvi^ who v^ere aliens to the commonwealth oi Ifrael, and ftrangers to the covenant of promife, how did he publifti and commend it I Be followers then of him, my brethren, as dear children; and love all who love our Lord

Jesus

Jesus in fincerity and truth, although they (hould not in all things follow with us. Pharifees and Sadducees, the felf-righteous and free-thinkers of this generation, all the children of the devil, whether rich or poor, high or low, however they may differ in other refpeds, yet agree in one thing, even to confpire againft the Lord and againft his Christ. Why {hould not the children of Gop, notwithftanding their little differences, unite in one common intereft againft fpiri-tual wickednefTes in high places ? O that all who call them-felves chriftians, were thus minded f How fhould we fee the kingdom of Christ come with power, and Satan like lightning fall from heaven ! From the beginning, it hath been his policy to divide chriftians into fe6ls and parties, hoping not only to weaken their intereft, but to make them thereby believe, that religion wholly confifts in being of this or that particular communion : and this fubtilty of that old ferpent hath fo prevailed, that though we all profefs to hold one Lord, one faith, one baptifm ; yet numbers look upon thofe "Vv'ho differ from them, and that only in externals, almoft as creatures of another fpecies, and forbid us with fuch even to eat. This was once the ftate of the Jewi/h^ as it is now of the chriftian church ;—but God fhewed his diflike of fuch a temper, by convincing Peter in a miraculous manner, that he was henceforward to call nothing common or unclean, but freely to converfe v/ith all who feared him and worked righte-oufnefs, for that all fuch were accepted of him. My brethren, be not you difobcdient to this heavenly vifion : for our fakes no doubt it was written, and for as many as the Lord our God ftiall call. The felf-righteous, and perhaps fome who are weak in faith, will cenfure and condemn your conduct (as the brethren did Peter) when they behold your free con-vcrfation in Christ : but Peter has furniftied you with an anfwer, *' Forafmuch as God hath given to them the like gift as to us, who believed on Jesus, what are we, that we ihould withftand God ?'* How dare we make a difference, when God has made none ?. How dare we not freely converfe with thofe who have received the Holy Ghoft, as well as we ?•

Further,

C 31 3

Further, my brethren, content not yourfclves with reading, finging and praying together -, but fet Tome time apart to con-fefs your faults and communicate your experiences one to another. For want of this (which I take to be one chief de-fign of private meetings) molt of the old focietes in London^ I fear, are funk into a dead formality, and have only a name to live. They meet on a fabbath evening, read a chapter, and fmgapfalmj but feldom, if ever, acquaint each other with the operations of God's fpirit upon their fouls; notwithftand-ing this was the great end and intention of thofe who firft began thefe focieties. Hence it is that they have only the form of godlinefs left amongft them, and continue utter ftrangers to the ftate of one another's hearts. How love, or the power of religion can fubfift in fuch a lukewarm and fuperficial way of proceeding, is very hard to conceive. My brethren, let not your coming together be thus altogether in vain, but plainly and freely tell one another what God has done for your fouls. To this end, you would do well, as others have done, to form yourfelves into )ittle companies of four or five each, and meet once a v/eek to tell each other what is in your hearts; that you may then alfo pray for and comfort each other, as need fhall require. None but thofe that have experienced it can tell the unfpeakable advantages of fuch a union and communion of fouls. By this means, brotherly love will be excited and increafed amongft you, and you will learn to watch over one another for good. This will teach you the better how to pray, and to give thanks for each other in your private retirement, and happily prevent and deliver you from many fnares of the devil : for Satan loves that we ihould keep his temptations to ourfelves, but cares not fo much to meddle with thofe, who he knows will difcover his devices to their brethren. Befides, this is a moft effedual means for each to try the fincerity of his own heart, as well as another's. No one, I think, that truly loves his own foul, and his brethren as himfelf, will be (hy of opening his heart, in order to have their advice, reproof, admonition, and prayers, as occafions require. A fmcere perfon will efteem it one of the greateft bleflings ; nor do I know a better means in the world to keep hypocrify out from amongft you. Pharifees

and

f 32 ]

and unbelievers will pray, read, and fmg pfalms 5 buf none, fave an Ifraelite indeed, will endure to have his heart fearched out. " He that hath ears to hear, let him hear."

Finally, my brethren, expe<Sl a large fhare of contempt; for Christ's fervants were always the world's fools. " As for this fe<5l or herefy, (faid the Jews to Paiil^) we know it is every where fpoken againft." And Paul himfelf, before converted, had authority from the chief priefts, to bring as many as he found of this way before them. Thus were the difci-plcs of the Lord treated in the infancy of the church ; and 3s it was formerly, fo it is and will be now. In our days, to be a true chriftian, is really to become a fcandal. If you were of the world, the world would love its own; but if you are not of the world, and Christ has chofen you out of the world, for this very caufe the world moft afTuredly will hate you. However it may feem ftrange to the natural man, yet there never was a true faint, who was not, like his Saviour, accounted befide himfelf. And they that v/ill live godly in Christ Jesus, muft to the end of time fufFer perfe-cution for his name's fake.

But, God forbid, my brethren, that a little, nay, that all the contempt in the world, fhould anywife move you away from the ftedfaft profeflion of the hope of the gofpel. Our Lord was defpifed before us ; and you know the fervant muil not prefume to be above his matter. No ; it is fuiEci-entifhebe as his matter, ''Made perfe6t through fuffer-ings." Be ftedfatt: therefore, my brethren, quit yourfelves like men, be ttrong ; yea, <' Be ftrong in th6 Lord, and in the power of his might." Be not aftiamed of the gofpel of Christ, but follow your matter without the camp, bearing his facred reproach. When you are reviled, revile not again. Blefs, my brethren, and curfe not. Be fubjcdt to the higher power in all lawful things, and beware of all who would turn religion into fadlion. Remember agam and again, that the \papons of our warfare are not carnal; and that it is our glory, when called to it, patiently to fuffer for the truth's fake.

Thus, my brethren, out of the fulnefs of my heart have I

written unto you. Many of you I never yet faw, and per-

r 33 ]

haps never may fee in the flefti; however, I love you in the bovi^els of Jesus Christ, and heartily befeech God to blcfs what I truft his fpirit has now enabled me to write unto you.

You fee, my brethren, I have confined myfelf to fuch particulars as relate to the improving your focieties, and making them truly chriftian. I hope you will in like mannex take heed to your ways in common life, and never give the adver-fary room juftly, to fpeak reproachfully of your condu£l. My brethren, the eyes of all men are upon you. Indeed it highly concerns you to walk exceedingly circumfpe(Sl towards thofe that are without. I am fure you will not be offended, if, out of love, I remind you to perform all relative duties with the utmoft cheerfulnefs, and with a fmgle eye to the glory of God. Let your obedience be conftant, univerfal and uniform, founded on a living faith in Christ Jesus, that by well-doing you may put to filence the flanders of foolifti and evil men. Let your fpeech, and all your anions, manifeft whofe difciples you are.. Confefs your Lord publicly before men, and be not afraid to tell thofe that have ears to hear, what God has done for your fouls. It is good to keep clofe the fecrets of a king, but it is honourable to reveal the works of the Almighty. Above all things, my brethren, have fervent charity among yourfelves. Bear ye one another's burdens, and fo fulfil the law of Christ. Be pitiful, be courteous, be tender-hearted ; and let it be faid of you as of the primitive faints. See how thefe chriftians love one another. Fulfil all righteoufnefs, by conftantly attending on every ordinance of God. Ufe, but not abufe the means of grace, by refting on them ; knowing that " The kingdom of God is not meats and drinks, but righteoufnefs, peace, and joy in the Holy Ghoft.'* Think that day loft, wherein you do not make an advance in fome of thefe. The work of re^-sne-ration, though inftantaneous at firft, is progreffive afterwards. The feed fown in the heart muft be continually watered, otherwife it will not grow into a great tree. I pray GoX) therefore to fandlify you throughout, in fpirit, foul and body, and prcferve you blamelefs till the coming of our Lorp Jesi'S Christ with all his fai»ts, Then all tears (hall be wiped Vol. IV. C away

. E 34 1

away.from your-eyes, and we fhall fpend an endlefs eternity in finging praifes tp him that fitteth upon the throne, even unto the Lamb for ever and ever. Now unto Him that is able to keep you from falling, and to preferve you faultlefs before the prefence of his glory with exceeding joy, to the only wife God our Saviour^ be glory and majefty, dominion ?.nd power, both now and ever. Amen I

A LET-

LETTER

TO THE

INHABITANTS

OF

Maryland, Virginia, North and South-Carolina.

C^

C zi ]

L E t T E R,

Savannah^ Jan, 23, 1740.

AS I lately pafTed through your provinces, in my way hither, I Was fenfibly touched with a fellow-feeling of the miferies of the poor negroes. Could I have preached more frequently among you, I fhould have delivered my thoughts to you in my public difcourfes : but, as bufmefs here required me to flop as little as poffible on the road, I have no other way to difcharge the concern which at prefent lies upon my heart, than by fending you this letter. How you will receive it, I know not; whether you will accept it in love, or be offended with me, as the mafler of the damfel was with Paul for cafling the evil fpirit out of her, when he faw the hope of his gain was gone, is unceftain: but whatever be the event, I mufl inform you, in the meeknefs arid gentlenefs of Christ, that I think God has a quarrel with you, for your abufe of and cruelty to the j)oor negroes. Whether it be lawful for chriftians to buy flaves, and thereby encourage the nations from whence they are brought to be at perpetual war with each dther, I (hall not take upon m^ to determine ; but furc I am it is finful, when bought, to ufe them as bad as, nay worfe than brutes: and whatever particular exceptions there may be, (as 1 would charitably hope there are fome) I fear the generality of you that own negroes, are liable to fuch a charge; for your flaves, I believe, work as hard« if not harder, than the horfes whereon you ride.

Thefe, after they have done their work, are fed and taken proper care of; but many negroes, when wearied with labour in your plantations, have been obliged to grind their own corn after they return home.

C 3 Your

[ 33 3

Your dogs are carefied and fondled at your tables; but your flaves, who are frequently filled dogs or beafls, have not an equal privilege : they are fcarce permitted to pick up the crumbs which fall from their mafters tables ; nay, fome, as I have been informed by an eye-wltnefs, have been, upon the moil trifling provocation, cut with knives, and have had forks thrown intb their ^fcjli: not to mention what numbers ha\fe been given up to the inhuman ufage of cruel tafk-mafters, who by their unrelenting fcourges have ploughed upon their backs, and made long furrows, and at length brought them even to death itfelj^v ,.. .

^Tis true, I hope,"* there are but few fuch monfters of bai:-barlty fulFered to fut{i{t amongft you : fome, I hear>; have been lately executed ii; Virginia for killing flaves; and the laws are very fevere agaii^ft fuch v^ho. at'any time murder them.

And perhaps it might be better for the poor creatures them-felves, to be hurried out of life, than to be made fo miferable as they, generally are in it» And indeed, confidering what ufage-they commonly ji;ie(?t,with, I have wondered, that we hav«,,not more inflanc-es of felf-murder among the negroes, ox that they hav^ not..n)or-e, frequen(;ly rifen up in arms againft tl)eir_ov/n.ers. F/V^/V/iZ; has. been onci^.'Sifi^,. Charles-Town more than once, threatned in this way^

An^ tftougb I heartily pray Qod, th,e-y may never be pfr-n^itted to get the upper, hand; yet, (bould fuch a thing he^ permitted by providence, all good men muft acknowledge^ the jpdgment would bejuft. For is it not the higheft ingrajti-. tude, as well as cruelty, not to let your poor Haves enjoy. ipn>e frujts of their, labour ? ,^: ..,^'

When palling alpng, whilfl I have viewed your planta-^ops.cicaiqj and cultivated, many fpacious houfes built, and the owners of them faring fumptuoufly every day, my blood has frequently almoft run cold within me, to confider how many of your flaves had neither convenient food to eat, jpior proper raiment to put on, notwithftanding moft of the comforts you enjoy, were folely owing to their indefatigable labours. The fcripture fays, *' Thou flialt not muzzle the ox that trcadeth out the corn." Does God take care of oxen ? And will he not take care of the negroes alfo ? X Undoubtedly

Undoubtedly he will. " Go to now, ye rich men, weep and howl for your miferies that (hall come upon you." Behold the provifion of the poor negroes which have reaped down your fields, which is by you denied them, crieth, and the cries of therh who reaped, are entered into the ears of the Lord of Sabaoth. Wc have a remarkable inftance of God's taking cognifance, and avenging the quarrel, of poor Haves, 2 Sam. xxi. i. " Then there was a famine in the days of David, three years, year after year; and David enquired of the Lord. And the Lord anfwered, It is for Saul and his bloody houfe, becaufe he flew the GibeonitesJ'^ Two things are here very remarkable; firft, that thefe Gibeonites were only hewers of wood and dravvers of water, or, in other words, fiaves like yours. Secondly, that this plague was Tent by God, many years after the injury, the caufe of the plague, was committed. And for what end was this and fuch like examples recorded" in holy fcripture ? Without doubt for our learning, upon whonl the ends of the world are come : for God is the fame to-day, as he was yefterday, and will continue the fame for ever. He does not rejccSl the prayer of the poor and deftitute, nor difregard the cry of the meaneft negroes : their blood which has been fpilt, for thefe many years in your refpe6tive provinces, will afcend up to heaven againft: you ; I wifh I could fay, it would fpeak better things than the blocd of AM. But this is not all. Enflaving or mifufing their bodies, comparatively fpeaking, would be an inconfider-able evil, was proper care taken of their fouls : but 1 have great reafon to believe, that moft of you on purpofe keep your negroes ignorant of chriftianity ; or otherwife, why are they permitted through your provinces openly to profane the Lord's day, by their dancing, piping, and fuch like? I know the general pretence for this negle6l of their fouls, isj that teaching them chriftianity would make them {)roud, and confequently unwilling to fubmit to flavery. But what a dreadful refleilion is this upon your holy religion ? What blafphemous notions muft thofe have, that make fuch ari objedion, of the precepts of chriftianity ! Do you find any one command in the gofpel, that has the leaft tendency td make people forget their relative duties ? Do you not read^ that fervants, and as many as are under the yoke of bond-

C 4 age.

age, are required to be fubje£l in all lawful things to their mafters, and that not only to the good and gentle, but alfo to the froward ? Nay, may not I appeal to your own hearts, whether deviating from the Jaws of Jesus Christ, is not the caufe of all the evils and miferies mankind now univerfally groan under, and of all the vices we find both in ourfelves and others ? Certainly it is. And therefore the reafon why fervants generally prove fo bad is, becaufe fo little care is taken to breed them up in the nurture and admonition of the Lord. But fome will be fo bold pcrhapj as to reply, " That a few of the negroes have been taught chriftianity, and notwithftanding have been remarkably worfe than others.'* But what chriftianity were they taught ? They were baptized, and taught to read and write : and this they may do, and much more, and yet be far from the kinsdom of God ; for there is a vaft difference between civilizing and chriftianizing a negroe. A black as well as a white man, may be civilized by outward reftraints, and afterwards break through thofe reftraints again ; but I challenge the world to produce a fingle inftance of a negroe's being made a thorough chriftlan, and thereby made a worfe fervant; it cannot be. But further, if the teaching flaves chriftianity has fuch a bad influence upon their lives, why are you generally dcfirous of having your children taught ? Think you, they are any way better by nature, than the poor negroes ? No, in nowife-. Blacks are juft as much, and no more, conceived and born in fin, as white men are : both, if born and bred up here, I am perfuaded are naturally capable of the fame improvement. And as for the grown negroes, I am apt to think, whenever the gofpel is preached with power amongf^ them, that many will bo brought efFecl:ually home to God. Your prefent and paft bad ufage of them, however ill-de-figned, may thus far do them good, as to breiik their wills, increafe the fenfe of their natural mifery, and confequently better difpofe their minds to accept the redemption wrought out for them by the death and obedience of Jesus Christ. Not long fmce, God hath been pleafed to make fome of the negroes in New-EnglamU v^ftels of mercy; and fome, I hear, have been brought to cry out '' What fliall we do to be {lived?*' in the province of P.'njyivanla, Doubtlcfs there 5 ^^

t 41 ]

is a time, when the fulnefs of the Gentiles will come \n% and then, I believe, if not before, thefe defpifed flavcs will find the gofpel of Christ to be the power of God to their falvation, as well as we. But I know, all arguments to prove the neceflity of taking care of your negroes fouls, though never fo conclufive, will prove inefFe£lual, till you are convinced of the neceffity of fecuring the falvation of your own. That you yourfelves are not effectually convinced of this, I think is too notorious to want evidence. A general deadnefs as to divine things, and not to fay a general profanenefs, is difcernible both in paftfjs and people.

Moft of you are without any teaching prieft. And whatever quantity of rum there may be, yet I fear but very few bibles are annually imported into your different provinces. God has already begun to vifit for this, as well as for other wicked things. For near two years laft paft, he has been in a remarkable manner contending with the people of South-Carolina : their houfes have been depopulated with the fmall pox and fever, and their own flaves have rifen up in arms againft them. Thefe judgments are undoubtedly fent abroad, not only that the inhabitants of that, but of oiher provinces, fliould learn righteoufnefs : and unlefs you all repent, you all muft in like manner expeft to perifn. God firft generally corrects us with whips : if that will not do, he muft cha-ftife us with fcorpions. A foreign enemy is now threatning to invade you -, and nothing will more provoke God, to give you up as a prey into their teeth, than impenitence and unbelief. Let thefe be removed, and the fons of violence fliall not be able to hurt you : no; your oxen fhall be ftrong to labour ; there {hall be no decay of your people by epidemical ficknefs ; no leading away into captivity from abroad ; and no complaining in your ftreets at home. Your fons fhall grow up as young plants, and your daughters be as the poliflied corners of the temple : and, to fum up all blelTings in one, '' Then fhall the Lord be your God." That you may be the people who are in fuch a happy cafe, is the earneft prayer of,

Your finccrc wc-11-wifher and fervant in Christ,

G. fF.

LETTER

TO SOME

CH U R CH-MEMBE R S

OF THE

Presbyterian Perfuafion,

IN ANSWER TO

Certain Scruples lately propofed, in proper Queries raifed on each Remark.

i 45 3 . A

LETTER, ^c.

My dear Friendsy New-York^ Nov, i, 1740.

LAST night and this morning I read your queries and fcruples. Whether they were compiled by church-members, or minifters of the prefbyterian perfuafion, I fliall not take upon me to determine. I think I may fay with Da-'vid, though on another occafion, " JoaFs hand is in this." If your minifters were really the authors, and you only their reprefcntatives, they have not adled fimply. They had better have fpoken out. I (hould as readily have anfwered them as you. Solomon fays, " He that hateth reproof, is brutifh.'* And if I know any thing of my own heart, I (hould think myfclf obliged to any pne that convinces me of an error, either in principle or pra£tice. I therefore aflure you, that I ^o not find the leaft refentment ftirring in my foul againft thofe (whoever they be) that propofed the queries, or againft the reverend preftjytery that advifed you to fend them to me in a public manner : no, I rejoice in it; becaufe it gives me an opportunity of doing what my friends know I have for fome time propofed, the correding fome pafTages in my printed ferinons. I think it no dilhonour, to retracSt fome exprcftlons that formerly dropped from my pen, before God was pleafed to give me a more clear knowledge of the doctrines of grace. St. Aujiiny I think, did fo before me. The Lord's dealing with me was fomewhat put of the common way. I can fay, to the honour of rich free diftinguiftiing grace, that I received the Spirit of adoption before I had converfed with one man, or lead a fingle book, on the dodtrine of '' Free juftification by the imputed righteoufnefs of jEsps Christ." No wonder then, that I was not fo clear in fome points at my firft fetting out in i\^ miniftry. Our Lord was pleafed to enlighten me

by

by degrees; and I deHre your prayers, that his grace may Ihine more and more in my heart, till it breaks forth into perfect day.

But to come to the exceptionable pafTages in my fermons. You blame me for faying.

Vol. il.^ page iw7; " That Adam was adorned with all the perfections of the Deity." It is a wrong expreflion : rwDuld correct it thus : " All the moral communicable perfedions of the Deity." Again, '' Man was the perfection of the morail and fnaterial world : let it iland thus : " The perfedlion of all the vifible world.'*

Vol. II. page 22 and 23. " Waflies the guilt of fin away by the tears of a fincere repentance, joined with faith ifi the blood of Jesus Christ." This is falfe divinity : I would now alter it thus : " Recovers his former peace, by renewing his a(5ls of faith on the perfc6l righteoufnefs of Jesus Christ."

Vol. 1, page 79. " And which alone can render any of our actions acceptable in God's fight." It fhould be, " And without which, any of our aClions cannot be acceptable in God's fight."

Vol. I. page 16. *' Who vainly depend on their owrt righteoufnefs, and not on the righteoufnefs of Jesus Christ^ imputed to, and inherent in them, as neceflary for their eternal falvation," To avoid all miftakes, I would exprefs my-felf in this manner, " Who have neither Christ's righteoufnefs imputed to them, for their juftification in the fight, nor holinefs wrought in their fouls as the confequence of that, in order to make them meet for the enjoyment of God."

Vol. I. page 7. For, " To qualify us for being favingly in Christ," read, " To qualify us for living eternally with Christ."

The feeming contradidtion in my fermon, Vol. II. p. 128. compared with p. 137. I think may be reconciled by that paf-fage of the Apoftle, " After you believed, you were fealed by the Spirit of promife." Your arguing on this head, p. 21. fec-tion vii. I think is not fo clear. Might you not as reafonabl/ have blamed JesUs Christ for faying to a dead man, " La^ zarus^ come forth ?" However, inftead of quickening Spirit^ vol. II. p. 137. let it be read, " fanClifying Spirit."

VoL

C 47 ]

Vol. II. p. 33. " The man Christ Jesus Is fplritually formed in your hearts." I would alter it thus, " That Christ is formed within you."

Vol. I. p. 53. " The many fouls that are nouriflied weekly by the fpiritual body and blood of Jesus Christ by your means." Let it be altered for thefe words, <'_Nourifhed weekly at the Lord's fupper by your means.

I fee no reafon to alter my explanation of the words, *' Baptizing them into the nature of the Father, Son, and HolyGholl;" and, "Christ fpiritually conceived in the heart of Eve ;" I mean no more by thefe expreffions than the Apoftle, when he fays, " Know ye not that Christ is in you, unlefs you be reprobates ?" And again, " No one can call Christ, Lord, but by the Holy Ghoft." And again, *' We are made partakers of a divine nature." Vol. II. p. 128. thefe words [in the Lord's prayer] may be left out: though, if the word name fignifies God's attributes, according to your own confeiTion, why may it not fignify his eilence ? What are God's attributes but God himfelf ?

Vol. I. p. 14. After, " eflentlal ones too," infert, " if perfons are capable of performing them."

Thefe, if I miflake not, are all the palTages in my fermons, which you obje61: againft. And now to convince you, that I am not afhamed to own my faults, I can inform you of other palTages as juftly exceptionable. In my fermon on jujlijjcationy I feem to affert univerfal redemption^ which I now abfolutely deny. In my almoft chrijlian^ I talk of ^'orks procuring us (o high a crown. In my fermon on the marh of the new-hirih, I fay, " We fhall endure to the end, ifzve continue fi. Thefe, and perhaps fome other palTages, though capable of a candid interpretation, I now dillike ; and in the next edition of my fermons, God willing, I propofe to alter them. In the mean while, I fhall be thankful to any that will point out my errors j and I promife, by divine alTiftance, they (hall have no reafon to fay, " That I am one who hates to be reformed." ** Let the righteous fmite me, it fhall be a kindnefs ; and let him reprove me, and it fhall be an excellent oil, which fliall not break my head ; for yet my prayer alfo fhall be in their calamities."

Aj

C 48 3

As for your infinuating, that I countenance Mr. JVeJley in his errors, it is no fuch rhinp;. 'I prefaced Halylurton*s Memoirs before I faw what Mu If^'eJIey had written ; and fince I have feen it, have more then once faid, " U I had known what Mr. WeJJey had written^ I would not have prefaced Ha-" lyhurto7i at all. I do not underltand Mr. ll^ejley in his interpretation of thefe words, *' He that is born again of God, finneth not;" and therefwe have torn off that part of his preface, out of feveral of thofe books which I have given away lately, and have acquainted him in what I think in this particular he errs, by fundry letters.

You wrong me, if you think I am an Aniinornian, For when I fay, *' God made no fecond covenant with Adam^* I mean no more than this : " God made no fecond covenant with Adam in his own perfon in behalf of his pofterity ; nor did man's acceptance in the fight of God, after the fall, depend, either wholly or in part, on his vorks, as before the fall.'* Whoever reads the author of The Whole Duty of Man^ will find he thinks otherwife; and I believe your friends in Scotland Will not thank you for defending that book, as you feemingly have done in your late queries.

Your obje6lions, concerning my favourable opinion of fome particular quakers that I have converfed with ; and alfo about fome particular promifes, which I think have been made me, you may find fatlsfied in my " Anfwer to the Bifhop of Lon^ don's laft Paftoral Letter," and in a *^ Letter to the Bifhop of Ghucejier.''^

I am no friend to cafting lots ; but I believe, on extraordinary occafions, when things can be determined no other way, God, if appealed to, and waited on by prayer and fafting, will anfwer by lot now, as well as formerly.

Do not condemn me for preaching extemporey and for faying, A I am helped often immediately in that exercife ; when thoufands can prove, as well as myfelf, that it has been fo. Neither fliould you cenfure me as one that would lay afide reading. I am of Bifhop Sanderfon's mind : " Study without prayer, is atheifm ; prayer without {ludy, prefumption." Blame not me, for the warmth of fome of my adherents, as you call them. One of your minifters knows, how fliarply 1 rebuked one of them for his warmth, at Forks-Manor. I am for loving ;is brethren, and wifh all would copy after the lowly Jesus.

But

[ 49 3

But then I cannot difcommend thofe (fuppofing they do it In the fpirit of meeknef) who exclaim againft dry, faplefs, unconverted minKters. Such fureJy are the bane of the chrlftian church. But my other affairs will not permit mc to enlarge.

Some of the latter part of your queries, for your own, and not my own fake, I (hall not mention. I hope I can fay with more fmcerity than Hazacl^ " Is your fervant a dc^g, that he fhould do" what you fuggeft ! But I pray God to forgive you. He knows my heart. My one defign is to bring poor fouls to Jesus Christ. I defire to avoid extremes, fo as not to be a bigot on the one hand, or confound order and decency on the other. And I could heartily wifh the reverend pref-bytery, when they advifed you to publifli your queries, had alfo cautioned you againft dipping your pen in fo much gall. Surely your infinuations are contrary to that charity, which hopeth and believeth all things for the beft. And I appeal to your own hearts, whether it was right, efpecially fince you heard the condant tenor of my preaching in America has been calviniftical^ to cenfure me as a Papift or Armimar.^ becaufe a few unguarded expreilions dropped from my pen, juft as I came from the univerfity of Oxford. Could Archbifhop Til-lot/on, or the Author of The Whole Duty of Man^ fay fo ? But I have done. The LoRS be with you ! I am a poor frail creature. And as fuch 1 befcech you to pray for

Your afFc6lionate friend and fervant, George White field.

'Vol. IV. D A LF

A

LETTER

To the Reverend

Mr. JOHN WESLEY:

In Answer to his

SERMON,

ENTITULEP,

FREE-GRACE,

But when Peter was come to Antioch^ I withftood him tQ the Face^ hecaufe he was to be blamed.

Gal. ii. ii.

D 2

■ ' t 53 1

A

Letter

T O T H E

Rev. Mr. John Wesley. 'P R E F* A C £;

TAm very well aware, what different effeSis the publijlnng this Letter again/} the dear Mr, WefleyV Bermon will produce. Many of my friends^ that are Jlreniious advocates for univerfal Redemption, will immediately he offended. Many that are zealous on the other fide^ will he much rejoiced. They that are luke-iuarm on both fides^ and are carried away with car?2al reafoning, will wijh this matter had never been brought under debate. The reafonS 1 have giv^n at the beginni!Jg of the letter, I think are fiffcient to fatisfy all, of my conduSi herein, I defire therefore, that they who hold Ele(Slion would not triumph, or make a party on one hand ; (for I detefl any fuch thing) and that they who are prejudiced againfi that doSirine, be not too fnuch concerned or offended on the other. Known unto God are all his ways from the beginning of the world. The great day will difcover, why the Lord permits dear Mr, Wefley and me to be of a different way cf thinking. At prefenty ijhall ntake no enquiry into that matter, beyond the account which he has given of it himfelf in the following letter^ which I lately received from his own dear hands,

D 3 My

[ 54 3

My dear Brother^ London, Aiiguft 9, 1740^

J Thank you for yours^ May ihe l^tb. The cafe is quite plain. There are bigots both for predejiination and againjl it. God is fending a vieffage to thofe on either fide. But neither "will receive it, unlcfs from one who is of their own opinion, Thereforey for a time you are fujfered to be of one opinion, and I of another. But luhen his time is comc^ God will do what man cannot, namely^ make us both of one mind. Then perfecuiion will flame out, and it ivill be fcen whether we count our lives dear unto ourfdvcs, fo that we may finifl) our courfe ivith joy. I am^ my dear eft brother^

Ever yours,

J. Wesley,

Thus my honoured friend, I heartily pray God to haften the timcy for his being clearly enlightened into all the doSirines of divine revelation^ that we may thus-be clofely united in principle andjudgTnent^ as well as heart and affe^lion. And then if the Lord fJwuld call us to it, I care not if I go with him to prifon, or to death. For like Paul and Silas, / hope we fhallfing praifes to God, and count it our high eft. honour to fuffer for Chrift'sfake, and to lay down our lives for the brethren.

Beihefda in Georgia^ Dec. 24, 1740. Reverend and very dear Brother,

GOD only knows, what unfpeakable forrow of heart I have felt on your account, fince I left England laft. Whether it be my infirmity or not, I frankly confefs, that Jonah could not go with more reludance againft Nineveh, than I now take pen in hand to write againft you. Was nature to fpeak, I had rather die than do it; and yet if I am faithful to God, and to my own and other's fouls, 1 muft not ftand neuter any longer. I am very apprehenfive, that our common adverfaries will rejoice to fee us differing among ourfelves. But what can I fay? The children of God are in danger of falling into error. Nay, numbers have been mifled, whom God has been pleafed to work upon by my miniflry, and a greater number are ftill calling aloud upon me, to (hew alfo my opinion; I muft then ftiew, that I know no man afier the fiefh, and that I have no refped to pcrfons, any

further

further than is confiftent with my duty to ray Lord and Mafter, Jesus Christ.

This letter, no doubt, will lofe me many friends : and for this caufe, perhaps God has laid this difficult tafk upon me, even to fee whether I am willing to forfake all for him, or not. From fuch confiderations as thcfe, I think it my duty to bear an humble teftimony, and earneftly to plead for the truths, which I am convinced, are clearly revealed in the word of God. In the defence whereof I muft ufe great plaln-nefs of fpeech, and treat my deareft friends upon earth with the greateft fimplicity, falthfulnefs and freedom, leaving the confequcnces of all to God.

For fome time before, and efpecially fince my laft departure from England, both in public and private, by preaching and printing, you have been propagating the dodlrine of uni^ verfal redemption. And when I remember, how Paul reproved Peter for his diffimulation, I fear I have been finfuUy filent too long. O then be not angry with me, dear and honoured Sir, if now I deliver my foul, by telling you, that I think in this you greatly err.

'Tis not my defign to enter into a long debate on God^s decrees. I refer you to Dr. Edwards his Veritas Redux, which, 1 think, is unanfwerable, except in a certain point, concerning a middle fort between ele£t and reprobate, which he him-felf in efFedl afterwards condemns.

I fhall only make a few remarks upon your fermon, entitled Free-Grace. And before I enter upon the difcourfe itfelf, give me leave to take a little notice of what, in your preface, you term an indifpenfible obligation, to make it public to all the world. I muft own, that I always thought you were quite miftaken upon that head. The cafe (you know) ftands thus: When you was at Brijlol, I think you received a letter from a private hand, charging you with not preaching the gofpel, becaufe you did not preach up elecStion, Upon this you drew a lot: the anfwer was " preach and printJ^ I have often queftioned, as I do nov/, whether in fo doing, you did not tempt the Lord, A due exercife of religious prudence, without a lot, would have dire£led you in that matter. Befides, I never heard t^at you enquired of God, whether or not election was a gofpel dodtrine? But I fear, taking it for granted,

D 4 i«

it was not, you only enquired, whether you {hould be filent, or preach and print againft it? However this be, the lot came out ^^ preach and print-y" accordingly you preached and printed againi't eledion. At my defire, you fupprelled the publifhing the fermon whilfl I was in England-, but foon font it into the world after my departure. O that you had kept it in ! However, if that fermon was printed in anfwer to a lot, I am apt to think, one reafon, why God fliculd fo fufFer you to be deceived, was, that hereby a fpecial obligation might be laid upon me, faithfully to declare the fcripture do6lrine of election, that thus the Lor-d might give me a frcfli opportunity of feeing what was in my heart, and whether I would be true to his caufe or not; as you could not but grant, he did once before, by giving you fuch another lot at Deal, The morning I failed from Deal for Gibralier, you arrived from Georgia. In-ilead of giving me an opportunity to converfe with you, though the (hip was not far off the Ihorej you drew a lot, and immediately fet forwards to London. You left a letter behind you, in which were words to this effect. «< When I faw God, by the wind which was carrying you out, brought me in, I afked counfel of God. His anfwer you have enclofcd.'* This was a piece of paper, in which were written thefe words. *' Let him return to London.'"

When 1 received this, I was fomewhat furprized. Here v/as a good man telling me, he had caft a lot, and that God would have me return to London. On the other hand, I knew m-y call \Y2^s to Georgia^ and that I had taken leave of London^ and could not juflly go from the foldiers, who were committed to my charge. I betook myfelf with a friend to prayer. That paffage in the firft book of Kings, chap. 13. was powerfully impreffed upon my foul, where we are told, " That the Prophet was flain by a lion, that v/as tempted to go back, (contrary to God's exprefs order) upon another Prophet's telling him God would have him do fo." I wrote you word, that 1 could not return to London. We failed immediately. Some months after, I received a letter from you at Georgia^ wherein you wrote words to this effecl. ''^ Though God never before gave m.e a wrong lot, yet, perhaps, he fuffered me to have fuch a lot at that time, to try what was in your heart." I fhould never have publifhed this private tranfadion to the world, "d-d

not

not the glory of God call me to it. It is plain you had a wrong lot given you here, and juftly, bccaufe you tempted God in drawing one. And thus I believe it is in the prclent cafe. And if fo, let not the children of God, who are mine and your intimate friends, and alfo advocates for iw'werfal redemption^ think ihat dodlrine true, becaufe you preached it up in compliance with a lot given out from God.

This, I think, may ferve as an anfv/er to that part of the preface, to your printed fcrmon, wherein you fay, " nothing but the ftrongeft conviilion, not only that what is here advanced is the truth as it is in Jesus, but alfo that I am indif-penfibly obliged to declare this truth to all the world." That you believe what you have written to be truth, and that you honeftly aim at God's glory in writing, I do not in the leaft doubt. But then, honoured Sir, I cannot but think you have been much miftaken, in imagining that your tempting GcD, by cafting a lot in the manner you did, could lay you under an indifpenfible chlizcitio7i to any aflion, much lefs to publifh your fermon againft the do6lrine o{prcdejlinaiion to life.

I muft next obfcrve, that as you have been unhappy in printing at all, upon fuch an Imagmary warranty fo you have been as unhappy in the choice of your text. Honoured Sir, how could it enter into your heart, to chufe a text to difprove the doctrine of eledion, out of the 8th of the Rc??ians^ where this doctrine is fo plainly aflerted, thit once talking with a quaker upon this fubjedt, he had no other way of evading the force of the Apoflle's afTertion, than by faying, " I believe Paul was in the wrong." And another friend lately, who was once highly prejudiced againvt election, ingenuoufly ccnfefTed, " that he ufed to think St. Paul himfelf was miftaken, or that he was not truly tranflated."

Indeed, honoured Sir, it is plain, beyond all contradi6liop5 that St. Pr.ttly through the whole eighth of the P^oma?2S^ is fpcaking of the privileges of thofe only who are really in Christ. And let any unprejudiced perfon read what goes before, and what follows your text, and he muft confefs the word ALL only fignifics thofe that are in Christ; and the lat-r—tcr part of the text plainly proves, what, I find, dear Mr. V/cftey will, by no means, grant, I mean i\\Q fnolperfez'crance of the children of God. -'< He that fpared not his own Son,

but

f 58 J

l)Ut delivered him up for us all, (/. e, all Saints) how fliall he not with him alfo freely give us all things." Grace, in particular, to enable us to perfevere, and every thing elfe neceflary to carry us home to our Father's heavenly kingdom.

Had any one a mind to prove the docSlrlne of eleSlioriy as well as o^ final perseverance^ he could hardly wilh for a text more fit for his purpofe, than that which you have chofen to difprove it. One that docs not know you, would fufpedl you yourfelf was fenfible of this: for after the firft paragraph, I fcarce know whether you have mentioned it fo much as once, through your whole fermon.

But your difcourfe, in my opinion, is as little to the purpofe as your text, and inftead of warping, does but more and more confirm me in the belief of the do(Slrine of God's eternal eledlion.

1 (hall not mention how illogically you have proceeded, riad you written clearly, you fhould firft, honoured Sir, have proved your propofition, " that God's grace is free to all," and then by way of inference, exclaimed againft what you call the horrible decree. But you knew that people (becaufe armi-nianifm^ of late, has fo much abounded among us) were generally prejudiced againft the do6lrine oireprobation^ and therefore thought if you kept up their diflike of that, you could overthrow the doctrine of election entirely. For, without doubt, the dodrine of election and reprobation muft ftand or fall together.

But pafling by this, as alfo your equivocal definition of the word grace^ and your falfe definition of the wordyr^^, and that I may be as fncrt as poffible, I frankly acknowledge, I believe the doctrine of reprobation, in this view, that God intends to give faving grace, through Jesus Christ, only to a certain number, and that the reft of mankind, after the fall of Adam, being juftly left of God to continue in fin, will at laft fuffer that eternal death, which is its proper wages.

This is the cftablifned dodrine of fcripture, and acknowledged as fuch in the 17th article of the church of England^ as Biftiop Burnet himfelf confeftes; yet dear Mr. JVeJley abfo-lutely denies it.

But the moft important obje£lions, which you have urged againft ihi^ dodrine, as reafons why you rejedt it, being feri-

oufly confidered, and faithfully tried by the word of GoP, will appear to be of no force at all. Let the matter be humbly and calmly reviewed, as to the following heads.

Fiift, you fay, " if this be fo (/. e. if there be an eIe«5^ion) then is all preaching vain: it is needlefs to them that are elected ; for they, whether with preaching or without, will infallibly be fav€d. Therefore, the end of preaching to fave fouls is void, with regard to them. And it is ufelels to them that are not eleded ; for they cannot poflibly be faved; they, whether with preaching or without, will infallibly be damned. The end of preaching is therefore void, with regard to them likewifc. So that in either cafe our preaching is vain, and your hearing alfo vain." Page lOth, paragraph the 9th.

0 dear Sir, what kind of reafoning, or rather fophiftry fs this I Hath not God, who hath appointed falvation for a certain number, appointed alfo the preaching of the word, as a means to bring them to it? Does any one hold ele6lion in any other fenfe ? And if fo, how is preaching needlefs to them that are cle£led ; when the gofpel is defigned by God himfelf, to be the power of God unto their eternal falvation ? And fince we know not who are eleiSi, and who reprobate, we are to preach promifcuoufly to all. For the word may be ufeful, even to the non-elect, in reftraining them from mucb wicked-nefs and fm. However, it is enough to excite to the utmoft diligence in preaching and hearing, when we confider, that by thefe means, fome, even as many as the Lord hath ordained to eternal life, (hall certainly be quickened and enabled to believe. And who, that attends, efpecially with reveience and care, can tell but he may be found of that happy number ?

Secondly, you fay, " that it, [the do6lrine of election and reprobation] directly tends to deliroy that hclinefs, which is the end of all the ordinances of God." For, (fays the dear miftaken Mr. JVeJley) " it wholly takes away thafe fiift motives to follow after it, fo frequently propofed in fcripture. The hope of future reward, and fear of punifhment, the hope of heaven, and the fear of hell, &c." page i ith.

1 thought^ that one who carries perfection to fuch an exalted pitch as dear Mr. IVeJley does, would know, that a true lover of the Lord Jesus Christ would ftrive to be holy for the fake of being holy, and work for Christ out of love an^

gralitudey

gratitude, without any regard to the rewards of heaven, or fear of hell. You remember, dear Sir, what Scougal fays, *' Love's a more powerful motive that does them move." But pailing by this, and granting that rewards and punifh-ments (as they certainly are) may be motives from which a chriftian may be honeftly flirred up to a6t for God, how does the do6trine of ele61ion deftroy thefe motives ? Do not the ele6i: know that the more good works they do, the greater will be their reward ? And is not that encouragement enough to fet them upon, and caufe them to pcrfevere in working for Jesus Christ ? And how does the do6trine of election deftroy holinefs ? Whoever preached any other eledion, than what the Apoftle preached, when he faid, " Chofen through fan£lification of the Spirit?" Nay, is not holinefs made a mark of our ele6lion by all that preach it ? And how then can the doctrine of eleilion deftroy holinefs ?

The inftance which you bring to iliultrate your ailertion, indeed, dear Sir, is quite impertinent. For you fay, ^'' If a fick man knows, that he muft unavoidably die or unavoidably recover, though he knows not which, it is not reafonabls tof take any phyfic at all,'* page 11. Dear Sir, what abfurd rea-foning is here ? Was you ever fick in your life ? U fo, did not the bare probability or poffibility of your recovering, though you knew it was unalterably fixed, that you muft live or die, encourage you to take phyfic ? For how did you knowy but that very phyfic might be the means God intended to rscover you by ? Juft thus it is as to the doiSlrine of ele6tian. I know that it is unalterably fixed, may one fay, that I muft be damned or faved ; but fince I know not which, for a certainty, why ftiould I not ftrive, though at prefent in a flate of nature, fince I know not but this ftriving may be the means God has intended to blefs, in order to bring me into a ftate of grace ? Dear Sir, confider thefe things. Make an impar^ tial application, and then judge what little reafon you had to conclude the loth paragraph, page 12, in thefe words : " So diredlly does this dodrine tend to fliut the very gate of holinefs in general, to hinder unholy men from ever approach* ing thereto, or ftriving to enter in thereat."

" As diredly," fay you paragraph 11, " does the docl:rine tend to deftroy feveral particular branches of holinefs, fuch a?

mceknefs.

meeknefs, love, &c." I ftiall fay little, dear Sir, in anfwer to this paragraph. Dear Mr. IVcJlcy perhaps has been dif-puting with Come warm narrow fpirited men that held eledion, »nd then infers, that their warmth and narrownefs of fpirit, was owing to their principles ? Bat does not dear Mr. JVejley know many dear children of God, who are predeftinarians, and yet are meek, lowly, pitiful, courteous, tender-hearted, kind, of a catholic fpirit, and hope to fee the moft vile and profligate of men converted ? And why ? becaufe they knowr God faved thcmfelves by an aft of his elefting love, and they know not but he may have eledled thofe who now feem to be the moft abandoned. But, dear Sir, we muft not judge of the truth of principles in general, nor of this of election in particular, entirely from the practice of fome that profefs to hold them. If fo, I am fure much might be faid againft your own. For I appeal to your own heart, whether or not you have not felt in yourfelf, or obferved in others, a narrow-fpi-litedncfs, and fome difunion of foul refpe6ling thofe that hold particular redemption. If fo, then according to your own rule, uni'verfal rede?npiion is wrongs becaufe it deftroys feveral branches of holinefs, fuch as meeknefs, love, &c. But not to infift upon this, I beg you would obfervc, that your infer rence is entirely fet afide by the force of the Apoftle's argument, and the language which he exprefly ufes. Col. iii. 12, i-j. *' Put on, therefore, (as the eleft of God, holy and beloved) bowels of mercy, kindnefs, humblenefs of mind, meeknefs, iong-fuffering, forbearing one another, and forgiving one another, if any man have a quarrel againit any, even as Christ forgave you, fo alfo do ye." Here we fee that the Apoftle exhorts them to put on bowels of mercy, kindnefs, humblenefs of mind, meeknefs, long-fulTering, &c. upon this conhderation, namely, becaufe they were eleft of God. And all who have experimentally felt this doclrine in their hearts, feel that thefe graces are the genuine efFefts of their being elefted of God.

But, perhaps dear Mr. /F^^y may be mifcaken in this point, and call that pafTion, which is only zeal for God's truths. You know, dear Sir, the Apoftle exhorts us to *' contend earneftly for the faith once delivered to the faints," and therefore you muft not condemn all that appear zealous for

the

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t^e do£^rIne of ele£lion, as narrow-rplrlted, or pcrfecutors, be-caufe they think it their duty to oppofe you. I am fure, I love you in the bowels of Jesus Christ, and think I could lay down my life for your fake ; but yet, dear Sir, I cannot help {Irenuoufly oppofing your errors upon this important fubje^l, becaufe I think you wiirmly, though not defignedly, oppofe the truth, as it is in Jesus. May the Lord remove the fcales of prejudice from off the eyes of your mind, and give you a zeal according to true chriflian knowledge !

Thirdly, fays your fermon, page 13, paragraph 12, " This doctrine tends to deflroy the comlorts of religion, the happi-nefs of chriftianity, &c."

But how does Mr. Wejley know this, who never believed elecli®n ? I believe they who have experienced it, will agree with our 17th article, " That the godly confideration of pre-deflination, and eie£^ion in Christ, is full of fweet, pleafant, unfpeakabie comfort to godly perfons, and fuch as feel in thenifelves the working of the Spirit'of Christ, mortifying the works of the flein, and their earthly members, and drawing their minds to high and heavenly things, as well becaufe jt does greatly eflablifh and confirm their faith of eternal faU vation, to be enjoyed through Christ, as becaufe it doth fervently kindle their love towards God, &c.'* This plainly ihews, that cur godly refcj-mers did not think election de-Uroyed holinefs, or the comforts of religion. As for my own j^-^rt. this doctrine is my daily fupport: I fhould utterly fmk under a dread of my impending trials, was I not firmly per-fuaded that God has chofen me in Christ from before the foundation of the world, and that now being effectually called, he will fufFer none to pluck me out of his almighty hand.

You proceed thus : " This is evident as to all thofe who believe themfelves to be reprobate, or only fufpe£l or fear it; all the great and precious promifes are loft to them 5 they afford them no ray of comfort."

In anfwer to this, let me obferve, that none living, efpe-cially none who are defirous of falvation, can know that they are not of the number of God's ele£l. None, but the unconverted, can have any jufl reafon, fo much as to fear it. And would dear Mr. Wefley give comfort, or dare you apply the precious promifes of the gofpel, being children's bread, to men

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in a natural (late, while they continue fo ? God forbid ! What if the dodlrine of election and reprobation does put fome upon doubting ? So does that of regeneration. But, is not this doubting, a good means to put them upon fearching and ftriving ; and that ftriving, a good means to make their calling and their ele6lion fure. This is one reafon among many others, why I admire the do£lrine of election, and am convinced that it fliould have a place in gofpel miniftrations, and fhould be infifted on with faithfulnefs and care. It has a natural tendency to rouze the foul out of Its carnal fecurity. And therefore many carnal men cry out againft it. Whereas uni-verfal redemption is a notion fadly adapted to keep the foul in its lethargic ileepy condition, and therefore fo many natural men admire and applaud it.

Your 13th, 14th, and 15th paragraphs come next to be confidered. '^ The witnefs of the Spirit, (you fay, paragraph 14, p. 14.) experience (hews to be much obftru6led by this do6trine," But, dear Sir, whofe experience ? Not your own ; for in your Journal, from your embarking for Georgia^ to your return to London^ page the laft, you fcem to acknowledge that you have it not, and therefore you are no competent judge in this matter. You muft mean then the experience of others. For you fay in the fame paragraph, <^ Even in thofe who have tafted of that good gift, who yet have foon loft it again, (I fuppofe you mean loft the fenfe of it again) and fallen back into doubts and fears and darknefs, even horrible darknefs that might be felt, he" Now, as to the darknefs of defertion, was not this the cafe of Jesus Christ himfelf, after he had received an unmeafurable un£lion of the Holy Ghoft ? Was not his foul exceeding forrowful, even unto death, in the garden ? And was he not furrounded with an horrible darknefs, even a darknefs that might be felt, when on the crofs he cryed out, " My God! My God! why haft thou forfaken me?" And that all his followers are liable to the fame, is it not evident from fcripture ? For, fays the Apoftle, *' He was tempted in all things like unto his brethren, that he might be able to fuccour thofe that are tempted." And is not their liablcnefs thereunto, confiftent with that conformity to him in fufFering, which his members are to bear ? Why then ihould perfons I falling

[ H ]

falling into darkncfs, after they have received the wltnefs of the Spirir, be any argument againft the do£lrine of eledion ? *' Yes, you fay, many, very many of thofe that hold it not, in all parts of the earth, have enjoyed the uninterrupted wit-nefs of the Spirit, the continual light of God's countenance, from the moment vi'herein they firft believed, for many months or years to this very day." But how does dear Mr. Wejley know this ? Has he confulted the experience of many, very many in all parts of the earth ? Or could he be fure of what he hath advanced without fufficient grounds, would it follow, that their being kept in this light, is owing to their not believing the do(51:rine of eledion ? No, this, according to the fentiments of our church, " greatly confirms and efta-biifhes a true chriftian's faith of eternal falvation throu2:h Christ," and is an anchor of hope, both fure and ftedfaft, when he walks in darknefs and fees no light ; as certainly he may, even after he hath received the witnefs of the Spirir, whatever you or others may unadvifedly aflert to the contrary. Then, to have refpe<S to God's everlafting covenant, and to throw himfelf. upon the free diftinguifhing love of that God, who changeth not, will make him lift up the hands that hang down, and flrengthen the feeble knees. But, without the belief of the dodrine of eledlion, and the immutability of the free love of God, I cannot fee how it is pofTible that any ftiould have a comfortable afTurance of eternal falvatii.ii. What could it fignify to a man,whofe confcience is thoroughly awakened, and who is warned in good earneft to feek deliverance from the wrath to come, though he (liould be allured that all his paft fins are forgiven, and that he is now a child of God ; if notwithftanding this, he may hereafter become ai child of the devil, and be caft into hell at laft ? Could fuch an afTurance yield any folid lafting comfort to a perfon convinced of the corruption and treachery of his own heart, and of the malice, fubtilty, and power of Satan ? No ! that which alone deferves the name of a full afTurance of faith, is fuch an afTurance, as emboldens the believer, under the fenfe of his jnterefl in diftinguifhing love, to give the challenge to all his adverfaries, whether men or devils, and that with regard to all their future, as well as prefent attempts to deftroy ; faying Vvith the Apoflie, *' Who ihall lay any thing to the charge of 7 God's

God's ele£t ? It is Gqd that juftifies ; who is he that cen-demns me? It is Christ that died : yea rather that is rifen again, who is even at the right hand of Gon, who alfo maketh interccfTion for me. Who fliall feparate me from the love of Christ ? (hall tribulation or diftrefs, or perfccution or famine, or nakednefs, or peril or fword ! Nay, in all thefe things I am more than conqueror, through him that loved me. For I am perfuaded, that neither death nor life, nor angels, nor principalities nor powers, nor tilings prefent, nor things to come, nor heighth nor depth, nor any other creature, fliall be able to feparate me from the love of God vv^hich is in Christ Jesus my Lord."

This, dear Sir, is the triumphant language of every foul that has attained a full afliirance of faith. And this afiurance can only arife from a belief of God's eleding everlafling love. That many have an afiurance they are in Christ to-day, but take no thought for, or are not afiured they fliall be in ^him to-morrow, nay to all eternity, is rather their imperfe6lion and unhappinefs, than their privilege. I pray God to bring all fuch to a fenfe of his eternal love, that they may no longer build upon their own faithfulnefs, but on the unchangeable-nefs of that God, whofe gifts and callings are without repen-' tance. For thofe whom God has once juftified, he alfo will glorify. I obferved before, dear Sir, it is not always a fafe rule to judge of the truth of principles from people's pra6Lice« And therefore, fuppofing that all who hold univerfal redemption in your way of explaining it, after they received faith, enjoyed the continual uninterrupted fight of God's countenance, it does not follow, that this is a fruit of their principle: for that I am fure has a natural tendency to keep the foul in darknef* for ever ; bccaufe the creature thereby is taught, that his being kept in a llate of falvation, is ovving to his own free will. And what a fandy foundation is that for a poor creature to build his hopes of perfeverance upon ? Every re-lapfe into fm, every furprize by temptation, muil tijrou' him " into doubts and fears, into horrible darknefs, even darknefs that may be felt." Hence it is, that the letters which have been lately fent mc by thofe who hold univerfal redemption^ arc dead and lifelefs, dry and inconfiitcnt, in comparifon of thofe I receive from pcrfons on the contrary fide. Thofe who Vol. IV. E ' ' fettle

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fettle in the univerfal fchemc, though they might begin in the Spirit, (whatever they may fay to the contrary) are ending in the Hefh, and building up a righteoufnefs founded on their own free will : whilft the others triumph in hopes of the glory of God, and build upon God's never-failing promife, and unchangeable love, even when his fenfible prefence is withdrawn from them. But I would not judge of the truth of cle6lion, by the experience of any particular perfons : if I did (O bear with me in this foolifhnefs of beading) I think I myfelf might glory in election. For thefe five or fix years I have received t^e witnefs of God's Spirit ; flnce that, blefled be God, I have not doubted a quarter of an hour of a faving intereft in Jesus Christ : but with grief and humble Ihame I do acknovv'ledge, 1 ha\e fallen into fm often fmcethat. Though I do not, dare not allow of any one tranfgrelTion, yet hitherto I have not been (nor do I expecSl that while I am in this pre-fent world I ever fhall be) able to live one day perfectly free from all defe6LS and fin. And fmce the fcriptures declare, " That there is not a juft man upon earth," no, not among thofe of the higheft attainments in grace, *' that doeth good and finneth not;" we are fure that this will be the cafe of all the children of God. The univerfal experience and acknowledgment of this among the godly in every age, is abundantly fufficient to confute the error of thofe who hold in an abfolute fenfe, that after a man is born again he cannot commit fin ; efpe-cially, fmce the Holy Ghoft condemns the perfons who fay they have no fin, as deceiving themfelves, as being defi:itute of the truth, and making God a liar, i '^fohn i. 8, lo. I have been alfo in heavinefs through manifold temptations, and expe6t to be often fo before I die. Thus were the Apoftle:-; and primitive chrifiians themfelves. Thus was Luther^ that man of God, who, as faV as I can find, did not peremptorily, at leaft, hold cledion ; and the great fohn Artidt was in the utmoft perplexity but a quarter oF an hour before he died, and yet he was no predeftinarian. And if I mud fpeak freely, I believe your fighting fo fi:renuou{1v aeainll the doctrine of elciSlion, and pleading fo vehemently for a finlefs pcrfeclion, are among the reafons or culpable caufes, why you are kept -aut cf the liberties of the gofnelj aiid horn that full afilirance 2 of

X 6; ]

of faitii which they enjoy, who have experimentally ta(ted;, and daily feed upon God's ele6ling, cvcrlafting love.

But perhaps you may fay, that Luther and Arndt were no chriftians, at leaft very weak ones. I know you think meanly o^ Jhraham^ though he was eminently called the friend of God ; and, I believe, alfo of Davld^ the man after God's own heart. No wonder, therefore, that in a letter you fent me not long fmce, you fhould tell me, '^ that no baptift or prefbyterian writer vi^hom you have read, knew any thing of the liberties of Christ." What ! neither Bunyan^ Hcnryy Flauel^ Halyburton, nor any of the New-England and Scots divines. See, dear Sir, what Harrow fplritednefs and want of charity arifc from your principles, and then do not cry out a^ainft ele£tion any more on account of its beino; " deftruc-tive of meeknefs and love."

Fourthly, I ftiall now proceed to another head. Says the dear Mr. TFef.e)\ page 15, paragraph 16, '' How uncomfortable a thought is this, that thoufands and millions of men, without any preceding offence or fault oF theirs, were unchangeably doomed to everlafting burnings ?

But who ever aflerted, that thoufands and millions of men, without any preceding ofience or fault of theirs, Vv'cre unchangeably doomed to everlaiting burnings? Bo not they who believe God^s dooming men to everlaning burning'-^, alfo believe, that God looked upon them as men {^i\\tl\ Iti Adam ? And that the decree which ordained the puniiliment, firft regarded the crime by v.'hich it vv'as defcrved ? How then are they doomed without any preceding fault? Surely Mr, Wcjley will own God's juilice, in imiputing Adorns fin to his pofterity ; and alfo, that afcer Adar-n fell, and his poderity in him, God might juftly have palled them all by, ivithout finding his own Son to be a faviour for anyone. Unlefs you heartily agree to both thefe points, you do not believe original fm aright. If you do own them,_^then you mud: acknowlcdjie the doclrine of ele(?iion and reprobation to be high'.y jufl: and reafonable. For if God might juftly impute Ad<nns fin to ?.\\y and afterwards have pafied by all, then he m>ight juftly pafs by SOMT. Tarn on the right hand, or on the left, you are reduced to an inextricable dilemma. Arid, if you would be cotififtent, you muft either give up the doclnne of the im-

K 2 mutation

putation of Jdam's fin, or receive the amiable doctrine of election, with a holy and righteous reprobation as its confe-qucnt. For "whether you can believe it or no, the w^ord of God abides faithful. " The ckdlion has obtained it, and the reft were blinded."

Your 17th paragraph, page 16, I pafs over. What has been faid on paragraph the 9th and 10th, v/ith a little alteration will anfwer it. 1 Tnall only lay, it is the dodrine of election that moftly prefles me to abound in good works. I am made willing to fuffer all things for the elect's fake. This makes me to preach with comfort, becaufe 1 know falvation does not depend on man's free will, but the Lord makes willing in the day of his power, and can make ufc of me to brinff fome of his elect home, when and where he pleafcs. But,°

Fifthly, You fay, paragraph 18, page 17, " This doclrlne has a dire6l manifeft tendency to overthrow the whole chrif-tian religion. For, fay you, fuppofing that eternal unchangeable decree, one part of mankind m.uft be faved, though the ehrilllan revelation were not in being."

But, dear Sir, how does that follow ? Since it Is only by the chriftian revelation that v/c are acquainted with God's defian of faving his church by the death of his Son. Yea, it is fettled in the everlafting covenant, that this falvation fhall be applied to the ele(51 through the knowledge and faith of him. As the prophet fays, Ifaiah WW. 11. "By his knovf-ledge (hall my righteous fervant juftify many." How then has the dodlrine of election a dire61: tendency to overthrow the whole chriftian revelation ? Who ever thought, that God's declaration to AW//;, that f cd-time and harveft fhould r<ever ceafe, could afford an argument for the neglecl of plowing or fowing? Or that the unchangeable purpofe of God, that harvcft Pnould not fail, rendered, the heat of the fun, or the influence of the heavenly bodies unneceffary to produce it ? No more does God's abfolute purpofe of faving his chofen, preclude the necelTiry of the gofpel revelation, or the ufc of any of the means through which he has determined the decree fliall take elFecf. Nor will the right underflanding, or the reverent belief of God's decree, ever allov/ or fuffer a chiifrian in any c::fc to feparatc the means from the .end, or

the

the end from the means. And fincc \vc arc faivgiit hv the revelation itfelf, that tliis was intended and given by God as a means of brin<nng home his cle6t. we therefore receive it with joy, prize it h!:;hly, ufe it in faith, and endeavour to fpread it through ail the world, in the full adurancc, that wherever God fends it, fooncr or later, it (hall be favingly ufeful to all the ele£l within its call. Hov/ then, in holding this doctrine, do wc join witli modern unbelievers, in making the chriftian revelation unneceflary ? No, dear Sir, you miihike. Inndels of all kinds are on your fide of the queftion. Deifts, Arian?, Socinians, arraign God's fovereignty, and {land up for uni-verfal redemption. I pray God, that dear Mr. JP'eJley?> fermon, as it has grieved the hearts of many of God's children, ,may not alfo ftrengthen the hands of many of his mod avowed enemies I Here I could almoft lie down and weep. " O tell it not in Gath ! Publifh it not in the flreets oi Jfkelouy left the daughters of the uncircumcifed rejoice, left the fons of unbelief (liould triumph !"

Further, you fay, page i8, paragraph 19, <' This docSlrine makes revelation contradict itfelf." For inftance, fay you, " The afTertors of this doClrine interpret that text of fcripture, "Jacob have I loved, but Efau have I hated, as implying that God, in a literal fenfe, hated Efaii and all the reprobates from eternity !" And, when confidered as fallen in Adam^ were they not objects of his hatred ? And might not God, of his own good pleafure, love or fhew mercy to yacch and the ele(St, and yet at the fame time do the reprobate no wrong \ But you fay, *' God is love." And cannot God be love, unlcfs he fhews the fime mercy to all ?

Again, fays dear Mr. IVeJlty^ " They infer from that text, I will have mercy on whom I will have m.ercy, that God is mercy only to fome men, viz. the elecSl; and that he has mercy for thofc only, flatly contrary to which is the whole tenor of the fcripture, as is that exprcfs declaration in particular. The Lord is loving to every man, and his mercv is over all his works." And fo it is, but not his faving mercy. God is loving to every man : he fends his rain upon the evil and upon the good. But you fay, " God is no rcfpeiSlcr of perfons." No ! For every one, whether Jew or GentilRy that believcth on Jesus, and wbrketh righteoufnefs, is accepted

t 3 of

[ 70 }

of him: " But he that believeth no-t -fhall be damned." For God is no refpetSler of perfons, upon the account of any outward condition or circumfiance in life whatever; nor does the do6hine of election in the lead fuppofe him to be fo. But as the fovereign Lord of all, who is debtor to none, he has a right to do what he will with his own, and to difpenfe his favours to what objeds he fees fit, merely at his pleafure. And his fupreme right herein, is clearly and llrongly afTerted in thofe pafHiges of fcripture, where he fays, " I Vv'iil have mercy on whom I will have mercy, and have companion on whom I will have- coiiipaiTion," Rom. ix. 15. Exod. xxxiii. 19.

Further, in page 19, you reprefent us as inferring from the text, " The children not being yet born, neither having done good or evil, that the purpofe of God, according to ele6lion, jnJJ^ht {land : not of works, but of him that calleth. It was faid unto her {unto Rebecca)^ The elder fhall ferve the younger j that our predeftination to life no ways depends on the fore-knovi/lcdge of God." But who infers this, dear Sir ? For if foreknowledge fignifies approbation, as it does in feveral parts of fcripture, then we confefs that predeftination and cle£^ion do depend on God's fore-knowledge. But if by God's fore-knovvledge, you underftand Golfs fore-feeing fome good works dons by his creatures as the foundation or leafon of chufmg them, and therefore eledling them, then we fay, that in this fenfe, predeftination does not any way depend on God's fore-knowledge. But I referred you, at the beginning of this letter, to Dr. Edwards's Veritas Redux^ which I recommended to you alfo in a late letter, with Elijha Cole on God's Sovereignty. Be pleafed to read thefe, and alfo the excellent fermons of Mr. Cooper^ of Bo^on in New-England, vvhich I alfo fent you, and I doubt not but you will fee all your cbjeiflions anfwered. Though I would obferve, that after all our reading on both fides the queftion, we fhall never in this life be able to fearch out God's decrees to pcrfedion. No, we muft humbly aiore what we cannot comprehend, and with the great Apoftle at the end of our enquiries cry out, *' O the depth, &c." or with our Lord, when he was admiring God's fovereignty^ *^' Even io Falher, for fo it feemetU good in thy Gght.'*

However^

[ 7t ]

However, it may not be amifs to take notice, that If thofe texts, " God willeth that none fliould pcrifli," " I have no pleafure in him that dieth," and Cuch like, be taken in their firicf^eft fenfe, then no one will be damned.

But here's the diftindlion. God taketh no pleafure In the death of Tinners, fo as to delight fimply in their death ; but he delights to magnify his juftice, by inflicling the puniflimcnt which their iniquities have deferved. As a righteous judge who takes no pleafure in condemning a criminal, may yet juftly command him to be executed, that law and juftice may be fatisfied, even though it be in his povv^er to procure him a reprieve.

I would hint farther, that you unjuftly charge the do6lrIne of reprobation with blafphemy, whereas the dodrine of uni-verfal redemption, as you fet it forth, is really the higheft reproach upon the dignity of the Son of God, and the merit of his blood. Confider whether it be not rather blafphemy to fay as you do, page 20, " Christ not only died for thofe that are faved, but alfo for thofe that perifh." The text you have mifapplied to glofs over this, fee explained by Ridgefyy ^dwards^ Henry ; and I purpofely omit anfwering your texts myfelf, that you may be brought to read fuch treatifes, which, under God, would fhew you your error. You cannot make good the afTertion, " That Christ died for them that pe-rifh," without holding (as Peter Boehkr.y one of the Moravian brethren, in order to make out univerfal redemption, lately frankly confefTed in a letter) " That all the damned fouls would hereafter be brought out of hell." I cannot think Mr. Wejley is thus minded. And yet without this can be proved, univerfal redemption, taken in a literal fenfe, falls entirely to the ground. For how can all be univerfally redeemed, if all are not finally faved ?

Dear Sir, for Jesus Christ's fake, confider how you difhonour God by denying eledion. You plainly make fal-vation depend not on GoD'syr^^-^r^f^, but on mzn^s free-will', and if thus, it is more than probable, Jesus Christ would not have had the fatisfadtion of feeing the fruit of his death in the eternal falvation of one foul. Our preaching v/ould then b« vain, and all invitations for people to believe in him, would alfo be in vain.

E 4 But

C 72 ]

But, blcffcd hz G0D5 our Lord knew for whom he died. There was an eternal compadl between the Father an,d the Son. A certain number was then given him, as the purch^fe and reward of his obedience and dc^th. For thefe he prayed, yo/m xvii. and not for the world. For thefe, and thefe only, he is now interceding, and with their I'alvation he vvill be fully fatisfied.

I purpofe'y omit making any further particular remarks on the fevergl laft pages of your fermon. Indeed had not your name, dear Sir, been prefixed to the fermon, I could not have been fo uncharitable as to think you were the author of fuch fophiftry. You beg the queftion, in faying, " That God has declared, (notwithilanding you own, I fuppofe, fomc will be damned) that he will fave all," i. e. every individual perfon. You take it for granted (for folid proof you have none) that God is unjufl-, if he pafles by any, and then you exclaim againil the horrible decree : and yet, as I before hinted, in hpldin^r the do^riiine of original lin, you profcfs to believe that he might juiHy have pafTed by all.

Dear, dear Sir, O be not offended ! For Christ's fake be not rafli ! Give yourfeif to reading. Study the covenant pf orace. Down with your carnal reafoning. Be a little child ; and then, inRcad of pawning your falvation, as you have done in a late hymn book, if the do£lrine of univerjal redemp^ t;m be not true ; inftead of talking o^ fmlefs perftciion^ as you have done in the preface to that hymn book, and making man's falvation to depend on his ovv'n free-will^ as you have in this fermon ; you will compofe an hymn in praife of fove-reign dillinguifliipg love. You will caution believers againft flriving to work a perfe£^ion out of their own hearts, and print another fermon the reverfe of this, and entitle it free-grace indeed. Free, becaufe not free to all ; but free, becaufeGoD may withhold or give it to whom and when he pleafes.

Till you do this, I muft doubt whether or not you know yourfelf. In the mean while, I cannot but blame you for cenfuring the clergy of our church for not keeping to their articles, when you yourfelf by your principles, pofitively deny the 9th, loth, and 17th. Dear Sir, thefe things ought not fo to be. God knows my heart, as I told you before, fo I declare again, nothing but a hngle regard to the honour of 7 Christ

Christ has forced this letter from mc. J love and honour you for his fake ; and when I come to judgment, Vv'ili thanlc you before men and angels, for what you have, under God, done for my foul.

There, I am perfuaded, I fiiall fee dear Mr. lVe/I/;y convinced of elecUon and everlafting love. And it often fills me with pleafure, to think how 1 Ihall behold you cailin<^ your crown down at the feet of the Lamb, and as it were filled with a holy blufliing for oppofing the divine fovereignty in the manner you have done.

But I hope the Lord will fliew you this before you go hence. O how do I long for that day ! If the Lord fhould be p'eafed to make ufe of this letter for that purpofe, it would abundantly rejoice the heart of, dear'and honoured Sir,

Your afFedlionate, though unworthy brother

and fervant in Christ,

George Wh i t e f i e l d.

A

VINDICATION

AND

CONFIRMATION

O F T H E

Remarkable Work of GOD

I N

NEW-ENGLAND.

BEING

Some Remarks on a late Pamphlet, entitled, *' T^be State of Religion in New^England, fince the Reverend Mr. George Whitefield'j Arrival there.''

In a Letter to a Minister of the Church of Scotland.

[ 77 3

VINDICATION, ^c.

CambuJJang^ Auguji 31, 1742. Reverend and dear Slry

IHave read the pamphlet entitled, ^' The State of Religion m 'New-England^ fince the Reverend Mr. George JVlntefiehV^ arrival there, in a letter from a gentleman in New-England to his friend in Glafgozu.'' I think the contents no way an-fwer the title page. It rather ought to be intitled, The State cf Religion falfely Jlated. For I am perfuaded, fome things are therein afTerted, without fufficient evidence to prove them, and many more things falfely rcprefented, and fet in a wrong lio;ht: the defiorn of the pamohlet itfelf is bafe and wicked. It is intended, if pofTible, to eclipfe the late great and glorious work, begun and carried on for fome time in New-Englandy to invalidate the teftimonies that have been given of it, and thereby of confequcnce to bring a reproach upon, and to hinder the fpreading of a like glorious work, which God of his infinite mercy ha? for fome time been carrying on in this land. Give me leave to fend you a few obfervations upon this anonymous pamphlet. I call it anonymou^y becaufe the publi{her has not thought proper to put down the name of the writer cf the firfl: letter Mr. J. M, at length, which I think he was bound in duty to,do. The publillier indeed, in the advertifement prefixed to the letter, tells us, " The reader m.ay depend upon it, that the fol-lowino; letter is [renuine, from a eentleman who hath alwavs had a good character for found underilanding, integrity, fo-briety of manners, piety ; and, notwithftanding his engagements in fccular affairs, has never been an unconcerned fpec-tator of any thing that might aftcct the ftate of religion/* Eut I muit beg the publifher's pardon, if I tell him, that I sm one of thofe readers who cannot depend upon all this, merely up-on his defiring mc to do fo. For really there is

X 78 ]

one thing in the letter v/hich makes me flircwdly rurpe<^^ that the letter itfelf is not genuine, at lead that there has been Ibme additions made to it fince it came to Scotland. For the fuppofed writer of this letter, page 15, fays, *' In the preface to the fermon puhliflied by Mr. Edivards of Nor-thajupiouy which I fee is reprinted among you." Now hovf this gentleman could fee at Bojhn., May 24, that Mr. Edwards\ fermon was reprinted in Scotland^ which was not done till the June following, I know not. If it be faid, that by the words among you he means in Britain^ I fee that the printed advertifement in the London Weekly Hijhry^ of the publication of Mr. Edwards's fermon in England^ is dated yk% i, and fays, " This day is publifhed.'* I myfelf was one that was chiefly concerned in publilhing of it. I fent the firft copy to Scotlandy and to my certain knowledge it was never publifhed m Britain x\\\ May I. Is it probable that people at BoJioH {hould know of this Alay 24? What a chara6^er this gentleman ha^ always had for " found iinderftanding, integrity, fobriety of manners and piety," I will not take upon me to determine, nor does the publiflier give us opportunity to know what character the gentleman really has had, fince he does not publifn his name : but however that be, I fear he has forfeited his good character *' for found underftanding, intec^rity and piety," by writing this letter. And though he may not be altogether an " unconcerned fpe^lator of any thing that might affeft religion," yet I fear he has been (o taken up with *' his engagements in fecular aftairs," that he hath not given himfelf fufFicient time to enquire into matter? of fadl, but has heard with others ears, and feen with other? eyes, and has not-imfelf attended as he ought, to the one thing needful.

He fays \h the beginning of his letter, page the 3d, '* I am forry you have had fuch accounts of perfons, and things, tranfmitted you from this country, as you mention in your letter ; they are far from being true, and muft come from men of narrow minds, and great bigotry, or from fuch as bnfely sfle^i: popularity, or from well-meaning weak chriftians, of little knowledge of human nature, or the hiftory of mankind." What accounts this gentleman refers to I know not. If he means the accounts in the Weekly Hijlory^ as I fuppofe

he

t 79 ]

he docs i I think this gentleman is fadly miftaken. Mofl of the accounts were tranfmitted by the honourable Mr, JVilliard^ fecretary of the .province. The Rev, Dr. Colman^ the Rev. Mr. Cooper^ the Rev. Mr. Prince: perfons I am intimately acquainted with, and who are by no means " Men of narrow minds, great bigotry, or little knowledge of human nature, or the hiftory of mankind : but have defervedly had a good character for found underftanding, integrity, fo-briety of manners and piety:" Some of thefe were honoured feveral years ago with degrees, by the univerfity of Glafgow^ upon recommendation from the Honourable fociety at Edin-hurgh for Propagating Chriftian Knowledge ; of which fociety feveral of the moft intelligent gentlemen in the nation are members: fuch honours were done to Meflrs. Colman^ Prince^ and Cooper.

Now whether they^ or this anonymous tvriter, are to be mofl credited, I leave any reafonable man to judge. Indeed he boldly aflerts, " That thefe accounts are not true :" but what proofs does he bring of the falfity of them ? None at all. Let us but know who this writer is, I am perfuaded my honoured friends at Bojlon, will foon bring him to the teft of thefe af-fertions.

He goes on thus " Indeed feme perfons of very good fenfe were once inclined to think God was doing wonders in this place." {Bojlsn) And I am perfuaded thefe very fame perfons have not altered their opinion yet, but a61:ually believe that God has done wonders ; if turning people from darknefs to light, and making them new creatures, is doing wonders.

" But that was a time when a fuperftitious panic ran very high, and bore down every body that was not well fixed and eftablifiied ; either by a natural fteadinefs of temper, or by ftrong reafoning and reflections. But as foon as the paffions of the people fubiided, and men could coolly and calmly con-fider, almoftevery one of but tolerable fenfe and underftand-ing in religious matters, in great meafure changed their opinions of the fpirit that prevailed here, and had been raifed by Wbiteficld and Tennent^

What had been raifed by Mr. IVhitefield and Tennent P God forbid ! that either Mr. Tennent or I ihould afcribe any of that work to ourfdvcs. No, it was raifed by the Holy

Spirit

[ So ]

Spirit of Gob. It was no fuperjiitious pomc^ but a plentlfirl cffufion of the Holy Ghoft. It's true, it did run high; glory be to God for it! and did bear down every body, except thofe who would not fubmit to the Redeemer's fccpter, throuorh felf-righteoufnefs and unbelief; which I am afraid this writer terms, natural fleadinefs of temper, ftrong reafoning and re-fle£tion. Nor is it true that " Almoft every one of but tolerable underllanding in religious matters, in a great meafure have changed their opinions of the fpirit that prevailed at that time." No, dear Sir, they yet believe it to be a glorious work cf God, as is evident from the late writings of fome of thefe eminent minifters in New-England^ juft mentioned.

What the writer fays of me in the following paragraph, page 4th, is not worthy notice. He is welcome to make as free with my chara6^er as he plcafes, and I freely forgive him. However I thank him for doing me the juftice to fay, " That I colleclcd money for the Orphoji-houfe in Georgia,''' It was not then/or myfclf\ nor docs he charge me with embezzelling the 5 or 600/. He could not do ih'ss jujlly^ becaufe before the writing of this letter, an account came to Bojhn how I had expended it. And as for being " A bold and importunate beggar," I acknowledge I learned that from the wife Man, who tells me, " Whatever thou findeft in thy hand to do, do it with all thy might;" and from the apoftle Paul., who in the fecond epiftle to the Corinthlansy chap. viii. 9. fliews hlmfelf to be the moft bold, infmuating and importunate beggar for pious ufes, that I ever yet met with.

I think I am much obliged to the writer, for what he fays concerning me in this refpe»5l. But I wifh he had not made fo free with the charafter of my honoured friends. He cries out againft flander in others, and at the fame time, through the whole letter, he is guilty of the moft palpable flander him-felf. He is pretty favourable to the Rev. Mr. Wehh., and the Rev. Mr. Cooper of Bojhru He only calls them, page the 7th, " Two great admirers o'ilVhitefield 2,Vid. Tennenty flaming zealots for ccrt?i\n favourite opinions and tenets." And fo indeed they are, blelll-d champions, I know them well, (oi- certain favourite opinions, and tenets of the church of Scotland-y fuch as original fiii, the imputed righteoufnefs of Christ,

eie6iior\>

[ Si ]

cictSlIon, and other glorious gofpel truths. But as for Mr. Tennent^ he feems quite angry with him.

Never was a man more wrongfully reprefcntcd. This letter-writer fays, " He has often heard, that Mr. Tcnneiit had always been remarkable in the Jcrfeys^ for his uncharitable and divifive courfes." But does the hearing of this, prove the truth of it. I have the happinefs of being pcrfonally and very intimately acquainted with Mr. Tennent. I fcarce know a man of a more catholic fpirit. '' He is a man of no learning." His writings prove the contrary. Flis antagonifts a-broad dare not fay they have found him fo. " His great bufincfa in his fermons is either to puzzle, or to fright the hearers, but cfpecially the laft, which he did by roaring out, and bellowing hell and damnation, devils, and all the dreadful words he could think of." Indeed, to the honour of the grace of God be it fpoken, he is a fon of thunder, efpecially in his application, and when he is preaching the law; at fuch times, under him, people cannot eafily fleep : but withal, he is a workman that needs not be afhamed, and is taught of God rightly to divide the word of truth. As for puzzling his hearers, I fear that Mr. A. M. thinks he did fo, hecau/e he generally infifts much on the new births imputed righteoufnefs^ divinefaith^ and the other peculiar doiSlrines of the gofpel. Thefe things are all foolilhnefs to the natural man, and puzzled Nicodemut himfelf, when difcourfed with by our blefied Lord, 'John \\u 9. *' Nicodemus anfwered and faid unto him, how can thefe things be ?" Again, '^ minifters in general, he calls carnal, unconverted, blind-leaders of the blind, rational, moral, dry, hufky preachers, that were leading the people to hell." I fupr-pofe Mr. Tennent faid, '* That carnal blind preachers who preach morality without due regard to gofpel grace and motives j who do not preach juftification by faith, and regeneration, they who do not preach Christ as all in all, were blind-leaders of the blind, and were leading the people to hell." But it is abfurd to fuppofe he thought that all mini-iters in general were fuch. 1 know a great body of minifters, of whom he thinks moft highly. But, '^ He exhorted people to leave them, and to go about exhorting one another, and telling their experiences." This I cannot believe is truly teprefented ; for I have now a letter by me publifhed by Mr. Vol. IV. F , TcnnenU

7'irfneni^ againfl: perfons going abo'Jt in the charni9ier of ex-horters ; but if they only exhorted chriflians not to forfakc the aflembling of themfelves together, to provoke one another to love, and good works, and to tell one another what God had done for their fouls, he did no more than what evei y gof-pel minifler fhould do. He fays, " He was followed by all forts of people." This I think was a proof that he was of a catholic fpirit, and not of a divifive uncharitable temper. ** As much as If' kitejield yNzs" And I pray God he may be followed a thoufand times more. '* And by many preferred to him." Very juftiy. " He was mod: cenforious and uncharitable ; every one that was not exa£tly of his mind he damn'd without mercy." This is calumny indeed. I knov/ many minillers who do not think as Mr. Tenneni does in all refpeds; whom he notwithflanding highly values. But I fuppofe the •writer was angry with him, bccaufe he pronounced all in a {iate of condemnation that were not born again, and that did not believe in, and lay hold on the imputed righteoufnefs of Jesus Christ. His mailer authorizes him to pronounce fuch a fentence, " He that believeth not {hall be damn'd."

Again, " His fernaons were fometimes as confufed and fcnfelefs as you can imagine." It is well they were not always fo. " He feemed to have a particular quarrel with rea-fon, learning and morality J for he feldom iinifhed a fermon without faying fomething againft them." Never I believe, but when thefe things are magnified to the prejudice of divine revelation, illumination, or of Christ's imputed righteoufnefs : for Mr. Tcnnent is a folid, learned, rational, and not only a moral, but true holy man. The Rev. DocStor Cohnan^ in a letter to me publiflied in the firft weekly paper printed at GlafgoiUy writes thus of him : " We received him juft as we did you, as an angel of Christ. He was abundant and fervent in labours, and God has been pleafed to own his labours with abundant fuccefs." The honourable and truly pious Secretary If'iliiarcl^ writes thus : " There has been fo evidently the finger of God in diredling you into this province, and after your departure, the Rev. Mr. Tennent^ through your carneft and importunate requeft to him, and in the wonderful fuccefs that has attended both his and your miniftry, as alfo the labours of ourx)vvn minifters for fome months paft ; I that

that many who like not the work, are fauiy put to It, to keep their eyes ihut againO: the evidences thereof.'*

The Rev. Mr. Cooper^ in a letter printed in the Weekly HI" Jiory^ No. 2d, (which the printer has miftaken for Colman^) calls him, " Dear Mr. Tennent. He came," fays he, '* in the fulnefs of the blefling of the gofpel indeed. He was with us feveral months. Many thoufands were awakened, and I believe many truly converted. There is quite another face of religion in this town, as well as in many places in the country. Many minifters as well as people are greatly quickened* BlefTsd be God, who put it into your heart to move him to come, and inclined his heart to come, and help us." I could bring a cloud of witnefles to teftiry the falfenefs of thecharadler given to Mr. Gilbert Tennent by this letter-writer. The account which he gives of himfelf to me in a letter publifhed in . the fVeekly Hijlory^ No. is admirably fweet: his book, in-titled, The Prefumptuous Sinner detccfed, and his many printed fermons, and his preface to his deceafed brother*s treatife upon the Neiv Birth, which is now in the country (and which I would recommend) (hew him to be a man of great learnings folidity, and piety. And I am not without fome diftant hopes, that the people of Scotland will have an opportunity of hearing him ere long, and then they may judge for them-felves.

After fuch a falfe and fcandalous character given of that great man of God Mr. Gilbert Tennent, I think I may juftly fufpe6l the truth of all that this writer fays in the fubfequent part of the letter. From fuch a letter-writer as this, what truth can we expe<Si: ?

The writer himfelf gives me leave to fpeak In this manner. For he feems to make the validity of what follows, to depend on the character he gave of me and Mr. Tennent, page the 6th, " From fuch men as thefe [JVhitefield znA Tennent) and fuch doctrines and ways of preaching as theirs, what fruit can you expe£t" ? Now all he fays about me is, *' That I col-leded in New-England 5 or 600/. fterling for the Orphan-houfe in Georgia: that I was a bold and importunate beggar," &c. This could have no influence upon the people's minds, to raife a bad fpirit among the people. And as for the charader he gives of Mr. Tennent, I have proved it to be

F 2 abfolutely

[ S4 ]

abfolutely falfe : confequcntly, whatever he builds upon the foundation of A4r. Tentient's biiJ ch.arailier, amounts to nothing at all, fincc he has not proved the chara6ter given oF him to be true.

But fuppofe Mr. Tenncnt was tlie man he is reprefented to be, does it therefore follow that all die great and glorious work carried on in Neiv-Englandy by other minifters, avid in other places where Mr. Tennent and 1 never were, is enthuji-afm and delujhn f By no means j and yet this is the whole drift of the pamphlet.

Surely the writer knows not what fpirit he is of. In the 6, 7, 8, 9, and lOth pages, he reprelents things in a moft ridiculous drefs, and talces upon him to condemn all the converts, to a man, (though he could not polTibly be acquainted with the hundredth part of them,) as " Self-conceited, fuperlti-tious, enthufiaftic, cenforious, flandereus." At the fame time he feems to ridicule the concern which the people were under when they were brought to cry out, " V/hat ihall we do to be faved." He laughs at thern Tor aflcing one another " Mow do you feel ? have you ktn Christ?" He boldly af-ferts, that *' the boafted converts, not one in a hundred excepted, make religion eonhil, in the feeling of inward impul-fes, impreffions, and in an inexplicable faith, joys, extafies, hearing of fermons, and fuch like." In fliorr, he by this and the whole drift of his letter, feems to me to be far from deferving the chara61:er given of him, in the advertifement affixed to the title-page of the pamphlet.

Page the iith, he falls foul of Mr. Moorhead, and fpeaks almoft as freely of him as of Mr. Tennent. I cannot fay 1 was very intimate with Mr. Moorhead when at Bojlon : but the letters that have lately come from him, and from others con-cernino- him, befpeak him to be a man of a good fpirit, and one whom God has blefled with abundant fuccefs. And I have great reafon to believe that he is a man not over credulous: becaufe I have heard from his friends here, that he did not overmuch favour the work of God that was at Northampton in Neiv-England fome years ago, and therefore probably, would not readily favour the late work in BoJIon and other parts, had he not fafHcient evidence that it was a work of God,

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Page 14th, The letter writer takes upon him to afTcrt, " That a pamphlet publiflied in Scotland^ intitled, Chr'tjl riding in the Chariot of Salvation^ is fluffed with abominable lies." As a proof of it, he urges, " That the ftudents in Bojlon^ got nothing by IVhitefield and Tennmt but enthufiafm^ pride, a contempt of their betters, 5:c." What they got by me I know not 3 but I have great reafon to believe they got fomething that was good, under God, by Mr. Tennent ; for Dr. CohnaUy in a letter to me, which was printed in the Glafgoiv Weekly Hi-Jiory^ No. I, writes, "At C^^wZir/V/^^ the college-is entirely changed ; the fludents are full of God, will I hope come out bleffings in their gcneiation, and I trull are fo now to each other. Many of them are now, we think, truly born again, and feveral of them happy inftruments of converfion to their fellows. The voice of prayer and praife fills their chambers 5 and fincerity, fervency, and joy, with ferioufnefs of heart, fit vifibly on their faces. I was told yefterday that not {tv(i{\ of a hundced remain unaffected. I know how the good tidings of this will affecSl and pleafe you. God give you like joy every where in the fruit of your labours.'*

And the honourable Secretary Williard about the fame time writes to me thus : " But that which forebodes a more laR-ing advantage, is the new face of things at the college, where the impreffions of religion have been, and flill are very general, and many in a judgment of charity brought home to Christ j and divers gentlemen's fons, that were fent there only for a more polite education, are now fo full of zeal for the caufe of Christ, and of love, to fouls, as to devote themfelves entirely to the ftudies of divinity."

In the fame page h^ would fain tax Mr. Gilbert Tennent with a lie; for it vv'as he wrote the account in the JFcckly Hi-Jiory^ No. i. Says he, *' It is faid, when Mr. Gilbert Tennent preached 2X Marhlehead 2,x\^ Charles-Tcvon^ his voice had like to have been drowned with their outcries." But he mif-takes, it is not faid fo : for I have fearched narrowly into the pamphlet and weekly hiftory, and find no mention of an outcry, but only a great (hock given at Marhlehead. It was at Portfmouth» Mr. Gilbert Tennejit writing to his brother fays, " That there were at Portfmouth and Charles-Town^ in time of fermon, fuch outcries that his voice had like to have been

F 3 drowned/*

drowned." I think Mr. Temient is the beft judge of what he heard with his own ears. Mr. A. M.'s living near Charles-^oxun^ and having never heard a word of this from the minifter with whom he frequently converied, is no proof it was not fo. It might have been fo, and yet not come into the miniftcr's mind to tell Mr. A, M, of it.

In the fame page, he finds fault with the accounts given of fome young children " who talked of the things of God as W. they were people of 70 or 80 years. Alas ! how eafily are mankind deceived ! How fond are they to impofe on thcm-lelves and others ! Some of thefc I have converfed with :" but did he converfe with all, or with thefe mentioned in the pamphlet? If not, how can he urge this as another lie in the pamphlet? I take Mr. Ahercromby^ who fent the account of the children, and who is a preacher of good charafler, to be a better judge of the matter than Mr. A. M. But this anonymous letter-writer, feems refolved to condemn every thing m the grofs. Indeed he fpeaks favourably cf the church of England. " I muft do juilice, fays he, to the church of England^' page 16. " There are three congregations of that way in Bojlon : they all live in love and peace ; their minifters fpeak againfl enthufiafm and bigotry every day; not above three or four at moft, of fome thoufands that are of the cpifcopal pcr-fuafion, are taken with this new-light (as they call it); they all, fays he, {land faft to the church, and their numbers in-creafe very faft."

One would imagine, by this, Mr. A. M. is a church of England man, and it fliould feem a bigoted one too : and then no wonder he fpeaks againft the new-light. Their minifteri I believe do pre^ich againft what I fear he terms enthufiafm, *' The powerful feeling operations of the Holy Ghofl:." But I cannot think they preach fo much againft bigotry. For in a conference I held with all three of thofe minifters in Bojlon^ the head of them, to prove that we ought all to be of the church of £a^/.v«^, brought this text, ** That they may be all one, even as thou O father and I are one." They alfert buytifmal regeneration^ dejiy perfeverance, and free juftification by faith without works, and feem to think of Mr. Gilbert Tenmnt ]u{i as this letter-writer does. No wonder then he is fo friendly to them,

J)ut

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But why Hioiild I fay more? it woulJ be endlefs, as well as take up too much of my precious time to be more particular in. my obfervations upon Mr. A. M.'s letter. There are fome matters of fa61: mentioned in it, fuch as " a blind lad's preaching in Conneoiicut^ page 12. Mr. D 's manner of preaching in a hot day, page 13," and fome other th ngs, which I cannot take upon me to make replies to, and which, if true, will by no means prove the late work of God in New-EncJand to be only enthufiafm and deluPiOn. Ere long I hope to fee Boflon. Then I will endeavour to fend an impartial account. Indeed Mr. A. M. page 17. feems not to care for my return to Bojhn. But I hope to have a profperous journey to them in fome months, by the will of God, and fee how tli-ey do.

In the mean while, give me leave to obferve, that the pub-lifhers of this pamphlet (for I believe there are more than one concerned in it) have almoft faved me the trouble, and have taken an efFe^lual way to confute themfelvcs. For they have annexed to this letter, an " Appendix, containing proofs for the fadls in the foregoing letter, extracted from fermons preached by fome of the moft eminent minifters in New- Englandy lately printed at BoJlcnJ* But thefe extra<5ls by no means contain proofs of all the fadls recorded in the foregoing letter, confequently all the fads in the letter which are not proved by thele extracts, we have reafon to doubt of. I have not an opportunity of getting all the fermons of the reverend minif-ters mentioned in the title page: but it grieved me, when I faw extraiSls taken out of their writings to prove, that ihe work lately begun and carried on in New-EngUind was enthufiafm and dclufion. This was the chief reafon of my writing you this letter; it will grieve them to hear that their writings have been ufed to fo bad a purpofe. The compilers of the pamphlet have dealt with their fermons^ as the devil dealt with the fcripture, when he tempied our Lord in the wildernefs; I mean, marred and wholly mifapplied them, l^he publifliers fiile them, at the head of the appendix, fome of the moft eminent minifters in 1^ cvj-England \ and depend much upon their authority, to prove the fads of Mr. A. M\ letter. And I xiefire no other authority than thefe very eminent minifters feiinons, out of which the extrads are taken, to prove that the work lately begun and carried on in New-EngUmd is not cn-

F 4 thufiafcn

thufiafm and delufion, but a great and marvellous work of the Spirit of God.

The compilers, indeed, in order to make the v/orld believe they had been impartial, have publifhed a fentence or two, wherein Dr. Cohnan has written favourably of the Orphan-houfe in Gc^rgia^ and fays, " the order of it is admirable, &c." but this ii only a difguife. For they have been far from ading fair in this refpecl. The Doctor complains in the P. S. of that letter, page a^. that " fome of my friends have made too free vvirh my letters in printing only part of them, and mixing them with parts of others without diOinclion." I think it is my duty to take all the blame from ofl:' my friends, upon myfelf, as to printing only parts of his letters; for I was the pnly perfon concerned ; but as for mixing them with others, without diflindlion, I know nothing of it. The letters were fei;t to me from the Doclor. I thought it would be improper to pubJifh any other parts of the Doctor's letters than what refpjcled the fu^ccefs of the glorious goipe], and that I thought he would gladly have publiihed : but if the Doctor found fault with my friends; 1 am fure he juftly may blame thefe con}pi]ers v.'ho have publiflied only part of this letter of his. One would have thought they fl^iould have taken a caution from this very P. S. But they were afraid, as it would feem, pf the contends of it; for a friend who has feen and read the whole letter, fends me the following extr^ict out of it. ^< I hope we are retrenching our fuperfiuity and luxury; our young people have thrown by much of their finery and gaiety, and feem to have eye and heart on things fpiritual and heavenly ; and if God build them up into families, with their pre-fcnt prudent pious difpofitions, it promifes greatly for the next generation, that glory will dwell in our land, and his work appear to children's children." And in that very part of it they have printed, the Doctor fays enough to overthrow the whole defign of the pamphlet, p^ge 42. " All this not-withflanding, there has been a great and glorious work of God going on among us, from the day of Mr. IVhitefieWz vifit to us.'* I have a fermon of the Doctor's now before me, intitled, " The word cfGoT) mngmfiedhy h'lm^'* preached April 11^ i'j4-2j wherein his teitimony is humbly given for the great and wondfous work of pop's grace manifefl in many parts of

the

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the land." The hfl: paragraph oF that fcrmon begins thus, " I clofc vvit!^ giving gh)ry to God, for the great and good work of his grace which he hath fo vifibly begun, fpread, and is carrying on in every part almofl: of our provinces.'* Tiiis very fermon I believe has been in the hands of the compilers of this pamphlet. How then could they be fo bare-faced, and io injurious, to the good man's charadkr, as to print any part of his letter, to fubferve fo ba(e a defign ? 1 believe they will not have ihe Doctor's thanks for this.

The like treatment they have given the Rev. Mr. Turd/, another of the eminent m.inifters, from whom they have taken extradls to prove the fads of A4r. J. M.'s letter. I am per-fuaded Mr. Turell will be much concerned to find any part of his fermon tlius mifufed ; and hov7 the compilers of this pamphlet could dare to make this ufe of his writing, I cannot imagine; for, in the very nrft page of the preface to that vtry fcrmon, out of which they have taken their extradh^, he fpcaks of hiiyifelf " as one of the friends and zealous promoters of the good work :" nay he begins his preface with thefc wor'ls, *' the occailon of my publifiiing this brief dirc^iion to my people, is partly to vindicate my character, which has been injured by a report fpread, that of a zealous promoter of the glorious work of God's grace and Spirit appearing, I am become an oppofer :" which (hews, that Mr. Turcll v»'Ould not care to be reprefented as an oppofer of that work, and con-fequently would not chufe, that his writings fhould be produced to prove the principal facts in this letter of A. M.'z, who would reprefent the whcde as enthufiafm and delufion.

What opinion Mr. Turell had of perfons of this gentleman's fpirit, is evident from the fourth page of the fame preface, which the compilers of the pamphlet could not but fee. His words are thefe, " As for the profane triuinphs of the oppofers, (of fuch I mean) who attribute the Vv-hole of this glorious fcene to the devil, or wild enthufiafm, a heated imagination, He. I detefr their opinion, though I am far from judging their ftatc. I am confident that of the many that I have difcourfed with under the common imprefTions (two or three excepted) they have been all wrou2;ht upon in a way agreeable to the golpel: and juft as I fhould have defired fome years ago. And I niufl teflify. ro the glory of God, and his fovercign rich grace, that

I do behold the diftlnguifhing marks of God's fpirit on many. Mv brethren, let us pray for the prefervation, revival, progrcfs, and univerfal fpread thereof." In page 14. of his dirtclions, he fays, "^ 1 charitably believe, fome fcoies in th;s place have been fcrioufly wrought upon; and the far greater part of theni have declared, God has made me the happy inftrument of their awakening." And, page lo, fays he, " the names cnVhite-field and Temient (though liable to err) I have once and a^ain mentioned to you v^^ith honour; they have been railed Dy God to do abundance of good." Hov/ does this agree wuh the account Mr. J. M. gives of the fpirit raifed by us, and with that fcandalous character he gives of Mr. Tenncnt in particular; and when thefe quotations are parts alio of one of the treatifes, out of which one of the extracts mentioned in the appendix is taken, and are written by one of thofe eminent minifters whofe writings are referred to, to prove the principal fa£ts recorded in Mr. A. Al.'s letter.

But what furpiifes me moft of all is, that they fhould ex-U^€i any thing from Mr. Parfons to prove Mr. A. M*s matters of hdi. Indeed, in the paflage cited from him, page 41 of the pamphlet, to ufe the words in the Glafgow Weekly H'tftory^ No. 35. I fee only a warning againft raCily concluding pcrfons to be in a converted Itate; becaufe, fome who have been thus well judged of do afterwards fall away into errors, or appear to.be deluded, or turn out impoflors; and the warning enforced by an inftancc, and indeed but by one inftance, of a perfon who was a vifionary, Mr. Farjom\ caution to others againft concluding too rafhly that people are converted, is a prefumption, that he is cautious in that matter himfelf; yet in this very fermon of Mr. Parfom\^ out of which the extradls mentioned in the appendix are taken, he fays, page 44, " I hope not lefs than an hundred and fifty fouls are converted in about nine months paft:" though his parifh is fm.all, confiiVmg only of 120 families. I could heartily wilh that the whole fermon was printed ; it is dire6lly levelled in many parts of it againft perfons of Mr. A. M.'s fpirit and fentiments, and is intended as a needful caution for thofc lately converted, to avoid extremes, and take care to wallc connftcnlly. He has all along been a great promoter of this work : in a letter dated Decanher 16, 1741, to T>x* Co/many

[ 9' ]

and which is printed in the Weekly Hijiory^ he mentions a moft wonderful efFufion of the Holy Ghoft in his conf^rega-tion. In that letter he makes an honourable mention of Mr. Tennent: " I have rcafon, fays he, to bicfs the Lord that he fent him for our help; and indeed by an enquiry fince, I find his labours were blefled to give a more general fhoclc than' appeared at the very time."

The other eminent minifters fermons I have not yet met with: but I have great reafon to believe they have been treated in the fame manner: the time would fail me, dear Sir, to fend you all the vouchers that might be produced for the glorious work in Ndiv- England Mefirs. JVcbb^ Cocper and Prince^ in a preface to a fermon by Mr. A^^Gregor^ a prefbyterian minifter, and which I hope alfo will be reprinted, fpeak nobly of it. Mr. Edijuards\ fermon I think is moft admirable, and anfwers all the objections that Mr. A. M. or others can make againfl: it. In fhort, if any work had all marks of a divine fignature, this undoubtedly has.

When I confider how Mr. A. M. (o quarrels with it, and endeavours to reprefent it in fo ridiculous a light, I cannot but wifh he may confider Rom. viii. 7. i Cor, ii. 14. " The carnal mind is enmity againft GoD; and the natural man difcerneth not the things of the fpirit of God, becaufe they are fpiritually difcerned." The fum of the matter feems to be this; there has been a great and marvellous work in New-England: but, as it (hould feem, by the imprudences of fome, and the overboiling zeal of others, fome irregularities have been committed in feveral places, which Mr. tennent himfclf, in a letter to Mr. ParfonS:, printed in the Bofion Gazette^ has borne his teftimony againft, as ftrongly as any of thefe eminent minifters. This, dear Sir, is nothing but what is common. It was fo in Old-England fome few years ago. Many young perfons there, ran out before they were called : others were guilty of great imprudences. I checked them in the ftricltft manner myfelf, and found as they grew acquainted with the Lord Jesus, and their own hearts, the intemperance of their zeal abated ; and they became truly humble walkers with God. After a gathering, there will always be a fifting time : and the church is generally ftiaken before it is fcttled. But muft the whole work of God be condemned as

ciithufiafni

[ 9^ 3

enthufiafm nnd delufion becaufe of ibme dlforcler ? No, I wifli with all my Toul, that thofe who extraded from Mr. Parfons, hnd obferved what he fays, page 41, and 42. *' It is very much 10 be feared, fdys he, (Ipcaking to perfons who cried dov/n the whole work of God beeaufe of the itrprudences and mifcar-riiif^es of a few) " that you are ftrangers to the fan(Slifying influences of the Holy Ghoft, when you can fo eafily pafs over ths table of the rich dainties which God fpreads for his own children, which while they feaft upon, their "fouls are drawn out in livers of pleafure and love^ and like the crow, light upon, and greedily pick up, every bit of filthy carrion you can meet wiih."

Dear Sir, as I allow you to publiPn my letter; out of companion to the compilers and publifliers of the pamphlet, \ cannot but exprefs my concern, that they may ferioufiy con-iidcr, whether this mentioned by Mr* Parfons be not directly their cafe. And that they may take heed left the God of this world may have blinded their eyes : llnce they had this and the other fermons before them, they muft fm againft light and knovvkdgc in publifoing fuch a traif. And therefore, to ufe the words of Mr. Parfons in his fermon, page 42. '' It is not poihble that you iliould be innocent, but on the contrary plunge yourfelves under amazing guilt, by fuch a dreadful corjduct. V/hilft you (land amazed at the rings of the wheels, as things too high and dreadful for you ; whillt you know not what to make of the clFuiions of the Holy Spirit, but are blundering; at every thino^ aniifs: when God is working a work of his a{l:oni{liin<'- crace beioie your eyes which vou will not believe; beware kil tliat come upon you, which is fpokcn of in the prophets, " Behold, ye dcfpifers, and wonder and periTn!" Dear im.mortal fouls', 1 befeech and perfuade you, by the mercies of God and the aftonidiing love of the Lord Jesus Christ, that you would not facriiice the operations of the blefled Spirit to your own prejudice, by means of our im-perfeci:ions : I befeech and charge you by the coming of the great Jehovah in the word of his grace, that you do not defpife his glorious name, and the riches of his mercy, nov/ offered to 30U. I charge ajid admojiiPn you by the dignity and worth of your immortal fouls; by the powerful imprefli-ons of an ap'proaching change; by the certain tremendous 7 appearing

t 93 J

appearing of the Great Judge ; by the inexprelTihle a2;onies of hell, and inconceivable joys of an everlaPcing heaven, that you do no longer rejc(5l, nor once more cavil :igainft the glorious intereft and kingdom of the blclTcd Jpsus triumphing at this day, and inviting the miferablc {laves of the dcvi', to become the happy fubje£is of it. I warn and charge you before the great God, and the Lord Jfr^us Christ, and the holy Angels, upon your peril, that you tal;e diligent heed to thefe things. And if you reje^l to hear, if you dare rejcdl-, or boldly defpife the admonition, remember you iire anfwerable at the great tribunal, and muft expecl a molt fearful fliare of torments among the damned world, for fuch unlpeakable guilt.'-

Thus fpeaks this great and good man : my heart warmed^ dear Sir, whilfl: I was reading his difcourfe ; it is ciofe, fuc-cincSt and powerful : how could the publirners^ after reading fuch a dreadful warning, print any thing out of his fermon^ to prove the work in Neiv-En^land^ to be cnthufiafm? I would heartily join with him and the other miniftcrj in Nclu-England^ was I there, in bearing a faithful teftimony againft any thing that I might judge to be inconfulent with the precious rules of the holy fcriptures. At the fame time I pray, that even the minifters themfelves may a£l with the fjme caution they recommend to their people, and then I doubt not but we fliall fee a happy end put to what may now be irregular or dif-orderly. The dear Redeemer has afTured us, *' that the gates of hell (liall never prevail againft his church." He will caufe that ail things Ihall work together for her good. The wrath of man fliall turn to his praifc, and the remainder of it fliall he reftrain ; he v.'ill b;;ing order out of confufion, and the church (hall be more than conqueror through his love. I will therefore conclude this long letter, with the words of the pfalmift in the fecond pfalm.

Why rage the heathen ? and vain things^

Why do the people mind ? 2. Kings of the earth do let themfelves.

And Princes are combin'd To plot againft the Lord, and his

Anointed, faying thu?^

.Let

C 94 ]

3. Let us afunder break their bands.

And caft their cords from us.

4. He that in heaven fits, (liall laugh :

The Lord (hall fcorn them all.

5. Then fhall he fpeak to them in wrath.

In rage he vex them (hall.

6. Yet notwithftanding I have him

To be my King appointed. And over Sion, my holy hill, I have him King anointed.

Upon this afiurance, I reft in peace, and am, reverend and dear Sir, in the kingdom and patience of Jesus,

Your affedionatc and obliged friend,

brother and fervant, G.IV.

By way of P. S. to this letter, give me leave to fend you a copy of the preface to Mr. McGregor's fermon, to which I have referred in my letter, and which is figned by three eminent minifters of ^^(?«. Dzitdi^ Bofioriyjan. 12, 1742. This will give you a clear infight into what body of do6lrines is profefTed and taught by the promoters of this work : how far they are from bigotry, and alfo may explain how the remaining violent oppofers of thofe doctrines came to be fo much exafperated.

The Preface to Mr. M'Gregor*s Sermon.

A S all the proteftant churches in Europe^ both Eplfcopalian and Prejhyterian^ happily agreed at the time of the Reformation in the fcripture dodrines of grace, as appears by the publifhed harmony of their confeflions; in particular, the church o^ Scotland in 156c, the church o^ England m 1562-3, and the church of Ireland in i6i6 ; fo it muft be owned that the Prefbyterians have generally perfevered in a fteady adherence to the original do(Slrines of the Reformation, to the pre-fent day.

And as the AfTembly's (horter catechifm has been all along agreeable to the known principles of the New-England churches, and has been generally received and taught in

them.

them, as a fyflem of cliridlaii do6lrine agreeable to the Holy Scriptures, wherein they happily unite ; it is a great pleafure to us, that our Prefoyterian brethren who come from Ireland are generally with us in thefe important points, as alfo in the particular doctrines of experimental piety arifmg from them, and the wondrous work of God agreeable to them, at this day making its triumphant progrefs through the land; all now happily combining to illuftratc and confirm each other in fo glaring and ftrong a manner as is irrefiftible to ferious and unprejudiced beholders ; and has already forced many men of clear minds, ftrong powers, confiderable knowledge, and firmly riveted in Arminian and Socinian tenets, to give them all up at once, and yield to the adorable fovereignty and irrefiftibi-lity of the Divine Spirit in his faving operations on the fouls of men.

For to fee on the one hand, fuch men as thefe, fome of them of licentious lives, long inured in a courfe of vices, and of high fpirits, coming to the preaching of the word, fome only out of curiofity, others with a flrong antipathy and meer defign to get matter of cavilling and banter; all at once, 'u\ oppofition to their inward enmity, refolutions and refiftances, to fall under an unexpected and hated power; to have all the ftrength of their refolution and refiftance taken away; to have fuch an inward view of the horrid wickednefs not only of their lives, but alfo of their hearts, with their exceeding great and immediate danger of eternal mifery, as has amazed their fouls and thrown them into diftrefs unutterable, yea forced them to cry out in the afTemblies with the greatefl: agonies : and then in two or three days, and fometimes fooncr, to have fuch un-expe<Sled and raifed views of the infinite grace and love of God in Christ, as have enabled them to believe in him, lifted them at once out of their diftrefTes, filled their hearts with admiration, and joy unfpeakable, and full of glory, breaking forth in their (hining countenance and tranfporting voices to the furprife of thofe about them : and to fee them kindling up at once, into a flame of love and praife to God, an utter deteftation of their former courfes and vicious habits, yea by fuch a deteftation the very power of thofe habits at once receive a mortal wound: in fhort, to fee their high fpirits on a fudden humbled, their hard hearts made tender, their

averfipn

[ ■96 ]

averfion from the Holy God now turned into n powerful an^ prevailing bent to contemplate upon him as revealed in Christ, to labour to be like him in holinefs, to pleafe and honour him by an univerfal and glad conformity, to his will and nature, and promote his holy kingdom in all about them; loving them, forgiving them, a(king forgivenefs of them, abounding in a6ls of juftice and charity, in a meek and con-defcending carriage towards the meancft, and afpiring after higher fan£lity.

And to fee other gentlemen of the like knowledge, parts and principles, and of fobcr, juft and religious lives, as far as their m.eer rcafon with outward revelation are able to carry them, and prcpoffelTcd againft this work as imagined enthu« fiafm, yet at once furprizingly to find thcmfeives intirely dcftitute of that inv^'ard fandiity, and fupreme love to God^ and holinefs, which the gofpcl teaches as abfolutely needful to fee the kingdom of grace and glory ; to find themfelves no more than conceited Pharifces, who had been working out a righteoufnefs of their owh for juftification ; and to have a clear difcovery of their inward enmity to Christ, and the nature and way of redemption by him, with the native vilenefs of their hearts and lives, they had never feen before^ in fliort, to find themfelves yet unrenewed in the fpirit of their minds, and under the heavy ~vtrath and curfe of God 5 to open into the clear difcovery of their pad delufions 5 to find the hardnefs of their hearts^ the blindnefs of their minds^ and their utter impotence to convert themfelves, or believe in Christ 5 to lofe all their former confidence, give up theif beloved fchemes, fee themfelves undone and helplels^ and fink into a o-r^'^t diftrefs: and then Gondemnine; themfelves a3 guilty wretches, humbly lying at the foot of abfolute and fovereign Grace, and looking up to Christ the only Mediator to reconcile them to the glorious God, to juflify themi wholly by his own mod perfe£l righteoulnefs, and to enlighten, quicken, fan6lify, dwell in, and govern them by his Almighty Spirit; and there to wait, till they find a new and mighty life and power ccfne into their fouls, enabling them to embrace, trufi: in, and love this divine Redeemer, rejoice with fatisfaftion in him, and perform every kind of duty both to God and man with pleafure, and with quite another frame and fpirit than before.

Such

Such great and fudden turns as thefe, are as evident dc-monftration as we can pofTibly conceive of the truth of the infpired fcriptures, and in particular of thofe fcripture doctrines, of the fovereign and vi(Slorious grace of Christ, received and taught among us : vi^e fee with our eye, that when he rideth forth on the word of truth, conquering and to conquer, his right-hand teaches terrible things. He makes his arrows fo fharp and piercing in the hearts of his ftouteft enemies, as oblige them to fall down under him; and when the day of his power comes on any people, he makes the moft obftinate to be moft gladly willing and obedient to him. And the(e principles of grace ^ and thefe worh of Goi>^ do moft invincibly confirm each other.

And though it muft be owned with forrow, that fome few who fee thefe wondrous works continue unconvinced, yet this is no more ftrange than that fome of the moft learned and religious men, as were the Scribes and Pharifees, who faw the wondrous works of Christ on earth, yet continued unconvinced that they were the works of God, yea purfued him with unrelenting enmity and violence. However, it is a reviving confolation to us, that as this work furpriz-ingly goes on from town to town, it goes on more and more to filence the moft fierce oppofers : though mighty oppofiti-ons rife at firft, it bears them down before it, and our more mighty Saviour feems refolved to go on ftill from conquering to conquer.

In vain do its remaining enemies attempt to brand it with the name enthufiafm. For this is like the gentile Ro?nans branding the fewijh religion with the hated name of fuper-flition ; and if this work is truly enthufiafm, then we have been wholly miftaken in the meaning of the word : and what they call enthufiafm, is a glorious and blefled work of God, moft powerfully and fuddenly changing the very hearts and lives of men 5 making them in a great degree like to Christ in love, and righteoufnefs, and holinefs, and meeknefs, and humility; filling their hearts with holy joy, and their mouths with praifes.

But we muft remit the remaining oppofers to the law and

teftimony of God himfelf in the infpired oracles ; as doth

our reverend and dear brother the author of the following

Vol. IV. G valuable

34

valuable fermon. And wc arc glad on this occafion to join our teftimony with him, both to the fame dodrines of grace,, and to the wondrous work of God agreeable to them; as alfo to declare our great fatisfadlion to fee him and others of our faid prefoyterian brethren concurring with us in them; with our apprehenfion that our uniting in thefe important points, is fuch a powerful band of union in chriftian love and fellow-{liip, as fhould overcome the remains of every kind of prejudice that may yet fubfift among our people : and our earncft wifiies, that with a tender and meek forbearance of each other in different fentiments about church order and government, we may all unite in maintaining and promoting thefe more excellent and momentous points of grace, and vital piety.

Thomas Prince, '^ojion^ Jan. 12, 1742, John Webb,

William CoofeRo

A

A BRIEF

ACCOUNT

OF THE

Occafion, Procefs, a72d liliie,

Of a Late

T RIAL

AT THE

Assize held at Gloucester, March 3, 1743*

BETWEEN

Some of the People called Methodists, Plaintiffs,

AND

Certain Perfons of the Town of Minc^in-Hampton, in the faid County, Defendants,

I N A

LETTER to a FRIEND.

And ivben the toivn-clerk had appe^Jied th^ feopk, he faid, Te men c/'Ephefus, ivhaf man is thire that knoiveth net hozv that the city of the Epbefians is a ivorjhipper of the great goddefs Diana, and of the image 'which fell dcivnfrom Jupiter. Seeing then that theje things cannot be fpoher. agaivft, ye ought to be quiet, and to do nothing raply. For ye ha-ve brought hither thrfe Ken, 'zvbi.h are neither robbers of churches, nor yet hlafphtrr.ers of your g'.ddefs. Wherefore if DeTiet/ius, and the craftfmen ivhich arc ivith bin:, have s matter agairf any man, the laiv is open, and there are deputies 5 let them implead one ar other. Bui if ye enquire aiy thing concerning other matters., it Jhaii be determined in a la-ioful affembly. For ive are in danger to be called in qveftion for this days uproar ^ there being no caufe ivhcrchy ive may give an account of this ccvcourfe.

Arts xix. 35^—40,

C loi ]

A B R I E F

ACCOUNT, ^c.

My dear Friend^ London^ March 12, 1744.

ON Thurfday evening I came hither from the Gloucejier aflizes, where I have been engaged in a trial between fome of thofe who are called Methodifts, and fome violent rioters. Perhaps this news may a little ftartle you, and put you upon enquiry (as it hath done fome others) « How we came to go to law with our adverfaries, when it is our avowed principle to fufFer patiently for the truth's fake ?" I will tell you, my dear friend : though perhaps there is nothing in the world more abufed than the law, and there are very few that go to law out of a proper principle; yet we hold, that there is a proper ufe of it, and the law is good, when ufed lawfully. Whether or know we have ufed it lawfully in the prefent cafe, I fhall leave my friend to judge, after I have told

him the motives that induced us to engage in it. The

Methodifts, you know, are every where accounted enthufiafts, in the worft fenfe of the word ; but though they are accounted fuch, yet they would not be enthufiafts in reality. Now we look upon it to be one fpecies of enthufiafm, to expert to attain an end, without making ufe of proper means. We alfo think, that believers fliould be very careful not to be fond of fuffering perfecution, when they may avoid it, by making application to the high powers. We are likewife of opinion, that good chriftians will be good fubje(£ts, and confequently it is their duty, as much as in them lies, to put a ftop to every thing, in a rightful way, that may prove deftru6live to the king or the government under which they live. Chriftian minifters, in particular, we think, ought to confider the weak-nefs of people's grace, and, In pity to precious fouls, do what they can to remove every thing out of the way, that may dif-G 3 courage

courage or prevent poor people's hearing the cverlailing .of. peL Ihefc confidcrations, my dear Irlend, for fomc Time paft, have led me to examine v/haher the Methodljh in sene-ral (and I myfelf in particular) have a^ed the part of .ood fubjeas, and judicious chriHian miniders, in fo loiio- ne4a ing to make an application to the fuperior courts, ai^d putting in execution the wholefome laws of the land, in order to pre vent thofe many dreadful outrages which have been committed agamft us. I need not dcfccnd to particulars. Ou'- JVceJdv Hljlory IS full of them ; and before that came out, feveral of our brethren, both in Eughnd -a^^ Wules^ have received much damage from time to time, and been frequently In great ha zard of their lives. Wiltfnlre has been very rcnunkable for mobbmg and abufing the Methodifts; and, for about ten months laft part, it has alfo prevailed very much in Glouce/fer^ Jlnre, efpeciaily at Hampton, where our friend Mr. ^.W has a dwelling-houfe, and has been much bleffed to many peopl'^ This difpleafed the grand enemy of fouls, who ftined up many of the bafer fort, privately encouraged bv fome of a higher rank, to come from time to time, in great numbers with a low-bell and horn, to befct the houfe, and beat and abufe the people. About the beginning of July laft their oppofition feemed to rife to the higheft. For feveral days they afTernbkd in great bodies, broke the windows, and mobbed the people to fuch a degree, that many expe^ed to be mii;-deied, and hid themfelves in holes and corners, to avoid the rage, of their advcifaries. Once, when I was there, they continued from four in the afternoon till midnight,-rioting giving loud huzzas, cafting dirt upon the hearers, and making' proclamations, " That no Anabaptills, Prefbyterians, &c fhould preach there, upon pain of being firft put into a'fkin-' pit, and afterwards into a brook." At another time they pulled one or two v/omen down the flairs by the hair of their heads. And on the loth o^ July they came, to the number of • near a hundred, in their ufual way, with a low-bell and horn about five in the afternoon, forced into Mr. Ada7ns\ houfe' and demanded him down the flairs whereon he was preaching^ took him oat of his houfe, and threw him into a fkin-pit full of noifome things and ftagnated water. One of our friends, named Williams, alking them, " If they were not afliamed to 7 fervc

r 103 3

ferve an innocent man (o ?" they put him Into the fame pit twice, and afterwards beat him, and dragged him along the kennel. Mr. Mams quietly returned home, and betook hlmfclf to prayer, and exhorted the people to rejoice in fufFer-ing for the fake of the gofpel. In about half an hour, they came to the houfe again, dragged him dov/n the flairs, and led him away a mile and a half to a place called Bcuni-brooky and then threw him in. A ftander-by, fearing he might be drowned, jumped in and pulled him out j whereupon another of the rioters immediately puflied him into the pool a fecond time, and cut his leg aofainft a ftone, fo that he went lame for near a fortnight. Both the conftable and jufllces were applied to, but refufed to a6l; and feemed rather to countenance the mobbing, hoping thereby Methodifm (as they called it) v/ould be put a flop to, at lead at Hampton, For a feafon they gained their end. There was no preaching for fome time, the people fearing to afltmblc on account of the violence of the mob. Upon my return to town, I advifed with my friends what to do. We knew we wanted to exercife no revenge againft the rioters, and yet we thought it wrong that the gofpel ihould be flopped by fuch perfons, when the government under which wt lived countenanced no fuch thing 3 and alfo, that it was abfurd to thank God for wholefome laws, if they were not to be made ufe of. We knew very well, that an Apoftle had told lis, that magiflrates were ordained for the puniflimcnt of evil doers; and that they bear not the fword in vain. We were alfo fearful, that if any of our brethren fliould be murdered by future riotings (as in all probability they might), we fliould be acceflary to their death, if we negle£lcd to tie up the rioters hands, which was all we defired to do. Befides, we could not look upon this as allowed perfecution, fince it was not countenanced by the laws of the land, and we might have redrefs from thefe rioters and inferior magiflrates, by appealing to dtfar^ whofe real friends and loyal fubjcdts we judged ourfelves not to be, if we fuffered his laws to be publicly trampled under foot by fuch notorious rioting; and which, though begun againft the Methodifts^ might terminate in open rebellion againft King George, For thefe and fuch like reafons, we thought it our duty to move for an information in the King's'Ben:h againft five of the ring-

G 4 leaders.

le;^(Iers, and fixed upon the riot which they made on Sunday^ July 10, when they put Mr. Adams and lf^illia?ns into the fkin-pic and brook. But before this was done, I wrote a letter to one whom they called Captain, defiring him to inform kis aflbciates, " That if they would acknowledge their fault, pay for curing a boy's arm, which w^as broken the night I was there, and mend the windows of Mr. Adams's houfe, we would readily pafs all by ; but if they perfifted in their refo-lutions to riot, we thought it our duty to prevent their doing, and others receiving, further damage, by moving for an information againft them in the King's-Bench.^* I alfo fent a copy of this letter to a minifter of the town, and to a juftice of the peace, with a letter to each from myfelf: but all in vain. The rioters fent me a moft infolent anfwer, wrote me word, " They were in high fpirits, and were refolved there fliould be no more preaching in Hampton*'* Finding them irreclaimable, we moved the next term for a rule of court in the King's-Bench to lodge an information againft five of the ring-leaders, for the outrage committed, violence offered, and damage done to Mr. Adams and IFilliams, on Sunday, July lO. The rioters were apprized of it, appeared by their council, and prayed the rule might be enlarged till the next term. It was granted. In the mean while they continued mobbing, broke into Mr. Adams's houfe one Saturday night at eleven o'clock, when there was no preaching, made thofe that were in bed get up, and fearched the oven, cellar, and every corner of the houfe, to fee whether they could find any Methodifts. Some time after, they threw another young man into a mud-pit three times fucceffively, and abufed the people in a dreadful manner. The next term came on. We proved our accu-fations by twenty-fix affidavits ; and the defendants making no reply, the rule was made abfolute, and an information filed againft them. To this they pleaded not guilty ; and, according to the method in the crown-office, the caufe

was referred to the affize held at Gloucejier^ March 3d. •

Thither I went, and on Tuefday morning laft the trial came on. It was given out by fome, " That the Methodifts were to lofe the caufe, whether right or wrong." And I believe the Defendants depended much on a fuppofition, that the gentlemen and jury would be prejudiced againft us. We

were 3

t 105 ]

were eafy, knowing that our Saviour had the hearts of all In his hands. Being aware of the great confequences of gaining or lofing this trial, both in refpedt to us and the nation, we kept a day of fading and prayer through all the focieties both in England and Wales, Our Scotch friends alfo joined with usi and chearfully committed our caufe into his hands by whom kings reign and princes decree juftice. We had about thirty witnefles to prove the riot and fads laid down in the information. Our council opened the caufe (as I heard, being not prefent when the trial begun) with much folidity and found reafoning: they fhewed, " That rioters were not to be reformers ; and that his Majefty had no where put the reins of government into the hands of mobbers, or made them judge or jury." One ©f them in particular, with great gravity reminded the gentlemen on the jury of the advice of Gamaliel^ a dodor of the law, recorded ASis v. 38, 39. '' Refrain from thefc men, and let them alone \ for if this council, or this work, be of men, it will come to nought: but if it be of God, ye cannot overthrow it, left haply ye be found even to fight againll: God." Our witnefles were then called. I came into court when the fecond witnefs was examinino-, Mr. Adams and four more (three of which were not called Methodifts) fo clearly proved both the riot and the fads laid to the charge of the Defendants, that the Judge was of opinion there needed no other evidence. The council for the Defendants then rofe, and exerted a good deal of oratory, and I think faid all that could well be faid, to make the beft of a bad matter. One urged, " That we were enthufiafts, and our principles and practices had fuch a tendency to infed and hurt the peopW, that it was right, in his opinion, for anyi private perfon to ftand up and put a ftop to us ; and whoever did To, was a friend to his country." He ftrove to influence the jury, by telling them, " That if a verdid was given againft the Defendants, it would cofl: them two hundred pounds : that the Defendants rioting was not premeditated ; but, that coming to hear Mr. Adams^ and being offended at his dodtrinc, a fudden quarrel arofe, and thereby the unhapp^ men were led into the prefent fray, which he could have wifhed had not happened \ but however it did not amount to

a riot.

a riot, but only an ajfault'' Their other council then informed the jury, " That they would undertake to prove that the Methodifts began the tumult iirfl." He was pleafed alfo to mention me by name, and acquainted the court, " That Mr. Whitefield had been travelling from common to common, making the people cry, and then picking their pockets. Under pretence of colleifling money for the colony of Georgia \ and knowing that GlouccJierJJj'ire was a populous country, he at laft came there. That he had now feveral curates, of which Mr. Adams was one, who in his preaching had found fault with the proceedings of the clergy, and faid if che people went to hear them, they would be damned. He added, that there had lately been fuch mobbing in Staff or djhire^ that a regiment of foldiers was fcnt down to fupprefs them j infinuating that the Methodifls were the authors. That we had now another caufe of a like nature depending in JViltJhire\ and that we were not of that mild pacific fpirit, as vvc would pretend

to be." This, and much more to the f^ime purpofe,

though foreign to the matter in hand, pleafed many of the auditors, who exprefled their fatisfacStion in hearing the Methodifts in general, and me in particular, thus hifhed, by frequent laughing. The eyes of all were upon me. Our Saviour kept me quite eafy. 1 thought of that verfe of Ho

iorace.

. Hie miirus ahencus ejlo^

Nil confcire ftbi^ nulla pallefcere culpa.

Tertullush accufing Paul came alfo to my mind, and I looked upon myfelf as highly honoured in having fuch things fpoken againft me falfly for Christ's great name's fake. To prove what the Defendants council had infmuated, they called up a young man, who was brother to one of the Defendants, and, one of the mob. He fwore point blank, '' That Mr. Adains faid, if people went to church, they would be damned ; and if they would come to him, he would carry them to Jesus Christ. He fwore alfo, that the pool in which Mr. Adams was thrown, was no deeper than half way up his legs. He faid firft, that there were about ten of them that came to the houfe of Mr. Ada?ns ; and then he fwore that there were about threefcorc. He faid, there was a low-bell, and that one of

the

the Defendants diJ afk Mr. Jdams to come down off the ftalrj, but that none of them wenc up to him ; upon which Mr. Adams willingly obeyed, went with them brifkly along the ftreet, and, as he v/ould have rrprefentcd it, put himfclf into the fkin-pit and pool, and To came out again." He {\\\\ alfo fome other things; but through his whole evidence appeared fo flagrantly falfe, that one of the counfellors faid, " It was enough to make his hair ftand an end." The Judge himfelf wiflied, " He had had fo much religion as to fear an oath." So he went down in difgrace. Their fccond evidence was an aged woman, mother to one of the defendants. She fwore, *' That her fon did go up the flairs to Mr. Aaams^ and that Mr. Adams tore her fon's coat, and would hav« broken his neck down flairs." But fhe talked fo faft, and her evidence was fo palpably falfe, that fiie was fent away in as much difgrace as the other. Their third and laft evidenc« was father to one who was in the mob, though not one of the defendants. The chief he had to fay was, " That when Mr. Adams was coming from the pool, one met him, and faid, " Brother, how do you do?" Upon which he anfwered, " That he had received no damage, but had been in the pool, and came out again." So that all their evidences, however contrary one to .another, yet corroborated ours, and proved the riot out of their own mouths. The book was then e-iven to a juftice of the peace, who had formerly taken up Mr. Cen-nickj for preaching near Siroudy and had lately given many fignal proofs that he was no friend to the Mcthodifts. But he intending to fpeak only about their characters, and the council and Judge looking upon that as quite impertinent to

the matter in hand, he was not admitted as an evidence. »

Upon this, his Lordfliip, with great candour and impartiality, fummed up the evidence, and told the jury, " That he thought they (hould bring all the Defendants in guilty ; for our evidences had fufficiently proved the whole of the information, and alfo that the riot was premeditated." He faid, *' That, in his opinion, the chief of the Defendants evidence was incredible j and that, fuppofing the Methodifts were heterodox, (as perhaps they might be) it belonged to the eccle-fiaftical government to call them to an account; that they

were

were fubjecfts, and rioters were not to be their reformers."— He alfo reminded them of the dreadful ill confequences of rioting at any time, much more at fuch a critical time as this j that rioting was the fore-runner of, and might end in, rebellion ; that it was felony, without benefit of clergy, to pull down a meeting-houfe; and, for all as he knew, it was high-treafon to pull down even a bawdy-houfe. That this information came from the Ktrig's-Bejuh; that his Majefty's juftices there thought they had fufRcient reafon to grant it -, that the matters contained in it had been evidently proved before them, and confequently they fhould bring all the Defendants in guilty."

Upon this the jury were defired to confider of their verdi£^. There feemed to be fome little demur amongft them. His Lordfhip perceiving it, informed them, " They had nothing to do with the damages, (that was to be referred to the King's-Bench) they were only to confider whether the Defendants were guilty or not." Whereupon, in a few minutes, they gave a verdict for the profecutors, and brought in all the Defendants, '* guilty of the whole information lodged againft them." I then retired to my lodgings, kneeled down, and gave thanks, with fome friends, to our all-conquering Emmanuel. Afterwards I went to the inn, prayed, and returned thanks with the witnelTes, exhorted them to behave with meeknefs and humility to their adverfaries, and after they had taken proper refrefhment fent them home rejoicing. In the evening I preached on thofe words of the Pfalmift, *' By this I know, that thou favoureft me, fmce thou haft not fufFered mine enemy to triumph over me." God was pleafed to enlarge my heart much. I was very happy with my friends afterwards, and the next morning fet out for London^ where we have had a blefled thankfgiving fea-fon, and from whence I take the firft opportunity of fending you as many particulars of the occafion, progrefs, and iflue of our trial, as I can well recollecSt. What report his Lordfhip will be pleafed to make of the cafe, and how the Defendants will be dealt with, cannot be known till next term ; when I know I fhall apprize you of it, as alfo of our

behaviour towards them. In the mean while let me entreat

you

£ 109 ]

you to give thanks to the blefled Jesus in our behalf, and to pray that his word may have free courfe, may run and be glorified, and a flop be put to all fuch rebellious proceedings. I remain. Sir,

Your very afFedionate friend, and humble fervant,

George White field.

*^* For more particulars of this affair, fee Vol. II. Let-ters 526, 527, 529, 545, 549, and 550.

A LET-

A N

ANSWER

T O

The First Part of an Anonymous Pamphlet, entitled, '^ Obfervations upon ** the Condudt and Behaviour of a certain *< Sed: ufually diftinguiihed by the Name of l^ Methodists."

I N A

LETTER

t o

The Right Reverend the BISHOP of LONDON, and the other Right Reverend the BISHOPS concerned in the Publication thereof

J^alfe TVitneffcs did rife up ; ihcy laid to my Charge Things that I knew not, Pfal. xxx.v. ii.

[ "3 3

LETTER,

Londo72y May 22^ I744* Reverend Str^

I Have read your expoftulatory letter, and thank you for prefixing your name. Had the author of the obfervations been fo ingenuous, he would have faved you and me fome trouble j but as he hath not, and the pamphlet was publiflied in fuch a way, I cannot think myfelf juftly chargeable with ill-manners or cenforioufncfs, for treating him and their Lordftiips concerned, in the manner 1 have done. Our Saviour dealt always very plainly with the rulers of the Jewijb Church ; and when one was offended, and faid, '' Mafter, thus fayingj thou reproacheft us alfo," he was fo far from recanting, that he faid, '« And woe unto you alfo ye lawyers." In the fame fpirit, the proto-martyr Stephen addreffed himfelf to the jew'i/h Sanhedrim, and faid unto them, " Ye ftiff-tiecked and uncircumcifed in hearts and ears, ye do always refift the Holy Ghoft 5 as your fathers did, fo do ye." And however fhocklng^ Rev. Sir, it may appear to you, (page 43d of your letter) for us to urge our Lord's example and his blefled apoftles, yet I think it quite confident for a mini-fter, who has received an apoftolical commiflion at his ordination, *' Receive thou the Holy Ghoft now committed unto thee by the impofition of our hands, &c,'* to make ufe of the example of our Lord and his apoftles, in vindication of his Cpnduct ; becaufe Christ left us an example, that we might follow his fteps; and we are called to be followers of the apoftles, as they were of Jesus Christ. I know not how to give flattering titles, and therefore muft ftand tp it, that Vol. IV. H they

they are U\it wltnefTes, however dignified or diftinguifhed, and lay to my charge a thing that I know not, who tax me with being an open defer of govermnent^ for preaching in the fields. Neither do I think I have wronged the author of the obfervations at all, by infinuating, " That the defign and fcope of this pamphlet was to reprefent the proceedings of the Mcthodifts as dangerous to the church and ftate, in order to procure an a6l of parliament againft them, or oblige them to fecure^therhfelve^ by turning diflenters." That this was his drifr, (at leaft that he intended to move the government a-gainftthe Methodifts in general, and me in partitular) I think appears,quite plain from a little two-penny paper lately published, (I fuppofe by the fame anonymous author) wherein he declares, " That though Mr. Whheficld has pleaded in behalf of the Methodifts, that they are an harmlefs and loyal people, yet ift. He cannot polTibly be fuppofed to know all the perfons, or even one tenth part of thofe prefent at his meetings of 30, 50, or 86000. —2d. When he appoints or holds a meeting, all people are at liberty to come, and to carry on fuch purpofes as they think proper.—3d. Such a free and fafe refort for great multitudes to one place, fubjedl to no controul or examination, is doubtlefs a great opportunity put into the hands of feditious perfons to raife diftur-bances.'* He adds, " How confiftently with the aft of toleration, or with what fafety to the public, thefe field-preachings may be continued, let the world judge." If this be not intended to move the government againft me, furely there was never a motion made againft: any man living ; but with what little ftiew of true reafoning I need not mention. Let the world judge.

Here lies the point. Rev. Sir : the generality of the clergy are offended in their hearts, that his majefty is fo mild to-•vvards his harmlefs and loyal people the Methodifts. They have denied the Methodift preachers the ufe of their churches, and think, if field-preaching was put a ftop to, Methodifm, as they term it, would be lefs extenfive. But were they to giiin their point, and the preachers to be bound, yet perhaps after all they would find themfelves miftaken, for the word of CtOD would not be bound And I remember a faying of the then Lord Chancellor to that holy martyr Bradford.^ " Thou 6 haft

t "5 1

haft done more hurt (as he called it) by thy letters and exhortations fince thou haft been in prifon, than thou ever didft before." However this be, field-preaching is at prefent the clergy's eye-fore. Hence they raife a clamour that it is unlawful. We deny it. We fay the a£l: of toleration urged againft us is nothing to the purpofe, for we are true members of the eftabliihed church ; and that if we were not {quod magna mercentcr Jtrida) yet the trial of Medc 2indi Pen is an adjudged cafe. But ftill, if you or any other perfon pleafc to move for ah information againft me, for preaching in a field, or a ftreet, though I purpofe to go abroad fliortly, yet I fhall think it my duty to ftay fome time, to make a legal defence. But if not, henceforward whatever queftions may be put to me in print, about the lawfulnefs of field-preaching, they will lie unanfv/ered;

Not that I think it is barely field-preaching that gives the generality of the clergy fuch offence. No, it is the dodlrine that I preach there, that is the grand caufc of their contending with me. You are pleafed, Rev. Sir, to fay (Page 39th) ** That I have revived the old Cahinijlicaldifpiites concerning predeftination, &c." (I fijppofe you mean juftification by faith alone, the imputed righteoufnefs of Jesus Christ, man's utter inability to turn to God, or to do good works, he.) " Which you fay had happily flept for fo many years." But if this be my ftiame, I glory in it. For what is this but reviving the efTential articles of the Church of England^ which undoubtedly are Calviniftical, and which, by your own con-feflion, have happily flept for fo many years ? This is tod true. But however you may count this a happinefs, yet iri my opinion it is one of the greateft judgments that has befallen our nation. And if it had not been for the remnant of free-grace, diftenting minifters, (ftiled by the ailthor of the obfer-vations, difTentirig teachers) and the little flock of the Me-thodift preachers, that the Lord Jesus has raifcd up and pre-ferved amongft us, many of the efTential doctrines of the articles of the Church o^ England might have, as you term it, happily flept many years more.

Thefe, Rev. Sir, are the real fentiments of my heart. I

think they are founded on truth and fobernefs. And if \Oy

blame me not, as yoii do (page 2ift) for comparing the

H 2 Church

Church o[ EfigknJy as it now lubfifts, to Tikahy JJjip. For is it not too evident that flie is not only leaky, but t^2\\^ fmk'ing^ when feveral of the Right Reverend the Bifliops, and a prebendary of Bt. PauTs^ can openly plead for u'orks being a condition of ourjuflification in the fight of God? This was the particular charge my Lord of London gave his clergy In his laft paftoral letter, ** So to explain the do»5lrine of juftl-fication by faith alone, as not to exclude good works from being a condition of our juftification." Was the great apoftle of the Gentiles now living, what anathema's would he pronounce againft fuch yudalzing do6lrine ? Was Luther on earth, how would he thunder againft fuch a charge ? For he calls juftification by faith alone, arttcuius Jiantts out cadcntis ecchfics. This is the great fundamental point in which we differ from the church of Rome, This is the grand point of contention between the generality of the eftabiifiied clergy, and the Methodift preachers: we plead for free juftification in the fight of God, by faith alone, in the imputed righte-oufnefsbf Jesus Christ, without any regard to works paft, pre fen t, or to come. You {BcIIarmhe like) are for making your works, conditions (pagt 17th) j " And joining your honeft, though imperfe£t endeavours to ferve and pleafe vour Maker, with a hearty truft and confidence in his ever-lafting mercies," (page 42.) You fay, (page 58th) we are very far from building wholly on our morality j'* we fay, our morality is not to be built on at all, but that " Christ is the end of the law for righteoufnefs to every one that belle-veth." This, you think, is one of my errors. But if it be an error, it is a fcriptural error j and fo plainly taught in the eleventh article of our church, that he that runs may read ; and however you may blame me for infmuating, '* That fome of the clergy may adhere to his majefty only for his preferments, and confcquently not appear altogether fo hearty in a time of danger ;" yet I cannot think it an inftance of hard-judging at all. For if perfons can deliberately fubfcribe to the doctrines of juftification by faith alone, and other articles that are purely Ctilvini/iical, yet fo explain them away as plainly to prove they fcarce believe a word of them, I fhould not wonder if they turned Jacobites^ or went over to the pretender.

tender, whenever they faw it fuited their worldly interefl fo to do.

That I am not alone in my opinion, give me leave. Rev. Sir, to tranfcribe a paflage I lately met with in the latter end of a book, entitled, The Honeycomb of Free JujVificaiion^ written by one Mr. Eatoji^ A. M. of Trinity College in Catnbridge^ printed at London in the year 1642.

" Free juflification was firft enjoined to be diligently *' taught, for the reformation of the church, by King Henry VIII. but was by King Edward VI. and Queen EHxalcthy principally eftabliflicd by parlian^ent, and Tingled out from all the reft of the cfl:ablifl;ied articles of religion ; and reduced into fcrmons and homilies to be (after the people's fight of their loft eftate, and woeful mifery by fm) principally taught^ and chiefly known and underftood of all the fubje6ts and commons of the land, for thefe four caufes.

ift. '' Bccaufe it is the only immediate caufe and means of our peace with God. For being juftified by faith we have peace with God, Rom. v. i. and our afTurance of free falva-tion by Jesus Christ, and is therefore called thejuftifica-tion of life, Rom. v. 18. " For whom God juftifieth, them he alfo glorifieth," Rom. viii. 30.

2d. " Becaufc it is the ordinance of God (quite contrary to the judgment of popifli carnal reafon) that powerfully cau-feth people to leave their fms, and live a true fandified and godly life. Tiius ii. Ii to 15. Ro}n. 5th and 6th chapter.

3d. " Becaufe it is the chief caufc and means to difcover and fupprcfs the Rom'ifo antichrift, popery, Sec. and all other fuperftitions, fe6ls, errors and fchifms out of the land; and to eftablifh unity, peace and concord in matters of religion, and of aflurance of free falvation, and makes every man to keep in a lawful vocation, and to do it profitably in love. Gal. v. 13.

4th. '^ To diredl minifters opSoxocTsTt' to go with a right foot to the truth of the gofpel, Gal. ii. 14. in found preaching, and pure declaring of the word of God, by true faith of free juftification, becaufe (faith the eftablifhed docflrinc of our church) fincere preachers ever were, and ever fliall be but a few; and their preaching of God's word moft fincere in the beginning, by procefs of time waxeth lefs and lefs pure, and after is corrupt, and laft of all quite laid down, and left ofF; H 3 becaufc

bccaufe free juftification is a dodlrine hardly learned in a church, and foon loll again, Gal. i. 6. and yet is the true ftrength, happinefs and Tafety of the whole land, Ifaiah Ixl'i, 1—5."

Hereupon, the 5th part of the fermon againft difobedience and rebellion, eftabliflied by Queen Elizabeth, teacheth the commons, that fuch bifliops or ecclefiaftical perfons, as by pride and ambitious rule, do by terms of error, fchifm, or herefy, hinder this main light of GoD*s word from the people, are the chicfeji iraytors in the land : and the 6th and laft part largely teacheih, that fuch fubjeds and commons to whom through ignorance of God's word, this light of righteoufnefs, and this fun of underftanding doth not fhine, although they may brag, as did fometimcs the Jeivijh clergy and people, that they cannot lack knowledge, yet are fuch by their blind dead faith, traytors to GoD, traytors to their king, traytors to their own fouls and bodies, and traytors to the whole land and country."

^ Thus writes that good man Mr. Eaton, I leave you. Rev. Sir, to make what ufe of it you pleafe. You fee we have human as well as divine authority on our fide. And yet we are looked upon as erroneous, and are accordingly denied the churches : and what for ? even for preaching up the dodrine of juflification by faith alone; for which the g^lorious martyrs of the Church of England burnt in Sjjiithfield. If this be not like Ncro*s fett;ng Ro?ne on fire, and then charging it upon the chriftians, I know not what is.

This is really. Rev. Sir, the truth of the cafe. However, we are willing to frequent the church, and receive the holy fa-crament, if the clergy pleafe to give us leave. This I think we may do, without being guilty of the inconfiftency you charge us with (page 29th), becaufe in the 26th article of our church we are taught, "Although in the vifible church the evil be ever mingled with the good, and fometime the evil have chief authority in the miniftration of the word and facraments : yet, forafmuch as they do not the fame in their own name, but in Christ's, and do minifter by his commiffion and authority, we may ufe their miniftry, both in hearing the word of God, and in receiving of the facraments : neither is the fffciSi: gf Christ's ordinance taken away by their wicked-

nefs.

• [ "9 ]

nefs, nor the grace of God's gifts diminilhed frorn.fuch, as by faith, and rightly do receive the facraments miniftered unto them, which be effc(5lual, becaufe of Christ's infti-tution and promifc, although they be miniftered by evil men." This I think a fuflficient vindication, for the mcthodifts keeping in the church. But if fome cannot go thus far, nor bear to hear the doctrine of juftification by faith alone continually preached againft, the preachers muft thank themfelves if any entirely defert the church, and run to meeting-houfcs or elfewhere, to get food for their fouls. For I am pcr-fuaded, if the do6trine of juftification by faith alone be banifhed from our pulpits, people may attend to their lives end, and yet never have the whole counfel of God (as you think they may, page 50.) declared unto them.

I could enlarge upon this point, and alfo anfwer the charge of enthufiafm which you bring againft me in feveral parts of your letter. But I willingly omit it, becaufe I fhall htive occafion to write more explicitly on thefe points in my fecond anfwer to the Obfervations: I have fome reafons for deferring it at prefent. But I affure you. Rev. Sir, you muft not expect me to treat that anonymous author with IcG jufticc than in my laft. For however worthy perhaps he may be in your fight, 1 think I fhall prove him to be no better than an unfkilful flandering fophifter; and if a clergyman, an unorthodox blind guide.

As for the irregularities I have been guilty of, in curtailing the liturgy, or not ufmg the common-prayer \h the field?, he, I think it needlefs to make any apology, till 1 am called thereto in a judicial way by my ccclcfiaftical fupcrlors. They have flaws and courts. In and by thofc, ccclefiaftics are to be judged ; and I am ready to make a proper defence, as I mentioned in my anfwer to the firft part of the obfervations, whenever it (hall be required at my hands. Only I would beg leave to obferve, that by calling extempore prayer, extcm-poti;e effufkonsj you caft a flur upon the whole body of diflen* ters, and on many of the reformed churches abroad. And as the free grace diflenters have helped to keep up the Calvi^ nijlical difputes, which you fay have happily flept in the efla-bliftied church for fo many years ; was it not for his Ma-jefty's great kindnefs, and the lenity of his government, they

H 4 would

[ t20 ] Would meet with no better treatment than the poor Mcthodlfts do now.

Indeed you fay (page 41 ft) " We do not oppofe or deny the true fcripture doctrine concerning thefe points, v'lt. Free juflification, the new birtb, and the in-dwelling of the fpirit) but only your account and explication of them.'* Give me leave therefore. Rev. Sir, if you are pleafed to favour me with another letter, to let me know how you explain thefe mpor-tant points, or what you can find inconfiftent with fcripture, or the articles of the church of Englayid^ in thofe difcourfes which I have publifhed, and in which I have endeavoured to treat on thefe points in an explicit manner.

I would obferve to you, that I wifh every non-refident minifter in England^ could give as good an account of their non-refidence, as I can of my abfer.ce from Savannah. To fatisfy you, Rev. Sir, I will acquaint you with the whole. When 1 firft went abroad, I was appointed to be minifter of Frederica. But upon my arrival in Geoygia^ fiiKaing there was no minifler at Savannah^ and no place of worfhip at Fredencay by the advice of magiflrates and people, I continued at Savanr nahy teaching publicly, and from houfe to houfe, and cate-chifing the children day by day, during the whole time of my iirft continuance in Georgia-, except about a fortnight in ■which I went to Frederica to vifit the people, and to fee ab'jut building a church, for which I had given fifty pounds out of fome money 1 had collected, and of which I have given a public account. About four months after, I came owr to England to receive prieft's orders, and colle£l: money for building an Orphan-houfe. At the requeft: of many, the honourable truftees prefented me to the living of Savannah, I accepted it, but refufed the ftipend of fifty pounds per annum, which they generoufly offered me. Neither did I put them to any expence during my ftay in England, where I thought it my duty to abide, till I had colledied a fufEcient fum wherewith I might begin the Orphan-houfe, though I fhould have left England fooner, had I not been prevented by the embargo. However, I was more eafy becaufe the honourable truftees, I knew had fent over another minifter, who arrived foon after I left the culony. Upon my fecond arrival at Georgia, finding the care of the Orphan-houfe, and the care of the parifh,

too

[ "I ]

too great a tafk for me, I immeJlatcly wrote over to the honourable truftees to provide another minifler. In the mean while, as moft of my parifhioners were in debt, or ready to leave the colony for want of being employed, and as I believed, that ereding an Orphan-houfe would be the bcft thine; I could do for them and their poftcrity, I thought it my duty, from time to time, to anfwer the invitations that were fent me to preach Christ Jesus in feveral parts Qi America^ and to make more colledions towards carrying on the Orphan-houfe. The Lord ftirred up many to be ready to diflribute and willing to communicate on this occafion. 1 always came home furnifhcd with provifions and money, moft of which was expended among the people, and by this means the northern part of the colony almoft entirely fubfifted for a cond-derable time. This was aflerted, not very long ago, before the houfe of commons. And now, Sir, judge you whether my non-refidence, was any thing like the non-refidents of moft of the Englijh clergy. When I was abfent from my parifhioners, I vi^as not loitering or living at eafe, but preaching and begging for them and theirs : and when I returned, it was not to fleece my flock, and then go and I'pend it upon my lufls, or lay it up for a fortune for myfelf and relations. No : freely as I had received, freely I gave : and " therefore when the ear heard me, then it bleiled me; and when the eye faw me, it gave witnefs to me : becaufe I delivered the poor that cried, and the fatherlefs, and him that had none to help him. The bleiling of him that was ready to perifh came upon me ; and I caufed the widow's heart to fing for joy." I am become a fool in glorying. But you have compelled me. The God and Father of our Lord Jesus Christ knoweth that I lie not. I fought not theirs, but them. And however you may judge me, (page 20th) as though I chofc this itinerant way of preaching for the fake of Profit-^ yet I alTure you the lafl day will prove that you and all like-minded are quite miftaken. I choofe a voluntary poverty. The love of God and the good of fouls is my only aim. The manner of my call to my prefent way of a£ling, if the Lord gives me freedom, fhall be the fuhjc6l of a future tra6l. I fend you this fliort letter, to convince you that I am really willing to 2've an anfwer of the hope that is iu

me, with mcaknefs and fear. I {hall only add, If you do not like the example of Gal/io (page 27th) I would humbly recommend to you the advice of Gamaliel, " Refrain from thefe men, and let them alone : for if this council, or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it, left haply ye be found even to fight againft God." I am, Rev. Sir,

Your afFi^clionatc brother and fervant,

George Whitefield,.

A N

LETTER

To the Right Reverend

The BiiLop of London, ^c.

My Lordsy London, March 1744.

TH E Apoflle Peter exhorts us, *' to be ready to give an anfwer to every one that afketh us a reafon of the hope that is in us, virith meeknefs and fear." And if this is to be our condu£l towards every one, much more are we bound to behave thus to thofe who are overfeers of the church of God, and confequently are invefted with an authority to require an anfwer at our hands.

A dcfire of complying with this apoftolical injun£lIon, induced me, my Lords, about five weeks ago, to publifh an * Advertifement, wherein I defired an open publication of feveral anonymous papers, entitled, Obfervations upon the con* duSi and behaviour of a certain feSi^ ufually dijlinguijhed by the

» Whereas fome anonymous papers againft the people called Methodifii in general, and myfelf and friends in particular, have been for fome weeks printed in a large edition, and handed about and read in the re« ligious focieties of the cities of London and li^eji7mnj}er, and given into the hands of many private perfons, with ftrifl injunftions to lend them to no one, nor let them go out of their hands to any ; and wherea<?, after having accidentally had the hafty perufal of them, I find many queries of great importance concerning me, and my conduft, contained therein ; and as it appears that one paper has little or no connexion with another, and a copy, when applied for, was refufed me, and I know not how foon I may embark for Georgia j I am therefore obliged hereby to defire a fpeedy open publication of the aforefaid papers, in order that a candid, impartial anfwer may be made thereto by me, London J Jan. 26, 1744.. George WlitefeU,

name

name of Methodijls, Papers, which, upon enquiry, I found had been printed Tome confiderable time, had been read in the focieties of London and We/i?mu/}er^ and handed about in a private manner to particular friends, with {{Y\€t orders to part with them to no one. What could be the meaning of fuch a procedure, I know not. But this I know, however fuch a clandeftine way of ailing, may favour of the wifdom of the ferpent, it does not befpeak that harmlefnefs of the dove, which our Saviour in an efpecial manner recommends to his minif-ters.

Who the real author of thefe papers may be, t am not yet able for a certainty, to find out. But 1 had reafon to believe, that my Lord o^ London was concerned in compofing or re-vifing them. That I might not be miftaken, after the publication of the advertifement, I wrote his Lordfhip a letter*, wherein I defired to know, whether his Lordfhip was the author of this paper or not, and alfo defired a copy. His Lord^ Ihip was pleafed to fend word by my friend^ who carried the letter, that " I fhould hear from him." Hitherto his Lord-Ihip has not favoured me with an anfwer. Only fome time ago, one Mr. Owen^ a printer, in Amen-Corncr^ Paier-nojier Roxu^ who is printer to my Lord of London^ left a letter f for

* My Lord, London, Teh. i. 1744.

Simplicity becomes the followers of Jcfus ChriJ}, and therefore I think it my duty to trouble your Lordfliip with, thefe few lines, I fuppofe your Lordfliip has leen the advertifement pubiilhed by me, about four days ago, concerning fome anonymous papers, which have been handed about in the focieties for fome confiderable time. As I think It my duty to anfwer them, I fliould be glad to be informed whether the report be true^ that your Lordfhip compofed them, that I may the better know to whonfi I may dlreft my anfwer. A fight alfo of one of the copiesj if in your Lordftiip's keeping, would much oblige, my Lord,

Your Lordlliip's moft obliged, dutiful fon and fervant,

George Whitejieldi

P. S. The benrer will bring your Lorddifp's anfwer; or if your Lordihip pleafe to favour me with a line, be pleafed to direft for me, to be left with Mr. J. Sjms, Sic,

t Sir, Feb. 3. 1744'

My name is O^ven. I am a printer in Ame7t-Corner ; and I waited upon you to let you know, that I have had orders ftom fevcral of the

JBifliopSj

C 127 ]

me, wherein he Informed me, that he had orders from Several OF THE Bishops to print the Ohfervatlons on the condu£l and behaviour of the Methodijh (with some few Additions) for their ule 5 and when the impreflion was finifhcd, 1 fliould have a copy. Why my Lord of London^ or the fcvcral other Bifliops concerned, fliould conceal their names, or why a copy fliould be denied me, fo long after the papers had been printed, I leave the world to judge. I cannot think fuch a way of proceeding can gain your Lordfliips any credit from the public, or any thanks from the other Bifliops who have not interefted tbemfelves in this affair, and who, I believe, are more noble, than to countenance the publication of any fuch performance.

It is a weighty thing with me, my Lords, to have infinua-tions made, or queries put to me, in refpedl to my practice and dodlrine, in fuch a public manner, by perfons that are placed at the head of the church. It is true, your Lordfliips have not put queries to me in your own names; but as the author has concealed his, and thefe papers are printed by your Lordfliips orders, you have thereby adopted them for your ov/n ; confequently, I am put under a neccflity of directing this letter as I have done. And I can aflure your Lordfliips, that with great deference to the dignity of your office, after earneft prayer, with I truft fome degree of humility, and unfeigned fimplicity of heart, I now fit down to perform my promife, to give a candid and impartial anfwer to the fore-mentioned papers, which were fent me laft week, (collcdted into a pamphlet) by Mr. Oiuen\ and I fuppofe, by your Lordfliips order.

I never yet was, and hope never fliall be fo far left to lean to my own undcrftanding, as to fancy myfclf infallible. Youn j| as 1 am, I know too much of the devices of Satan, and of the defperate wickednefs and deceitfuinefs of my own heart; not to be fenfible, that I am a man of like paffions with others, and confequently may have fometimes miftaken nature for

Biftiops, to print f^r their ufe, fuch numbers of the Ohfer<vations upon the conduSl and beha-viour of the Methodijls^ (with fome few additioii?) as they have refpe6lively befpoken. And I will not fail to wait upon you with one copy, as foon as the impreflion is finiOied. I am, Sir,

Yo'ir mod obedient, &c.

grr.ce.

t I2S 1 grace, imagination for revelation, and the fire of my own temper, for the pure and facred flame of holy zeal, which conieth from God's altar.—If therefore, upon perufmo- the pamphlet, I find that I have been blameable in any refpe^t (as in all probability I may) I will not only confcfs it, but return hearty thanks both to the compiler and your Lordfhips, though unknown.

Indeed, it is but of little confequence to the merits of the caufe to know who the author is. Only thus much may be faid, your Lordfhips yourfelves being judges, it is not quite fair to give (labs in the dark; and it is fome fatisfa£^ion to the perfon attacked, to know who and what his antagonifts are, that he may know the better how to deal with them. But fmce that cannot be granted, it may be more' to the pur-pofe, to confider the matters contained in the pamphlet, and to anfwcr for myfelf, fo far as I am concerned.

It is entitled, Obfervations vpon the condu6l and behaviour (/. e, upon the condu6l and condu6l) of a certain JeH^^ ufually difiin-guijhedby the name of Methodi/is. I think the title ought rather to run thus,— Mifreprefentations of the condu5i and principles, of ?nany orthodox, tvell-meaning minijlers, and members of the church ^^y England, and loyal fuhje51 s to his Mnjefly King George, FALSELY TERMED A Sect, and ufually dijlinguijhed, otJT of CONTEMPT, by the name of Methodists. This title, my Lords, would jufl: anfwer the contents. For the principles as well as conduct of the Method ifts are ft ruck at, and greatly mifreprefcntcd in this pamphlet. And the Methodifts are no fe^l, no feparatifts from the eftablifhed church, neither do they call people from her communion. Befides, the author ought to have added, A new edition, with feveral alterations, additions and corre^lions; for otherwife the world is made to believe, that this is the felf-fame compcfition which was handed about fome months ago, and of which I had a hafty reading. Whereas there are feveral things omitted, fome things added, and divers alterations made in this new edition ; fo that the title-page is not only injudicious, but falfe and fcandalous.

And if the title-page is fo bad, I fear the deftgn andfcope of

the pamphlet itfelf is much worfe. For is it not to reprefent

the proceedings of the Methodifts as dangerous to the church

and ftate, in order to procure an adb of parliament againft

\ them.

fthem, or oblige them to ("ecure themfelves by turning dif* fenters ?

But is not fuch a motion, at fuch a feafon as this, both uncharitable and unfeafonable ? Is not the adminiftration engaged enough already in other affairs, without troubling themfelves with the Methodifts P Or who would now advife them to bring farther guilt upon the nation, by perfecuting feme of the prefcnt government's mod hearty friends ? I fay, my Lords, the prefent government's nToft hearty friends. For though the Methodifts (as the world calls them) difagrce in fome particulars, yet I dare venture to aflirm, that to a man they all agree in this, to love and honour the king. For my own part, I profefs myfelf a zealous friend to his prefent Majefty King George^ and the prefent adminiftration. Where-ever I go, I think it my duty to pray for, and to preach up obedience to him, and all that are fet in authority under him, in the moft explicit manner. And I believe, (liould it ever come to the trial, the poor defpifed Methodids, who love his Majefty out o'i principle^ would cleave'clofe to him in the moft imminent danger, when others that adhere to him, only for preferments^ perhaps might not appear altogether fo hearty. My Lords, 1 have now been a preacher above feven years, and for thefe fix years paft, have been called to acl in a very public way. Your Lordfliips muft have heard of the very great numbers that have attended me : fometimes feveral of the nobility, and now and then, even fome of the clergy have been prefent. Did they ever hear me fpeak a difloyal word ? Are there not thoufends can teftify, how fervently and frequently I pray for his Majefty King George^ his royal cff-fpring, and the prefent government ? Yes, my Lords, they can. And I truft^ through the divine affiftance, I fhbuld be enabled to do f©, though furrounded with popifh enemies^ and in danger of dying for it as foon as my prayer was ended. This, my Lords, as far as I am acquainted with them, is the prefent temper of my friends, as Well as myfelf. And may I not then appeal to your Lordfhips, whether it be not the in-tereft of the adminiftration to encourage fuch perforts, or at Jcaft to let them alone ? Gallio^ on a like occafion, thought it his wifdom to a6t thus. " For when the yews made infur-redlion with on^ accord againft Paul^ and brought him to the Vol. IV. ' 1 jud^-

34

judgment-feat, faying, this fellow perfuadeth'rhen to worfiifJ God contrary to the law ; he faid unto the JriVs^ if it were ^ matter of wrong or wicked Icwdnefs, O ye Jeivs^ reafon would that I fhould bear with you. But if it be a queftion of words and names, and of your law, look ye to it, for I will be no judge of fuch matters." Nay, he was fo far from approving of their motion, that he drove them from the judgment-feat.

My Lords, I know of no law of the ftate that we have broken, and therefore we have not incurred the difpleafure of the civil power. If your Lordfhips apprehend that we are liable to ecclefiafticsl cenfures, we are ready to make a proper defence whenever called to it by our eccleflaftical fupe-riors. As for myfelf, your Lordfhips very weU know that I am a Batchelor of Arts, have taken the oaths, fubfcribed to the articles, and have been twice regularly ordained. In this charadter I have aded both at home and abroad, and know of no law of our government which prohibits my preaching in any field, barn, ilreet, or out-houfe whatfoever.

It is true, one or two of my friends, who preach as I do^y were bred diflenters, and had been licenfed, and preached in li-cenfed places before my acquaintance with them; and one or two of the houfes where the Methodifts meet, have, without my knowledge, been licenfed fince ; and therefore the author of the pamphlet is quite miftaken in his firji paragraph (as well as the title page and defign of his pamphlet) wherein he declares, that " it does not appear that any of the preachers among the Methodifls have qualified themfelves and the places (it would have been better Englijh if he had faid, qualified themfelves, and licenfed the places) of their afibmbling, according to the a(Sl of toleration ; which a6l warrants feparatc afiemblies for the worfhip of God, that before were unlavv-£ul." I wifli the author had taken a little more care to inform himfelf before he publifhed the pamphlet. He would not then have been guilty of fo many egregious miftakes, or without caufe have condemned the innocent, as he hath done. However, in the general, he is right,—for, as yet, we fee no fufficient reafon to leave the church of England., and turn dif-fenters ; neither will we do it till we are thruft out. When a (hip is leaky, prudent failors, that value the cargo, will not

leave

r »30

leave It to fink, but rather continue in It fo long as they can^ to help pump out the water. I leave the author, my Lords, to make the application.

But whether the Methodifts arc church-men or di(Tenters, the ads of King Charles II. referred to, pag. 3. paragraph i. and pag. 4, paragraph 2. make nothing againft them, neither do they prove the Methodifts to be violaters of the ftatute law, by their being field-preachers. And what the author (o peremptorily affirms, pag. 4. paragraph 3. (and which, by the way, is one of the feiu additions made in this, which wa3 not in the laft edition) is diredly falfe. For he fays, that " it has not been known, that a DifTcnting teacher of any denomination whatever, has thought himfclf warranted under the a6t of toleration, to preach in fields or ftreets." It may not, indeed, be known to the author ; but I know, my Lords, two of the moft eminent among the Diilenting minifters, who have thought themfelves warranted^ if not by the a6l of toleration, yet by the laws of the land, to preach out of doors; and accordingly, when the houfe would not contain the people, they have preached in a field or orchard, and near the common high-way. My Lords, I have been perufing all the acls of King Charles II. wherein the word field Is mentioned, and find they are intended " to fupprefs feditious convcnticlesy for promoting further, and more proper, fpeedy remedies againft the growing and dangerous practices of feditious fcBa-ries, and other difioyal perfons^ who, under pretence of tender confciences, have, or may, at their meetings contrive infurrec^ lions (as late experience hath (hewn)". Thefe, my Lords, are the preambles of the a6ts. Thefe are the only field-' meetings I can find that are prohibited. And how, my Lords, can fuch a£ls be applied to the Methodifts ? Does not fuch an application imply a charge againft the Methodifts, as though they were feditious fe(5laries, difloyal perfons, who, under pretence of tender confciencies, have, or may contrive infurredions ? Has any late experience (hewn this? No, my Lords, and I hope no future experience ever will. How then can your Lordfhips, with a fafe confclence, encourage fuch a pamphlet, or befpeak any number of Mr. Oiven^ in order, as may be fuppofed, that they ftiould be difperfed among your Lordftiips clergy? Wdl might the author conceal his

name. A more notorious libel has not been publifhed. I anf apt to believe, that Mr. Owen the printer is oF my mind'alio ;• for he has taken care in the title-page, rtot to let the world know where, or by whom, this pamphlet was printed. It comes into public like a child dropt, that no body cares to own. And, indeed, who can be blamed for difowning fuch a libel ? For how, my Lords, does it appear by thefe acb", what the author fo confidently allerts, page 4, paragraph 2, '' that this new fe6t of Methodifts have broken through all thefe provlfions and rellraints, neither regarding the penalties of the laws, which ftand in full force againft them, nor embracing the protedlion which the a6b of toleration might give them, in cafe they complied with the conditions of it ?" How can he immediately add, " and if this be not an open defiance to government, it is hard to fay what is ? " iVlay I not more juftly fay, if this be not an open defamation, and open defiance of all rules of charity, it is hard to fay what is ? Might he not as well tax the Methodifts with high treafon ? Father, forgive him ! Lord Jesus, lay not this fin to his charge !

Though the reign, my Lords, of King Charles IL wherein the a6ts before referred to were made, was not the moft mild and moderate in religious matters, yet your Lordfliips very well know the famous trial of Aleck and Penn ; and, after the jury had been confined a long time, they brought them in, guUty only of fpeaking in Gracechurch-ftreet, And if Quakers met with fo much lenity under the reign of King Charles^ what liberty of preaching in fields, and elfewhere, may not the loyal minifters and members of the church of England^ nay, proteftant Diflenting teachers alfo, expc6l under the more gentle and moderate reign of his prcfent Majefty King George^ who, as I have been informed, has declared, " there fhall be no perfecution in his days." May the crown long finiriOi on his royal head, and a popifh Pretender never be permitted to fit upon the Englifi throne ! To this, I believe, all the Methodifts will heartily fay, Amen^ and Jmen,

That the Methodiils, in general, are members of the EJia-hUJhed Church, the author of the pamphlet himfelf confeiTcs. For, page 4, paragraph 4. afcer he has, without proof, charged them with making open mroads upon the national conftitu-tion ; he adds, that '* thefe teachers and their followers affect

to

to be thought members of the national church." And his following words prove 'that they not only affed it, but are members of the Eftabliftied Church in reality : for, fays he, •' and do accordingly join in communion with it." And it appears, paragraph 6. that fome of the Methodifts communicate every Lord's-day. What better proof can they give of their beicig members of the Church of EnglandF It would be well if all her members gave a like proof. But then, fays our author, page 4, paragraph 4, they do it in a manner that is *' very irregular, and contrary to the diredions laid down in the rubriclc before the communion, which is eftabliflied by the a6l of uniformity.** (Here is another correction in this new edition.) In the copy that I read, it was *' contrary to the directions laid down in our great rule, the a6l of uniformity." I am glad the author found out his miftake, in putting the a£t of uniformity, for the rubrick. I hope the next edition will come out more correct ftill. This rubrick, fays he, diredts as follows : page 4, paragraph 4 : "So many as intend to be partakers of the holy communion, (hall fignify their names to the curate, at lead, fome time the day before/* And, for not doing this, the new fc6l of Mcthodifts, parag. 5. page 6. is charged not only with breaking through, but '' notcrioufly defpifing thefe wholfome rules." But how un-juft is fuch a charge ? When I read it, it put me in mind of •what the poor perfecuted officers of the children of ///W faid to Pharaohy Exod. v. 15, 16. " Wherefore dealeft thou thus with thy fervants ? There is no ftraw given unto thy fervants. They fay unto us, Make brick, and behold thy fervants are beaten, but the fault is in thy own people." For, my Lords, is it n(>t the bufinefs of the clergy to fee this rubrick put in execution ? And is it not the duty of the church-ivardeni^ according to the 28th canon, quoted by our author, page 5, paragraph 4, " to mark whether any ftrangers come often, and commonly from other parifhs to their churches, and to fliew the minifters of them." But, my Lords, where is this rubrick or canon obferved, or infifted on by the minifters or church-wardens through England, Ireland, Wales, or his Ma--jefty's town of Berwick u^on Tweed, except now and then, when they entertain a grudge againft fome particular Me* thodifts ? Thefe, my Lords, would rejoice to fee, that mi-

I 3 i^.liters

jiiders and church-wardens would do their duty in this particular. For many of them have been fo offended by the clergy's promifcuoufly and carelefly admitting all forts of people to the communion, that if it had not been for me, they would have left the church only upon this account. We would therefore humbly recommend'it to your Lordfhips, that you, and the reft of the Right Reverend the Bifhops, would in^ift upon curates and churph-wardens putting this, and all other fuch wholefome laws and rubricks into execution. That which is holy would not then be given unto dogs, nor fo many open and notorious evil-livers take the facred fymbols of our Lord's mod blefled bady and blood into their unhallowed bands and mouths. The Methodifts wifh your Lordfliips profperity in this much wifhed-fpr, though long negleded part of reformation, in the name of the Lord.

At the fame time, my Lords, I would not fay any thing that might any way encourage diforders , neither would I per-fuade the Methodifls to leave their own parifh-churches wher^ the facrament is adminiflered there. On the contrary, I would have them take the author's advice, page 6, paragraph 6, *' If particular perfons are difpofed to receive weekly, v/hen the facrament is not adminiflered at their own parifti-church, to repair privately to the church neareft their own, where the facrament is adminiflered every Lord's-day, having firft fignified their names to the minifter, as the rubrick direds." This, I believe, they will readily comply with. For I cmnot think with this author (in the fame paragraph), that the reafon of their coming in fuch numbers is, that they may have the *' vain pleafure of appearing together in a body, and as a diftind fe<5l." We would rather, according to the rules of that charity which hopeth all things for the bcft, believe that they come together in fuch companies to animate and encourage one another. Dr. Horneck^ I remember, in his account of the primitive chrilUans, remarks, that " where you faw one chrjftian, you might generally fee more." And h it not delightful, my Lords, to behold a communion table crouded .? Do not fuch as complain of it, difcover fomething of the fpirit of thofe Pharifccs^ who were angry when fo many people brought their lick to be healed by our Lord Jesus on the fabbath-day ? For 1 cannot think; that the minifters c-omplain

of

of thi's, only on account of their being hereby «^ put under the difficulty (paragraph 5, page 6.) either of rcjcding great numbers as unknown to them, or adminifteiing the facrament to great numbers, of whom they have no knowledge," becaufc it is too notorious that hundreds receive the biefTed facrament, both in London and other places, where there are no Methodifts, whom the minifter knows little or nothing at all about, and takes no pains to enquire after. O that the Author's mentioning this, may be a means of ftirring up the clergy to approve themfelves good Jljephcrds^ by feeking, as much as in them lies, to know the ftate of all that come to the holy communion ! Glad am I, my Lords, to find that the author, in this edition, hath left out the complaint which was in the copy I firft read, of fuch crowds coming to receive the facramentj " becaufe the minifters who are afternoon-lecSlurers, were thereby put under the hardfliip of not having time for necefiary reft and refrefkment, between morning and evening duties. For might not our Lord fay unto them, '^ You ilothful fcrvants, cannot you labour for me one day in a week ? Cannot you lofe one meal to feed my lambs, without complaining of it as an hardfhip ?" Surely none can make Tuch a complaint, but fuch ^' whofe god is their belly, whofe glory is their fhame, who mind earthly things." But I need not mention this, becaufe the Author himfelf feems afhamcd of it.

And indeed this, as well as the other obje£lIons againft the Methodifts, arc fo trivial, and the ac^ts referred to as difcoun-tenancing their field-preaching, fo impertinent, that the Author, without the lead; degree of a prophetic fpirit, might eafily forefee, paragraph 8, page 8, " that this, and every other fuch complaint againft the Methodifls, would be cen-fured not only by them, (but by every impartial perfon) as a difcouragement to piety and devotion, and particularly a religious obfervation of the Lord's-day." Nay, my Lords, he might have forefeen that it would be cenfured as a wicked, falfe, and ill-defigning libel. For is it not wicked, to rcpre-fent innocent and loyal perfons as open defers cf government^ page 4, paragraph 2, and making open inroads upon the national cQtijTitution^ (paragraph 4.) without bringing any real proofs ^f either r

I am not, my Lords, of the Author's opinion, paragraph 8, page 8, " that this flander (of his being a libeller) is efFcc^ tually confuted, by looking back to the ftate of the feveral religious focieties in London and Wejlminjhr for many years part." This will only ferve to increafe every unprejudiced perfon's cenfure of this performance, and more efFe£^ually^ without the leaft degree of flander, prove it a notorious libel. For wherein do the Mcthodift focieties tranfgrefs the laws of church or ftate, any more than the focieties in London and IVeflm'tnJler ? ^' Do the particular members of each fociety (paragraph 8. page 8.) attend the public duties of the day, together with their neighbours, as the laws of church and ftate dired?'* Do not the members of the Methodift focieties the fame I " Have the members of the religious focieties in London and Wejlmhifter (as the Author mentions in the fame paragraph) ^Ifo (by private agreements among themfelves) their evening meetings, to employ the remainder of the day in ferious con-verfation, and in reading good books, &c." Have not the members of the Methodift focieties liberty to enter into a like private agreement among themfelves ? " Have the members of the London focieties behaved with modefty and decencyj> without any violation of public order and regularity ?" So have ours, my Lords, as all muft confefs who have been pre-fent when our focieties met.

And therefore, my Lords, if thefe London focieties, as our Author fays, paragraph 8, page 8. have received no difcou-ragement% but, on the contrary, have been countenanced and encouraged by the bifiiops and clergy \ why do not the Me-thodifts meet with the fame treatment ? Are they not as loyal fubje6ls ? If the one read a prayer^ may not the other ■pray extempore ? Does any law of God or man forbid it ? If the one meet in a vefiry^ or private houfe, may not the other meet in a Foundery or Tabernacle ? Are not your Lordftiips,^ therefore, reduced to this dilemma, either to encourage both or neither? or at leaft give the world better reafons than the A,uthor of this pamphlet has, why your Lordftiips (hould countenance and encourage the one, and fo ftrenuoufly dif-countenance and difcourage the Qthcr,

For my own part, my liOrds, I kjiow of no reafon why they are difcpunteiiancedj excent this, '' Tlse Methodift focieties

cieties (as they are called) are more for the power of godH-nefs than thofe other focicties of London and IVtJhmvJicr'^ \ afljjre your Lordfliips, I have not been altogether a ftranger to thefe focieties. I ufed to meet with Tome of ihem frequently, and have more than once preached their quarterly fermon at BQiv-church, Some, who before had only the form of godlinefs, our Saviour was fincc pleafed to call effedually by his grace. But when they began to talk feelingly and experimentally of the new-birth, free juftification, and the in-, dwelling of the Spirit of God in believeri' hearts, they were foon Jooked upon as righteous over-much, and accordingly were caft cut by their felf-righteous brethren. Thefe were the late extr.ivagances, my Lords, into which the Author (juft at the conclulion of his firft part) fays, that fome have been unhappily mifled ; and this, my Lords, was the firft rife of the focieties which the Methodifts now frequent. O that he and all who oppofe them, had been mifled into the like extravagances ! I mean a real experience of the new-birth, and the righteoufnefs of Jesus Christ imputed and applied to their fouls by faith, through the operation of the eternal Spirit ! For without this they cannot enter into the kingdom of heaven. Thefe things, my Lords, the firft inembers of the religious focieties in London and iVeJlininJler were no ftrangers to. Nay, their being mifled into what the Author calls the Methodifts late extravagancies, was the rife of their focieties, as well as ours; and they met for the very fame ends, and I believe in the very fame fpirit as the Methodifts now do. For a proof of this, 1 would refer the Author to Pr. Woodward\ account of the rife and progrcfs of the religious focieties in the city of London^ Sec. My Lords, I have been reading over this ftcond chapter, and in reading it, could fcarce refrain weeping, when I confidercd how blind the author of this pamphlet muft be, not to difcern, that the firft religious focieties anfwered, as to their fpirit, experience, and ends of meeting, to the Methodiit focieties, as face aniwers to face in the water. Let him not, therefore, mention the predeceflbrs of the prcfent London focieties (the laft words of the firft part) as though that would ftrengthen his caufe. Indeed, my Lords, it weakens it much. For, was it pofliblc for thefe predecefturs to rife from the dtad, and examine our

principles

principles and pra£tices, and thofe of the prefcnt religious fo-* cieties of London and Wejlmlnjier^ I belieye they would utterly difown them, and turn Methodifts too.

And why, my Lords, Ihould the Author be fo averfe to field-'prcaching ? Has not our Saviour given a fandion to this' way of preaching ? Was not the beft fermon that was ever preached, delivered on a mount ? Pid not our glorious Em-manuel (after he was thruft out of the fynsgogucs) preach from a fhip, in a wildernefs, $cc. ? Did not the Apoftles, after his afcenfion, preach mfchools^ public markets^ and fuch like places of refort and concourfe ? And can we copy after better examples ? If it be Hiid, " that the world was then heathe^," I anfwer, and am perfuaded your Lordfliips will agree with nie in this, that there are thoufands and ten thousands in his Majefty's dominions, as ignorant of true and un-dehled religion, as ever the heathens were ? And are not perfons who dare venture out, and (hew fuch poor fouls the way to heaven, real friends both to church and flate ? And why then, my Lords, ihould the civil power be applied to in order to quell and fupprefs them ? Or a pamphlet encouraged by feveral of the Right Reverend the BiJIoops^ which is pianifeftly calculated for that purpofe ? I would hunibly afl: your Lordfhips, whether it would not be more becoming your Lordfhips characters, to put your clergy on pleaching againft revelling, cock-fighting, and fuch like, than to move the government againft thofe, who out of love to God and precious fouls, put their lives in their hand, and preach unto fuch revellers, repentance towards God, and faith towards our Lord Jesus ? What if the Methodifts, " by public ad-vertiiements do invite the rabble ?" (as our Author is pleafed to write, page 4, paragraph 2.) Is not the fame done by other clergy, and even by your Lordftiips, when you preach charity fermons ? But, my Lords, what does the Author mean by the rabble F I fuppofe, the oommop people. If fo, thefe are they who always heard the bieflcd Je^US gladly. It was chiefly the poor, my Lords, the o'/^?^oi^ the turba, the mob, the multitude, thefe people, who, the fcribes and pha-rifees faid, knew not the law, and were accurfed ; thefe were they that were evangelized, had the gofpel preached unto them, and received the Spirit of God's dear Son. Not many

mighty,

I" '39 1

iTiigbtyj not many noble are called, fays the Apoftle. indoSli rapiunt ccelmuy dum nos cum do^rina dejcendhnus in Gehcnnam^ fays one of the fathers. And therefore, my Lords, fuppofing we ^o advertife the rabble, and none but fuch make up our auditories, (which is quite falfe) if this be the Mcthodifts ifhame, tl}ey may glory in it. For thefe rabble, my Lords, have precious and immortal fouls, for which the dear Redeemer fhed his precious blood, as well as the great and rich. Thefe, my Lords, are the' publicans and harlots that enter into the kingdom of heaven, whilft felf-righteous formal pro-feflbrs reje(5l it. To fhew fuch poor fmners the way to God, to preach to them the power of Christ's re furred ion, and to pluck them as firebrands out of the burning, the iVlethodifl preachers go out into the highways and hedges. If this is to be vile, by the help of my God, I fhall be more vile ; neither count I my life dear unto my felf, fo that I may finiQi my courfe with joy, and be made inftrumental in turning any of this rabble to righteoufnefs. And more efpecially do I think it my duty to invite, and preach to this rabble in all places, where providence (hall fend me, at this feafon ; that I may warn them againft the dreadful efFeils of popifh principles, and exhort thern to exert their utmoft endeavours to keep out a popifh Pretender from ever fitting upon the Englijh throne. In acting thus, I humbly apprehend, I can do moft fervice to the caufe of the bleiled Jesus, to his prefent Majefty King George^ to my fellow-fubjecSls, and the government under which I live. And however fuch kind of preachers may be every where fpoken againfl now, yet I doubt not but at the great decifive day, they will be received with an Euge hene^ and Ihine as flars in the firmament for ever and ever : whilft thofe, who have only *' divined for hire, have fed themfelvcs, and not the flock, and lorded it over God's heritage," perhaps, may pay dear for their preferm.ent, and rife to everlaft-ing contempt. Pardon me, my Lords, for exprefHng myfelf here with fome degree of warmth. I mufl own it gives me concern, to fee fome of the clergy (Irain at a gnat and fwal-1.DW a camel, and attempt to pull the mote out of our eyes, before they have pulled the beam out of their own. Is it not ridiculous, my Lords, even in the eyes of vvordly men, and does it not render the Author of this pamphlet, julUy liable to

contempt.

contempt, to charge the Methodifts with breaking canons and rubricks, which is really not their faults ; when at the fanae time he knows, that the generality of the clergy fo notorioufly break both canons and rubricks, and that too in the moft important articles, fuch as not catechising, PLURALITIES, NON-RESIDENCE, &c. cvcry day themfelves ? With what face can he do it ? Is not this like Nero's fetting Kome on nrc, and then charging it upon the chriftians ? May not *' phyfician heal thyfelf,*' be immediately retorted on him i*

But I have done. I would not bring a railing accufation againft any. Neither would I, my Lords, when giving a reafon of the hope that is in me, do it any other way than with meeknefs and fear. I would therefore now proceed to an-fwer the other parts of the pamphlet; but I {hall referve that for another letter, which, God willing, fhall be publiftied in a ihort time. In the mean while, I humbly recommend this to the divine blefling, and to your Lordfhips confidera^ tions^ and beg leave to fubfcribe myfelf, my Lords,

Your Lordfhips moft obedient fon and fervant,

George Whitefield,

A N

LETTER

TO THE

Rev^ Thomas Church, M. A<

Vicar of Battersea, and Prebendary of St. Paul's ;

IN

ANSWER

T O H I S

Serious and Expoftulatory Letter

T O T H E

Rev"^. George Whitefield,

On Occafion of his late Letter to the Bifhop of London, and other Bifliops.

AN

ANSWER

T O

The Second Part of an Anonymous Pamphlet, entitled, " Obfervatlons upon ** the Conduct and Behaviour of a certain " Sedl, ufually diftinguifhed by the Name of *' Met hodist s :"

I N A

SECOND LETTER

T O

The Right Reverend the BISHOP of. LONDON, and the other the Right Reverend the Bishops concerned in the Publication thereof.

Mj hearts defire and prayer to Got) for Tfrael Is, that they nrighf he faved. For I bear them record, that they ha-ve a zeal for GoD, but not according to knoivledge. For they be'm^ ignorant of GodV righteoufnefs, and going about to eftahlijh their onvn right eoufnefs, ha-je not fuhmitted thcm-febves unto the righteoufnefs of God. Roitv. x. i, 2, 3.

i '43 1 A

SECOND LETTER

TO THE

Right Rev. the Bifhop of LoxNDon, &^c.

On hoard the JVdlmlngton^ Capt. Darling, bound from Plymouth to Pifcataqua in New-England^ ^i^g^J^ 25, 1744.

My Lordsy

I Troubled your Lordfhips with a letter fome time ago. I now proceed, according to my promife, to anfwer the re^ mainder of the anonymous pamphlet entitled, Obfervations upon the Condu^ and Behaviour of a certain SeH ufually dijlinguijhed by the Name of Methodijls, The author opens the fecond part with this preface : *' Befides the many Irregularities which are juftly charged upon thefe itinerant preachers as violations of the laws gf church and ftate; it may be proper to enquire, whether the doSirines they teach, or thofe lengths they run, beyond what is pra^lifed among our religious focieties, or in any other chriftian church, be a fervice or diflervice to relig]-gion ? to which purpofe, the following Queries are fubmitted to confideration." It is here taken for granted, that the Methodifts (termed by our author, either out of contempt, or by way of periphrafis, theje itinerant preachers) are juftly charged with many Irregularities, which amount to violations of the laws of church and ftate. But how has the author proved, what he here takes for granted ? I humbly apprehend not at all. For has it not appeared in my anfwer to the f.rft part of his obfervations, that neither the acl: of toleration, nor that of Charles lid, any way afpecls the Mctho-difls, as being loyal fubje6ls to his majefty King Geroge^ and and members of the Church of England? How then have they been juftly charged with violations of the laws of the ftate ? And has it not been equally made to 3nL>ear, that the 2 irrco-ularity

[ '4+ ]

irregularity the author fays the Methodlfls have been guilty of, in coniing to other parifh churches to receive the facra-nient, is owing to the negligence of your Lordfliip's clergy and church-wardens ? How then have they been juflly charged with violations of the laws of the church ? But may vfc not fuppofe by his fpeaking fo conrernptuoufly of thefe itinerant preachers, that itinerant preaching itfelf, is one of the many irregularities and violations of the laws of the church at leaft, if not of the ftate, which according to this author arejuftly charged upon thefe itinerant preachers ? His eighth query, page nth (which for method fake I would here beg leave to make fome remarks upon) befpeaks as much. For he herein fubmits it to the confideration of the publick, " Whether, in a chriftian nation, where the inftrudion and edification of the people is provided for, by placing minifi-ers in certain di* J]ricis^ to whom the care of the (ouls within thofe diftricts is regularly committed ; it can be for the fervice of religion, that itinerant preachers rurt up and down from place to place, and from county to county, drawing after them confufed multitudes of people ? an evil which our church has wifely provided againft, fays our author, in the ordination of a priefi-, by expicfly limiting the exercife of powers conferred upon him, of preaching the w'ord of God, and adminiftring the holy facraments, to the congregation where he fhall be lawfully appointed thereunto." Here indeed is a heinous irregularity charged upon thefe itinerant preachers, even a violation of the commifTion given them wheo they were ordained prieflsj but with what juftice, I would refer to your Lordfliips confi-4eration. For if the commiffion given us, when ordained priefts, abfolutely prohibits us to preach any where but to the congregation where v^e (hall be lawfully appointed therunto, will it not prove too much ? and has not the author, in endeavouring to reproach us, unwarily reproached your Lordfhips alfo ? for are not your Lordfhips then equally irregular, equally violators of the laws of the church, whenever you preach (though it be never fo feldom) out of your Lordfhips refped^ivediocefTes \ And does not this commiiTion, thus ftridly taken, abfolutely forbid any prefbyters whatfoever preaching any where befides in their own particular congregations? a:id ii (o, are not all miniflers that exchange pulpits equally 6 irregular.

irregular, at leaft as really violators of their ord'nntion coirimif-fion, as tbefc itinerant preachers ?

Our author in the following paragraph under the forcmen-tioned query tells us, *' That the bifliops indeed r.ud alfo our two univerlitics have power to grant liceufes to prcr:cb, of a larger extent, to fuch clergymen as they judge proper; who, in virtue thereof may, if they chufe, travel from place to place as itinerants. But then the church has provided in that cafe [Can. 50), that neither the minifter, church-v/ardens, nor any other ofRccrs of the church fhall fuffer any man to preach within the churches and chapels, but fuch as by (bowing their licence to preach, fliall appear'unto them to be fu^ ficiently authorized thereunto." What thefe licences for itinerant preaching are to which the author here refers, is not certa-n. Does he not feem to mean the common licences which your Lordfliips give the clergy, when they take upon them holy orders? Are not thefe the licences which the church-wardens examine ? And what is the end of thefe licences ? Was it ever heard before that they were to qualify perfons to be itinerant preachers ? Is not the plain end of them, to fatisfy the church-wardens that the perfons who offer their fervice have had a regular ordination, and are fuHiciently au-thorifed to preach ? And does not the author know that thefe licences now are little regarded ? Do not our letters of orders anfwer the fame end to all Intents and purpofe ? Were they not judged fufficient at our firft fetting out into the miniftry ? And after all, what is it that the minifters and church-wardens can do to perfons that have not thefe licences : Why they are not to fufFer them to preach luithin their churches and chapels ? but have they any power, my Lords, to hinder them from preaching without their churches or chapels ? No, blelied be GoD) their power is limited within : hitherto can they go, and no further. And therefore fuppofing thefe itinerant preacher?, thou2:h they have no licenfes, do not preach within any chuKhes or chapels, unlefs with the minifters or churchwardens confent, how arc they juftly charged with violating a law of the church, though they (tiould preach without doors to as great multitudes as (hall be inclined to hear them ?

He proceeds in the 3d paragraph under this 8:h query to write thus : " The practice of licenfing itinerant preachers

Vol. IV, K was

35

vvas occafioiied by the low talents of many Incumbents in the more early days oF the reformation, whofe abilities carried them no farther than to the reading of homilies; a defect which has long been remedied by a liberal education of fuffi-cient numbers of perfons for the miniflry, who regularly perform the oiBce of preaching, as well as other duties, in the pariihes committed to their care. And if the forcmentioned dek€i did flill continue, as God be thanked it does not, it would be ill iupplied by our modern itinerants, who make it their principal employ, wherever they go, to iiiflil into the people a few favourite tenets of their own ; and this, with fuch diligence and zeal as if the whole of chriftianity depended upon them, and all efforts towards the true chriflian life, without a belief of thofe tenets, were vain and ineffedua!."

But, my Lords, what can this author mean by writing thus I for fuppofing the pra61:ice of itinerant preaching was prim.arily occafuned by the low talents of many incumbents in the more early days of the reformation, does it therefore follow, that there can be no other juft caufe affigned for itinerant preaching now ? What if the generality of the prefent incumbents depart from the good old doflrines that were prea,ched in the more early days of the reformation, and notwithllanding their liberal education, make no other ufe of their learning but to explain away the articles and homilies, which they have fub-fcribed in the grammatical and literal fcnfc ? Is it not necef-fary, in order to keep up the doctrines, and thereby the real dignity of the church, that either the clergy thus degenerated, Ihould be obliged to read the homilies as formerly, and to preach confiftently therewith ; or that thofe who do hold the doclrines of the reformation, (liould go about from place to place, and from county to county, nay from pole to pole, if their fphere of a6lion extended fo far, to dirc61: poor fouls that are every-where ready to perifh for lack, of knowledge, into the right way which leadeth unto life ? That this is the cafe between the cftabliflied clergy and thefe itinerant preachers, will appear prefently ; and hov/ then can this author charge them with making it their principal employ, wherever they go, to inftil into the people z few favour it e tenets of their own ? Has the author followed them wherever they have preached, that he afTcrts this fo confidently concerning them ? Xs it not to bs

Vv'i&ed

Wlfhed that he had at leafl taken care to have been better irl-formed ? for then he would have favcd himfclf from the guilt of a notorious flander. Is It not evident to all who hear them^ that the favourite tenets which the itinerant preachers make it their principal employ to inllil into people's minds wherever they go, are the great doBvines of the reformation^ homilies and articles of the church ? fuch as " Man's bringing into the world with him a corruption which renders him liable to God's wrath and eternal damnation : That the condition of man after the fall ol Adarn^ is fuch that he cannpt turn ana prepare himfelf, by his own natural Ilrength and good works, to faith and calling upon God : That we are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or defervings : That they are to be accurfed, who prefume ts^ fay, that every man {hall be faved by the law or fe6l which he profefieth, fo that he be diligent to frame his life according to that law, and the light of nature." Thefe, my Lords, are fome of the favourite tenets of thefe itinerant preachers. Their others arc like unto them. Can thefe, my Lords, be properly called their own ? Or ought it not to be the principal employ of every true miniftcr, vv'herever he goes, to inftil fuch tenets, and that too with the utmoft diligence and zeal, into the people's minds ? Does not a great part of chrifcianity depend on them ? And are not all pretenfions to a true chrif-tian life, without a belief of thefe tenets, vain arid ineffectual ? May not thefe itinerant preachers therefore complain unto your Lordfhips of this anonymous author, as MpJAhcfjcih complained to David of treacherous Ziba ? Doubdefs he hath. flandered them. And wherefore does he fpeak fo contemp-tuoufly of itinerant preachers ? Is it not an amiable and honourable characSler ? And may I not take the freedom ©f acquainting your Lordfnips, that if all tne Right Reverend the Bifhops did their duty, (efpecially my Lord o^ Lofzdcm^ whofe <Jiocefs is of fuch a vaft extent) they would aH.Jcf them long fmce4iave commenced itinerant preachers too ?

Biit to return to an examination of the other part of ths jluthor's preface. After he has taken it for granted, that ftiany irregularities are juftly charged upon tnefe itinerant jjreachers,'as ''Violations of the laws of church and flate,"'

K 5; h^

he adds, '^ It may be proper to enquire, whether the do£^rInes they teach, and thofc lengths they run beyond what is prac-tifed among our religious Ibcieties, or in any other chriftian church, be a fervice or difTcrvice to religion." The religious Tocieties or any other chriftian church ! What, does our author make the religious focieties a church ? This is going further than the Methodifts, whom he is pleafed to ftile only a fcft. But if the religious focieties, my Lords, be a church, may it not be proper to enquire how their do£trines or pra6lices came to be fet up as a rule and ftan-dard for oth^s to go by, fo that perfons doing fervice or dilTervice to religion muft be judged of according as they deviate from or adhere to the religious focieties either in doctrine or practice ? Or fuppofing the religious focieties were to be a ftandard for others to go by, was it not incumbent on the author to give the public a fiiort fummary and account of their do6^rines and pra6tices ? For otherwife how can the world pofTibly judge whether the Methodifts do deviate from them ; or if fo, whether they do thereby fervice or diflervice to religion ? Indeed, this author has told us in his firft part, how the relio-ious focieties behave on Sundays ; but he has no where acquainted us with the principles they hold, or how they behave on other days. And till he does, I vi'ill venture to affirm, that unlefs thefe itinerants teach other dodrines than the pre-fent religious focieties generally hold, and run greater lengths in chriftianity than the generality of them, it is to be feared, now run, they will be in great danger of never arriving at *' the mark for the prize of their high-calling in Christ Jesus their Lord."

I have been the more particular, my Lord, in the examination of the preface, becaufe the author, by annexing thefe words, " to which purpofe the following queries are fub-mittcd to confideration," feems to lay it down as the groundwork and foundation of all the fubfequent queries. And if the foundation be fo weak and fandy, how flight and fuper-ficial muft be the faperftru6i:ure ?

I fuppofc your Lordfliips will readily grant, that it is the "bounden duty of every regular and fair writer (efpecially when he is charging others with irregularities as violations of the laws of church and ftate) to take care that he does not violate the laws of chriftian charity. Or if he puts queries to the

public

public concerning any perfons, ought he not to take heed that thofc queries are founded upon truth, and that the charges therein exhibited are really matter of fa6l ? But our author has notorioufly negle£lcd this fundamental rule, and thereby not only caft a lading blot and odium upon his own chara£ler, if his name was known, but alfo hath done reJl hurt to the caufe he would defend. The query already examined concerning///;7^r^«//)r^<2r/;/w^, wherein he has charged the Me-thodifts with inftilling into people a few favourite tenets of their own, fufUciently demonftrates this. But this is not all ; feveral of the other queries now coming under confideration are by no means founded on truth, and contain charges againd thefe itinerants, whereby they are as much wronged and un-juftly vilified as ever Stephen was, when the Jeivs fuborned men who faid, " We have heard him fpeak blafphemous words zgdXwik.'Mcfes and againft God, this holy place and the law."

To prove this, we need only examine the two queries which immediately follow the preface.

^ery I/?. " Whether notions in religion may not be heightened to fuch extremes, as to lead fome into a difregard ©f religion itfelf through defpair of attaining fuch exalted heights F and whether others, who have imbibed thofe notions, may not be led by them into a difregard and difefteem of the common duties and offices of life, to fuch a degree at Icafl as is inconfiftent with that attention to them, and that diligence in them, which providence has made necefTary to the well-being of private families and public focieties, and which chriftianity does not only require in all flations and in all conditions, but declares at the fame time (C^/. iii. 22. Ephejl 5. 6.) that the performance even of the lowed offices in life, as unto God (whofe providence has placed people in their feveral flations) is truly ferving Christ, and will not fail of its reward in the next world."

^ei'y 2. " Whether the enemy of mankind may not find his account in their carrying chriftianity, which was de-figned for a rule to all ftations and all conditions, to fuch heights as make it fairly practicable by a very few iii cornpa-rifon^ or rather by none r"

His 5th and 6th queries, page the loth, are like unto them.

They run thus, " Whether thofe exalied flraias in religion,

K 3 and

an^ an Imagination of being dready in 2ijlaic of pcrfeSilon^ aiC not apt to lead men to fpiritual pride, and to a contempt of their fellow-chriitians; while they confider them as only going on in what they account the low and imperfecl: way, (/. e. as growing in grace and goodnefs only by degrees) ? And again, " whether the fame exalted flrains and notions do not tend to weaken the natural and civil relations among men, by leading the infeiiors, into whoie heads thofe notions are infufed, to ^ diftfteem of their fuperiors; while they confider them as in a much lozver d'ljpenfation than themfelves ; though thofe fuperiors are otherwife fobcr and good men, and regular attendants on the ordinances ot religion r"

Here agam it is fuppoftd, that thefe itinerant preachers cither imagine themfehes to be in a ftate of perfection, or at leaft teach others to imagine th;i they are; an4 that the confe-quence of tni:., '- a weakning the natural and civil relations among men, by icad-ng them to a difefteem of their fellow-chriftians, and fuperjor^, who are fuppofed to be in a lower fiifpenfation than thcmfelves.

Heavy charges, my Lords, thcTe are irdted ! But what evidence does our author produce to prove them ? Why really iione at a)). For here is no quotxtion at the bottom of either of thefe queries from any ot their writings; fo that we cannot tcir v/hether they arc levelled againft thefe itinerant preachers in general, or any one of ihem in particular. And therefore the Prebendary of iS/. PauFs^ who has been pleafed to reply to my firft letter, in vindication of this author, has done wrong in aSrming, " That under each query there is fome quotation either from my journals or other writings, Vv'hereon it is founded." But there is no fach thing under thefe four, wherein luch heavy charges are included. And therefore may I not argue, as the author does upon another occafion in his firft part, page 8ih, that 'till {o\\\t proof does appear^ the prefumptioa muft be that he has none ?

In the niean while_, I dare challenge this author, and the whole world, to produce any paffage out of my writings, wherein 1 hiive taught any other chriflianity, than what, through the aids of the Blefled Spirit, is practicable by all per-Ions in all conditions ; or that I ever preached otherwife than ^- l^hat the performance even of the loweil offices of life as 7 ^^'?

unto God, whofc providence has placed people In their feveral ftations, is truly a Icrving of Christ, and will not fail of its reward (though not of debt, yet of grace) in the next world.'* Neither did 1 ever imagine that I had attained, or was already perfect, or taught pcrfons to imagine that they were fo : no, I expect to carry a body of fia and death about with me as long as I live, and confcfs from my inmoft foul, that I am the chief of Tinners, and lefs than the kaft of all faints : I an\ fo far from thinking that an imagination that we are already in a Rate of perfection, is only apt to lead men into fi^iritual pride, that I condemn it as the very quinteflence and higheft degree of it. And the more we are conformed to the divine image, the more exaiSt I believe we fhall be in keeping up our natural and civil relations amono- men, in giving; all honour to whom honour is due, and in lowlinefs of mind elleeming each other better than ourfelves. And if fo, my Lords, may not the author, for thus charging thefe itinerants in general without diftindlion, bejuflly ftiled a libeller? And how will he undertake to prove, that any one of thefe itineranc preachers in particular, carries chriftianity to any greater heighth than he himfelf does, query 13th, page 16, wherein fpeak-ing of the Holy Spirit, he has th(jfe words, ''Whofe peculiar office it is, to feafon the heart with humility, and to root out of it the feeds (what is that but the very inbeing?) of pride and vain-glory."

Is he not very irregular in writing thus at random ; nay, does he not hereby himfelf openly violate the laws both of church and {late ?

It is true, our author would appear an advocate for both ; but does not his third query^ page 9th, plainly prove him a real friend to neither; efpecially the latter? He there afks, " whether in particular, the carrying the doiStrine of junification by faith alone to fuch a heighth, as not to allow, that a careful fmcere obfervance of moral duties is fo much as a condition of our acceptance with God, and of our being juftified in his fight J whether this I fay, does not naturally lead people to a difregard of thofe duties, and a low cfteem of them; o.r rather to think them no part of the chriftian religion ? " It is plain from hence, that one of thefe extremes t3 which thefe itinerants exalt chriflianity, and whereby it's queried, whether they

K 4 c^o

do fervice or dilkrvice to rej'gion, '' is their carrying the dcifb ine of juftificaiion by faith alone to fuch a height, as not to allow tl;at a careful ?ncl finceic obi'er\ance of moral duties i^ i'o much as a cor.diticm of our acceptance with Gop, and ^■' • i ing juftificd in his fight." Ou: author it feems is for aiiv>ti.ci way of falvation, query ^th^ page loth, v'lz^ " for iTien*s gradually working out their own lalvacion, by their own ho-iicft endeavours, and through the ordinary afliflances of God's grace; wMch a. humble reliance tipon the merits of Christ for the pardon of their fms and the acceptance of their fincere, though imperfedl: fervices." This is our common divinity. This is what my Lord of London in his laft paftoral letter againft iuke-warmnefis and enthufiafm, exhorted his clergy tp. preach. Bat how contrary is all this to the articles and homilies of our church ? For what fays the i \ih article? " "^Ye are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or defervings. Wherefore that v/e are juftified by faith only is a moil: vvholfome doclrine, and very full of comfort, as more largely is expreffed in the homily of juftifi-cation.'*

And if both the article and homily of the Church of Eng^ /^/Tiexprcily declare, that we are juftified before (or in the fight of) God, by faith, and faith only, how can *' a careful and fmcerc cbfervance of moral duties be a condition, ray Lords, of our acceptance with God, and of our being judified in his fight ?" And if the dodrine of being juftified by faith only be a wholfome do£lrine, and very full of comfort, how can this author in the latter part of this query now before us, enquire, ''' whether preaching this doitrine does not naturally lead people to a difregard of moral duties, and a low efteem of them ; or rather to think them no part of the chriftian religion ?" Does he confider, that in writing thus, he directly fymbol:zes with the infidel, Ram. vi. \. who is inirodu-ced after th.^ apoftle had been infilling at large on this dociriiie of juiliification by faith only, as fptaking like our author, ^' Snail wc fin then that grace may abound ?" The apoille immediately rejects the motion with a me gcfioiio \ and fo reply thefe itinerants, my Lords, " God forbid." For v/hat fays the iiihy article of our Church I " Albeit that good works,

which

which are the fruits of faith, and follow after juftification, cannot put away fins, and endure the fevcrity of God's judgment ; yet are they pleafing and acceptable to God in Christ, and do fpring out neceflarily of a true and lively faith, infomuch that by them a lively faith, may be as evidently known, as a tree difcerned by the fruit ?" And do we then by preaching the dotSlrine of juftification by faith only, naturally lead people to a difregard of moral duties and a low efteem of them, much lefs to think them no part of the chriflian religion ? Do we not rather eftablifh them, by layino-a foundation whereon true moral duties can only be built, fo as to be acceptable in the fight of God ? for what fays our J 2th article ? "Works done before the grace of Christ, and the infplration of his Spirit, are not pleafant to God, for as much as they fpring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the fchool authors fay) deferve grace of congruity ; yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature oF fin."

To this query our author annexes the following obferva-tion. " The words of the pious and judicious Mr. Chillin'^^ zuortb are very material to this purpofe : For my part, fays he, I do heartily wiih that by public authority it were fo ordered, that no man fhould ever preach or print this doctrine, that faith alone juftifies, unlefs he joins this together with it, that univerfal obedience is neceflary to falvation." What pietv and judgment Mr. Chillingworih rftight be remarkable for, I know not ; but if by " univerfal obedience being necefjary to falvation," he means what our author does (or otherwife this quotation is nothing to the purpofe) juftification in the fight of God, then Mr. CA////?7^Lt;i7rY/;'s writing after this manner is a fpecimen neither of his piety or judgment; becaufc the quite contrary dodlrine is contained in our articles, and efta-blifhed by public authority. So that to wifh for juftification by faith alone to be put down by public authority, what is it in effccl: but to wilh for the utter fubverfion of the erand doc-trine of the reformation ? Perhaps it may not be impcriinent, or a vain repetition, if I here beg leave to tranfcribe a palTage (which I lately printed in my anfv/er to the Prebendary of St. Paul"^) out of the Honeycomb of Free f ujlificatlon^ written

bv

by one Mr. Eato??^ or Trinity College in Cambridge, printed at London in the year 1642, " Free juftification was firft enjoined to be diligently taught, for the reformation of the church, by King Henry VIII. but was by King Edward VJ. and Queen Elizabeth, principally cfl^iblifhed by parliament, and fmgled out from all the reft of the eftabiinii;d articles of religion ; and reduced into fernions and homilies, to be (after the people's light of their loft eftate, and woetul mifcry by (in) principally taught, and chiefly known and underftood of all the (ubjeds and commons of the land, for thefe four caufes.

ift. " Becaufe it is the only immediate caufe and means of our peace with God. For being juftificd by faith we have peace with God, Ro??i. v. i. and our aflurance of free falva-tion by Jesus Christ, and is therefore called the juftification of life, Rof^. V. 18. " For whom God juftificth, them he alfo glorifieth," Rem. viii. 30.

3d. " Becaufe it is the chiefeft caufe and means todifcover and fupprefs the Rom'ijh antichrift, popery, &c. and all other fuperftitions, fc<Sls, errors and fchifms out of the land \ and to eftablifh unity, peace and concord in matters of religion, and of aflurance of free falvation, and makes every man to keep in a lawful vocation, and to do it profitably in love. Gal. v. 13.

4th. " To dire6l minifters, o^^o^a^iiv, to go with a right foot to the truth of the gofpel, GaL ii. 14. in found preaching, and pure declaring of the word of God, by a true faith of free juftification, becaufe (faith the eftabliihed doiE^rine of our church) ftncere preachers ever were, and ever fliall be but a few; and their preaching of God's word, moft ftncere m the beginning, by procefs of time waxeth lefs and lefs pure, and after is corrupt, and laft of all quite laid down, and left off; becaufe free juftification is a doilrine hardly learned in a church, and foon loft again, Gal. i. 6. and yet is the true ftrength, happinefs and fafety of the whole land, IJaiah Ixii. 1—6."

'' Hereupon, the 5th part of the fermon againft difobedience and rebellion, eftabliftied by Queen Elizabeth, teacneth the tommons, that fuch blfliops or ecclefiaftical perfons, as by pride and ambitious rule, do by terms of error, fchifm, or kerefy, hinder this main light of God'^ word (rom the people,

are

[ T55 1

are the chlcfej} traytors in the hind : and the 6th and lad part l^irgely teachcth, that fuch fubjecis and commons to whom, through ignorance of Clod's word, this light of rightcoufnefs, and this fun of- underllanding doth not fhine, although they may brag, as did fometimes the yeivij}) clergy and people, that they cannot lack knowledge, yet are fuch by their blind dead faith, traytors to God, traytors to their king, tractors to their own fouls and bodies, and traytors to the whole land and country."

Thus far Mr. Eaton. And whether he or Mr. Chilling^ worth wrote with raotl: piety and ii:dgment on this head, I leave to the author's coniideration. And at the fame time appeal to your Lordfliips, whether the Mcihodifts, by prcachmg up the doctrine of//v/i'//7tY///5;2 hy faith alovp^ carry chriflianity to an exrrrme ? or, whether or not this author, by making moral duties a condition of our acceptance with God, and of our being juftificd in his fight, is not himfelf guilty of ^.n irregularity which amounts to a violation of the laws both of church and flate ?

May not this alfo, my Lords, ferve as an anfwer to our author's loth query^ page 12th. " Whether it be for the fer-vice of religion, to diicourage people from reading Archbidion Tillotfon'6 Sermons and the Whole Duty of Man? to whom cur Methodifts might have added many more of our beft \vriters after fhe reftoration. For, all thcfe (together with explaining the whole work of our redemption by Christ) endeavoured to turn the minds of people to the pra£iice of moral duties, and to cure them of that madnefs and enthufi-afm into which they had been led by the Antinomian doctrines, and others of the like tendency, during the times of anarchy and confufion ?" Undoubtedly ; for are they not both wrong in their foundation ? The latter indeed lays no foundation by juftifying faith at all, and therefore may be more properly termed Half the Duty of Man \ and the former, like our author, contrary to the laws of church and ftate, makes good works a condition of our acceptance with God, and of our being juflified in his fight. And though I might have fpared my borro-jued comparifon of putting the Archbifliop on ^ level with Mabm^t^ (for which I afk the public pardon

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though perhaps even this confeilion may be turned to my reproach) yet I can by no means agree with our author in this fame query^ page \^th^ that cither his Grace, or the author of the M'hole Duty of Ma?i^ explained the whole work of our redemption by Christ. For how can that be poffibly done, without explaining the doctrine of juftification by faith alone? And therefore, whatever good the Archbifhop, and many ' other of our befb writers after the Refloration (as this author ftiles them) might defign by endeavouring " to turn the minds of people to the practice of moral duties, and to cure them of that madnefs and enthufiafn into which they had been led by the Antinomian do£lrines, and others of the like tendency, during the times of anarchy and confufion,** may I not appeal to your Lordlhips, whether that of the Poet be not too applicable to his Grace, to the Author of the Whole Duty of Many and to writers of that ftamp :

Incidit in fyllam^ qui vult vitare CharibdinP

For, is there no way, my Lords, of turning people's minds to the practice of moral duties, without turning their minds from the dodrine of juftification by faith alone, without which, moral duties cannot be acceptable to God at all ? What is this, my Lords, but, Pharoah like, to command God's Ifrael to make brick without giving thera flraw ? And fuppofing it be tiiic, that tho people before the reftoration had been led into madnefs and enthufiafm, by Antinomian doctrines, v/as there no other way, my Lords, of curing them of this madnefs, but by preaching down the moft fundamental article of the church of England^ and fo by preaching up the do(5lrine of juftification in the fight of Gob, partly by works, and partly by faiih^ bring them half way to the church of Rome? Do not thefe itinerants, my Lords, by laying down faith as the foundation, and building the fuperftruclure of •univerfal obedience as the fruit of it thereon, keep a proper medium, and take the moft effe(?i:ual method of preferving people from Antinomianifm on the one hand, or madnefs and enthufiafm, anarchy and confufion on the other ? And is not this, my Lords, the conftant tenor of their fermons ? Do they not firft labour to bring people to a real faith in Christ as the Lord their righteoufnefs, and then exhort thofe that

believe.

believe, to be careful to maintain and {hew forth their faith, by a conftant uniform perfoimance of all manner of good works ?

How difengenuous then is this Author's c^th query^ page 12. " Whether it does not favour of felf-fufficiency and prefump-tion, when a few young heads, without any colour of a divine commifTion, fet up their own fchemes, as the great ftandard of chriftianity : and, how can it be reconciled to chriftian humility, prudence, or charity, to indulge their own notions to fuch a degree, as to perplex, unhinge, terrify, and diftradl the minds of multitudes of people, who have lived from their infancy under a gofpel miniftry, and in the regular exercife of a gofpel worfhip j and all this, by perfuading them, that they have never yet heard the true gofpel, nor been inftructcd in the true way of falvation before : and that they neither are, nor can be true chriftians, but by adhering to their do^irimi and difcipUne^ and embracing chriftianity upon their fchemes ? All the while, for the fake of thofe fchemes, and in purfuancc of them, violating the wholefome rules, which the powers Spiritual and temporal have wifely and pioufly eftablifhed, for the prefervation of peace and order in the church."

Here he charges thefe itinerants (though without proof, as he had done in the preceding one) with ''^Jetting up their own fchemes^ as the great Jiandard of chrijlianity^^ and with telling people that they neither are, nor can be true chriftians, but by adhering to their doctrines and difcipline, and embracing chriftianity upon their fchemes." Is not this calumny all over ? For where has this author made it appear, that the Methodifts preach contrary to the articles of the eftablifhed church ? Or how does he or can he prove, that they affirm, *' People neither are, nor can be true chriftians, without adhering to their difcipline?" Where are any quotations to this purpofe in his obfervations ? Is not this, my Lords, all gratii diSlum? And therefore, to ufe fome of his own words, *^ Does it not favour of felf-fufficiency and prefumption, and can it be reconciled to chriftian humility, prudence, or charity," to indulge his prejudice againft any perfons living t3 fuch a degree, as to lay things to their charge which they never thought of or faid ? For do not thefe itinerants freely converfe with perfons of all «ommunions ? Have I not in

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particular communicated with the church of Scotland^ and preached among the churches in New-EnglandP Do not the generality of the clergy cry out againft me as a latitudinarian, and look upon me for fo doing, as the bigotted Jews did on Peter^ for going unto the uncircumcifed Gentiles ; though I fay as he did, " Can any man forbid me to converfe with and communicate with thofe who have received the Holy Ghoft as well as we ?" Are not thefe notorious matters of fad ? And how then can this author infinuate, that thefe itinerants tell people, that they neither are, nor can be chrif-tians without adhering to their difcipline ?

But further, how fcornfully does he fpeak of thefe itinerants ? He ftiles them a few young heads. And how unwarily has he thereby fhewed his ignorance of the lively oracles of God ? For has he never read what David faith, Pfal. viii. 2, *' Out of the mouths of babes and fucklinfrs haft thou or^ dained llrength, becaufe of thine enemies, that thou mighteft ftill the enemy and avenger?" Or that of the Apoftle, I Cor. I. 27, 28. *' But God hath chofen the foolifh things of this world to confound the wife; and God hath chofen the weak things of this world to confound the things which are mighty; and bafe things of the world, and things which are defpifed, hath God chofen, yea and things that are not^ to bring to nought things which are ?" How prefumptuoufiy does he alfo tax thefe few young heads in this fame query, "with ading " without any colour of a divine ccmmijfonf For have not feveral of thefe young heads received a commiiTioii from your Lordfliips ? And does not the fuccefs they have met with, as alfo their being flrengthened to flem and fur-mount fuch a torrent of oppofition, afford fome colour at leaft, that they have a6ted by a divine comimiffion indeed ? For how could a few young heads, my Lords, or any men what-foever, do fuch things, unlefs God was with them ?

But our Author, it feems, looks upon what they call fuccefs, in a different light, and therefore, in this qth ^uery^ further afks, " How it can be reconciled to chriiVian humility,-prudence, or charity, to indulge their own notions to fuch a degree, as to perplex, unhinge, terrify, and diftra6l the minds of multitudes of people, who have Jived from their infancy under a gofpel miniftry, and in the regular cxercife of a gof-'

pel vvorfhip ; and all this, by periuading them, that they have never yet heard the true gofpel, nor been inftrudlcd in the true way of ialvation before." To prove this particular part of the QiJery, he refers to paflages which my Lord of London was pleafed to extrad out of my third Journal fome years ago, fuch as, *' I offered Jesus Christ freely to them ;—I think: TVales is excellently well prepared for the gofpel of Christ ; —Received news of the wonderful piogrefs of the gofpel in York/hire, under the miniftry of my dear brother Ingham ;—I v/as refrefhed by a great packet of letters, giving me an account of the fuccefs of the gofpel ;—A moft comfortable packet of letters, giving me an account of the fuccefs of the gofpel." But how do all thefe paflages, my Lords, put all together, afl-'ord the leaft fliadow of a proof of what this Author here lays to thefe itinerants charge ? Or how can ofiering Christ freely, and hearing and writing of the fuccefs of the gofpel, be interpreted as perplexing, unhinging, terrifying, and di-ftrading the minds of multitudes of people, &c. ? Is not this, my Lords, like the other proofs he brings againft thefe itinerants in fome other refpeds ? And may I not venture to affirm now, whatever I did fome years ago, that if the Right Reverend the Bifliops, and Reverend the Clergy, hold the fame principles with this anonymous Author, then the generality of the poor people of England^ however regular they may have been from their infancy in the exercife of a gofpel worfliip, never yet lived under a gofpel miniflry, have never yet heard the true gofpel, or been inftruded in the true way of falvation. For how can that be, when t\\^ fundamental dodrine of the gofpel, I mean jufiification by faith alone in the fight of God, mufl be 'neceflarily every where preached down ? Does not Luther call this, Art\cuius Jlanils aut cadenth-ecdeficB ? And is there any thing, my Lords, {o very irreconcilable to chriftian humility, prudence, or charity, for a fev/ young heads, who do hold this do(5lrine, (feeing thofe who feem pillars, and are the aged heads of the churchy are fo much out of order) to venture out and preach this do61:rine to as great multitudes of people as will give them the hearing ? And fuppofing fome of thcfc multitudes (hould be unhinged, terriiied, diftracled, or diftuibed a little, is it not better they fl:iould be thus unhino;ed from off their falfe foundation here,

than

than by building upon their own works, and going about to eftablifli a righteoufnefs of their own, endanger their eternal falvation hereafter?

The diftrading people's minds to fuch a degree as to occa-fion fudden roarings, agonies, fcreamings, tremblings, drop-ping-down, ravings, and fuch like, is by no means the great end propofcd by thefe itinerants preaching, much lefs was it ever urged by them as an ejfential mark of the co-operation of the Spirit of God, And therefore, my Lords, is not our Author very unfair in ftating his 4//; ^ery, page 10, as he has done : " Whether a due and regular attendance on the public offices of religion, paid by good men in a ferious and com-pofed way, does not better anfwer the true ends of devotion, and is not a better evidence of the co-operation of the Holy-Spirit, than thofe fudden agonies, roarings and fcreamings, tremblings, droppings-down, ravings and madneflcs, into which their hearers have been caft; according to the relations given of them in the Journals referred to ?" Would not one imagine by this Query, that thcfe itinerants laid down fuch things as fcreamings, tremblings, &c. as efiential marks of the co-operations of the Holy Spirit ? But can any fuch thing be proved ? Are they not looked upon by thefe itinerants themfelves, as extraordinary things, proceeding generally f^rom foul-diftrefs, and (bmetimes it m^y be from the agency of the evil fpirit, who labours to drive poor fouls into defpair? Does not this appear from the relation given of them in one of the Journals referred to ? Are there not many relations of the co-operation of the Spirit in the fame Journal, where no fuch bodily effe61s are fo much as hinted at ? And does not this give ground to fufpecl, that " the due and regular attendance on the public offices of religion, paid by (what our Author calls) good men, in a ferious and compofed way," is little better than a dead formal attendance on outward ordinances, which a man may continue in all his life-time, and be all the while far from the kingdom of God ? Did ever any one before hear this urged as an evidence of the co-operation of the Spirit? Or would any one think, that the Author of the obfervations ever read the relations that are given of the converfion of feveral in the holy fcriptures ? For may we not fuppofe, my Lords, that many were caft into 3 fudden

fudden agonies and fcreamings, /t^s II. 37. when «' the^r were pricked to the heart, and faid unto Petej- and the reft of the apoftles, Men and brethren, what (hall we do to be faved ? ** Or what would this Author think of the cohverfion of the Jailor, Jols x. 29, 30. " who [prang iriy and came tremhling and fell down hehre Paul 2Lnd Silas-, and brought them our, and faid. Sirs, what muft I do to be faved ?" Or what would he think oi Paul^ who tremhling and ejlonifo^d^ Acls'xx, 6. faid, *' Lord, what wilt thou have me to do ?" and was afterwards, ver. 9, " three days without fight, and neither did eat nor drink ?" Is it not to be feared, that if this Author had been feated upon the bench, and heard this Apoftle give an account of his own converfion, he would have joined with Feflus in crying out with a loud voice, '^ Paul^ much learning hath made thee mad ?" And are not all thefe things, and whatever elfe is recorded in the book of God, written for our learning \ Is not God the fame yefterday, to-day, for ever ? And may he not now, as well as formerly, reveal his arm and difplay his power in bringing finners home to himfelf asyz/^^^«^ and iri/iantaneoujly as in the firft planting of the gofpel church ?

But it feems, by ^tery 7, page 10, that Our Author doubts whether there be any fuch thing as a fudden and tji/lanidncou's change. For he there enquires, " Whether a gradual im-provernent in grace and gcodnefs, is not a better foundation of comfort, and of an affurance of a gofpel new birth, thait that which is founded on the dodrine of a fudden and inftnn-taneous change ; which, if there be any fuch things is not eafi!y diftinguiflied from fancy and imagination ; the workings whereof we may well fuppofe to be more ftrong and powerful, while the pesfon confiders himfelf in the ftate of one who Is admitted as a candidate for fuch a change, and Is taught in due time to expect it ? " Here it is to be obfcrved, th^t after telling of a fudden and Inftantaneous change, he adds, '' if there be any fuch thing.'* What, rhy Lords, docs this Author profefs himfelf an advocate for the church of England^, and yet fay, " If there be any fvjch thing as a fudden inftan-i taneous change r" Does he not hereby lay an ax to the very root of the baptiOnal ofHce ? For if the child be actually regenerated by the Holy GhoH:, when the miniftcr fprinkles water upon him In the name of the blclTcd Trinity, doe? It

Vol. IV. L no5

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[ '62 ]

not follow, that if any change at all be wrought in the cbiM at that time, it muft be fudden and inftantaneous ? And does he then fay, '* If there be any fuch thing ?" And do your Lordfliips afTent thereto ? With what reafon then are thefe itinerants upbraided for talking of a fudden^ wjiantoneous change^ upon which the very efTence of baptifmal regeneration, that Diana of the prefent clergy^ entirely depends ?

Befides, with what confidence or rules of fair reafoning can be here enquire, '*^ Whether a gradual improvement in grace and goodnefs, is not a better foundation of comfort, and of an aflurance of a gofpel new-birth, than that which is founded on the docSlrine of a fudden and inftantaneous change; which, if there be any fuch thing, is not eafily diftinguifbed from fancy and imagination ; the working whereof we may well fuppofe to be more ftrong and powerful, while the perfon . confiders himfelf in the ftate of one who is admitted as a candidate for fuch a change, and is taught in due time to expe(St it ?"

However unintelligible the latter part of this Query may be, does not the former part of it.feem to imply, that thefe itinerants found the aflurance of the gofpel new-birth on this fudden and inflantaneous change wrought on their hearers under their fermons, excluftve of a gradual improvement in grace and goodnefs afterwards ! But is not this mere flander ? For however they may humbly hope, that Sinners, when deeply imprefTed, may be fuddenly and effectually wrought upon, yet how can it be proved that they reckon them real converts, till they fee them bring forth the fruits of the Spirit, in doing juftly, loving mercy, and walking humbly with their God ? Or if this was not the cafe, does not the author himfelf, if he holds baptifmal regeneration, found his comfort on the doctrine of a fudden and inftantaneous change ? And do not the greateft part of the poor fouls now in England^ go on fecure that they fliall be eternally happy, and yet have no better foundation of comfort, and aftlirance of a gofpel new-birth, than that which is founded on the do6trine of a fudden and inftantaneous change wrought upon thenl in baptifm I

Is not our Author, my Lords, alfo in this Query, guilty of another egregious miftake ! For the foundation of comfort which thefe itinerants lay and depend on is, the compleat and

r -<^3 ]

all-fujficient righieoufnefs ^/jESU3,'-and the new birth or chan^^e wrought in the heart, is by them looked upon only as an evi-dmce that the perfons thus changed, have indeed Q;otten a foundation on this rock of ages, and confequently a fare and certain hope of a rcfurredion to eternal life. And is not all this, my Lords, eafily diftinguiflied from fancy and ima-nna-tion ? And does not our Author lead people to a wrono-foundation for comfort, by dire(Si:ing them to look for it from " a gradual improvement in grace and goodnefs?" For, what fays the Apoftle, 1 Cd?r. iii. ii. '^ Other foundation can no man lay than that is laid, which is Christ Jesus," — " who (as he fpeaks in the firft chapter of the fcime epillle, ver. 30.) is made unto us of God, wifdom, figHteoufnefti, fan6lification and redemption ?"

This foundation, as well as this fudden and infL-antaneous change, whether wrought in or after baptifm, our Author, it is to be feared, is too great a ftranger to : at leaft, he gives too great evidence, that he has made but little improvement in grace and goodnefs; for he afks in his i \th ^lery^ page 13, *' Whether, the frame of human ndture fairly confidercd, the Author of the IVhole Duty of Man^ did not do better fervice to religion, in laying down rules to keep recreations of all kinds within the bounds of innocence, than they who now cenfure him, and abfolutely deny that recreations of any kind, tonfidered as fuch, are or can be innocent r"

What rules the Author of the Whole Duty of Man may-have laid down to keep recreations of all kinds within the bounds of innocence, it may be heedlefs here to enquire. Is it not fufficient, my Lords, to mention, that the holy fcrip-tures (wherein the whole duty of man, and that too in refpecl both to faith and practice, is fully and really taught) lay down one golden univerfal rule for recreations and every thing elfe, that " Whether we eat or drink, or whatfoever we do, we muft do all to the glory of God ?" Whatever recreations people take to the glory of God, thefe itinerants, my Lords, think are quite allowable : but if they are made ufe of mcerly for felf-pleafing, and not to GoD*s glory, nor to fit us for his fervice, they do affirm, that all fuch recreations neither are nor can be innocent. And if the Author of the Whole Duty of Man^ or any other Author whatfoever, hath fet any other bounds, or

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t 164 ]

fixed any other rule, however fairly he may have confidered the frame of human nature, is it not evident, that he ha.s not faiilv confidered the frame and nature of true chriftianity ? For does not that, my Lords, turn our whole lives into one continued facrifice to God ? And if v/e fairly confider the frame of human nature, how weak and frail it is, and how eafily diverted from purfuing our one great end, are not thofe the f^reateft friends to religion, who caution people againfl leading themfelvcs into temptations, or making ufe of any recreation that may put them out of a fpiritual frame, and unfit them for the fervice of God ? Is this going any further than the Apoftle did, who fo flricSlly cautions chriftians " not to Trieve the Spirit of God, whereby they arc fealed to the day of redemption ?"

Our Author, under this head, has referred to a paflage out of one of my Journals, wherein I gave an account of my being in fomc polite company at Maryland^ who were difpofed 10 cards ; and alfo a pallage out of my letter from New- Brunf-I'jick, occafioned, if I miftake not, by meeting a man who thought it allowable to play at cards in the Cbrijlnias holiday?, from the liberty given him by the Author of the Jfhole Duty cf Man. And will our Author allow playing at cards to be a lawful recreation for a chriftian ? Is this one of the recreations of all kinds which may be kept within the bounds of innocence ? Is it not a kind of cafting lots ? Has it not the appearance of evil ? Will he not hear the church ? And what fays the 75th canon ? " No ecclefiaftical perfon fhall at any time, other than for their honcft neceflities, refort to any taverns or alehoufes, neither fnall they board or lodge in any fuch places. Furthermore, they fliall not give themfelves to any bafe or fervile labour, or to drinking or riot, fpending their time idly by day or by night, playing.at dice.^ cards, or tables, or ■any other imlauufulgame: but at all times convenient, they fliall hear or read fomewhat of the holy fcriptures, or fhall occupy themfelves with fome other honcft fludy or exercife, always doing the things which fhall appertain to honefty, and endeavouring to profit the church of God, having always in mind that they ought to excel all others in purity of life, and fhould be examples to the people to live well and chriftianly, under pain of CGclifiaftical ccnfures to be inflided with feverity, ac-

cording

f 1% ]

cording to the qualities of their offences." An excellent canon this ! And may I not argue horn it thus ? Either this canon is founded upon the word of God, or it is not : if it be not, why is it not abrogated ? if it be, why is it not put in pra6lice ? Why do the clergy encourage frequenting of taverns, alehoufes, and gaming by their ov/n example ? Are not fuch practices in this canon fuppofcd to be quite contrary to the purity of life and excellency of example whicli may be juftly required from them? And if fuch things are unfeemly in a ckrgymaii^ are they not in a degree equally un-feemly in laymen^ whofe privilege as well as duty it is, to be *' holy in all manner of converfation and godlinefs," and who are univerfally commanded " to fliine as lights in the world amidft a crooked and perverfe generation ? '*

My Lords, might it not reafonably have been hoped, tha^ your Lordfhips were too well acquainted with real and inward religion, to think that a foul born of God, and made partaker of a divine nature, can (loop (o low, and aft fo unlike itfelf, as to fcek for recreation in gaming ? Does not the glorious and plenteous redemption, that great, inexpreffibly great and prefent falvaticn, which the great High-prieft and Apoftle of our profeffion has purchafed for us by ihedding his dear heart's blood, and whereby v/e are redeemed from this prefent evil world, fet us above fuch trifling things as thefe, fuppofing they were not direftly fmful ? Are not chriftians " kings and priefl:s unto God ?" And is it not as much beneath the dignity of their heaven-born fpirits, to ftoop to fo low an amufement as gaming of any kind, as ever it was beneath the. dignity of the Roman Emperor to fpend his time in the amufement of catching flies ? Does not our Author, therefore, my Lords, by writing thus, ftrike at the very vitals of religion, and prove too plainly that he is a ftranger to the power of the dear Redeemer's rcfurreftion ? Need we, therefore, wonder at his \7.th ^ucry^ P^S^ '2, wherein he enquires, " V/hcthcr the ftrong expreiTions which are found in their printed Journals, of extraordinary preferices of GoD, direfting and affifliiug them in a more immediate manner, do not need fome teflimonies of a divine miflion, to clear them from the charge of enthufiafm?" Under this query our Author has alfo mentioned feveral paf-Txges of my Journals, extrafted by my Lord of London^ \tx

his lajl: pa floral Idler again ft lukevv^armnefs and enthufi^rm^ and has alfo been at great pains to extract many more out qf my four laft Journals, which have been printed fmce, and which, according to our Author, are more full of enthufiafm, if pOiTible, than the three firft ? But does not this Author forget, that I anfwered his Lordfl:iip's letter, and proved, that his I.ordfliip was miftaken in his definition of enthufiafm ; and that, according tp his definition, I was no enthufiajl ? Did I not alfo prove, that the propofitions on which his Lordfhip's quotations were founded were falfe ? Has his Lordfhip, or any one for himj been pleafed to make any reply to that an-fwcr ? Not as I have heard of. And .therefore, was it not incumbent upon this Author, my Lords, to have difproved or invalidated my anfvver to his Lordfhip's letter, before he could honourably mention the pafTages referred to therein, to prove me an enthufiafi: \ But paiTing by this, with the other many tr regular hies which are juftly charged upon this anonymous Author^ if he afks '^ whether the ftrong expreiTions which are found in ihe'ir printed Journals (I fuppofe he would have faid his printed Journals, for I find under this Query no Journals referred to but mine) of extraordinary prefences of GoD di-'re6i:ing and aliifting them in a more immediate rnanner, do not need fomc tettimonies of a divine milTion, to clear them from the charge of enthufiafm ?" I would afk this Author again, " What teftimonies he would have?" Can he bring any proof againd the m^attcrs of fact recorded in thcfe Journals ?. Or will he venture to affirm, that I did not feel the divine prefence in an extraordinary manner, that is, more at one time than another ? Or that I have not been dire6led in a more immediate manner, at certain times, when waiting upon God ? Were not fuch-like queries put by the heathens to the primitive chriflians ? And was not their anfwer, Monflrare 7uqi>eo^ fmtio iantwn ? I would further afk, what this Author means by a divine milTion ? Did not my Lord of Gloucejler (for I muft again repeat it) give me an apoflolical one, when he faid, " Receive thou the Holy Ghoft by the impofition of our hands ?" And can it be enthufiafm, or is there any thing extraordinary in fitying, that I felt more of the influences of this Holy Ghofl:, and was affifted in a more immediate manner m my adminiftrations at one time, than another ? Or is it

not

[ '^7 ]

not more extraordinary (only indeed that it has been a good while too too common) that the Right Reverend the Bifhops (hould take upon them to confer the Holy Ghoft, and the Reverend the Clergy profeis they are inv/ardjy moved by it, and yet charge every exprefTion they meet with, wherein his bleficd influences are fpoken of as felt and experienced, with being downright enthufiafm ? But what fhall v/e fay ? " The natural man difcerneth not the things of the Spirit : they are fooliflinefs unto him, neither can he underlland them : becaufe they are fpiritually difcerned." What if fome of the expref-fions, my Lords, in the Journals are (trong ? Does that prove them enthufiaftical ? Or what if feeling the prefence of God, and being dire£led in a more immediate manner, be fomething extraordinary to our Author, does it therefore follow that it is fo to others ? Or is this Author like minded with the Right Reverend the Bifhop and the Reverend the Clergy of the diocefe of Litchfield and Coventry^ who reckon the indwelling, and inward witnefling of, as alfo praying and preaching by the Spirit, among the kar'tfmata^ the miraculous gifts conferred on the primitive church, and which have long fince ceafed ? If fo, no wonder that the expreffions referred to are ftrong and extraordinary to him. But, my Lords, may I not beg leave to tell this Author, that thefe itinerant preachers have not fo learnt Christ ? No, they believe that Jesus is the fame yefterday, to-day, and for ever: and that he is faithful, who hath faid to his Apoftles, and in them to all fucceeding truly chriflian minifters, *' Lo, I am with you always, even to the end of the world.'* Confequently they believe the Comforter will abide with them for ever, witneflino-with their fpirits that they are children of God j leading them by a diligent fearch of the holy fcriptures into all truth ; guiding them together with the word, the voice of friends and Providence, in all circumftances by his counfel; giving them utterance when called to fpeak to the people from God, and helping their infirmities, and aflifting them in prayer when called to fpcak to God for the people. Liwardly moved by this Spirit, and not by any hopes of human grandeur or preferment, thefc itinerants, my Lords, firfl took on them the adminiflration of the church j and his ble/led influences they have from time to time happily experienced, as thoufands

L 4 v.'hofe

^hofe eyes have been opened to difcern fpiritrual things, can tellify. And being without caufe denied the ufe of their bre*» threns pulpits, and having obtained help from God, they continue to this day, witnciHng both to finall and great the grand docflrines of the Reformation, jujlificatlon by faith alone in the imputed righteoufnefs of Jesus Christ, and the neceflity of t\\Q ind%vellir]g of the Spirit in order to be made meet to be par?* takers of the heavenly inheritance, among all them that are i'ancStitied. In doing thus they know of no *' wholefome rules, wifely and pioufly eftablifhed by the powers fpiritual and temporal," ^4ery gib, page 12. which they have violated : or ihould they be commanded by the whole bench of BKhops tp (peak no more of this docSrine,—they have an anfwer ready, " We cannot but fpeak the things that we know." We take this to be an ungodly admonition ; and therefore, whether it be right in the fight of God, to obey man rather than Gon, judge ye." And though for fo doing, they ftiould be mobbed, as they frequently have been, and though God be not the author of confufion or tumult, as our Author would have it, page 12, yet they know of one who was mobbed himfelf upon a like account, and commanded Ti?nothy to approve himfelf a minifter of God in tumults. Being fenfible of the indolence and unorthodoxy of the generality of the clergy, they think they are fufficiently warranted by the example of the Prophets of the Old, and of Jesus Christ and his Apoftles in the Ncw-Teftament, (vi'hatfoever our Author may fay, ^ery %th page II.) to bear a faithful teftimony againft them. And being called by the Providence of God abroad, after their unworthy labours had been bleffed at home, they have judged 3t meet, right, and their bounden duty, from time to time, to pubjifh accounts of what God had done for their own and other people's fouls ; which, though defpifed by fome, and efteemed enthufiaftical by others, have been owned to the in^ ilru6lion and edification of thoufands. But whether this may be properly called '* open and public boafting, unbecoming the modefty and felf-denial of a minifter of the gofpel, cfpe-cially one who would be thought to carry on his miniftry under the immediate guidance of the blefied Spirit,'' (as our Aur-thor intimates in his laft ^ery of this 2d Part) ; or whether they were wrUten with a fingle eye to the Redeemer's glory,

they

they are willing to leave to the determination of that God, to whom all hearts are open, all defires are known, and from whom no fecrets are hid. I coul.d here enlarge 5 but having detained your Lordlhips too long already, I am.

Your Lordflilps moft obedient fon and fervant,

George Whitefield,

SOME

SOME

REMARKS

Upon a late

Charge againft Enthusiasm,

Delivered by

The Right Reverend Father in Gop, Richard, Lord Bilhop of Litchfield and Coventry^ to the Reverend the Clergy in the feveral parts of the Diocefs of Litchfield and Coventry^ in a Triennial Vifttation of the fame in 1741 ; and publiilied at their requefl: in the prefent Year 1744.

|n a L E T T E R to the Rev. the Clergy of that Diocefs.

Matth. xi. 25, 26. At that time Jefus anfwered andfa'ul, I thank thee^ O Father^ Lord of Heaven and Earthy hccaufe that thou hajl hid ihefe things from the wife and prudent^ and haft revealed them unto huhes. Even fo^ Father^ for fo it feemed good in thy fight.

[ 173 1 T O

The Reverend the Clergy

Of the Diocefs of

Litchfield and Coventry.

On Board the JVilm'tngton^ Captain Darlings Sept. 20, I744«

Reverend Breihreriy

AS you profefs to know the fcriptures, I need not inform you, that the charaaer o^young Elihu fliines in the 32d chapter of the book of Job with a fuperior luftre, above that of his other three friends who came to converfe with him. The humility and modefty wherewith he firft addrefTes him-felf to them is peculiarly amiable. " I am young, fays he, and ye are very old, wherefore I was afraid, and durft not fhew you my opinion. 1 faid. Days fliould fpeak, and multitude of years fhould teach wifdom." But knowing by experience, that " great men are not always wife, neither do the aged underftand judgment, he faid, Hearken unto me, and I alfo will fhew my opinion.'' And that they might not cenfure him for rafhnefs in fpeaking, he affures them, verfes ii, and 12. .that he had well weighed the matter before he broke filence. " Behold, I waited for your words; I gave ear to your reafons, whilft you fearched out what to fay. Yea, I attended unto you ; and behold there was none of you that convinced Job, or that anfwered his words." And that they might not be offended at his plain fpeaking, or ex-pea that he would be over-awed from delivering his foul, by their fuperiority in age, learning, or circumllances of life,

C 174 ] in the two laft verfes of the chapter, he boldly, but honeftiy tells them what they were to expetSt from him. " Let me not, I pray you, accept any man's perfon, neither let me give flattering titles unto man, for I know not t® give flattering titles : In fo doing my Maker would foon take me away." And it is very remarkable, that though we are told this young man's wrath was kindled againft Job and his three friends, verfes 2 and 3. and though (as it appears from the enfuing chapters) he fpoke very clofe and cutting things, yet at the end of the book, we find no blame laid on him by the great heart-fearching GoD; whereas the other three are feverely reproved, and commanded to apply to Job for the benefit of his prayers.

Animated by, and willing to copy after fo bright an example, I now fit down to write you this letter ; in which I would beg leave to make fome remarks on your Right Reverend Diocefan's late charge agairij} enthufiafm. Had I continued in my native country, I fhould have taken the freedom to have written to his Lordfhip himfelf; but as I heard that he was very aged, and probably before this could reach England^ might be called to give up his account to the great Shepherd and Bifhop of fouls, I thought it moft advifable to direft this letter to 'you, at whofe requeft, as appears by the title-page, this charge was printed.

It is not my defign to enter upon a critical examination of every paragraph. I would obferve in general, that his Lord-fhip's main defign, from the beginning to the end of it, is, to prove " that the indwelling and inward witnefiing of the Spirit in believers hearts (if there were ever any fuch things at allj as alfo praying and preaching by the Spirit, are all the extraordinary gifts and operations of the Holy Ghoft, belonging only to the apoftolical and primitive times, and confe-quently all pretenfions to fuch favours in thefe laft days are vain and enthufiaftical." In order to evince this, his Lordfhip fele£ls feveral paflliges of holy writ, which, in his opinion, are mifapplied by thofe whom his Lordfhip is pleafed to ftile modern enthufiojls^ and undertakes to fhew, page i ith,-*' that they are to be interpreted chiefly, if not only, of the flate of the apoftolical and primitive church, and that the^ y^X'j little - if at all, relate to the prefent ftate of chriftians." 2 Whether

Whether or not his Lordfhip hath fucceeded in his undertaking, will beft appear by a candid and impartial review thereof.

The firft attempt of this nature which we meet with in his Lordfhip's charge, is page the 12th. His words are thefe : ** That I may proceed in a regular manner, with regard to thofe paflages of fcripture that I (hall rele6t on this occafion, I chufe to begin with the original promife of the Spirit, as made by our Lord, a little before he left the world. It occurs in the 14th and i6th chapters of St. Johns gofpel ; in which he ufes thefe words: " When the Spirit of truth is come, (whom Christ had juft before promifed to fend from the Father, chapter 14th, verfe i6th) he will guide you into all truth, and he will (hew you things to come." And again, *' the Comforter, which is the Holy Ghoft, whom the Father will fend in my name, he fhall teach you all things, and bring all things to your remembrance whatfoever I have faid unto you." It is very clear (proceeds his Lordfliip) from the bare recital of thefe words, that as they were fpoken to the apoflles, fo they peculiarly belong to the apoftles them^ felves, or to the infpired perfons in the primitive church.

But granting that thefe words do belong peculiarly to the apoftles, does it therefore follow, that they do not at all belong to their fucceftbrs, or in common to all believers upon whom the ends of the world are come ? Were not the apoftles then reprefentatives of the whole church ? And may not what was fpoken to them, in a proper degree be faid to be fpokeri to us and to our children, and to as many as the Lord ouc God fliall call? Does not his Lordfhip confefs, page 13th, *' that in one of thefe pafTages it is added, that the Father will give you another comforter, that he may abide with you for ever?" And does not his Lordfliip allow, page 14th, *' that in the largeft fenfe in which this may be underftooJ, it is fynonymous with Christ's promife to his difciples at his afcenfion, that he would be with them alwap^ even to the end of the world ;" that is, as himfelf explains it, " by the perpetual prefence of the Holy Spirit, as the guardian of his church 'till the end of the world ?" But how can Christ be with his church by the perpetual prefence of his Spirit, or, how can the Holy Spirit " be the guardian of his church 'till

the

the end of the world," unlefs it is by opening and bringing all things to our remembrance, whatfoever Jesus hath faid to us in his revealed will, guiding us thereby into all truth, and teaching us all things necefiary to eternal falvation ?

This promife, it is true, as his Lordfhip obferves, page the 15th, " was fulfilled in a moft folemn manner by the defcent of the Holy Spirit on the Apoflles, and others with them, at the feaft of Pentecofl, that is recorded fo particularly in the fecond chapter of the ABs of the Apoftles." And it is as true, (as his Lordfhip intimates page i6th) " that St. Peter makes an application of the prophecy of Joel^ to the miraculous cfFulion of the Spirit on that memorable occafion.

But does not his Lordfhip by intimating, that this promlfe of our Lord was wholly compleated on the day of Pentecoft, prove too much ? for does it not then follow, that no one after the day of Pentecoft was to cxped the Holy Ghoft to bring all things to their remembrance, to teach them all things, and fhew them things to come ? How then could this promife be fulfilled in the apoftle Paul^ who was converted fome time after ? or how could this remain in the primitive church in the infpired perfons, or abide with the church for ever to the end of the world ? And fuppofing the apoftle Peter -does make an application of the prophecy of ^oel to the miraculous efFufion of the Spirit on the day of Pentecoft, A^s the 2d, verfes i6th, 17th, ^c, does it therefore follow, that this promife of our Saviour extends no farther than that day? Does he any where intimate any fuch thing through his whole difcourfe ? Or is it any new thing for prophecies to have feveral fulfilments ? Is not that prophecy, '* Out of Egypt have I called my fon," which was originally fpoken concerning GoD^s Ifraely applied by the evangelift Maithevj^ chap. 2di verfe I5tb, to the Son of God himfelf ? And therefore grant-^ ing that this promife was in an extraordinary degree fulfilled in the day of Pentecoft, how does it follow, that it is not now, and will be in an ordinary way, fulfilling to the end of the world ? And confequently, may not this promife of our Lord be pleaded by all his difciples, for the indwelling of his blefTed Spirit, and his inward teaching, by the inftrumentality of his revealed will, noiv as well as formerly (efpecially fince his Lordfhip, page 15th, clears us from prete^iding to the I operations

operations of the miraculous kind) without being.cenfured for fo doing as modern enihufiajls.

But this inward teaching and Indwelling of the Spirit, his Lordfliip will by no means allow even the primitive chriltians to have had in common, and therefore, page 35th (which I come to next, for method's fake) he comments upon another remarkable fcripture, that, in his Lordfhip's opinion, ' has been mifapplied to later ages, and indeed to the prefent times, by feveral enthufiafts, but was really peculiar to the times of the apoilles/ It occurs, fays his Lordfhip, page Hid. in the lirfl epiftle of St. John^ chap. ii. verfe loth, 27th. " But ye have an uncftlon from the Holy One, and ye know all thinc^s. But the anointing which ye have received of him, abideth in you : but as the fame anointing teacheth you all things, and is truth, a:nd is no lie 5 and even as it hath taught you, ve fhall abide in him."

This unSiion from the Holy One, and this ano'vniing^ his Lordfliip, in five or fix pages, labours to prove was fome extraordinary gift refiding in fome particular infpired perfons, and not in the believers in general to whom the apoflle wrottj. But with what fhadow of argument does his Lordfhip reafon thus ? For though it be certain (as his Lordilup mtimates page 37th) " that there were feveral fuch infpired teachers among the firft chriflians, who were endowed with various gifts of the Spirit, and among them v/ith the grft of prayer, and preaching, and revelation of the true ienle of the prophetical parts of the Old Teftament j" yet how does it appear, that thefe infpired teachers are the particular pcrfons referred to by the Apoftle in this pafTage ? If that was the cafe, would not the epiftle i'tfelf more properly have been dircded to them, as having the overfight of the flock ? Or is it not probable at leaft, that the Apoltle w^ould have had fomething to {^i^ tc* them, as well as to the " little children, young men, and fathers," vcrfes lith, i3tb, to whom he writes {o particularly ? And is it not evident from the whole context, that this unction from the Holy One was not an extraordinary gift refiding in any particular infpired perfon, ^ut the indwelling of the Spirit, believers in general, whereby they had an experimental proof, that Jesus was indeed the Christ, and therefore needed not that any man fiiould teach them, that is.

Vol. IV. M further

35

further teach them, for the Apoflle writes unto them as know-* ing perCons, vcrfe 12th, ^t. Is not this interpretation quite confiilent with the whole icope of the Apoftle in this epiftle, which was to comfort himfL-lf, and believers in general, now fo many antichrifts were abroad, that (fmce Jesus Christ bad declared, Matih. xxiv. 24. that the ele£l could not be finally deceived) they having a proof of their e]e6lion by receiving this uniSlion from above, this indwelling of the Holy Ghoft in their hearts, were now enabled, in a way far fuperior to, though net entirely exclufive of human teaching, to guard againft the feducers of the day ? And confequcntly, may not the indwelling of the Spirit be infifted upon now, as the privilege of all real chriftians, without their being juttly ftiled for fo doing, modern enthufiafts.

Again, is not his Lordfliip greatly miftaken in his explanation of the \tl\\ verfe of the 8th of Romans^ ■" The Spirit itfclf beareth witnefs with our fpirit, that we are the children of God." " l^his pafiage, fays his Lordfliip, page i8th, as it *' is connc£i:ed with the preceding one, relates to the general " adoption of chriftians, or their becoming the fons of God, " inilead of the yews^ who were then rejected by God, and " had loft that title. But what was the ground of this prefe-'^ rence that was given to chriftians ? It was plainly the gifts " of the Spirit, which they had, and which the Jews had not. *' That Spirit then, which by its gifts enabled the Apoftles and ** other chriftians to work miracles of various kinds, was a " demonftration, that God was in them of a truth, and that *' their religion was owned by him in oppofition to that of the *' Jews^ whom he had deferted in a judicial manner." The conclufion his Lordfhip draws from thefe premifes, we have page the 20th.- " That the fore-mentioned tefiimony of the •*' Spirit^ attended with the teftimony of our own fpirit, /. e. *' the confcioufnefs of the fincerity and good lives of private " chriilians, was the public teftimony of the miraculous gifts *' of the Spirit which God had conferred on the Apoftles, and " many of the firft chriftians; and which (hewed that they *' and their brethren were the true church of God, and not '' the Jews. And this was a plain criterion in the firft great *' controverfy, namely, to which of thofe two churches men *' were obliged to adhere in commvinion. And confequently,

« this

r 179 ]

*' this wltnefs of the Spirit, which (iicws that we chriftlans " are the Tons of God, cannot pofTibly be applied to the *' mere private teflimony of the Spirit given to our own *' cenfcienccs, to prove that we, or private chriflians, arc *' the Tons of God and heirs of falvation, as is pretended *' by modern enthufiafts."

Bat does not his Lordfiiip here argue from a miftaken fup-pofition, that the Apoftle, in the 8th of the Rowans^ is fpeak-ing of the miraculous power our Lord gave to his hrft Apoftlcs to work miracles, in confirmation that their do(5i:rine was of God ? Is there any fuch thing fo much as hinted at through the whole chapter ? Is not the whole fcope of it to fhew the privileges of thofe, who " being juftified by faith" alone, chap. 5th, " have peace with God through our Lord Jesus Christ ?" Does not the Apoftle therefore at the firft verfe fay, " That there is no condemnation to them who are in Christ Jesus ?" Does he not fay, verfe the 9th, that " the Spirit of God dwelt in them ?" Does not his Lordfhip allow, page 16, ^t. That the Apoftle in this and the preceding verfes treats of that ^^ fpiriiiial principle in chriftians which enables them to mortify the deeds of the body, and overcome carnal inclinations ?" And what fhadow of a reafon can be given to prove that the hmQ fpiriiualprinciple is not fpoken of in verfe i6th, as bearing witnefs with believer's fpirits that they were the children of God ? Is it not Hiid, verfe 15th, to be fomething that they had received ? " But ye have received the fpirit of adoption, whereby ye cry Abba, Father.'* And is not the obvious fenfe of thefe verfes put together plainly this, *' That true believers, thofe who are chriltians indeed, have *' the Spirit of God dwelling in them, verfe gth ; are led by *' this Spirit, verfe 14th ; have gotten an inward witnefs from '' this fame Spiiit, that they are God's children, and there-*' fore need not be brought into bondage, and fear, left God *' would rejecSt them, but may have free accefs, and with a *' full allurance of faith, and a holy child-like fimplicity, draw '* near unto him, crying Abba, Father ?"

His Lordftiip, to prove that this is not the fenfe of this pafTage, but that the tcftimony of the Spirit here fpoken of, is a public gift of working miracles, refers, pa?-e 19th, to Gala-iians iii, 2. where the Apoftle puts this qutftion to them:

M 2 " Received

r iso ]

<' Received ye the Spirit, (i. e. according to his LorJftiip, the *' power of working miracles) by the works of the law, or by «' the hearing of faith ?'' which (fays his Lordfiiip) the fame Apoftle prefently after explains, when he fays at vcrfe 5th, *' He therefore that miniflereth to you the Spirit, and worketh *« miracles among you, doth he it by the works of the law, *' or by the hearing of faith ?" But is not here a plain anti-thefis between adminiftring the Spirit and working miracles ? Do they not evidently imply two diftincl: things ? And can it be fuppofed, that the Spirit which the Apoftle afks, veffe 2d, *' Whether they had received by the works of the law, or the hearing of faith," was a power to perform fuch miracles, at leaft that only ? Would it not then follow, fince he declares in the 8th of the Romans^ " that if any man have not the Spirit of Christ he is none of his," that either all believers did receive his Spirit in his miraculous gifts, or that no one 3S a believer that has them not ? And doth not the Apoftle in this very epiftle make it appear, that the Spirit here fpoken of is not this miraculous outward tcftimony ? For what fays he, Gal'iv. 6. " And becaufe ye are fons, God hath fent forth the Spirit of his Son into your hearts (whereby it is plain the Spirit was received into the heart) crying, Abba, Father ?" And does not this quite clear up that pafTage of Romans, ch. viii. ver. 15. about the witneffing Spirit and the Spirit of adoption, Wz. that believers (befides feeing the miracles which the Apoftles wrought) had an inward tejiimony oi the Holy Ghoft, he making an inward application of the merits of Christ to their fouls, and giving them an inward tefti-inony that they were indeed the adopted fons of Gcd, and therefore in a holy confidence they might cry, Abba, Father? Is there any thing forced in this interpretation? And confe-quently (notwithftariding what appears to the contrary from his Lordftiip's ejfplanation) may not perfons aflert, that there 5s fuch a thing as a witnefs or teftimony of the Spirit given to our own confciences, to prove that private chriftians are the Sons of God and heirs of falvation, without being ceiifured for fo doing as modern enthufrafts ?

May I not likewife venture to affirm, that his Lordfiiip is equally miftaken in his interpretation of the 26th and 27th verfes of the fame chapter, which runs thus: " Likewife the

*' Spirit

*« spirit alfo helpeth our infirmities : for vvc know not what *' we {hould pray for as we ought, but the Spirit itfclf maketh '' interceiHon for us with groanings which cannot be uttered. «' And he that fcarcheth the heart, knoweth what is the mind *' of the Spirit, becaufe he maketh interceiTion for the faints *' according to the will of God :"

The Spirit here fpoken of, according to his Lordfliip, was the Spirit acting in the wfplrcdperfon, who in the apofrolical age, fays his Lordfliip, page 24th, " had the gift of prayer, '• and interceded for the whole congregation ; fo that what '' is here faid of the Spirit, is hy an eafy figure transferred to '* the fpiritual or infpired perfon, who prayed in that capacity, " for the whole chriftian afTenibly. It is he that maketh in-" terceflion with God for private chriflians, with vehement and inexprefTible groanings or fighs." But however eafy it may be to find out a figure to transfer what is here faid of the Spirit, to the fpiritual or infpired perfon, yet how will it be eafy to find a figure to interpret this of the fpiritual or infpired perfon at all ? For has it not already been fhewn, that this whole chapter is no where fpeaking of any fuch fpiritual infpired perfon, but of the Spirit of God dwelling in all believers ?

HisLordfiiip goes on, page ibid, to comment upon the 27th verfe: " And he that fearcheth the hearts, knoweth what is the mind of the fpirit, (i. e. of the fpiritual or infpired perfon) becaufe he makeih intercefiion for the faints according to the will of God." That is, fays his Lordfhip, " God knows the intentions of the fpiritual perfon, and judges of the vehemence of his defires in prayer for the whole aflembly, for whom he makes intercefiion, with regard to the immediate fubjedl of affliction; literally indeed, according to God [kata Tbeon) or relatively to him, but by conftrucStion, conformably to the Will of God j namely, that in a moft f-^rvent manner, the perfon that has the infpired gift of prayer, v.'hich he ufes for the benefit of the whole afiembly, he, I fay, leaves it entirely to God, whether it be beft that chriftians fhould fuffer afflidlions for the gofpel, or be delivered from them. And fuch an intention of his prayer cannot but be highly acceptable to God, who fearches his heart, and approves of (uch an adl of profound refignation to his will."

M 3 Thus

Thus far bis Lordfhip. But where is there through the whole chapter any mention made of an ajfemhly^ or of any fbh kual mfpircd prjon praying In its behalf? Does it not require a,very profound underltandlng to fearch it out? Is it liot more agreeable to the whole fcope of the apoftle in this chapter, to believe, that this fpirit here mentioned as helping infirmities, or dit'treiFes, and alTifting in prayer, is the common privilege of all believers ? Is he not faid to make inter-cefTion for the faints in general ? And does not his Lordfhip, page 22d, in effect own this ? For what fays his Lordfhip I *' Now on this occafion, he, the apoflle, adds another proof of the truth of chriftianity, and that chriflians are the adopted jfons of God, and more efpecially with regard to their fulier-ings at that time, for the fake of^ their religion, fays he, verfc 26th. Likewife the Spirit alfo, (or rather even^ kai) helpeth out infirmities (or our diftreflefs, for the word JJiheneiais fig-nines both.) And then he mentions in what inf^ances he does fo, viz. in prayers to God about bearing afflidions, or being delivered from them 5 and which of thefe two is moft profitable for us, the Spirit knows better than we oufelves, and therefore inflru(5ls chriftians how to pray with regard to their fuiferings. We know not, fays he, what we fhould pray for as we ought; that is, whether it be befl for us to bear affiidtlons, or to be delivered from them according to our natural inclinations." And after writing thus, how in-confiilent is it in his Lordfliip to fay, that this is done by the Spirit aci:lng in the infpired perfon only, v;ho made intercef-fion for the whole aflembly ? Is not the quite contrary, I could almoft fay, felf-evidcnt ? And how then can thofe who, from this pallage of the 8th oi i\\Q Roma7u^ humbly claim the gift and grace of prayer now, as well as formerly, for fo doing, be juftly termed modern enthufiafls.

May we not further enquire, whether his Lordfhlp's interpretation of the 4th and 5th verfes of the 2d' chapter of the iirfl epiftle to the Corinthians be found and confident ? The words are thefe, page 27th. " And my fpeech and my preaching were not with the enticing words of man's wifdom, but in demonflration of the Spirit and of pov/er, that your faith fhould not fland in the wifdom of men, but in the power of God," As to the former part of thefe words, " My fpeech

■ ' ' ' ■ ' ' an4

L «83 ]

and my preaching were not with the enticing words of man's wirdom," his LorJfhip feems to agree with the interpretation put upon them by thofe whom he is pleafed to term enthufi-alls ; but the latter, " The demonflration of the Spirit and of power," his Lordfhip, in pages 29th, 30th, 31 ft, and 32d, would fain fhcw, means no more, than that the Apoftle proved Jesus to be the Meiliah by proofs out of the piophe-cies of the Old Teftament, and evinced the truth of chriltia-nity by performing miracles."

And fuppofing this may be one fenfe of the words, yet if this be the fole meaning of the Apoftle's expreflion, would it not have better become fuch a fcholar as Paul was, to have faid, *' He came to them in the demonftration of the fcriptures, rather than of the Spirit r" Can any parallel pafiagc be produced, where the word Spirit is thus put for the fcriptures ? And therefore, by the demonftration of the Spirit, may we not underftand, that the Spirit of God himfelf, whilit the Apoftle was preaching, wrought a demonftrative convi^iion in the fouls of his hearers, not only that what he fpake was of God, but alio that he v/as alHfted in fpeaking by the Spirit of God ? Does not this agree with what he fays, 2d epiftle Cor» iii. 2, 3. " Ye are our epiftle, written in our hearts, known and read of all men : forafmuch as yc arc manifcftly declared to be the epiftle of Christ miniftered by us, written not with ink, but with the Spirit of the living God, not in tables of ftone, but in fleflily tables of the heart." And though it fliould be allowed that the word Dunamis (as his Lordiliip obferves, page 30th) " in its ordinary fenfe in the New Teftament, muft fignify the power exerted in miraculous operations :'* yet how is it foreign to the Apoftle's purpofe to interpret it alfo of a divine power or energy, which ordinailly attended the word preached by him j I mean fuch a power as accompanied the word when the Lord opened the heart of Lydia^ and when fo many were pricked to the heart, and made to cry out, '' Men and brethren, what fhall we do to be favcd r'* Does not the word Dujiawis feem to carry this fenfe with it, 2 Cor, iv. 7. ? " But we have this treafure in earthen vcflels, that the excellency of the power [Duitameos) may be of God, and not of men." And is not Apollos faid to be [Dimatos eiir ^raphais) mighty, or powerful, in the fcriptures, tliough ws

do not hear that he perfoi med any miracles at all ? And though his Lordfhip is pleafed to fay, page ibid. " For by this power of God here fpoken of, that it is a power to work miracles appears exprefly, from the immediately following verfe, in which Is liffigned the reafon for ufing this method of proving cbridianity to be true, '^ that your faith fiiould not ftand in the wifdom of men, but in the power of God :" yet v/ill it not equiilly hold good, that their faith flood not in the wifdom of men, but in the power ofXjOP ? If by the power we underftand a divine power attending the word preached in convincing the confcience, and changing the hearts of men, exclufive or befides a power of working miracles.

His Lordfiiip in the fame page proceeds thus. '' By the power of God therefore muft necefiarily be underflood the miraculous operations performed by Jesus Christ and his Apoilles, as a divine teftimony of their authority." He goes on in the 7th, loth, and following verfcs, to explain this f'demonftration of the Spirit and of power j" and tells us^ ^' That this wifdom of God is a myftery, or wifdom formerly hidden from the world, which was couched in the types and prophecies of the Mefliah in the Old Teftament, under the title of the Laiv of Mofes^ the Pfalms^ and all the prophets that were actually fulfilled in Jesus Christ. For, fays he, ' the ' Spirit fearcheth all things, even the deep things of God. Now? we have not received the fpirit of the world, (viz. of oratory and philofophy) but the fpirit which is of God, that we might know the things that are freely given to us of God.* l^hat is, that we might learn of the Spirit the true meaning of thofe writings which he di6lated himfclf, and which none but the Spirit of God could know, fmce the gofpel is the contrivance of God alone for man's falvation ; and the benefits of it are , freely and of his mere grace conferred upon us."

But in all thefe palfages, where is there a fhadow of a proof, that by the word power^ the Apoflle meant only that he worked miracles among them ? Is there any fuch thing fo much as hinted at in thofe verfcs ? Or what greater reaf(.n is there to infer from hence, that the demonftration of the Spirit means no more than proving Christ to be the MciEah, from the books of the Old Teftament ?

7 .His

His Lordflilp goes on, page 31ft, to comment upon the 13th verfe of the ift Cor. 2d. thus : " The apoftle adds, < Which things alfo we fpeak not in the words which man's wifdom teacheth, (viz. as before by oratory and philofophy) but which the Holy Ghoft teacheth ; comparing fpiritual things with fpiritual.' From which laft pafTage it appears that the words which the Holy Ghoft is faid to teach, muft be prophetical revelations made of Jesus Christ in the Old Te-ftament, which were clearly discovered to the Apoftles, and explained by them to the world by the fame Holy Spirit, that perfectly knew thofc deep or myfterious things of God in the holy fcriptures, which related to and were fulfilled in Jesus Christ ; and whofe expofitions of his dodlrine were authorized by the miracles they wrought in confirmation of it."

But fuppofing this be in part true, have not the words a further meaning ? And by " Words which the Holy Ghoft teacheth," may we not underftand, words which the Holy Ghoft did immediately put into this and other Apoftles minds whilft they were preachiiig, fpeaking, or writing ? Was there not fuch aftiftance promifed to the Apoftles ? Did they not fpeak as the Spirit gave them utterance ? And fince Jesus Christ has promifed in an efpecial manner to be with his minifters, even to the end of the world, may they not humbly claim the divine influence to afiift them in a degree in preaching now, as well as formerly,by bringing to their remembrance the words and things he had taught them in the holy fcriptures before, and fo opening a door of utterance to them, without being, for fo doing, juftly ftiled modern enthu-fiafts.

His Lordfhip, in order to give a fan6lion to thefe his feve-ral interpretations, quotes ChryfoJlo?n^ Origen, and Jthanafius: but does his Lordftiip deal candidly or fimply in this matter ? For though they may in fomc refpeits agree with his Lord-fhip's literal interpretation, do they not give a fpiritual one alfo ? Does not his Lordfhip himfelf, page 42d, citing the authority of Jthana/ius, ih2.t great light of the chriftian church, in effecSl confefs this ? Does he not fay, that he interprets the nn^ion of the Holy One not merely of divine grace ? But does it

therefore

therefore follow that he did not interpret It at all of divine grace ? Nay, does it not follow, that he did interpret it of the divine grace of the Spirit of God dwellino- in all believers, as well at leait as of the miraculous gifts of the Spirit ? Does not Ignatius^ one of the moil early writers, ftile himfelf Theophoros^ and the people to whom he writes Theopho-rci? And can it he fuppofed, that Origen in particular, (who his Lordlliip profefTes again and again, in his treatifes ao-ainiT: JVoolj^on^ to be fuch a fpiritual interpreter of fcripture,) has in thefe paflages fo tenacioully cleaved to the literal interpretation, as utlerly to deny the indwelling and inward witnefs of the Spirit ? Is not this entirely oppofite to the whole tenor of his writings, as well as the writings of the moft ancient fathers ? And has not his Lordfhip, out of his great zeal againft enthufiafm, by writing thus, unwarily run into an extreme ? And as he juftly charged the infamous JVoolJlon with fticlcing too clofe to the fpirit, and not minding the letter, has he not in this performance fo clofely adhered to the letter, and fo fadly negle6ted the fpirit, as almoft totally (if his interpretations be true) to exclude the Holy Ghoft in his operations, fmce the primitive times, out of the chriftian world I

Is not this matter of fa£l ? Arc not thefe words of truth and fobernefs ? Be not angry therefore, but bear with me a little, if like Elihu^ " I fpeak that I may refrefh myfelf. For behold my belly is as wine which hath no vent, it is ready to' burft like new bottles." Let his Lordfliip write what he pleafes to the contrary, " there is a Spirit in man, and a holy Spirit in believers, .and an ordinary infpiration of the Almighty, which nov/, as well as formerly, giveth them fpiritual under-ftanding." But fuppofing it was not fo, and all his Lord-Ihip's gloffes upon the forementioned paffages, were as right as in my opinion they are wrong, could you. Reverend Brethren, (I appeal to your confciences) in your own hearts even wifli that they were fo ? If you fhould anfwer. Yes, (as your requeuing his Lordfhip to print this charge, gives me too great reafon to think you would,) " Tell in it not Gath^ publifh it not in the ftreets of Ajcahn^ left the daughters of the Phil'if-//«^; rejoice, left the daughters of the uncircumcifed triumph/'

For.

For if this be the c^e, in what a poor benighted condition has the Lord Jesus left his church in thcfe laft days ? And what avails it to have his do<5lrincs and divine milTion evinced formerly by gifts and miracles, if we are deprived of the inward teachings and indwelling of the Holy Spirit? It is true, his Lordfhip does talk here and there of the Blefled Spirit, ar,d of his ordinary influences : but what are his ordinary o,.era-tions, if he is neither to dwell in us, nor to give us an inward teftimony in our hearts, that we are born of God ? What fio;nifies talking of his affiftances, and at the fame time declare, that they can neither be inwardly felt, or perceived, nor believers hefuPernaturaily afiured thereby of their falvation ? Or if we are to expe6l no operations of the Spirit that are fuper-natural, as his Lordfliip again and again intimates, what arc the natural operations that we are to look for ? Or can there polTibly be any operation of the Holy Spirit which is not fu-pernatural ? What can deifts and the whole tribe of unbelievers wifa for more than-tuch do£lrine ? Does nbt his Lord-fhip, by writing thus, greatly hurt the ciiufe he would defend ; and out of a zeal to prove chriftianity no cnthufiafm, unwittingly run into that fault which he would throw upon thefe againft whom his charge is levelled, page ad ; I mean, " does *' he not ?.€t in concert with infidelity againft our eftablifhed *' religion, our great common falvation r" How muft the church of ^5;?2t? alfo glory in fuch a charge ? Is it not after their ov/n heart? Is not the denying the Vv^itnefs of the Spirit in believers hearts, one of the main pillars of Popery F Are not papilb kept in fiavery, and taught to trud to the abfolii-tion of their prieft ; becaufe it was one of the determinations of the council of Trent, that none can here below attain from the Spirit a certainty of their being finally faved ? His Lord-fliip has done well in fignalizing himfelf by writing againd the papifts and infidels. But what will it avail, or how can .his Lordfliip flatter himfelf that the efiorts of the latter, page 2d, '■^ have been fuTjicieutly cppofed :'' fmce by writing againft the witnefs of the spirit, he fo nearly fymbolizes with the one, and by crying down all fupernatural operations of the Holy Ghoft, joins hands with the other? Befides, '' If there are '.'• no proofs of the truth of our religion by the inward tefli-

*;^ vcj^vi^j of the Spirit, as his Lordfiiip af?.rms', pa^e 52d. or

4C ^>yeii

*^ even by the infallible application of the feveral marks of *' truth in it by the Floly Spirit, to the minds of men, and *' his making fo ftrong and violent an impreflion on them, as *' to form {horrefco referem) a new unintelligible fort of divine *' faith, page 53." how fhall we diftinguifh true and divine faith, from that which is falfe and barely hiftorical ? Are not the devils capable of fuch a faith ? Nay, have they not as real faith as chriftians themfelves, if there be no other faith but what is wrought by external revelation and outward miracles ? Do they not thus believe and tremble ? And can it be fuppofed, that all the miracles that the Apoftles wrought, and the glorious fermons that they were enabled to preach, were only to fnew people what communion they were to be of? Is not this bringing the gofpel down to a mere hiftory, which one may read of the exploits of an Alexander ; and making faith to be a bare afient of the underftanding, which a perfon may have, and yet be no more benefited by the death of Christ, than ^imon Magus was in believing that he was crucified ?

But further; fuppofing his Lordftiip had (hewn, that every one of thofe palfages he has commented upon, had been mif-applied by modern enthufiafts ; yet are there not befides a great cloud of wltnefies to be fetched from the lively oracles, to prove that the vidweUing^ and inward whncfs of the Spirit, are tlie privileges of all believers ? Will you permit me to in-ftance only in a few ? What think you of that paflage in Si, Johns gofpel, chap. vii. 37, 38, 39. " In the laft day, that great day of the feaft, Jesus ftood up and cried, faying. If any man thiril, let him come unto me and drink. He that believeth on me, as the fcripture hath fpoken, out of his belly fliall flow rivers of living waters. But this fpake he of the Spirit, v/hich they that believe on him ihould receive ?" How, I pray you, are we to underftand that petition of our Lord for his difciples, juft before his paffion, in the fame evangelift, chap. xvii. 20, 21. " Neither pray I for thefe alone, but for them alfo which (hall believe on me through their Vv^ord : that they all may be one, as thou. Father, art in me, and I in»thee; that they alfo may be one:" And again, yerfes 22, 23. *' That they all may be one, even as we are one, I in them, and thou in me, ihat they may be made per-

fe6t

fe£l in one ?" How vwuld you explain that quefllon of the Apoftle's.to the Corinthians, (a church famous for its gifts above any church under heaven) " Know ye not that Christ is in you, unlefs you be reprobates ?" How do you explain that aflertion of the evangelift Johriy in his ift epift. v. lo. *' He that believeth hath the vvitnefs in himfelf?" Or that of the Apoftle Pdul to the Ephefians, chap. i. 13, 19. And again, chap. iv. 30 ? How do you interpret that paflage, 2 C^r. xvi. 16? Or what fay you to that exhortation of St. yucley verfe 20. " But ye, beloved, building up yourfelves in your moft holy faith, praying in the Holy Ghoft, keep yourfelves in the love of God ?" Can any of thefe paflages, with any manner of confiftency, be interpreted of the miraculous gifts of the Holy Ghoft, or be confined to the primitive church ? Do they not fpeak of an indv/elling v/itneffing fpi-rit, which all believers in all ages have a right to expert, till time (hall be no more .?

And now, my Reverend Brethren, if thefe things be (o^ may not that queftion beveryjuftly put to you, which our Lord on a like occafion afked Nicodemus, a ruler of the Jevjs : *' Are ye mafters o^ JfraelF Are ye minifters of the Church *' of England^ and know not thefe things ?" What has his Lordfhip been doing fo many years, in profelling to confer the Holy Ghoft by impofition of hands on fo many minifters, faying unto them, " JReceive the Holy Ghoft by impofition of our hands," if there are none of thofe afliftances from the Blefted Spirit to be expeded now, which were conferred when our Saviour firft fpoke thefe words to his difciples ? How can his Lordftiip in confcience make ufe of the ordination office ? Or how could you, before many witnefles, publicly confefs that you were inwardly moved by the Holy Ghoft to take upon you the adminiftration of the church ? when you openly deny him in his moft powerful, and as to believers, in his common operations. Should you not tremble to think, how much this looks like belying the Holy Ghoft, and adling the dreadful crime o'i Ananias and Sapphira over again, or lying not only unto man, but unto God ? And why are you fo zealous for the church, and continually crying out, " The'temple of the Lord, the temple of the

Lord/'

LoRd," and yet trample her offices, collects arid articles In cfFe(5l under your feet ? With what confiflency can you ufe the baptifmal office, and rolemny fay unto God, " We yield thee hearty thanks, moft merciful Father, that it hath pleafed '' thee to regenerate this infant with thy Holy Spirit j" and yet agree with his Lordfhip, page 6i, in aflerting, " to that *' fedral rite of baptifm is annexed the preventing or prepa-^' ratory grace of God, as is likewife (on a due improvement) that of the affifting kind ?" Is this all that is implied in the baptifmal office ? And is regeneration no more than this ? What a miferable condition then are thofe in, who have only their baptifmal regeneration to depend on ? For who is there that has improved, nay v/ho is there that has not fumed away this preparatory grace ? Is not this direclly contrary to the whole baptifmal office ? And are not thofe to be reckoned friends to mankind, who bid them look for a better regeneration than this amounts to ? Again, with what propriety can his Lordfhip, in the office of confirmation, pray unto God to give the perfons to be confirmed " the Spirit of vi'ifdom and " undeftanding, the Spirit of counfel and ghoftly ftrength ?" Or how can minifters in general, in the colle6l for TVhit-fun^ day^ fay, " Grant us by the fame Spirit to have a right judg-*' ment in all things, and evermore to rejoice in his holy com-*' forts V Why are the paiTages, wherein thefe bleffings are promifed to the firft Apoftles, appointed to be read at this feftival, if we are not in our degree to expe6l the fame mercies ? And if thefe things are not to be inwardly felt ^ and we are not to be fupernaturally adlired of our falvation, wherefore do you make ufe of thofe words in the vifitation of the fick ? *' The Almighty Lord, who is a mofl ftrong tower to all *' them that put their truft in him, to whom all things *' in heaven, in earth, and under the earth, do bow and obey, " be now and evermore thy defence, and make thee know *' andy^f/, that there is none other name under heaven given " to man, in v/hom and through whom thou mayeft receive " health and falvation, but only the name of our Lord Jesus Christ :" Or with what propriety can you fubfcribe to the 17th article, wherein we are told, " That the godly conli-** deration of predcftination, and our election in Christ, is

o " full

[• '91 ]

*' full of fweet, pleafant, and unfpcakable comfort to godly *'perfons, and fuch 2.s feel in themfelves the v/orking oi the *' Spirit of Christ ?'* And if there be no fuch thino- as in-fpiration at all, how can you, confident with jonv principles, uic the church coUedt before the communion office, and pray *' Almighty God to cleanfe the thoughts of our hearts *' by the itifpiration of his Holy Spirit ?" Or how can you agree with the 13th article, which affirms, '' That works *' done before the grace of Christ, and the infpiration of the " Spirit, are not pleafant to God ?'* Are not all thefe things againft you ? Do they not all concur to prove, that you are the betrayers of that church which you would pretend to defend ? Alas, what ftrangers muft you be to a life hid with Christ in God, and the blefTed fruits of the Spirit, fuch as love, joy, peace, long-fuffering, gentlenefs, goodnefs, faith, meeknefs, temperance ; when you know of no other firft-fruits of the Spirit, than the miraculous gifts of the Holy Ghoft conferred on Tome particular perfons in the primitive church, which a man might have, fo as to prophefy and caft out devils in the name of Christ, and yet be commanded to depart from him in the laft day ? How miferable muft the" congregations be, of which you are made overfeers ? And how little of the divine prefence muft you have felt in your adminiftra-tions, that utterly deny the fpirit of prayer, and the Spirit's helping you to preach with power, and confider them as things that have long fince ceafed ? Is not this the reafon why you preach as did the fcribes, and not with any divine pathos and authority, and fee fo little good effect of your fcrmons ? Have not your principles a direcl' tendency to lull poor fouls afleep ? For if they are not to look for the fupernatural operations of the Spirit of God, or any inv/ard feeling or perceptions of this Spirit, may not all that are baptized, and not notorioufly wicked, flatter themfelves that they are chriftians indeed ? But is not this the very quintelTence of Pharifaifm ? Is not this the dark, benighted ftate the great Apoftle of the Gentiles confefTes he was in, before he was experimentally acquainted v/ith Christ, or knew or felt the power of his refurre6lion ? Is not this a prophefying falfely, to fay unto people, " Peace, peace," when there is no true

folid

folid fcrlptural ground for peace ? And are not you then pro^ perJy the perfons his Lordfhip fpeaks of, page ift, as '' be-*' traying whole multitudes into an unreafonable prefumption *'of their falvation ?" For is it not the higheft prefumptionj for any to Wope to be faved without the indwelling of the Spirit, fmce the Apoftle declares, in the moft awful manner, ** If any man have not the Spirit of Christ, he is none of his ?" Is it not high time for fomebody to rouze the fleepy world out of this ftate, though it fhould coft them fome melancholy thoughts ? May they not juftly defpond and defpair too of being faved in fuch a condition ? For how can tney poiTibly be good chrlftians, or indeed chriftians at all, unlcfs they fome time or other feel the Spirit of God in their hearts ? Or how can any juftly be fliled enthufiaftical pretenders to immediate infpiration and new revelation, page 3d, who only claim what is promifed in the will of God already revealed, and exhort all to add diligence to make their calling and election fure ? And why fhould that great man of God, Dr. Oweuy be fo particularly mentioned by his Lordfhip, page 15th'? Has there a more folid critical learned divine appeared for many ages in the chriflian world ? Being dead, doth he not yet fpeak P Do not his works praife him ? Or fuppofing he was an enthufiaft, as his Lordihip calls him, hoyv can he be a modern one ? Has he not been dead now above fifty years ? And why is he mentioned with an b'^. ? Would his Lordfhip have us underftand Dr. Goodwin^ Mr. Baxter^ and writers of the Puritan ftamp ? But in reproaching themj does not his Lordfiiip equally brand Archbilhop Ufher^ Bifhop' Hall^ Bifhcp Davenant^ Bifhop Hopkins^ and others, nay alt the godly reformers and martyrs, and the compilers of our articles, homilies, and liturgy alfo? Were they not equally enthufiaftical with thofe, which his Lordfhip in this charge would condemn ; and may I not therefore fay, if they were enthufiafts, would to God you were not only almoft, but altogether fuch as thuy were ? Has not his Lordfhip unde-fignedly put an honour upon the Methodijis^ by joining them" in fuch company ? Might not his Lordfhip eafily forefee,-that fuch a procedure as this, would rather increafe than di-minifh the progrefs of MethodiTm, which his Lordfhip feems

to

to have unwittingly prophefied of three years ago, when thb charge was firft delivered ? See margin of p. 60. For what in an human way can have a more natural tendency to ftrengthen the Methodifts hands, than their having a public: occafion to fhew, that they preach up the great dodrines of the reformation, and are thruft out of the fynagogues for no other reafon, than becaufe they preach articles of faith, to which they have fubfcribed, as the expreflion is in the literal and grammatical fenfe ?

O my reverend brethren, my"heart is in pain for you : Indeed I could weep over you. Surely you are not all of his Lordfhip's mind. And yet the title-page of this Charge feems at leaft to imply, that it was printed at the requefl of the ge-» nerality of you. O be not angry if I entreat you, if there be any confolation in Christ, or fellowfliip of the Spirit, to think of thefe things, and lay them to heart. Remember, I befeech you, remember the good confeflion you made before many witnefles, when you profeffed that you were inwardly moved by the Holy Ghoft to take upon you the adminiftration of the church. And confider with yourfelves, what a horrid prevarication It muft be in the fight of God and man, to fub-j fcribe to articles in the literal and grammatical fenfe, v/hich you do not believe? Reflecl on what is fpoken by the Pro-r phet, '' They have run, and I have not fent them, therefore (hall they not profit this people at all." Think what a dreadful thing it is to preach an unknown, an unfelt Christ j and how awful it will be to have the blood of thoufands required at your hands at the great day ? As you have received an apoflolical commiflion, labour after an apoftolical fpirit. And do not fet yourfelves to oppofe or run down his blelTed operations in others, becaufe you do not feel them in yourfelves. Beware of thus doing defpite to the Spirit of grace : and be not like the Pharifees, who '' neither entered into the kingdom of God themfelves, and thofe that were entering in they hindered." Seek you after a rightcoufnefs which exceeds theirs. Call to mind, I befeech you, that ye are the lights of the world. If therefore that light which is in you be darknefs, how great muft that darknefs be ? " Ye are the fait of the earth ; but if the fait hath loft its favour, wherewith ftiall it be faked ? It is thenceforth good for nothing, but to be caft

Vol. IV. N ^ out

.3^

t 194 ]

out and to be trodden under foot of men. God feems novV about to rife to fhake terribly the earth. We hear of wars and rumours of wars. O let your loins be girt, your lamps trimmed, and be ye like unto fervants that are waiting for the brideo-room : that if he fhould come at the fecond or third watch, he may find you fo doing. Smite not your fellow-fer-vants ; but rather take ye GamoUcFs advice : " Refrain from thefe men, and let them alone. For if this counfel or work be of men, it will come to nought; but if it be of God, ye cannot overthrow it,left haply ye be found to fight againflGoD." The harveft is great, very great, and fouls are every where perifhing for lack of knowledge. Why fhould the labourers be fo few ? Think of that awful faying of the angel of the Lord, " Curfe ye Meroz^ curfe ye bitterly the inhabitants thereof, becaufe they came not to the help of the Lord, to the help of the Lord againft the mighty." Shew that you love Christ above all things, by feeding his lambs and his fheep ; by being inftant in feafon and out of feafon. That fo when the great Shepherd and Bifhop of fouls fhall appear, you may give up your accounts with joy, and not with grief.

Suffer me alfo (as undoubtedly you requefled his Lordfhip to publifh this charge for their inftruilion) to give a word of exhortation to your Parljhioners. You fee, Sirs, that I have ufed great plainnefs of fpeech in my remarks upon this charge of your Right Reverend Diocefan. Do not without examination contradict and blafpheme, but be noble, as the Bereans were, and " fearch the fcriptures whether thefe things be fo or not: to the law, and to the teftimony." Let that determine who are the feducers, who are the enthufiafts, and the enemies to the Church ; thofe who preach up the do6f;rine of juftification by faith alone in the imputed righteoufnefs of Jesus Christ, and the indwelling and witnefling of the Spirit ; or thofe who tell you, that they were the miraculous gifts of the Holy Ghofl, and not to be expe6led in thefe laft days. Say not within yourfelves, " We have Jesus for our faviour, we have been born again in baptifm, we are members of the Church of England,, we do nobody any harm, we will do what we can, and Jesus Christ will do the reft;" but feck ye after a better righteoufnefs than your own, even that " righteoufnefs which is by faith -" and earneflly prefs % after

t 195 ]

after that indwelling of the Spirit, and that true inward holi-nefs and purity of heart, without which no man living fliall fee the Lord. Get acquainted with the collecls, homilies, articles and old writers of that Church v^^hereof you profefs yourfelvC3 members, and let not ignorance be the mother of your devotion. Remember that " God is a fpirit, and they that wor-fhip him muft worfhip him in fpirit and in truth.'* See that your zeal be according to knowledge: and count not thofe to be troublers of Jjracl^ nor like the mifguided Jl-ws, irritated thereto by the high priefts, raife mobs againft them, as turners of the world upfide down, who out of love to your fouls, have put their lives in God's hands, and fliew unto you the true way of eternal falvation. Place not holinefs in outward buildings, nor reject the gofpel becaufe preached to you in the £elds, in the ftreets and^ lanes of the city. See, hear, and judge for yourfelves, and beware left that come upon you which is fpoken by a Prophet: " Behold, ye defpifers, and wonder and perifh : for I work a work in your days, which a man fhall not believe, though one declare it unto him."

As for thofe among you, who in derifion are termed Metho-dijis^ be you thankful to that God, v/ho I truft has made you wife unto everlafling falvation, and given you not only to believe on the Lord Jesus, but alfo to fufFer for his name. You have lately been enabled joyfully to bear the fpoiling of your goods *. Think it not ftrange, if you (hould hereafter be called to refift unto blood. Fear not the faces of men, neither be afraid of their revilings. Having believed on the Lord Jesus, with your hearts, in fpite of all oppofition from men and devils, make confeffion of him with your mouths unto eternal falvation. Contend earncftJy for the faith once delivered to the faints, and fealed by the blood of your martyrs : at the fame time, '' be ready to give a rcafon of the hope that is in you with meekncfs and fear." Jf you were of the world, the world would love its own ; but becaufe you are not of the world, but the Lord Jesus hath chofen and redeemed you out of the world, therefore the world hateth you. Follow him therefore chearfully without the camp, bearing

* N. B. The Methodifts in Stafford/hire were mobbed the Shrove^ Tuefday before, and plundered of their fubftance to the amount of ks^n hundred pounds fterling.

N 2 his

E 196 ]

his reproach. The more you are afHicled, ttie more you (hall multiply and grow. For verily no man hath loii: houfes or lands for Christ's fake, and the gofpcl, who ihall not receive a hundred-fold in thii life with periecutioii, and in the world to come life everlasting. Perfecution is your privilege : it is a badge of your difcipleihip : it is every chriftians lot in fome dep-ree or other. Only be ye careful to give no juft ofFence, either to ^eiv or Gentile^ or the church of God. And as you profefs to have received the Holy Gholt in his fandifying gifts and graces, and to have the Spirit of God dwelling in you, be ye ftudious to bririg forth the fruits of the Spirit in your lives ; that all who are acquainted with you may take knowled^^e that you have been v/ith Jesus. Call no man niaftcr but Christ. Follow others only as they are follov.'ers of him. Be fond of no name but that of Christian. Beware of making parties, or calling down fire from heaven to confume your adverfaries. " Blefs them that curfe you, and pray for them that defpitefully ufe you." Labour to diine in common life, by a due confcientious difcharge of all reiiltve?; duties, and ftudy to adorn the gofpel of our Lord in all things. Y'i you are good chriftiar.s, you will fear God, and for his fake honour the Lling. Be thankful for the many blellings you enjoy under the government of his prefent Ma-3«e{l:y King George^ and continue to pray to Him, by whom kings reign, and princes decree jufticc, to keep a pop'ijh Pre-tender from, ever fitting on the Englijh throne. Be cloathed with humility : and always count yourfelvcs beginners in re-li'^ion. Let it be vour meat and drink to do and fuffer the v/ill of your Mailer, and forgetting the things which are behind, reach forward to the things which are before, and never ceafe ftriving, till you are filled with all the fulnefs of God, Determine to know nothing but Jesus, and him crucified. Remember his agony and bloody fwear, his fliameful crofs and paflion. Chearfully pledge him in his bitter cup, and as he was, fo be ye in this v^orld. Think of his laft and new comm.andment, and " love one another v.'ith a pure heart fervently i" looking and preparing for that blellld hour, when he fl:iall come and call you to fit down with him at the mar-riage-fcafl in the realms of light and love, v/here the wicked

(li;ill ceafe from trvoubling, and where your weary fouls fiiall be at refh

Finally, I would drop a word to you, who have been lately called out into the highways and hedges, and have been honoured as inuiuments to compel many poor finncrs to com.e in. Againft you, my brethren, his Lordlhrp's charge feems to be particularly ]:vJ!ed. But I am perfuadetl you will be nothing terrified thereby, fince you know, I believe, by happy experience, what it is to have the hidden myfterles of the kingdom of God opened to your foul?, and to have the Comforter come and abide with you. You have often felt his bleiled influences, wh.lft you have been praying to that God whom you ferve, dealing out the bread of life m his name to the people. Ye are highly favoured. Having believed, yc fpeak, and in your degree can fay with our Saviour, " We fpeak the thing-; that we knov/." God, who hath commanded tj^|Leht to fnine out of darknefs, hath fhone into your hearts wWfhe light of the glorious gofpel. Put not therefore this light under a bufhcl, but preach the word ; " Be ye inftant in feafon and out of feafon ; rebuke, reprove, exhort with all long-fufFering and do^rine. Do the office of evangelifts, and make full proof of your miniftry." And whilft others are calling for miracles from you, to prove that you are fealcd and fent by the Spirit, do you labour after the converfion of precious fouls as feals of your miffion, who {liall be your joy and crown of rejoicing in the day of the Lord Jesus. Whilft others arc approving themfelves minifters of Christ, ' by dignities and great preferments, do you approve yourfelves as the minifters of God in much patience^ kc. See 2 Cor. vi. 4—8. Set the glorious company of the Apoftles, the goodly fellowfhip of the Prophets, and the noble army of martyrs always before you. O think how abundandant they v/ere in labours, in ftripes above meafure, in deaths oft, and how they rejoiced when they were counted worthy to fuffer fhame for Jesus Christ's fake. Above all, look ye unco Jesus the author an 1 finiflier of your faith ; confider him who endured fuch contradiction of fmners againft himfelf, left ye be weary and faint in your minds. Arc you efteemed mad ? So was he. Are you termed deceivers of the people ? So was he. Arc ye N 3 looked

looked upon as a£luated by an evil fplrit ? He was called Beelzebub^ the very chief of the devils. Are ye thruft out of the fynagogucs ? So was he. Do rnen hunt for your precious lives ? So they did for his. The Jews fought often to kill him, but they could not, becaufe his hour was not yet come; and fo it fhall b3 with you. You are immortal till your work is done. The witnefTes fhall not be flain till their teftimony is finifhed. Set your faces therefore as flints: let your brows be harder than adamant: fear not the faces of men, left God confound you before them. Give not place to thofe who op-pofe the operations of the Spirit, no not for an hour. Go ye forth in the flrength of the Lord, making mention of his righteoufnefs, 'and his only. Remember that blefTcd promife, *' Lo, I am with you always, even to the end of the world.'* Jesus is the fame now as he was yeflerday. And if you are really thruft out into the harveft by Jesus, he will give you a mouth and wifdom, which all your adverfaries fliall not be able to refift. You fee how dreadfully the fcriptures are interpreted. Give yourfelves therefore to reading. Search the fcriptures. But above all things, pray that ye may be taught of God : without which, notwithftanding all critical and human learning, you will never be fcribes well inftru£led to the kingdom of heaven. Continue to go out into the highways and hedges. Confider what m.ultitudes there are around you every where, ready to perifh for lack of knowledge. And though your enemies, for want of arguments, fhould fo far prevail, as to bring you before governors for fo doing, fear not, for it fhall be given you, as well as unto the firft preachers of the everlafting gofpel, what ye fhall fpeak. O men, greatly beloved, my heart is enlarged towards you. Give me leave to fay unto you, as the angel did to Daniel^ '* Be ftrong," yea be ftrong : quit yourfelves like men : put on the whole armour of God. And then, though you fhould be caft into a den of lions, that God whom you ferve, is able, and will deliver you. Though aiBi^Sled, deftitute, tormented here on earth, verily great fhall be your reward in heaven.

And now, my reverend brethren^ to whom this letter is particularly infcribed, what fhall I fay more ? I commend it, and you, to the great God, and to the word of his grace,

which

which Is able to build you up, and give you an inheritance among all them that arc (an(Stified. I have written to you out of the fulnefs of my heart; and praying that God may give us a right judgment in all things, I beg leave to fubfcribe myfelf, (though the chief of fmners, and lefs than the leail of all faints),

Your afre^lionate younger brother, and fellow-fervant

in the kingdom and patience of Jesus Christ,

George Whitefield.

N 4 A L E T-

LETTER

T O

The Reverend the President, and Professors, Tutors, and Hebrew Instructor, of Harvard-College

inCAMBRIDGEj

In Answer to

A TESTIMONY

Publiihed by them againll: the

Reverend Mr. George White field, and his Condud.

% Cor. vi. 8, 9, lo, ii, it.-^As dccebvers, and yet true] as U7tknon.vn, and yet ivell kno^jn : as dying, and behold, 'we li^je j as chajlencd, and not killed; as forronvfid, yet always rejoicing-, as poor, yet jnaking many rich j as halving nothing, and yet poJJ'eJJlng all things. O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not fraitened in us, but ye are Jlraitcncd in your own bozvels.

LETTER,

Bojlon^ January 2^., 1745. Reverend and honoured Gentlemen^

WHEN the great Apcftle of the Gentiles was accufed before the Governor of Ccefarea^ Acls xxiv. by Ter-tullus, (employed for that purpofe by Ananias the high-priell, and the Elders) as " a peftilent fellow, a mover of fedition among all the Jews throughout the world, and a ringleader of the fed of the Nazarenes^'^ he thought it his duty (being beckoned to by the Governor) to anfwer for himfelf 5 and in his anfwer proved, that he was in no wife guilty of the thino-s that were laid to his charge. You, Gentlemen, feem to view me in the fame light, wherein Terttdlus, Ananias, and the Elders viewed Paul; and accordingly have thought proper to publifh a teftimony againft me and my conduct, wherein you have undertaken to prove, page 4, that " I am an cnthufiafl, a cenforious, uncharitable pcrfon, and a deluder of the people.'* Will you give me leave, fmce I think the great Governor of the church beckons to me by his providence fo to do, without minutely criticifmg upon the diction and method of your teftimony, to anfwer for myfelf, and in the fpirit of meeknefs examine the proofs you bring to make good your charges againft me.

" By an enihufiaji (you fay, page 4.) we mean one that a£ls, either according to dreams^ or fome fuddcn impuljes and imprejfions upon his mind, which he fondly imagines to be from the Spirit of God, perfuading and inclining him thereby to fuch and fuch a61:ions, though he hath no proof that fuch perfuafions or impreftions are from the Holy Spirit." This definition of an enthuilaft, (whether exadly right or not)

you

[ 204 ] you are pleafcJ to apply to mc ; and accordingly at the bottom of the aforenientioncd page you aflfert, that I am " a man that conduds himielt according to his dreams, or fome ridiculous and unaccountable impulles and imprellions on his mind," and " that this is Mr. IVhitcfieWs manner, is evident both by his life, his Journals and his fermons.'* " From thefe pieces (you add, page 5.) it is very evident that he uied to govern himielf by his dreams : one inftance of this we have in his life, page 12. ' Near this time I dreamed that 1 was to fee God on mount Sinai. This made a great imprelTion upon me.' Another like inftance we have, p. 39, 40. ' I prayed that God would open a door to vifit the prifoners. Qj^iickly after, I dreamed that one of the prifoners came to be inftru6led by me : the dream was imprefTed much upon my heart : in the morning I went to the door of the goal.' Once more, a like inftance we have, p. 43. ' 1 dreamed I was talking with the Bifhop ; and that he gave me feme gold, which chinked in my hands:' and, p. 44. ' The guineas chinking in my hand, put me in mind of my dream." Now, fay you in the next paragraph, " if v/e confider thefe inftances, we muft fuppofe him conducting himfeif by dreams.^^ But, Gentlemen, how will thefe premifes admit of fuch a conclufion ? In writing a brief account of God's dealings with me from my infancy to the time of my ordination, I have mentioned three particular dreams ; but how does this prove, that I condu^ myfelf (I fuppofe you mean in the general courfe of my life) by dreams ; or that this denominates me an enthufiaft, who (according to your definition) acts according to dreams or *' fome fudden impulfes and imprellions upon his mind, which he fondly imagines to be from the Spirit of God, perfuading and inclining him thereby to fuch and fuch aclions, though he hath no proof that fuch perfuafions or imprefTions (I humbly apprehend to make up the fenfe there fnouid be added, or drcarns) are from the Holy Spirit ?" May not a perfon, in a fevv' inftances of his life, have fome remarkable dream?, which may be explained by fubfequent providences, without being an enthufiaft, or juftly termed one that aiSts or condudls and governs himfeif according to dreams ?

Befides, ought you not to have quoted the paflages as they

ftand in my life, and then every one muft fee, I was far from

[ 205 ] atSling according to dreams, even in thcfe Indances. The jflrfl: I mentioned becaufe it was a means under (iOd of awakenino-me in fbme degree, as I fuppofe hath been the cafe of many ; and is this a conducting of myfelf by a dream ? As for the fccond, the cafe was thus : as I ufed to vifit the prifoners at Oxford^ fo upon my coming to GlouccJ}cr^ my compaflion for the poor priloners there, and the hopes I had of being fer-viceable to them, inclined me to vifit them alfo; for which reafon I prayed moft earneftly, that God would open a door for me to vlfit them ; quickly after I dreamed that one of the prifoners came to be inftru(fl:ed by me : the dream was im-prefTed much upon my heart. In the morning I went to the door of the goal. This dream was no furiher a reafon of my going thither, .than as it was a means of exciting me to pur-I'ue the reafonable inclination I had before. And fubfequent providences made me afterwards judge, that God directed the dream for that purpofe. As to the third, I was fo far from being condu6^ed by it, that as I h^ve faid in the account I gave of it, which. Gentlemen, you vv(^ld have done weil to have obferved, I always checked the impreffion it made upon, rne. Thefe are the only dreams I think that are mentioned in any of my writings ; and all thefe are in the account of my life : though you are pleafed to fay, p. 5, " From thefe pieces [namely my Life, Journals, and Sermons] it is very evident that he ufed to govern hinifelf by dreams."

" As plain it is, (you add, page th'id.) that he ufually go-" verned himfelf by fome fuddeti hr.pulfes and miprejjions on '' his mind, and we have one inftiince that may fatisfy \i^^ *' that his firft fetting out upon his itinerant bufinefs, was " from an enthufiaftic turn. Journal from London to Gibral" *' tar^ p. 3, he fays, ' He will not mention the reafons that *' perfuaded him it v^^as the divine will that he (hould go '^ abroad, becaufe they might not be deemed good reafons by " another ;' but faith, ' He was as much bent as ever to go, " though ftrongly folicited to the contrary, hav ing afked di-" redtion from heaven about it for a year and hal!." And does not this prove, Gentlemen, that I aded cautioujly in the affair, and took time to confider of the ftep I was about to take ? and confcquently was not governed herein by fome fudden impulfe or impreilion on my mind, and without con-

fulting

fulting PrcviJence, continuing inftant in prayer, and conferring vviih friends on the occafion, for the fpaee of a year and half, as you well obferve ? And what if I did not mention " the reafons that perfuaded me it was the divine will that I fhould go abroad, becaufe they might not be deemed good reafons by another." Does it therefore follow, that I was governed in the afi'air by impulfes and imprelTions, or that 1 had no good reafons to give? Befides, Gentlemen, how does it appear that this pailage refers to my firft fetting out upon my itinerant bufinefs ? I think I mention only going abroad to Georgia^ v/hither I was then bound, and where I intended to fettle. At this time I had no thought of being an itinerant. It did not appear to be my duty to fet out upon that bufinefs, for a confiderable time afterwards. How I was induced at length to fet out upon it, I may give an ac-" count of in a future trait ; but till that be publiihed, how caa any one fairly determine " whether my firft fetting out upon this itinerant bufinefs, was from an enthufiaflical turn or Dot."

" Other inflanccs (you fay, page ibtd.) there are, wherein ^' he (hews it to be his cuftom to attribute any common turn of his mind to a motion of the Holy Spirit upon him, with-*' out any more reafon than any man may, any recolle61:ions *' of his memory, or fudden fuggeftion of his own underltand-*' ing. Such a one you have, Journal from Gibraltar to Sa-" vannah^ p. 3. 'I went to bed with unufual thoughts and *' convi^iions that God would do fome great things at Gihral-** tary But, Gentlemen, if i fay, I went to bed with unufual thoughts and convictions, how is this an inflance of *' my attributing any common turn of my mind to a motion *' of the Holy Spirit.'* You endeavour to prove it further, p. 6. by a fecond pafiage taken out of another Journal from Savannah to England^ p. 22. where it is faid, " That the leflbn *' before he left Savannah, being St. Paul's (hipwreck : and *' that before his leaving Charles-Town^ being the firft of *' yonah^ made fuch a deep impreffion upon him, that he ** wrote to his friend to acquaint him, he was apprehenfive *' he fliould have a dangerous voyage ; and it happening to " be bad weather accordingly, he fays, ' God hath now " ihewed me wherefore he gave thofe previous notices."

But,

[ 207 ] But, Gentlemen, how is this an inftance of my attributing any common turn of my mind to a motion of the Holy Spirit ? Was it a comrnon turn of my mind to have Paul's fliipwreck and the firft of Jotiah powerfully prefied upon me ? I do not know that it was. But you are pleafed to draw this further inference from the quotation, page ibid, " So that every fcrip-" ture that came to his view, was received as the hath-kol of '* the Jewi^ and he plainly fhews himfelf as much direded *« by this way of finding out the will of God as he calls it, *' as the old heathens were by t\i€u fortes Homerias Virgiiiau^J^ But how does this prove, that every fcripture that came to ray view, was received as the hath-kol^ Sec, I think I mentioned only the firft of JojirJj, and the xxviith of Jc^s : but you fay of this, (my receiving every fcripture that came to my view as the baih-hl) we have a very full inftance, fame Journal, p. 38, where you '' have a particular application of the words " which appeared upon the Dodor's firft openin^^ the Com-*' mon-Prayer, < The Lord hath vifited and redeemed his " people." But how is this a very full inftance, v^hen thefe words did not appear to my view at all, but to the Doctor's ? It was he that was reading, not I ; only as you are pleafed to exprefs yourfelves, " I wifely obferved that fo it was, for ^« about eight o'clock the men faw land." Was there any thing unwife in fuch an obfervation ? Or was there any thing enthufiaftical in faying, that God had vifited and redeemed his people, when after we had been pinched with hunger, and almoft ftarved, he was pleafed to give us a fi^rht of land ?

You proceed, p. 6, to lay fomething more to my charge: «' Sometimes he fpeaks as if he had communications diredly " from the Spirit of God." And is it a crime for a believer, and a minif^er of Jesus, to fpeak of his having communications diredly from the Spirit of God ? I thought that was no new thing to the minifters and people in Nciu-E?igland^ efpecially fmce fuch a remarkable revival of religion has been vouchfafed unto them. How are believers fealed ; or how is the divine life begun and carried on, if there be no fuch thing as having divine communications direclly from the Spirit of God ?

Again, (page ibid.) you bring a frefh accufatlon againft me. ^* Sometimesj and indeed very frequently, he (in a moft

'' cnthufiaftic

[ 2g8 ]

*' cnthufiadlc manner) applies even the hiflorlcal parts of '' fcriptiire particularly to himfclf, and his ovv^i affairs; and . " this manner he endeavours particularly to vindicate, Ser-" man on Searching the Scriptures, p. 246. of his Sermons : ' It *' is this application of the hiTiorical parts of fcripture, when '' we are reading, that muft render them profitable to us;' *' and appeals to the experience of the chriftian, that if he *' hath fo confulted the word of God, he has not been plainly *' directed how to a£f, as though he had confulted the Urt?n *' and the Thimmum. For in this plain and full manner he *' fays, p. 38. of his life ; ' The Holy Spirit hath from time *' to time let him into the knowledge of divine things, ^nd *' hath directed him in the minuteft circumilances.' And, *' no doubt, hence it is, that he fays, forementioned fermon, ** p. 247, ' That God, at all times, circumilances, and *' places, though never fo minute, never fo particular, will, *« if we diligently feek the afliftance of his Holy Spirit, apply '' general things to our hearts.' Which, though it may be *' true in fome meafure as to the doctrinal and preceptive parts *' of fcripture, yet it is evidently enthufiaftic to fay fo as to *' the hiftorical parts of it." But, however the faying fo may appear evidently enthufiafticai to you. Gentlemen, after maturely weighing the cafe, it does not appear in that light to me : fordoes not the Apoitle tell Timothy, 2 Tim. iii. 16, 17. " That all fcripture (therein, undoubtedly, including the hif-toricai as well as dodrinal and preceptive parts) is given by infpiration of God, and is profitable for doctrine, for reproof, for corre6tion and inftru^flion in righteoufnefs, to m.ake the man of God perfedf, thoroughly furnifhed to every good work." And does not the fame Apoflle, fpcaking of fcripture hiftories, fay, i Cor, x. 11. " Now all thefc things happened unto them for enfamples, and they are written for our admonition, upon whom the ends of the.vvorld are come.'' And if it be evidently enthufiafticai thus to apply the hiftorical parts of fcripture to our own cafes in private, is it not equally enthufiafticai to preach upon and apply the hiftorical parts of fcripture to particular cafes or perfons in public ? And further, if it is evidently enthufiafticai to apply the hiftorical parts of fcripture to ourfelves and to our affairs, then fuppofing fuch words as thcfe, *' Go in peace. Be whole of thy plague.

Son

Son be of good chear i" or that hiltorical paflage in Jotm vIL 37. fliould be applied to a particular foul in deep diftrels, (as no doubt they have often been) muft not that foul reject them entirely for delufions ? AnJ if fo, how many that are real believers, muft be brought into unfpeakable bor.dage ?

Page 8, you go on thus : " To nxntion but one inftancc " more, though we are not of luch letter-learned as d-ny, '' that there is fuch an union of believers to Christ, whcrebv *' they are one in him, as the Father and he are one, as the " Evangelift fpealcs, or rather the Spirit of God by him ; '' yet fo letter-learned we are, as to fay, that the palTage in

" Mr. TV d\ fermon of the indzveUing of the Spitit^ p. 311.

*' contains the true fpirit of enthufiafm, where he fay^, ' 7'o talk of any having the Spirit of God vywhoui feeling of ir, is really to deny the thing.' Upon which we fay, that the believer may have a fatisfaction, that he hath the affiftance of the Spirit of God wiih him in fo continual and re'i^ular a manner, that he may be faid to dwell in. him, and yet " have no feeling of it." But, Gentlemen, is not this in ef-fecSl: to deny the indwelling of the Spirit .? For how is it pof-fible that the believer can have a fatisfa<Slion, that he hath the afliftance of the Spirit of God with him in fo continued and regular a manner, that he may be faid to dwell in him, and yet the believer have no feeling of it ? For my part 1 cannot comprehend it. 1 could as foon believe the do61rine of iran-fubjlantiation^ and therefore cannot retrad what you are pleafed • to fay contains the true fpirit of enthufiafm, " To talk of *' any having the Spirit of God without feehng it, is really '' to deny the thing." The reafon you give why the Spirit of God may dwell in a believer, and yet the believer himfclf have no feeling of it; in my apprehenfion carries no proof and convi6^ion with it at all. I think you reafon thus, page ib. '' The metaphor is much too grofs to exprefs (however full) " this fati>fa(51:ion of the mind, and has led fome to take the ex-" preflion literally, and hath (we fear) given great fat!-fi{5tion " to many an enthufiaft among us fmce the year 1:40, from " the fvvelling of their breads and ftomachs in their religious " agitations, which they have thought to h^ feeling the Spirit^ " in its operations on them." 'Who thcfe enthufiafl:?, and. what thefe religious agitations are which you are pleafed to Vol. IV. O mention

36

r 210 ]

mention, I cannot tell: neither do I know by whom this metaphor of t'celing the Spirit, has been mifundcrftood, or taken in too grofs a (cniQ. But fuch a way of fpeaking and writing is very common amongfl: the mofl: eminent divines, as well as in the articles of the Church o(England. In her 17th article {he fpeaks thus : " As the godly confideration of pre-^' deftination and our election in Christ is full of fweet, *' pleafant, and unfpeakable comfort to godly perfons, and fuch " zs feelin themfelves \.\\t working of the Spirit of Christ, &c." Mr. Guthrie^ in his Trial of a faving Intcrejl in Christ, p. log. and which ufed to be Dr. Owens Fade mecum^ hath this remarkable paragraph : '' 1 fpeak with the experience of many *' faints, and I hope according to fcripture, if I fay there is " a communication of the Spirit of God which is let out to " fome of his people fometimes, that is fomewhat befide, if " not beyond, that witneiling of a fonfhip fpoken of before, *' It is a glorious manifeflation of God unto the foul, fhed-*< ding abroad God's love in the heart. It is a thing better <' felt than fpoken of: it is no audible voice, but it is a flafh " of glory filling the foul with God, as he is life, light, " love, and liberty, countervailing that audible voice, ' O ^' man greatly beloved,* Dan. x. 19. putting a man in a " tranfport with this on his heart, ' It is good to be here,' " as Maith. xvii. 5. It is that which went out from Christ " to Mary^ when he but mentioned her name, fohn xx. 16. " ' Jesus faith unto her, Mary: (he turneth herfelf and faith *' unto him, Rabboni, which is to fay, Mafter.' He had *' fpoken fome words to her before, and fhe underftood ** not that it was he; but when he uttereth this one word, Mary^ there was fome admirable divine conveyance '* and manifeftation made out unto her heart, by which Ihe was fo fatisfyingly filled, that there was no place for arguing and difputing whether or no that was Cft^rist, and if ihe had any intereft in him. That manifeflation made faith to itfelf ; and did purchafc credit and truft to itfelf, ^'^ and v/as equivalent with, ' Thus faith the Lord.' This is *' fuch a glance of glory, that it may in the higheft fenfe be *' called the earnefl:, or lirft fruits of the inheritance, Eph. i. 14. " for it is a felt arm-full of the holy God." Worthy Mr. Maxtery in hi^ Gihlas Sihianus^ p. 40. fpeal^n^ of the danjjer

of minillers preaching an unknown and unfelt Christ, writes thus: " O Sirs, all your preaching and perfuading of others, *' will be but dreaming and triflin^'^; hypocrify, till the work *' be thoroughly done upon yourielves. How can you kz *' yourfelvcs day and night to a work, that your carnal hearts " are averfe from ? How can you call out with ferious fcr-" vour upon poor fuiners, with importunate folicitations, to *' take heed of fin, and to fee themieives to a holy life, that *' never felt yourfelvcs the evil of fin, or the worth of holi-" nefs ? I tell you, theie things are never well known till " they -dTcfclt, nor well felt till pojjejjed: and he that feeleth " them not himfelf, is not fo 1 ke to ipeak feelingly to others, '' nor to help others to the feeling of them." Thus wrote Mr. Guthrie and Mr. Baxter : and even the Reverend Prefident himfelf, in his fermon before the convention. May 28, 1741, p. 34. hath thefe words ; '* Not but that the faints may/m'this " very fenfibly, and it is a joy unfpeakable and full of glory."

But if fuch a way of writing difpleafes you now, and you are of the opinion, '* That a believer may have a fatisfa^lion, that " he hath the affiftance of the Spirit of God with him, in fo *' continual and regular a manner, that he may be faid to " dwell in him, and yet have no feeling of it," I cannot wonder. Gentlemen, that my writings are ofFenflve; be-caufe, as you obferve at the end of this paragraph p. 8, my compofitions are, and I hope always will be, full of thefe things.

You clofe your proofs of my being an enthnjioft^ with thefe words, " The whole tends to perfu:ide the world (and it has *' dojie fo with refpe£^ to many) that Mr. JV. hath as fami-^' liar a converle and communion with God, as any of the *' Prophets and Apoftles, and fuch, as we all acknowledge to *' have bven under the infpiration of the Holy Ghoft." What tendency my writings m.ay have to make people think (o highly of me, I cannot determine : but this I affirm, that I would not have undertaken to preach the gofpel for ten thou-fand worlds, had 1 not been fully perfuaded that I had a degree of that Spirit, and was admitted to a degree of that holy and familiar converfe and communion with God, which the Prophets and Apoillcs were favoured with, in common with all believers. And if thi> had not bce]i the cafe, {hould I not,

O 2 . Gentlemen,

[ 2'2 I

Gentlemen, have lied to God as well as unto man^ when I declared at my ordination, that " I was inwardly moved by '*• the Holy Ghoft," who, I believe, according to Christ's promife, will be with every faithful minifter (and fo as to be felt too) even to the end of the world.

" As a natural confcq,uence of the heat of enthufiafm, by ^' which (you are pleafed to fay) he was fo evidently aded 5 in a following paragraph,, p. 8. you fay, " In the next place, " we Icoic upon Mr. White field as an uncharitable^ censorious y. " and fI':ir>chrous inan^"* habitually fuch^ for that is the idea your v.'ords feem to convey. But, Gentlemen, does it follow that Ftter could properly be ftiled a curfmg, fwcaring man,, becaufe with oaths and curfes he denied his Lord ? Or could Davidy that man after God's own heart, be properly fliled a murdering adulterous man,, becaufe he committed adultery With^Baibjhobay and murdered her hufband Uriah P Or, can a believer be ftiled properly an hypocrite, becaufe he has yet got a great deal of hypocrify remaining in his heart? I fup-pofe, by no means. No more, according to my apprehenfions, can any man be juftly called an uncharitable, cenforious, and flanderous man, if he be not habitually fo ; fuppoling it ftiould be proved either from his writings or condudl, that he may have been fomevvhat rafh or uncharitable in his judgment paffed upon fome particular perfons or things.

But how, Gentlemen, do you prove this charge, That I am an uncharitable, flanderous man ? Why, p. 9. " From *' his monjhous refieclions upon the great and good Archbifhop *' Tillotfon^ (as Dr. Increafe Mather ftiles him) comparing his *' fermons to the conjunng books which the Apoftle per-*' fuaded the people to deftroy." But this, I humbly apprehend, does not prove that I caft refle61ions, which you call Tnonftrous^ upon Archbifiiop Tilkifon as to his perfonal character, but only his books, which Dr. Increafe Mather himfelf, as I have been informed by the Reverend Mr. Gee^ who was brought up under his rniniftry, and directed by him in his ftudics,. conftantly warned the ftudents againft. And by the way, I cannot but obferve, that this holy venerable man of God, Dr. Increafe Mather^ if we may credit the writer of his life, dealt as much in impreflions and inward feelings, as the perfon againft whom you are oleafcd to publifh this teftimony.

And

r 213 ]

And though he might call the Archbifhop a great and good man for his eminency in ftation, and great generofity and moderation towards the Dillenters, yet I believe he never -called him a great and good divine \ nor do I think he would

blame nie for what 1 have laid concerning Mr. G «, and

Mr. H ;:.

But that which affords you the greateft occafion to denominate me a cenforious, uncharitable, and flanderous man, and which I apprehend chiefly ftirs up your refentmeut againfl: me is, to makeufe of your own exprelTion, p. 9. " IVIy reproath-'' ful refledions upon the Society which is immediately under ■'^ our care." I think the refledions are thefe : '' And as far *' ,as I could gather from fome v^^ho well knew the flate of it, *' [the College] not far fuperior to our Univerfiues in piety *' and true godljnefs. Tutors neglecl to pray v^ith, and ex-" amine the hearts of the pupils ; difcipline is at too low an "*' ebb 5 bad books are become fafhionable among them ; T/7-*' lotfon and Clarke are read, inftead of Shepard^ Stoddard, and " fuch like evangelical writers." And, Gentlemen, were not thefe things fo at the time when I wrote ? Wherein then, in writing thus, have I flandered Harvard Colhge P But then you fay, p. 10, he goes further ftill, when he fays, p. 96, both of Ta/e Ccllege, as well as ours : " As (or the Univcrfities, *' I believe it may be faid. Their light is now become-dark-*' nefs, darknefs that may be felt." And muft it not be fo, when tutors neglect to pray with, and examine the hearts of the pupils, &c. And this is all I meant. For 1 had no idea of reprefenting the Colleges in fuch a deplorable flate of im-morality and irreligion, as you, Gentlemen, in your teftimony, feem to objed. I meant no more, tb.an what the Reverend Prefident meant, when fpeaking of the degeneracy of the times, in his fcrmon at the annual convention of minifters. May 28, 1741, he add.-, " But, alas! how is the gold become *' dim, and the mod fine gold changed I We have loO: our *' firft love : and though religion is (till in fafaion with us, *' yet it is evident, that the power of it is greatly decayed." 'However, I am forry, I publifoed my private information?, though from credible pcrfons, concerning the colleges, to the world : and allure you, that I fliould be glad to find, the Reverend Prefident was not miftaken when he undertook, froin

his own examination of things, feven months after, to '^ afTure *' that venerJibie audience on the day of the convention, that " their ibciety hath not deferved the afperfions which have of '^ late been nnade upon it, cither as to the principles there pre-'^ valent, or the books there read :" and affnre you further, that what he adds is true in refpe6l of me, " That fuch as " have given out a difadvantageous report of us, have done it *' in a godly jealoufy for the churches of Christ, which are *' fupplied from us.*' I would blefs God, and at the fame time, 1 would afk pardon for the miftake, if I was miftaken therein ; for I unfeignedly wifh your profperity, and therefore was as willing to publifli the reformation in the College, as ever I was to fpeak of its declenfion. From thence may there always proceed thofe {treams, which may make glad the city of cur God !

Tu proceed : again you fay, p. ii. *' We think it highly '' proper to bear our teftimony againft Mr. Wh\tefield^ as wc " look upon him to be a deluder of the people. And here we ^' mean more efpecially, as to the colle<!lions of money, '' which, when here before, by an extraordinary mendicant ^' faculty, he almoft extorted from the people." Extorted from the people ? How, Gentlemen, could that be, when it was a public contribution ? I never heard the people them-felves make any fuch objection. Nor did I ever fee people, in all appearance, ofFer more willingly : they feemed to be thofe chearful givers, whom God declares he approves of. You go en to prove mc a deluder thus; " As the argument he then '' uied was, ' The fupport and education of his dear lambs a^ " the Orphan-houfe,' who (he told us, he hoped) might, in '^ time, preach the gofpel to us and to our children ; fo it is *' not to be doubted, that the people were greatly encouraged " to give him largely of their fubiiance, fuppofing they were *' to be under the immediate tuition and inftru6tion of him-^' (elfy as he then made them to believe 5 and had not this " been their thought, it is, to us, without all peradventure, *^ they would never have been perfuaded to any confiderable '* contribution upon that head ; and this notwithitanding, he <^' hath fcarce ktn them for thcfe four years." But how does all this prove me a deluder of the people ? For c^n it be ftrovedj that wh::t was colIe£led, vvas not made qfe of for the

fupport

r 215 ]

fupport and education of the dear lambs at the Orphan-houfe ? Or did I promife that any of thefe dear lambs ftiould come in four years time to preach in Nezv-England P Or did I in the Jeaft intimate that I had a defign to be always refident at the Orphan-houfc ? And if by various and unexpefted interpo-fltions of Providence, 1 have been prevented feeing them thefe four years, can I help that ? " And befides, you fay, he hath <' left the care of them vi^ith a perfon, whom the contributors *' know nothing of." I fuppofe, Gentlemen, you mean Mr. Barber, But do thefe contributors know nothing of him ? Did I not mention him publicly at the time of colleding, as one of their own countrymen, and one bred up in one of their own colleges ? Was he not with me in perfon ? And did I not again and again declare, that he was to be intruded with the education and fpiritual concerns of the children and family ? AiTurediy I did. But you add, " And we ourfelves " have reafon to believe that he is little better than a Qi^iaker." What reafon. Gentlemen, you may have thus to judge of him, I cannot tell, but I have great reafon to believe he is a thorough Calvinift, and a dear man of God, much acquainted with the divine life, and fweetly taught rightly to divide the word of truth. I heartily wifh all that had the care of youth, were like-minded, whatever name you are pjeafed to give h-m.

But you fay, " Furthermore, the account which Mr. /"/^ .

" hath given the world of his difburfements of the feveral contributions, for the ufe of his Orphan-houfe, (wherein there are feveral large articles, and fome of about a thou-fand pounds our currency charged in a very fummary way, ' For fundries,' no mention being made therein what the " fum was expended for, nor to whom it was paid) is by no " means fatisfadory." Would you not, Gentlemen, have done well to have faid, by no means fatisfadory to us ? For, I am well perfuadcd moft of the contributors depended on my veracity, and would have been fatisfied as to themfelvcs, though I had given no account of the difburfements at all. Befides, Gentlemen, did you ever fee an account of that nature more particular ? Is that of the Society for propagating the gofpel more fo ? Or would you yourfelves. Gentlemen, be more particular, fuppofing an account of what has been

■[ 2,6 ]

received and difburfed for Harvard-College, fliould ever be required at your hands ?

The manner of my preaching you fecm, p. 12. " as much " to diilike, and bound to bear a teftimony againft, as the man *« himfelf.'* And why ? becaufe it is extempore preaching. This, to ufe your own words, p. ibid, " We think by no '' means proper ; for that it is impoflible that any man fhould '' be able to manage any argument with that flrength, or " any inftruclion with that clearnefs in an extempore man-«' ner, as he may v^ith fludy and meditation." But, Gentlemen, does extempore preaching exclude ftudy and meditation ? Ti?noihy, I believe, was an extempore preacher, and yet the Apofde advifes him to give himfelf to reading;: and I am of Luther s opinion, that ftudy, prayer, meditation, and temptation, are necefTary for a minifter of Christ. Now you fay,

*' Mr. W evidently (hows, that he would have us believe

*' his difcourfes are extempore." And fo they are, if yon mean that they are not written down, and that I preach without notes : but they are not extempore^ if you think that I preach always without ftudy and meditation. Indeed, Gen^ tlemen; I love to ftudy, and delight to meditate, when I have opportunity, and yet would go into the pulpit by no means depending on my ftudy and meditation, but on the blefTed Spirit of God, who I believe nov/, as well as formerly, frequently gives his minifters utterance, and enables them to preach with fuch wifdom, that all their adverfaries are not able,to gainfay or refift. This, I think, is fo far from being a lazy inanner of preaching, and the preacher in doing thus, is fo far from offering that which coft him nothings as you objeil:^ page Ihid, that I have generally obferved, extempore preachers are the moft fervent, laborious preachers, and I believe (at leaft I fpeak for myfclf who have tried both ways) that it cofts them as much, if not more clofe and folemn thought, as v-jtW as faith and confidence in God, as preaching by notes. And however you are pleaied to add, page ihid. that this v;ay of preaching ^'- Is little inftrudive to the mind, ftill lefs co-^' gent to the reafonable powers," yet, I believe it is the preaching which God hath much honoured, and has been frequently attended with very great fuccefs in many ages of ^he ehriftian church* And if we may pray, I fee no reafon 6 wl^y

why we may not preach extempore. 'I'hc rafliners of fome of my exprefiions, as well as the dangerous errors, which you are pjeafcd to fay, p. 13, have been vented in my extempore dif-courfes, I humbly apprehend, are no fufiicicnt objedions againft extempore preaching itfelf; becaufe we often fee, that thofe who preach by notes, and write too, as may be fuppofed^ with ftudv and meditation, are guilty of as rafli exprefiions, and vent as dangerous errors, as thofe who, you fay, preach either without fludy or meditation. What the dangerous errors are, that have been vented in my extempore difcourfes, you have not thought proper to fpecify, unlefs it be that once or twice through miftake I faid, " That Christ loves un-*' regenerate Tinners with a love of complacency ; nay, and *' that God loves fmners as Tinners." Thefe were indeed unguarded exprefiions ; but I recalled it publicly as foon as I was made fenlible of my miilake : and I think too before your teftimony againft me was publiihed. Were thefe my fettltd principles, i would agree with you in your enlargement upon it, p. 13, " Which, if it be not an unguarded expreflion, *' muft be a thoufand times worfe ; for we cannot look upon *' it as much lefs than blafphemy, and fhows him to be *' ilronger in the Antinc?nian fcheme^ than moft of the profef-^' fors of that herefy themfelves." But as it v/as only a lapfus Ungues^ and the whole current of my preaching and writing was, and is directly contrary to fuch principles, I would not have you. Gentlemen, by thus reprefcnting me as an Antino-mian, enroll yourfelves in the number of thofe " that make a man an ofTender for a word, and lay a fnare for them that fpeak in the gate." Indeed, Gentlemen, I utterly deteft Jn-l'inomia?iifm^ both in principle and pradtice. And though you are pleaftd to fay, " That it is not unlikely, and that it is to " be fufpecied, (that I am an Antinomian) becaufe the ex-<' preflion was repeated ; and when he was taxed with it by «' a certain gentleman, he made no retraclion :" yet I did, I I thought, what amounted to it: for when he told me of my miftake, (if we underftand the fame gentleman) I bowed and thanked hmi for his kind int'ormation : as I would willingly do all, who at any time are fo kind as to com.e in the fpirit of meekfiefs, to tell me of my faults, and freely converfe with pie face to face,

JLaftly,

[ 2'8 ]

Laflly, you are pleafed to fay, page ibid. " We think it *< our duty to bear our flrongeft tcftimony againft that itinc-*' rant way of preaching, which this Gentleman was the firfl *^ promoter of among us, and ftill delights to continue in." Now by an itinerant preacher (you fay) " We underftand *' one that hath no peculiar charge of his own, but goes about *' from country to country, or from town to town, in any " country^ and ftands ready to preach to any congregation

*' that fliall call him to it : and fuch a one is Mr. ^V ."

I own the charge; and am willing to put the cafe on the fame iffue as you do, p- 14 : " Indeed if there were any thing '* leading to this manner of management, in the directions *' and inftrudlions given cither by our Saviour or his Apoflles, *' we ought to be filent, and fo would a man of any modefty ; *' if (on the other hand) there be nothing in the New-Tefta^ " ment leading to it. And furely (you add) Mr. I V *' will not have the face to pretend he a6ls now as an evange-" ///?." But indeed, Gentlemen, I do, if by an evangelift you mean, what the fcripture I prefume means, " One who " hath no particular charge of his own, but goes about from ** country to country, or from town to town, in any country, " and ftands ready to preach to any congregation that fhall " call him to it." For does not that general commiffion given by our Lord to his Apoftles, '' Go ye into all the world, and preach the gofpel to every creature," authorize the mini-fters of Chuist, " even to the end of the world," to preach the gofpel in any town and country, though not of their own head, yet whenever or wherever Providence fhould open a door, even though it fhould be in a place " where ojfficers are al-*^ ready fettled, and the gofpel is fully and faithfully preached." This, I humbly apprehend, is every gofpel minifter's indifput-» able privilege, and therefore cannot judge that it is being wife above what is written, to give it as my opinion, as you fay I have done, p. 14. " That itinerant preaching may be *' very convenient for the furtherance of the good of the " churches, if it were under a good regulation." For itinerant preaching is certainly founded upon the word of God, and has been agreeably approved of, and prailifed by many good men, with great and happy fuccefs both in ancient and later times ? Was not the reformation begun and carried on

by

by itinerant preaching? Were not Knox^ TVekh^ JVifiari^ and thofe holy men of God, feveral of the good old puritans, itinerant preachers ? Are not itinerants font forth by the focieties for propagating the goipel and promoting chriflian knowledgs both in England, Scotland and Denmark? And did not holy Mr. Baxter in his appendix to his Gildas Salviamts or Re-forined Pojhr, in conjunction with others, earneltly and with weighty reafons recommend itinerant preaching, even where the gofpel was fully and faithfully preached, in 1657? Which is exprelled in the following terms:

*^ To the Reverend and faithful Miniflers of Qw^i^t in the feveral Counties of this Land^ and the Gentlemen and other natives of each County, now inhabiting the City ^London,

*' Reverend and beloved Brethren^ 'T^HE whole defign and bufinefs of this difcourfe, being the propagation of the gofpel, and the faving of men's fouls, I have thought it not unmeet to acquaint you with another work to that end, which we have fet on foot in this county, and to propound it to your confideration, and humbly invite you to an univerfal imitation. You know, I doubt not, the great inequality in minifterial abilities, and that many places have minifters that are not qualified with convincing, lively, awakening gifts : fome mufl be tolerated in the neccf-fity of the church, that are not likely to do any great matters towards the converfion of ignorant, fenfual, worldly men: 2nd fome that are learned, able men, and fitted for controver-• fies, may yet be unfit to deal v/ith thofe of the lower fort. I fuppofe if yo'j perafe the v/hole miniftry of a county, you will not find fo many and fjch lively, convincing preachers as we could wifh. And I take it for granted, that you are fenfible of the weight of eternal things, and of the worth of fouh; and that you will judge it a very defirable thing that every man fhould be employed according to his gifts, and the gofpel in its light and power fnould be made as common, as po/Tible we can : upon thefe and many the like confiderations, the minifters in this county refolved to chufe out four of the mod lively, yet fober, peaceable, orthodox men, and defire thern

once

[ 220 ] once a month to have ihcir own congregations^ to the afTiftance of fome other, and to beftow their labour in the places where they thought there was moft need ; and as we were refolving upon this work, the natives of this county, inhabiting the city of London^ having a cuftom of fcafting together once a year, and having at their feaft colledlcd fome monies by contribution, for the maintaining of a weekly le£iure in this county, (bcfides other good works) did (by their ftewards) defirc us to fet up the faid ledlure, and to difpofc of the faid monies in order thereto: and thtir judgments upon confultation did correfpond with our defign* So that the faid money, being fufEcient to fatisfy another, that (hall in their abfence preach in their own places, we employ it accordingly, and have prevailed with fome brethren to undertake this work.

I propound to your confideration, Reverend Brethren^ and to you, the natives of each county, in London^ whether the fame work may not tend much to the edification of the church, and the welfare of fouls, if you will be pleafed fpeedily and effectually to fet it on foot through the land ? Whether it may not, by God's blefiing, be a likely means to illuminate the ignorant, and awaken the fecure, and countermine feducers, and hinder the ill fuccefs of Satan s itinerants, and win over many fouls to Christ, and ftablifti many weak ones in the faith ? And not doubting but your judgments will approve of the defi2;n, I humbly move, that you will pleafe to contribute your faculties to the work; that the Londoners of each county will be pleafed to manifeft their benevolence to this end, and commit the monies to the hands of the mofl faithful, orthodox minifters, and that they will readily and felf-denyingly undertake the work.

I hope the Gentlemen, natives of this county, will be pleafed to pardon my publifhing their example, feeing my end is only the promoting of men's falvation, and the common good.

And that you mr-y more fully underftand the fcope of our defign, I fhall annex the letters directed to the feveral mi-nillers of the county, which the lecturers fend to the minifters of the place, and receive his anTvycr, before th«y prefume to preach in any congregation."

«' To

*' To all the reft of the Minifters of the Gofpel in this Cuunty\ our Reverend and beloved Brethren^ grace and peace in cur LoR» Jesus Christ,

" Reverend Brethren^

'TpHE communication of the heavenly evangelical light, for the glory of our Redeemer, in the converfion, edification and falvation of men's fouls, is that which we are bound to by many obligations, as chrillians, and as minifters of Christ, for his church, and therefore muft needs be folicitous thereof: and it is that which the fpirit of grace, where it abidcth, doth proportionably difpofe the heart to defire : by convidians of the excellency and neceffity of this work, and of our own duty in order thereto, and by the excitation of undeferved grace, our hearts are carried out to long after a more general and efFeclual illumination and faving converfion of the inhabitants of this county in which we live : which while we were but entering upon a confultation to promote, it plcafed God (without our knowledge of it) to put the fame thoughts into the hearts of others. The natives of this County of JVorcefter who dwell in London^ meeting at a feaft, (as is their yearly ufe) colleded a fum of money for the fetting of eight poor boys to trades, and towards the maintaining of a weekly lecture, and have committed the execution of this laft, to our care : and upon confultation with their ftewards, and among ourfelves, both they and we arc fatisfied, that a moveable leP.ure on 'the Lord's-day is the likelieit way for the improvement of their charity, to the attainment of their ends. For, ift, many people through poverty cannot, and many through negligence will not come to a week day's lecture: experience telleth us, that fuch are ufually attended but little by thofc that have the greateft need : 2dly, and thus the benefit may extend to more, than if it were fixed in one place.

We have therefore defired our reverend :ind dear brethren, Mr. Andrew Triftrain^ minifter at 67."?;/, Mr. Henry Oafand^

minilter

C 222 ] mlnifter at Bnvdley, and Mr. Thcmas Biildwin^ niinifter at Wolverly^ and Mr. Jofeph Trebky minifter at Church Lench^ to undertake this work, and that each of them will be plcafcd every fourth Lord's-day to preach twice in thofe places, wheie they fliall judge their labours to be moft neceflary : and as v^e doubt not but their own congregations will fo far confent for the good of others; fo do we hereby requeft of you our bre^ thren, that when any of them fliall ofFcr their labours for your congregations, in preaching the faid lecture, you will receive them, and to your power further them in the work. For as we have no thoughts of obtruding their help upon you, without your confent, fo we cannot but undoubtedly expedl, that men fearing God, and defiring their people's evcrlafting good^ will chearfully and gratefully entertain fuch aififlance. And we hope, that none will think it needlefs, or take it as an accufing the miniftry of infufficicncy : for the Lord doth varioufly beftow his gifts : all that are upright are not equally fitted for the work: and many that ^re learned, judicious, and more able to teach the riper fort, are yet lefs able to con-defcend to the ignorant, and fo convincingly and fervently to rouze up the fecure, as fome that are below them in other qualifications: and many that are able in both refpe£ls, have a barren people; and the ableft ha^e found by experience that God hath fometimes bleft the labours of a ftranger to do that, which their ov/n hath not done. We befeech you therefore interpret not this as an accufation of any, w^hich proceedeth from the charity of our worthy country-men in London, and from the earned: defires of them and us, to further the falva-tion of as many as we can. And that you may have no jea-loufies of the perfons deputed to this work; we afTurc you that they are approved men, orthodox, fobcr, peaceable, and of upright lives, happily qualified for their minifterial work, and zealous and induftrious therein ; and fo far from being likely to fow any errors or caufe divifions, or to draw the hearts of people from their own faithful Paftors, that they will be forward to afiift you againft any fuch diftempers in your flocks. Not doubting therefore, but as you {^i\Q. the fame Mafter, and are under the fame obligations as we, fo as many as are heartily addi<5lcd to his fervice, will readily

promote

[ 223 ] promote fo hopeful a work, we commend you and youi* labours to the bleffing of the Lord.

Your brethren and fellow-labourers in the work of the gofpel. Kidermlnjier,

In the name and at the defire of the miniftcrs of this aflociation. Evejham. Richard Baxter^ John Rorqflon^ Jarv'ts Bryant*

In the name of the miniftcrs of this afTociation.

Giles Collier^ George HopkinSy John Dolphin,^*

This is and (hall be my endeavour, and was fo when I was here laft, my confcience alfo bearing me witnefs in the Holy Ghoft, notwithftanding fome of my expreffions have been made to fpeak things, and convey ideas wliich I never intended. And therefore, Gentlemen, judge ye, whether you have faid right in p. nth, " And now is it poflible, that '' we {hould not look ujion him (Mr. W.) as the blameablc " caufe of all the quarrels on the account of religion, which '* the churches are now engaged in : and this not only on ac-*' count of his own behaviour, but alfo as the coming of thofe *' hot men afterwards (who together with the exhorters that " accom.panied them, cultivated the fame uncharitable dif-" pofitions in our churches) was wholly owing to his Influence " and example ?" Is this. Gentlemen, a fair way of arguing? Is it not enough for me to anfwer for myfelf, without having the faults of others that came after me, laid to my charge alfo? Did not the papifts as juftly, who charged Luther with all the imprudencies of his adherents, and the confufions that attended the reformation ? Befides, I do not underftand, who you mean by thofe hot men. Surely you do not include the reverend Mr. Tenne?2t. GoD did make me an inftrument of fending him to New-England, I thank him for it, as I believe feveral of Harvard College^ many minifler?, and thoufands of the common people, in the feveral parts of New-England^ will be found to do, through the ages of eternity. As for others, I knew nothing of their coming, neither do I well know who you mean, and confequently can he no more juftly charged with their mifcondu6l, than the ftrft founder of Harvard Co!-

C 224 ]

le<re can be charged with all the bad principles and praclice^ which any of the members of that fociety have been guilty of, jince his deceafe. That Mr. Tennent^ labours and mine v/erc remarkably bltfTcd, the reverend Mr. Prefident himfelf teftified in the forc-mennoi.ed fermon, page 23, wherein are thefe words : " Indeed thofe two pious and valuable men of God, who *' have been lately labouring more abundantly among us, have *' been greatly inftrumentai in the hands of God, to revive " this blefled work; and many, no doubt, have been favingly " converted from the error of their ways, many more have *' been convi£led, and all have been in fome meafure roufed *' from their lethargy." And even in this teflimony, you are all pleafed to fay, page 3, that " by a certain faculty which *' he hath of raifmg the paffions, he hath been a means of " roufing many from their ftupidity, and fetting them on ** thinking, whereby feme may have been made really better." And if thefe things are fo; if many have been roufed from their ftupidity, and made really better; if the blefied work of God was revived, and there is no doubt but many have been favingly converted from the error of their ways, many more convicted, and all in fome meafure roufed from their lethargy; is it to be wondered at, that many of the people (liould be {Irongly attached to fuch an inftrument, though it fhould be moft evident (as you fay, p. ibid,) " that he hath not any fu-*' perior talent at inflrudling the mind, or fhevving the force '' and energy of thofe arguments for a religious life, which. *' are diredted to in the everlafting gofpel r" For, is it not natural for people to love their fpiritual Father? Would not the Galatians have plucked out even their own eyes, and have given them to Paul? And is it not the bounden duty of all that love Jesus, to love thofe who labour in the word and dodrine, and are made greatly inftrumentai in the hands of God to revive his blefled work amongft them? And fuppofing that they have not any fuperior talent at inftrutSting the mind, &c. ought they not the more to thank and adore the fove-reignty of their heavenly Father, who fends by whom he will itn6^ and chufes the weak things of this world to confound the ftrong, and hides thofe things from the wife and prudent, which he is pleafed to reveal unto babes?

Gentlemen,

Gentlemen, I profefs myfelf a Calvimji as to principle, and preach no other doiStrines than thofe which your pious anccf-tors, and the founders of Harvard College^ preached lonw before \ was born. And I am come to New-England^ with no intention to meddle with, much Icfs to deftroy the order of the Neiu-England churches, or turn out the generality of their niinirters, or re-fettle thcra with miniilers from En^Iand^ Scot-/and, and Ireland, as hath been hinted in a late letter written by the.reverend Mr. Ciapy Keclor of Tale-Collegc: fuch a thought never entered my heart; neither, as I know of, has my preaching the leaft tendency thereunto. I am determined to know nothing among you, but Jesus Christ and him crucified. I have no intention of fetting up a party for myfelf, or to ftir up people againft their Paftors. Had not illnefs prevented, I had fome weeks ago departed out of thefe coafts. But as it is not a fcafon of the year for me to undertake a very long journey, and I have reafon to think the great God daily blefles my poor labours, I think it my duty to comply with the invitations that are fent me; and, as I am enabled, to be inflant in feafon and out of feafon, and to preach amon<>-poor finners the unfearchable riches of Jesus Christ. This indeed I delight in. It is my meat and my drink. I efteem it more than my neceflary food. This I think 1 may do, as a minifter of the King of kings, and a fubje^f^ to his prefent Majefty King George, upon whofe royal head I pray GoD^ the crown may long flourifii. And as I have a right to preach, fo I humbly apprehend the people, as chrlftians, as men, and Neiv-England men in particular, have a right to invite and hear. If pulpits fhould be fhut, blefled be God ! the fields are open, and I can go without the camp, bearino- the Re-deem.er's facred reproach : this I am ufed to, and glory in ; believing that if I fufler for it, I {hall fuffer for righteoufnefs fake. At the fame time I defire to be humbled, and afk public pardon for any rafn word I have dropped, or any thing I have written or done amifs. This leads me a'fo to afk forgiveneffj. Gentlemen, if I have done you or your fociety, in my journal, any wrong. Be pleafed to accept unfeigned thanks for all tokens of refped you (liewcd me when here lafl. And if you have injured me in the tcflimony you have published againft

Vol. IV. P „,e

36

C «2{S ] me and my condu£l- (as I think, to fay no more, you really have) it is already forgiven without afking, by Gentlemen

Your affectionate humble fervant,

G. W.

P. ^. I have been- obliged to be very brief, on account of the variety of bufinefs in which I am necefTarilv eno-an-ed. and my daily calls to preach the everlafting gofpel.

REMARKS

REMARKS

0 N A

PAMPHLET,

ENTITLED,

The Enthufiafm of Methodists and Papists compared;

WHEREIN

Several Miftakes in fome Parts of my pall Writings and Condu6l are acknowledged, and iny prefent Sentiments concerning the Methodists explained,

1 N A

LETTER to the AUTHOR.

Out of the eater came forth meat. Judges xiv. 4.

P 2

£ 229 3

REMARKS,

o

SIR,

I Have perufed your anonymous Pamphlet i and though upon fome accounts it does not deferve an anfvver, yet, as it may ferve a good purpofe, and be a means of re£}ifying foirKi miftakes, I fhall trouble you with a few remarks upon it.

Who, or what you are, the world is left to guefs. If a clergyman, you have done well to conceal yourfclf, the whole ftrainofyour performance difcovering a levity unbecoming fuch a character. You yourfeif feem confcious of its needing, an apology: for in your preface, after havingjuft hinted at the " extravagant freaks of Mcthodifm^'' you add, " And '^ if in proving it, I am fometimes guilty of a levity of expref-*' fion, 'tis to be hoped fome allowance will be made, in con-*' fideration of the nature of the fubjdl, it bein^ no eafy mat-** ter to keep one's countenance, and be fteadily ferlous, where " others are ridiculous." Afiure yourfeif, Sir, I lliall make all the allowance you can reafonably defire; but at the fame time muft obferve to you, that if others are ridiculous^ that is no reafoa why you fhould make yourfeif fo ; and if recovering the perfons concerned out of their extravagant freaks, be only a remote defign of your compofition, you have unhappily fixed upon a moft improbable, inefFedual remedy ; I mean, irreligious banter.

However this be, your principal defign Is obvious, " As a ** caution to all Proteftants, to draw a comparifon between •' the wild and pernicious Ei^thusiasms of fome of the moft *' efhinent Saints in the Popijh co?n?nunion^ and thofe of the Me-*' thodijis in our own country :" And who thofe eminent '* faints are you fpecify, page 9 feet. 2. *' the mof} wild, and *' extravagant, the moil ridiculous ftrolling, fanatical, deli* ** rious, and mifchievous of all the faints in the Romifo com-P 3 munion,"

*^ munlon." For otherwife, you fay, " the parallel would not *' hold, but come oft'defe61ive ; the whole condu(5l of the Me-" thodifts (not any one branch, it fcems, to be excepted) be " Ing but a counter-part of the mofl wild fanaticifm of the moft '• abominable communion,'* in its moft corrupt ages. Vid, Pref. This is avowedly your principal defign (which though I think fcmcwhat too reftraincd to anfwer exactly to your title page) muft be acknowledged to be a very expedient one ; if, beftdcs cautioning prctcftants, you intended, at the fame time, to cxpofc the Methodifti^, and to have them looked upon and treated as Papifts.

How you have fucccedcd in this attempt, will appear when we come to examine the parallel you have drawn between them. To this I (hall confine myfelf, and confequently, on purpofe, omit making any direct reply to the account you give of the Moniarjjh ; it being not only quite foreign to the title page and principal defign of your tra(5l (as you fay, " they arofe in the fecond century, before popery had a be-" ino;,") but at the beft very precarious, being not founded upon writings of their own, which, as you inform us, are long fmce loft.

To come then to your more dire6l comparifon between pGpiJI) and methodijUcal enthufiafts: " From a commiferation *' or horror, ariftng from the grievous corruptions of the *' v/orld, perhaps from a real motive of fmcere piety, they " both fet out with warm pretences to reformation :" page 10. fe61:. 2. And is not this commendable, whether in Me-thodifts or in Papifts ? Or ought any one, think you, to take upon him holy orders, and witnefs that good confeftion before many witneftes, " That he is inwardly moved thereto by " the Holy Ghoft," without having a real motive of ftncere piety, and a warm intention at leaft (if that be what you mean by a pretence) to promote, as much as in him lies, a real reformation ? If by pretence, you would have us underftand a mere hypocritical pretence, you arc then guilty of a felf-con-tradidion : for hov/ can pretence and reality be reconciled ? Which of the two was the cafe of the Methodifts at their firft fetting out, if you pleafe, we will leave to the great day, to be determined by Kim who is appointed to be judge of quick and dead j to vvhooi alone all hearts are open, all defires

known.

C 231 ]

known, and from whom no fecrets are hid. Actions are coo--nizable by us, and not intentions. Let us lee how your parallel holds good in refpecSt to thefe.

" For the better advancement of their purpofcs, both, '« commonly (you fay, page ii. fedion 4.) begin their ad-' " ventures with field preaching. In which particular, though " the pradice of the Methodifts be notorious, it may not b3 *' amifs to produce fome of their own words, were it only for *' the fake of the comparifon.'* But, good Sir, ought any one, merely for the fake of njaking a comparifon, (though ever fo juft) to exceed the bounds of truth, which you have here confelTedly done ? For what words have you produced, or indeed can you produce, to prove that the Methodifts began their adventures with field^preaching ? If we may believe your own words, is not the quite contrary notorious ? For, fea. 5. page 15. you tell us, " That after the Methodifts *' had traduced the clergy, as long as they were permitted to '' do it, in their own churches and pulpits, they fet about *' this pious work of defamation more heartily in the fields."

Here then your parallel fails at firft fetting out, you your-felf being judge. And here I would difmifs this article, being founded on a miftake, was it not proper to take notice of a curfory remark or two, which you have thought proper to make upon it. You afk, page 14. " How comes Mr. White-^^ field to fiy, there was never any fuch thing as field-preach-*' ing before ? Was it from the mere vanity of being thought *' the founder of it ? Or was he ignorant of the pra6lice feve-*' ral years ago, and even in our own nation ?" I thank you. Sir, for informing me better, and am glad to find that field-preaching was pradtifed in our nation feveral years ago. Why then fuch a noifc about it now I

From what degrees of vanity my exprefting myfelf In that manner might proceed, I cannot now remember : but if, as you infinuate, page 33. " It is eafy to forefee there is to be " fome future calendar or legend of the faints y' (I prefumc yon V[\f3in,Mcthodi/l faints) I care not if the following article be be inferted concerning me. " Such a day the Reverend *' George Whitefield^ having had an univerfity education, and " been regularly ordained deacon and prieft of the Church of <« England^ and invited to preach in moft churches of the cities

P 4 "of

<« of Gloucejier^ Brijloly Weflminjler and London^ in the laft *' of which places he colleded near a thoufand pounds for the •* charity children, being caulelclly denied the further ufe of ** the churches, becaufe he preachi d up the neceility of the " new birth, and juftincation in the fight of God by faith *' alone in the imputed righteoufnefs of Jesus Christ, bef^an *' to preach the fame do6lrines in the fields.^'

This is the real truth : and whether I was the founder- or reviver of fuch field-preaching in this nation, need I be afliamed, merely becaufe St. Peter o{ Verona^ St. Nicholas of No/afcoy St. Anthony o^ Padua ^ and St. Ignatius were field-preachers before me ? Can you recollect no earlier, or more unexceptionable field-preachers than thefe ? What do you think of Jesus Christ and his Apoftles ? Were they not field-preachers ? Was not the bell: fcrmon that was ever delivered, delivered from a Mount t Was not another very excellent one preaclied from a place called Mars-Hill? And did not Peter and "John preach above feventeen hundred years a2;o in Solorno7i's Porch^ and elfewhere, though the clergy of that generation commanded them to fpeak no more in the name of Jesus? Thefe were the perfons that I had in view, when I begun my adventures of field-preaching. Animated by their example, when caufelefly thruft out, 1 took the field ; and if this be my fliame, I glory in it: for, (to make ufe of the words of the late great Colonel Gardiner^ when he once looked upon the fpot where this adventure was carried on ; and C> that I may fpeak it with a becoming humility, " I am per-*' fuaded it will be faid at the great day of this and that man, *« that they were brought to God there."

Another of your curfory remarks on field-preaching, is this ; *' Have not the Methodift preachers, as well as St. Anthony^ *' been attended with 2ijiurdy fet of followers, as their guards, *' armed v;ith clubs under their cloaths, menacing and terri-*' fying fuch as iliould dare to fpeak lightly of their apoftle r" You add, " I have heard it often aflirmed." And fo might the heathens have faid, that they heard it often i^rmed, *' that when the primitive chriftians received the blelTed fa-*' cramcnt, the; killed a youno: child, and then fucked its *' blood.'* Bui. "as that any reafon why they fhould believe it.'' It is true indeed, fome of the Methodift preachers have

more

more than once been attended with a /lurdy fct of followers armed with clubs and other weapons, not 3s tht^ir guards, but oppofcrs, and perlccutors ; and who have not only menaced and terrified, but adtually abufed and boat many of thofe, who came to hear him, whom you, 1 fuppofe, would call their apoflie. Both Methodift preachers and Methodift hearers too, for want of better arguments, have often felt the weight of fuch irrefiftible power^ which, literally fpealcMig, hath ftruck many of them dumb ; and I verily believe, had it not been for fome fuperior iiivifible guard, muft have ftruck them dead. Thefe are all the fturdy fet of armed followers, that the Methodifts know of. Other guards, bcfides thofe common to all chriftians, they defire none. And whatever you may unkindly infinuate, about my being aware of a turbulent fpirit, a fighting enthufiafm amongft them, becaufc I faid, " I dread nothing more than the falfc zeal of my *' friends in a fufFering hour ;" I think many years experience may convince the world, that the weapons of their warfare, like thofe of their blefied Redeemer and his apoftles, have tiot been carnal : but thanks be to (jOD, however you may ridicule his irrefiftible power, they have, through him, been mighty to the pulling down of Satan'i Ihong-holds, in many a fturdy finner's heart.

But to return to the church, where in reality the Me-thodift adventures were begun. Section 5th, page 15, you tell the world, *' that after they had traduced the clergy, as ** long as they were permitted to do it, in their own churches *' and pulpits, in order to feduce their flocks, and collect a " ftaring rabble, (pretty language this, Sir,) they fet about ** this pious work oi defamation mere heartily in the fields." I was reading further, expe£ling to find your parallel. But I fee it is wanting. Are the Methodifts then originals in this particular ? Or could you, among all the hiftories of your eminent faints, find no inftances of St. Anthony's,^ St. Francis'sy and St. Ignatius's carrying on this pious work of defamation in their days ? Will you fuffer me to fupply the deficiencv, by laying before you fome examples, which, though of an earlier date, may, by unprejudiced perfons, be efteemed as fuitable, as any of a popifii extraction ? In the New Tefta-ment, (a book you feem to have laid afide, or at leaft little

adverted

adverted to, when writing your pamphlet) we are informed^ That when John Bapti/i^ " Taw many of the Pharifees and '' Sadducees com.e to his baptifm, he laid unto them, O gene-*' ration of vipers, who hath warned you to flee from the *' wrath to come ?" The fame book tells us, that St. Stephen being full of the Holy Ghojl^ and within a few moments of his deaih, faid to the whole Jcwijl) fanhedrim, '' Ye ftifF-necked '' a^id uncircumcifed in hearts and ear?, ye do always refift •' the Holy Ghofl:; as your fathers did, fo do ye." And our .Lord Jesus Christ himfelf, the maftcr of both thefe, in one chapter denounces no lefs than thirteen woes againft the Icribcs and pharifees, whofe chief power of doing good, and promoting the common falvation, he well knew, depended upon their character, as much as any clergy in any age of the church whatfoever. Not that I would be underflood by this to inhnuate, that all which the Methoditt preachers have fpoken againft the clergy, was fpoken in the fame Spirit, or with the like divine authority, as our Lord, his harbinger, and his protomartyr, fpoke. That would be carrying the parallel too far indeed. There is generally much^ too much feverity in our firtt zeal. At lead there was* in mine. All I would therefore infer is this, that what fome (not to fay you, Sir,) may term '' Gall of bitternefs and " black art of calumny," may be nothing but an honcfl te-ftimony againft the corruptions of a degenerate church, and may, without any degree of wickednefs, be fuppofed to come from the " Spirit and power given from God." If we deny this, not only Ija'iah^ Jeremiah, and almoft all the prophets, but likewife Jesus Christ and his Apoftles, muft be looked upon by us, (as I fuppofe they were by the men in whofe day they lived) as great jlandercrs^ and dealing much in this black art of calumny and defamation.

But, if the Aicthodills have been fo much to blame, for carrying on this pious work of defamation, in the church and their journals ; will that authorife you in pra^tifing the fame hiack art in your pam.phlet ? Give me leave (fmce you have taken that liberty with mc) to gather fome of your flowers en this Gccsfion.

" This dangerous and prcfumptuous fevSl; ftroling predicants ; itinerant enthufialh ; methoJiftical enthufiafts 3" with

many

[ 235 ] many other flowers of a like nature, though not of a very fcriptural fcent, may be picked ofF almoft every page of youf performance. Upon the reviews of which, I fuppofe you will own, that you are at Jeaft even with the Methodifts* Only it muft be allowed, there is this difference; you are taking u'p a trade, which they, as far as I know to the contrary, have for fome time laid down.

And why muft you difturb the dead on this occafion? Were there not flowers enough to be gathered out of Mr. Wejley^ Journal and mine, without calling up Mr. Seivard's ghoft (as you have in efFedt done, by quoting his Journal) in order to terrify your readers ? Good man ! He has long fince entered into his reft, and confequently cannot now anfwer for himfelf. Permit me to fpeak a word or two in behalf of my deceafed friend. He was certainly a ferious warm chriftian, but (like his fellow-traveller) in the heat of his zeal, fpoke and wrote fome unguarded things. His and my treatment of Archbifiiop Tillotfon^ was by far too fevere. We condemned his ftate, when we ought only in a candid manner, (which I would do again if called to it) to have mentioned what we judged wrong in his dodirines. I do not juftify it. I condemn myfelf m.oft heartily, and aik pardon for it; as, I believe, he would do, was he now alive. But then, do not you ftill go on. Sir, to imitate us in our faults : Let the furviving Methodifts anfwer for themfelves : let Seward and Tillotfon lie undifturbed. And if you think me blameworthy (as I certainly was) to write fo difrefpe^tful of the one; why fhould you, by making an ill-natured quotation, rake as it were into the very allies of the dead, only for the poor gratification of digging up a flower, to blacken the memory of the other ?

But to proceed. For feveral pages, you go on Imitating iis in this fame picus work of defamation. If you can bear to read your own words, I will tranfcribe a few of them : feci. 6. p. 17. " But though thefe ftrolling predicants have allured fome '' itching ears, and drawn them afide by calumniating their *' proper paftors, they have {'qi\{c enough to know the itch " will go off, and tlieir trade not continue long, unlefs they " can produce fomething novel or uncommon ; what the " wandering fheep have not been ufed to in their churches. " Therefore th?y muft find out, or rather revive fuch pecu-

" liaritic^.

t 236 ]

<* llarities, as have formally attended enthufiafms, and are *' moft likely to captivate the vulgar. Hence their"—Bat hold, Sir ;—and before you run yourfelf quite out of breath^ I inrreat you to flop a little, whilft I put to you one or two queftions. Believe you thcle things of the Methodifls ? I fuppofe you believe them : otherwife. Why afTert them fo ftrongly ? How then can you put even a perhaps to your fup-pofition of their ^* fctting out with a real motive of fmcere *' piety ?" Had not you beft alter the title of your book, or at leaft make fome addition to it? Let it run thus : " The " enthulialm and impojhure of the A'lethodifls and Papifts *' compared." For furely, unlefs pcrfons were arrived at a very high degree of impofture, they could not purpofely (as you feem to infer they did) defign thefe things.

By your leave, we will examine the evidence you produce in proof of thefe bold allertions: '' The firil ncceflary point *' for drawing followers, is to put on a fandifud oppeara?ue, *' by a demure look, and precife behaviour, in difcouife or *' filence, in apparel and food ; and other marks of external *' piety." Seft. 7. page 18. Again, ie«5t. 8, page 20. " At *' firft, the Methodifts, as a fceiv cf humility^ made it a point *^ not to ride, either on horfeback or in a coach, though oc-*' cafionally, and for conveniency-fake, they have fincc *' thought proper to deviate from their rule." Well, Sir, you fee then they are not altogether incorrigible. Let them alone; and who knows but for their convcniency-fake, and it may be from a deeper knowledge of the v/orld, of them-felves, and of GoD, they may be reformed in fome other particulars ?

Upon the fame account, you fay, feci. 9, page /^/V*

fine cloaths and rich furniture fland abfokitely condemned 4" (not by me, it feems, for I find no quotations out of my Journals annexed) " But oh ! (as a part or confcqucnce of " this) how good and faint-like it is^ to go dirty, ragged, " and flovenly I And hov/ pioufly did Mr. Uh'Uefidd therc-" fore take care of the outward man ! My apparel was ** mean, &c." Scft. 10. page 21. Really, Sir, whilft I read this part of your performance, I could not help thinking, that a perfon of your turn of mind, would have been apt to have joined with thofe naiighry boys, v/ho, when they faw c that

that demure, rough-, hairy, flovenly enthufiaft, called Elijah, followed after him, and cried, " Go up, thou bald pate, go.** Or, if you had lived in John Baptiji's time, and feen him come preaching in ihe wildcrnefs, wiih a camel-hair garment, and a leathern girdle about his loins ; efpecially if you had heard, that his meat was only locufts and wild honey; would you not have been tempted, think you, to give in your verdicl amongfl: thofe who faid, " He had a devil?" Know you not, that th'jfe are extremes which young awakened perfons are apt to run into when under a fcnfe of fm, and influenced by what the Apoftle calls the /pitit of bondage ? Do I not mention them as fuch ? And are they not things which of thcmfelves fall off, when perfons are brought into the comforts of religion, and have received the fpirit of adoption^ whereby they cry, Abba, Father ? But I (hall leave you at prefent, to make as merry as you will with the fanclified appearances, and dirty ragged cloaths of thefe enthufiaftical Me-thodifts. Let us pafs on to your iith fe£lion, page 22. " Of this nature likewife, is their utter condemnation of ^11 ** recreation^ in every kind and degree. Mr. Whiiefield la-** ments," (indeed I do. Sir, even now I am grow^ older) *' that in his younger days he was not convinced of the abfo-*' lute unl^wfulnefs of playing at cards, and of reading and " feeing plays." And if you are in advanced years, and a clergyman too, and are not convinced of the unlawfulnefs of cards, and can find time from your other ftudies and duties of your calling, to fee or read fuch plays as the generality of ours are, I think you ought to lament it too. For what fays our church in her 75th canon ? *' No ecckfiaftical perfons *' fhall at any time, other than for their honefb neccflities, *' refort to any taverm or alehoufes ; neither fhall they board *' or lodge in any fuch places. Furthermore, they fnall not *' give themfelves to any bafe or fervile labour, or to drinking " or riot^ fpcnding their time idly by day or night, playing *' at dice^ cards, or tables, or any other unlavjful game ; but at f' all times convenient, they (hall hear or read fomewhat of ** the Holy Scriptures, or fliall occupy themfelves with fome <' other honeft ftudy or exercife, always doing the things *' which fhall appertain to honefty, and endeavouring to profit ♦* the church of. God; having aUvay; in mind, that they

*^ ought

<* ought to excel all others in purity of life, and fiiould be *' examples to the people to live well and chriftianl}', under *' pain of ecclefiaftical cenfures to be inflidled with feverity, *' according to the qualities of their ofiences." O when fhall this once be !

In your'i2th"feift, page ^4. you gg on to rally thefe en-thufiaftical Methodifts for x\\t\x fe-ming contempt of money. And again, fc£t. 13. page 26. you fay, " Another bait to catch *' admirers, a?id very common among enthufiafts, is a reftlefs *' impatience and infatiable thirft of ira^jeUing^ and undertak-*' ing dangerous voyages for the converfion of infidels', together ** with a declared contempt of all dangers, pains, and fufFer-** ings." And then, after drawing your ufual comparifon be-tweeen thefe enthufiaftical Methodifts and popifh faints, you make this judicious remark, " The windmill is indeed in all <« their heads."

Had I a mind to return your falfe and low wit, I might reply, " There is a greater windmill in thine own ;" but at prefent, I am too ferious to make fport with my own deceiv-ings. Surely, Sir, you forget yourfelf, or you never would write thtts at random : for is there any thing, that the blefTeU Author of our religion more recommends to his difciples, than to *' take heed and beware of covetoufnefs," and to " take heed, left ait any time their hearts fhould be overcharged with furfeiting and drunkennefs, or the cares of this life ?" What faid St. Peter ? '' Silver and gold have I none." What fays St. Paid? " But thou, O man of God, flee thefe things." And in refpeft to contempt, and fufFeriHgs for the gofpel, does not our Lord command us to expert, to prepare for, and rejoice in them ? Nay, does he not bid us to leap for joy, and be exceeding glad, when we^have all manner of evil fpoken againft us falfely for his name's fake ? In obedience to this command, did net the great Apoftle of the Gentiles declare, that he took pleafure in infirmities, in reproaches, in necejli-ties, in perfecutions, in diftrefies for Christ's fake ? Did he not, like his Lord, go about doing good ? Was he not filled with a holy reftlefs impatience and infatiable thirft of travet-ling^ and undertaking dangerous voyages for the converfion of inndels ? And had he not a declared contempt of all dangers, pains, and fufFerings, ^Yhen^ like a true chriftian hero^ he faid

3 ^«

to his mourning friends, " What mean ye to weep and break my heart ? I am ready not only to be bound, but to die alfo , for the Lord Jesus ?" Dare you, Sir, call the Apoftlcs en-thufiafts ? Or think you all this v/as only a ha'it to catch admirers ? And yet, what havfe you done lefs, by aflcrting, that an infatiable thirft of travelling, &c. is very common among enthufiafts? I add, among our Lord and his Apo-ftles alfo : and can we copy after more unexceptionable examples ?

'' But the Methodifls contempt of money is only 2^ fccming ^' contempt.''* That is more than you know. Here you are again invading the divine prerogative. The great day will deterniine this. In the mean while, I would obferve to you, that whatever can be produced out of any of my writinos, to prove that I have defired, or prayed for ill urage,'pe'ffecutTon, martyrdom, death, &c. I retra6l it with all my heart, as'proceeding from the overflov;ings of an irregular, though well-meant zeal. However it might be with me formerly, I now find myfelf no ways difpofed to fay with Petcr^ " Though all men deny thee, yet will not L" Alas I alas ! we know not what feathers' we fhall be, when tofTed in the wind of temptation ! Sufferings for the caufe and crofs of Christ, will come faft enough of themfelves, without our praying for them. But (hould the MethoJifts be called even to die for the caufe in which they are embarked, as I am verily per-fuaded it is the caufe of God, fo I doubt not but fuffcrincr grace will be given for fufFering times, and the Spirit of Christ and of glory will reft upon the fufFerers fouls. ■ But it is time to follow you to your 14th fccf. page 31. " The pious cruelty oi corporal feverities^ or mortification by *' tormenting the fiefh, is another common method of gain-*' in:::: a reputation for fandity. Such as long and rigorous *' faftings, gafhing and flaying the body with fcourgcs, " armed with rowels and fharp tags, and rolling naked in " thorns and thiftles." But thefe laft particulars, you f-;v, " Our own difctplinmians cannot, in any tolerable mcafurc, *' pretend to come up to." What occafion was there then for mentioning them ? Only to caft a popular odium upon thefe enthufiaftical Methodifts. Hoc eft ttrugo mera. " How-*' ever, fomeihing of this kind we have from their own rcla-

'' tion."

f ^40 ]

«' tlon." And fomething of this kind we have in the Evan-geiift's relation of the life of Jesus o^ Nazareth -^ who, as we are informed, before he came out into his public miniflry, underwent a long and rigorous falling, even of forty days an4 forty nights. And fomething of this kind we have in the re-» lation that difciplinarian the Apoftle P^w/ gives of himfelf; for he tells us he was in faftings often. It is true he does condemn (as you obferve, p. 33.) that a<p^a,^ia aci(j.ct]oi, the not fparing of the body, as ufelefs and fuperftitious, when done in order to recommend us to the favour of God, or put in the place, or joined with the merits of Jesus Christ. Yet elfewhere^ he informs us, that he made it his common pra£lic<» to keep bis body under, (uVcyr/c'^&;) and bring it into fubjec-tion : and think you all this was only to " gain a reputation " for fan6lity ?" If you will believe himfelf, it was for a nobler and more important end, " Left while he preached to *' others, he himfelf fhould be a caft-away." And how do you know but thcfe Methodifts might, at their firft fetting out, have ufed, and even now may ufe abftinence for the fame purpofe ? Nay, that this very motive led them into fome extremes in it, which however muft be efteemed an error of the right fide ? Why will you (lili perfift in taking the keys out of the hands of Omnifcience, and prefumptuoufly judge the intentions of people's hearts ? If we had a mind to imitate you in this ralh way of j'edging, might not we fufpecf}:, (as your paniplilet came out in that fealon) that in order to wound our church governors through the fides of the Metho-J^ifts, you intended this part of your pamphlet as a burlefque upon them, for enjoining fuch a lofig and I'lgorous fcijling^ as that of forty days, commonly called Lent P

I fliould now proceed,, in order, to the examination of your 15th, 16th, and 17th fedtions ; but as thefc, together with th«» the 19th, wholly refer to Mr. IVejley^ I fliall leave you to his corredlion, if he thinks proper to take you in hand. However, there is fomething fo extraordinary in your 17th fcciion, that, I think, it calls for a curfory remark. '' But, previous to " this elevated flate, that we may not wander too far from ** the faints progrefs, comes their convcrfion^ which, as an-" other inftance of fanatical peculiarities, they reprefent as " fudden and Injlantaneouiy' luilaiitaneous converfron, a

fanatical

t ni ]

fisnatical peculiarity ! I prefume inftantaneous regenefatioii inuft be a fanatical peculiarity alfo* What then becomes of that Dia?ja of the prefent age, baptiffnal regeneration ? Which muft be inftantaneous, and tb»it always too, if every child is really regenerated when baptized ?

But this only by the by. In your i8th fediion, page 43. you return to me. ** After thefe fudden converfiom^ ufually *' they receive their affurances of falvation j and thefe (as alfa *' the proofs of their converfion) are certainly knou'n, heard^ ** feen or felt; they can afcertain the particular time and *^ place of their receiving them ; as fo many feals of the Spi-«' rit." Thefe you call, page 44. " Prefumpiuous irnagina^ *' iionsJ* Is aflurance of faith then, in your opinion, a pre-fumptuous imagination ? For you not only ridicule thfe Me-thodifts way of exprefling it, which in feveral refpeds may have been unguarded 3 nor are you content with afterting^ that fome who really had not this afTurance, have prefumptu-oufly imagined they had it, which we readily grant; for there is counterfeit as well as current coin : but you feem to explode the thing itfelf. And yet you intend in this pamphletj to draw a parallel htt\N^tn the Methodifts and Papifts. Gould you give a greater proof of your fymbolizing with the Papifts yourfelf ? Or need you be informed, that one grand article of the council of Trent is this, " That there is no fuch thing *' as a perfon's knowing that his fins are forgiven him, or bc-** ing aflured of his falvation 3" and that with good reafon : for if there be fuch a thing as being aflured of the forgivenefs of our fms by the internal teftimony, whether mediate or immediate, of the Spirit of God j and if a perfon ought to be fatisfied only with that, then how could the people be brought to believe in, and truft to the mere external verbal ahfoluiion of opriejl? Our church, on the contrary^ in One of her hortii-liesj fays, that a true faith *' is a fure truft and confidence *' in God, that by the merits of Christ, his fins are for-*' given, and he reconciled to the favour of God." And that the Scriptures every where promife to believers, a fure and internal witnefs from the Spirit of God, to witnefs with their fpirits that they are his children, is fo evident, that he who runs may read. What fays our Lord ? '' He that be-Jieveth in me, out of his belly fhall flow rivers of living water."

V^oL. IV. (^ Thlj

f 242 i

This Tpakc he of the Spirit, which they that believe on him ihould receive." What fays St. Paul? " Becaufe ye are fons, *' God hath fent forth the Spirit of his Son into your hearts, " crying, Abba, Father. Tk-e Spirit itfelf beareth witnefs " with our Spirit, that we are the children of God." Saith another, " He that believeth hath the witnefs in himfelf." And a third exhorts all " to give diligence to make their calling and ekftion fure." Art thou a mafter in Ifrael^?^ pro-teftant minifter, and a minifter of the Church of England^ and knoweft not thefe things ?

But to come nearer to a clofe. Your 20th fe61:ion is introduced thus: " And where will thefe bold enthufiaftsy?^/)^"' I anfwer for one, in order to relieve both myfelf and you, even here^ Sir. And without giving you the trouble of taking a flight after us to heaven, from whence, you fay, page 48. '' Thefe methodiftical enthufiafts have taken the facred light *' and fire, in order to compafs effectually their own, and *' others delufion," I will freely and readily acknowledge, that you and others have had too much occafion for reflcclion, by feveral things that have been unwarily dropped up and down in my Journals.

Thefe, you inform us in your preface, are what you have chiefly confulted. In this you have ailed wifely enough for your purpofe, though whether candidly or not, I will leave you and the world to judge, fmce there were later writings of mine, which might as eafily have been procured. My Journals were fome of my mofl: early performances^ wrote too in the very heights of my firfl; popularity (which is apt to make the fl:rongeft head run giddy) in the midft of which, perfon§ very often do things, which after-experience and riper judgment teach them to correct and amend.

This is true, however, in refpedt to myfelf; and, to convince you that this is the real language of my heart, and not extorted from me by your pamphlet, I will lay before you an extract of a letter v/ritten by me to a worthy friend in Souths Carolina^ in my late return from Bermudas^ and publifhed, with very little alteration, in Scotland months ago *.

* Vide the Letter at full length, vol. il. p. 143,

;[ 243 3

On hoard the Brlgg Betfey^ June 24, I749. *' Reverend Sir, i—vrESTERDAY I made an end of revifing all my Journals. BlefTed be God for letting me have lelfurs to do it. 1 purpole to have a new edition before I fee America. Alas! alas! in how many things have I judged, and a£lcd wrong ! I have been too rafli and hafty in giving charaiSlers both of places and perfons. Being fond of fcriprure language, I have often ufed a ftyle too apoflolical, and at the fame time I have been too bitter in my zeal, wild-fire has been mixed with it; and I find that I have frequently written and fpoken too much in my own fpirir, when I thought I was writing and fpeaking entirely by the alliilance of the Spirit of God. I have likewife too much made impreflions, without the written word, my rule of a61ing; and too foon, and too explicitly, publiftied what had better been kept in longer, or left to have been told after my death. By thefe things, I have given fome wrong touches to God's ark, hurt the blefled caufe I would defend, and ftirred up needlefs oppofition. This has humbled me much fince I have been on board, and made rne think of a faying of Mr. Henry's, " Jofepb had more honejly " than he had policy, or he never would have told his dreams.'* At the fame time, I cannot but blefs, and praife, and magnify that good and gracious God, who imparted to me ^o much of his holy fire, and carried me, a poor weak youth, through fuch a torrent both of popularity and contempt, and fet fo many feals to my unworthy miniftrations. I blefs him for ripening my judgment a little more, for giving me to fee, confefs, and 1 hope in fome degree to corre61: and amend fome of its miftakes. I thank God for giving me grace to embark in fuch a blefled caufe, and pray him to give me flrength to .hold on, and increale in zeal and Jove to the end. Thus, dear Sir, I have unburdened my heart to you. I look upon you to be my F'ldus Achates, and therefore deal thus freely. If I have time and freedom before we land, I think to begin and write a fliort account of what has happened for thefe {qm^ix years laft paft; and when I get on £l:iorc, God willing, I parpofe to revife and correal the firft part of my lifc.'^

Q^ 2 This

This I am now about, and when finlfhed, fhall fend it into the world, I hope in a more unexceptionable drefs; though I am fully fatisfied before-hand, that write or fpealc of the things of God as unexceptionably as may be, they will be always cfteemed foolifiinefs by the natural man, becaufe they can only be fpiritualjy difcerned. However, the way of duty is the way of fafety. Let me but be found in that, and I can then chearfully leave the confequences with God, In the mean while, I thank you. Sir, for pointing out to me a very wrong expreflion in the lafl part of my life. My words are thefe; " I could no longer walk on foot as ufual; but '' was conftrained to go in a coach, to avoid the Hofannas of *' the m.ultitude." Your remark runs thus, fe£l:. 8. page 20. *' Very profane^ unlefs it be a falfe print for huzxa's" I could wifh it had been foj but the word was my own ; and though not intended to convey a profane idea^ was very wrong and unguarded, and I defire may be buried in oblivion, unlefs you, or fome other kind perfon, are pleafed to remind me of it, in order to lay me low before God and man.

A review of all this, together with my having dropped fome too flrong expreffions concerning ahfolute reprobation ; and more efpecially, my mentioning Mr. Wejlefs cafting a lot on a private occafion, known only to God and ourfelvcs, have put me to great pain. Speaking of this laft, you fay, page 75. *' A more judicious fenWnent^ perhaps, never dropt from Mr. •' JVhitefield's pen." I believe. Sir, the advice given was right and good j but then it was wrong in me to publifh a private tranfadion to the world ; and very ill judged, to think the glory of God could be promoted by unneceflarily expofing my friend. For this I have afked both God and him pardon years ago. And though I believe both have forgiven me, yet I believe I fl:iall never be able to forgive myfelf. As it was a public fault, I think it fliould be publicly acknowledged; and I thank a kind providence for giving me this opportunity of doing it.

As for the letters^ out of which you, and the author of the '' Obfervations on the conduit and behaviour of the Metha-dijh^^ have taken fo many extraile, I acknowledge that many things in them were very exceptionable, though good in the

main ;

main ; and therefore they have been fupprefTcd fome time. CoJIing lois^ I do not now approve of^ nor have I for rcveraV years J neither do I think it a fafe way (though praaifed,^ I doubt not, by many good men) to make a lottery of thpip-iures^ by dipping into them upon every occafion.

And now, Sir, I am fomewhat prepared to hear what follows in your 48th page. " Nothing lefs than infpirationSy " revelations, illuminations, and all the extraordinary and im-*' mediate adions of all the perfons in x.\\t facredT/wity, will <« ferve their turn. So that now every flafh of zeal and devo-" tion ; every wild pretenfion, fcheme, tenet, and over-bear> " ing dilate; impulfes, impreffions, feelings, impetuous <« tranfports and raptures; intoxicating vapours, and fumes *' of imagination ; phantoms of a crazy brain, he. all are <« afcribed, with an amazing prefumption, to the extraordi-*' nary interpofition of heaven fetting its feal to their mif-♦' fion."

Judge you now, Sir, whether I am one of thofe, of whom you are pleafed to fpeak thus, page 49. " In (hort, what-"ever they think, fay, or do, is from God ; and whatever " oppofeth, and ftands in their way, is from the Devil." No, Sir, my miftakes have been too many, and my blunders too frequent, to make me fet up for infallibility. I came foon into the world; I have carried high fail, whilil running through a whole torrent of popularity and contempt; and, by this means, have fometimes been in danger of overletting. But many and frequent as my miftakes have been, or may be, as I have no part to a£l:, if I know any thing of my heart, but to promote God's glory, and the good of fouls, as foon as I am made fenfible of them, they ihall be publicly acknowledged and retracted.

At the fame time, I fliould lie againft reafon, fcripture, and above fourteen years experience, if I denied, that God has been pleafed, from time to time, to vouchfafe me conifortahle affijlance and fupports \ or that a great and glorious work (if the converfion of fouls may be termed fo) has been begun, and is now carrying on in thefe, and feveral other parts of the world, by the inftrumentality of thofe whom you ftile enthu-fiaftical Methodifts.

0^2 . Indeed,

Indeed, the Ingenious author of the *' Confiderations upon «' the converfion and apoftlefhip of St. Paul^' fpeaking of the enthufiafm that appears not only in the lives of fome enthu-fiaftical heretics, but even fome of the methodifts now, ventures to fay, that " all the divine communications, illumina-" tions, and extacies to which they have pretended, evidently •^ rprung from much felf-conceir, working together with the *' vapours of melancholy upon a v/arm imagination." That the mentioning thefe divine communications fo freely to the world, mi^ht be mixed with fome degrees of unobferved vanity, or want of caution, may be probable. But roundly to ailcrt, that all their communications were only pretended^ and fprung from no other fources but felf-conceit, vapours of melancholy, and a warm imagination, is I think unbecoming fo young a convert as ihat author, is a blemifti to his performance, and a miftake which, I truft, he himfelf will be happily convinced of, when he comes to experience more of the power of that Redeemer's rcfurrection, which the Apoftle, of whofe converfiun he in the main fo excellently treats, longed fo much to know.

Without running fuch lengths in judging others, or need-lefsly fearing to be accounted enthufiafts or methodifts our-felves; when writing in defence of chriftianity, I think we may rationally allov/, that there may be much light and afnftance given from God, though at the fame time fome-thing of our own imaginations may poflibly be blended with it.

This I take to be true with rerpe6l to the Methodifts. That imagination h^s mixed itfelf with the work, cannot be denied ; and is no more than what muft neceflarily be expelled ; for whoever faw fire without fome fmoke ? but that the work itfelf is of God j and as good Biftiop Lat'uner faid, when the papifts laid a lighted faggot at Dr. Ridley's feet, fo we jnay venture to afHrm, " a candle is lighted in England (through the inftrumentality of the Methodifts,) which will not c afily be put out."

The do(?fcrines which they chiefly infift upon, are the great

doflrines of the reformation : " That man is very far gone

^^ Irom original righieoufnefs. That he cannot turn and pre-

3 ^^ pare

[ 247 ] « pare himfelf by his own natural flrcngth and good works *' to faith and calling upon God. That we are accounted *' righteous before God, only for the merit of our Lord and *^ Saviour Jesus Christ, by faith, and not for our own *' works or defervings. That albeit good works, which are *' fruits of faith, and follow after juftification, cannot put *' away our fins, and endure the fevcrity of God's judgment j *' yet are they pleafing and acceptable to God in Christ, *' and do fpring out neceflarily of a true and lively faith; *' infomuch that by them a lively faith may be evidently *' known, as a tree is difcerned by its fruits." Thefe are dodrines as diametrically oppofite to the church of Romc^ as light to darknefs. They are the very do6lrines, for which Ridley^ Latimer^ Cranmer, and fo many of our firft reformers were burned at the ftake. And I will venture to fay, are doiSlrines which, when attended with a divine energy, and preached with power, " without taking to their afliftance the *' feveral arts of management and craft,'' always have, and always will, maugre all oppofition, make their way through the world, however weak the inftruments that deliver them may be, and whatever offences and divifions about fome non-ejfen" iials may arife among themfelves.

Thefe are things which always did, and always will happen in the pureft ages of the church. Raul and Barnabas were permitted not only to fall out, but to feparate from each other, merely on account of a difpute that arofe about taking with them one John, whofe furname was Mark. And yet this wai over-ruled for the furtherance of the gofpel. There was an inceftuous perfon in the church of Corinth^ when under even a truly apoftolical infpedion. And to what heights the contentions arofe between Luther^ Calvin^ and ZivingliuSy at the firft dawnings of the reformation, about predeftination aiid the facrament; and that of Bifliop Cranmer, Ridley, and Hooper, many years after, about the veftments, is too notorious to be mentioned. It muft needs be, that fuch offences come, whilfl good men carry about with them the remainders of indwelling fm, prejudices of education, blindnefs in their undcrflandings, and have an artful enemy always near at hand, and always ready to blow up the coals of contention, in order to raife a fmoke,

Q^ 4 whereby

ivhereby he may blacken or blemifti the work of God. The blefled Jesus wifely permits fuch things, to cure us of fpirituai pride, to remind us of the necelTity of looking to himfelf, to teach us to ceafe from man, by convincing us, that the beft of men are but men at the befl, to inure us to long-fuffering and forbearance one towards another, to excite in us a more eager defire after heaven, where thefe diforders will be at an end, and for a more glorious difplay of his infinite wifdom and power at the day of judgment j when he will convince the wondering world, that in fpite of all the fubtlety, malice, and rage of his enemies, together with the weakneiles, blindnefles, and jarrings of bis friends, he has fully accomplifhed that glorious work, for which he came to fhed his blood j I mean the renewal of a multitude of fouls, which no man can number, out of every nation, language, and tongue, by making them partakers of his righteoufnefs, and, through the powerful operations of his blefled Spirit, bringing them back to, and re-inftamping upon them that divine image, in which they were originally createjd.

To awaken a drowfy world to a fenfe of this, to roufe them out of their formality, as well as profanenefs, and put them upon feeking after a prefent and great falvation, to point oqt to them a glorious reft, which not only remains for the people of God hereafter, but which by a living faith the very chief of fmners may enter into even here, and without which the mod: blazing profeilion is nothing worth j is, as far as I knov/, the one things the grand and common point, in which all the Methodifts endeavours do center.

This is what fome of all denominations want to be reminded of; and to ftir them up to feek after the life and power of go4-linefs, that they may be chriftians not only in word and profef-fion, but in fpirit and in truth, is, and, through Jesus Christ ftrengthening me, fhall be the one fole bufmefs of my life. *' As for all thofe (as one exprefles it) who are for clipping *' the wings of the myftic dove, and for conlining the power *' and Spirit of God within the bounds of human c/lablifimentSy *' I am well aware of what oppofition I muft continue to meet " with from that quarter. But blefled be God, there are ^' fome few amongfl; us that are men of greater latitude, who

• • cai^

" can think, and dare fpeak, more worthily of God's fovc-?' reignty, and acknowledge a work to be his, thou<?h it be *' not according to the exad meafure of canonical fitnefs.''^ Amongft thefe, I fliall be fure to find hearty friends and well-wifliers. And if by others of more confined principles, I am for this accounted an enthufiaft, papift, or any thing elfe, they pr you are very welcome to confer that, or any other title, ispon. Sir,

Your very hymble fervant.

AN

AN

Expoftulatory Letter,

ADDRESSED TO

NICHOLAS LEWIS,

Count Zinzendorff,

AND

JLord Advocate of the U n i t a s F r a t r u m,

Ofoolijh GalatianSy who hath bewitched you ? Gal. iii. i.

A N

Expoftulatory Letter,

London^ Jpril 2^i IJSZ' My Lord,

ALTHOUGH I am perfuaded, that nothing hath a greater tendency to ftrengthen the hands of infidels, than too frequent altercations between the profeflbrs of chriftianity; yet there are certain occafions, wherein the ne-ceflary defence of the principles of our holy religion, as well as the pradtice of it, renders public remonftrances of the greateft ufe and importance. The facred pages afford us many examples of this nature. When Aaron was prevailed on by the Ifraelites, to make a golden calf, and ofFer facrifice to it, what an holy indignation did Mofes exprefs againft him and them ? When Peter and Barjiabas were carried away with the diffimulation of the Jews^ how openly did the Apo-ftle Paul withftand them to the face, and reprove them before all, ''Becaufe they were to be blamed?" And when this fame Apoftle faw the churches of Corinth and Galatia in danger of being drawn away from the fimplicity of the gofpel, what a fervent teftimony did he bear againft the authors and abettors of fuch a dcftrudlive fcheme ?

I mention thefe inftances, my Lord, becaufe I hope they will ferve as a fufficient apology for my troubling your Lord-fhip with this letter. For thefe many years paft, have I been a filent, and I truft I can fay, an impartial obferver of the progrefs and efFedls of Moravianifm^ both in England and America ; but fuch (hocking things have been lately brought to our ears, and offences have fwelled to fuch an enormous bulk, that a real regard for my king and my country, and, if I am not greatly miftaken, a difinterefted love for the ever-blefTed Jesus, that King of kings, and the church which he hatli 1 purchafed

[ 254 1 jjurchafed with his own blood, will not fufFtr me to be filent anv longer.

Pardon me, therefore, my Lord, if at length, though with great regret, as the Searcher of hearts knows, I am coji-ftrained to inform your Lordfnip, that you, together with fome of your leading brethren, have been unhappily inftrumen-tal in mlfguldino; rnany real, fimple, honeft^hearted chnflians ;. of dijhrjfing, if not totnlly nuin'wg numerous families, and, introducing a wholey^-frr^^*? of fuperftitious, not to fay idolatrous fopperies, into the EugUjh nation.

For my own parr, my Lord, notwithftanding the folio that was publifhed (i prefume under your Lordinip*3 direction) about three years ago, I am as much at.a loTs as ever, to know what were the principles and ufages of the ancient Moravian church ; but if fhe was originally attired in the fame garb, in v/hich (lie hath appeared of late amongft many true-hearted though deluded proteflants, fhe is not that fimple, apoflolical church the Englijh brethren were made to believe about twelve years ago. Sure I am, that we can find no traces of many of her prefcnt pra6Lices in the yet more ancient, I mean the primitive churches, and which we all know were really under an immediate and truly apoftolical infped;on.

Will your Lordfliip be pleafed to give me leave to defcend to a few particulars? Pray, my Lord, what inftances have we of the firft chriftians walking round the graves of their deceafed friends on Eajler-day, attended with hautboys, trumpets, french-horns, violins, and other kinds of mufjcal inftru-ments ? Or where have we the leaft mention made of plcSlures of particular perfons being brought into the firft chriltian af-femblies, and of candles being placed behind them, in order to give a tranfparent view of the figures ? Where was it ever known, that the pidure of the Apoftle Faul, reprefenting him handing a gentleman and lady up to the fide of Jesus Christ, was ever introduced into the primitive love-feafts ? Or do we ever hear, my Lord, of incenfe, or fomething like it, being burnt for him, in order to perfume the room before he made his entrance among the brethren ? Or can it be fup-pofed that he, who, together with Barnabas, fo eagerly repelled the Lycaonians, when they brought oxen and garlands in order to facrifice unto them, v/ould ever have fufTcred fuch things to

[ ^55 ] be done for him, without exprelTing his abhorrence and de-teftation of them ? And yet your Lordfhip knows both thefe have been done for you, and fufFcred by you, without your having (hewn, as far as I can hear, the leaft diflike *.

Again, my Lord, I beg leave to enquire, whether we hear any thing in fcripture of eldiefles or deaconeflls of the apo-ftolical churches feating themfclves* before a table, covered with artificial flowers, and againft that, a little altar furrounded with wax tapers, on which flood a crofs, compofed either of mock or real diamonds, or other glittering ftones ? And yet your Lordfhip mufl be fenfible this was done in Fetter-lane chapel, for Mrs. Hannah Niifchman^ the prefent general eldrefs of your congregation, with this addition, that all the fiflers were feated, cloathed in white, and v^'iih Ger?nan caps; the organ alfo illuminated with three pyramids of wax tapers, each of which was tied with a red ribbon ; and over the head of the general Eldrefs, was placed her own picture, and over that [horrefco refer em) the picture of the Son of God. A goodly fight this, my Lord, for a company of EugUjh pro-teftants to behold ! Alas ! to what a long feries of childifh ^and fuperftitious devotions, and unfcriptural impofitions, muft they have been habituated, before they could fit filent and tame fpedlators of fuch an antichriflian fcene. Surely, had Gideon^ though but an Old Teftament faint, been prefent, he would have rifen and pulled down this, as he formerly did hi# father's altar. Or had even that meek nrian Mojes been there, I cannot help thinking, but he would iiave addrefied your Lordfhip, partly at leafl, in the words with which he addrefTed his brother Aaron^ '' What did this people unto thee, that

* I might here take notice of the married women's being ordered to wear blue knots, the Tingle women pink, and tbofe that are juft marriageable, pink and white ; the widows that are paft child-bearing, to wear white, and thofe that are not fo, blue and white knots ; and alfo of the epifcopal knot of Mrs. Hannah Nitfchman, (who is, I am informed, the prefent general Eldrefs pf the congregation) which is fometimes of a purple, and fometimes of a rofe colour. Thefe, with mnny other fanciful things, might be confidered j but my mind at prefent is too full of concern to dwell upon any thing but what more immediately ftrikes at the welfare of fociety, and what hath a ftill more fatal tendency to draw away unwary fouls from the fimplicity of the gofjiel. Would to God I could with a faf« confcience be excufed even from this !

" thou

[ 256 ] ** tilou haft introduced fuch fuperflitious cuftoms among " them*?"

But this is not all : I have another queftion to propofe to your Lordfhip. Pray, my Lord, did any of the Apojiles or leaders of the primitive churches, ever ufurp an authority, not only over people's confciences, but their properties alfo ? Or draw in the members of their refpe^live congregations to difpofe of whole patrimonies at once, or to be bound for thoufands of pounds more than they well knew they were worth ? And yet your Lordfhip knows this has been done again and again, in order to ferve the purpofes of the brethren for feveral years laft paft ; and that too, at, or very near the time, when, in order to procure an a6l in their favour to go abroad, (which now appears to be rather a fcheme to fettle at home) they boafted to an EngliJJ} parliament, how immenfely rich they were f.

Your

* A like fcene to this was exhibited by the fingle bretbren, in a room of their houfe at Hatton Garden. One of them, who helped to furnifh it, gave me the following account. Tiie floor was covered with fand and mofs, and in the middle of it, was paved a ftar of different coloured pebbles, upon that was placed a gilded dove, which fpouted water out of its mouth into a velTel prepared for its reception, which was cu-rioufly decked with artificial leaves and flags j the room was hung with mofs and fliells; the Count, his fon, and fon-in-law, in honour of whom all this was done, with Mrs. Hannah tiitfchman^ and Mr. Peter Boehlery and fome other labourers, were prefent. Thefe were feated under an alcove, fupported by columns made of pafteboard, and over their heads was painted an oval, in imitation of marble, containing the cyphers of Count Zi}ize)idorff''s family. Upon a fide-table, was a little altar covered with fliells, and on each fide of the altar was a bloody heart, out of, or near which proceeded flames. The room was illuminated with wax tapers, and muficians placed in an adjacent apartment, while the company performed their devotions, and regaled themfelves with fweet-meats, coffee, tea, and wine. After this the labourers departed, and the fingle brethren were admitted in. I am told, that moft, if not all of thefe leading perfons were preferif alfo at the celebration of Mrs. Hannah Nitfchman''s birth-day.

f M. Rimius, aullc counfellor to the late King of Pru//Ia, in a trea-tife he lately puhllflied, I think makes it plainly appear, that the agents for the Mora'vian affairs, have mifinformed the parliament in feveral re-fpcfls, and upon the whole, treated that auguft body little better thart the Cibeonitijh ambafladors once treated Jojhuaj the captain of the

J-ORD'S

Your Lordflilp cannot but be fenfible, that at this prcfent time you ftand indebted to fundry perfons to the value of forty thoufand pounds fieri in g; and unlefs fome of your brethren had at^reed to ftay fix years for about twenty thoufand poundsj due to them ; (though after the expiration of that term, as they have no fecurity, in all probability they will bejuft where they are now) and if the other creditors alfo, upon

Lord's hoft. To this I refer tlie reader. It Is written with great caa-dour, and contains fuch inconteftable proofs of the many dangeious principles and pra(5lices of the leading hrethrenj that nuift, I think, con-(Irain all that read it to (ay, ** My foul, come not thou into theii feciet, *' and to their aflTembly, mine honour be not thou united."

I fuppofe it v/as a conicioufnefs of this, that induced Mr. Cnjfart, one of the Count's chief agents, to fuggeft to Mr. L:rrde fome time before its publication, that it would be as good As three hundrett pounds in U\i way, if Mr. Rimius''s hook. coUld be fuppreflfed. This looks bad; but I think it was ftill worfe in another of the brethren roundly to affirm, in order to quiet fome who were diffatisfied by reading this book, " that *♦ the author of the above-mentioned treatife, was one that perfonated *• Mr. Rmiusy and that the whole was lies." Now they cannot but know, that this gentleman refides in Oxenden-J}reety and addreflcd his book to his Grace the Lord Archbifhop of Canterbury^ by permifRon, and that he proves almoft every word he fay6, from the brethren's own writings. The above-mentioned brother was pleafed to add, ** that the real *' M. Rimius was a friend, and therefore would not write againft them.'* I anfwer, that I verily believe he therefore wrote, as GoD knows I do, becaufe he is 2ifrie?id j or to ufe his own words, *' from a ftrift regard «* to truth, juftice, and the public good." And I think, if i iftead of adding fm to fin, by continuing ftill to mifguide, enflave, and put out the eyes of raany of God's deaj- children, who, I am perfuaded, know riO more of their fecret myfteries and intended purpofes, than thofe who never heard of them at all, it would fliew a much better fpirit in the leading brethren, either publicly to refute, or ingenuoufly confefs, and aipend the things laid to their charge. This is what GoD and the world may juftly require at their hands, and without this, I cannot fee how they can expeft any future bleffing from above ; fince the wifeft of men hath told us, '* He that covereth his fins Ihall not profper, but whofo con-** fefTeth and forfaketh them fhall have mercy." Grant us all this mercy, heavenly Father, for thy dear Son's fake ! /

As I am not perfonally acquainted with Mr. Rimius^ 1 take this opportunity of informing him, that it is the dcfire of many, the L;i'tin appendices may be trandated into Englijhy and the vvhoJe printed in a final| edition, in order to make it more extenfively i:f*ful.

Vol. IV. R confideratioa

[ 258 ] confideration of fome bonds given, and mortgages made * for* principal and intereft, had not agreed to Hay four years, for twenty one thoufand pounds more, many of the Englijh brethren, who, out of 1 know not what kind of infatuation, have not only given their all, but have been bound for thou-fands more than they are able to pay, muft either have immediately become bankrupts, and thereby the creditors perhaps, not have had a (hilling in the pound, or have been obliged to fhut up their fliops, go to prifon, or be turned out into the wide world, to the utter ruin of themfelves and families.

The diftrefs and anguifh of mind that hundreds have been involved in upon this very account, is, I believe, unfpeak-able f. And the bare refledion upon it, whilft I am writing, makes my heart almoft to bleed within me. Who, who, but

* The buildings in Yorhjh'irc^ Bedfon^Jblre^ Sec. Befides this, there are foipe thoufands due to others upon bond, and many thoufands to a particular gentleman, for which the Count has mortgaged one of the Ger^ man fettlements j I think it is Marienburg.

f Since my writing this, I have been told of a very fingular expedient made ufe of by Mr. Peter Boehlery one of the brethren's bifliops, in order to ftrengthen the faith, and to raife the drooping fpirits of ?/Ir. William Bell, who hath been unhappily drawn in (with feveral others) to be one of their agents. It was this : It being M.r. BclPs birth«>day, he was fent for from his houfe in Ne'uil's-alley^ Fetter-larte ; but for a while, having had fome words with Mr. Boehlery he refufed to come j at length he complied, and was introduced Into a hall, in the fame alley, where was placed an artificial mountain, which, upon fmging a particular.verfe, was made to fall down, and then behind it was difcovered an illumination, reprefenting Jesus Christ and Mr. Bell, fating very near, or embracing each other j and out of tl.e clouds was alfo reprefented plenty of money falling round Mr. Bell ^nd the Saviour. This ftory appeared to me fo incredible at the firft hearing, that, though I could not doubt the veracity of the relator, yet fearing he might be mifinformed, I fent for him again, and he affured me, that Mr. Bell told this ftory himfelf fome time ago in company, and a perfon of good reputation of tliat company related it to an acquaintance of mine. May GoD grant him and all others who have been undefignedly concerned, a more fure and ftable prop fpr their faith, even his own word, in which he caufes his people to truft ! then, and not till then, even upon the greateft emergency, they may without any fanciful reprcfentations, boldly fay, " Who art " thou, O great mountain ? before the Lord Jesus, our all conquer-** ing Zerubbabeli thou ftialt become a plain."

f 259 3

themfelves, my Lord, can tell the late perplexity of thelf minds^ who have been already arrefted, or obliged to break off their refpe£live partnerfhips ? Or what words can exprefd the Q-reat concern, which Mr. Freeman and Mr. Thomas Gracs muft have been neceflarily under, when they found that bills had been drawn in their name, unknown to them, to the value of forty-eight thoufand pounds?* And how pitiable, my Lord, muft the prefeht circumftanccs of young Mr. Rhodes hc^ who, to ftop a little of the above-mentioned gap^ was prevailed on, (your Lordfhip knows by whom,) about eighteen months ago, to fell his eftate of above four hundred pounds a year, and went or was fent ofF very lately, as I am aflured, to France^ (leaving a deftitute mother behind him) and only with twenty-five pounds, for the payment of which he left his watchj bureau, horfe and faddle ? f

Thefe are but a few inftances, my Lord, amongft rhany, indeed too too many, that might be given. The brethren's agents, and thofe concerned with them, can beft tell what horrid equivocations, untruths and low artifices have been ufed, to procure money, at high intereft, wherever it was to be had, in order to keep up the brethren's credit; and irt that poor lame manfier, it hath been kept up for a confiderable

* This Mr. Grace told me himfelf in public company ; he and Mr, Freeman do live in T'hrogmorton-jireet,

f The cafe of this Mr. Rhodes is very fmgular. He was of mean birth and occupation, but upon the unexpeded falling of many lives, became fuddenly poffeiTed of an el!iate of above four hundred pounds a year; and to ferve the brethren, after many importunities, he was induced to dii-pofe of it. Mr. Lee the banker purchafed it, and Meflrs. Freeman and Grace received fix thoufand pounds of the money towards what was due to them : befides this, Mr. Rhodes was bound for many thoufands more. This made liim very uneafy, and fearing the confequence, he one afternoon, about ten weeks ago, ftole an interview with two fingle brethren, aind befeeched them, for Christ's fake, to let him have twenty-five pounds, for the payment of which he left them his watch, bureau, horfe and faddle. He then took his leave, faying, in all probability he fhould never fee them any more, and having nothing to fpare to leave behind for his poor mother, (who I hear is fince dead) was content to fend he? a few parting lilies: fince he has b^en gone, the horfe, watch, bureau and faddle were fold for twenty-feven pounds three fliillings j fo that the young man has the balance in bank. GoD grant, that this may prove the laft perfon th'at may be impofed on in this way I s-: R 2 time.

time. Was the whole fcene to be opened, I believe every one would be of opinion, that fuch an ecclefiaftical projedl, never was heard of before, in any part of his Majefty's dominions.

Of this, my Lord, the Royal-Exchange hath long fmce rung ; and if the fame part hath been adled abroad, * how many families muft have been ruined there, and how many more may be yet ruined, in order to fill up the prefent Englijh chafm; and confequently, what loads of guilt muft needs lie at the door of fomebody ? Surely, the Lord of all Lords, whofe eyes are like a flame of fire, and who requires truth in the inward parts, will one day or other vifit for thefe things, by bringing to light the hidden things of darknefs, and thereby making manifeft the counfels of the heart.

I need not inform your Lordfkip, that Babels are generally fuffered to be built pretty high, before God comes down to confound the language of the builders. If knaves are employed (as commonly they are) God's honour is concerjied to dif-cover them. And if any of his own children are undefjgnedly drawn in, (which is frequently the cafe) he, who hath pro-mifed not to fuiFer them to be tempted above what they are able to bear, will in mercy, fome way or other, rebuke the tempter, and make a way for them to efcape. It is true, this, in public concerns, may fometimes expofe them to a little worldly contempt, and for a while they m;:y feem-ingly be crufiied under the rubbiih of the fallen fabric, but even fhis fhall work together for their good ; and happy will it be for them, if after all, they at length learn this important leflbn, " That it is dangerous, upon any pretence what-*' foever, to go from the written word, or give up their ** confciences to the guidance of any man, or body of men ** under heaven." This, your Lordftiip well knows, is what weak and unftablc fouls are too apt to do ; and artful and defigning men, who are fond of power, efpecially if naturally they are of an ambitious turn of mind, eafily catch at the pleafing bait. But honefty, my Lord,, will be found

"* It appears too plain from Mr. Rlmius that this hath been the cafe. And no wonder, fince he quotes this affertion of the Count's from his own writings, ** The oeconomifts of the fociety may fay to a young rich *• man, either giv« us ail thou haft, \>r get thee gone,'*

3 ••

to be the beft policy after all; and therefore, God forbid that any who call themfelves the followers of the Lamb, fhould glory in any thing fave the crofs of Christ.

At prefent, I fiiall add no more, but carneftly fay amen^ to that part of the brethren's litany, however exceptionable in other refpeds, ''^ From untimely projects, and from un-" happily becoming great, keep us our good Lord and God !" And I as heartily pray, that the glorious Jesus may profper all that is rights and give grace to correal- and amend all that is wrong, among all his people of all denominations, I fubfcribe myfelf, my Lord,

Your Lofdfhip's moft obedient humble fervant,

George Whitefield.

R3 ASHORT

A SHORT

ADDRESS

T O

Perfons of all Denominations,

OCCASIONED BY THE

Alarm of an Intended I nva s i o Nj in the Year 1756.

I alfo will Jheiu my Opimon, Job xxxii. lO,

R4

A SHORT

A D D R E S S, ^r.

Men^ Brethren^ and Fathers,

THOUGH fo many alarming warnings, pathetic exhortations, and fuitable clirc6lions, have already been given both from the prefs and pulpit, by v^^ay of preparatives to our late public day of humiliation ; yet fhould one, who is lefs than the leaft of all his brethren, now that folemnity is over, prefume to trouble his dear countrymen with a J])ort addrefsy by way of fupplement to what hath already been offered ; it is to be hoped, none will be fo unkii^d as to look upon it as altogether fuperfluous and needlefs, much Icfs, be fo ungenerous as to cenfure it as proceeding from the pride and naughtinefs of his heart. But fhould this be the cafe, I {hall make no other apology (as I think there needs no other) than that which David the youngeit of the fons of ytjje made long ago upon a like occafion>, '' Is there not a caufe ?"

An infulting, enraged, and perfidious enemy is now advancing nearer and nearer to the BritiJI) borders. Not content with invading and ravaging our rightful Sovere gn K jig Georges dominions in America^ our popifh advcrfaries have now the ambition to attempt, at leaft to threaten, an invafion of England itfelf; hoping, no doubt, thereby, not on'iy to throw us into confuiion at home, but alfo to divert us lom more efFeciually defeating their malicious deiigns abroad. That fuch a defign (however chimerical it may feem) is now actually on foot, the royal proclamation lately ilTued forth, renders indifputable. Which proclamation, as it plainly befpeaks his Majefty's paternal care, doth at the fame time loudlv call upon all his faithful and loving fubjeils, not only to ftand upoii their guard, but alfo to exert their utmoft efiurts, in dcpund-

ai'iCS

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ance on divine prote«Slion, to prevent aad render aboruve fuch an unjuft and daring enteiprize.

BlelTed be God ! as a profeffing, though finful people, we have lately taken one effedual ftep towards bringing about fuch a falutary end.

In obedience to a call from the throne, we have been humbling ourfelves in the mofl public and folemn manner before the moll high God. And it is to be hoped, that the many tears which were that day flied, and the thoufands and thoufands of prayers that were then offered up, have Jong fmce been regarded by, and entered into the ears of the Lord of Sabbaoth. Infidels may perhaps laugh, and make rhemfelves merry with fuch an infinuation; but ferious people (and to fuch in a more peculiar manner is this addrefs dirc6lcd) will account it no ways enthufiaftic to affirm, that folemn humiliations, whether performed by public communities in general, or individuals in particular, have always met with fuch a divine acceptance, as to obtain at leaft a reprieve from, if not a total removal of, the threatened evil. The deferring of an impending judgment, only upon the hypocritical, but public humiliation of a wicked Jhab-, The mature and providential deliverance of the Jewifi people from the cruel plot of an ambitious Ha?na?i^ for which queen EJiher^ Afordecai, and the other diilrefTed Jnvs fought fo earnellly by public fafting and prayer: And what is yet more, the total and entire fufpen-fion of the deftru6lion of Nineveh^ that exceeding great city, (though fo peremptorily denounced) upon the fafting, praying, and repenting of the king, nobles and commons, at the preaching of Jonah, Thefe, not to mention many more that might be adduced from facred ftory, are mod pregnant, and, at the fame time, very encouraging proofs, that they that humble themfelves, fhall in God's due time be exalted; and therefore, as a nation, we may boldly infer, that the righteous Lord, who delights to fhew himfelf ftrong in behalf of ihofe who are of an upright heart, will favour, plead, and vindicate our righteous caufe,

I am vfry fcnfible, that artful infmuations have been in-duftrioufly publifhed, in order to lay all the blame of this war upon us. But bold afTertions and folid proofs are two difle-fent things 5 for it is plain, beyond all contradidion, that the

Frmchy

French^ fond of rivalling us both at home and abroad, have moft unjuftly invaded his Majefty's dominions in America \ and have alfo, by the moft vile artifices and lies, been endea-vourinjr to draw the fix nations of Indians from our intcreft; in fliort, almoft all their proceedings ever fmce the late treaty of Jix la Chapelle^ have been little elfe than preparations for, or a tacit declaration of war. But he that fitteth in heaven, as we may humbly hope, laughs them to fcorn j and, as he once defeated the counfcl of Achitophcl^ and came down to confound the language of thofe afpiring projedors who would fain have built a tower, the top of which fhould reach even to heaven; fo we truft (whatever dark providences may intervene) that he will in the end fruftratc the devices of our ad-verfary's moft fubtlc politicians, and fpeak confufion to all their projed^s; who, by aiming at univerfal monarchy, arc more than attempting to eredl: a fecond Babel.

I have heard, or read fomewhere of a Turkijh General, who, being called to engage with a chriftian army that had broken through the moft folemn ties, flood up at the head of his troops, and then drawing the treaty which they had broken, out of his bofom, and holding it up in the air, thus addrefled the throne of heaven : *' O almighty Being, if thou ** art, as they fay, thou art, thefe chrlftians God, thou loveft <* what is right, and hateft perfidy ; look down therefore and " behold this treaty which they have broken ; and, as thou *' canft not favour what is wrong, render their arms, O God, '* fuccefslefs, and make mine victorious.'* He ended j immediately the fword was drawn. The two parties vigoroufly engaged, and the perfidious chriftlans were beaten off the field. Thus may our proteflant Generals, or at Icaft their Chaplains, deal with our enemy's forces, in rcfpccl: to the treaty of Aix la Cbapelle. They, not we, have broken it. They, not we, have been the aggrelTors: an-d therefore, not-withftanding we are looked upon as heretics^ and they fight under the banner of one who ftiles himfelf His mojl Chri/iinn Alajcjiy; a righteous God, we truft, in anfwer to prayer, will humble France^ and make the Britijh arms both by Tea and land, more than conquerors through his love. It is true (and God knows with grief of heart I fpeak it) praying is b :<:ome too unfaftiionablc amongft our people in general, and ;:mong

our

our military men in particular; but wherein the piety^ and confequently the true policy, of fuch a proceedure confifts, I belieye will be very difficult to determine. If we have recourfe to Rollins ancient hiftory, I believe we fhall find, that neither Darius^ Cyrus, Alexander, nor indeed fcarce any of the Egyptian^ Grecian, Perfian, or Roman Generals, ever undertook any hazardous enterprize, without making fome public acknowledgment of a deity. And if we confult that hijiory of hijloriesy that too much neglected book (as Sir Richard Steel exprefles himfelf) emphatically called the Scriptures, we may always remark, that thofe heroic worthies, who by faith fubdued kingdoms, and put to flight the armies of the aliens, were men of prayer as well as men of valour. And if our refcarches defcend down to our own annals, we fhall foon be fatisfied, that the Britijh arms were never more formidable, than when our foldiers went forth in the ftrength of the LoRp; and with a bible in one hand, and a fword in the other, chearfully fought under his banner who hath condefcended to flilc himfelf ** a man of war."

Such an appellation as this, methinks, may fufficientjy juf-tify the lawfulnefs of bearing arms, and drawing the fwor(;l in defence of our civil and religious liberties. For if God himfelf is pleafed to ftile himfelf a man of war, furely in a juft and righteous caufe (fuch as the Britijh war at prefent is) we may as lawfully draw our fwords, in order to defend ourfelves againft our common and public enemy, as a civil magistrate may fit on a bench, and condemn a public robber to death. Our excellent reformers, fenfible of this, in the thirty-fecond article of our church, after having declared " that the laws " of the realm may punifh chriftian men with death for *' heinous offences 3 immediately fubjoins, *' that it is lawful *' for chriftian men, at the commandment of the magiftrate, *' to wear weapons and ferve in the wars." And therefore, what Bifhop Saunderfon fays of ftudy, may be likewife faid of fighting: " fighting without prayer is atheifm,- and prayer " without fighting is prefumption." And I would be the more particular on this point, becaufe through 2. fatalfcrupu-hfity againft bearing arms, even in a defenfive war, his Ma-jefty hath been, and is not yet out of danger of lofing that large, cxtenfive, and but lately moft flourifhing province of

Penfylvania,

C 2% ]

Fenfyhanta^ the very centre and garden of all North /Jmerica, But whilft I fee fuch very fcrupulous perfons grafping at every degree of worldly power, and by all the arts of worldly policy labouring to monopolize, and retain in their own hands all parts both of the legiflative and executive branches of civil government; to fpeak in the mildeft terms, we may honcftly affirm, that they certainly a£l: a moft inconfiftent, and if not prevented here at home, to thoufands of their neighbours, I fear a very fatal part. For, fay what we will to the contrary, if we fearch to the bottom of things, we may foon be convinced, that civil magiftracy and defenfive war muft ftanJ or fall together. Both are built upon the fame bafis; and ther» cannot be fo much as one fmgle argument urged to eftablifh the one, which doth not at the fame time corroborate and confirm the other.

Far be it from me, who profefs myfelf a difciple and minifter of the Prince of peace, to found a trumpet for war: but when the trumpet is already founded by a perfidious enemy, and our king, our country, our civil and religious liberties, are all, as it were, lying at flake, did we not at fuch a feafon lend our purfes, our tongues, our arms, as well as our prayers, in defence of them, fliould we not juftly incur that curfe which an infpired Deborah^ when under the immediate influence of the Holy Spirit, once uttered, '♦ Curfe ye MeroZy curfe ye bitterly the inhabitants thereof, becaufe they came not to the help of the Lord, to the help of the Lord againft the inighty ?" Known unto God, and God alone, are all our hearts. Daily and repeated experience convinceth us, that the greateft talkers are not always the greatell doers. How therefore any of us may behave when put to the trial, the trial it* felf can only prove. But, for my own part, whatever my future conduit may be, (and I know it will be downright cowardly, if left to myfelf) yet, upon the matureft deliberation, I am at prefent fo fully convinced of the jultice of the BritJJJ) caufe, that fuppofing it (hould be faid of me, as It is of ZwingliuSy " Cecldit in pralio^ He fell in battle;" I hope, if whilft the filver cords of life were loofing, and I ftiould be attended by any who may be bewailing mine, as the frisnds ^f Zwingltus did his misfortune, I fhould like him cry out, *' Ecqtddhsc infortumi? Is this a misfortune ?'* And not only

To, but with my expiring breath add, as he did, " O faujlufh inforiunium! O happy misfortune!" For, furely, it is far more preferable to die, though by a popifh fword, and be carried from the din and noife of war by angels into Abrahams bofom, than to be fuffered to furvive, only to drag on a wearifome life, and to be a mournful fpedator, and daily bewailer of one's country's ruin.

Awful and tremendous are the judgments that have lately 'been abroad. Twice hath the earth on which this great metropolis (lands, unable, as it were, any longer to fuftain the weight of its inhabitants fins, been made to tremble and tottet under us. Since that, how amazingly hath the ftiock been extended ! Africa^ (nor hath America itfelf been exempted) hath in a moft deftru6i;ive manner felt its dire effeds. And what a dreadful confumption it hath made in various parts of ^pain^ and, in a more efpecial manner, at Lijhon^ the metropolis o^ Portugal^ is beyond conception, and beyond the power of the moft mafterly pen to defcribe. It is to be queflioned^ whether the like hath ever been heard of fmce the deluge. Surely nothing was Vv'anting to figure out, and realize to that diftrelTed people the horror of the laft day, but the found of the trump, and the a£lual appearance of the great Judge of quick and dead. But awful and tremendous as fuch phaeno-menas of nature may be; yet, if we confider the confequences of things, was even the like judgment to befal us, (which may God avert!) it would be but a fmall one, in comparifon of out hearing that a French army, accompanied with a popifh Pretender, and thoufands oi Rcm'ijb priefts, was fuffered to inVade,-fubdye, and deflroy the bodies and fubftance, and, as the ne-cefTary confequences of both thefe, to blind, deceive, and tyrannize over the fouls and confciciices of the people belonging to this happy ifle.

God forbid, that I fliouJd give flattering titles to any; for in fo doing, I (hould provoke him to take away my foul. But furely we muft have eyes that fee not, and cars that hear not, as well as hearts that do not underftand, if we do not know, and fee, and feel, that in refpedl: to our civil and religious liberties, we arc undoubtedly the freeft people under heaven. And I dare appeal to the mofl ungrateful and malicious male-content, to produce any sera in the Br'iujh annah," wherein

we

Nve have enjoyed fuch a continued feries of civil and rellglouj liberty, as we have been favoured with for thefe twenty-eight years laft paft, under the mild and gentle adminiftration of our dread and rightful Sovereign Kirg George. Surely he hath been a nuriing father to people of all denominations; and however he may be denied it, yet he may, without a compliment, jultly claim from the prefenr, as well as future ages, the deferved title of George the Great. But notwithftanding this, fuch is the degeneracy of human nature, it mufl necef-farily be expected, that, in a nation grown wanton with liberty like ours, there are a great multitude of unhappy perfons, who being men of lax principles, loofc lives, an.d brckcn fortunes, will be fo abandoned, as to break through all reftraints of gratitude, loyalty and religion ; and, like Cataline and his wicked confederates, be fond of joining in any change of government, whereby they may entertain the moft diftant prof-pe£l: of bettering their fortunes, and gratifying their ambition, though it be at the expence of their country's blood. This hath been, and no doubt flill continues to be, the fate of all civil governments in the world, and confequently is no more than what we may expect, in times of tumult and danger, will be adted over again in our own land by men of fuch corrupt minds. But how any ferious and judicious, much lefs religious and devout perfon, can be fo flupid to all principles of (eU'-intereft, and fo dead even to all maxims of common fenfe, as to prefer a French to an EngUJh government; or a ^opifi) Pretender.^ born, nurfed, and bred up in all the arbitrary and deftruclive principles of the court and church of Rome^ to the preknt protejiant fuccfjfion fettled in the illuftrious line of Hanover^ muft-be imputed to nothing clfe but an awful infatuation.

Hear ye, (if there be any into whofe hands this addrefs may fall, that are defirous of fuch a cliange) not to dwell entirely upon the many innumerable civil or temporal lofies we (liould fuftain : hear ye, I fay, the mild and gentle language of one or his Mofl Chriftian Majefty's late declarations concerning religion.

" Being informed, that there have fprung up, and ftill arc fprlnging up, daily in our realm, a great number of preachers, whofe fcle bufmefs is to flir up the people to rebellion, and

to

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to difTuade them from the pradice of the Roman catholic an^ apoftolic religion; wc do command that all preachers, who Ihall call aflemblies, preach in them, or difcharge any othei* fundion, be put to death j the puniftiment appointed by the declaration in July 1686, for the minifter of the pretended reformed religion, which we would not, for the future, have any one efleem a mere threatening, which will not b^ put in execution. We do likewife forbid our fubje6ts to receive the faid minifters or preachers, to conceal, aid, or aflifl: them, or have, diredly or indiredly, any intercourfc or correfpondence with them. We farther enjoin all thofe, who fliall know any of the faid preachers, to inform againft them to the ofBcers of the refpe6^ive places 5 the whole under pain, in cafe of tref-pafs, of being condemned to the gallies for life, if men; and^ if women, of being (horn, and fhut up the remainder of their days in fuch places as our judges fhall think expedient; and whether they be men or women, under pain of confifca-tion."

After perufing this, read, read alfo, I befeech you, the (hocking accounts of the horrid butcheries, and cruel murders committed on the bodies of many of our fellow-fubjedls in Jmerica^ by the hands o{favage Indians^ inftigated thereto by more i\\z.n favage popijh priejls.'^ And if this be the beginning, what may we fuppofe the end will be, (hould a French power, or popifli Pretender, be permitted to fubdue either us or them? Speak, Smithfield^ fpeak, and by thy dumb, but very perfuafive oratory, declare to all that pafs by and over thee^ how many Englijh proteftant martyrs thou haft feen burnt to death in the reign of a cruel popifh Ql.ieen, to whom the prefent Pretender to the Br'iUjh throne at leaft claims a kind of a diftant kindred ? Speak Ireland^ fpeak, and tell if thou canft, how many thou-fands, and tens of thoufands of innocent unprovoking pro-teftants were maffacred in cold blood by the hands of cruel papifts within thy borders, about a century ago ? Nay, fpeak Faris^ fpeak, (for though popifli, on this occafion we will admit thy evidence) and fay, how many thoufands of proteftants were once flaughtered, on purpofe, as it were, to ferve up as a bloody deflert, to grace the folemnity of a marriage-feaft. But

* See a pamphlet, intitled, A brief Vienu of the ConduSi 0/J»enfylvanigyi for the Year 1755*

why

[ 273 }

\S^hy go we back to fuch diiiant aeras? Speak, Langiicdoc^ fpeak, and tell if thou canft, how many proteftant minidcrs have been lately executed ; how many more of their hearers have been dragooned and fent to the galliesj and how many hundreds are now, in confequence of the above-mentioned edicl^, lyincy in prifons, and fait bound in mifery and iron, for no other crime than that unpardonable one in the Rcmi/h church, ** hearing and preaching the pure gofpel of the meek and lowly Jesus."

AvA think you, my dear countrymen, that Rome^ glutted as it were with proteftant blood, will now reft fatisfied, and fay, *' I have enough !*' No, on the contrary, having, through the good hand of God upon us, been kept {o long fafting, we may reafonably fuppofe, that the popifh priefts are only grown more voracious, and (like fo many hungry and ravenous wolves purfuing the harmlefs and innocent flocks of fheep) will witK double eagernefs purfue after, feize upon, and devour their Wifhed-for proteftant prey ; and, attended with their bloody red-coats, thofe gallic inftruments of reformation, who know they muft cither fight or die, will neceftarily breathe out nothing but threatening and flaughter, and carry along with them defolation and deftru^tion in all its various fliapes and tortures, go where they will.

But I humbly hope, vile as we are, a gracious, long-fufFer-ing and merciful God, will not fuffer us to fall into their blood-thirfty and cruel hands. He hath formerly moft remarkably interpofed in England'^ favour; and why Ihould we in the leaft doubt, but that he will again reveal his omnipotent arm, and make our extremity to be his opportunity, to help and defend us, againft fuch threatening and unjuft invaders ? Invincible as the Spanijh armada was fuppofed to be, and all-powerful as the Pope, under whofe broad feal they a6led, might boaft he was in heaven or hell, it is plain he had no power over the water. " For thou didft blow, C) Lord, with thy wind, and the enemy was fcattcrcd." And is not this God the fame now as he was yefterday ? And will he not continue the fame for ever.? Of whom then (hould the inhabitants of Great Britain be afraid ? Blefll-d be God, if we look to fecond caufes, we have a glorious fleer, brave admirals, a well-difciplined army, experienced oiTirers, Vol. IV. S and,

Z7

und, if occafion fliould require, thoufanJs and thoufands of hearty voluntirrs, with a Royal Hero^ who hath once beer^ made happily iriftrurnental to fave his country fiom impending ruin, if not Majefty itfelf prepared to head them. And if by failing from as well as for fin, and by flying, through a living faith, to the merits of a dying, rifen, afcended and interceding Mediator, we can but make God our friend, we need not fear what France and Rome^ and Hell^ with all their united force, can do unto, or plot againft us. The way of duty is the way of fafety, And if we are but found in the due ufe c\ proper means, we may confidently leave the iiTue and event ef things with God. Be that event what it will (and I truft it will be a profperous one) we have a divine authority to fay unto the righteous, it fhall be well with them. God's own people, amidft all the wars and rumours of wars, may reft fe-cure J for they not only dwell under the fhadow of the moft High, but have his own royal word for it, that all things fhali work together for their good. And not only fo, but they may be fully afTured, that all the malicious efforts and defigns of men and devils fliall be fo far from obftrucling, that, on the contrary, through the fure, though fecret hand of an ever-watchful, over-ruling, and omnipotent providence, they (liall at prefcnt, (howbeit they think not fo) be made not only to fubferve the prefent further enlargement of his interefts, who, in fpight of all the ftrivings of the potfherds of the earth, will hold the balance of UNIVERSAL monarchy in his own hands; but at lafl fliall terminate in the full and compleat eftablifh-inent and perfection of that bleffed kingdom, whofc law is truth, whofe king is love, and whofe duration is eternity, fiat! Fiat! Amen and Amen.

PREFACE

T O T H E

SERIOUS READER,

On Behalf of

The Rev. Samuel C l a r k e's Edition of the Bible.

S 2

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PREFACE, ^c.

WHEN Philip the Evangelift was commanded by the Holy Spirit, to go near and join himfelf to the cha-t\ot oi 2. man of Ethiopiay and found him reading £y^/^j the prophet, we are told, ASis viii. ver. 30. that he introduced himfelf with this queftion, '' Underftandeft thou what thou readeft ?" The Ethiopia?!^ though an euauch, a perfon of great authority under Queen Candace^ inftead of being offended at this feeming impertinence, mildly anfwered, verfe 31. " How can T, except fome man guide me ?" And as a proof of his willingnefs to be guided, he defires Philip that he would come up and fit with him. Upon which, as we are further informed, ver. 35. '' Philip opened his mouth and began at the «« fame fcripture," which the eunuch was then providentially reading, " and preached unto him Jesus." An inftrucSlive paflage this ! Not merely as it fhews us, that the greateft pcr-fonages ought not to think themfelves above perufmg God's lively oracles ; but alfo as it points out to us that teachable and child-like difpofition, with which all ought to come to the reading of them ; as well as the care which the Holy Spirit of God takes, to furni(h fuch as have a mind to do his will, with proper inftru6lors, that they may know it. " The *' meek will he guide in his way."

Now what the Evangelift Philip was then to this devout Ethiopianj that, fpiritual and gofpel commentators are to us now. For though the grand lines of our chriftian faith and practice, are written in fuch plain and legible charaders, *' that he who runs may read j" yet if we duly fcarch the fcriptures, we {hall find many things both in the Old and New Teftament, into the due knowledge of which, we have need of fome men, or of fome good men's works, to guide us. Various and abundant are the helps of this kind, with which the prefent age and people of this land are favoured ; but S 3 amongit

amongO: them all, In my poor opinion, next to holy Mr, Matheiv Henry s incomparable comment upon the Bible; the '^G.v&xcn^ Samuel Clarke's Old and New Teftament with annotations, feem to be the bcft calculated for univerfal edification. For they contain, though a fhort, yet (generally fpeak-ing) a full and fpiritual interpretation of the moft difficult words and phrafes. A great many parallel fcriptures, bc^th as to matter and v/ords, are moft judicioufly infertcd. To this is added, an analyfis, or the contents not only of near every book and chapter, but of almoft every verfe of every chapter in the whole Bible : and yet the notes and references are fo difpofed in the manner of printing^that the reader, if he hath no time for a further enquiry, may read the bare text without any interruption, or if but little time, he may almoft with a fingle glance, fee the meaning of any particular word, phrafe, or pafTage, as he goes along. It muft be confefTed, indeed, that in the former editions, a few expreffions in the explanatory notes feemed not fo unexceptionable ; but then it muft be obferved, that they were but few, and thofe in this edition, as I am informed, are for the moft part corre^Sled. It may be, that the curious and very critical reader may meet with fome few that may have efcaped prefent notice. But alas ! if we forbear reading any book or comment, 'till we meet with one that will fuit every taftc and is liable to no exception, I fear we muft never read at all. The beft of mens books, as well as the beft of men, are but men and the books of men, at the bcft : it is the peculiar property of thy life, and of thy book, O blcfled Jesus ! to be exempt from all real impcrfe6\ions. Happy they who both in their writings and ccadu£t come neareft to thy divine copy, and moft blefi'ed example !

If it fhould now be enquired who this Reverend Samuel Clarke might be ? JMuft I tell thee ? He was one of the many wcithies who were ejected by the black Bartholoineiv acl. But let not this ftartle thee^ courteous reader ; for thou wilt here find no difputes about church government, no controverfy about rites or ceremonies ; but (as far as I am capable of judging) the mind of the ever-blelTed God, opened and explained in a manner equally necefiary and uft^al for all feri-ous- chriftians of all denominations. As fuch, I have fpoken of it, both from the pulpit, and in private converfation, many

years

r 279 ]

years ago ; and If any thing I have faid, hath been, or (liaii be, in the leaft inftrumental in promoting its prefent publication, or future ufcfulnefs, whatever exceptions may be made by perfons of different fcntiments, I fhall look upon it as an honour conferred upon me, by our great and common Lord.

At the fame time, I muft confefs, it gave me pleafure about a year ago, to find this very book recommended in the ftrongcft manner, in the fecond volume of Dr. Cala7ny\ lives. His words are thefe, " I cannot forbear here adding a particular account of the Bible which he publifhed. He firft formed the defign in his younger years, in the univerfity ; and made it the work of his molt retired leifure, and folemn thouohts. It ripened with years and experience, and was the rcfult of great reading and confideration, both of the bed practical writers and the mcft celebrated criticks. It is a work of great exadtnefs and judgment; commonly fixes on the true fenfe of the place ; diligently obfervcs the conneclion of things; freely reprefents the principal matters that occcur 5 and contains the fullefl account of parallel places, of any other extant. He was fo happy in this performance, as to obtain the concurring teflimony of two great and excellent men, who \vere thought to have different fcntiments of fome points of religion •, viz. Dr. Owen and Mr. Baxter in their refpe6uve epiflles before the quarto edition of the New Teftament. The words of the former are remarkable. " But this I muft fay, " that to the befl of my underftanding, he has made his choice *'of the efpecial fenfe which he gives of the word, in all places^ with great diligence and judgment. And it is evident, that in the whole, he has fo carefully and conflantly attended to the analogy of faith, that the reader may fafely trufl: to him, without fear of being led into the fnare of any error, or unfound opinion.'* The words of the latter are, *' And I efpecially commend it as orthodox, in explaining ** thofe texts which meddle with juftification, remiffion of nn, ** with faith and works, and fuch great and practical points of " doctrine; fo that the reader need not fear the corrupting his *' underftanding, by any fecret infinuation of errors, or dan-*' gerous mixture of private, and unfound opinions." Since both of them, herein freely cxprcficd their proper fentiments, S 4 it

it is Tcarce conceivable how there could be any very important dilierence remaining between them. But be it as it will as to that J this was in a manner the work of Mr. Clarke's life, y-nd bears the lively fignaturcs of his exa(Si: learning, fingular piety, and indefatigable induilry j and has been valued by good judges of difrerent fentiments and perfuafions, confider-ing the brevity of the parts, and intirenefs of the whole, as the bc(i: llngle boolc upon the Bible in the world.

To thefe may be ad.Jed the joint opinions of Dr. Bates zn^ Mr. Hovj^ vA\o thus expreiTt-d themfelves. " Having feri-" oufly perufed this laborious work, we cannot but judge, the *' ufefulnefs will anfwer the author's great induftry ; whofe ex-*' cellent fkill hath with that concifenefs, and yet clearnefs, *' given the mind of God in the facred oracles of the New *' Teftament, that we cannot doubt, but God will render it *' ferviceable, to the edifying of confcientious and humble ^■''readers, in knowledge, faith and obedience." If it fliould be obje61ed that thefe were DifTcnters, Dr. Calamy adds, to our author's honour, " that his annotations on the Bible were " fo highly valued by fome of the m.oft eminent of the clergy *' of the Church of England, that one of the learned body de-*' clared them to be fo ufeful (efpecially that part that con-*' talned parallel fcriptures) that he could not compofe his *' fermons without them. Another faid, that if they could not *' be had under fifty pounds, he w^ould give that fum rather " than not have them. And one of the highefl rank thought jit to recommend them to young divines, at their ordina-« tion."

In refpe6L to Mr. Clarke's perfonal chara6ler. Dr. Calamy further informs us that, " He was a man of very confidera-*' ble learning ; a good critic; efpecially in the fcriptures ; a *' great textuary, an excellent preacher ; a great enemy of fu-*« perftition and bigotry : yet zealous for unaffecSled piety. He *' was one of great moderation, both in his principles and •' temper, lived uiefully, and in much eflecm j and in his *' Lift hours had great peace and ferenity." After fuch encomiums from fuch tall cedars in our Lebanon, any further recommendation from one of fo fmall a growth, or fuch a fhrub as I am, can be but of little weight. I fhall therefore <}etain the intelligent and religious leader no longer, than

whilft

whilft I fubjoin my hearty prayers, that whether he or I, of any other chrifllan of any denomination, read this or any other comment, or the pure fcriptures, without any comment, that we may in fuch wife read, mark, learn, and inwardly di-geft them ; that by patit^nce aid comfort of God's holy word, we may embrace, and ever hold fall the blefled hope of ever-lafting life, which he hath given us in our Saviour Jesus Christ.

Chriftian reader.

Thine in our common Lord,

George White field.

London^ O^.ouer i, 17CQ, ^

O B S E R-

OBSERVATIONS

ON SOME

FATAL MISTAKES,

In a Book lately publifhed, and intitled,

*^ The Doctrine of Grace ; or. The Office and Operations of the Holy Spirit vindicated from the Infults of Infidelity, and the Abufes of Fana-ticifm. By William Lord Bifhop of GlouceJlcr'\

In a LETTER to a Friend.

Truth is never more grojly ahujed^ nor its Advocates more dif-honoured^ than zvhen they employ the foohfo Arts of Sophijiry^ Buffoonery^ and Scurrility in its Defence,

Eiiliop of Glouceftei's Preface.

OBSERVATIONS, ^c.

My dear Friend^

WHEN the great St. Faul, in his cpiftle to the ^^. mans^ hud a mind to lay a folid foundation for the grand diftinguifliing dodrines of the gofpel, I need not inform you, that, like a wife mafter-builder, he took care to dig deep into the corruption of human nature : and after having given us a lively portraiture of the univcrfal depravity of the Gentile world, he proceeded, in a moft mafterly manner, to bring jdovi'n the proud thoughts and high imaginations of the {€[{-righteous and [. rmal Pharifees ; by proving, to a demonftra-tion, that the JcwiJI) profefibrs, notwiihftanding all their peculiar advantages of external revelation, circumcifion, near affinity to Abraham, and fuch-hke, were all equally included under fm, were all equally guilty before God, had all equally fallen fhort of his glory, confequently were all upon an equal level with the reft of mankind, and ftood as much in need of ^he free grace of God in Christ Jesus, and the faniflifying operations of his Holy Spirit, as the moft favage barbarian, or difputing Greek. This was a6ting like as did the forerunner or harbinger of our bleffed Lord ; for, when he favsr inany of the Sadducees and Pharifees (the infidels and profef-fors of that age) corning to his baptifm, difregarding as it were the former, in a very pungent, and what fome would term, a very unpolite manner, he thus addrefleth himfelf to the latter : " O generation of vipers, who hath warned you to flee from the wrath to come ? And think not to fay within yourfelves, We have Abraham for our father ; for I fay unto you, God is able of thefe ftoncs to raife up children unto Abraham'' But Vv'hy fpeak I of a6ling like the forerunner ? 1 (hould rather have faid, this was imitating our common JrfORD himfwlf, who. in his glorious and divine fermon, (when,

to

to ufe the words of the fcraphic Hcrvey^ '* a mount v/as his " pulpit, and the heavens were his founding-board") cm-ploys himfelf chiefly in dete(5ling the falfe glofles and corrupt interpretaiions of the then maftcrs of Ifrael; withal adding this cutting afilrtion, " Unlefs your righteoufnefs exceeds the righteoufnefs cf the fcribes and pharifees, ye fhall in no cafe enter into the kingdom of heaven."

What a pity is it, my dear friend, that our modern defenders of chriftianity, in their elaborate and undoubtedly well-n)eant treatifes, have not been more fludious to copy after fuch bright and unerring examples ! Many of thefe trails I know you have read ; and am perfuaded, out of your ufual candour, you v/ill do them fo much juftice as to acknowledge, that, in refpctSt to the outworks of religion, fuch as clearing up the prophecies of the Old, and vindicating the miracles of the New Teftament, againtt the attacks of infidels and freethinkers, they have Ihewn themfelves, as far as bare human learning, added to external revelation, can carry them, to be mafters of ftrong reafoning, nervous language, and conclufive arguments. But then, as I have often heard you lament, one thing they feem to lack, a deeper and more ej(perimental knowledge of themfelves, and of Jesus Christ. Hence it is, that when they come to touch upon the internals and vitals of chriftianity, they are quite grappled, and write fo unguardedly of the all-powerful influences of the Holy Ghoft, as to fink us into a (late of doivv.right formality ; which, if the Apo-ftle Paul may be our judge, we have need as much to be cautioned againfl-, as of fanaticifm, fuperftition, or infidelity it-iclf: for in his fecond epiftle to Timothy^ after giving us a dreadful account of the abounding of wicked men in the laft perilous tim^es, fuch as " lovers of their own fclves, covetous, boafters, proud, blafphemers, difobedient to parents, unthankful, unholy, without natural afi:e6tion, truce-breakers, falfe-accufers, incontinent, fierce, defpifers of thofe that are good, traitors, heady, high-minded, lovers of pleafure more than lovers of God ;" he brings up the rear in this awful manner, " Having a form of godlinefs, but denying the power thereof, from fuch, turn away j" and to ufe the words of cur Lord, '' Publicans and harlots enter into the kingdom of God he-fore them."

2 Soirry

[ 2S7 3

Sorry am T to fend you word, that a v/rlter of this unhappy fiamp now lies upon my table : a writer, who, ahhou^h iie entitles his book, " The Offices and Operations of the Holy *' Ghoil vindicated from the Infults of Infidelity and Abufes " of Fanaticifm," yet, in his great zeal againft the latter, and to the no firiail encouragement of the former, as far as perverted reafon ai.d difguifed fophiftry could carry him, hath, in effect, robbed the church of Christ of its promifed Comforter ; and thereby left us, upon whom the ends of the world are come, without any fupernatural influence or divine operations whatfoever. Often have I heard you obferve, that there never was an age in which the flewards of the myfteries of Christ were more loudly called upon to vindicate the ofnces and operations of the Holy Spirit, than this wherein we live. And, for my own part, 1 cannot help thinking, that the moft accomplifhed and duly qualified perfon in the univerfe, could he write or fpeak fo extenfively, that the whole world might hear or read him, could not poffibly ex-prefs his love to mankind in general, and to the church of God, purchafed with his own blood, in particular, in a more necefiary, commendable, and ufeful way, than by declaring, upon the houfe-top, that the Holy GhoO:, like its almighty Purchafer, is the fame to-day as he was yefterday ; that he is now, as well as formerly, in the ufe of all inftituted means, appointed to convince the world of fin, of rig^hteoufnefs, and judgment j to lead them into all truth, by fpiritually opening their underftandings, that they may underftand the fcriptures; and to renew a clean heart and right fpirit within them here, in order that they may be thereby prepared for the full enjoyment of a triune, and ever-blcffed God hereafter. This you will judge, my dear friend, is what anyone might have rea-fonably expedled to have met with, in a book bearing fuch a promifing title. But alas, how was I difappointed ! And how will you be equally furprifed, when 1 tell you, that upon perufing the book itfclf, I found that the author, inftead of vindicating or aficrting, rather denies and ridicules the fland-ing and unalterable operations of the Holy Ghoft. For, having ingenioufly taken a great deal of learned pains agalnfl the infinuations of Dodor Middkim^ to prove that there once was a Holy Ghoft ; and that he did once actually defcend

upon

[ 2S8 ]

upon the ApoPJes, on the day of Pentecofl ; and further, that he did once infpire the facred writers to fettle the canon of fcripture ; he then, in order to tear up fuperftition, and what he calls fanaticifm, by the roots, takes infinitely greater pains (as well he might, being a moft arduous tafk indeed) ta iliew, that what true believers, in all ages, have always' looked upon to be the J?ending and ordinary operations of the Spirit, " Such as manifeil: themfelves in grace and knowledge, '* and which adminifter aid in fpiritual diftrefies, are to be *' acconnted and called miraculous^ as much as thofe which *' extended outwards, in the gift of healing, and the relief *' of other corporeal infirmities." And thefe " miraculous *' powers (he adds) being now, upon the perfect eftablifh-** ment of chrilManity, totally withdrawn^ it coniequently *' muft be fuperilitious and fanatical to look for, or pretend " to be pofTefTed of, any of thofe operations which manifeil *' thcmfelves in grace and knowledge, and which adminifter *' aid in fpiritual diftrefTes." Pages 75, 82, 83, o6lavo edition. Strange adertions thefe, you will Aiy, for a vindicator of the offices and operations of the Holy Ghofl, againft the infults of infidelity,, and the abufes of fanaticifm ! Alas ! what could a Middleton fay more ? Nay, I could almoft add, v/here hath he exprefsly faid fo much ? But if it be fuperftition to look for, if it be fanaticifm to feek after, and not reft till we are a6tually and experimentally pofllfled of, the fuper-natural influences of the Blefi'cd Spirit, manifefting themfelves in grace and divine knowledge, and affording aid in fpiritual diftrcfies, then may you and I, my dear friend, become more and more fuperftitious and fanatical every day ! For I am perfuaded, that without fuch divine manifeftations as exceed the powers of humanity, were we to be figned with the fign of the crofs in baptifm, a thoufand times over, we could never fuccefsfully fight under Christ's banner againfl fin, the world, and the devil, and confequently not fo much as truly commence, much Icfs continue to be, his faithful fer-vants and foldicrs even to the end of our lives.

Surely, was the Apofi:le Paul to rife from the dead, and

read over, or hear of fuch flrange pofitions, his fpirit, as onte

at Athens^ would again be flirred in him ; to fee a writer thus

attem-pting to crc6l an altar for the public worfhip of an un-

I 2S9 3

known God : I Tay, an unknown God. For how Is it pofS-ble, in the very nature of the thing, for us, who are by nature carnal and fold under Tin, ever to worfliip God, who is a fpi-rit, in fpirit and in truth, without fome inward manifefta-tions of grace and fpiriiual knowledge, fuperadded to the light of external revelation, to enable us fo to do ? For, td apply what this Apoflle obferves upon a like occafion, " he is not a real chriftian, who is only one outwardly j but he alone is a true chriftian, who is one inwardly, whofe baptifm is that of the heart, in the fpirit, and not merely of the water, whofc praifc is not of man, but of God.'* And yet (would you think it ?) this writer is fo unwary as to attempt to prefs this very Apoftle, that true affertor of the do£trine of grace, that genuine, irrefragable vindicator of the ofHces and operations of the Holy Spirit, into his miftaken fervice. Never, I believe, were the faint and the fcholar, the gentleman and the chriftian, more fweetly blended together, than in the character and writings of this favourite of heaven. How often, my dear friend, in our more retired moments, when converfmg together concerning the lively oracles of God, have you called upon me to take notice of this truly great man's pertinent and powerful preaching before F^Iix the governor, as well as his inexpreflibly polite and perfuafive addrefs to King Jgrippa F And how have you again and again read over to me, and made remarks upon, thofe ftriking images, and thofe divine characSteriftics, which this accompliftied mafter of human and divine rhetoric lays before us, in the xiiith chapter of his firft epiftle to the Corinthians^ of that moft excellent grace charity, or the love of God ? A grace fo abfolutely neceflary to the chriftian life, that without it, to ufe the inimitable language of this infpired writer, " Though we had a miraculous faith, fo as to remove mountains, nay though we fhould give all our goods to feed the poor, and even our bodies to be burnt, it would profit us nothing." A grace that never faileth, but a facred fomething of which we fhall eternally remain pofllfted, and be increafing in, even when faith fhall end in the vifion, and hope in the endlefs fruition of the ever-blefled God. O my dear friend, how frequently have our hearts burned within us, under the glowing warmth of fuch an animating profpedt ? And yet, incredible as it Vol. IV, T may

may feem to you, 1 aiTure you, that this very chapter is fingled out by our haplefs Author, to prove, " That fuper-" natural manifeftations of grace and knowledge, and fpiri-" tual aids in fpiritual diitrefles, vi^ere the miraculous gifts of *' the primitive church, and were totally withdrawn on its " perfe(5l eftablifliment." Surely a more pertinent one could not be rele6led out of the whole New Teftamcnt, to prove di-recSlly the contrary. For let any man impartially examine the glorious infeparable properties and concomitants of this divine grace and gift, charity, recorded in this chapter, can he then make the leaft doubt, whether any perfon living, can poflibly be pofleffed of this moft excellent gift, without thofe very fupernatural manifeflations of grace and knowledge, and thofe divine influences of the Holy Spirit exceeding the powers of humanity, which this unhappy writer would fain perfuade us are now abated or totally withdrawn. ." Charity (fays our Apodle) fuffcreth long, and is kind ; charity envieth not; charity vaunteth not itfelf, is not puffed up, feeketh not her own, is not eafily provoked, thinketh no evil, re-joiceth not in iniquity, but rejoiceth In the truth, beareth all things, hopeth all things, endureth all things." Now can human reafon, with all its heights j can calm philofophy, with all its depths ; or moral fuafion, with all its infinuating arts ; fo much as pretend to kindle, much lefs to maintain and blow up into a fettled habitual flame of holy fire, fuch a fpark as this in the human heart ? Sooner might one attempt to extinguifli the mofi: rapid and devouring flames, by reading a ledure upon the benefit of cold water; or reach out one's prefumptuous hand to create a new heaven and a new earth ; than to dream of extinguilhing thofe innate, fiery paffions of envy, felfiflinefs, or malice, v»^hich this charity or love of God is here faid to militate againft ; or, to work or- form the foul into any of thofe divine tempers here fpoken of, as the genuine efFe61:s and fruits of the love of God. No, my dear friend, thefe are flowers not to be gathered in nature's garden. They are exotics ; planted originally in heaven, and in the great work of the new birth, are tranfplanted by the Holy Ghoft, not only into the hearts of the firft Apoftles, or primitive chriftians, but into the hearts of all true believers, even to the end of the world. For doubtlefs of all fuch

St.

St. Paul fpeaks, when he fays, " Tribulation worketh patience, patience experience, experience hope, and hope maketh not afliamed, becaufe the love of God is fhed abroad in our hearts by the Holy Ghoft which is given unto us." And hence, doubtlefs, it is, that we were all in general, dirc£lcd in one of the collects of our church, to " pray to that Lord *' who hath taught us, that all our doings v;ithout charity, " are nothing worth, that he would fend the Holy Ghoft, " and pour into our hearts that nioft excellent gift of charity." So that, according to our reformers, fupernatural influence and manifeftations of grace and knowledge, are fo far from being totally withdrawn, that, in the end of this very colledt, they teach us to confefs, that " without them," or, which is the fame, without the love of God poured into the heart by the Holy Ghoi3:, " whofoever liveth, is counted dead before him." But, if we will believe our Author, charity fig-nifies little more than the outward eftablifhment of the chrif-tian church, and confequently, that the Apoftle means no more in this chapter than to fhew us, " That prophecies, *' myfleries, knowledge," (z. e. according to this writer, all fupernatural knowledge) " were to ceafe when chriftianity *' arrived to a perfc6l eftablifhment." Page 82. — Nay, fcorning to tread in the fteps of TVhithy^ Hammond^ Burkii^ and every confiftent fpiritual expofitor of holy writ, our new commentator, out of his paradoxical genius, labours to prove, that when the great Apoftle afferts, that " charity never fails," and therefore hath the preference over faith and hope, he means nothing lefs than to aflert its eternal duration, and that confequently his true meaning hath hitherto efcaped every unwary reader but himfelf, pages 75, 6, 7. Confclous, no doubt, of this fingularity, and juftly aware of its needing fome apology, he very properly adds, page 82. that fuch an uncommon interpretation " inftruds the unwary reader, with *' what caution and application he ftiould come to the ftudy *' of that profound reafoning with which all St. Paul's *' epiftles abound." And may I not, at leaft with as great propriety fubjoin, that this may alfo inftrudt every unwary reader, with what caution he fhould come to the ftudy of that profound reafoning with which this treatife abounds ? fo very profound, that I believe it exceeds the powers of humanity to

T 2 fathom

fathom Its depths, (o far as to draw out of it any true, con-fiftent interpretation of the Apoftle's reafoning on this chapter at all.

I might here add, my dear friend, fome other fpecimens of our Author's manner of explaining fcriptur^, by his fiiie human reafon : for inflance, * Keeping t)urfelves unfpotted from the world, he fays, page 157, fignifies only our ufmg the means of grace.' And again, when the Apoftle informs us, Epbef. V. 9. " that the fruit of the Spirit is in all goodnefs, righteoufnefs, and truth," he tells us, that *' truth refers to '' chriftian do6bine, goodnefs to chrlllian pradiice, and by *' righteoufnefs is meant, the condu£l of the whole to parti-*' culars, and confiih in that equal gentlenefs of government, *' where church-authority is made to coincide with the *^ private rights of confcience ; and this refers to chriftian " difcipline * ;'* with feveral fuch like inftances, which even the moft unwary reader, without much ftudy or application, may meet with, fcattered up and down this Author's performance ; but this would be too great a digreflion. Indeed I fhould not have dwelt fo long even upon this extraordinary interpretation of the thirteenth chapter of the firfl epiftle to the Corinthians^ had not the writer himfelf called it, this decifwe P<lir^g^i and given it as his opinion, page 76, " That this is '' the Only exprefs declaration recorded in fcripture, to prove, '' that all fupernaturai knowledge or divine influence was ** to ceafe, when chriftianity was perfcdly eftabliflied, or the ^' world arrived at a perfe(5t chriftian Hate." But every day's experience, "nay this Author's very book, proving beyond a doubt, that chriftianity is not as yet thus perfed^ly eftabliflied ; we may yet, according to his own principles, expe£l divine manifeftations of grace and knowledge, and fpiritual aids under fpiritual diftrefles, without juftly incurring the imputation either of fuperftition or fanaticifm.

But to proceed. However profound and unintelligible our Author's comments may be, yet, when he comes to (hew the reafonablencfs and fitnefs of an abatement or total withdraw-

* How much more pertinent is Mr. ClarPs interpretation ? Accord-ins^ to him, *' Goodnefs is an inclination to do good to others, truth is freedom from hypocrify and diflimulation, righteoufnefs is juft dealing.""

ing

ing of divine influence in thefelaft days, (but woe to the chrlf-tian world if he fucceeds in his unhallowed attempt !) he fpeaks intelligibly enough. " On the Spirit's firfl: defcent *' upon the Apoftles, he found their minds rude and unin-*' formed, ftrangers to all celeftial knowledge, prejudiced in *' favour of a carnal law, and utterly averfe to the dictates of *^ the everlafting gofpel. The minds of thefe he illuminated, *^ and, by degrees, led into all truths neceflary for the profef-*' fors of the faith to know, or for the propagators of it to *' teach."—True.—" Secondly, the nature and genius of *' the gofpel were fo averfe to all the religious inftitutions of " the world, that the whole ftrength of human prejudices " was fet in oppofition to it. To overcome the obftinacy and *' violence of thofe prejudices, nothing lefs than the power " of the Holy One was fufficient."—Good.—'' And, thirdly *' and laftly, There was a time when the powers of this world *' were combined together for its deftrucStion. At fuch a pe-*' riodj nothing but fuperior aid from above, could fupport '^ humanity in fuftaining fo great a conflidi as that which the *' holy martyrs encountered with joy and rapture, the horrors *' of death and torment."—Excellent.—But what follows? —According to our Author,

Tempora mutantnr^ nos et mutamur in tilts,

" But nov^^,*' (a dreadful but it is !) the profeflion of chrif-" tianity is attended with eafe and honour;" and we are now, it feems, fo far from being " rude and uninformed, and ut-" terly averfe to the dictates of the everlafting gofpel, that '' whatever there may be of prejudice, it draws another way. *' Confequently, a rule of faith being now eftabliflied, the *' convi6tion which the weight of human teftimony, and the ** conclufions of human reafon afford us of its truth, are abundantly fufficient to fupport us in our religious perfe-verance ; and therefore it muft certainly be a great mark of fanaticifm, to expedl fuch divine communications, as though no fuch rule of faith was eftabliflied ; and alfo as " highly prefumptuous or fanatical to imagine, that rule to " be fo obfcure, as to need the further affiftance of the Holy " Spirit to explain his own meaning." Pages 85, 86, 87, 88. This, you will fay, my dear friend, is g'^nng pretty far ; and

T 3 indeed.

indeed, fuppofing matters to be as this writer reprefents them, I do not fee what great need we have of any eftabliflied rule at all, at leaft in refpedl to pradlice, fmce corrupt nature is abundantly fufiicicnt of itfelF, to help us to perfevcre in a religion attended with eafe and honour. And I verily believe, that the Deifts throw afide this rule of faith entirely, not barely on account of a deficiency in argument to fupport its authenticity, but becaufe, they daily fee fo many who profefs to hold this cftabliflied, felf-denying rule of faith with their lips, perfcvering all their lives long*in nothing elfe but an endlefs and infatiable purfuit after worldly eafe and honour. But what a total ignorance of human nature, and of the true unalterable genius of the everlafting gofpel, doth our Author's arguing difcover ? For fuppofing, my dear friend, that this or any other writer fhould undertake to prove, that the ancient Creeks and Romans were born with fickly, difordered, and crazy bodies, but that we, in modern days, being made of a firmer mould, and being blefi^ed with the eftablifhed rules of Galen and Hippocrates^ need now no further aiBftance from any prefent phyfician, either to explain or apply thofe rules to our prefent ails and corporeal diilrefles ; though we could not, without the help of fome linguift fuperior to ourfelves, fo much as underftand the language in which thofe authors wrote. Suppofing, I fay, any one was to take it into his head to write in this manner, would he not be juftly deemed a dreaming enthufiaft or real fanatic ? And yet this would be jufl: as rational as to infinuate, with our Author, that we -v;ho are born in thefe laft days, have lefs depravity in our natures, lefs enmity to, and lefs prejudice againft the Lord Jesus Christ, and lefs need of the divine teachings of the Blefi'ed Spirit to help us to underftand the true fpiritual meaning of the holy fcriptures, than thofe who were born in the firft ages of the gofpel. For as it was formerly, fo it,is now, the natural man difcerncth not the things of the Spirit; and why? " Becaufe they can only be fpiritually difcerned." But when is it that we mud believe this Author ? For, p. 73. he talks of " fome of the firft chriftians, who were in the " happy circumftance of being found innocent, when they " were led into the pradice of all virtue by the Holy Spirit." And what occafion for that, if found innocent ? But how

innocent

innocent did the Holy Spirit find them ? Doubtlefs, jufl ns innocent as it finds us, " Conceived and born in fin." Having in our flefti, our depraved nature, no good thing ; bringing into the world with us a corruption, wiiich renders us liable to God's wrath and eternal damnation ; with a carnal mind, which is enmity againft God, and a heart, the thoughts and imaginations of which, are declared to be only evil, and that continually ; and whofe native and habitual language, thouah born and educated under a chriftian difpcnfation, is identically the fame as that of the jfeivs, " We will not have the Lord Jesus to reign over us." This, and this alone, my dear friend, is all the innocence that every man, naturally the oftV fpring of y/<:A7W, whether born in the antideluvian, patriarchal, mofaic, apoftolic, or prefent age, can boaft of. And if this be matter of fadl, (and who that knows himfelf can deny it ?) it is fo far from being fuperftitious or fanatical to allert the ab-folute neceffity of a divine influence, or a power fuperior to that of humanity ; that it is a mod irrefragable argument for its continuance without the lead abatement, or withdrawino-whatfoever. Daily experience proves, that without fuch a power, our underftandings cannot be enlightened, our wills fubdued, our prejudices and enmity overcome, our afFe^iions turned into a proper channel, or, in fliort, any one individual of the apollate fallen race of Jdam be faved. And if fo, what becomes of our Author's arguments, to fliew the fitnefs of an abatement or total withdrawing of divine influence in thefe gofpel days ? Might he not with as great confiftency, have undertaken to {hew, the fitnefs of an abatement or total withdrawing of the irradiating light and genial warmth of the natural fun ? For, as the earth on which we tread, {lands as much in need now of the abiding influence of the genial rays of that great luminary, in order to produce, keep up, and complete the vegetative life in grafs, fruits, plants, and flowers, as it did in any preceding age of the world ; fo our earthly hearts do now, and always will ftand in as much need of the quickening, enlivening, transforming influences of the Spirit of Jesus Christ, that glorious fun of rightcoufnefs, as the hearts of the firft apoflles : if not to make us preachers, yet ■ to make us chriftians, by beginning, carrying on, and corn-pleating that holinefs in the heart and life of every believer in

T 4 every

[ 2()6 ]

every age, without which no man living fiiall fee the LoK.n. And the fcriptures are fo far irom encouraging us to plead for a diminution of divine influence in thefe lafl days of the gof-pel, becaufean external rule of faith is thereby eftabliflied, that on the contrary, we are encouraged by this very eftabiifhed rule to expe6l, hope, long, and pray for larger and more ex-tenfive fhowers of divine influence than any former age hath ever yet experienced. For, are we not therein taught to pray, *' That we piay be filled with all the fulnefs of God," and to wait for a glorious epocha, " When the earth fhall be filled with the knowledge of the Lord, as the waters cover the feas ?" Do not all the faints on eanh, and all the fpirits of juft men made perfect in heaven ; nay, all the angels and archangels about the throne of the Moft High Gop, night and day, join in this united cry, Lord Jesus, thus let thy kino;dom come !

But, by this time, my dear friend, I imagine you would be glad to know againll whom thefe bruta fubnina^ this unicrip-tural artillery is levelled. Our Author fhall inform you : *' All modern pretenders to divine influence in general j" and you may be aflfured " the poor Methodijls (thofe fcourges an^i eye-fores of formal, felf-righteous, letter-learned profeflbrs) in particular." To expofe, and fet thefe off in a ridiculous light, (a method that 'Julian^ after all his various tortures, found mofl: eftedual) this writer runs from Dan to Beerjheba y gives us quotation upon quotation out of the Rev. Mr.,.John Wejley% Journals ; and to ufe his own fimile upon another occafion, by a kind oi Egyptian hufbandry, draws together whole droves of obfcene animals, of his own formation, who rulli in fu-rioufly, and then trample the Journals, and this fe(St, already every-where fpoken againft, under their feet. In reading this part of his work, I could not help thinking of the Papifts dreflfing yohn Hufs in a cap of painted devils, before they delivered him up to the fecular arm. For our Author calls the Rev. Mr. John Wejley^ " Paltry mimick, fpiritual empiric, '' fpiritual martialifl:, meek ^poftle, new adventurer." The Methodifts, according to him, are " modern apoftles, the *' faints, n^ miflTionaries, illuminated do6lors, this fe(£l: of *' fanatics. Methodifm itfelf is modern faintihip. Mr. Law • " begat it, and Count Zinzendorff ioc\it(\ t\iQ cradle 3 and the

dsvil

t 297 i

idevll himfelf Is man-mid wife to their new birth." And yet this is the man, my dear friend, who in his preface to this very book, lays it down, as an invariable maxim, " That " truth is never fo grofsly injured, or its advocates fo diflio-*' noured, as when they employ the foolifh arts of fophiftr)^, *' buffoonery, and perfonal abufe in its defence." By thy own pen thou (halt be tried, thou haplefs, miftaken advocate of the cbriftian caufe. Nay, not content with dreffing up this meek apoftie, this fpiritual empiric, thefe new miflionaries, in bear-lkins, in order to throw them out to be bated by an ill-natured world, he proceeds to rake up the very afties of the dead ; and, like the Witch oi Endor^ as far as in him lies, attempts to bring up and difquiet the ghofts of one of the moft venerable fets of men that ever lived upon the earth ; I mean the good old Puritans: " For thefe, (fays our Author) wha '' nov/ go under the name of Methodifts, in the days of our *' fore-fathers, under the firm reign of Queen Elizabeth^ were " called Precifians ; but then, as a precious metal which had *' undergone its trial in the fire, and left all its drofs, the fe61:, ^' with great propriety, changed its name," (a very likely ** thing, to give themfelves a nick-game, indeed) from Pre-*' cifian to Puritan. Then, in the weak and diftra6led times *' of Charles the FirJ}, it ventured to throw off the m.afk, and " under the new name of Independant, became the chief " agent of all the dreadful diforders which terminated that *' unhappy reign." So that according to this Author's heraldic, genealogical fidtion, " Methodifm is the younger daughter '* to Independancy, and now a Methodift is an apoftolic In-** dependant;" (God grant he may always deferve fuch a glorious appellation) " But an Independant was then a Ma^ " hometan Methodift." Pages 142, 143, 144. What ! an Independant a Mahometan Methodift ? What ! the learned Dr. Oiven^ the great Dr. Goodwin^ the amiable Mr. Hovue^ and thofe glorious worthies who iirft planted the New-E?igland churches, Mahometan Methodifts ! Would to God, that not only this writer, but all who now profefs to preach Christ in this land, were not only almoft, but altogether fuch Mahometan Methodifts, in refpedl: to th^<do£lrine of divine influence, as they were ! For I will venture to affirm, that if it had not been for fuch Mahometan Methodifts, and i their

[ 298 ] their rucceiTors, the free-grace difTentcrs, we (hould fome years ago, have been in danger of finking into Mahometan Metho-difm indeed ; I mean, into a chriftianity deftitute of any divine influence manifefting itfeif in grace and knowledge, and void of any fpiritual aid in fpiritual diftrefles. But from fuch a chriltianity, good Lord deliver this happy land ! The de-fjgn our author had in view in drawing fuch a parallel, is eafily feen through. Doubtiefs, to expofe the prefent Metho-difts to the jcaloufy of the civil government. For, fays he, p. 142, " We fee methodifm at prefent under a well efta-*' blilhed government, where it is obliged to wear a lefs au-*' dacious look. To know its true character, we fhould fee *' it in all its fortunes." And doth this writer then, in order to gratify a finful curiofity of feeing methodifm in all its fortunes, dcfire to have the pleafure of feeing the weak and di-ftraded limes of Charles the firft brought back again ! Or dares he infmuate, that becaufe, as he immediately adds, our country hath been produ6live of every flrange thing, " that *' we are in the Icaft danger now of any fuch diftrading turn, *' fince we have a King upon the throne, who in his firlt moft *' gracious ipeech to both houies of parliament, declared, he *' would preferve the ait of toleration inviolable ? And that *' being the cafe, blefTed be God, we are in no danger of any *' return of fuch weak and diftrafted times, either from the " apoftolic independants, Mahometan Methodifts, or any *^ religious {q6\. or party whatfoever.'* My dear friend, " if *' this is not gibetting up names with unregenerate malice, to *' everlafting infamy," I know not what is. But it happens in this, as in fimilar cafes, whilft men are thus bufy in gibbeting up the names of others, they unwittingly, like Hamariy when preparing a gallows for that apoftolic Independent, that Mahometan Methodift, Mordecaiy all the while are only ere6t-ing a gibbet for their own.

But, methinks, I fee you now begin to be impatient to know, (and indeed I have neither inclination nor leifure at prefent to purfue our author any further) who this can be that takes fuch gigantic ftrides ? I afllire you, he is 2iperfe^ Goliah in the retinue of human learning. Will you guefs .?—Perhaps Dr,

T r oiNorwich s—no—he is dead. Certainly not a churchman ? Yes j a member, a minifter, a dignitary, a bifhop of the

church 5

C 299 ]

church of England; —and, to keep you no longer in fufpence, it is no lefs a man than Dr. Warhurton^ the author of " The " Divine Legation of Mofes^' and now William Lord Bijhop of Gloucejler. I know you are ready to fay, " Tell it not in *.' Gath^ publiih it not in the ftreets of AfcaknS' But, my dear friend, what can be done ? His Lordlhip hath publifhed jthimfelf: nay, his book hath juft gone through a fecond imprefiion ; and that you may fee and judge for yourfelf, whether I have wronged his Lordfhip or not, (as it is not very weighty) I have fent you the book itfelf. Upon the pe-rufal, I am perfuaded you will at leaft be thus far of my opinion, that however decus et tutamen is always the motto engraven upon a hijhop's mitre^ it is not always moft certain, though his Lordfhip fays it is, p. 202, that they are written in every prelate's hreaji ? And how can this prelate in particular, be faid to be the ornament and fafcguard of the Church o(England? when his principles are as dire6tly contrary to the offices of that church, over which he is by divine permiHion made overfeer, as light is contrary to darknefs. You know, my dear friend, what our minifters are taught to fay when they baptize : " I befeech you to call upon God the Father, *' through our Lord Jesus Christ, that of his bounteous *' goodnefs he will grant to this child that thing which by *'nature he cannot have." But what fays his Lordfhip? ''All influence exceeding the/)(j^^r of humanity^ is miracu-*' lous, and therefore to abate or be totally withdrawn, now *' the church is perfcdiy eftablifhed." What fay they when they catechife ? " My good child, know this, that thou art " not able to do thefe things of thyfelf, nor to walk in the ''commands of God, and to ferve him without his fpecial *' grace'' But what fays his Lordfhip ? " A rule of faith be-*' ing now eftablifhed, the conviction which the weight of '' human tefiimony^ and the conclufions o^ human reafon afford, *' are abundantly fufficient to fupport us in our religious per-*' feverance." What fays his Lordfhip himfelf, when he confirms children thus catechifed ? " Strengthen them, we " befeech thee, O Lord, with the Holy Ghofl, the Com-«' forter, and daily increafe in them thy manifold gifts of *' grace, the fpirit of wifdom and underflanding, the fpirit <« of counfel and ghoflly ftrength." But what fays his Lordfhip,

(liip, wlien he fpeaks his own fentiments ? <« All aids in fpi-«' ritual diilrefles, as well hs thofe which adminiftered help in <' corporeal difeafes, are now abated or totally withdrawn." What fays his Lorufhip when he ordains ? " Dofl thou truft *' that thou art inwardly moved by the Holy Gholl ? then^. *^ receive thou the Holy Ghoft."

Come^ Holy GhoJI^ our fouls infptre^

And lighten with celejiialfire :

Thou the anointing Spirit art,

IVho dojl thy feven-fold gifts impart,

Thy blejfed un£lion from above^

Is comfort^ life^ and power of love ;

Enable with perpetual lights

The dulnefs of our blinded fight.

What fays his Lord (hip when pronouncing the bleiTing ? *' The peace of God, which pafleth all underftanding, keep *' your hearts and minds in the knowledge and love of God." But what fays his Lordfhip when retired to his ftudy ? " All *' fupernatural influence, manifefting itfelf in grace and know-*' ledge, is miraculous, and therefore to ceafe under a perfe6l « eftabliftiment."—What fays ?—But I check myfelf; for the time would fail me, was I to urge all thofe quotations that might be produced out of the articles, homilies, and public offices, to confront and invalidate the whole tenor and foundation of his Lordfliip's performance. But how it is confident with that wifdom which is from above, (and by which his Lordlhip attempts to arraign, try, and condemn the Reverend Mr. John TVefiey) to fubfcribe to, and make ufc of public offices, in the church, and then as publicly deny and contradiiSl them in the prefs, I leave to his Lord/hip's more calm and deliberate confideration. Sure I am, if weighed in the fame balance, his Lordiliip would be found equally wanting, at lead:. Indeed, during the whole trial, I could fcarcely refrain breaking out into the language of the eunuch of Qrieen Candacc^ to Philip the evangelift, *' Speaketh the prophet this of himfelf, or of fome other " man ?'* I hope, my dear friend, you know me better than to fufpedt I thus retort upon his Lordlhip, in order to throw duft in your eyes to prevent your feeing what his Lardfliip

may

t 301 ]

may juftly except againft, in the conduft of the Methcdlfls in general, or in the journals of the Reverend Mr. John Wejley in particular. Whatever that indefatigable labourer may think of his, you know I have long fince publicly acknowledged, that there were, and doubtlefs, though now fent forth in a more corre(!l: attire, there are yet, many exception-able pojfages in my journals. And I hope it will be one of the conftant employments of my declining years, to humble my-felf daily before the Moft High God, for the innumerable mixtures of corruption which have blended themfelvcs with my feeble, but, I truft, fmcere endeavours, whether from the prefs or pulpit, to promoie the Redeemer's glory, and the eternal welfare of precious and immortal fouls. And, I afTure you, that if his Lordfhip had contented himfelf with pointing out, or even ridiculing any fuch blemifhes or imprudencies, or yet flill more important miftakes, in my own, or any of the Methodifts condu(Sl: or performances, I fhould have ftood intirely filcnt. But when I obferved his Lordfhip, through almoft his whole book, not only wantonly throwing about the arrows and firebrands of fcurrility, buffoonery, and per-fonal abufe, but, at the fame time, on account of fome unguarded exprellions and indifcretions of a particular fet of honeft, though fallible, men, taking occafion to wound, vilify, and totally deny the all-powerful, {landing operations of the Bleffed Spirit, by which alone, his Lordfhip or any other man living can be fandified and fealed to the day of eternal redemption, I muft own that I was conftrained to vent myfelf to you, as a dear, and intimate friend, in the manner I have done. Make what ufe of it you pleafe ; perhaps hereafter I may trouble you with fome further remarks.

At prefent, you know I am on the road to Scotland^ in order to embark for America. And therefore I would now only obfervc to you further, that the unguarded unwary method made ufe of by his Lordfhip to flop, will rather ferve to in-€reafe and eftablifh, what he is pleafed to term a k6i of fanatics. The more judicious Bifhop Burnet^ (as I heard an acute advocate once obferve,) in the general affembly of the Church of Scotland^ prefcribed a much better (and indeed the only effedual and truly apoflolic) way to flop the progrefs of the puritan miniflers, when complained againil by fome of

the

the clergy, for breaking into and preaching in their parochial charges ; " Out-live, out-labour, out-preach them," faid his Lordfhip. And that-the Reverend Mr. John Wejley himfelf (that famed leader of the Methodifts) and every Methodift preacher in England m-Ziy be thus outed and intirely annihilated, is, and fhali be, the hearty prayer of one, who, though lefs than the leaft of them all, begs leave to fubfcribe himfelf, ia great hafte, but greater love and cfleem.

Yours moft afFedlionately,

In a never-failing Emmanuel^

George Whitefield,

A R E C O M-

RECOMMENDATORY PREFACE

TO THE

WORKS

O F

Mr. J O H N B U N Y A N.

C 3^5 1

Recommendatory Preface to the Works of Mr. John Bun van.

Cbrift'ian Reader^

IF fuch thou art in reallt)'^, or if only a bare outward profef-for, thou needeft not be informed, that the all-gracious Emmanuel^ in the days of his flefli, after he had given us a glorious difplay of the divine fovereignty in difpenfing the everlafiing gofpel, broke forth into thefe emphatic words, *' I thank thee, Holy Father, Lord of heaven and earth, *' that thou haft hid thefe things from the wife and prudent, *' and haft revealed them unto babes. Even fo, Father, *' for fo it feemed good in thy fight.'* Agreeable to this, fays the great Apoftle of the Gentiles^ " God hath' chofen *' the foolifh things of this world to confound the wife : and ** God hath chofen the weak things of the world, to con-*' found the things which are mighty ; and bafe things of the *' world', and things which are defpifed hath God chofen, " yea, and things that are not, to bring to nought thin<:s *' that are.'* And why ? That no flefh fhould glory in his prefence.

Perhaps, next to the firft publifticrs of the gofpel of the blefied God, thefe fayings were never more ftrongly exemplified in any finglc individual (at leaft in this, or the laft century) than in the converfion, miniftry and writings of that eminent fervant of Jesus Christ, Mr, John Bunyan, who was of the mcaneft occupation, and a notorious fabbath-breaker, drunkard, fwearer, blafphemer, S:c. by habitual pracflice : And vet. through rich, free, fovcreign, diftinguifti-

VoL. IV. ^ ' U ir.g

.38

[ 3o6 3

ing grace, he was choftn, called, and afterwards formed, by the all-powerful operations of the Holy Ghoft, to be a fcribe ready inftru£led to the kingdom of God. The two volumes of his works formerly publifhed ; with the great fuccefs that attended them in pulling down Satan's ftrong-holds in finners hearts, when fent forth in fmall detached parties, are pregnant proofs of this. Some of them have gone through a great variety of editions. His Pilgrims Progrefs in particular, hath been tranflated into various languages, and to this day is read with the greateft pleafure, not only by the truly feri-ous, of divers religious perfuafions, but likewife by thofe, to whom pleafure is the end of reading. Surely it is an original, and we may fay of it, to ufe the words of the great Dodlor Good-win in his preface to the epiftle to the Ephefmns^ that it fmells of the prifon. It was written v/hen the author was confined in Bedford-goal, And minifters never write or preach fo well as when under the crofs: the fpirit of Christ and of glory then refts upon them.

It was this, no doubt, that made the Puritans of the laft century fuch burning and (hining lights. When caft out by the black Bartholomew-a£l^ and driven from their refpc61:ive charges to preach in barns and fields, in the highways and hedges, they in an efpecial manner wrote and preached as men having authority. Though dead, by their writings they yet fpeak : a peculiar un^lion attends them to this very hour ; and for thefe thirty years paft I have remarked, that the more, true and vital religion hath revived either at home or abroad, the more the good old puritanical writings, or the authors of a like ftamp who lived and died in communion of the church of England^ have been called for. Among thefe may be juftly reckoned thofe great luminaries, Bifhop Jewels UJher-, An-drewsy Hall^ Rey?iolds^ Hopkins^ JVilkinSy Edwards^ who, notwithftanding a difFerence of judgment in refpecl: to outward church-government, all agreed (as their printed works manifeRly evince) in afTerting and defending the grand efTen-tial truths for which the Puritans, though matters of an inferior nature were urged as a pretext, chiefly fufFered, and were ejected. The impartial Doctor Hodges therefore (late

provoft of Oriel College in Oxford) in his elaborate treatife in-titled

[ so? ]

titled Elihti^ hath done himfelf honour in faying, that *< the *' old Puritans and Prefbyterians in general-, till a divifioii *' happened lately among them, dcferve praife for their fteady *' and firm adherence to the,principal and fundamental doc-** trines of chriftianity." Their works ftill praife them in the gates ; and without pretending to a fpiric of prophecv, we may venture to affirm, that they will live and flourifh, when more modern performances, of a contrary caft, notwithftand-ing their gaudy and tinfelled trappings, will languifli and die in the efteem of thofe, whofe underflandings are opened to difcern what com.es neareft to the fcripture (landdrd.

This confideration, hath induced me to preface the prefent large and elegant edition of the Reverend Mr. John Bunyans works ; which, with the unparalleled commentary of the good Mr. Mattheiu Henry^ the pious and pra£^ical writings of the excellent Mr. Flavel, and the critical and judicious commentaries and tradls of the accurate Doc^tor Oiuen, I hear are en-<]uired after, and bought up, more and more every day. The laft forementioned worthy, though himfelf fo great a fcholar^ and for fome time chancellor of one of our moft famous uni-verfities, as I have been credibly informed, attended on the fermons, and countenanced the minifterial labours of our Reverend author ; when, by reafon of his being unfkilled in the learned languages, and a few differences in leffer matters (as will 2tlways be the cafe in this mixed ftate of things) he was lightly efteemed by fome of lefs enlarged fentiments. But this, I muft own, more particularly endears Mr. Bunyan to my heart ; he was of a catholic fpirit, the want of water-adult hapt'ifm with this man of God, was no bar to outward chriftian communion. And I am perfuaded, that if, like him, we were more deeply and experimentally baptized into the benign and gracious influences of the bleffed Spirit, we fhould be lefs baptized into the waters of ftrife, about circumftantials and non-effentials. For being thereby rooted and ground<:d in the love of God, we fhould neceffarily be conftraincj to think, and let think, bear with and forbear one another in love; and without faying *' I am o^ Paul, Jp:lbs, of Cephas^'' hive but one ^nand, laudable, difintcrefted ftrife, namely, who ihould live, preach and exalc the ever-loving, alto-

U 2 gtther

' [ 3o8 3

gcthcr lovely Jesus moft. That thefe volumes may be blefl to beget, promote and increafe fuch divine fruits of real and undcfiled religion in the hearts, lips and lives of readers, of all ranks and denominations, is the eaineft prayer of,

Chriftian reader.

Thy fouFs well-wifher in our common Lord,

George Whitefield.

London^ Jan, 3, 1767.

A LET-

LETTER

TO THE

Reverend Dr. DURE L L,

Vi c E - C H A N c E L L G R of the IJ.tiiverrity of

OXFOR D.

OCCASIONED BY

A late EXPULSION of Six Students from Edmund-Hall.

Tea, and 'why e^en of your/elves judge ys nat <nxfhat h right ?

Liike joL 57«

Judge righteous judgment* John vii. 24.

[ 311 ] A

LETTER

T O T H E

Reverend Dr. D u r e l l.

Reverend Siry London^ April 12^ 1768.

YOU being a Mafter of Ifrael^ and placed at the head of one of the moft renowned feats of learning in the world, need not be informed, that the miflion of the Holy Ghoft is the one grand promife of the new, as the coming of Jesus Christ was the great promife of the Old Teftament difpen-fation. " I will pray the Father, (fays our blefled Lord to his almoft difconfolate Difciples) and he ihall give you another Comforter." And again, " It is expedient for you, that I go away; for if I go not av/ay, the Comforter will not come unto you ; but if I depart (it being the purchafe of his all-atoning blood, and defigned to be the immediate fruit and proof of the reality of his refurre£lion, and fubfequent afcen-fion into heaven) I will fend him unto you." And that they might know, that this Comforter was not to be confined to, or monopolized by them, but was to be of ftanding general ufe, he immediately gives them intimations of the defign and nature of his office ; and therefore adds, " and when he is come, he will convince the world of fm, and of righteoufnefs, and of judgment."

A ftrange, and till then unheard of, promife, this ! Such as a Confucius^ Zoroaftcr^ or any other fi£litious uninfpired prophet or lawgiver never dreamt of. A promife, which none but oncj who was God over all, could dare to make; a pro-

U 4 mife.

iriilc, vrhich none but one, who was God over all, could pollibly fulfil.

Agreeable to this promife, he having afcended up on high, led captivity captive, and received this gift for men, the divine Paraclete, this Holy Ghoft, " on the day of Pentecoft, came down from heaven like a rufhing mighty wind ; and there appeared cloven tongues, like as of iire, and fat upon each

/of the Apoftles." The effe6ls were immediate and vifible j poor, illiterate fifhermen, inftantaneoufiv commenced fcholars, preachers, orators. And well they might; for, being filled with the Holy Ghoft, as the Spirit gave them utterance, they began to fpeak with other tongues the wonderful things of God.

But what was all this divine apparatus, this divine preaching, this divine oratory intended for? The following verfes inform us: thp hearers of thofe wonderful thjngs, the fpec-tators of this tranfcendently amazing fcene, <* v^ere pricked to the heart, and were made to cry out, Men and brethren, what fhall we do? And the fame day were added to this infant church about three ihoufand fouls." Here were proofs, fub-Hantiaj, inconteftable proofs, of the reality of the refurre6liori and afcenfion, and likewife of the efficacy of the all-powerful intercelTion of their once crucified, but now exalted Lord; not only fubfiantial and inconteftable, but at the fame time entirely fuitable to the nature of his miflion, who in the days pf his fiefh, by his dodlrines and miracles declared, that his only defign m coming into qur world, was to fave finners.

Upon this rock, namely, " an experimental manifeftation and application of his divinity to the renewed heart," (which flefli and blood, human reafon, vain philofophy, moral fuafion, or any, or all barely ejiternal evidence whatfpever, cannot reveal) hath he built, doth he now build, and will continue to build his church'; and therefore it is, that the gates, neither >/ the power nor policy of hell, ftiall ever be able to prevail againft it. By the influence of this almighty Agent, hath he promif^d to be with his n^inifters and ptjople, even to the end of the world. And agreeable to this, hath taught us daily to pray, that his kingdqm may come; which being to be begun, carried on and completed, by one continued emanation of divine influence communicated to believers in the ufe of all

appointed

appointed means, can alone enable us to do God's will ort earth, with any degree of that unanimity, chearfulnefs, uni-verfality and perfeverance, as it is done by the holy Angels above. And as this is the daily united prayer of the whole catholic church, however diftrelTed or difpcrfed, and however varying as to circumftantials and non-elTentials, over the whole earth J it followeth, that every addition of any individual monument of divine mercy, out of every nation, languaf^e, or tongue, muft be looked upon in part, as an anfwer to the daily prayer of every individual believer under heaven.

Hence, no doubt, it is, that as the angels are fent forth to be miniftring fpirits, to minifter to thofe who {hall be heirs of falvation, that there is faid to be " joy in heaven over every finner that repenteth." And as there is joy in heaven, fo ia proportion as men rife into the nature of angels, will there be joy alfo upon the fame account amongft good men on earth. Accordingly, the lively oracles inform us, that ^' when the Apoftles and Brethren which were in Judea heard that the Gentiles alfo had received the word of God, they glorified him, faying, then hath God alfo to the Gentiles granted repentance unto life.'*

And conformably to this, we are told, that *' when Bar^ nabas came to Jntioch^ and faw the grace of God, he was glad." And why ? Becaufe he was a good man, and full of the Holy Ghofl and of faith. And as the fame caufe will always be produdive of the lame efFedl, perfons endued with the fame benign and godlike difpofition with this good man, will always be glad when they fee or hear of any fcriptural marks, or pra6^ical evidences of true and undefiled religion, wrought in, or appearing upon any fubje£^ of divine grace whatfoever. And this joy muft necefTarily rife, in proportion as fuch fubjed^s, either by their abilities, or circumftances, and fituation in life, promife more important and extenfive ufefulnefs in the world and church of God.

No wonder therefore, reverend Sir, that it hath gladdened the hearts of many, and afforded matter of uncommon joy and thankfgiving to the Father of mercies and God of all ccnfolatjon, to hear, that for fome time paft there hath been a more than common reli2;ious concern and zeal for promoting their own and others falvation, among fome oi ihe fans of the

Prophets,*

Prophets, What a pleafing profped hath hereby been opened of a future blelTing to the rifing generation ! A blefling, which we well hoped, would be not lefs f^ilutary and beneficial to the moral, than the new crufe of fait was to part of the natural world, which the Prophet EUJha^ when complaint was made that the water was naught and the ground barren, caft into the fpring of waters, with a " thus faith the Lord, there fhall not be from thence, any more dearth or barren land: fo the waters were healed unto this day."

But alas ! how is this general joy damped, and the pleafmg profpe£l almoft totally eclipfed, by a late melancholy fcene exhibited in that very place, from whence, as from a fountain, many of their preachers frequently and exprefly pray, that pure ftreams may for ever flow, to water the city of the living God? You need not be told, reverend Sir, what place I mean; it was the famous univerfity of Oxford. Nor need I mention the fccne exhibited ; it was a tribunal, a vifitatorial tribunal, erected in Edmund-Hall-y fix pious ftudents, who promifed to be the fait of the earth, and lights of the world, entire friends to the doctrines and liturgy of our church, by a citation pre-vioufly fixed upon the college door, were fummoned to appear before this tribunal. They did appear; and, as fome were pleafed to term it, were tried, convi6led, and to clofe the fcene, in the chapel of the fame hall, confecrated and fet apart for nobler purpofes, had the fentence of expulfion publicly read and pronounced againft them.

So fevere a fentence, in an age when almoft every kind of proper difcipline is held with fo lax a rein, hath naturally excited a curiofity in all that have heard of it, to inquire, of what notable crime thefe delinquents may have been guilty, to deferve fuch uncommonly rigorous treatment. But how will their curiofity be turned into indignation, when they are told, that they were thus rigoroufly handled for doing no evil at all, and that " no fault could be found in them, fave in the law of their God ?"

It is true indeed, one article of impeachment was, '^ that fome of them were of trades before they entered into the univerfity." But what evil or crime v/orthy of expulfion cari there be in that ? To be called from any, though the meaneft mechanic employ, to the lludy of the liberal arts, where a

natural

[ z-^s ]

natural genius hath been given, was never yet looked upon as a reproach to, or diminution of, any great and public character whatfoever. Profane hifiory affords us a variety of examples of the greateft heroes, who have been fetched even from the plough, to command armies, and who performed the greateft exploits for their country's good. And if we examine facred hijlory^ we fhall find, that even David, after he was anointed king, looked back with fweet complacence to the rock from whence he was hewn, and is not afhamed to leave it upon record, that " God took him away from the flieep-folds, as he was following the ewes great with young ones;" and as though he loved to repeat it, " he took him, (fays he) that he might feed Jacob his people, and Ifrael his inheritance.'*

But why fpeak I of David f When Jesus of Nazareth^ David's Lord, and David's King, had for his reputed father a carpenter, and in all probability, as it was a common proverb among the Jews, that " he who did not teach his fon a trade, taught him to be a thief;" he worked at the trade of a carpenter himfelf ? For this, indeed, he v/as reproached and maligned ; " Is not this, faid they, the carpenter's fon? Nay, is not this the carpenter?" But who were thofe maligners ? The greateft enemies to the power of godlinefs which the world ever faw, the Scribes and Pharifees; that " generation of vipers," as John the Baptiji calls them, who upon every occafion were fpitting out their venom, and fliooting forth their arrows, even bitter words, againft that Son of man, even that Son of God, who, todifplay his fovereignty, and confound the wif-dom of the worldly wife, chofe poor fifliermen to be his Apoftles ; and whofe chief of the Apoftles, though bred up at the feet of Gajnaliel, both before and after his call to the apof-tlefhip, laboured with his own hands, and worked at the trade of a tent-maker.

If from fuch exalted and more diftant, we defcend to more modern and inferior charadlers, we fliall find, that very late, not to fay our prefent times, furnifh us with inftances of fome, even of our dignitaries, who have been called from trades that tended to help and feed the body, not only to higher employs of a fpiritual nature, but even to prefide over thofe that are entrufted with the cure of fouls. And who knows but fome of thefe young fludents, though originally mechanics, if they

had

f .1"6 ]

had been fuffercd to have purfued their {ludies, might have either climbed after them to fome preferment in the church, or been advanced to fome office in that univerfity from which they are now expelled ? One of the prefent reverend and worthy Prodlors, we are told, was formerly a Lieutenant in the army; and as fuch a military employ was no impediment to his being a minlfter or Pro61or, it may be prefumed, that being formerly of trades could have been no juft impediment to thefe young men becoming, in procefs of time, true gofpel minifters and good foldiers of Jesus Christ.

Their being accuftomed to prayer, whether with or without a form, I humbly apprehend, would by no means difqua-Jify them for the private or public difcharge of any part of tbeir minifterial fundion. " In that day, that gofpel-day, (thefe laft days wherein we live) faith the great God, I will pour out a Spirit of grace and a Spirit of fupplication upon the houfe of Davidy and upon the inhabitants of JerufakmJ' And the Apoftle Paid fpeaks of it as the common privilege of all believers, that " the Holy Spirit helps their infirmities, and maketh intercefTion for them with groanings which cannot be /^ uttered." Forms of prayer, certainly, have their ufe; and take it altogether, our Englijh liturgy is, without doubt, one of the moft excellent eilablifhed forms of public prayer in the world : but then, as no form, in the very nature of the thing, can pofTibly fuit every particular cafe, it is to be feared that many muft never pray, at leaft for the particular things they moft ftand in need of, if they are fo to be tied up to their forms, that they cannot vary from them, or ufe free prayer at all.

The great Bifhop Wilklm therefore wifely wrote an excellent treatife on the benefit and importance of this kind of prayer: and could our univerfity-youth be trained up to ufe proper extempore prayer, both before and after fermon;in the c>pinJon of all good judges, it would be as commendable, as that ftrange cuftom of putting off our auditories with what is called the bidding prayer -, in which there is not one petition for a ble/Ting upon the following fermon, and fcarce any thing mentioned, but what hath been prayed for over and over again, in the preceding common fervice of our church.

But fi>ppohng fuch libertv fhould bs denied in public, as,

bleE'd

[ z^i ]

blefTed be GoD it is not, furely we may be allowed, at lead: it cannot be deemed finful, to ufe free prayer in our fccret, or private focial exercifcs of devotion. If fo, what fmners, what great finners muft they have been, who prayed, and that too out of neceffity, in an extempore way, before any forms of prayer WTre or could be printed or heard of? The prayers we read of in fcripture, the prayers which opened and fliut heaven, the efFecSlual, fervent, energetic prayers of thofe righteous and holy men of old, which availed fo much with God, were all of an extempore nature. And I am apt to believe, if not only our ftudents and minifters, but private chriftians, were born from above, and taught of God, as thofe wreftlers with God were, they would not want forms of prayer, though we have fuch a variety of them, any more than they did.

The fick, the lame, the blind, the lepers that came to our Lord for healing, wanted no book to teach them how to ex-prefs their wants. Though fome were only poor beggars, and others, as the felf-righteous Scribes and Pharifees fupercilioufly chofe to term them, *' Gentile dogs," yet, confcious of their wants, and having a heart-felt fenfe of their diftrefs, " out of the abundance of their hearts their mouths fpake;" and the companionate Emmanuel^ who came tt) heal our fickneiTes and bear our infirmities, fent them away with a " Go in peace, thy faith hath made thee whole : be it unto thee even as thou wilt."

How unlike, yea how very unlike fuch a blefled difrHiflion, is the treatment thefe young ftudents have lately met with at Edmund'Hall? who, amongft other crimes of a like nature, were expelled for tifing extempore prayer. A crime not fo much as mentioned in any of our law-books; a crime, for which, in this laft century at leaft, no one hath ever been called to the bar of any public court of judicature; and a crime, for which, it is to be hoped, no ftudcnt will ever hereafter be fummoned to appear and hear himfclf expelled, at the bar of any of the reverend Do6tois of divinity, or heads of houfcs in the univerfity of Oxford. But fliould any be fo infatuated as to determine, Jehu-Wke^ to drive on thus furioufly ; as judgment hath unhappily begun, as it were, at the very houfe of God, it is to be hoped, that as fome have been expelled for ixternpore proxiur^ we fhali h?ar of feme few others of a con-2 trary

[ 5'i^ ]

trary flamp, being expelled for rxt/mp»rf Jxve,irinry which bv ;ill impartial judges muft undoubtedly be AcknowicJged to be the greater ciime of the two.

Singing, conipoi'mg, or reading hymns con^poieJ bv others, and doing this in company, Teems to be as little criminal, as praving extempore. When the lalt words of D.ivid are about to be recorded, he is not only rtiled, *^ the fon of y^/P, ths nian who was raifed up on high, the anointed of the GoD of %v.\*-/' but the grand title of being *' the hvcet Pfalmift of i •.::.," brings up the re.;r. And ** to tc.ich and adnionifh one another in pjalnif:, and hymns, and fpiritual fongs," is as truly a fcriptural command, as " thou lh;ilt love the Lord thy God with all thy heart, and with all thy foul, and with all thv iVcngth, and thy neighbour as thvfelf."

When EiijLM the Prophet was about to prophefy before two kings, he called for a minftrel, on which he played, to footh his ruffled paflions, and prepare his heart the better for the reception of the Holy Spirit. And were the fons of the Prophets more frequently to entertain themfelves thus, I believe it would be as fuitable to the minifterial character, and recommend them as much, perhaps more, to all ferious chriftians, thin their tripping up their heels, fkipping and dancing at the mufic of a ball-room, or playing even a firft n.idle at a concert. And was the vcic^ c/jpiritucl meisdy more frequently heard by thcfe who come occalionally to vifit our colleges, it might be as much to the holiosr of the univerfity, as the more common and too, too frequent nolfe of hex and di:c^ at the unlawful games of hazard and back-gammon.

Popifh countries, popifh feminaries, think it no fbame, no difgrace to be heard finging the high praifes of their God in their convents, their houfes, or e\en in their ftreets; and why proteftants in general, and proreftant ftudents in particular, Ihould be any more afhamed of, or rellrained from the free exercife of fuch ads of devotion, either alone, or in private f.^cieties, no good reafon can be given ; unlefs it be proved to be good reafoning to aflert, that " Proteftants ought to be " lefs devout than Papifts." We muft confcfj, that Papifts, though thev take this liberty' of Tinging and chanting privately and publiclv themfelves, yet deny this liberty of confcience to our proieftant aflemblics j thofe attcnJnig divine worfiiip

[ 3'9 ] at our ambafladors chapels not excepted. But for Proteilants

to difufe it themrelveb, and at the fame; time lay a-j it were a fpiritual embargo upon their ff-llow Protcfiants, nay punifh and expel them for fo doing, is very unaccountable.

What fpirit then muft thofe be of, Reverend Sir, who have lately joined in pronouncing the fentence of expulfion againft fix religious ftudents, not only for having been of trades, and praying extempore, but for reading and finging hymns alfo ? His Royal Highnefs the late Duke of Cumberland, wai of a very different difpofition, for v/hen abroad in Germany^ in one of our htc wars, (as I wa> informed by a ptrfon then on guard) hearing cne evening, as he wss paffing by, a company of foldiers Tinging at feme little diftance in a cave, lie af^ced the centlnel what noife that was ; and being anfwered, that fome devout foldiers were Tinging hymns; inftead of citing them to appear before their officers, ordering them to the whipping poft, or commanding them to be drummed out of the regiment; acting like himfelf, he only pleaTmgly replied, * Are they fo r Let them go on then, and be as merry ai *' as they can." In this he^cted wifely; for he knew, and found by repeated experience, as did other commanding officers, that Tinging, nay, and praying extempore too, in thefe private focieties, did not hinder, but rather f.tted and animated thefe devout foldiers to engage, and to fight their country's battles in the field. And it may be prefumed, that if thefe ftudents had not been expelled for finging hyrant,and praying extempore, they certainly would not have been lefs, but in all probability much better prepared for handling the Twcrd of the ^ Spirit, the word of God, and fighting therewith, either from the prefs or the pulpit, the battles of the Lord of hofts.

To fee or hear fuch divine exercifes treated with reproach, and fpoken of with contempt by common and open blaf-phemers, is bad ; but that any who came on pu^pofe to be trained up for the facred work of the miniftry, (hould be looked on as criminal, and expelled an univerfity for being fome-times employed in them, is too fad a proof, net only that *' our gold is become dim, and our fine gold changed, but that our very foundations are out of courfe." What then mufl the righteous do ?

What indeed, but weep and lament * And weep and lament 6 indeed

t 320 3

indeed they muft, efpccialJy when they hear further, thaf meeting in a religious fociety^ giving a word of exhortation, or expounding and commenting a little now and then upon fomc portion of fcripture, are not the leaft of the accufations for which fome of thefe young worthies had the fentence of ex-pulfion pronounced againft them.

It is recorded in the Old Teftament, that in a degenerate age, " thofe that feared the Lord fpake often one to another; that the Lord hearkened and heard, and that a book of remembrance was written before him for thofe that feared the Lord, and thought on his name : and they fliall be mine ini that day, faith the Lord, when I make up my jewels; and I will fpare them as a man fpareth his own fon that ferveth him." Thus it was in the Old Teftament times. Nor are fuch meetings mentioned with lefs approbation in the new; for therein, in order that we may hold the profeffion of our faith without wavering, we are commanded to " confider one another, to provoke unto love and to good works; n6t for-faking the afTembling ourfelves together, but exhorting one another, and fo much the more, as we fee the day approaching." Nay, one immediate confequence of that grand efFufion of the Holy Ghcft on the day of Pentecoft, we are told, was this, that " they who gladly received the word, and were baptized, continued ftedfall: in the Apoftles dodrinc, in fel-lowfhip, in breaking of bread, and in prayer." This is a fhort, but withal a full and blefted account of the firft truly apoftolic primitive church; and we may venture to affirm, that as we are more or lefs partakers of a true apoftolic primitive fpirit, fuch kind of religious, fellowftiip-meetings, will in proportion increafe or decreafe among us. To talk therefore, or write, or preach againft, or by private perfuafion or open violence to oppofe, or endeavour to fupprefs, and dif-countenance fuch kind of religious focieties, is flying, as it were, in the very face of the fcriptures of truth, and of the Holy Ghoft himfelf.

In all charters granted by the crown, wherein authority is given to bodies corporate to ena£l: laws, it is always with this limitation, " that no laws ftiall be enafl^d by fuch bodies corporate, contrary to the laws of the realm." And as the fcriptures are our grand Codex Legum and Magna Charia^ in

refped

rcfpe^l to our religious principles and pra£lices; what affront mufl: wc put upon our country in general, and the church of England in particular, even by barely imagining, that any lavir now exifts which prohibits her members from frequenting fuch focieties as have the divine authority and fuperfcription, fo apparently ftamped upon them?

The private meetings that are in any wife deemed and denounced illegal^ are fuch, and fuch only, as are feditious, and compofed of feditious perfons; who aflbciate, indeed under a pretence of religion, but in reality to plot againft the ftate. The fooner any that can be convi6i:ed of this, are made to forfake the aflembling themfelves together, the better; and though compofed of a threefold^ three hundred fold, nay a three thoufand fold cord, no matter if, like the cords wherewith the Fhll'ijlhies bound SampfoTi^ they were immediately broken. But as nothing of this nature can with the lead "fhadow of truth be objecTled againft the meetings and focieties frequented by thefe ftudents, but quite the contrary urged in their favour; if fcripture and the pra6licc of the primitive chriftians are to be our guides, they ought not only to be permitted, but be countenanced and encouraged by every true lover of our church and nation.

And fuppofing, that in any fuch religious fociety one of them fhould venture now and then to drop a Word of exhortation, or even attempt in a fmall degree to open, expound, or enlarge upon fome practical text of fcripture, how can even this be looked upon as illegal, much lefs finful, or worthy of expulfion ? v/hcn, I could almoft fay, it is a necefTary preparation for the future fervice of the fan^uary. To be " apt to teach,'* is one indlfpenfable qualification required by fcripture in a Bifhop and Prefbyter. But how can this aptnefs or an habit of teaching be acquired, without the exercife of previous acls? Or what bufinefs is there in the world, even from the loweft mechanic, to the higheft profeffion amongft us, (except that of divinity) v/herein pupils^ clerks, nay common apprentices, are not by previous cxercifes trained up for a complete proficiency in their refped^ive callings and occupations ?

Our all-wife Mafter, we know, fent his Difciples on flinrC excurfions, before he gave them the more e.xtcnfivc commif-

VoL. IV. X lion

3^

fion to go into all the world : and were our ftudents In general, under proper limitations, to be thus exercifed and employed, while they are keeping terms at the univerfity, or among their poor neighbours in the country, when they return home in time of vacation, they would not turn out fuch meer novices, or make fuch awkward figures, as too many raw creatures do, when they make their firft appearance in the pulpit. I remember, above thirty years ago, after fome young ftudents had been vifiting the Tick and imprifoned, and had been giving a word of exhortation in a private houfe, that upon meeting the ordinary and minifter of the parifli in their return to college, they frankly told him what they had been doing; upon which, he turned to them, and faid, " God blefs you ; I wifii we had more fuch young curates/' A milder, and therefore a more chrijiian fentence this, than that of a late expulfion for the very fame fuppofed crimes and mifdemeanors.

As for the reports of thefe young ftudents being accufed or condemned, for barely being acquainted with, or the occa-fional vifitors of fome of the moft laborious, pains-taking, worthy parifh-minifters in England^ it is almoft altogether incredible. And yet the ftanders-by, as well as the fuppofed culprits themfelves, we are informed, aver this to be real matter of fad : attended with this melancholy aggravation, that they were hifled at, pufl:ied about, and treated in a manner that the vileft criminal is not allowed to be treated, either at the Qld-BaUyy or any court of juftice in the kingdom. We are likewife told, that a copy of their indi6lment was afked for, but denied them ; and not only fo, but that one, from whofe polite behaviour in the worldly walk, better things might have been expe6led, was heard to fay, as he came out of chapel, to their grand accufer, after fentence of expulfion was pronounced, that " he would have the thanks of the whole univerfity for that day's work."

Pudet haec opprohr'ia nobis

Et did ptuijjj^ et non potuijfe refelli.

What thanks, reverend Sir, he may meet with from the whole univerfity, I know not; but one thing 1 know, that he will receive no thanks for that day^'s work from the innumerable company of angels, the general afiembly of the firft-

born,

born, which are written in heaven, or from God the judge of all, in that day when Jesus, the Mediator of the new covenant fliall come in his own glory, in the glory of the Father, and his holy angels, and gather in his ele6t from all the four corners of the world.

But, reverend Sir, may we not prefume to hope, that this voluntary fpeaker for the whole univerfity, whoever he be, it maketh no matter to me, was fomewhat out, and miftakcn in his calculation. For it feems, not above three or four doctors, if fo many, were prefent, at lead fat as judges at this extraordinary tribunal. The worthy Provo/t of ^^eens, (and undoubtedly many other worthy heads of houfes were and are like-minded) was for prescribing more lenient methods; and all are glad to hear, that thefe young ftudents worthy principal, who muft necelTarily be fuppofed to be the bed judge of their principles, practices, and qualifications, boldly Hood up in their defence, alTerted their innocence, confronted their accufers, and brought in books to vindicate both their principles and conduct. But how this worthy principal, as well as the pupils, were treated, is beit known to thofe Vvho had an adive hand in all.

However, as the Holy Ghoft hath left it upon record, to the honour of NUodefnuSy that he Hood up in defence of our Lord before the whole JewiJJ) fanhedrim, and was not con-fentinor to his death \ fo wherever this a6l of expulfion is recorded (and recorded it will be, even to lateft pofterity) it will be mentioned to the honour of DocSlor Dixon, (and for adding thus he will have the thanks of all moderate, ferious^ fober-minded chriftians in the three kingdoms) that he had no hand in, but did all he poiTibly could to prevent thefe young mens expulfion. An expulfion for articles of impeachment to v/hich indeed the accufed pleaded guilty; but for articles which (wherever hereafter they may be called to minifter in holy things) will be their beft teftimonial ; and their expulfion for holding and confeffing thofe articles, the ftrongeft letters of recommendation.

How thefe young worthies are now to be difpofed of, or how they will diipofe of themfelves, as it was not fo much as hinted that they had the leaft connection with me, is not my bufinefs to inquire. But furely fuch an expulfion. as this,

X 2, cannot:

cannot deter them from purfuing their preparations for their minifterial calling: friends they cannot want, becaufe " he is faithful who hath promifed, that whofoever forfaketh father or mother, houfes or lands, for his fake or the gofpers, he fliall have an hundred fold in this life, with perfecution, and in the world to come life c verlafting." But if any a£t fo daftardly, as to make unfcriptural conceffions, or be terrified by unfcrip-tural, and therefore mere hruta fuhn'ina^ if they were of trades before, the fooncr they return again to their trades the better: for it is to be feared, fuch cowards would only make a trade of the miniflry if they were admitted into the church, and the fewer of fuch kind of tradefmen our church is troubled with, the fafer fhe will be.

But what a mercy is it, reverend Sir, that we live under a free government, under a King whofe royal grandfather repeatedly declared (and he was as good as his word through a long and glorious reign) that there fliould be no perfecution in his time; under a King who in his firft mofl gracious and never to be forgotten fpeech from the throne, gave his people the flrongefl afTurances " that it was his flxt purpofe, as the befl means to draw down the divine favour on his reign, to countenance and encourage the practice of true religion and virtue, and maintain the toleration inviolable/'

That both fludents and common people will be in danger of being tempted by fuch violent proceedings, to put them-felves under the a6t of toleration, may eafily be forefeen : and it may as eafily be guefled, how fuch treatment will neceflarily difcoura^^e ferious people from fending their fons to the uni-verfity, at leaft to the univerfity of Oxford-^ and at the fame time will furnifh them with a new argument for entering their youth in fome of our diiTenting academies, where they will be in no danger, it is prefumcd, of being expelled for finging hymns, fpeaking a little now and then in a religious (ociety, or ufing extempore prayer.

Alas! alas! in what a difadvantageous point of light, muft all concerned in fuch an extraordinary ftretch of univerlity-difcipline fland, among all foreign univerfities whatfocver ? In what point of light it will be viev/ed by our eccleiiailical fuperiors at home, a very little time will difcover. Nay, it is to be feared, th; difcovery is made already; for by a letter

dated

dated (o lately as Afarch 29, it appears that a certain venerable fociety " on account of fome circumftances that have lately happened (probably the circumftances of a late expul-fion) are under a neceflity of coming to a rcfolution, to accept of no recommendation for perfons to go abroad as mif-fionaries, but fuch as have had a literary education, and have been bred up with a defign to dedicate themfelves to the mi-niftry." This refolution feems to be taken, in order the better to prevent any of thefe caft-outs, or any other laymen, however otherwife well qualified and recommended, from applying to the fociety for holy orders, that they may be employed and fent abroad as milTionaries. But to what a fad dilemma will many ferious perfons be hereby reduced ? They muft not, by fuch refolutions it feems, be allowed to be lay-preachers, and yet if fent by their friends to the univerfity to purfue their ftudies, in order that they may be regularly and epifcopally ordained, if they fing hymns, pray extempore, or give a word of exhortation in a religious fociety, though entirely made up of the members of the eftablifhed church, they mull be ipfo fado expelled for fo doing. O iempota ! O rnores ! If matters proceed in this channel, of what ftamp. Reverend Sir, may we not fuppofe, our future mifTionaries to the iflands and continent will be ? To my certain knowledge, a',1 of them are not looked upon as very burning and (hining lights already. But if what little light of true religion fome may have, is to be thus damped by adls of expulfion before they leave the univerfity, and even this little light, as far as lies in the power of man, is to be thus turned into total darknefs, how great muft that darknefs be ! Surely it muft be worfe than Egyptian darknefs; a darknefs that will be moft deplorably felt by all true lovers of our common falvation both at home and abroad.

You need not be apprized. Reverend Sir, that a defign for the eftablifhment of epifcopacy in our iflands and plantations, hath been long upon the tapis; and that it hath been, in part at leaft, the fubje£l of annual fermons for feveral years laft paft. No longer ago than in the year 1766, the prefent Biftiop oiLa}jdaff\n^\^t^ upon the neceffity and expediency of it in the moft explicit manner; nay, his Lord-(hip carries the matter fo far, as to alTure U3 that this point,

X 3 tie

the eflahViJhment of epifcopacy^ being obtained, ** the American *' church will go out of its infant ftate ; be able to ftand upon " its own legs, and without foreign help fupport and fpread *' itfelf; and then this fociety will have been brought to the *' happy ifTue intended." Whether thefe aflertions of his Lordjfhip, when weighed in a proper balance, will not in fome degree be found wanting, is not for me to determine. But fuppofing the reafoning to be juft, and his Lordfhip's af-fcrtions true, then I fear it will follow, that a fociety, which fince its firft inftitution hath been looked upon as a fociety for propagating the Gofpel, hath been all the while rather a fociety for propagating Epifcopacy in foreign parts: and if fo, and if it ever fhould appear, that our Right Reverend Archbifhops and Bifliops do in the leaft countenance and encourage the unfcriptural proceedings at Edmund-Hall, how muft it increafe the prejudices of our colonifts, both in the iflands and on the continent, againft the eftablifhment of epifcopacy I That per-fons of all ranks, from ^lehec down to the two Fioridas, are at this time prejudiced, and more than prejudiced againft it, is very notorious; but how will the very thought of the intro-dudlion of Lords Bifiops even make them fhudder ? if their Lordfhips fhould think proper to countenance the expulfion of fuch worthy and truly religious ftudents, whilft thofe who have no religion at all perhaps, may not only meet with countenance, but approbation and applaufe.

Befides, if fuch proceedings (houid be continued, (which God forbid !) what little credit may we fuppofe will hereafter be given to future univerfty-tefimonialsy that the bearers of them have behaved ftudioufly, foberly, and pioufly ; and ho\v muft we in time be put under a difagreeable neceffity of having a new, or at leaft of altering fome part of our prefent moft excellent ordination-office ? As it now ftands, one of the queftions propofed to every candidate for holy orders runs thus : " Do you truft that you are inwardly moved by the '« holy ghoft ?" But if all ftudents are to be expelled that fing hymns, pray extempore, attend upon, or expound a verfe now and then in, a religious church o^ England {oQiziy, fliould ' it not rather, Reverend Sir, be worded thus, namely, " Do ^' ye truft that yc are not inwardly moved by the Holy

" Ghoft

*' Ghofl to take upon you the office and admlnlftratlon of the *^ church?"

You will excufe this freedom, Reverend Sir.

Agitur de vita et fangu'ine turni.

Love to God, love to mankind in general, and love to that univerfity, that ahna mater where I had the honour of being educated, and, what is infinitely more, where I had the hap-pinefs of receiving the witnefs of the Spirit of God in my heart, all together conftrain me.

The news of thefe young mens expulfion hath made, and will make the ears of all who have heard, or fliall hear of it, to tingle : and therefore if fome do not fpeak, and ufe great plainnefs of fpeech too, the very flones would, as it were, cry out againft us. In refpe61: to myfelf. Reverend Sir, I hope, that in taking the freedom of troubling you with this, I do not juftly incur the cenfure of acting as a bufy-body in other mens matters. For, whatever other pretences may be made, fuch as difqualification in refpe(5l to learning, age, the being of trades, he. See. &c. [Nugts triCizque calender) it is notorious and obvious to all intelligent perfons, that the grand caufe of thefe young mens expulfion was this, namely, that they were either real or reputed Methodists. An honour this indeed, unwittingly put on Methodifts, whoever or whatever they be ; fmce fcarce any now-a days can pray extempore, fing hymns, go to church or meeting, and abound in other adls of <levotion, but they muft be immediately dubbed Methodifts. I fay, dubbed Methodifts ; for it is not a name given to them by themfelves, but was impofed on them by fome of their fellow ftudents and cot^mporaries in ihe univerfity.

I take it for granted, Reverend Sir, that you need not be apprized that 1 am one of thefe Methodifts; and blefted be God I have had the honour of being one of them for about thirty-five years. If this is to be vile, may I be more vile ! If this be my ftiame, upon the moft mature and ferious reflection I really glory in it. But then, left any more innocent youths ftiould hereafter fufl?er barely for the imputation of a nick-name, give me leave fimply and honcftly to inform you, Reverend Sir, and through you the whole univerfity, what not barely a reputed, but a real 2vIcthodift ib : *' He is

X 4 " one

t 328 •]

*^ one of thofe whom God haih chofcn In Christ out of "mankind, to bring them by Christ to evcrlalling falva-" tion, as veHcls made to honour ; wherefore they, who be " endued with fo excellent a benefit of God, are called ac-" cording to God's purpofe by his fpirit working in due fea-" fon : they, through grace, obey the calling; they bejuf-" tified freely ; and made the fons of God by adoption : they " are conformed to the image of his only begotten Son Jesus "Christ; they walk religioufly In good works; and at " length, by God's mercy, they attain everlafting felicity.'* This is the true portrait of a Methodift, drawn at full length, drawn to the very life, and that too not by an ignorant modern dauber, but by thofe good old fkilful fcriptural limners, Cranmer^ Latimer^ Ridley^ in the xviith article of our church ; an article that deferves to be written in letters of gold j and yet, for holding of this very article in its literal grammatical lenfe, agreeable to his fubfcription at the time of matriculation, one of thefe young ftudents, as we have been informed, was expelled. If our information be wrong in this or any other refpecSl, the nation may foon be fet right by an authentic publication of the whole judicial proceedings.

If you fhould defire. Reverend Sir, a definition of Metho-difm itfelf, as well as of a Methodiil, you may eafily be gratified. It is no more nor lefs than " faith working by love. " A holy method of living and dying, to the glory of God." It is an univerfal morality, founded upon the love of God (bed abroad in the heart by the Holy Ghofl : or, to keep to the exa6> terms made ufe of in the lad colle6l of our excellent liturgy, it is " theVrace of our Lord Jesus Christ, the love of God, and the fellowfhip of the Holy Ghoft ;" which we cannot go to church or chapel on Sundays^ holidays, or other common days, without praying, not that it may be driven from, but be with us all evermore.

If this be enthufiafm, the true Methodifls confcfs them-felves to be enthuuafts. But then, they humbly apprehend, that they cannot with any juil propriety of fpeech be termed modern enthufiafls ; for it is an enthufiafm which our blefled Lord earneflly infifls upon, in that prayer which he put up when he was about to take his farev»el of his difciples, and which is a pattern of that all-prevailing Intercciljon which

He

[ 329 ] He Is now making at the right hand of God, and demands that all his difciplcs may be poflelFed of; " Father, I will " that thofe whom thou hafl given me, may be with me •' where I am ; that they may be one with me, even as thou, ♦' O Father, and I are one : I in them, and they in me, *' that they all may be made perfect in one." An enthufi-afm, with which Peter and Joh)! were fired, when Annas the high-prieft, and Caiaphas^ and John^ and Alexander^ and as many as were of the kindred of the high-priefl, feeing their boldnefs, and perceiving that they were unlearned and ignorant men, marvelled, and took knowledge of them that they had been with Jesus. An enthufiafm, with which the proto-martyr Stephen was filled, when he cried, " Ye flifF-'^ necked and uncircumcifed in heart and ears, ye do always *' refift the Holy Ghoft." An enthufiafm, which Ignatius fuppofed by fome to be one of thofe little children which the Lord Jesus took up in his arms, was abforbed in, when he ftiles himfelf« Z'^tfr^r ^ God ; and for witneffing of which good confcfHon, in order to cure him of this enthufiafm, he was ordered by Trajan^ the Roman emperor, to be thrown to the lions. An enthufiafm, for which Cranmer, Ridley, and Latimer^ thofe glorious lights of the reformation, thofe excellent compilers of our liturgy, articles, and homilies, were burnt alive near Baliol college. And, to mention but one more, too too recent an example, an enthufiafm, for being only a little tinctured with which, fix ftudents, on March nth, in the year of our Lord 1768, were publicly expelled in Edmund-Hall chapel.

But think you, Reverend Sir, that this is the way to flop the progrefs of this enthufiafm ? Or rather, may we not imagine that this very a£l of expulfion will be a means of further-!-ing and promoting its progrefs far and near ? To fpeak my own thoughts, I am fully perfuaded, that if fuch unfcripturai methods of flopping this enthufiafm be purfued further, it will be only like cutting off the Lyrnean head 3 inflead of one, ^n hundred will fpring up.

Indeed, if the picture of modern enthufiafis, drawn up and

prefented to the public by your Right Reverend Diocefan,

be a jufl: and proper one, fuppofing at the fame time the Me-

thodiils are thereby referred to, no matter how foon they are

[ 330 ] banifiieiJ out of the unlverfity, and out of the church alfo : for his Lordfliip is pieafed to tell us " that they a6t in direct ** oppofuion to the perverfe pharifees of old j thefe afcribed " the works of the Holy Ghoft to Beelzebub ; and it is no. '' uncommon thing for thefe modern enthufiafts, adds his *' Lordfhip, to afcribe the works of Beelzebub to the Holy " Spirit." Surely his Lordfliip, by thefe modern enthufiafls, cannot mean thofe who apply for holy orders, and profefs before men and angels, that " they are inwardly moved by " the Holy Ghoft, to take upon them the office and admini-'' ftration of the church ;'* when the fearcher of hearts knows that they are moved only by fecular views and worldly hopes of preferment. This is afcribing the works of Beelzebub to the Spirit of God v.'ith a witnefs : or, to ufe the words of a no lefs learned, though lefs cenforious prelate ; I mean the moderate Bifliop Burnet^ '* it is a committing the horrid crime " of Ananias and Sapphira over again ; it is lying, not only '* unto man, but unto God."

This is a modern kind of enthufiafm. Reverend Sir, which the true old Methodifts always did, and I truft always will abjure, deteft and abhor. If worldly church preferments had been their aim, fome of them at leaft might have had worldly ladders enough let down to them to climb up by : but having received a kind of apoftolical commifTion at their ordination, when thofe who profefs themfelves lifieal fuccejjors of the Apoftles, faid unto them, " Receive ye the Holy <' Ghoft now committed unto you by the impofition of our " hands :" they would fain keep up and maintain fomething of the dignity of an apoftolic character ; and therefore, without ever fo much as defigning to enter into any political cabals, or civil or church fa£lions whatfoever, without turning to the right hand or the left, or troubling the world with fo much as one fmgle fermon or pamphlet, on the bare externals of religion ; they have endeavoured to have but one thing in view, namely, to determine to think of nothing, to know nothing, and to preach of nothing but Jesus Christ, and him crucified ; to fpend and be fpent for the good of fouls, and to glory in nothing fave in the crofs of Christ, by whom the world is crucified unto them and they unto the

world.

It is true, by thinking and a6ling thus, the Methodifts have been, and it is prefumed always will be, characd and condemned by men of corrupt minds, as thiulcing and aclino-irregularly and diforderly: but as fuch a charge, in the very nature of the thing, fuppofes a deviation from fome fettled landing rule, they would humbly afk, wherein the irregularity and diforderlinefs of this way of ailing and thinking doth fpecifically confift ? Is it irregular and diforderly to be " inftant in feafon and out of feafon?" Is it irregular and diforderly to do what every Bifhop at the very time of our being ordained priefls pofitively tells us pertaineth to their office, " to feek after the children of God, fcattered abroad *' in this naughty world ?" Is it irregular and diforderly after we have eftablifhed the truth of what we deliver in our fer-mons by fcripture proofs, further to confirm and illuftrate them by repeated and particular quotations, taken from the liturgy, articles, and homilies of our eflabliflied church? Is it irregular and diforderly to fill her pews, to croud her communion tables, and to recommend a frequent and conflant devout attendance upon her public offices and ferviccs ? Or fuppofmg they fhould, merely by caprice or prejudice, be denied the privilege of preaching within the church, can it be juftly termed irregular or diforderly, at leaft can it poffibly be looked upon as criminal, to preach the fame truths, to make ufe of the fame kind of illuftrations, to repeat the felf-famc recommendations without the church walls, in the fields, or any other place whatfoever ?

The late candid Bifnop of ZzW/«, lam pofitive, did not think fuch a way of acting altogether fo very criminal : for in a charge given to his clergy fome years before his tranfla-tion to the fee of Saiijbury^ he told them to this effect, " that " they were not to look upon themfelves as minifters of a *' a Plato^ a Pythagoras^ or any other heathen philofopher, con-" fequently they were not to entertain their auditories with *' mere moral harangues ; but that they were to confider them-*'felves as minifters of Jesus Christ; and therefore if *' they would not preach the gofpel in the church, they could *'not be juftly angry if the poor people went out to hear it *' in a field.'* A charge this, truly worthy of a fober-minded, fnoderate, wife Bifhop of the Church qi England, Yox even

6 in

in a<£ting thus ftcmingly irregular and diforderly, thefe modern enthufiads only copy after the greatcil: and brightefl: examples the world ever faw, and whofe examples it is more than criminal not to follow or copy after. Our blefled Lord, when denied the ufe of the fynagogues, on feeing the multitude, went up and chofe a mountain for his pulpit, and the heavens for his founding board. At other times he fat by the fca-fide, nay, went into a fliip and preached, whilft the whole multitude ftood on the fliore. When Peter and Johfiy that this kind of enthufiafm might fpread no further among the people, were ftraitly threatened and commanded that they lliould thenceforth fpealc at all to no man In Christ's name, they calmly yet boldly replied unto their threatners and commanders, " Wheiher it be right in the fight of God, to *' hearken unto you, more than unto God, judge ye : for *' we cannot but fpeak the things which we have feen and •' heard," A certain woman, named Lyd'id^ a feller of purple, had her heart opened when the great apoftle of the Gentiles v^zs preaching and praying by a river-fide -, and Dionyjiids the Are-epagitCy a woman named Damaris, and others, believed, and clave unto the fame Apoftle, from the time they heard him preach in the midft o^ Areopagus, or Mars-hilL And we may fuppofe he was not lefs fuccefsful when he was obliged by the angry Jews to preach in the fchool of one Tyrannus.

I believe you will agree. Reverend Sir, that the venerable Fox and Bradford did not appear lefs v^enerable for preaching Tit Pauls-crofs', neither did I ever hear that Bifhop Z^//Wr was looked upon as degrading his epifgopal charadler, when he ufed to preach in Cotton-Garden Wejijninfier^ and King Edward the fixih, that Jofiah of his age, with feme of his court, looked out at the palace window to hear him. And I hereby appeal to the whole univerfity, whether the Reverend Doctors of divinity, heads of houfes, graduates or under-gra-liuates, ever looked upon it as criminal, or beneath the dignity of their place and ftation, to fit oat in the open air on St. y In Baptifl's day, to hear a m.after of arts preach from the ftone pulpit in Maudlhig-College yard ; though, for fear it may be they (hould give further fandlion to field-preaching.

[ 333 ] preachings they have lately thought proper to adjourn into the chapel ?

You know, Reverend Sir, who it was, that when thofe who were bidden in a regular way refufed to come to the wedding-fupper, without afking any one's leave for To doing, fent forth fome irregulars into the lanes and ftreets of the city, into the highways and hedges, with that glorious encouraging commifTion, not by fines and imprifonments, not by threats and expulfions, not by killing the body for the good of the foul, but by filling their mouths with gofpcl arguments, backed with the all-powerful energy of the Holy Ghoft, to compel poor, wandering, weary, heavy laden finners to come in. Armed with this panoply divine, and, as they think, authorifed by the fame Lord, fome few of us continue to this day, amongft fmall and great, high and low, rich and poor, in church or chapel, in commons, flreets, fields, when-foever or wherefoever divine providence opens a door, " to . " teftify repentance towards God and faith in our Lord *' Jesus Christ ;" and this not from contempt of, or in <' oppofition to the godly admonitions of our ecclefiaftical fupe-riors, but becaufe " the love of Christ condralneth us ;" and we think that a wo, a dreadful wo, awaits us if we preach not the gofpel. Not that we are enemies to a decent or even epifcopal confecration, or fetting apart churches and chapels for divine an 1 holy worfhip : but we are more indifferent about the reputed outward facility of places, becaufe our Lord, with great folemnity, fald unto the woman of Samaria^ *' Woman, believe me, the hour cometh when ye '* (hall neither in this mountain, nor yet at yerufaleniy worftiip *' the Father : but the hour cometh, and now is, when the *' true worfl;iippers fliall woifhip the Father in Spirit and '' in truth." flence we infer, that every place is then,, and only then properly called holy, when like the ground around the burning bufli, it is made holy by the divine prefence of Him who fpake to Mofes out of the bufh j or like mount Tabor^ which by the Apollle Peter is called, by way of empha-fis, the holy mount, becaufe himfelf and James and Johny not only had upon that mount a vifible outward manifeftation, but alfo a bleffed inward heart-felt I'enfe of the Redeemer's excellent glory. It was undoubtedly this which mude Peter

to

[ 334- ] to break out into that exclamation : '' Mader, it is good for *' us to be here." And it was this that warmed, and not only warmed, but conftrained the enraptured Patriarch Ja-cob, when he had only the ground for his bed, the ftones for his pillow, and the open firmament for his curtains and fur-r.iture, to break, forth into that extatic language, " How *' dreadful is this place ! this is no other than the houfe of " God, this is the gate of heaven."

If then. Reverend Sir, for this and fuch like things we are accounted irregular and diforderly, we are truly forry for it: forry, but not upon our own accounts, having ihe tefti-mony of a good confcience that we a«5t with a fingle eye, and in direcl conformity to the authority of the word of God : but we are forry, barely on account of our impeachers and condemners, efpecially for thofe, who being fet apart for the minifterial office, and loaded with ecclafiaftical preferments, preach very feldoin, or not at all ; or, if they do preach now and then, preach only as though they were barely reading wall-leclures, and feldom or ever fo much as mention or quote the homilies of our church, though they have fubfcribed to an article which fays, that " they contain godly and whole-*' fome do6lrine, and which judges them to be read in " churches by the minifters diligently and diftindlly, that *' they may be underftood of the people." It is to be feared, that it is owing to fuch irregularity and diforder as this, that when our people hear of our articles or homilies quoted by fome few in the pulpit, that they are ready to cry out, *' What new doctrine is this ? Thou bringeft certain ftrange things to our ears :" At lead if it is not fo at home, I am fure it is abroad. Hence it was that about three years ago, after I had been preaching to a very large auditory in one of the nioft polite places on the continent o^ America^ and in preaching, as is my ufual cuftom, had ftrongly been recommending the book of homilies, numbers were ftirred up to go to the ftores to purchafe them : but upon enquiring after the book of homilies, the florekeeper, furprized at the novelty of the word homilies^ begged leave to know what muflins they meant, and whether they were not hummims.

What a pity therefore is it, Reverend Sir, that the book of homilies, which ought to be in every hand, and as common as our common prayer books, fliould never yet have

found

found a place in the large catalogue of books given away by the truly laudable fociety for promoting chriftian knowledge, though founded foon after the glorious revolution. If this be not remedied fome way or another, we fliall very foon become diforderly indeed: our pulpits will ftill continue to contradi6t our reading-defks, and we fliall never have the honour of being flilcd regular and orderly, till, regardlefs of fubfcriptions, oaths, rubrics, and ordination-ofEces theni-felves, our practices give the lie to our profefTions, and wc feek the fleece not the flock, and " preach ourfelves, and not Christ Jesus the Lord."

Dead formalifts, and proud felf-righteous bigots, may loudly exclaim and cry out, " the temple of the Lord, " the temple of the Lord, the temple of the Lord are " we !'* They may not only cry out, but alfo caft out; and thinking they thereby do God fervice, though moft notori-oufly deficient in their own moral condudl, may plead con-fcience, and fay, " Let the Lord be glorified.*' But to fuch as thefe our Lord once faid, " Ye are they that juflify " yourfelves before men, but God knoweth your hearts." Like the chief priefts, and the fcribes and pharifees of old, they may plead their law ; for the breach of which, thefe irregulars, as they imagine, ought to be condemned and f^f-fer ; nay, a time may come when they may be permitted to enforce their clamorous accufations, by urging, as their godly predeceflbrs once did againft our JVIader, that *' we " found thefe fellows perverting the nation, and forbidding to give tribute unto Cafar : but Pi/ate knew tbat for envy " they delivered Him." And though they could plead their loyalty, and fay, " If thou let this man go, thou art not " C^/ar's friend, we have no king but Ccc/ar;'' yet both our Lord and his Apoftles rendered themfelves, and ftri£tly taught all that heard them, to " render unto Cafarihc things " that are C^r's, and unto God the things that are God's." Fain would the Methodifts copy after fuch glorioufly divine examples : and bleflfed be God, after a trial of near forty years, upon the moft fcvcre fcrutiny, their loyalty cannot be juftly fo much as once called in queftion : for, as they fear God, fo they dearly iove and honour their King, the r rightful fovereign King George ; and have been, and continue to be, ftcady, invariable frieuJs to the p ot'^tant fuccef-

fion

fion in tke illuftrious houfe o^ Hanover. And if fo, fuppofing thefe Methodids fliould be convi(5ted of ailing fomewhat irregular, fince it is only the irregularity of preaching and recommending unfeigned love to God, and, for his great name fake, undifTembled, difmterefted loyalty to their King j is it not the intereft as well as duty of civil government, if not to encourage, yet not to oppofe them ? For it is certainly a moft inconteftable truth, that every additional profelyte to true Mcthodifm, is an additional loyal fubject to King George the Thirdy whom, with his royal moft amiable confert, our gracious Qj.ieen Charlotte^ the Methodids with one united voice earneftly pray, God long to continue to be a nurfmg father and nurfing mother to our church, and people of every denomination whatfoever.

Every body is loudly complaining of the badnefs of our times, and the degeneracy of our morals. Sinners now proclaim their fm like Sodomy and the nation hath fuffered more than 7x fecond deluge by an innundation of every fm, and every kind of corruption that was ever committed or pra6lifed under heaven : ^' The whole head is fick, the whole heart faint ; from the crown of the head to the fole of our feet, we are full of wounds and bruifes, and putrifying fores." Shall there no man be found then to ftand in the gap ? None dare to attempt at leaft to ftcrn the impetuous torrent ? None venture to go out with their lives in their hand, and cry to a profane, care-lefs, bufy world, " Ho I every one that thirfteth, come ye to the waters." Can any confiderate, much more can any real good man be fo cruel, as even to wifh that the gofpel fhould be confined either to church or meeting, when there are fo many thoufands and tens of thoufands, who as to fpiritual things, know not their right hand from their left, and who never go either to church or meeting at all ? If fome are called to be fettled miniftcrs (and may the great Head of the church fill all our parifh-churches and meeting-houfes with true evangelical pafto'rs !) may not others be called out to be itinerants ? Have there not been prefbyters at large, even from the earliefl; times of chriftianity ? And if fome of a more inferior rank and order fhould be qualified, and thruft forth by the great Lord of the harveft, when the harveft is fo great, and the labourers lb few, who fl:iall dare to fay to Him, " What doft

thou?"

thou ?" Shall our eye be evil becaufe he is good ? If Ifcuah Xvas a courtier, was not the Prophet Jmos a hercl'fman ? In the (lays of Mofe^^ when the Ifraelites were under a mors immediate divine theocracy, news was brought him, and that too even by a Jofjua^ that Eldad and Mcdad were prophtTying in the camp, without his licence or his ordination ; what doth this meek man of God fay ? *' Envieft thou for my fake ? XVould to God all the Lord's people were prophets." And in the days of our Lord himfelf, his beloved difciple Jolm^ before his heart was more enlarged by divine love, faid unto himj " Mafter, we faw one calling out devils in thy name, and he followeth not with us, and we forbad him, bccaufe he followcth not with us." But what faid Jesus, that ^ood Shepherd and Bifliop of fouls .? " Forbid him not."

Such inftances, fuch ftriking inflances as thefe, mcthinks,

fhould make good men careful not to give way to a narrow,

felnfh, bigotted fpirit; and caution them againft joining with

the world in fmiting their fellow-fervants, by crying down

or fpeaking ilightingly and reproachfully of a method of

.preaching and ading, which, maugre all oppofition, for thefe

thirty years laft paft hath been blcfled and owned of God to

the converting of thoufands ; not to a bare name, fedl, or

party, or merely to head or notional knowledge, but *' from

darknefs unto light, from the power of Satan unto God j"

from holding the mere form, to the true abiding poffeffion and

pra6lice of true fcriptural godlinefs, in heartj lip, and life.

But if good or bad men nowdiflike, and therefore oppofe fuch

an irregular way of ading, they may be told to their comfort,

.that their uneafmefs on this account, in all probability, will

not be of long continuance j for few will choofe to bid, or

offer themfelves candidates for fuch airy pluralities : to go thus

without the camp, bearing all manner of reproach ; to become

in this mannerj " Spedacles to GoD, to angels, and to mcnj'*

to facrifice not only our natural, but fpiritual afledions and

connexions, and to part from thofe who are as dear to them

as their own fouls, in order to pafs the Atlaniic^ and bear the

colds and heats of foreign climes ; thefe are fuch uninviting

things to corrupt nature, that if we will have but a littlepa-

tience till a few old weary heads arc laid in the filent grave,

^ Vol. IV. y ihefe

39

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thefe uncommon gofpel-meteors, tbefe field-phenomenas, that feldom appear in the latitude of England^ fcarce above once in a century, without the help of any coercive means, will of themfelves foon difappear. They begin to be pretty well in difrepute already : yet a little while, and in all human probability they will quite vanifh away. But though I am neither a prophet, nor the fon of a prophet, I am greatly miftaken, if in the Redeemer's own good time and way, fome fpiritual phoenix will not hereafter arife, fome bleffed gofpel-inftrument be raifed, that fhall make the devil and his three-fold army, *' The luft of the flefh, the luft of the eye, and the pride of life," to fly before the found of the gofpel trumpet.

I have dwelt the longer upon this particular. Reverend Sir, becaufe the prefent learned Biihop of Gloucefter^ in his late volume, intitled, *' The Dodrine of Grace," is pleafed to obferve more than once, that he finds fault not fo much with the matter, as the manner of the Methodifts preaching. But if by the manner^ his Lordfhip would have us to underftand, not their manner of preaching in the field, but the manner of their delivery, whether in the church or field, I would humbly afk his Lordftiip, if he ever heard any of them preach ? If nor, doth our law condemn any man, or any fet of men, unheard ? And I would humbly enquire further of his Lordfhip, and all others whom it may concern, how they would have them or any others to preach ?

I remember the great Doctor Delany^ when I had the honour of being with him, many years ago, at the Right Reverend Dr. Boulier^s^ then Lord Primate of Ireland, among other hints proper for a young preacher, gave me to underftand, that whenever he went up into a pulpit, he defired to look upon it as the laft time he (hould ever preach, or the laft time that the people fhould ever hear him. O that all preachers, whether within or without doors, however dignified or diftlnguifhed, went always up into their refpe(Slive pulpits thus imprefied ! They would then preach, as ApelUs once faid he painted, for Eternity. They would then acSt the ; part of true gofpel chriftian orators, and not only calmly and cobly inform the underftanding, but by perfuafive pathetic ad-drefs, endeavour to move the affedlion?, and warm the heart.

To

To a£l other wife, befpeaks a fad ignorance of human nature^ Riid fuch an inexcufeable indolence and indifference in the preacher, as muil conftrain the hearers, 'whether they will of nor, to fufpedl, that the preacher, let him be who he wil!^ only deals in the falfe commerce of unfelt truths.

Were our lawyers, our counfellors, or our players to a£l: thus, bot^h the bar and the ftage would foon be deferted; and therefore the anfwer of Mr. Betterton^ to a worthy prelate, when he afkcd him, " How it came to pafs that the clero-y^ *' who fpoke of things real, affedled the people fo little, and *' the players, who fpoke of things barely imaginary, affected " them fo much," is worthy of lading regard. '* My Lordj " fays Mr. Betterton^ I can affign but one reafon, which isj *' we players fpeak of things imaginary as though they were *' real, and too many of the clergy fpeak of things real as *' though they were imaginary." Thus it was in his, and all know it is too much the cafe in our time : hence it is, that even on our moft important occafions, the worthy gentlemen concerned in our public charities, generally find them-* felves more obliged to the muficians than the preachers, for the largenefs of their coliedions : and hence, no doubt it isj that upon our moil folemn anniverfaries, after long previous notice hath been given, when fome even of our Lords Spiritual do preach, perhaps not two Lords temporal come to hear them.

Sorry am I, Reverend Sir, to find fo true, what a celebrated orator, in one of his leflures delivered, (if I am not miftaken^ in the Univerfity of Oxford) takes the liberty of fayingj " That it is to be feared this is too much the ftate of the pul-«' pit-elocution in general, in the Church of Efiglcind: on <' which account, there never was perhaps a religious kSt " upon earth, whofe hearts v/ere fo little engaged in the acS^ " of public worihip, as the members of that church. To <« be pleafed, we muft feel, and we are pleafed with feeling. The Preibyterians are moved ; the Methodifts are moved ; they go to their meetings and tabernacles with delight ; the very Q^iakcrs are moved ; fantaftical and extravagant as the language of their emotions is, yet dill they arc moved by it, and they love their form of worfhip for that Y 3; ^« reafon ;

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t 340 i

«* reafon : whilft much the greater part of the members of " the Church of EnfrlancL are either baniflied from it through *' difguft, or relu6lantly attend the fervice as a dilagrceable " duty." Thus far Mr. SkerUan.

But why go I to the bar or ftage to fetch vouchers in defence of earneftnefs in heart and a61ion, when fpeaking for the moft High GoD, and ofTfcring falvation to precious and ;immortal fouls, for whom the ever-adorable Mediator flied his precious blood. You know. Reverend Sir, the character given of Bucolfpheru^j one of the Reformers, Vividus vultuSy v'lvkli ocul'iy vi'vidjs manuSf dcnique omnia viv'^da. You have alfo heard of a Prophet who was commanded by the Lord God himfelf, to fmite with his hand, and (lamp with his foot; and gofpcl-minifters in general are commanded to " cry aloud, and fpare not, and to lift up their voices like trumpets." But why refer I even to Reformers or Prophets ? Rather let me mention the God and Saviour of all, even our Lord Jesus Christ ; on whofe manner of preaching, the multitudes that followed him, when he came down from the mount, made this juft obfervation, that " He fpake as one having authority, and not as the fcribes," And after his refurrecSi-ion, when beginning at Mofes and all the Prophets, he expounded unto them in all the fcriptures the things concerning himfelf^ the two difciples at Emmaus faid one to another, *' Did not our hearts burn within us while he talked with us by the way, and while he opened to us the fcriptures ?" And I believe we may venture to affirm, that if preachers in general fpake and opened the fcriptures more under the influence and energy of his blefied Spirit, whether in confecrated or uncon-fecrated ground, within or without doors, they would find their hearers hearts in a degree would burn within them too.

But I have done.—You will be fo good. Reverend Sir, as to pardon not only the freedom but prolixity of this. I have already mentioned my motives for writing; and therefore Ihall now clofe with the advice given upon a fimilar occalion to ah ecclchaftical council by Gamaliel^ a do6^or of law, and had in reputation among all the people : " And now I fay unto you, refrain frora thcfe men, and let them alone ; for

C 341 3

if this counfel or work be of men, it will come to nought; but if it be of God, ye cannot overthrow it: left haply ye be found to fight againft God." To this God, and the word of his grace, I nioft humbly recommend you and the whole Univerfity ; and earneftly praying, that all at all times may have a right judgment given them in all things, I beg leave to fubfcribe myfelf, Reverend Sir,

Your willing fervant for Christ's fake,

George Whitefield*

Y 3 I^BSl^R-

O N

Select Passages of Scripture,

TURNED INTO

Catechetical Q^u e s t i o n s. Begun, March 12, 1738.

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OBSERVATIONS on

Select Passages of Scripture.

LUKE, Chap. XXIII.

Vcr.

8. Q. jj/'HT would not Jesus Christ JIjcw Herod a 7niracle ? A. Becaufe in all probability, it was only to fatisfy his curiofity that he defired to fee one.

Q. What may we learn from Ker od*j never having feen Christ before?

A. That Christ was no friend to courts ; that pomp and greatnefs keep thoufands from Jesus Christ \ and that we ought therefore rather to thank God for our being in a lower eflate. 12. Q: What may we learn from the friendjl:ip made between Pilate and Herod, by the death ^/^ Christ ?

A, That Jew and Gentile, by Christ's death, were to be united together in one body : Herod being a Jew, and Pontius Pilate a Gentile. x8. Q^ When do we as thefe feivs did?

A. When we prefer our fins, (which are robbers, becaufe they rob us of God's favour) to our Saviour's fervice. 26. Q^ What may we learn from Simon the Cyrenians bearing the crofs ?

A. That they who would follow Christ, muft follow him by the way of the crofs. 31. CX What is the meaning of this verfe ?

A, A good man in fcripture is compared to a green fruitful tree, (See Pfalm \{\.) and wicked men to chafF, and are rcprefented alfo by a barren fig-tree : the meaning of the verfe therefore feems to be this : If they do this to me, who am a good man, how will God deal with that wicked people the Tews ?

r 346 i

Vcr.

32. Q, J^^y w^^ Christ crucified with the thieves ?

A. To fulfill this faying, " And he was numbered with the tranfgreflbrs." Jfa, liii. 12. Q_ IVhy between them f

A, As though he was the unworthieft and bafeft of the three. 34. Q^ IVlmt may ive learn from hence ?

A. To pray for our moft bitter enemies.

38. Qi ^^hy zuas thefuperfcriptlon wriiten in Hebrew, Greek, and Latin ?

A, To fhew that Jesus Christ was to be the Saviour of all nations, tribes, and lanorua^res.

39. Qi JVhat may we learn from the behaviour of the impeni^ tent thief?

A. That for the generality, thofe who live all their lives in fm, die hardened.

40. Qi What may %ve learn from the behaviour of the penitent thief^ and Christ' j behaviour toivards him P

A. That there is mercy for the worft of finners, through Christ the Saviour.

Q. Jlfay u'icked ?ncn draw any reafons from hence^ i^ defer their repentance till a death-bed?

A. No, by no means.

Q, Why ?

A* Becaufe probably this thief had never heard of Christ before. 2d]y, He might not have been fo notorious a Tinner as is imagined, though drawn in by furprize or temptation to commit the crime for which he fufFered. 3dly, God converted him, to honour his Son's death, that he might in the very sgonies thereof triumph over the devil. 4thly, Becaufe he gave uncommon inftances of his faith: he calls Christ, "Lord," when his own difciples had forfook him, when the High-priefl, fcribes^ and rulers were deriding him, and his own divinity under an eclipfe : none of which circumftances are applicable to a wilfully wicked man, that defers repentance till he comes to die. 44. Qi What is thefixth hour ?

A, Twelve at noon.

Q. What

[ 347 3

V.r

Q^ JVJmt the C)th ?

A, Three in ihe afternoon. 45• Q: J^^^^i ^^^^ '^^^ '^'^'^^ of the temple P

A. A curtain that parted the two places, where the Jews and Gentiles worfhipped.

Q^ Why was it rent in twain ?

A. Becaufe by the death of Christ, the partition wall between Jew and Gentile was to be broken down. 46. Q: Why did ChrIST cry luiih a loud voice F

A. To fhew that he died full of vigour.

Q. Jf^hat 7noy we learn from his calling God, Father?

A. That we are to acknowledge God to be our father, though under the fevereft difpenfations of his providence. 51. Qj, What learn you from hence?

A. That we muft not follow a multitude to do evil. 53. Q^ Why luas it remarked, that Qhkist* sgrave ivas heivn out of a reck ?

A. Becaufe then it could not be faid, that his difciples digged under, and Hole it away.

Qi Why that he was laid in a grave^ where never man before was laid ?

A. Becaufe then if any one's body did rife, it muft be that of the Lord Jesus. 56. Q:, What may ive learn from the laft part of this verfe ?

A. That even the moft civil offices due to our neareft friends, ought not to hinder us, if poiTiblc, from keepiog the fabbath-day holy.

CHAP. XXIV.

I. Q. What may we learn from this firJl verfe ?

A. That we fliould rife early in the morning on the Lord's-day, and offer him the fplces and odours of praife and thankfgiving. 4. Q^ What is meant by the two men ?

A. Two angels in the fhape of men. 7. Q. JVljy miift the Son of Man be crucified?

A, Becaufe we had deferved to be accurfed by God ; and crucifixion being an accurfed death, (for it is written, *' curfed is every one that hangeth upon a tree") he became a curfe for us.

Vcr.

II. Q: TVhai may we learn from the difclpks not lellevlng the women s report f

A. That we ought more firmly to believe the truth of our blefied Lord's rcfurredion, fince his own difcipks were the laft who gave credit to it. 14. Q^ What may we learn from heme ?

A, That chriftians ought to talk of good things as they walk together. 17. Q^ What from hence ?

A. That Jesus Christ takes notice of the convcrfa-tion, and more efpecially of the griefs of his people. 26. Q^ Why mufl Christ rfe again and enter into glory ?

A, To allure us God was fatisfied for our fins; that he was no impoftor or cheat; and to afTure us of the refur.-re6^ion of our bodies after death.

Q^ Why mufl he rife the third day ?

A. Becaufe if he had continued longer, the body muft have feen corruption ; and then the prophecy would not have been fulfilled, which fays, that " God's Holy One was not to fee corruption." Nor would he have fulfilled the type of fonah.

28. Q^ What may we learn from CHRlST'i firfi refufing ts go in P

A. That in fmall matters, though we may at firft re-fufe a thing, yet we may afterwards, without forfeiting our v/ords, comply therewith ; it being fuppofed, that we promifed on the fuppofition we had no better reafon to the contrary.

29. Qi What may we learn from hence ?

A, That we fiiould, when evening comes on, conftrain Christ by our prayers, to tarry with and watch over us all night, ■"qo. Q^ What may we learn from hence ?

A. That we fnould never prcfume to eat, without firft afking a blefling. '31. Q: What may we learn from Christ'j vanijhing fo foon out of their fight f

A. That the fpiritual vifits of Jesus Christ in this life, are but of a fhort continuance ; which fnould kt us upon preparing for that place, where we fliall fee and be with Him to all ctciniiv, without interruption.

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Ter.

36. Q^ Jf^^at may we learn from CnKisT^f faying to his dif-c'lples^ " Peace be to yoit^'' though they had cdlfo lately forf00k him ?

A. That we ought never to upbraid thofe who have offended us, when they give marks of repentance; and alfo, this fhould encourage finners to hope for bleinngs from Jesus Christ, though they have finned af^ainft him. 45. Q; What may we learn from hence ?

A. That it is impoflible to underftand the fcripture.^, without the illumination of the Spirit of Jesus Christ : «' For the natural man difcerneth not the things of the Spirit."

Q. Ought we therefore to pray before zve read the fcrip^ tures ?

A. Yes, by all means. 49. Qi What is meant by the promife of the Father ?

A. The Holy Ghoft, which was to come upon the Apoftles at the feaO: of Pentecofl. SZ' Qi ^'^hat is meant by their being continually in the temple f A, That they were there at ail hours of public prayer. Q: What jhould we learn from thence ? A* That we ought to go and do likevvife.

JOHN, Chap. I.

Q. Who was the author of this gofpel?

A. John^ the difciple whom Jesus loved.

Q. Why did he write it ?

A. To confound the herefy of Ebion and Ceri?ithuSy who denied the divinity of our blefTcd Lord : and therefore, through the whole gofpel we find he takes all opportunities of proving, that Jesus Christ was very God of very God ; another thing he had in view when he wrote it, was to fupply what was wanting in the other Evangelifts; therefore he chiefly relates to us thofe particulars which the other Evangelifts had omitted.

■ ^ (^ What

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Q^ lyhat may we learn from God'/ permitting fame of the Evangelijis to leave out what the others put in, and again fotne injcrting what others have left out ?

A. That God would hereby oblige us to read all ; and alfo to exercife our underftanding, that by comparing fpiritual things with fpiritual, we might find out the truth. I, CX JFho is meant hy the Word ?

A, Jesus Christ.

Q^ Is there any proof in this verfe, that Jesus CkrisT is God ?

A. Yes : '' And the Word was God."

Qi Why was it necejfary that Jesus our Saviour fiould be God?

A. Becaufe it was impoHible for any creature to fatisfy for our fins.

3. Qi Is here any proof of the Divinity <?/' Christ ?

A, Yes: becaufe the work of creation is afcribed to him.

4. Q^ Is there any proof of it in this verfe ?

A. Yes : *' In him was life." For whofoever has life in or of himfelf, muft be God.

5. Q^ Who is meant hy the word " lighi.^*

A. Jesus Christ, who came to enlighten us, by revealing God's will to us.

Q^ What mean you hy the word '* darknefs f" A. The dark minds of men. 3 1. Q; PFbat is meant by the word " own?'*

A. The Jews, who were God's peculiar people.

13. Qj, Can you paraphrafe this verfe ?

A, Which were born not of blood, /. e. not by any natural generation ; nor of the will of the flefh, nor of the will of man, /. e. not by human adoption, but of God, or by the free grace and power of God only.

14. Q^ What does the Evangelijl aUude to here?

A. The tabernacle, with the (hekinah, or glorious

appearance that ufed to be in it; which were types of

Jesus Christ-: the former reprefenting his humanity,

the latter his divinity refiding or abiding in it. It is

I therefore

Ver.

therefore faicl In the margin of fome bibles, *' Tabernacled ^^mongft us," plainly alluding to the Jcwifh tabernacle in the wildernefs. J 6, Q^ JP'hat mean you by thefe words ^ ** Grace for grace f"*

A, That Christ came to give us grace, that we micrht get more of It : or rather it (hould be rendered, " Grace upon grace." For Jesus Christ came to purchafc for us not only a fufficiency, but an abundance of grace. 41, Q. What may we learn from hence?

A. That when we arc converted ourfelves, we fhould endeavour to bring others, efpecially our own relations, to the knowledge of Jesus Christ.

Q. What may we learn from thefe vjords^ " //^ have found the Mcjfah r'

A. That young converts are very apt to think they have apprehended Christ, whereas they are rather apprehended by him. 49. Q^ What may we learn from Nathaniel'j behaviour^ and Christ'j anfwer ?

A, That a child-like fimpliclty, is the beft preparative for the reception of divine truth. 51. Q. When was this fulfilled F

A, Ads I. when his difciples favtr him carried up Into heaven; and it will be more fully accompliflied, when Jesus Christ (hall come to judgment in the glory of his Father, with his holy angels, to be admired by his faints.

C H A P. IT.

2. Q. What may we learn from Christ'j Icing at the mar" riage in Can a ?

A. That it is an honourable {late, olherwife he would not have been prefent at it.

Q; JFhat ?nay we learn from thefe people's calling Christ io the marriaoe F

A. That thofe who are about to enter on a marriage ftate, ought above all things, by prayer to invite Jesus Christ, it being for want of that we have fo few happy maichcs.

3-0:

Vcr.

3. Qi IFhai may we learn from the hlejjed Virghii acquaint'* ing Christ that they wanted wine ?

A. That it is good^ when we go to poor, people's houfes, to fee what they want; and if we cannot relieve them ourfelves, to apply to others, efpecially to Jesus Christ, to grant them what they want.

4. Qi ^Vhat may we learn from ChristV anfwer to his mother ?

A, That in fome meafure fhe was to be blamed, for making fo free with our Saviour ; that our relations, even our parents, ought not to be regarded, when they would hinder us in religion ; and that it can never be prefumed, that the Virgin has fuch power ever our Lord, as the Church of Kome fuppofes, now he is in heaven^ fmce he faid to her upon this occafion, " Woman, what have I to do with thee," when he was on earth.

Q^ May It not be fuppofcd^ that Christ had Jhewn fome miracle before he entered on his public mini/fry P

A, There is great reafon to think he had, or otherwife it is hardly to be imagined, fhe fliould fo readily apply to him to work a miracle on this occafion, or bid the fer-vants to take fuch notice of his orders.

Q^ TVhat is tneant by Christ'j fay ing ^ " Mine hour is not yet come .^"

A. Mine hour for working this miracle is not yet come ; the wine being not quite, though very near out, as the original word fignifies : our extremity is Christ's opportunity.

5. Q: ^hat may we learn from this verfe?

A. That what the Virgin faid to thefe fcrvants, we fhould think f:iid to ourfelves \ and whatfoever ChrisI* faith unto us, we m.uft do.

6, Q. May there any thing be gathered from this vcrfe^ to confirm the truth of our Saviour's miracle P

A. Yes : the watering-pots being made ufe of by the Jews, to purify or wafli themfelves, as they came in and out, as the Papifts now make ufe of their ridiculous holy-water ; it was plain nothing but water ufed to be put in them, and being made of ftone, fuppofing wine had

formerly

Ver.

formerly been put in them, no tln£lure of It could rem'oirt to colour tlie v/ater that Jesus Christ commanded ta be put in ; which could not be faid, had they been made of wood. 7. Q: ^^""'^^ '^^'^^'^ ^% ''^^ Jesus hid to fill the Water pots f

A, The fcrvants of the houfe.

(T What may ive learn froin that ?

A. It confirms the miracle ; fince he did not employ his own dilciplcs, but the fervants of the houfe, who were entire ftrangers, therefore could not be fuppofcd to join

in a cheat.

Q^ IPljat may zve learn from the fervants filling ^-^<^' '^(/-Jels up to the brim P

A. That therefore no wine could poflibly be put in to colour the vvatcf) or mix with it. S. Q; What is meant by the governor of the feoft ?

A. It alludes to a cuftom among the Jews, who at their entertainments ufed to chufe one particular perfoii in the company^ to prefide over the reft for that time, in order to prevent diforder and excefs, 9. Qi ^^^h ^^ ^^ remarked^ that the Governor kneiv not from whence it luas ?

A» Becaufe then he could have fto hand in it^ therefore his teftimony could be the more relied on.

Q. What fpiritual meaning is under this ?mracle P

A, The wine reprefents the Spirit, which Jesus Christ pours into the hearts of true believers ; but though the comforts of the Holy Ghoft, with which they are filled, are exceeding rich here, yet thofe in heaven will fo far furpafs them, that when we come there, wc fliall have reafon to fay with the Governor of the feaft, " JeSus Christ has kept his good wine until now." 13. Q^ Why is it fo often remarked^ that Jesus ivent up to Jerufalem to the poffover?

A. To teach us how careful he was to fubmit to every ordinance of God, and to {(tt us an example to follow his fteps. Never, therefore, if pofiible, be abfent front the gofpel paflover, the facramcnt or memorial of his ovrn blefled body and blood. Vol. IV. Z^ H- ^i

39

[ 354 T

Ver. 14. Q:. -^^'t; came thefe tradfemen to he in the temple ?

A. There was a command from God, that all the males ftiould appear before him at Jerufalem three timas in a year, (of which the feaft of the paflbver was one) and that none was to appear before him empty. Now it being inconvenient to bring cattle, &c. fo many miles as fome of them were diflant from the temple, thefe per-fons fat here with oxen, &c. to fell to thofe who came up to 'Jerufalem to worfhip and offer facrifice.

Q. Was not this a plaufible pretence ?

A. Yes ; but our blefied Lord's refenting it in this manner, fhews us how jealous he is of the honour of his houfe, and how he refents the leaft mifbehaviour in the public fervice of the church.

Q. JVas it not a bold thi?ig of JEsvs Christ /^ venture hlmfelf ainong fuch a company of perfons ?

A, No doubt of it; and therefore fome have thought, that this was the greateft miracle Christ performed ; and by this our Lord would fliew thofe in power, that if they will be zealous in reforming abufes, and go out in the name and ftrength of God, they know not what great fuccefs they may meet with. 16. Q: What may we learn from Christ'j faying to them that fold doves^ " take thefe things hence f"

A. That our zeal ought to be according to knowledge ; that we (hould pray for that wifdom which dwells with prudence ; and, more efpecially, be very cautious how we ad in works of reformation ; as Christ here did not loofe the doves and let them fly about the temple (which would have occafioned a confufion) but ordered thofe that fold them, to take them thence.

Q^ When do vjc ??iake the houfe of GoD a houfe of Mer-chandife ?

A. When we go on purpofe to feem religious, in order to get bufmefs j and when we talk with others, or let our own thoughts run on worldly things at public worfhip. 25. Q^ What may we learn from the Evangelijis faying^ that Jesus knew what ivas in man ?

A, That

Vcr.

[ 355 ]

J, That Jesus Christ therefore was God, It being impolTiblc for any one but God to know what is in inan»

CHAP. III.

1. Q. TJ^jat may zue remark from Nicodemus'j coming u Christ ?

A. That it is a good thing to fee rulers come to Jesus Christ ; and though not many mighty, not many noble are called, yet fome are.

2. Q. Why did Nicodemus come by night ? A. For fear of man.

Qi What may we learn hence P

A. That when religion is out of fafhion, there will be many Nicodemites.

Q. Is net the fear of man common to all converts ?

A, Yes ; but where the heart is upright towards God, it wears ofF daily. J. Q; What do you learn from Christ'j anfwer?

A. That it is not fufficient to have an hiftorical fal:h of Christ, without being born again from above.

Q. What is it to he horn again from above ?

A. It is to have a principle of new life implanted in our hearts by the holy Spirit, which life muft be evidenced by a man's bringing forth the fruits of the Spirit.

Q; Why cannot a man fe the kingdom of God unlefs he be born again ?

A, If by the kingdom of God, be underftood to mean the kingdom of grace, then it is plain an unregenerate man cannot fee it; or cannot underftand its doc^trincs, becaufe they arc fpiritually difcerned. But if by the kingdom of God, be meant the kingdom of glory ; then, unlefs a man be born again he cannot fee it, becaufe we being impure by nature, except we are renewed, we cannot dwell with a pure and holy God. ;. Q^ Does not this verfe urge the ahfolute necejfity of water baptifm f

Z 2 A, Yes,

[ 3Se ]

Ver.

J. Yc?, where It may be had ; but how God will deal with perfons unbaptizcd we cannot tell. What have we to do to judge thofe that are without ? 10. • Q: What learn you from ih'is verfe?

A. That it is a Ihame for minillers to pretend to teach others, who are not taught of God themfelves. 13. Q^ What karn ycu from thefe zv^rds, " The Son of j?ian which is in heaven f"

J. That Jesus Christ is Geo, fince he declares he was then in heaven, though difcourfing at that time with Nicodemusy which could not be, unlcfs he was God.

CHAP. IV.

4. Q:. ^"^h ^'^^ift Christ needs go through Samaria ?

As Becaufe there was a woman to be converted there. Q^ What learn you from thence ?

A, That where God has got people to be called, he will find means to bring them to himfelf. 6. Q; What may you ohferve from ChristV being weary ?

A. That he was truly man. 7» Q: J^kiit learn you from Christ'j fo'^ng " Give me to drink r

A. That our blefled Lord underwent much fatigue \i\ going about to preach to fmners. And that we ought not to be afliamed to beg, when providence reduces us to an indigent life, or to prefling circumftanccs. 9. Q^ How can it be faid that the Jews had no dealing zvith the Samaritans, zvhen in the foregoing verfe we are told^ the difciples were gone to buy food?

A. They might do fome few good offices to, but had no general commerce with each other. ID. Q; What may we learn from Ci-lRlST'i introducing religious talk by afking for a little water ?

A. That we ouo;ht to fpiritualize every thing we meet with, and take all proper opportunities to introduce religious converfatjon wherever v;e are. 14. Q; What does Q\i9.i^T mean by ** the ivatar he fould giver\

A The

Ver.

A. The holy Spirit.

(^ IVhy is the holy Spirit reprefented hy ivnter P

A, Bccaufe, as water wafhes away the filth of"the body, fo the holy Spirit clcanfes the pollution of the foul ; and as water refreflies the thirfty, fo do the comforts of the Holy Ghoft refrefti the fpiritual man.

Q^ IVhat may we learn from ihefe words^ *-'Jhall be in him a well^ ilfc. f

A. That where God has begun a good work, he will carry it on to the day of our Lord Jesus Christ. 15. Q^ What may you learn frem this verfe f

A. That we ftiould pray to Christ, as this woman did, and beg him to give us his holy Spirit, that we may not apply to outward things for comfort. 20. Q:. ^^hy did the woman mention this to Christ ?

A. Becaufe, there was a difpute between the Samaritans and Jews^ which was the proper place of worfliip, yerufalem or mount Gerizim. And from hence arofe fuch an enmity between them, that they would have no dealings with one another.

23. Q^ JVhat is the meaning of this verfe?

A, That now Jesus Christ was come, God's wor-fllip could not be confined to any particular place, but perfons might every where lift up holy hands to God.

24. Qi Jyhen may we be faid to worjhip God in fpirit and in truth ?

A. When we are inward with him in our worfliip, and not only honour him with our lips, but with our afFecSlions and lives.

26. Q,. IVhat may zve learn from Christ'j revealing hmfelf fo freely to the zvo?nan P

A. That he will as freely and fpiritually reveal hini-felf to every believing heart.

27. Q:. IFhat may zve learn, from the dife'.ples wandering that he talked with a woman P

A. That men, efpecially minifters, ought not too freely to converfe with perfons of that fex..

28. Qi lyhat learn you from the woman leaving her water-pot to go into the city P

Z 3 A That

Vcr.

J. That we fhould leave our worldly bufinefs, rather than neglect at proper times to attend on the means of grace. 29. Q; Did not ike woman tell an untruth here ?

A. No, for Christ might have told her all. However, as Christ had revealed to her the greateft fecret of her life, (he might eafily infer that he could tell her every thing elfe. 32. Q; What may we learn from this anfwer ?

A, That we ought, after the example of our mafter, to forego our ordinary meals fometimcs for the fake of doing good. And we may alfo learn, that a true chrif-tian has meat to eat, fpiritual comforts, which the world knows not of: a fir anger intermeddleth not with his joys. 34* Q: What learn zve hence ? <

A. That it ought to be our meat and drink,, or as much pleafure and our conftant bufinefs to do the will of God, as to fupply our bodies with proper food. 35. Q^ What does Christ mean when he bids his difciples <' to lift up their eyes f"

A. In all probability, he pointed to the Samaritans whom he faw crowding over the fields, coming to hear his do£lrinc. 38. Q: What does Christ mean by this ?

A, That the prophets had prepared the way for his coming, by their prophecies, which made the difciples work far more eaiy. 41. Q. What learn you from hence ?

A. That though there are many external proofs of the divinity of Christ's do£lrine, yet his own words or his docSlrine beft explains itfelf: the divine image and fuperfcription being written on every precept and line of it. 47. Q: What learn we from the Nobleinans coming to Christ about hisftckfon?

A, That parents fhould apply to Christ for their fick children, and that afflidions fhould drive us to God.

5 48. Q; JVherein

Ver.

48. Qi JFheretn was this Nobleman to be blamed?

A. In that he confined Christ's power to his bodily prefence. Therefore to convince him of his frailty, and to ftrengthen his faith, Christ cured his Ton at a diftance. 52. Q; TVhat is meant by the fevcnih hour ?

A. One in the afternoon. 53* Q: ^^^^' learn we frofu this verfe ?

A, That bodily diftempers are all cured by the power of Christ, and that thofe who are now recovered from, ficknefs, are raifed up as certainly though not fo vifibly by him, as was the Nobleman*s fon.

CHAP. V.

6. Q: What learn you from Christ*; ajking this qiicjilon ? '' Wilt thou he made whole f* A. That he will know our wants from ourfelves. %, Q. What learn you from Christ's bidding him to take up his bed and walk ?

A. That though Christ is the firft mover in recovering us from our natural and fpiritual impotcncy, yet we muft concur in the ufe of means. 9. Qi What learn you from Christ^ s doing fo many works on the Sabbath P

A. That doing good, is a proper way of fandtifylng the Sabbath. 13* Q: What learn you ^^ Chris t'j conveying himfelf from the multitude F

A. That we fhould do good, but endeavour at the fame time to avoid the praife of man. 14. Q^ What learn you from Christ's fnding the man that was healed, in the temple P

A. That it is good to fee people, after they are recovered from their ficknefs, going to the temple to return thanks unto God. Q^ What learn you from the latter part of ibis verfeP A. That ficknefs is often fent as a punifliment for fin. That if we do not mend when God chaftifes us with Z 4 whips.

t 3&) ]

Ver.

whifv^, or light affli6lions, we mud expe61: to be pha? ftifed with fco'pions, or greater trials. J 3. Qi What ham you from the latter part of this verfe ?

A. That the Jeivs thought, though the Arians deny it, that Jesus Christ believed and made himfelf to be very God.

35. Q^ What learn you hence F

A, That people generally like a good minifter for a little while, but afterwards familiarity breeds contempt, 41. Q. What learn you hence.^ and in the ^.^th verfe ?

A. That we fliould feelc that honour only which Cometh from God, as alfo that it is impcffible to be a phrillian, if vve feek to pleafe the world.

CHAP. VL

2. Q^ What do you learn from hence?

A. That it is too common, for people to follow a minifter through curiofity, more thap to be edified by his docSlrine.

5. Q, What learn you from Christ being folicitous for the feeding of hii hearers bodies f

A. That the body is to be taken c.ire of, and that Chri,st is as careful for us nov/ he is in heaven, as be was for the multitude when on earth. That minifters after his example, fnould do all the good they can to the bodies of men, to convince them they have a love for, and to open a way for giving good advice to, thejr fouls.

6. Q:, What karn you from this verfe P

A. That the reafon why Christ brings us into ftraits, is to prove us, whether we will truft in him or not. 9. (^ IVhat gather ycu from the words c/ Philip, '' I^hat " are thsfe among fo many f *

A. Vhat when we look only upon outward mean<;, no vv^onder that our faith fail us. J 2. C^^ What learn you from Christ bidding them ^^ Gather lip the frogmenis that remained f''

Vcr

J. That we ought to be frugal, ihough not coveteous ; and that they will certainly have much to anfwer tor, who wafte their whole eftates in gaming.

14. Q. TVhat karn you from the latter part of this verfe ?

A. That the certainty and greatnefs of our Saviour's miracles, is an undoubted proof that he was the true MefTiah, fince GoD \yould never fo vifibly fet his feal to an impoftor.

15. Q^ IVhy did Christ depart to a mountain f

A. To teach chriftians, and particularly minifter?, to fly worldly honours ; and alfo to fet us an example, that when we are befet with temptations of that kind, it is beft to retire alone^ to pray to God to be delivered from the evil of it.

26. Q^ What learn you from what Qhkist here faid to the people ?

A. That he knows from what principles and motives we come to hear the word of God ; therefore we oughc to take heed how we hear.

^T^, Q^ Have the papijls any grounds from hence for their doc--trine of tranfubjlantiation F

A. No; for Christ tells us in the 63d verfe, that the iiefti profiteth nothing, and that his words are fpirit and life; i. e. they are not to be underftood in a carnal but fpiritual fenfe; and frequently by interpreting them literally, men do greatly err.

CHAP. VII.

I. Q; IFhat learn you frc?n Qukist's walking no more in Judea zvhen the J'^vjs fought to kill him ?

A. That it is our duty, not to expofe ourfelves to nt-'edlefs dangers; and when we are perfecuted at one place, to flee to another, when the glory of God and the good of the church do not require our flaying. 7 Q: What learn you from hence ?

A, That minifters muft expedl to be accounted the enemies of mankind, if th?y are faithful to reprove them, aud tell ihem the truth.

Q^ What

Ver.

12. Qi lyhai learn you from the difftrent opinions men had of Christ ?

A. That every chrlftian, cfpecially every minifter, muft expe£l to be varioufly thought of, and fometimes to be accounted deceivers of the people.

37. Qi ^^% did Christ ^rjf out thus on the laji day of the feajl?

A, Becaufe on that day, they ufed to go and draw water and bring it up to the temple, faying thefe words of Ifaiah, " And thty fhall draw water out of the wells *'of falvation." Jesus Christ feeing them therefore do this, took occafion to difcourfe of the holy Spirit under the fimilitude of water.

39- Qi ^^h ^^'^^ ^^^ *^^^ ^'^b ^^°fi g^'^^^9 till Jesus Christ was giorifed P

J. Becaufe till then he was himfelf on earth, and had not taken on him the kingly office, nor pleaded the merits of his death before his heavenly Father, by which he purchafed that invaluable bleffing for us.

50. Q^ What learn you from the holdnefs <?/ Nicodemus, in cvjning Christ before the Jewifh Sanhedrim^ though at firji he came to him by night P

J, That where there is true grace, the fear of man will wear ofF daily.

CHAP. VIII. II. Q. TVhy would 7iot Christ condemn the woman caught in adultery P

A. Not becaufe he approved of her fin, but becaufe it did not belong to him as a prophet, to be the judge of fuch matters. 9. Q; TVhat learn you fro772 the perfons bei?ig convi^ed from their own confciences, and going out one by one F

A. That wicked men need no other accufer but their own confciences 5 and that it is abfurd to condemn and be inveterate againft another, for a crime we have been, or are guilty of ourfelves.

Q^ Is it to be fuppcfcd that all this woman s acctfers had ban guilty of adultery P

A, Perhaps

[ z^z ]

Vcr.

A. Perhaps not in the very a6t, but guilty of heart-adultery, as our Saviour explained it in the 5th oi Mat-ihew. 6. Q; How did the Jews intend to enfnare our blejfed Lord, by bring'ng this woman before him P

J. They wanted to impeach him, either as fevere if he ordered hereto be ftoned, or as one that gave licenfc to fin, if he forgave her. Q^ l^hat may we fiippofe Christ wrote when he Jiooped

down f J. It is prefumption to give the lead guefs, fince God has not thought proper to reveal it to us.

Q. IVhat may we learn from Christ* sjiooping down^ as though be heard them not ?

A. That we ought to be unwilling to hear, and not take pleafure in hearing of our neighbour's faults. 12. Q: How can it be faid, that Jesus ihen fpake again unto thm, when it is faid before, that they went out one by one P

A. Some have fuppofed, that the difcourfe which follows at this verfe, was at another ime ; but if the word then fhould confine it to the prefent time, it may be reconciled thus.- We may fuppofe where Christ was fitting, there was a vacant place to which the fcribes and pharifees brought the woman, and in which Christ might ftand alone with her. Now thefe being convicted one by one, (for it feems plain that Christ fpoke only to them verfe 7th) they might go out; while fuch as were there before the fcribes and pharifees came might remain ; and to them Christ proceeded with his difcourfe, and fpalce again on the point which he did, before he was interrupted. 31. Q. ^^hat learn you from our Saviour*s difcourfe with the Jews who believed on him P

A. That young converts ought to be exhorted to continue in well doing ; and that perfeverancc only can denominate us true difciples. 39' Q: ^^hat learn you hence P

A. That this is the language of all mere profeflbrs: they fay, we have Christ for our Saviour ; but if they were Christ's difciples they would do the works of

Christ*,

Ver.

Christ ; for in vain wc call him " Lord, Lord," if we do not the things that he fays. 48. Q; What learn you from hence?

A. That if Christ who was innocence itfelf was called a devil, much more will the members of his houfhold.

56. Q^ What ham you hence ?

A, That if Abrahain rejoiced at a di(lance to fee Christ's day, much more ought we to rejoice and give thanks, who enjoy it as prefcnt.

57. Q^ Doe'^ it appear from hence that Christ was fifty years old?

A. No, for it is plain he was not above thirty-four when he was crucified ; but we muft confider that people in luch cafes generally fpeak within compafs ; and be-fides, our Lord being a man of forrovvs and acquainted with grief, he niight look older by far than he really was. ^

58. Q^ What learn you from hence?

A. That Jesus Christ is God, fince he takes that title to himfelf, which God himfelf made ufe of when He fent Mofes to Pharaoh^ Excdus iii.

C H A P. IX.

2. Q^ Wtjat learn you from this queflion, put by our hlcfjcd LoRD'i Difciples to him ?

A. That they believed either the tranfmigration, or pre-exiftence of fouls; for otherwife how could a man fin before he was born ?

3. Q^ lyhat learn you from Christ'^ anfwcr?

A. That all our infirmities and bodily affli6lions, though we may not think {o^ arc ordained by God for our gof d, and his glory.

5, Q^ Should every chrifiian he able to fay thus for himfelf ? A. Yes, for we arc commanded to let our light ihine

before men.

6. (-^ ll'ljy did Christ put clay on the man's eyes?

A. To flicw the vanity of a tradition of the JaviJJi

church,

Ver.

church, that it was unlawful to make clay on the Sabbath-day; as alfo to fliew, that God fometimes works by the moft unlikely means; and to reprefent the cafe of young converts, who before they come to feel the comforts of the Floly Ghofr, by fpiritual defcrtion and temptations have as it were their eyes put out. 7. Q^ IVhy did Christ fend the man to waJJj himfelf ?

A, To make trial* of his obedience; and farther to teach us, that if we will recover our fpiritual fight, we muft be workers togt^ther with God, in the appointed means. 9. Q^ What learn tve from the mari s faying^ ^^ I am he P"

A. That we fhould not be afliamed to confefs that we have been healed by Jesus Christ.

Q^ What may we learn from Christ V being kind to beggars P

A, That we alfo ought to be kind to them.

16. Q, What learn you from this firjl anfwer of the Pha^ rifees P

A. That ill-will fpeaks well of no man.

17. Q^ JVhat learn you from the beggar* s anfwer P

A, That we fhould not fear man, when called to tef-tify of Jesus Christ.

18. Q; What learn you from the Phartfees being willing to have fo many evidences of this faci P

A. That they were unwilling it fhould be true; but there being fo many evidences of it, was a great proof of the truth of the miracle. 22. Qi What learn you from this verfeP

A, That too many men dare not fpeak and pradice what they know of Jesus Christ and his ways, for fear of lofing their reputation, or fome other temporal advantage. 24. Q; What learn you from thcfe luords^ " give God the praife P"

A. That God fhould have all the glory of any mercies we receive; but here it was fpoken hypocritically, 31, Q^ What learn you hence P

A, A good lefTon, and that wc cannot expcfl to have

our

Ver.

our prayer anfwered whilft we continue In fin; but if we fcrve God to the beft of our power, we may be fure we ihall be regarded by him : for the efFedlual fervent prayer of a righteous man avaiieth much. 34. Q^ What learn yoii hejice ?

A, That proud men cannot bear to be taught by any of their inferiors. 35* Q:. What learn you from Christ^ s feeking and finding this beggar when he tuas caji out P

A. That when our father, mother, and the world for-fakcth us, the Lord will take us up. And that the chief time for Christ to reveal himfelf to us, is, when we are caft out by men. 37* Q: ^^^'^^ learn we from Chris t'j making this open dif covery of himfelf F

A. That he will moft freely communicate himfelf to all thofe who are willing to receive him. 38. Q^ What learn you from hence?

A. That Jesus Christ is GbD; for otherwifc it is not to be imagined he would have fufFered the man to wor-Ihip him. 41. Q; What learn you hence?

A, That wilful ignorance is a damning fin,

CHAP. X.

20. Q; What learn you from this verfe?

A, That if they called the Matter of the houfe Beek zebub, much more will they thofe of his houfhold. Christ's children were always the world's fools. 22. Q^ What learn you from hence? ^

A. That as Jesus was prefent at the feaft of dedication, which was purely of human inftitution, i Macca-bcesy 4th and 9th, therefore we may conform to things indifferent in themfelves, though only of human appointment. 30. Q^ Dofs not this verfe prove Christ to be God ?

A. The Jews thought fo, by their immediately taking up flones to ftone him.

34. Q: ^^^

Ver.

34. Q:. Hoiv does our Saviour argue in this and the following

verjes ?

A. It is what logicians call an argument ad hominem^ when you confute or confound a perfon from fomething which he himfelf fays or grants. It is alfo an argument a minori ad majus^ when you prove a greater thing from the lefs. The procefs of the argument runs thus: If you call magiftrates, gods, to whom the word of God only came, how much more ought you to own me to be God, and not to be angry with me for calling myfelf fo, or the Son of God, who (liew by my works, that I dwell in my Father and my Father in me ?

CHAP. XL

3. Qi What learn you hence ?

A, That it is not our piety will exempt us from fick-nefs and other calamities of life, fmce he v/hom Christ loved, was fick : That when any of our relations are fick, we fhould apply, as thefe fitters did, to Jesus Christ to heal them : That it is a peculiar encouragement to pray, when we know thofe for whom we pray, are beloved of Christ : And that in all our addreffes to God, both for ourfelves and others, we ought to mention rather his love to us, than ours to him, for we love God becaufc he firft loved us; and our love is fo little, that it is not worth fpeaking of.

6. Q: What learn you hence ?

A, That God's continuing his rod upon us, is no certain fign of his difpleafure; nay that it is rather a token of his love, fmce Christ knew that Lazarus was fick, and yet abode two days before he went to his deliverance.

7. Q: What may we learn from Christ*/ going to Judea again ?

A, That though we have met with perfecution in a

place, yet when God calls us thither again, we muft

anfwer, « Lo, we come;" for the way of duty is the way

of fafety,

8. Q, Did

Vcr; 8. Q. Did not this argue a fear in the Difcipks ?

A. Yes ; and from hence we may learn that we Ought to beware of our carnal relations, who will difluade us from doing our duty, if difficulties attend it, as thefe Dif-ciples did Christ. 0, 10. Qi What is the meaning of thefe verfes?

A, The meaning of them feems to be this : There is a certain time appointed by my Father for me to do my work, in, and in that time I (hall be as fafe from danger, as a man that walketh by day is from falling; but when that time is over, I fhall be taken by them, as a man falls when he walks in the dark. II. Q: Was not La%arus aSitially dead? why then does Christ fay, " he fleepeth ?''

A, Becaufe death is but as a fleep to a good man ; for, as fleep frees us from the labour of the day, fo does death free good men from the troubles of life.

Q^ What learn you from Christ'j calling Lazarus his friend?

A, That he loves us as dear as himfelf; for a friend is faid to be as dear to a man as his own foul: " And thy friend which is as thy own foul." 16. Q: What learn you from this faying ^Thomas ?

A. That in times of difficulty, it is the chriftians duty to encourage, exhort, and provoke one another to keep clofe to Christ. l8. Qi How ?nuch are i^ furlongs?

A. Two miles. jQ. Q^ What learn you hence ?

A, That it is the duty of chriftians to vifit their friends; particularly at the death of their relations, and to comfort them with the hopes of feeing them again; raifed in glory. 2C. Qi Why did U2.Tyfttf}ill? ■

A, Probably out of humility, thinking hcrfelf unworthy to go, till Christ called her. 21. Qi Didyi2.x\\\2,fievj faith in faying thus?

A. Yes; but (he exprefled a weaknefs in it, fmce (h@ confined Christ's power to his bodily prefence.

22. Qi Doei

Ver.

22. Q^ Does not this verfe Ukewlfe prove the weahnefi of her faith?

A. Yes; for fhe feems to look upon Christ not as God, but as a Prophet only a6ling under him. 24. Q^ What learn you hence ?

A^ That the Jews believed the dodrine of the refur-redion, though that as well as other dodrines is brought to a fuller light by the gofpel. 25; 26. Q^ What is the meaning of thefe two verfes?

A. They may be underftood two ways: that though a perfon be dead in fin, yet he fhall live a fpiritual life, if he believes in Christ ; and 2dly, that a true believer, though worms deftroy his body, {hall yet in his flefh fee God.

Q^ What may we learn from Christ'^ afking Martha the queflion at the latter end of the 16th verfe ?

A. That it is good when we are reading the fcripturc dodrines, particularly the dodlrines of the refurre6lion, and the new birth, to afk ourfelves^ whether we believe them or not.

28. Q; Did Christ call Mary ?

A, Not as we hear of, though he might and did pro» bably; charity will incline us to thinks ftie did not tell an untruth.

29. Q^ What learn you from hence?

A, That this {hews Mary fat flill, only becaufe Christ did not call her; and alfo, that we {hould imitate her behaviour; when Christ calls us to repentance, we {hould arife quickly, and come unto him. 32. Q; Was not here the like weaknefs in MaryV faith as in her fifters f

A. Yes, they both confined his power to his bodily prefence. 34. Q^ Was it confijlent with Christ'j innocent reftgnation to he troubled?

A. Yes, as he was troubled ; for it was a trouble that

did not difcompofe him : fome therefore have reprcfentcd

it by a glafs of pure cryftal water, v.'hich, though fhaken,

Vol. iV. A a is

39

Ver,

is not muddy. And In the murgin it Is faid, *' Christ troubled himfelf." 35• Q: ^^% did ]es\}s weep ?

A, Probably, on feeing and confidering what havoc fin had made, to fliow fympathy for the alHided relations; but more particularly tor the hardnefs of the people's hearts, who he knew would not be converted, though he was about to fhew them fo great a miracle. 36. Q; JVhat learn you heme ?

A, That if the Jews faid, ** Behold how he loved him," when he fhed only a few tears, well may we fay, *' Behold how he loved us," when he fhed his precious blood for us. 27. Q; IVkat learn you hence?

A, That ill-will fpeaks well of nothing. 39. Q^ What learn you from Martha's y^;/;?^, "Lord, ly this time hejlinketh ?

A. That looking upon human improbabilities, is a great weakener of our faith-; when Peter began to fear, he began to fink. 41. Q: 1^0 we hear that Christ prayed audibly at this iifne ?

A. No J but he did it fecretly, to teach us, that it is poiTible to pray though we do not fpeak. For the Spirit maketh IntcrccfTiGn for us, with groanings that cannot be uttered. 46. Q^ IVhat learn you hence?

A. The folly of our modern unbelievers, who would defire a repetition of miracles, to convince them of the truth of the chrift an religion; whereas it is to be doubted, whether they would be convinced by them or not, fmce here were fome who faw this great miracle of the refurredlion of Lazarus^ and would not believe. *' If ye believe not Mfes'2ind the Prophets, neither v/ill y© believe though one rofe from the dead." 55' Qc What learn you hence?

A. That btfoie the chriftian paflbver, the Lord's fup-pry, chriiVians ought to fludy to prepare themfelves by prayer ;ijid c:<aniir:v;::on.

CHAP.

CHAP. xri.

Ver.

2. Q. Jf'ljat learn ycufrom Marth Ksfervhig^ though Christ before this had condemned her too great folicitude F

J. That religion does not call us from our common bufinefs, but teaches us to follow it, with a proper principle, obedience to God ; and that too not at the ex-pence of the one thing needful. 5. Q^ IFhat learn you hence ?

A. That all who fpeak well, are not faints, though it is beft to judge charitably of all. 8. Q^ What learn ytu hence ?

A, That if Christ was not to be with us always, then he is not bodily prefent at the mafs, as the Romifi church fuppofes.

39. Q^ Did the Prophets foretelling their hardnefs of heart, lay the Jews under a necejfity of not believing F

A. No more than our knowing the fun will rife tomorrow, obliges the fun to rife. The Prophet foreknew by the Spirit of God that it would be fo, therefore foretold it.

40. Q^ Does God harden any one's heart ?

A, Not till they have hardened their own hearts : thus Pharaoh firft hardened his own heart, and then it is faid God hardened it. 42,43. Q. What learn you hence ?

A. That a fear of contempt, &c. &c. keeps many well-difpofed people from confefling Christ before men; and that we can never be chriftians, till we are content only with that honour and praife which cometh from God.

CHAP. XIII.

10. Q^ What is the meaning of this verfe F

A. It feems to be this. He that is once really converted, needs not that juftification and fandification, v/liich other fmners want; but yet fhould mourn over his daily fins, and daily feek to have them wafhcd away by the blood of Christ.

A 2 14. Q, Ought

Ver.

14. Q:, Ought we to make a rite of ibis, and really wajh one another s feet ?

A. Some have thought fo; but if we do what is meant by this condefcenfion of our bleflcd Lord, fubmit to the loweft offices for the benefit of one another, it feems to be fufficient.

26. Q:. What learn you from Christ'j giving Judas a fop? A, That thofe are not always the greateft favourites of

heaven, to whom God gives outward bleffings. And alfo, that after our Saviour's fop, if we are not better we fhall be the worfe; if we do not improve our advantages and ferve our Mafter, we fhall betray him.

27. Q: Did Christ's faying unto Judas, " What thou doejl do quickly^'' lay him under an obligation to do it ?

A. By no means; the meaning of it is this. If thou art refolved to betray me, the fooner the better. 34. Q: Why is the loving one another, a new covimandment P

A, Becaufe it is to proceed from a new motive, and meafure; even Christ's love towards us. 38. Qj, What learn you hence?

A. That when we make any refolutions, they ought to be made in the name and ftrength of God ; other-wife he muft in pity let us fall, to convince us of our weaknefs.

CHAP. XIV.

26. Q; What learn you hence ?

A, That it is one of the peculiar offices of the Holy Ghoft, to bring to our remembrance what ChrIst has told us. And this every fmcere chriftian knows by ex^ perience. 30. Q^ What learn you hence ?

A, That the lefs corruption we have in our hearts, the lefs power will the devil have over us.

CHAP,

CHAP. XV.

Vcr. 2. Q: JVhat learn you hence P

A, That every unprofitable fervant, and all mere pro-fefling chriftians, will perifli; and that thofe who are true chriftians muft expe6l afflidions and trials to prepare them for greater fervices. 9. Q^ What learn you hence ?

A, That the world hates chriftians on accouijt of their conformity to Christ ; therefore if chriftians will be conformed to Christ, it is impoffible for them to avoid contempt. 22. Q. What is meant hy thai exprcjjion^ '* they had not had fm?

A. They would not have had fo great fin; or no fin at all in comparifon of what they will have now.

A a 3 L AlV

LAW GOSPELIZED;

O R, A N

ADDRESS

T O

ALL CHRISTIANS

CONCERNING

Holiness of Heart and Life:

BEING

An Attempt to render Mr. LawV Serious Call vnovQ ufeful to the Children of God, by excluding whatever is not truly Evangelical, and illuftrating the fubjedl more fully from the Holy Scriptures.

He hath chofen us in H'lm before the foundation of the worldy that we Jhould be holy and ivithout blame before Hhn in love,

Ephef. i. 4.

A a 4

£ 377 ] LAW GOSPELIZED;

OR, AN

Address to all Christians

CONCERNING

Holiness of Heart and Lite.

CHAPTER I. *

^he Nature and Extent of Chr'i/iian Devotion,

Christian devotion, fignlfies a life given or ckvoted to God ; he confequently, and he alone, is the devout man^ who lives no longer to his own will, or after the way and fpirit of the world, but to the fole will of God \ vvho con-fiders God in every thing; who makes all the parts of his common life, as well as his more immediate religious exercifes, parts of piety, by doing every thing in the name of Jesus Christ, and under fuch rules as are conducive to promote God's glory.

Reafon and fcripture plainly evince the truth of this. For as there is but *' one God and Father of us all," whofe glory gives light and life to every thing that lives ; whofe pre-fence tills all places, whofe power fupports all beings, whofe providence ruleth all events ; fo every thing that lives, whether in heaven or earthy whether they be thrones or principalities, men or angels, they are all bound, by the laws of their creation, to live wholly to the praife and glory of this one God and Father of them all.

* By Letter 640, Vol, II. p. 144. it appears that this tra6\ was writ-tfn about '^une 1748.

Wc

C 5/8 ]

We readily acknowledge, that God alone Is to be the rule and meafure of our prayers; that in them we are to look wholly unto him, and ad wholly for him ; that we are only to pray in fuch a manner, and for fuch things, and with fuch ends as are fuitable to his glory.

Now let any one but find out the reafon why he is to be thus ftridly pious in his prayers, and he will find the fame, as flrong a reafon, why he is to be as ftridly pious in all the other parts of his life : for were it not our flridt duty to live by reafon, and to devote all the adiions of our lives to God ; were it not abfolutely necefiary, and our higheft privilege to walk before him in wifdom and holinefs, and all heavenly converfation, doing every thing in his name, and for his glory, there would be no excellency and wifdom in the mofl heavenly prayers. Nay, fuch prayers would be abfurdities, they. would be like praying for wings, when it was no part of our duty to fly.

Again, we readily acknowledge, that Clergymen mufl live wholly unto God in one particular way, in the exercife of holy offices \ in the miniflration of prayers and facraments, and a zealous diftribution of fpiritual things : but men of other employments, are in their particular ways as much obliged to a6l as the fervants of God, and to live wholly unto him in their feveral callings. For as all chriftians are by their bap-tifm devoted to God, and made profeflbrs of holinefs ; fo are they all in their feveral callings, to live as holy and heavenly perfons ; doing every thing in common I'lfe^ only in fuch a manner as it may be received by God, as a fervice done to him. Further, it will be readily acknowledged on all fides, that angels, whether they are principalities or powers, mufi: all with one fpirit, live wholly to the praife and glory of the one God and Father of them all ; and that it is not allowable for, or becoming them, to a6l below the dignity of their proper ftate. And is not a devout life, and a wife ufe of our proper condition, as much the duly of all chrijiians^ as it is the duty of a?2gels and celcflial beings ? Our blefTed Saviour has cleared up this point, by making this petition a conftant part of all our prayers, " Thy will be done on earth, as it is in heaven." A plain proof, that the obedience of chrijiiam, is to ^i?iitate at Icaft the obedience of angels j and that rational beings

ipo-s on earth, are to be wholly devoted unto God, in llks manner as rational beings in heaven are devoted to him.

Thefe are not fpcculative flights, or imaginary notions, but are plain and undeniable truths, founded in the very nature of rational beings, and upon the infallible teftimony of the lively oracles of Gop.

It is but barely complying with that apoftolical precept, 5' Whether ye eat or drink, or whatfoever ye do, do all to the glory of God." For no one can come near the do6trinc of this pafTage, but he that propofes to himfelf to do every thing in this life, as a fervant of God ; to live by reafon in every thing that he does ; and to make the wifdom and holi-nefs of the gofpel, and the glory of God, the rule and mea-fure of his defiring and ufmg every gift of God.

Eating is one of the loweft a6lions of our lives; it is common to us with mere animals : yet we fee, that this text, as well as by the pradlice of chriftians in all ages, has turned this ordinary allien of an animal life, into an acl of piety to God, by making every meal to begin and end with devotion.

Some remains of this cuftom are yet to be feen in moft chriftian families ; but indeed it is now generally fo performed, as to look more like a mockery upon devotion, than any fo-lemn application of the mind unto God. Hovi^ever, thefe very remains, fuch as they are, are proofs, that religion has formerly belonged to this, and confequently to every other part of common life.

But to return. The fame Apoftle, in his epiftle to the flpheftanSy commands fervants " to be obedient to their mafters in finglenefs of heart, as unto Christ ; not with eye fervice, as men-pleafers, but as the fervants of Christ, doing the will of God from the heart : with good-will doing fervice as unto the Lord, and not unto men.'* This paflage fufii-ciently fhews, that all chriftians are to live wholly unto God, in every (late and condition of life, doing the work of their common calling in fuch a manner, and for fuch ends, as to make it a part of their devotion or fervice to God. For if poor Jlaves are not to comply with their bufmefs as men-pleafers; if they are to look wholly unto God in all their anions, and ferve in fmglenefs of heart, as unto the Lord ; furely men of other employments and conditions, muft be as 2 much

much obliged to go through their bufinefs with the fame fin-gkneTs of heart, not as pleafing the vanity of their own minds, nor as gratifying their own lelfifli, worldly paflions, but as the fervants of God in all that they have to do. To deny this, would be as abfurd, as to make it necefl'ary for one man to be more jufl or faithful than another.

To clofe thefe arguments founded on reafon and fcripture. Our be in (> indilpenfably obliged to devote our lives to God, is very evident from that glorious paflage of the Apoftle, wherein he declares that " Christ died and rofe again, that we fhouid henceforth not live unto ourfelves, but unto him that died for us; that we are not our own, but bought with a price," emphatically i'o called, and that we fhould " there-fo!' trlorify God in our fouls and bodies which are his."

If then we defire to live as rational creatures, if we would not add heathen lives to chriltian prayers, if we would perform otir baptifmal vow, and do God's will on earth as it is done in heaven; if we would comply with the whole will of God, and anfwer the end of our bleffed Lord's birth, death, refur-re<Stion, and afcenfion, v/e muft live wholly to God, and Kiake his glory the fole rule and meafure of our ading in every employment of life.

For want of knowing, or at loafi: of confidering this, we fee fuch a mixture of ridicule in the lives of many people. You fie them ftridl as to fome times and places of devotion ; but when the fervice of the church is over, they are like thofe who feldom or never come there. In their way of life, their manner of fpcndtng boih time and money, in their cares and fears, in thtir pleafures and indulgences, in their labours and ^iverfions, thty are like the reft of the world. This makes the locfe pan of the world generally make a jeft of thofe that 3ve thus feemingly devout; not altogether it may be becaufe they are rc'oJly devoted to God, but becaufe they appear to have no other devotion, but that of occafional prayers.

Julius is very fearful of miffing prayers ; all the parifh fuppofe Julius to be fick, if he is not at church. But if you afk hi it:, why he fpends the reft of his time by humour or chance? Why he is bufy at all balls and aflemblics ? Why he gives himfeU up to an idle goffipping converfation ? If you afk him, why he never puts his converfaiion, his time, and

fortune.

[ 3Si 3

fortune, under the rules of religion ? Julius has no more to fay for himfelf, than the moft dilorderly perfon. For he that lives in fuch a courfe of idlenefs and folly, lives no more according to the religion of Jesus Cpirist, than he who livea in gluttony and intemperance.

Our blcdcd Saviour and his Apoflles did not fpcnd their whole miniftry in recommending the duties of public and private prayers; though by their example and precepts they recommended and enforced both ; but it is worthy our ob(erva-tion, that after they had laid down a lively faith in God's mercy through Jesus Christ, as the foundatir,n, they were chiefly taken up in delivering docliines which relate to common life. For they call upon us *' to rejiounce the world, (o as not to be conformed to it: To fear none of its evils, to reject its joys, and have no value for its happinefs; To be as 72eiv-born babes ^ that aie born into a new ft ate of things; to Vive zs pilgrims, in fpiritual watching, in holy fear, and heavenly afpirations after another life: To take up our daily crofs, to deny ourfelves, to profefs the bkllednefs of holy mourning, and poverty of fpirit: To reject: the luft of the flefh, the lufl of the eye, and the pride of life, fo as not to follow or be led by them : To take no anxious thought for the morrow ; to live in the profoundeft ftate of humility ; to rejoice in worldly fufFerings and injuries, when it pleafes God to bring them upon us ; to forgive and blefs our enemies, and to love mankind in the fame manner, though not degree, as God loves them. In (hort, to give up our whole hearts and affedions to God, even a God in Christ, and to ftrive to enter through the flrait gate of a found converfion into a life of eternal glory.'*

This is the common dcvotioyt, which our blefild Saviour and his Apoftles taught, in order to make it the common life of ail chriftians. But yet, though it is thus plain, that this, and this alone, is true chriftianity, yet it is as plain, that there is little or nothing of this to be found, not only among profefTed rakes, but even among the better and more fober fort of people. You may fee them often at public worfhip, and the Lord's table, and hear them talking of grace and religion, and iind them pleafed with orthodox preachers; but loc>k into their lives, and you fee them juft the fume fort of people as 5 others

t 382 ]

Others are, who make no pretences to devotion at all. So that the difference that you find between them, fccms to be only the difference of" natural tempers, or the effed of a polite and civilized education.

Leo has a great deal of good nature, has kept what they call good company, hates every thing that is falfe and bafe, is very generous and brave to his friends, but has concerned himfelf io litde with religion, that he hardly knows the difference between a Jew and a chriftian.

Eufebiusy on the other hand, has had early impreflions of re-liaion, fometimcs prays extempore, and buys books of devotion, and receives the bleffed facrament once a month. He can talk of all the do6lrines of grace, is acquainted with the true ftate of the controverfy between the CalviniJIs and Arml-riians^ knows all the feafts and fafls of the church, and the names of moft men that have been eminent for piety. You never hear him fwear, or make a loofe jeft, and when he talks of religion, he talks of it, as a matter of the laft concern.

Here you fee, that one perfon has religion enough, accord* jno" to the way of the world, to be reckoned a pious chrijiian \ and the other is fo far from all appearance of religion, that he may fairly be reckoned an heathen ; and yet if you look into their common life, you will find Eufebius and Leo exa£^ly alike; feeking, ufmg, and enjoying, all that can be gotten in this world, in the fame manner, and for the fame ends, even to pleafe thcmfelves, without any prevailing habitual regard to the glory of God. You will find that riches, profperity, pleafures, indulgences, ftate, equipage, and honour, are juft as much the happinefs of Eufebius^ as they are of Leo',

And muft not all v.^ho are capable of any reflcftion, readily acknowledge, that this is generally the {late even of Vv^hat we commonly term devout people^ whether men or women ? You may fee them different from fome others, as to times and places of worfhip, receiving the facrament, and with a dodrinal knowledge of the form of found words; but ufually like the reft of the world in all the other parts of their lives. Is it not notorious, that christians are now not only like other men in their frailties and infirmities, (this might be in fome degree excufable, fince the fcriptures inform us, that Elijah was a man of like paffii>ns with others) but are they not like heathens.

[ ssj ]

tbcns, in all the main and chief articles of their lives ? Do they not enjoy the world, and live eve/y day with the fame indulgence as they did who knew not God, nor of any hap-pinefs in another life ?

And yet, if chriftianity has not changed a man's mind and temper, with relation to thefe things, what can we fay that it has done for him ? For if the doctrines of chrilVianity were univerfally practifed, they would make a man as different from other people, as to all worldly tempers, fcnfual pleafures, and the pride of life, as a wife man is different from an ideot; and it would be almoft as eafy a thing to know a true profefTor of chriftianity, by his outward courfe of life, as it is now difficult to find any body that lives it.

CHAP. II.

Perjons free from the necefftties of labour and employments^ are to confider thernfelves as devoted to God In a higher degree,

AS it has been proved in the foregoing chapter, that all profeflbrs of chriftianity, do lie under manifoid obligations to live a life wholly devoted unto God ; fo thofe who have no particular employment^ but have their time and fortune at their own difpofal, are under ftill greater obligations of living wholly unto God in all their a6fions.

They are thofe, of whom '* much will be required, be-caufe much is given unto them.'*

A Jlave can only live unto God in one particular way ; that is, by religious patience and fubmiflion in his ftate of ilavcry ; but all ways of holy living, all inftances, and all kinds of virtue lie open to thofe, who are mafters of themfelves, of their time, and their fortune.

You are no labourer or tradefman ; you are neither Tnerchant Dor foldltr; (hould you not therefore confider yourfelf, as placed in a ftate, in fome degree like that of good angels, who are fent into the world as miniftring fpirits, for the general good of mankind, to afTift, protc^)., and minifter for them who (hall be heirs of falvaticn ?

Had

[ 38+ ]

Had you, Serena, been obliged by the neceffities of life, td v^afh cloaths for youi;^ maintenance, or to wait upon fome miftrefs, that demanded all your labour, it would then be your duty to ferve and glorify God, by fuch humility, obedience, and faithfulnefs, as might adorn that ftate, and improve that one talent to its greateft height: but as God hath given you five talents ; as he hath placed you above the necef-.iities of life ; as he hath left you in the hands of yourfelf, in the happy liberty of chufing the moft exalted ways of religion ; fo it is now your duty and privilege to turn your five talents into five more; to fet no bounds to your love and gratitude to the bountiful Author of fo many bleffings ; and to confider how your time, leifure, health, and fortune, may be made fo many happy means of improving your fellow-creatures in the ways of God, and of advancing yourfelf, through grace, at laft to the greateft heights of eternal glory.

This, Serena^ is indeed your profefiion : and the reafon of this will appear very plain, if you would only confider, that' your eftate is as much the gift of God, as your eyes or hands; and is therefore no more to be buried or thrown away at plea-fure, than you are to put out your eyes, or throw away your limbs as you pleafe.

But bcfides thefe confiderations, there are feveral other great and important reafons, why all chriftians in general, and fuch as I am now fpeaking of in particular, {hould be religi-oully exa£l in the ufe of their fortunes for the glory of God.

For the manner of ufing our money, and fpending our eftate, enters fo far into the bufinefs of every day, that our common life muft necefiarily be much of the fame nature as our common v/ay of fpending our eftate. If we wafte it, we do not wafte a trifle, that fignifies little; but we wafte that which might be made as eyes to the blind, as a hufband to the widow, as a father to the orphan ; and which, if given in faith, and out of love to Jesus Christ, would greatly in-creafe our reward in a future ftate. " Make to your (elves friends (fays our Saviour) of the mammon of unrighteoufnefs, that when you fail, they may receive you into everlafting habitations." What ftili adds weight to thcfe arguments, is this, if we wafte our money, and do not improve our fortunes foe the glory of God, and the good of our fellow-creatures, we

are

are not only guilty of wafting a talent which God has given us, ^nd making that ufelefs which might be To powerful a means of doing good, but we turn this ufeful talent into a powerful means of corrupting ourfelves. For fo far as it Is rpent wrong, fo far it is fpent in the fupport of fome wfonor temper, in gratifying fome vain and unreafonable defircs, in conforming to thofe fafliions, and that pride of the world, which as reafonable men and chriftians we are obliged to renounce. If therefore, you do not fpend your money in doing good to others, you muft: fpend it to the hurt of yourfelf. And you will a6l like a man that refufes to give that as a cordial to a Tick friend, though he could not drink it himfelf, without not only inflaming, but corrupting his whole mafs of blood.

It may be worth our while to purfue this thought a little further. For as we are now difcourfing about people in the polite world, and of good fortunes, who we may fuppofe do not live in grofs fms, but only in the indifcreet and dangerous ufe of things innocent and lawful in themfelves, fo it is more difficult to make fuch people at all fenfible of the danger d( fuch a life.

A gentleman that fpcnds great part of his eftate in fport?, and a woman that lays out all her fortune upon herfelf, can hardly be perfuaded, that the fpirit of religion cannot fubfift in fuch a way of life. Much lefs will they be eafily convinced, that fuch a turn of mind, however they may live free from debaucheries, and be friends of religion, fo far as to praife, fprak well of, and admire it in their imaginations, will give a bad turn to their whole way of life. But it is certainly fo.

A vvoman^ for inftancc, that loves drefs, who thinks no cx> pence too great to beflow upon the adorning of her perfon, cannot flop there. For that fingle temper draws a thoufand other follies along with it; and will render the v/hole courfe of her life, her bufmefs, her convcrfation, her hope?, her fear?, her taftc, her pleafures, and diverfions, all fuitablc to it. On the contrary, a lady who is habituully dead to the things of the world, and has devoted her time and fortune to GoD ; fuch a one will let her whole life be a continued ferie? of good 2(^ii-ens, as may benefit her own and others foulv, and confequently adorn the golpcl of her L(;RD :md Saviour Je:us Christ.

Vol. IV. Eb " H,:/j,

4>'^

C 386 ]

Fldvi^y and ATiranda^ are two maiden fifler?, that have each of them two hundred pounds a year. They buried their father twenty years ago, and have fmce that time fpent their eflate as they pleafed*

Flav'ta has been the wonder of all her friends, for her excellent management, in making fo furprizing a figure with io moderate a fortune. Several ladies that have twice her fortune, are not able to be always fo genteel, and fo conftant at all places of what fhe calls innocent pleafure and expence. She has every thing in the fafhion, and is in every place where there is any diverfion. Flavia is very orthodox ; fhe talks warmly .againft heretics znd fchifmatics, is generally at church, and ofttn at the facrament. She once commended a fermon that was againft the pride and vanity of drefs, and thought it was very juft againft Luanda^ whom fhe takes to be a great deal finer than fhe need to be. Should any one aik Flavia to do fome-thing in charity j if (he likes the perfon who makes the propo-fal, or happens to be in a right temper, fhe will tofs him half a crown or a crown, and tell him, that if he knew what a /sng miikfier^s bill (he had juft received^ he would think it a great deal for her to give. A quarter of a year after this, fhe hears a fermon upon the neceiTity of charity; {he thinks the man preaches well, that it is a very proper fubje6i:, and that people want much to be put in mind of it; but fhe applies nothing to herfelf, becaufe flie remembers that fhe gave a crown fome time ago, when fhe could fo ill fpare it.

As for poor people, ftie will admit of no complaints from them ; ihe is very pofitive they are all cheats and liars, and will fay any thing to get relief, and therefore it muft be a fin to encourage them in their evil ways.

You would think that Flavia had the tendercft confcicnce in the world, if you v/as to fee how fcrupulous and appre-henfive (he is of the guilt and danger of giving amifs.

She buys all books of wit and humour, and has made an expcnfive colledlion of all our Er.gli/b Poets ; for ftie fays, one cannot have a true id\t of any of them, without being very converfant with all.

She will fcmetimcs read a book of pie(y, if it is a fhort one, and if it is much commended for Itilc and language, and fhe can tell where to borrow it.

Fbavia

t m i

Pldvia Is very idle, and yet very fond of fine work : this hiakes her very often fit working in bed until noon, and will be told many a long ftory before flie is up; fo that f need not tell you, that her morning devotions ate not always rightly performed»

Flavia would be a miracle of piety, if fhe was but half fo careful of her foul, as fhe is of her body. The rifino- of a pimple in her face, or the (ling of a gnat, will make her keep her room two or three days; and fhe thinks they are very ra(h people, that do not take cdre of things in time. This rhakes her fo over careful of her health, that fhe never thinks fhe is well enough j and fo over indulgent, that fhe never can be rfeally well. So that it cofts her a great deal in fleeping draughts, and waking draughts, in fpirits for the hejid, in drops for the nervesj in cordials for the Itomach, and in faiFron for her tea.

If you yjK\t Flavia oh the Lord's day^ you will always meet good company ; you will know what is doing in the world, and who is meant by every name that is in it. You ^Viil hear what plays were adled that week, and which is the finefl fong in the opera ; who was intolerable at the laft af-fembly, and what games are mofl in fa(hion. Flavia thinks they are Aibcijls who play at cards on the Sunday ; but flie will tell you the nicety of all the games, what cards fhe held, how fhp played them, and the hiflory of all that happened at play, as foon as fhe cdmes from church. If you would know who i» rude and ill-natured, who is vain and foppifh, who lives too high, and who is in debt; if you would know what is the quarrel at a certain houfe, or who and who are in love ; if you vvould know how late Belinda comes home at night, what cldaths fhe has bought, how fhe loves compliments, and v^^hat a long ftory fhe told at fuch a place; if you would know how crofs Lucius is to his wife, and what ill-narured things he fays to her, when no body hears him ; if you would know how they hate one another in their hearts, though they appear fo kind in public ; you muft vifit Flavia on the Sunday. But ftill, fhe has fo great a regard for the holinefs of the Sunday^ that fhe has turned a poor old widow out of her Jioufe, as a prophane wretch, for having been found once mending her cloaths on the S^'Jiday night.

B b 2 Thus

f 3S8 ]

l^hds lives FIrwia', and If (he lives ten y^ars longer, (lie will have fpent about fifteen hundred and fixty Sundays after this manner ; and Hie will have worn about two hundred different fuits of cloaths. Out of thefe//;/>/)) yean of her life, fifteen of them will have been difpofed of in bed ; and of the remaining^/^m, 2^q\x\ fourteen of them will have been con-fumed in eating, drinking, drefling, vifiting, converfation, reading and hearing plays and romances, and attending at opera's, afTemblies, balls and diverfions. For you may reckon all the time (he is up, to be thus fpent, except about an hour and a half, that is difpofed of at church, moft Sundays in'the year. With great management, and under mighty, rules of ceconomy, (he will have fpent y/A* thoufand pounds upon herfelf, except fome few (hillings, crowns or half crowns, that have gone from her in accidental charities.

I (liall not take upon me to fay, that it is impoiTible for Flavia ever to be faved ; but thus much muft be faid, that fhe has no grounds from fcripture to think (he is at prefent in the way of falvation. For her whole life is in dired oppo-fition to all thofe tempers and pradices, which the gofpel has made neceflary to falvation.

If you was to hear her fay, that (lie had lived all her life like Anna the prophetefs, " who departed not from the temple, " but ferved God with fadings and prayers night and day,"you would look upon her as very extravagant; and yet this would be no greater an extravagance, than for her to fay, that fhe had been " ftrivlng to enter in at the flrait gate," or making any one do6triae or precept of the gofpel, a rule of her

life.

She may as well fay, that (he lived with our Saviour when he was upon earth, as that (lie has lived in imitation of him, or made it any part of her care to live in fuch tempers, as he required of all thofe that would be his difciples. She may as truly fay, that (he has every day waped the Saints fcet^ as that (he has lived in chriftian humility and poverty of fplrit ; and as reafonably think, that (lie has taught a charity fchool, as that (he has lived in works of charity. She hath as much reafon to think, that (he has been a centincl in an army, as that (lie has lived in watching and felf-denial. And it may gs fairly be faid, that (lie had lived by the labour of ho*- hands, 6 as

k

[ 389 ]

as that flie had given all diligence to make her calling and election fure.

Now though the irregular trifling fpirit of this chara£ler, belongs I hope but to few people, yet many may here learn fome inftrudion from it, and perhaps fee fomeihin3 of their own fpirit in it.

But not fo-M/r^n^^ (the fider oi Flavia) \ flie is a fobcr realbnable chriftian. As Toon as (he was miftrefs of her time and fortune, it was her firft thought, how (he might befl: fulfil every thing that God required of her in the ufe of them, and how fhe might make the beft and happieft ufe of this fhort life. She depends upon the truth of what our blefTed Lord hath faid, " that there is but one thing needful,'* and therefore makes her whole life but one continual labour after it. She has but one reafon for doing or not doing, for liking or not liking any thing, and that is the will of God. She is not fo weak, as to pretend to add, what is frequently falfely called the fine lady^ to the true chriftian ; Miranda thinks too well, to be taken with the found of fuch filly words 5 {he has renounced the world, to follow Christ i« the exercife of humility, charity, devotion, abftinence, and heavenly affections 5 and that is Mirandas fine breeding.

Whilft (he was under her mother, (he was forced to live in ceremony, to fit up late at night, to be in the folly of every fafhion, and always vifiting on Sundays ; to go patched, and loaded with a burden of finery^ to the holy facrament; to be in every polite converfation ; to hear prophanenefs at the play-houfe, and wanton fongs and love intrigues at the opera ; to dance at public places, that fops and rakes might admire the finenefs of her (hape, and the beauty of her motions. The remembrance of this way of life is very grievous to her, and makes her exceeding careful to give evidences of her unfeigned repentance, by a contrary behaviour.

Miranda docs not divide her duty between GoD, her-nei<'hbour, and herfelf; but (he confiders all as due to God, and fo does every thing in his name and for his fake. This makes her confider her fortune as the gift of God, that is to be ufed as is every thing that belongs to God, for the wife and reafonable ends of a chriftian and holy life : her fortune therefore is divided between herfelf and the poor,

B b 3 and

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and (he has only her reafonable part of relief from it. For ilie thinks it the fame folly to indulge herfelf in needlefs, vair^ cxpences, as to give to other people to fpend in the fanqe way.

This h the fp'irh o( A^iranda, and thus file ufes the gifts of God. If you was to fee her, you would wonder who it was that was fo furprizing and unaffectedly neat and clean ; for every thing about her refembles tht purity of her foul, and (he is always clean without, becaufe flie always ftudies to be pure within.

Every morning fees her early at her prayers; fhe rejoice§ in the beginning of every day, becaufe it begins all her pious rules of holy living, and brings the frefh pleafure of repeating them. She feems to be as a guardian angel to thofe that dwell about her, with her watchings and prayers bleffing the place where {he dwells, and making interceiTion with God for thofe that are afleep.

Her devotions have had fome intervals, and fhe has had reafon to think that God hath anfwered feveral of her private prayers, before the light hath entered into her fifler*s room. Miranda does not know what it is to have a dull half-day j^ the returns of her hours of prayer, and her religious exercifes, come too often to let any confiderable part of time lie heavy upon her hands.

When you fee her at work, you fee the fame wifdom that governs all her other adions ; file is either doing fomething that is neceflary for herfelf, or necelTary for others, who want to be alliited. Her wife and pious mind neither wants the amufement, nor can bear with the folly of idle and impertinent work ; (lie can admit of no fuch folly as this in the day, becaufe flie is to call herfelf to an account for all her actions in her fecret retirement at night.

At her table flie lives ftridly by this rule of holy fcripture, *' whether ye eat or drink, or whatfoever ye do, do all to *' the glory of God." This makes her begin and end every meal, as (he begins and ends every day, with acls of devotion : Hilt does not indeed weigh her meat in a pair of fcales, but ihe weighs it in a much better balance ; fo much as gives a proper flrength to her body, and renders it able and willing to obey the foul, is Miranda's meal.

The

[ 39' ]

The holy fcriptures, efpccially of the New Teftament, are her daily ftudy. When fhe has this in her hand, fhe fuppofes herfelf at the feet of our Saviour and his apoftlcs, and receives their facred words with as much attention and reverence, as if flie faw their pcrfons, and knew that they were juft come from heaven, on purpofe to teach her the way that leads to it. Nor does (he content herfelf barely wich reading the fcriptures j but in reading, conftantly calls her eye upon herfelf, and tries herfelf by every doclrine that is there, becaufe fhe thinks this is the only pollible way to be ready for her trial at the laft: day.

Books alfo of devotion, and efpecially fuch as enter into the heart of religion, and defcribe the imvard boUnefs of the chriftian life, have fuch a large place in her clofet, that fhe is fometimes afraid that fhe lays out too much money in them, becaufe fhe cannot forbear buying all the practical books of any note. But of all human writings, the lives of pious per^ (ons^ and eminent faints, are her greatefl delight. In thefe fhe fearches as for hidden treafure, hoping to find fome fecret of holy living, fome uncommon degree of piety, which fhe may make her own. By this means, Miranda has her head and heart flored with all the principles of wifdom and holinefs, and if you are in her company, when fhe thinks proper to talk, you muft be made wifer and better, whether you will or not.

To relate her charity, would be to relate the hiflory of every day for twenty years paft. She has fet up near twenty poor tradefmen who had failed in their bufinefs, and faved as many from failing. She has educated feveral poor children, that were picked up in the ftreets, and put them in a way of honcft employment. As foon as any labourer is confined at home with ficknefs, fhe fends to him, till he recovers, twice the value of his wages, that he may have one part to give to his family as ufual, and the other to provide things conveni^ ent for his ficknefs.

If a family feems too l^rge to be fupported by the labour

of thofe in it that can work, fhe pays their rent, and gives

them fomething yearly towards their cloathing. By this

means there are many poor families which live in a comfort-

B b 4 able

able manner, and are from year to year blclTing her in their prayers.

If there is any poor man or woman, that is more than ordinarily wicked and reprobate, Miranda has her eye upon them, and if (he can difcover that they are in any great ftreights or affliction, fhe gives them fpecdy relief. She has this care for this fort of people, not only becaufe flie once faved a very profligate perfon from being carried to prifon, who immediately became a true penitent, but becaufe (he believes that a tendernefs of afFedion towards the moft abandoned fm-ners, is every where reprefented in the gofpel as the higheft inftance of a divine and godlike foul.

Miranda once pafTed by a houfe, where the man and his wife were curfmg and fvvearing at one another in a moft dreadful manner, and three children crying about them 5 this fight fo much affeded her companionate mind, that (he went the next day, and even bought the three children, that they might not be ruined by living with fuch wicked parents. They now live with Miranda^ are blefled with her care and prayers, and all the good works that fhe can do for them. They hear her talk, they fee her live, and join with her in pfalms and prayers. The eldefl of them has already been an inftrument of converting his parents from their wicked Jife, and fhews a turn of mind fo remarkably pious, that Miranda intends him for holy orders; that being thus faved himfelf, he may be zealous in the falvation of fouls, and do to other miferable objects, as (lie has done to him.

Miranda is a conftant relief to poor people in their misfortunes and accidents 5 for there are fometimes little misfortunes that happen to them, which of themfelves they could never be able to overcome : the death of a cow, or a horfe, or fome little robbery, would keep them in diftrefs all their lives. She does not fufter them to lie grieving under fuch accidents a$ thefe. She immediately gives them the full value of their lofs, and makes ufe of it as a means of raifmg their minds towards GoD.

She has a great tendernefs for old people that are grown paft their labour. The parifh allowance [Miranda fays) to fuch people, is very feldom a comfortable maintenance. For this reafon, they are the conftant objedts of her care 5 ftie

adds

adds fo much to their allowance, as fomcwhat exceeds the wages they got when they v/ere young. This flie does to comfort them under the infi) mities of their age, that being free from trouble and diftrefs they may ferve God in peace and tranquillity of mind. She has generally a large number of this kind, who by her charities, and exhortations to holinefs, fpend their laft days in great piety and devotion.

il(f/r^«^^ never wants compaffion even to coimmn heggars\ efpecially thofe that are old or fick, or full of fores, and that "want eyes or limbs. ATiranda confidcrs that Lazarus was a common beggar, that notwithflanding he was the care of angels, and carried into Abraham^ bofom. She confiders that our blefTed Saviour and his apoftles, v/ere kind to beggars; that they fpoke comfortably to them, healed their difeafes, and reftored eyes and limbs to the lame and blind. She therefore hears their complaints with tendernefs, and never bids them go to the place from whence they came, or tells them that fhe cannot relieve them becaufe they may be cheats, or that they are ftrangers ; but fhe relieves them for that very reafon becaufe they are flrangers; and though fhe cannot, like our Saviour and his Apoftles, work miracles for their relief, yet {he remembers the words of our Lord, " I was a ftranger and ye took me in," and can fay with St. Peter, ^- fuch as I have, give I unto you, in the name of Jesus of " Nazarethr

It may be, fays Miranda^ that I may fometimes give to thofe who do not de.ferve it. But where, fays fhe, has the fcripture made merit to be the rule or meafure of my charity ? On the contrary, does not the fcripture fpeak on this wife, '' if thine enemy hunger, feed him; if he thirft, give him *'drink." And if I am to love and do good to my worft enemies, furely I am not to deny alms to poor beggars, whom I neither know to be bad people, nor any way my enemies ? Does not God make his fun to rife on the evil and on the good ? Is not this the very goodnefs that is recommended to us in fcripture ? that by imitating it, " we may be children ''of our father who is in heaven, who fendeth rain on the " juft and the unjuft."

Perhaps you will reply, " By this means I encourage people *' to be beggars." But may not the fame objedion be mude

againft

[ 394 ] againft all kinds of charities, for they may encourage people to depend upon them ? May not the fame be faid a!2;ainfl: for-i^iving our enemies, cloathing the naked, or giving medicines to the fick ? for in fo doing we may encourage people to da us hurt or ncgle«Sl themfelves, and be carelef^ of their health. Such thoughtlefs objections, fays Miranda^ I once urged my-ielf, when in a ilatc of unregeneracy : but fince the love of God has dwelt in me, and enlarged my heart, I have been filled with bowels of compafTion ; and as I daily pray for all, fo far as I can, I give to all. And 1 cannot refufe an alms to thofe, whom I pray God to blefs, and whorji I wifh to be partakers of eternal glory. I look on thofe who come to afk my alms, as fo many friends and benefa6tors, that come to do me a greater good than they can receive from me; that come to exalt my graces, and be witnefTes of my charity ; to be monuments of my love, and put it in my power of proving the truth of that glorious declaration *' It is more blcflcd to give than to receive."

This is the fpirit, and this Is the life of the devout Miranda \ and if (he lives ten years longer, (he will have fpent fix-thoufand pounds in charity; for that which flie allows herfelf, may fairly be reckoned amongft her alms.

When fhe dies, Ihe muft fliine amongft Apoftles, faints and martyrs, fhe muft ftand amongft the firft fervants of God, and be glorious amongft thofe that have fought the good fight, and finiftied their courfe with joy.

*' He that h^th ears to hear let him hear,'*

CHAP. III.

4n enquiry Into the firft and chief reafon, why the generality of chrijUans fall fo far fiort of the holinefs and devotion of chri^ jVianity,

SINCE chriftian devotion is nothing lefs than a life wholly devoted unto God, and perfons who are free from the neceffities of labour and employments, are to confider themfelves as devoted to God in a higher degree; it may now reafonably be enquired, how it comes to pafs, that the lives even of the moral and better fort of people, are in general

' fo dlrCc^ly cont«rary to the principles of chrlfllanity ? J an-fwer, becaufe the generality of thofe that call thcmfclves chriftians, are deftitute of a true living faith in Jesus Christ ; for want of which they never efle^tually intended to pleafe God in all the a«5lions of life, as the happieft and beft thing in the world.

To be partaker of fuch a faith, is every where reprefented in fcripture, as a fundamental and neceflary part of true piety. For without a living faith in the righteoufnefs of Jesus Christ, our perfons cannot be juftified, and confe-quently none of our perforniances acceptable in the fight of God. It is this faith that enables us to overcome the world, and to devote ourfelves without referve to promote the glory of Him, who has loved and given himfelf for us. And therefore it is purely for want of fuch a faith, that you fee fuch a mixture of fin and folly in the lives even of the better fort of people : It is for want of this faith, that you fee clergymen given to pride, and covetoufnefs, and worldly enjoyments : It is for want of fuch a faith that you fee women who profefs devotion, yet living in all the folly, and vanity of drefs, wafting their time in idlenefs and pleafures, and in all fuch in-ftances of ftate and equipage as their eftate v;^ill reach. Let but a woman feel her heart full of this faiih^ and fhe will no more defire to fhlne at balls and afTemblies, or to make a figure among thofe that are moft finely drefTed, than fhe will defire to dance upon a rope to pleafe fpe(5tators. For fhe will then know that the one is as far from the true nature, wifdom, and excellency of the chriftian fpirit, as is the other.

Let a clergyman be but thus pious, and he will converfe as if he had been brought up by an Apoftle; he will no more think and talk of nohle preferment^ than of nchle eatings or a glorious chariot. He will no more complain of the frowns of the world, or a fmall cure, or the want of a patron, thaa he will complain of the want of a laced coat, or of a running horfe. Let him but have fuch a faith in love for God, as will conftrain him to make it his bufincfs to ftudy to pleafe God in all his actions, as the happieft and beft thing in the ^orld, ?ind then he will know, that there is nothing noMd in a clergyman, but burning zeal for the falvation of fouls ;

noi

[39^] nor any thing poor in his profeilion but idknefs and a worldly fpirit.

Further, let a tradefman but have fuch a faith, and it will make him 2i faint in his fhop; his every day bufinefs will be a courfe of v/ife and reafonable adions, made holy to God, by flowing from faith, proceeding from love, and by being done in obedience to his will and pleafure. He will therefore not chiefly confider, what arts or methods or application will fooneft malce him greater and richer than his brethren, that he may remove from a fliop, to a life of ftate and pleafure j but he will chiefly confider, what arts, what methods, and what application can make worldly buflnefs moft conducive to God's glory, and his neighbour's good ; and confequently make a life of trade, to be a life of holinefs, devotion, and undillembled piety.

It was this faith that made the primitive chrl/iians fuch eminent inftances of religion \ and that made the goodly fellowfhip of the faints in all ages, and all the glorious army of confeflTors and martyrs. And if we will flop and afk ourfelves, why we are not as pious as the primitive chriftians, and faints of old were ? our own hearts muft tell us, that it is becaufe we never yet perhaps earneftly fought after, and confequently were never really made partakers of, that pre-aous faith, whereby they were conftrained to intend to pleafe God in all their actions, as the bell and happieft thing in the world.

Here then let us judge ourfelves fmcerely ; let us not vainly content ourfelves with the common diforders of our lives, the vanity of our expences, the folly of our diverfions, the pride of our habits, the idlenefs of our lives, and the wafting of our time ; fancying that thefe are only fuch imperfections as we neceflTiirily fall into, through the unavoidable weaknefs and frailty of our nature ; but let us be aflured that thefe habitual diforders of our common life, are fo many de-mpnftrable proofs, that we never yet truly accepted of the Lord Jesus and his righteoufnefs by a living faith, and never really intended, as a proof and evidence of fuch a faith, to pleafe God in all the adions of our life, as the beft thing

ki the world.

Though

Though th'ys be a matter that we can eafily pafs over at prefent, whilft the health of our bodies, the pafTions of our minds, the noife, and hurry, and pleafures, and bufinefs of the world, lead us on with " eyes that fee nor, and ears that " hear not ;'* yet at death, it will fet itfelf before us in a dreadful magnitude; it will haunt us like a difmal ghoft, and our confciences will never let us take our eyes from it, unlefs they are feared as with a red hot iron, and God fliall have given us over to a reprobate mind.

Penitens was a bufy notable tradefman, and very profper-ous in his dealings j but died in the thirty-fifth year of his age.

A little before his death, when the doiStors had given him over, fome of his neighbours came one evening to fee him j at which time he fpake thus to them.

" I fee, (fays he) my friends, the tender concern you have for me, by the grief that appears in your countenances, and I know the thoughts that you now have of mc. You think how melancholy a cafe it is, to fee fo young a man, and in fuch flourifning bufmefs, delivered up to death. And perhapSy had I vifited any of you in my conditfon, I Hiould have had the fame thoughts of you. But now, my friends, my thoughts are no more like your thoughts, than my condition is like yours. It is no trouble to me now to think that I am to die young, or before I have raifed an eftate, Thefe things are funk into fuch tnere nothings^ that I have no name little enough to call them by. For if in a few days, or hours, I am to leave this carcafe to be buried in the earth, and to find myfelf either for ever happy in the favour of God, or ejternally feparated from all light and peace; can any words fufficiently exprefs the littlenefs of every thing elfe ?

Is there any dream, like the dream of i:fe, which amufes us with the negle6l and ^difrcgard of thefe things ? Is there any folly like the folly of our manly flatc, which is too wife and bufy to be at leifure for thefe reflections ?

When we confider death as a mifcry, we generally think of it as a miferable feparation from the enjoyments of this life. We feldom mourn over an old man that dies rich, but we lament the young, that are taken away in the progrcfs of their fortunes. You yourfelvcs look upon me with pity,

not

r 398 1

tiot th'At you think I am going unprepared to meet the Juc^gc of quick and dead, but that I am to leave a profperous trade in the flower of my life.

This is the wifdom of our manly thoughts. And yet what folly of the fillicft children, is fo great as this? For what is there miferable or dreadful in death, but the confequences of* it? When a man is dead, what does any thing fignify to him, but the ftate he is then in?

Our poor friend Lepidus^ you know died as he was dreffing himfelf for a feaft; do you think it is now part of his trouble, that he did not live till that entertainment Was over ? Feafts, and bufmefs, and pleafures and enjoyments, feem great things to us, whilft we think of nothing elfe j but as foon as we add death to them, they all fiiik into littlenefs not to be expreffed j and the foul that is feparated from the body, no more laments the lofs of bufmefs, than the lofing of a feaft.

If I am now going to the joys of God, could there be any reafon to grieve, that this happened to me before I was forty years of age. Can it be a fad thing to go to heaven, before I have made a few more bargains, or ftood a little longer behind a counter ?

And if I am to go amongft loft fpirits, could there be any reafon to be content, that this did not happen to me till I was old and full of riches.

If good angels were ready to receive my foul, could it be any grief to me that I was dying on a poor bed in a garret ?

And if God has delivered me up to evil fpirits, to be dragged by them to places of torment, could it be any comfort to me, that they found me upon a bed of ftate ? When you are as near death as I am, you will know, that all the different ftates of life, whether of youth or age, riches or poverty, greatnefs or meannefs, fignify no more to you, than whether you die in a poor or ftately apartment.

The sreatnefs of the thinf^s which follow death, makes all that goes before it fink into nothing.

Now, ihzi judgment is the next thing which I look for, and £VerlaJ}'i7ig happimfs or mifery is come fo near to me, all the enjoyments and profperities of life feem as vain and infignlficant, and to have no more to do with my happinefs, than the cloaths

that I wore when I was a little child.

What

W^hat n (Irange thing ! that a little health, or the poor bufmefs of a (hop, fhould keep us (o Icnfclefs of thefe great things that are coming fo hH upon us!

Juft as you came into my chamber, I was thinking with myfelf, what numbers of fouls there are in the world, in my condition at this very time, furprized with a fummons to the other world : fome taken from their Ihops and farms, others from their fports and pleafures; thefe at fuits at law, thofe at gaming-tables; fome on the road, others at their own fire-fides; and all feized at an hour when they thought nothing of it; frighted at the approach of death ; confounded at the vanity of all their labours, defigns, and projeds; aftoniflied at the folly of their paft lives, and not knowing which way to turn their thoughts, to find any comfort. Their confciences flying in their faces, bringing all their fins to remembrance, tormenting them with the dccpeft convictions of their own folly, pre-fenting them with the fight of the angry Judge, and the worm that never dies, the fire that is never quenched, the gates of hell, the powers of darknefs, and the bitter pains of eternal death.

O my friends ! blefs God that you arc not of this number; and take this along with you, that there is nothing but a real faith in the Lord Jesus, and a life of true piety, or a death of great ftupidity, that can keep oft'thefe appreheafions.

Had I now a thoufand worlds, I would give them all for one moment's fcriptural aflurance that I had really received the TvORD Jesus by a living faith into my heart, and for one year's more continuance in life, that I might evidence the fincerity of that faith, by prefenting unto God, one year of fuch devotion and good works, as I am perfuaded I have hitherto never done.

Perhaps, when you confidcr that I have lived free from fcandal and debauchery, and in the communion of the church, you wonder to fee me fo full of remorfc and frlf-condemnation at the approach of death.

But alas! what a poor thing Is it, to have lived .only free from murder, theft, and adultery, which is all that I can fay of myfelf. VVas not the flothful fervant, that is condemned in the ^ofpel, thus negatively good ? And did not the Saviour o^ mankind tell the young man who led a more blamelefs anti moral life than I have done, that vet one thing he lacked.

But the thing that now furprizes mc above all wonders, isi this, that till of late I never was convinced of that reigning foul-deftroying fin of unbelief j and that I was out of a ftate of falvation, notwithftanding my negative goodnefs, my feem-ingly ftritSl morality, and attendance on public wor{l:»ip and the holy facramcnt. It never entered into my head or heart, that the righteoufnefs of Jesus Christ alone, could recommend me to the favour of a fm avenging God, and that I mull be born again of God, and have Christ formed in my heart, before I could have any well-grounded aflurance that I was a chriftian indeed, or have any folid foundation whereon I might build the fuperfi:ru(5l:ure of a truly holy and pious life.

Alas! I thou(>.ht I had faith in Christ, becaufe I was born in a chriilian country, and faid in my creed, that '' 1 believed on Jesus Christ his only Son our Lord." I thought I was certainly regenerate and born again, and v/as a real chriftian, becaufe I was baptized when I was young, and received the holy facrament in my adult age. But alas ! little did I con-fider that faith is fomething more than the world generally thinks of; a work of the heart, and not merely of the head, and that 1 muft know and feel that there is no other name given under heaven vv'hereby I can be faved, but that of Jesus Christ.

It is true indeed, you have frequently fecn me at church anti the facrament; but alas, you little think what remorfe of confcience I now feel for fo frequently faying, " the remembrance of our fins is grievous unto us, and the burden of them is intolerable," when I never experienced the meaning of them in all my life. You have alfo feen me join with the minifter when he faid, *' we do not approach thy table trufting on our own ri(ihteoufnefs;" but all this while I was utterly ignorant of God's righteoufnefs, which is by faith in Christ Jesus, and was going about to eftablifh a righteoufnefs of my own. It is true indeed, I have kept the fafts and feafts of the church, and have called Christ, Lord, Lord; but little did I thinky that no one could call Christ truly Lord, but by the Ho^y Ghoft. I have attended upon ordinations, and heard the Bifhop afk the candidates, " whether they w^re called by the Holy Ghofl i" 1 have ferioufly attended to the minifter, when ke exhorted us to pray for true repentance and God's holy

Spirit >

D 401 ]

Spirit; but alas, Inever enquired whether I myfelf had received the Holy Ghoft to fandify and purify my heart, and worked a true evangelical repentance in my foul. I have prayed in rhc litany that I might bring forth the fruits of the Spirit, but alas, my whole life has been nothing but a dead life, a round of duties, and model of performances, without any living faith for their foundation. I have profelTed myfclf a member of the cluirch of England; I have cried out, " The temple of the Lord, the temple of the Lord," and in my zeal have exclaimed againft DifTcnters 5 but little did I think, that I was ignorant all this while of moft of her eflential articles, and that fiiy practice, as well as the want of a real experience of a work of regeneration and true converfion, when I was ufin^: her offices, and reading her homilies, gave my confcicnce the lie.

O my friends ! a form of godlinefs without the power, and dead morality not founded on a living faith in the Lord Jesus Christ, is fuch a dreadful delufion, fo contrary to the lively oracles of God, that did not I know (though alas how late !) that the righteoufnefs of Jesus Christ was revealed in them, and that there was mercy to be found with God, if we venture by a real faith on that righteoufnefs, though at the eleventh hour, I muit now ilnk into total defpair.

Pcmtens was here going on, but had his mouth flopped by a convulfion, which never fufFered him to fpeak any more. He lay convulfcd about twelve hours, and then gave up the ghoft.

Now if every reader would imagine this Penitens to have; been fome particular acquaintance or relation of his, and fancy that he faw and heard all which is here defcribed ; that he ftood by his bed-fide when his poor friend lay in fuch diftrefs and agony, lamenting the want of a living faith in Jesus Christ, as the caufe of a dead, lifelcfs, indcvout life : if befides this, he fhould confidcr, how often he hinifelf miu;l*t have been furprized in the fame formal dead Ifate, and made an example to the reft of the world ; this double reflcdion, both upon the diftrefs of his friend, and the goodnefs of that God, which ought to have led him to repentar.ce, would in all likelihood fet him upon feeking and earneRly praying for fuch a faith, of which PaiUens felt himfelf void, and condrain

Vol. IV. Cc him

him to let the Lord have no reft, till he fhould be pleafed to apply the righteoufnefs of his dear Son to his fin-fick foul, and enable him henceforward to ftudy, out of love, to glorify him in all the adions of his future life, as the beft and happieft thing in the world.

This therefore being fo ufeful a meditation, I fhall here leave the reader, I hope, ferioufly engaged in it.

CHAP. IV.

Sh^wingy how the fear of he'uig fingular^ and making the world their rule of aci'ion^ ii a fecond great caufe^ why jo few devots themfehes to God.

ANOTHER caufe why (o few devote themfelves to God, is a fear of contempt from the world, and their making its modes and cuftoms the general rule of all their actions.

The hiftory of the gofpel is chiefly the hiftory of ChrHt's conqueft over the world. And the number of true chriftians, is only the number of thofe who following the Spirit of Christ, have lived, and do live, contrary to this fpirit of the world.

*' Whofoever is born of God, (fays the apoftle) overcometh the world. Set your affedlions on things above, and not on things on the earth j for ye are dead, and your life is hid with Christ in God."

This is the language of the whole New Teftament; this is the mark of real chriftianity. We are to be dead to the fpirit and temper of the world, and live a new life in the Spirit of Jesus Christ.

It was this, that made Saint Paul fo paflionately exprefs himfelf, *' God forbid, that I (liould glory, fave in the crofs of our Lord Jesus Christ.** But why does he glory ? bc-caufe his chriftian profefiion had called him to the honour of fufFering for Christ, and of dying to the world, under reproach and contempt, as the Lord Jesus had died upon the crofs. Hence he immediately adds, " by whom the world is Qrucilied unto me, and I unto the world."

Thus

Thu9 was the crofs ©f Christ, in Saint Paul's time^ the glory of chriftians. For he elfewhere afierts, fpcaking of chriilians in general, that they are " to fufFer, to be crucifietj^ to die, and to rife with Christ;" or elfe his crucifixion, and death, and refurre61ion, will profit them nothing* As to his fufferings, fays he, *' if we fuiTer with him, we (hall alfo rei^ri with him." As to his crucifixion and death, " Knowing that our. old man is crucified with him. If we are dead with Christ, we believe that we (hall alfo live with him." And then as to the refurredion of Christ, fays he, *' If ye be rifen with Christ, feelc thofe things which are above." From all which texts it plainly appears, that our blefled Lord not only died and rofe again in our ftead, and as our federal head and reprefentative, but that alfo if we are chriftians indeed, we are to be conformed to all he did and fufFered for us.

It was for this reafon, that the holy Jesus faid of his Difci-ples, and of all true believers, *' they are not of this world, as I am not of this world." Becaufe, all true believers conforming to the fuflrerings, crucifixion, death, and refurrecStion ©f CHrist, live no longer after the fpirit and temper of this world, but " their life is hid with Christ in God."

How high this life is placed above the ways of the world, is wonderfully defcribed by Saint Peiul^ in thefe words: " Wherefore, henceforth know we no man after the flefli; yea, though we have known Christ after the flefh; yet henceforth know we him no more. Therefore if any man be in Christ, he is a new creature; old things are pafl'ed away -, behold, all things are become new."

He that feels the force and fpirit of thefe words, can hardly bear any human interpretation of them. " Henceforth, 5:c." that is, fince the death and refurredion of Christ, the ftate of chriftianity is become fo glorious a ftate, that we do not even confider Christ himfclf as in the flcfli upon earth, but as a God of glory in heaven; we know and confider ourfclves not barely as men in the flefh, but as fellow members of a new fociety, that are to have all our hearts, our tenjpcrs and con-verfation in heaven.

Saint John plainly declares thus much : " They are of the world, therefore fpeak they of the world, and the world hearerh ihem ; lie ore of God." This is hi? dei'crinrion of the fol-

C c 2 lov^el5

[ 404 1 lowers of Christ -, and it is proof enough, that no people are to be reckoned chriftians in reality, who in their hearts and tempers belong to this world.

Saint P^ul takes it for a certainty fo well known to chriftians, that they are no longer to be confidered as living in this world, that he thus argues from it, as from an undeniable principle, concerning the abolifliing the rites of the Jewijh law : " Wherefore, if ye be dead with Christ from the rudiments of the world, why as though living in the world, are ye fubjecSl to ordinances?" Here could be no argument in this, but in the Apoftle's taking it for undeniable, that chriftians knew, their profeffion required them to have done with all the tempers and paffions of this world, and to live as citizens of the New Jerufa/em, and to have their convcrfation in heaven.

Our blefled Lord himfelf has fully determined this point, in thefe words, " They are not of this world, as I am not of this world." This is the ftate of chriftianity with regard to this world. If you are not thus out of and contrary to the world, you want the diftinguifhing m.ark of chriftianity : You do not belong to Christ, but by being out of the world as he was out of it.

We may deceive ourfelves, if we pleafc, with vain and foftening comments upon thefe words; but they are and will be underftood in their ftrft fimplicity and plainnefs, by every one who reads them in the fame fpirit that our bleiTed Lord fpoke them. And to underftand them in any lower and lefs fignificant meaning, is to let carnal wifdom explain away that doctrine, by which itfelf was to be dcftroyed.

But notwithftanding the clearnefs and plainnefs of thefe do61:rines, which teach us thus to renounce the world, yet what a great part of chriftians do live and die flaves to the cuftoms and temper of the world.

How many people fwell with pride and vanity for fuch things as they would not know how to value at all ? but that they are admired in the world.

Would a man take ten years more drudgery in buftnefs to add two horfes more to his coach, but that he knows, the world moft of all admires a coach and fix ?

To abound in wealth, to have fine houfes and rich cloaths, to be attended with fplends)r and equipage, to be btautiful in

r 405 J ■

our perfons, to have titles of dignity, to be above our fcllow-creatiircs, to commaiul the bovv's and obeifance of other people, to be looked on with admiration, to purine our enemies with revenge, to fubdue all that oppofe us, to fet ourfelves in as much fplcndor as we can, to live highly and magnificently, to eat and drink, and delight ourfelves in the moft coftly manner; thefe are the great, the honourable, the dcfirable things, to which the fpirit of the world turns the eyes of all people ; and many a one is afraid of (landing flill, and not engaging in the purfuit of thcfc things, led the lame world fhould take him for 2ifooL

Many a man would often drop a refentment, and forgive an affront, but that he is afraid the world would not forgive him.

How many would pra6lice chriftian temperance and fobriety in its utmoft extent, were it not for the ccnfure which the world pafTes upon fuch a life ?

Thus do the impreilions which we have received from living in the world enflave our minds, fo that we dare not attempt to be eminent in the fight of God, and holy angels, for fear of being little in the eyes of the world.

You will perhaps fay, that the world is now become chrif-tian, at leaft that part of it where we Jive; and therefore the world is not now to be confidered in that ftate of oppofition to chriftianity, as when it was heathen.

It is granted, the world no\A' profefieth chriftianity. But will any one fay, that this chriftian world is of the fpirit of Christ? are its general tempers the tempers of Christ? are the pajfUons of fenfuality, felf-love, pride, covetoufnefs, ambition, and vain-glory, lefs contrary to the fpirit of the gofpe], now they are amongft chriftians, than when they were among heathens ? Or will you fay, that the tempers and paflions of the heathen world are loft and gone ?

The world is fully defcribed to our hands by Saint 'John, '< All that is in the world, the luft of the flefh, the luft of the eyes, and the pride of life," &c. Now will you fay, that this world is become chriftian? But if all this ItiJl fubfifts, then the fame world is now in being, and the fame enemy to chriftianity that was in Saint JohrC^ days.

C c 3 Hiid

Had you lived with our Saviour, as his true difclple, you had then been hated as he v/zs ; and if you now live in his rpirit, the world will be the fame enemy to you now, that it was to him then.

'' If ye were of the world, (faith our blefled Lord) the world would love it* own ; but becaufe ye are not of the world, but I have chofen you out of the world, therefore the world hateth you."

We are apt to lofe the true meaning of thefe words, by confidering them only as an hi/iorical defcription of fomething that was the ftate of our Saviour and his difciples at that time. But this is reading the fcripture as a ^/W/^//^r; for they as exadly defcribe the flate of true chriftians in this, and all other times, to the end of the world.

For as true chr'ijUaniiy is nothing elfc but the fplrlt of Christ, fo whether that fpirit appear in the perfon of Christ himfejf, or in his apoftles, or followers in any age, it is the fame thing : whoever hath his fpirit, will be hated, defpifcd, and condemned by the world, as he was. For the world will always love its own, and none but its own : this is as certain and unchangeable, as the contrariety between light and darknefs.

When the holy Jesus faith, <« If the world hate you," he does not add by way of confolatlon, that it may feme time or other ceafe its hatred, or that it will not always hate them; but he only gives this as a reafon for their bearing it, " You know that it hated me, before it hated you :" fignifying, that it was he, or his fpirit, that by reafon of its contrariety to the world, was then, and always would be hated by it.

Whether, therefore, the world outwardly profefleth, or openly perfecuteth chriftianity, it is dill in the fame ftate of contrariety to the true fpirit and holinefs of the gofpel.

And indeed the world, by profeffing chriftianity, is fo fap from being a lefs dangerous enemy than it was before, that it has by its favour deftroyed more chriftians, than ever it di4 by the moft violent pcrfecution^

It Is a greater and more dangerous enemy, becaufe it has greater power over chriftians by its favours, riches, honours, rewards, and protedions, than it h^d by the fire and fury of its perfecutions,

It is a more dangerous enemy, by having loft its appearance of enmity. And the change that the world has undergone, has only altered its methods, but not lefTencd its power of deftroying religion.

Chriftians had nothing to fear from the heathen worU^ but the lofs of their lives j but the world become a friend, makes it difficult for them to fave their religion.

How many consciences are kept at quiet, upon no other foundation, but becaufe they fin under the authority of the chrijlian world? How many direflions of the gofpel lie by unregarded, and how unconcernedly do particular perfon^ read them ? for no other reafon, but becaufe they feem unregarded by the chriftian world. So that there is hardly any poffibility of faving yourfelf from the prefent world, but by confidering it as the fame wicked enemy to all true holinefs, as it is reprefented in the fcriptures ; and by affuring yourfelF, that it is as dangerous to conform to its tempers and palTions, now it is chrillian, as when it was heathen.

From this quarter, therefore, arifes a great obftru£lion to a really devout life, becaufe it cannot fubfift in any perfon, but fo far as he is dead to the world. And though human prudence feems to talk mighty wifely about the neceffity of avoiding particularities^ yet he that dares not be fo weak as to be particular, will be often obliged to avoid the moft fubftantial duties of chriftian piety,

CHAP. V.

Shewing that the education which men generally receive in their youthy makes a devout life difficult to he pra£li[ed ; and the fpi-rit of a better education reprefented in the charauler o/* Pa tern us.

ANOTHER obftru£lIon to a devout life, arifes from our education. Wc are all of us, for the moft part, corruptly educated, and then fent to take our courfe in a corrupt world : fo that it is no wonder, if examples of true piety are fo feldom feen.

Numbers are undone by being born and bred in families that have no religion ; where they are made vicious and irregular, becoming like thofc with whom they firft lived.

C c 4 But

[ 4°8 ]

But this Is not the thing I now mean ; the education that-I here intend, is fuch aa children generally receive from virtuous and ("ober parents, and learned tutors and governors.

The hill: temper thai we try to awaken in them is pride: as dangerous a paflion as that of lu/i. We ftir them up to vain thoughts of thcmfclves, and do every thing we can to puff up their minds with a fenfe of their own abilities.

Whatever way of life we intend them for, we apply to the fire and vanity of their minds ; and exhort them to every thing from corrupt motives. We ftir theiii up to ai5lion from principles of ftrife and ambition ; from glory, envy, and a defire of di{lin£lion, that they may overtop all others, and {hiqe above their neighbours in the world. Nay, we repeat and inculcate thefe motives upon them, till they think it a part of their duty to be proud, envious, and vain-glorious of their own accomplidiments.

If children are intended for holy orders^ we fct before them fome eminent orator, whofe fine preaching has madp him the admiration of the age, and carried him through all the dignities ^nd preferments of the church. We encourage them to have thefe honours in their eye, and to expedt the reward pf thpir iludies from them.

If the youth is intended for a trade^ we bid him look at all t:he rich men pf the fame trade, and to confider how many ^re carried about in their {lately coaches, who began \\\ th? fapne low degree as he now does. We awak:en his ambition, and endeavour to give his mind a right turn, by often telling him how very rich fuch and fuch a tradefman died.

If he is to be a lazuyer^ then we fet great counfellors, lords, judges, arid chancellors, before his eyes. We tell him what great fees, and great applaufe, attend fine pleading ; we exhort him to take fire at thefe things, and to be content with nothing lefs than the higheft honours of the long robe.

7'hat this is the ;iature of our befl education, is too plain to need any proof j and yet after afl this, we complain of the effe6ls of pride j we wonder to fee grown men acSted and governed by ambition, envy, fcorn, and a defire of glory ; not confidcring, that they were all the time of their youth, called upon to all their adipn and induHry upon the fame principles.

, How

Ffow dry and poor muft the doftiincs of fclf-dcnia], and deadnefs to the world, found to a youth, that has been fpurred )jp to all his induftry, by ambition, envy, and a defire of o^Iory and diftin^lion ? And if he is not to z£i by thefe principles when he is a man, why do we call him to adt by them in his youth F

I know it is faid in defence of this method of education • that ambition, and a defire of glory, are neceflary to excite young people to induftry ; and that if we were to prefs upon them the doctrines of felf-denial, and renunciation of the world, we fhould deje6t their minds, and fink them intodul-nefs and idlenefs.

But fuch objedors do not confider, that this reafon, if it has any ftrength, is full as flrong againft preffing the like doctrines upon grown men, left we fhould dejecSt their minds, and fink them into dulnefs and idlenefs.

For v/ho does not fee, that middle-aged men want as much the afTiftance of pride, ambition, and vain-glory, to fpur them up to action and induftry, as do children ? And it is very certain, that the precepts of humility are more contrary to the defigns of fuch men, and more grievous to their minds, when they are preficd upon them, than they are to the minds of young perfons.

But further : could fuch obje(5lors think, that if any children had been educated by our blciled Lord, or his Apoftles, that their minds would have been funk into dulnefs and idlenefs ? Or could they think, that fuch children would not have been trained up in the profoundeft principles of felf-denial and true devotion ? Can they hy^ that our bleffed Lord, who, confidering him in his human nature, was the moid devout, felf-denying man that ever was on earth, was hindered by his devotion from doing the greateft example of worthy and glorious actions that ever were done by man ? Can they fay, that his Apoftles, who lived in the fame fpirit of their Mafter, did therefore ceafe to be laborious and adlivc inftruments of doing good to all the world ?

A few fuch reflccStions as thefe, are fufficient to expofe all the poor pretences for an education in pride and ambition.

Paternus lived about two hundred years ago; he had

but one fon, whom he educated himlielf, in his own houfe.

5 As

As they were fining together in the garden, when the child was te7i years olj, Paternus thus addrelled him.

*' The little time that you have been in the world, my child, you have fpent v/holly with me; and my love and tendernefs to you, has made you look upon rne as your only friend and benefactor, and the caufe of all the comfort and pleafure that you enjoy. Your heart, I know, would be ready to break with grief, if you thought this was the laft day that I ihould live with you.

But, my child, though you now think yourfelf mighty happy, becaufe you have hold of my hand, you are now in the hands, and under the tender care of a much greater father and friend than I am, whofe love to you is far greater than mine, and from whom you receive fuch bleflings as no mortal can give.

That God, virhom you have feen me daily to worfbip ; whom I daily call upon to blefs both you and me, and all mankind ; whofe wondrous a6ls are recorded in thofe fcrip-tures which you conftantly read ; that God, who created the heavens and the earth ; who brought a flood upon the old world ; who faved Noah in the ark ; who was the God of Abraham^ Ifaac^ and Jacob ; whom Job blefled and praifed in the greateft afRidions j who delivered the IJraelites out of the hands of the Egyptians ; who was, the proteclor of righteous Jofeph^ Mofes, Jojhua, and holy Daniel; who fent fo many prophets into the world; and who fent his Son Jesus Christ to redeem mankind : this God, who has done all thefe great things ; who has created the many millions of men, that lived and died before you was born ; with whom the fpi-fits of good men that are departed this life, now live ; whom infinite numbers of angels now worfbip in heaven ; this great God, who is the creator of worlds, of angels, and men, is your loving father and friend, your good creator and nourifher 5 from whom, and not from me, you received your being ten years ago, at the time that I planted that little elm which you there fee.

I myfelf am not half the age of this /Jjady oak under which we fit; many of our fathers have fat under its boughs; we have all of us called it ours in our turn ; it ftands, and drops i-ts majlers^ as it drops its leaves,

6 You

[ 4'i ]

You (ce, my Con, this wide and large firmament over our beads, where the fun and moon, and all tiiey?tfrj, appear in their turn : if you was to be carried up to any of thefe bodies, vou would difcover others as much above you, as the ftars are above this earib. Were you to go up or down, eaft or weft, north or fouth, you would find the fame height without any top, and the fame depth without any bottom.

And yet, my child, (o great is Ggd, that all thefe bodies added together, are but as a grain of fand in his fight. Ne-verthelefs, you are as much the care of this great God and Father of all worlds, and of all fpirits^ as if there were no creature for him to love and protect but you alone. He numbers the hairs of your head, watches over you fleeping and waking, and has preferved you from a thoufand dangers, of which neither you nor I know any thing.

How poor my power is, and how little I am able to do for you, you have often feen. Your late ficknefs has fliewn you how little I could do for you in that ftate ; and the frequent pains of your head are plain proofs, that I have no power to remove them.

I can bring you food and medicines, but have no power to turn them into your relief and nourifhment: it is God alone that can do this for you.

Therefore, my child, fear, and worfhip, and love God. Secure an intereft in his favour, by feeking after a living faith in Jesus Christ his dearly beloved Son ; and then He, who blefled my father before I was born, will blefs you when I am dead.

I ftiall in a fhort time die, and leave you to God and your-felf; and as I know that my Redeemer liveth, and truft that God has forgiven me my fins, I (hall go to my dear Saviour Christ Jesus, and live amongft patriarchs and prophets, faints and martyrs, and wait for your fafe arrival at the fame place.

Therefore^ my child, meditate on thefe great things, and your foul, through the influences of God's blelfed Spirit, will foon grow great and noble, by fo meditating upon them.

Let your thoughts often leave thefe gardens, thefe fields, and farms, to contemplate upon God, and Christ, and heaven, to meditate upon angels and the fpirits of good men living in light and glory.

As

As you have been ufed to look to me in all yourtKSiiions, and have been afraid to do any thing unlefs you firft knew my will; fo let it now be a rule of your life, to look up to God, even a God in Christ, in all your anions ; to do every thing in his icar, and to abftain trom every thing that is not according to his will.

God keepeth a book of life, wherein all the actions of all men are written ; and when you die, my child, this book will be laid open before men and angels 5 and according as your actions are there found to have been done in, and proceeded ifom a living faith in Jesus Christ, you will either be received into the happinefs of thofe holy men who have died in faith, or be turned away among thofe wicked fpirits, thofe hypocrites and unbelievers, that are never to fee God any more.

Never forget this book, my fon, for it muft be opened, you muft fee it, and you muft be tried by it according to the deeds done in the body, whether they have been good, or whether they have been evil.

But above all, my child, learn of Jesus Christ to be meek and lowly in heart, and never do any thin^ through ftrifeor vain-glory. Refift, therefore, and look up to Christ for a conquell: over every thought o^ felf-pride :{nd fAf-tiifiinC'-tiGn', and accullom yourfelf to rejoice in all the excellencies and perfections of your fellow-creatures, and pray and ftudy that you may be as glad to fee any of their good a6^ions, as your own. For as God is as well pleafed with their welldoings, as with yours; fo you ought to defire, that every thing that is wife, and holy, and good, may be performed in as high a manner by other people, as by yourfelf.

When I am dead, my fon, you will be mafler of all my efiate, wiiich will be a great deal more than the necellities of one family require. As you are, therefore, to be charitable to the.fouls of men, and wifh them the fame .happinefs with youtftlf, in heaven, fo be charitable to their bodies, and endeavour to make them as happy as you can upon earth.

Study to have your heart filled with the love of God, and' the love of your neighbour, and then be contented to be no deeper a fchalar, no finer a gentlerr,an, than thefe tempers will make you. I am teaching you Latin and Greeks not that you fhould dcfire to be a great critic, a fine poet, or an eloquent

quent orator; but, that you may at-proper times look: Into the hiftory of paft ages, and learn the methods (f God's providence over the world ; and that by readini^ the writings of the ancient fages, you may fee how wifdom and virtue have -been the praile of great men of all ages, and fortify your mind by their wife fayings.

Avoid all fuperfluous fhcws of finery and equipage, and let your houfe be furnilhed with moderate convcnicncies. Do not confider what your eftate can afford, but what right reafon and religion require.

Let your drefs be decent, clean, and modtfl: -, and as to your meat and drink, in them obferve the highdl rules of chriftian temperance and fobriety ; confider your body only as the fervant and minifter of your foul ; and only fo nourifn it, as it may beft perform an humble and obedient fervice to it.

But, my fon, obferve as a principal thing, and which I (hall remind you of as long as I live with you, Ihie and defpife all human glory \ it is nothing elfe but human folly. Love humility in all its inftances, pra6tife it in all its parts; conde* fcend to all the weaknefs and infirmities of your fellow-creatures, cover their frailties, love their excellencies, encourage their virtues, relieve their wants, rejoice in their profperities, compafTionate their diflrefs, receive their friendfhip, overlook their unkindnefs, forgive their m^ilice, be a fervant of fervants, and condefcend to do the loweft offices to the loweft of mankind.

Afpire after nothing but an interefl in the righteoufnefs of Jesus Christ ; and as a confcquence of that, your own purity and perfection. Remember, my dear child, remember, that there is but one man in the world, with whom you are to have perpetual contention, and whom you {hould be always {Iriving to exceed, and that is yourfclf.

The time of pradifing thefe precepts, my fon, will foon be over with you j the world will foon flip through your hands, or rather you will foon flip through it. It fcems but the other day, fince I received the fame inftrudtions from my dear father, that I am now leaving with you. And the God that gave me ears to hear, and a heart to receive what my father la:d unto me, will, I hope, give you grace to love and follow the fame inltruclions."

Thus did Patcrr.us educate his fon.

Can

Can any one think, that fuch an education as this would weaken and deject the minds of young people, and deprive the world of any worthy and reafonable labours ?

So far therefrom, that there is nothing fo likely to enoble and exalt the mind, and prepare it for the moll heroical exer-cife of all virtues. And fatal experience every day evinces, that a contrary way of educating youth, is no fmall hindrance to their devoting themfelves entirely to God, and living up to the flrideft rules of the blefled and everlafting gofpel.

An education which is not wholly intent upon this, is as iTiuch befide the point, as an art of phyfic that had little or no regard to the reftoration of health : or rather, it is like ad-miniftering poifon inftead of phyfic.

For as the only end of the phyfician, is to reftore nature to its own ftate; fo the only end of education is, to reftore our rational nature to its proper ftate. And as phyfic may juftly be called the art of reftoring health, fo education fl:ould be confidered in no other light, than as the art of recovering man to the ufe of reafon and religion.

The youths that attended upon Pythagoras^ Socratesy Plato, and Epi£ietusy were thus educated. And fmce chriftianity hath, as it were, new created the moral and religious ivorld^ and fet every thing that is reafonable, wife, holy, and defirable, in its true point of light 5 one may reafonably exped, that the education of youth fhould be as much bettered by chriftianity, as the faith and do6lrines or religion are amended by it.

But fmce our modern education is not of this kind, a deficiency in fuch an effential point, may be juftly afTigned as one great reafon why many men find it fo exceedingly difficult t© devote themfelves wholly unto God.

CHAP

CHAP. VI.

Sbiwing hoiv the method of educating daughters^ makes It difficult for the?n to enter into the fpirit of chrijiiaiiity j how mifcrahly they are injured and ahufed by fuch an education ; and the fpirit of a better education reprefented in the chara^cr ^/Eufebia.

THAT turn of mind which is taught and encouraged in the education of daughters^ makes it exceed in o- difficult: for them to enter into fuch a fenfe and pradice of true devotion, as the fpirit of chriftianity requires.

For if it were a virtue in a woman, to be proud and vain in berfelf, and fond of the world ; we could hardly ufe better means to raife thefe paflions, than thofe that are now ufed in their education.

Matilda is a fine woman, of good breeding, great fenfe, and has a great deal of regard for religion : Ihe has three daughters, educated by herfelf; fhe will truft them to no one elfe, nor at any fchool, for fear they (hould Jcarn any thing ill. She ilays with the dancing-majler all the time he is with them becaufe {he will hear every thing that is faid to them. She has heard them read the fcriptures fo often, that they can repeat great part of them without book ; and there is fcarce a good book of devotion, but you may find it in their clofets.

Her daughters fee her great zeal for religion, but then they fee an equal earneftnefs for all forts of finery. They are afraid to meet her, if they have mifled the church ; but then they are more afraid to fee her, if they are not -laced as ftiait as they can poffibly be.

Matilda is fo intent upon all the arts of improving their drejs^ that fhe has fome new fancy almoft every day, and leaves no ornament untryed, from the richefl jewel to the pooreft flower. She is fo nice and critical in her judgment, and fo fenfiblc of the fmalleft error, that her maid is often forced to drefs and undrefs her daughters three or four times a day, before flie can be fatisfied with it.

As to the patchings (he referves that to herfclf; for fhe fays, if they are not ftuck on with judgment^ they are rather a prejudice, than an advantage to the face.

The

'The children fee To plainly the temper of their mother, thaf they even aftldl to be more pleafed with dicTs, than they really are, merely to gain her favour.

They faw the eldeft fifter once brought to her tears, and her pcrvcrfenefs feverely reprimanded, for prefuming to fay^ that file thought it was better to cover the neck., than to go lb far naked as the modern drefs requires.

She flints them in their meals, and is very fcrupulous of what they eat and drink ; and tells them how many fine lliapes fhe has feen fpoiled in her time, for want of fuch care. If a p'unple rifcs in their faces, {lie is in a great fright, and they themfelves are as afraid to fee her with it, as if they had committed fome great fin.

Whenever they begin to look fanguine and healthy, (he calls in the affiftance of the doSior ; and if phyfic and iffues will keep the complexion from inclining to coarf; or ruddy^ fhe thinks them well employed.

By this means they are pale, fickly, infirm creatures, vapoured through want of fpirits, crying at the fmalleft accidents, fwooning away at any thing that frightens them, and hardly able to bear the weight of their befl cloaths.'

The eldeft daughter lived as long as (he could under this difcipline, and died in the twentieth year of her age. When fhe was opened, it appeared, that her ribs had grown into her liver, and that her other entrails were much hurt, by being crufhed together with her ftays, which her mother had ordered to be twitched fo ftrait, that it often brought tears into hcf eyes, whilft the maid was drefling her.

Her youngeft daughter is run away with a gameller, a man of great beauty, and who, in drelHng and dancing, has no fuperior.

Matilda fays, fhe fliould die with grief at this accident, but that her confcience tells her, (lie has contributed nothing to it herfelf. She appeals to their clofets and their books of devotion, to teftify what care fhe has taken to eftablifti her children in a life of folid piety and devotion.

Now, though I do not intend to fay, that no daughters are brought up in a better way than this (for I hope many are) yet thus much, I believe, may be faid, that the much greater part of them are not brought up fo well, or accullomed to fo much religion, as in the prcfent inftance.

Their

Their minds are turned as nnuch to the care of heauty and drcfs, and the indulgence of vain dcfires, as in the prefent cafe, without having fuch rules of devotion to ftand againft it. So that if folid piety is much wanted in that fex, it is the plain and natural confequence of a vain and corrupt education. H they are o»'ien too ready to receive the firft fops, beaux, and fine dancers for their hufbajids j it is no wonder they fhould like that in men, which they have been taught to admire in themfclves. And if they are often feen to lofe that little regard to religion, that they were taught in their youth, it is no more to be wondered at, than to fee a little flower choaked and killed amongft rank weeds.

o

Perfonal pride, aff'edlation, a delight in beauty, and fond-nefs of finery, are tempers that muft kill all religion in the foul, or be killed by it ; they can no more thrive together than health and ficknefs.

But how poflible it is to bring up daughters in a more excellent way, let the following character declare.

Eufebia is a pious widow, well born, and well bred, and has a good eftate for five daughters, whom file lo\es not only as her natural, but alfo as her fpiritual children ; and they reverence her as their fpiritual mother, with an affecHon equal to that of the fondeft friends.

*' My children, (fays fhe) your dear father was an humble, watchful, truly devout man. Whilft his ficknefs would fufFer him to talk with me, his difcourfe was chiefly about your education. He knew the ruins that a wrong education made in our fex ; and therefore conjured me with the tendercft ex-preffions, to renounce t\\t faJJnonable ways of educating daughters, and to bring you all up in the moft unafFedted inftances of a truly chriftian and devout life.

When your father died, I was much pitied by my friends, as having all the care of a family, and the management of an eftate fallen upon me. But my own grief was founded on another principle ; I was grieved to fee myfelf deprived of fo faithful a friend, and that fuch an em.inent example of real devoticjn, fhould be taken from the eyes of his children, be-fore they were of an age to love and folloV/ it. But as to worldly cares, v/hich my friends thought lay fo heavy upon me, they are moft- of them of our own making, and fall away as foon as we begin to kn:w curfehcs.

Vol. IV. ^ D'd For

40

' For this reafon, all my difcourfe with you, has been to ac-cjuaint you with ydurfelvcs, and to accuftom you to fuch books of devotion, as may bcil inftruCt you in this greateft of all knowledge.

You would think it hard, not to know the family into which you was born, what anceftors you were defcended from, and what eftate was to come to you. But, my children, you may know all this with exai^nefs, and yet be as ignorant of yourfelves, as a man that (hould take himfelf to be wax, and therefore dared not to let the fun (liine upon him.

In order to know yourfclvcs aright, you muft confider your-felvcs as fo many fallen embodied fpirits, conceived and born in fin, and that your lives began in a ftate of corruption and diforder, full of tempers and paiiions, that blind and darken the reafon of your minds, ai>d incline you to that which is hurtful.

Your bodies are not only poor and perifhing like your cloaths, but they are as tnfe£led chaths^ that fill you with ill diilempers, which opprefs the foul with fickly appetites, and vain envyings.

Hence all of us are like two beings, that have as it were two hearts within us: with the one, we fee, tafte, and admire reafon, purity, and holinefs ; with the other we incline to pride, vanity, and fenfual delights.

This internal war we always feel within us more or lefs ; and if you would know the one thing ncceffary to you and all the world, it is this, to preferve, ftrengthcn, and perfect all that is rational, holy, and divine in our nature, and by the a:irirtance of the bleficd Spirit of God, to mortify and fubdue all that vanity, pride, and fenfualitv, which fprings from the corruption of our ftatc.

Whilil you live thus, you live like yourfelves, and v;hat is more, lilce chriilians ; but whenever you are more intent upon adorning your pcrfons, than u:^'.n perfe£ling your fouls, you are much more beiide yourielves, than he, that had rather have a laced coat, than an healthful body.

Never confider yourielves, therefore, as perfons that are to be feen, admired, and courted by men j but as poor /inners, that are to be v/isfhcd in the blood of the Lamb of God, and accepted through his all-fuflicient rightfoufnef?, received by faith, and to be laved from the foilici of a miferabie world,

and

and made meet for heaven by the powerful operations of his bieOcd Spirit.

Thefe confitlerations have made me thinlc it my duty to teach you nothing that was dangerous for you to learn. I have kept you from every thing that might betray you into weaknefs and folly, or make you think any thing fine, but a fine mind 'i any thing happy, but an inteicfl In the fiwour of CiOD, through Jesus Christ ; or any thing dcfirable, but his love (bed abroad in the heart, and to do all the good you poilibly can to your fellow-creatures.

Inftead of the vain, immodeit entertainment of plays and cperas^ I have taught you to delight in pious reading and religious converfation. What mufic, dancing, and diverfions are to the people of the world, that holy meditation, fervent prayers, and other ads of devotion, have been to you. Inft-ad of forced fhapes, patched faces, and affeded motions, I have taught you to conceal your bodies with modiifi garments^ and to let the world have nothing to view of you, but the plain-iiefs and finccrity, the humility and unafFedednefs of all your behaviour.

You know, my children, that a fmgle ftate frees from worldly cares and troubles, and gives a woman an opportunity of caring only how (he may pleafe the Lord ; but as I look upon you all to be fo many great bleffings of a married ftate; fo I leave it to your choice, cither to do as I have done, or to continue in a virgin (late. Only let me remind you, if you intend to marry, let the time never come till you find a man that has thofe graces, which you are afpiring after yourfelvcs; who is likely to be a friend to all your virtues, and with whom it is better to live, than to want the benefit of his example.

Avoid therefore the converfation of what the world calls fine-bred fops ^ and beaux ; for they are the fhame of their own fex, and ought to be the abhorrence of yours.

If evil fpeaking, fcandai, or backbiting, be the converfation where you happen to be, keep your hearts to yourfelvcs; and if you have no opportuniiy to reprove or turn the ftrcam of fuch converfation into a proper channel, retire as foon as you can.

Love and reverence poor people \ as for many reafons, fo particularly for this, bccaufe our blcflsJ Saviour was one of

D d 2 the

[ 42^0 ] the number. Vifit and converle with them frequently : yoii will often find fimplicity, innocence, patience, fortitude, and great piety amongft them ; and where they are not fo, your good example may amend them. For this caufe, you know I hdvc divided part of my eftate already amongft you, that you each may be charitable out of your own ftoclc, and take it in your turns to provide for the poor and fick of the pa-rifh.

Whether married or unmarried, confider yourfelves as mothers and fifters, as friends and relations ta all that want your afliflance; and never allow yourfelves to be idle, whilft others want any thing that your hands can make for them.

1 have brought you up to all kinds of labour, that are proper for women, as fowing, knitting, fpinning, and all other parts of houfewifery ; not merely for your amufement, and that you may know how to direct your fervants; but that you may be ferviceable to yourfelves and others, and be faved from thofe temptations which attend an idle life. I muft therefore repeat lo you, my daughters, what I have often reminded you of before, that I had rather fee you reduced to the neceiTity of maintaining yourfelves by your own hands, than to have riches to excufe yourfelves from labour. Never therefore confider your labour merely as an amufement to get rid of your time, and fo may be as trifling as you pleafe ; but confider it as fomething that is to be ferviceable to yourfelves and others, that is to ferve fome fober ends of life, to fave and redeem your time, and make it turn to your account, when the works of all people (liall be tried by fire.

What would you think of the wifdom of him, that fhould employ his time in diftilling of waters, and making liquors which no body could ufe, merely to amufe himfelf with the variety of their colour and clearnefs; when with lefs labour and expence, he might fatisfy the wants of thofe who have nothino; to drink ? And yet he would be as wifely employed, as thofe that are amufing themfelves with fuch tedious works as they neither need, nor hardly know how to ufe when they are finifhed ; when with lefs labour and expence they might be doing as much good, as he that is cloathing the naked, or vifiting-the fick. Be glad therefore to know the wants of the pooreft people, and think it not beneath you, to let your hands be employed in making fuch mean and ordinary

things

things for them, as their necefTitles require. Thus Dcrcns was employed, who is mentioned with fo much honour in holy writ; and hy fo doing, you will behave like true dif-ciples of that Lord and Mafter, " who came into the world *' not to be miniftered unto, but to minifter."

In fhort, my dear children, ftrive to do every thing that is praife-worthy, but do nothing in order to be piaifed ; nor think of any reward of all your works of faith and labours of love, till Jesus Christ cometh with all his holy angels. Think, my children, that-the foul of your good father, now with God, fpeaks to you through my mouth ; and let the double defire of your father who is gone, and of me who aoji with you, above all, let the mercies of Gop in Christ Jesus, prevail upon you to love God with all your fouls, to ftudy your own perfection, to praitife humility, and to do all the good you can to all your fellow-creatures, efpecially to thofe who are of the houfhold of faith, till it fhall plcafe God to call you to another life.

Thus did the pious widow educate her daughters. The ffirit of this education fpeaks fo plainly for itfelf, that, I hope, I need fay nothing in its juftiiication. If we could fee it in life, as well as read of it in books, the v/orld would foon find the happy effects.

There is nothing more defirable for the common good of all the world, than that v/e might fee it. For though women do not carry on the trade and bufmefs of the world, yet as they are mothers and mijirejps of families, they have for fome time the care of the education of their children of both forts, and are ^ntrufted with that which is of the greatefl confe-quence to human life. For as the health and ftrength, or weaknefs of our bodies, is very much owing to their methods of treating us when we are young; fo the foundnefs or folly of our minds, arc not lefs owing to thofe firft tempers and ways of thinking, which we eagerly received from the love, tendcrnefs, authority and conftant converfation of our mothers.

Is it not then much to be lamented, that this fex, on whom fo much depends, who have the firfl: fornung of our bodies and our minds, are not only educated in pride, but in the filliefl and moft contemptible part of it ?

P d 3 They

r 422 ]

They are hot fufFered to difpute with us the proud prizes of arts and fciences,- of learning and eloqence, in which I have much fufpicion they would often prove our fuperiors ; but we turn them over to the ftudy of beauty and drefs, and the whole world confpire to make them to think of nothing elfe. Fathers and mothers, friends isnd relations, fcem to have no other wi(h towards the little girl, but that fne may have 2ifair fkin, 2ifinejhape, drefs welly and dance to admiration.

And what makes this matter the more to be lamented, is this. That women are not only fpoiled by this education, but we fpoil that part of the world, which would othcrwifc furnifh the moft inftances of an eminent and exalted piety. The Church has formerly had eminent faints in that fex ; and it may reafonably be thought, that it is purely owing to their poor and vain education, that this honour of their fex is for the molt part confined to former ages.

The corruption of the world indulges them in great vanity, and mankind feem to confider ihem in no other view, than zs ^o n\2i\-\y painted idols, that are to allure and gratify their paffions ; fo that if many women are vain, light, gew-gaw creatures, they have this to fay in excufe of themfelves, that they are not only fuch as their education has made them, but fuch as the generality of the world allow them to be.

Some indeed are pleafed to fay, that women are natural!/ of little and vain mindsj and confequcntly their trifling vain behaviour is owing foltly to that; but this I look upon to be as falfe and unreafonable, as to fay, that butchers are natu-rallv cruel : for as their cruelty is not ov^^ing to their natures, but to their way of life, which has changed their natures ; {o whatever littlenefs and vanity is to be obfcrved in the minds of women, it is like the cruelty of butchers, a temper that is wrought into them by that life which they are taught and accudomed to lead. At leaft thus much muft be faid, that we cannot juflly charge any thing upon their nature, till we take care that it is not perverted by their education.

But fuppofmg it were true, that they were thus naturally vain and light, then how much more blameable is that education, which feems contrived to firengthcn and increafe the folly and weaknefs of their minds ? For if it were a virtue in r women

women to be prouJ, and vain, and indevout, we could hardly take better means to raife thefe bad things in them, than thofc which are now ufed in their education.

Some people that judge haftil^', will perhaps fay, I have been exerciling too great a feverity againft the fex. But more reafonabh pcrfons will eafily obferve, that I entirely fpare the fex, and only arraign th-ir education ; that, I pro-fefs, I cannot fpare ; but the only reafon is, becaufe it is their greatcft enemy, becaufe it deprives the world of fo many bkflings, and the church of fo many faints as might reafo-nably be expe6led from perfons, formed by their natural temper to all goodnefs and tcndcrnefs, and fitted, by the clear-nefs and brightnefs of their minds, to contemplate, love and admire every thing that is holy, virtuous, and divine.

CHAP. VII.

Shewingy how true devotion fills our lives with the greatcji peace and happinejs that can he enjoyed in this world,

SOAIE people perhaps may object, that by thus living wholly unto God, and introducing a regard to his glory in all that we do, too great a reftraint. will be put upon human nature ; and that by thus depriving ourfelves of fo many feemingly innocent pleafures, as fuch a way of life would hinder us from purluing, we (liall render our lives dull, un-eafy, and melancholy.

But this objedion is entirely groundlefs. Forchrifiian devotion requires us to renounce no ways of lite, wherein we can act reaibnably, and offer what we do to the glory of God. All ways of life, all fatisfadions and enjoyments that are within thefe bounds, are no ways denied by the llricfteft rules of leal devotion. And will you think that your life mufl be uncomfortable^ unleis you may difpleafe God, be fools and mad, and act contrary to that reafon and wifdom which He has implanted in you ?

As for thofe fatisfadions which we dare not offer to a holy God, which are only invented by the folly and corruption of the world, which inflame our paflions, and link our fouls

D d 4 into

into grofTr.efs and fenfuality, and thereby render us unmeef ior communion with God here, and the eternal enjoyment of Him hereafter, furely it can be no uncomfortable ftate of life, to be refcued by religion from fuch murderers both of our fouls and bodies.

Let us fuppofe a perfpn deflltutc of that knowledge whicl^ we have from our fenfes, placed fomewhere alone by him-felf, in the midft of a variety of things which he did not know how to ufe ; that he has by him bread, wine, gold-duft, iron chains, gravel, garments, and fire. Let it be fuppofed, that he had no knowledge of the right ufe of thefe things, nor any direcSlion from his fenfes how to quench his thirft, or fatisfy his hunger, or make any ufe of the things about him. Let it be fuppofed, that in his drought he puts gold duft into his eyes ; when his eyes fmart, he puts wine into his ears j that in his hunger, he puts gravel in his mouth : that in pain, he loads himfelf with the iron chains ; that feeling cold, he puts his feet in the water ; that being frighted at the fire, he runs away from it j and that being weary, he makes a feat of his bread. Let it be fuppofed, that through his ignorance of the right ufe of the things that are about him, he will vainly torment himfelf whilft he lives; and at laft die, blinded with duft, choaked with gravel, and loaded with irons. Let it be fuppofed, that Ibme good being came to him, and fhewed him the nature and ufe of all the things that were about him, and gave him fuch ftri61: rules of ufing them, as would certainly, if obferved, make him the happier for all that he had, and deliver him from the pains of hunger, and thirft, and cold ; could you with any reafon afiirm, that thofe ftricl rules of uhng the things that were about him, had rendered that poor man's life dull and uncomfortable ?

Now this is, in fome meafure, a reprefentation of theJiri(^ rules of religion ; they relieve our ignorance, fave us froni tormenting ourfelves, and teach us to ufe every thing about us, not only to the glory of God, but to our own proper advantage.

If religion commands us to live wholly unto God, and to do all to his glory, it is becaufe every other way of life i§

living

[ 425 ] living wholly againfi: ourfelvcs, and will end In our own Diamc and confufion.

Would you fee how happy they are, who live according to their own wills, and who cannot fubmit to the dull and melancholy bufincfs of a life devoted unto (jOD, look at Flatus ; Flatus is rich and in health, yet always uneafy, and always fearching after happinefs.

At his firft fetting out in life, fine cloaths was his delight; his enquiry was only after the bed taylors and peruke-makers, and he had no thoughts of excelling in any thing but drefs. He fpared no expence, but carried every nicety to its greateft height. But this happinefs not anfwering his expectation, he left off his brocades^ put on a plain coat, railed at fops and beaus, and gave himfelf up to gaming with great eagernefs.

This new pleafure fatisfied him for fome time : he envied no other way of life. But being by the fate o^ play drawn into a duel^ where he narrowly efcaped his death, he left off the dlce^ and fought for happinefs no longer amongft the gameflers.

The next thing that feized his wandering imagination, was the diver/tons of the town ; and for more than a twelvemonth, you heard him talk of nothing but ladles, drawing-rooms, birth-nights, plays, balls, and affemblies. But growing Tick of thefe, he had recourfe to hard drinking. Here he had many a merry night, and met with ftronger joys than any he had felt before. Here he had thoughts of fetting up his ftaff, and looking out no farther; but unluckily falling into 2./every he grew angry at all ftrong liquors, and took his leave of the happinefs of being drunk.

The next attempt after happinefs, carried him into the field. For two or three years nothing made him fo happy as hunting ; he entered upon it with all his foul, and leaped more hedges and ditches than had ever been known in fo fhort a time. You never faw him but in a green coat ; he was the envy of all that blew the horn^ and always fpoke to his dogs in great propriety of language. If you met him at home in a bad day, you would hear him blow his horn, and be entertained with the furprizing accidents of the laft noble chace. No fooner had Flatus outdone all the world in the breed and education of his dogs, built nevy kennels, neyir ftables, and 6 t>ought

[ 42« ]

hought 71 new huntipg-featy but he immediateiy got fight of another happinefs, hated the fenfelefs noife and hurry of hunting, gave away his dogs, and was for fome time after deep in the pleafures of building.

Now he invents new kinds of dove-cotes^ and has fuch contrivances in his barns and ftables, as were never feen before : he wonders at the dulnefs of the old builders, is wholly bent upon the improvement of archite^urey and will hardly hang a door in the ordinary way. He tells his friends, that he never was fo delighted in any thing in his life; that he has more happinefs amongft his brick and mortar^ than ever he had at court ; and that he is contriving how to have fome little matter to do that way as long as he lives.

The next year he leaves his houfe iinfiniflied, complains to every body o^ ?nafons 2.uA carpenters^ and devotes himfelf wholly to the happinefs of nW/>/^/ about. After this, you can never lee him but on horfcback, and fo highly delighted with this new way of life, that he would tell you, give him but his horje and a clean country to ride in, and you might take all the reft to yourfelf. A variety of new faddles and bridles, and a great change of horfes, added much to the pleafure of this new way of life. But however, after fon.e time having tired both himfelf and his horfes, the happieft thing he could think of next, was to go abroad and njifit foreign countries \ and there, indeed, the happinefs exceeded his imagination, and he was only uneafy that he had begun fo fine a life no fooner. The next month he returned home, unable to btar any longer the impertinence o\ foreigners.

After this, he was a ^xe2Xfludent for one whole year; he was up early and late at his Italian grammar^ that he might have the happinefs of underftanding the cpera^ whenever he fhould hear one, and not be like thofe unreafonable people,, that are pleafed with they don't know what.

Flatus is now at a full ftand, and is doing what he never did in his life before, he Is rcafoning and reflecting with himfelf. He lof^js feveral days, in coniidering v/hich of his caft-ofFways of life he (hould try again.

But here a new projed comes in to his relief. He is now living upon herbs, and running about the country, to get

himfelf

hinnrelFinto :is good wind tls any running footman \a the kingdom.

I have been thus circumftantial in To many foolifh particulars of this kind of life, becaufe I hope, that every particular folly that you here fee and read of, will naturally turn itfelf into an argument for the wifdom and happinefs of a religious life.

Bur you will perhaps fay, that the ridiculous, reftlefs life of FlatuSy is not the common ftate of thofe, who refign them-felves up to live by their own humour, and neglecSl the ftricl rules of religion ; and that therefore it is not ,fo great an argument of the happinefs of a religious life, as I would make it.

I anfwer, that I am afraid it is one of the mo{\: general cha-racers in life; and that few people can read it, without feeing fomething in it which belongs to them. But let it be granted, that the generality of people are not of fuch reftlefs^ fickle tempers as Flatus ; the difference is only this. Flatus is continually changing and trying fomething new, but others are conicnt with fome one ftate; they do not leave gamint^^ and then fall to hunting ; but they have fo much ileadinefs in their tempers, that fome feck after no other happinefs, but that of heaping up riches ; others grow old in the fports of the field ; and others are content to drmk themfelves to death, without the leaft enquiry after any other happinefs.

Now is there any thing more happy or reafonable in fuch a life as this, than in the life o^ Flatus f Is it not as great and defirable, as wife and har>py, to be conflantly changing from one thing to another, as to be nothing elfe but a gatherer of money, a hunter, a gamefter, or a drunkard all your life ? Shall religion be looked upon as a burden, or as a dull and melancholy ftate, for calling men from fuch a happinefs as this ?

But turn your eyes now another way, and let the glorious joys, the exquihte happinefs o( Feliciana, teach you hov/ miferable, and how dull they muil needs be, and what a delufion they are in, whole hearts are not wholly devoted unto God.

If you was to live with Feliciana but one half year, you would fee all the happinefs that (he is :o have as long as (he lives. She has no more to come, but the poor repetition of

that

that which could never have pleafed once, but through a wrong turn of mind, and war^ of thought.

She is to be again drefled fine, and keep her vifiting days. She is again to change the colours of her cloaths, again to have a new head, and again put patches on her face. She is again to fee who a6ts beft at the play-houfe, and who fmgs fineft at the opera. She is again to make ten vifits in a day, and be ten times in a day trying to talk artfully, eafily, and politely about nothing.

3he is to be again delighted with fome new fafhion ; and again angry at the change of fome old one. She is to be again at cards and gaming at midnight, and again in bed ^t noon. She is to be again pleafed with hypocritical compliments, and again difturbed with imaginary affronts. She is to be again pleafed with her good luck at gaming, and again tormented with the lofs of her money.

She is again to prepare herfelf for a birth night, and again fee the town full of good company. She is again to hear the cabals and intrigues of the town, again to have fecret intelligence of private amours, and early notice of marriages, quarrels, and partings.

If you fee her come out of her chariot more brifkly than ufual, converfe with more fpirit, and feem fuller of joy than ihe was laft week, it is becaufe there is fome furprizing new drefs, or new diverfion juft come to town.

Thefe are all the fubftantial and regular parts of Feliciana s happinefs; and {lie never knew a pleafant day in her life, but it was owing to fome one or more of thefe things.

It is for this happinefs, that (he has been always deaf to the reafonings of religion ; and if you look into the world, and obferve the lives of thofe women, whom no arguments can prevail on to live wholly unto God ; you will find moft of them to be fuch, as lofe all the comforts of religion, without gaining the tenth part of Feliciana's happinefs. They are fuch as fpend their time and fortunes only in mimicking the plcafures of richer people ; and rather look and long after, than enjoy thofe delufions, which are only to be purchafed by confiderable fortunes.

Nor does a life only of fuch vanity and fenfuality as that of Flatus or Feliciana's, but even the moft regular kind of life, that :s not governed hy ^reat devotion, fufficiently (hews

how

how dull and uncomfortable their lives muft needs be, who arc not wholly devoted unto God.

OSfavius is a learned, ingenious man, well verfed in moft parts of literature, and no ftranger to any kingdom in Europe, The other day, being juft recovered from a lingering fever, he thus addrefled his friends.

" My glafs, fays he, is almofl run out^ and your eyes fee how many marks of age and death I bear about me: But I plainly feel myfelf finking away fafter than any flanders by do imagine. I fully believe, that one year more will conclude my reckoning."

The attention of his friends was much raifed by fuch a declaration, expeding to hear fomething truly excellent from fo learned a man, who had but a year longer to live; when O^avius proceeded in this manner : " For thefe reafons, my friends, I have left off all taverns, the wine of thofe places is not good enough for me in this decay of nature. I muft nov7 be nice in what I drink; I cannot pretend to do as I have done; and therefore am refolved to furnifh my own cellar with a little of the very beft, though it coft me ever fo much.

I muft alfo tell you, my friends, that age forces a man to be wife in many other refpeds, and makes us change many of our opinions and practices.

You knov/ how much I have liked a large acquaintance; I now condemn it as an error. Three or four chearful, diverting companions, is all that I now defire ; becaufe I find, that in my prefent infirmities, if I am left alone, or to grave company, I am not fo eafy to myfelf."

A few days after O^avius had made this declaration to his friends, he relapfed into his former illnefs, and was committed to a nurfe, who clofed his eyes before his frefh parcel of wine came in.

Young Engenius^ who was prefent at this difcourfe, went home a new man, with full refolutions of devoting himfelf to God. '^ I never, fays Eugenius^ was fo deeply afFe(5led with the wifdom and importance of religion, as when I faw how poorly and meanly the learned Ociavius was to leave the world, through the want of it.

How often had I envied his ^reat learning, his fkill in languages, his knowledge of antiquity, his addrefs, and fine

manner

t 430 ]

manner of exprcffing himfelf upon all fubje£ls! But uhen I faw how poorly it all ended, what was to be the laft year of fuch a life, and how foolifhly the mafter of all thefe accom-plifhments was then forced to talk, I was then convinced that there muft be nothing fo happy and comfortable as a life of true devotion; nor any thing io poor and comfortlefs, as death without it.'*

Look now at that condition of life, which draws the envy of all eyes.

Ncgut'ius is a temperate honeft man : he ferved his time under a mailer of great trade, but has by his own management made it a more confiderable bufmefs than ever it was before. For thirty years paft, he has written fifty or fixty letters in a week, and is bufy in correfponding with all parts of Europe. The general good of trade feems to Negotius to be the general good of life; whomfoever he admires, whatever he commends, or condemns, either in church or flate, is admired, commended, or condemned, with fome regard to trade.

As money is continually pouring in upon him, fo he often lets it go in various kinds of expence and generofity, and fometimes in ways of charity.

Negotius is always ready to join in any public contribution : Jf a purfe is making at any place where he happens to be, 4^'hethe^ it be to buy a plate for a horfe-race, or to redeem a prifoner out of jail, you are always fure of having fomething from him.

He has given a fine ring of bells to a church in the country; and there is much expedation, that he will fome time or other make a more beautiful front to the market-houfe, than has yet been feen in any place. For it Is the generous fpirit ok' Negotius to do nothing in a mean way.

The generality of people, when they think of happinef?, think upon Negotius^ in whofe life every inflance of happinefs is fuppofed to meet; fober, prudent, rich, profperous, gene-lous, and as the world thinks, charitable.

Let us now then look at this condition in another, but truer light.

Let it be fuppofed, that this fame Negotius was a painful, laborious man, every day deep in a variety of affairs ; that he neither drank, nor was debauched ; but was fober and regular

[43' ]

gular In bis bufinefs. Let it be fuppofed that he grew old in this courfe of trading; and that the end and defign of all this labour, care, and application to bufinefs, was only that h-might die poileflcd of more than a hundred thoufand pair of boots and fpurs, and as many great-coats. Now if this was really the cafe, I believe it would be readily granted, that a life of fuch bufinefs was as poor and ridiculous, as any that can be invented. But it would puzzle any one to fliew, that a man that has fpent all his time and thoughts in bufinefs and hurry, that he might die, as it is faid, worth a hundred thoufand pounds, is any whit wifer than he, who has taken the fame pains to have as many pair cf boots and fpurs when he leaves the world.

For if when he has gotten his hundred thoufand pound?, or all his boots, his foul is to go to his own place, as every foul needs muft that has not clofed with Jesus Christ, and is not born again of God; how can we fay, that he who has worn out his life in raifing an hundred thoufand pounds, has a(£led a wifer part for himfelf, however his money may profit others, than he who has had the fume care to provide a hundred thoufand pair of boots and fpurs, and as many great coats ?

It would be endlefs to multiply examples of this kind, to fhew how little is \oi\., and how greatly they are miftaken, who imagine they fhould render themfelves dull and comfort* lefs by introducing a ftridl piety into evrry condition of human life.

Examples of great piety are not now common in the world; but the mifery and folly of worldly men, and vain and trifling women, is what meets your eyes in every place ; and you need not look far to fee, how poorly, how vainly men dream away their lives for want of real devotion.

This is the reafon that I have laid before you (o many characters of the vanity of a worldly life, to teach you to make fome benefit of the corruption of the age, and that yon may be made wife, though not by the fight of what piety is, yet by leeing v^hat mifery and folly reign where piety is not.

To meditate upon the perfection of the divine attributes, to contemplate the love of God in Christ, th« glories of

heaven.

[ 432 ] heaven, the joys of faints and angels, living for ever In the brightnefs and glory of the divine prefencej thefe are the meditations of fouls advanced in piety, and not fo fuited to every <?apacity.

But to fee and confider the emptlnefs and error of all worldly happinefs; to fee the grofTnefs of fenfuality, the poor-nefs of pride, the ftupidity of covetoufnefs, the vanity of drefs, the delufion of honour, the blindnefs of our paffions, the uncertainty of our lives, and the Ihortnefs of all worldly pro-\c8.s ; thefe are meditations which are fuited to all capacities^ and fitted to ftrike all minds: This is that " wifdom that crieth, and putteth forth her voice in the ftrcets," that ftandeth at all our doors, that appealeth to all our fenfes, teaching us in every thing, and every where, by all that we fee, and all that we hear, by births and burials, by ficknefs and healthy by life and death, by pains and poverty, by mifery and vanity^ and by all the changes and chances of life; that there is nothing elfe for man to look after, no other end in nature for him to drive at, but a happinefs, which is only to be found in a life devoted /o God.

CHAP. Vllt.

Shewing the excellency and greainefs of a devout fpirii, and proving that a contrary [pirii^ is an indication of great ignorance and Jiupidity,

I Have now finifhed what was intended; I have explained the nature of chrijiian devotion^ and fhewn that it belongs to all orders, and more efpecially to thofe whofe fortunes fet them above the common level of mankind. I have endeavoured to point out to you, the chief caufes of the general in-devotion of the profefTing chriftian world ; and have fhewn in various charalfersy how poor, how miferable they live, who are flrangers to a life wholly devoted to God. I fhall only add a word or two by way of conclufion, to prove that fervent devotion is the noblefl temper of the greatefl and noblefl fouls; and that a want of devotion, wherever it is, either ampngft the learned or unlearned, is founded in grofs ignorance-.

[ 433 ] ranee, and in the greatcft blindnefs and infenfibility that can happen to a rational creature.

And here, I fuppofe it will be granted on all hands, that it is a fign of a great and noble mind for a man to be full of reverence and duty to his parents, to have the trucft love and honour for his friend, and to excel in the higheft inftances of gratitude to his benefatSlor. Are not thefe tempers, in the higheft degree, figns of the moft exalted and perfe6l minds ?

And yet what is devotion, but the higheft exercife of thefe tempers, of duty, reverence, love, honour, and gratitude, to the amiable, glorious/>^r^«/, friend and benefactor of all mankind? So long, therefore, as duty to parents, love to friends, and gratitude to benefacStors, are thought great and honourable tempers; devotion, which is nothing elfe but duty, love, and gratitude to God, muft have the chief place amongft our higheft virtues.

Again; we know how our blefied Lord a£led in a human body; it was " his meat and drink to do the will of his Father which is in heaven." And if any number of heavenly fpirits were to leave their habitations in the light of God, and be for a while united to human bodies, they would certainly tend towards God in all their actions, and be as heavenly as they could, in a ftate of flefli and blood.

They would adl: in this manner, becaufe they know that God is the only good of all fpirits; and that whether they were in the body or out of the body, in heaven or on earth, they muft have &\txy degree of their greatnefs and happinefs from God alone. All human fpirits therefore, the more exalted they are, and the more they know their divine original, and the nearer they come to heavenly fpirits, by fo much the more will they live to God in all their aclions, aud make their whole life a ftate of devotion.

A devout man makes a true ufe of his reafon; he {^t^ through the vanity of the world, difcovers the corruption of his nature, and the blindnefs of his pafTions. He lives by a law which is not vifible to vulgar eyes; he enters into the world oifpirits \ he compares the greateft things, fets eternity againft time; and chufes rather to be forever great in the prefence of God when he dies, than to have the greateft fl^are of worldly pleafures whilft he lives. There is nothing, there-

VoL. IV. E e fore,

fore, that fliews fo great a genius, nothing that To raifes u3 above vulgar fpirits, nothing that fo plainly declares ^n heroic greatnefs of mind, as great and fervent devotion.

When you fuppofe a man to be a faint, or all devotion, you have railed him as much above all other conditions of life, as a philoy/pher is above an animal.

The greateft fpirits of the heathen world, fuch as Pythagorasj Socrates, Plato, Epi^etus, and Marcus Antoninus, owed all their greatnefs to fomething they pofl'efled, that refemblcd devotion. Their wifdom and deep contemplations, tended only to delivei men from the vanity of the world, and the flavery of bodily paflions; and had they been endowed with the revelation of Jesus Christ, they might have juftly been ftiled great and devout men. For their main end of living, feemed to be, that they might z€t as fpirits that came from God, and were foon to return to him.

But to proceed : Courage and bravery are words of a great found, and feem to fignify an heroic fpirit j but yet humility, which feems to be the loweft, meanefl part of devotion, is a more certain argument of a noble and courageous mind. A man that dares be poor and contemptible in the eyes of the world, to approve himfelf to Jesus Christ; that refifts and rejects all human glory, that oppofes the clamour of his paf-fions, that meekly puts up all injuries and wrongs, and dares itay for his reward, till the invifible hand of God gives to every one their proper places, endures a much greater trial, and exerts a nobler fortitude, than he that is bold and daring in the fire of battle. For the boldnefs of a foldier, if he is a flranger to devotion, is rather weaknefs than fortitude; it is at beft but mad paflion, and heated fpirits, and has no more true valour in it, than the fury of a tyger. For as we cannot lift up a hand, or ftir a foot, but by a power that is lent us from God ; fo bold anions that are not direfted by the laws of God, and done with a regard to his glory, arc no more true bravery, than fedate malice is chriftian patience.

Farther; That part of devotion which exprefTes itfelf in forrowful confeffions, and penitential tears of a broken and contrite heart, which wjth fome feems likewife another of the pooreft and meaneft things; is notwithftanding an indication ©f the moft great and noble mind. For who does not acknowledge

IteJge it an inftance of an ingenuous, generous and brave mind, to acknowledge a fault, and afk pardon for any oifence? Are not the finefl: and nioft improved minds the moft remarkable for this excellent temper? Is it not alio allowed, that the ingenuity and excellency of a man's fpirit is much {hewn, when his forrow and indignation at hlmfelf, rifes in proportion to the folly or his crime, and the goodnefs and f-rcat-nefs of the perfon he has offended ? Now if thefe thino-s arb fo, then the greater aiw man's mind is, the more he will hi difpofed to proftrate himfelf, and confefs his faults before God, in all the humbleil a6ls and exprefTions of repentance. And the greater the ingenuity, the gcnerofity, judgment, and penetration of his mind is, the more will he exercife and indulge a paflionate, tender fenfe of GoD*s juft difpleafure ; and the more he knows of the greatnefs, the goodnefs, and per-fedlion of the divine nature, the fuller of fliam.e and confufion he will be at his own fins and ingratitude.

From all which confiderations, it plainly appear?, that devotion is a true elevation of the foul, and that a lively fenfc of honour, and great knov/ledge of ourfclvesj are the bed natural helps that devotion haih. Aiid if this does not prove, that great devotion is the nobIe_^ temper of the greateft and ncL'c;/^ fculsy we have not an argument to prove, that there is any fuch thing as a wife man or a fool.

On the other hand, it will as evidently appear that a want of devotion, wherever it is, among the learned or unlearned, is founded on grofs ignorance, and the greateft blindnefs and infenfibility that can happen to a rational creature.

People indeed of fine parts and learning, or of great knowledge in worldly matters, may perhaps think it hard to have their want of devotion charged upon their ignorance; but if they will be content to be tried by reafon and fcripture, ir may foon be made appear. For were not our LoRD and his apoftles, eminent inftances of great and exalted devotion ? And if we will grant, (as all profeffed chriftians muft grant) that their devotion was founded on a true knowledge cf the nature of devotion, the nature of God, and the nature of man ; then it is plain, that all thofe who are infenfible of devotion, neither know God, themfelves, nor devotion.

Fray how comes it to pafs, that mofl people have recourfs E e 2 t^

to devotion, when they are under ficknefs, diflrcfs, or in fear of death ? Is it not, becaufe this ftate fhews them more the want of God, and their own weaknefs, than they perceive at other times ? And if devotion at thefe feafons, is the efFedl: of a better knowledge of God, and ourfelves, then the negledl and want of it at other times muft be always owing to ignorance. Ignorance did I fay ? Yes, undoubtedly, and that the tno^ J})ameful ignorance: for it is an ignorance of thofe things, which are molt efiential to us as rational creatures; I mean our relation to God, and the obligations we lie under to live wholly to his glory.

If a Judge had fine Ikill in painting, archite(Slure, and mufic, but at the fame time had grofs and confufed notions of equity, and a poor, dull apprehenfion of the value of juftice, who would fcruple to reckon him a poor ignorant Judge ? If a Bifhop fhould be a man of great addrefs and fkill in the art of preferment, and of a quick underftanding how to raife and enrich his family in the v/orld, but fiiould have no tafte or fenfe of the maxims and principles of the faints and fathers of the church ; if he did not conceive the holy nature, and great obligations of his calling;, and judge it better to be crucified to the world, than to live idly in pomp and fplendor; who would fcruple to charge fuch a Bilhop with want of underftanding ?

But now, if a Judge is to be reckoned ignorant, nay fhamefuily fo, if he does not feel and perceive the value and worth of juftice ; if a Bifhop is to be looked upon as void of underftanding, if he is more experienced in other things, than in the exalted virtues of his apoftolical calling; then all common chriftians are to be looked upon as more or lefs fliamefully ignorant, as they are more or lefs ignorant of thofe great things, which are the common, and ought to be the greateft concern of all chriOians,

If a man had eyes that could fee beyond the ftars, or pierce into the heart of the earth, but could not fee the things that were before him, or difcern any thing that was ferviceabte to him, we fliould reckon that he had but a very bad fight. And if another had ears that received founds from the world in the moon, but could hear nothing that v/as faid or done upon earth, we ftiould look upon him to be as bad as deaf.

5 I"

In like manner, If a man has a memory that can retain a great many things -, if he has a wit that is fharp and acute in arts and fciences, or an imagination that can wander ac^ree-ably in fidions; but has a dull, poor apprehcnfion of his duty and relation to God, of the value of piety, or the worth of an intereft in the righteoufnefs of Jesus Christ, he may very juftly be reckoned to have a very bad underftandino-. He is but I'ke the man that can only fee or hear fuch thinfTs as are of no benefit to him.

If an human fpirit fhould imagine fome mighty Prince to be greater than God, we fhould take it for a poor, ignorant creature; all people would acknowledge fuch an imagination to be the height of ftupidity : But if this fame human fpirit fhould think it better to be devoted to fome mighty Prince, than to be devoted to God, would not this be a greater proof of a poor, ignorant, and blinded nature ?

Yet this is what all people do, who think any thing greater, better, or wifer, than a devout life. So that which way foever we confider this matter, it plainly appears, that devotion is an inftance of great jucfgment, and of an elevated nature; and the want of devotion is a certain proof of the moft fhameful ignorance, and want of under-Handing.

Would you therefore not incur the imputation of the higheft folly, and moft fhameful ignorance; would you be poflefled of the nobleft and moft exalted judgment; would you avoid the fenfelefs ar.d vexatious miferies that attend a vain, fenfual, and "mdevout life; would you ad like a rational and redeemed creature; would you enjoy folid peace and hap-pinefs here, and have a well grounded hope and afTurance of being invefted with eternal joy and comrort in the blifsful fruition of the glorious and ever-blefted God hereaftf r ; let it be your higheft concern henceforward, to aflc, feek, and knock at the door of divine grace, till you obtain a true living faith in the righteoufnefs of the once humbled but now exalted Redeemer, and as a proof of that, to devcte yourfelf entirely, without referve, to his honour, and do all the good you poflibly can to all your fellow-creatures, for his great name's fake,

E c 3 PRE-

PREFACE

To a New Edition of the

HOMILIES^

As intended to have been publidied by Mr. White FIELD.

E e 4

PREFACE

To a New E d i t i o n of the

HOMILIES,

As intended to have been piiblifhed by-Mr. Whitefield.

THE word Homily fignifies a fermon. Confequently the book of homilies, implies a book of fermons. Particularly that book, which was compofed by thofe great reformers, Cranmer^ Ridley^ Latimer^ Hooper^ and others, in the beginning of the reign of that Jojhh of his age, Ediuard the ftxth. It was again republifhed, after the (hort interval of bloody Marys, government, in the reign of Qi^ieen EHzabethy and continued interwoven with our ecclefiaflical conftitution, under her immediate fuccefibr King James the firft. Even to this very day, the thirty-ninth article of our church runs thus : " The fecond book of Homilies, the feveral titles *' whereof we have joined under this article, doth contain a *' godly and wholefome do61rine, and neceflary for thefe *' times ; as doth the former book of Homilies, which were fet *<^ forth in the time o^ Edward the fixth ; and therefore we *<^ judge them to be read in churches by the minifters, diligently ^' and diftindlly, that they may be underftanded of by the *' people."

Such are the exprefs words of our 39th article; and yet, though we fubfcribe this article, which enjoins thefe Homilies to be read in our churches by the minifters diligently and di-ftindly, this is f© far from being our pradicc, that almoft

for

[ 442 ] for time immemorial, at lead in our days, they are feldom if ever read at all. What reafon can be afligned for fuch regled, I will not take upon me to determine : furely it cannot be, that our clergy look upon this book, as containing ungodly or unwholfome dodrine ; for why then do they fubfcnbe to the diligent and frequent reading of it ? Neither can it be fuppofed that they fo much as imagine, that this godly and wholefome do6lrine is lefs neceflary for the prefent age, than for that in which it was firft publifhed. But however it is, if we acl confidently, the fubfcribers to our articles feem not to be left at their liberty to ufe or difufe them ; they being judged to be read, as much now as formerly, in churches by the minifters diligently and diftindly. For if l.^may be fufFcred to give my opinion, the dreadful ignorance, as to the fundamentals of our holy religion, that almoft every where abounds amongft the members of our efta-blilhed church, is chiefly owing to our negledl of preaching and putting into their hands the grand dodrines of the Re-^ formation, contained m thefe Homilies and our other do£lrinal articles. And hence undoubtedly it is, that they become fuch an eafy prey to popifh emiflaries, who lie in wait to deceive. For thefe reafons, in order to contribute my poor mite towards putting a {rep to the growth of this common and almoft epidemical evil, I have fele£led a few of the moft efiential Homilies, with a fuitable colle6l and a hymn to each, at a very fmall price, on purpofe for the inftrudion and edification of the poorer fort, who are generally chiefly attacked by the partizans of the F^omifo communion.

The church of Scothmd, called our fifter church, hath herein fet us an example ; and I could wilii, that in this particular we would endeavour to copy after it. Her confeilions, of faith, and dircdory, are printed fo frequently and fo cheap, that they are almoft in every hand ; and fo conftantly explained and infifted upon in the ininifters ftated parochial vifitations, that perhaps (tho* no doubt even iharc^ there is an awful degeneracy) their commonalty, in refpe^l to doiStrinal points, are fome of the moft knowing in the world. Would to GcD the fame could be faid of the Church of England pro-fcftbrs, either at home or abroad ! The darknefs, the grofs and thick darknefs of thofe at home, is fo notorious, that it is

«verj^

tvery where fecn, felt, and compldiiicd of, by thofe that have eyes to fee and ears to ear. What a pity is it therefore, that this book of Homilies is not jud-cd proper, and in-hrted on to be read in churches, by minifters diligently and diftintStly, that they may be underftood by the people now, as well as at the firft davvnings of the Reformation. And what a further pity is it, that among the various books recommended and given away by the worthy focieties for promoting chriftian knowledge, and propagating the gofpel in foreign parts, the book of Homilies, containing fuch godly and whokfome doiflrinc diligently and diftimSfly to be read, fhould never find a place in their catalogue; though both thefe focieties have been eftablifhed fo long as foon after the glorious and happy revolution.

If our focieties at home, or mllTionaries abroad, fliould urge in excufe for their not reading or difperling this book of Homilies, that its language and di6lion is too antique and obfolete; I humbly apprehend, they might with equal propriety make the fame objei^ion againft the ufe of, and difperling the book oi' Corn won Prayer. For both were compiled by the fame great luminaries of our Church, and that too at the very felf fame important sera of the Reformation. Both contain the fame godly and wholefome do^^rine, and both are equally adapted to inftruct the ignorant, and at the fame ti/ce to raife and elevate the devout and fimple heart. And therefore fince the one is conitantly to be read in the de(k, why (hould not the other be diligently and diftindHy read and enforced from the pulpit ? Would to God that this was our univerfal praftice : for then our daily or weekly worfliippers and hearers, would not only be taught the firft principles and do6lrincs of Christ, in a language fuitablc to their capacities ; but, which alas ! alas I hath been too too long the cafe of the dcfk and pulpit, thefe would not (o frequently and fo wretchedly oppofe and contradict each other. Heterodoxy and mere heathen morality would then be no longer our famous declamatory topics, or thofe be deemed and caft out as enthufiafts, madmen, troublers of Jjrael, fetrers forth of ftrange doctrines, and turners of the world and church upfide down, who after the ftri£left and mofl impartial examination, mult be confeired to adhere n.oft 4 ikadily

[ 444 ] jReaJlIy to the Homilies, Articles, and Liturgy of the Church oi England ; and who at the fame time endeavour to adorn her godly and wholefome doctrines therein contained, (as being in their judgments the doclrines of their Lord and Saviour Jesus Christ) with a fuitablc life and converfa-tion.

If this is to be vile, God grant they may be more v'jle \ If this be enthufiafm, God grant it an univerfal flow ! For the confequence I know will be, that not only our own, but every proteftant reformed church, would then not only be a common barrier againft popery and prophanenefs, but would fliine as bright as the fun, be as fair as the moon, and terrible like an army with banners. That this may be our happy cafe, is the hearty prayer of,

Chriftian reader.

Thy, kc. George Whitefield.

I.

T) LESS ED Lord, who haO: caufed all holy fcriptures to be written for our learning ; grant that we may in fuch wife hear them, read, mark, learn, and inwardly digeft them, that by pntience and comfort of thy holy word, we may embrace and ever hold faft the blefled hope of everlafting life, which thou haft given us in our Saviour Jesus Christ. Amen!

* The Homily on the Holy Scriptures.

Come^ Holy Ghcjl^ our hearts injpire^

Let us thy injiuence prove ; Source of the old prophetic fire^

Fountain of life and love.

Come^ Holy Ghcjl (for mov'd by Thee^

Thy holy prophds fpoke) Unlock the truth^ thyfelf the kcy^

Unfcal the facred book.

• A feparate edition, with the Homilies here felciftcd, is Intended to

be publifhed.

Expand

Expand thy wings, prolific dove^ Brood o'er our nature's night ;

On our diforder'dfpirits move. And let there noiv be light,

God through Himfelfive then Jhall knoiv^

Jf thou within us fijine ; And found with all thy faints below ^

The depths of love divine

II.

A LMIGHTY and everlafting God, who hateft: nothing that thou haft made, and doft forgive the fms of all them that are penitent; create and make in us new and contrite hearts, that we worthily lamenting our fms, and acknowledging our wretchednefs, may obtain of thee the God of all mercy, perfe£l remifTion and forgivenefs, through Jesus Christ our Lord. Amen!

TURN thou us, O good Lord, and fo fhall we be tarned. Be favourable, O Lord, be favourable to thy people, who turn to thee in weeping, fafting and praying ; for thou art a merciful God, full of compafiion, long-lufFering, and of great pity. Thou fpareft, when we deferve punifh-ment, and in thy wrath thinkelt up >n mercy. Spare thy people, good Lord, fpare them, and let not thine heritage be brought to confuiion. Hear us, O Lord, for thy mercy is great, and after the multitude of thy mercies look upon us, through the merits and mediation of thy blefled Son Jesus Christ our Lord. Amen !

The Homily on the Mifery of Mankind.

Lord, we are vile, conceived in fin. And born unholy and unclean ; Sprung from the man^ whofe guilty fall Corrupts the race, and taints us all.

Soon

Soon as we draw our infant breathy ^The feeds offm grow up for death ; T'hy law demands a perfcH hearty But zve're defSd in evry part.

Behold, zve fall hefon thy fuce^ Our only refuge is thy grace ; 1^0 outward forms can tnahe us cleany The leprofy lies deep zuithin,

Jesus, cur God, thy blood along Hath power fufpcuni to atone \ Lord, let us hear thy pardoning voicr. -jind tnake our doivncnji Ixarts rejoice.

III.

A LMIGHTY God, father of our Lord Jesus Christs, maker of all things, judge of all men ; we acknovvleJge and bewail our manifold fins and wickednei's, which we fro(n time to time moft grievoufly have committed, by thought, word and deed, againft thy divine Msjefty, provoking moH: juftly thy wrath and indignation againft us. We do earneilly repent, and are heartily forry for thefe our mifdoings; the remembrance of them is grievous unto us ; the burden of them is intolerable. Have mercy upon us, have mercy upon us, mod merciful Father ; for thy Son our Lord Jesus Christ's fake, forgive us all that is paf>, and grant that we may ever hereafter ferve and pleafe thee in newnels of life, to the honour and glory of thy name, through Jesus Christ oi>r Lord. Amen !

The Homily on the Salvation of Mankird.

Buryd in flmdows of the nighty fVe lie, 'till Christ rejlores the light ^ tVifdom defends to heal the blind. And (hacc the darknefs of the mind^

hoft guihy fouls are drown d in iears^ 'Till the atoning blood appears ; Then they awake from deep dljhefs^ Andfng the Lord our righteoufnefs.

Jesus beholds where Satan reigns^ Binding his JJave^ in heavy chains ; He fts the prisoner frecy and breaks The iron bondage from our nc:ks.

Poor helplcfs worms in Thee poffefs Grace^ wifdcm^ power and righteoufiefs : Thou art our mighty All j may we Give our whole felves^ 0 Lord, to Thee !

IV.

A LMIGHTY and everlafting God, who haft given unto us thy fervants, grace, by the confeffion of a true faith to acknowledge the glory of the eternal Trinity, and in the power of the divine Majefty to worfhip the Uiiity j we befeech thee,' that thou wouldft keep us ^ztdhik. in this faith, and evermore defend us from all adverfities, who livell and reigned ©ne God, world without end. Amen !

The Homily on Faith.

Not all the blood of heajls^

On Jewifti altars fJairiy Could give the guilty confcience peace^

Or waff away thejlain.

But Christ, the heavnJy Lamby

Takes ail our fins away ; A facrifce of nobler name^

And richer blood than they.

My faith would lay her hand

On that dear head of thine^ JJ^'pih like a peyiitent I /land. And there confefs ?ny firt*

My

t 44S ]

Afyfoul looks back to fee The burdens thou didjl bear^

When hanging on the cur fed tree^ And hops her guilt was there.

Believing^ we rejoice

To fee the curfe remove ; We blefs the Lamb with chearful voice^ Andfaig his bleeding love.

V.

T ORDj we pray thee, that thy grace may always preve.nt and follow us; and make us continually to be given to all good works, through Jesus Christ our Lord. Amen !

GRANT, we befeech thee, Almighty God, that the

words which we have heard this day with our outward ears^ may through thy grace be fo grafted inwardly in our hearts, that they may bring forth in us the fruit of good living, to the honour and praife of thy name^ through Jesus Christ our Lord. Amen !

The Homily on Good Works.

Zion'^ a garden zvaWd around^ Chofen^ and made peculiar ground ; A little Jpot enclosed by grace^ Out of the vj or Id's wide wildernefs.

Like fpicy trees, believers fland^ Planted hy an Almighty hand-^ And all the fprings in Zion fioiv^ To make the rich plantation grow.

Awake, O heavenly wind, and come^ Blow on thy garden of perfume ; Spirit divine, defend, and breathe A gracious gale on plants beneath,

Mah

Make thou our fp'ices flow abroad, J grateful tncenfe to our God ; Let faith and love and joy appear^ And every grace be a6live here.

VI.

A LMIGHTY God, unto whom all hearts arc open, all defires known, and from whom no fecrets arc hid; cleanfe the thoughts of our hearts by the infpiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name, through Christ our LoR». Amen I

O LORDj who haft taught us, that all our doings without tharity are nothing worth ; fend thy Holy Ghofl:, and pour into our hearts that moft excellent gift of charity, the very bond of peace and of all virtues, without which, whofoever ii^eth is counted dead before thee. Grant this, for thy only Son Jesus Christ's fake. Amen \

The Homily on Charity.

Cotne^ deareji Lord, defcend and dwelly

By faith and love, in ev^?y breaji \ Then foall ive knoiv^ and tajle, and feel^

The joy $ that cannot be exprefs'd,

Come^ fill our hearts with inward fir engtb.y

Make our enlarged fouls pojfcfs And learn the height^ and breadth and length

Of thine unmeafurable grace, ^

Now to the God whofe poiver can da Aiore than our thoughts or wifhes knoWy Be everlajVing honours done. By all the ihurc^, through CKrist his S'^n !

Vol. IV. Ff VII.

41

VII.

A LMIGHTYGoD, who haft given us thy only be-^^ gotten Son to take our nature upon Him, and as at this time to be born of a pure virgin ; grant that we being regenerate and made thy children by adoption and grace^ may daily be renewed by thy Holy Spirit, through our Lori> Jesus Christ, who liveth and reigneth with thee and the fame Spirit, ever one Goi>j world without end. Amen !

The Homily for the Nativity, &Co

Father^ cur hearts we lift

Up to thy gracious throne, Jnd hiefs thee for the precious gifl

Of thine incarnate Son. The gift unfpeakable

We thankfully receive. And to the world thy goodnefs tell t

Oh may we to thee live I *

Jesus, the Holy Child,

Doth by his birth declare. That God and man are reconcird^

And one in Him ive are. Salvation, through his name.

To loji mankind is givn. And loud his infant cries proclaim^

A peace 'twixt earth and heaven.

A peace on earth he brings,

IVlnch never more fhall end; The Lord of hofts, the King of kingSy

Declares himfelf our friend ; AJJitmes our flejh and blood.

Angels the wonder fcan. The everlajling Son of Go'Dy

The tnortal Son of man.

O may we all receive

The nevj-born Prince of P^ace^ 5 And "

And rmekly in bis Spirit livfy And in his love increaje !

^Till He convey us home^ Cry ev*ry foul aloud.

Come, thou dcftre of nations, come^^ And take us all to God »

VIII.

■VirE are chiefly bound to praiie thee for thy Son Jesus Christ our Lord : for he is the very Pafchal Lamb, which was offered for us, and hath taken away the fin of the world J who by his death hath deftroyed death, and by his rifing to life again, hath reftorcd to us everlafting life. Therefore with angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name, evermore praifing thee and faying. Holy, holy, holy. Lord God of iiofts, heaven and earth are full of thy glory. Glory be to thee, O Lord moft high. Amen !

The Homily for Good Friday,

Te that pafs by, behold the Man,

The man of griefs condemn d for you ;

The Lamb of G on for/inner s flain, JVecplng to Calvary purfue.

His facred Linihs they Jiretch, they tear j

With nails they fajien to the wood His facred Limbs, exposed and bare^

Or only cover''d with his blood.

See there I his temples crown d with thorns^

His bleeding hands extended luide. His Jlrearning feet transfixt and torn^

The fountain guflnng from his fide.

Oh thou dear fuffering ^on of God,

How doth thy heart to/inners move ! Help us to catch thy precious blood.

Help us, ij) ta/ie thy dying love,

F f 2 ' Tl)e

The earib could to her centre quahe^

ConvulCd vjhilfl her creator dyd-y O may our inmojl nature Jhake^

And bow^ with Jesus crucify d !

At thy lajl gajpy the graves difplayd

Their horrors to the upper /kits ; O that our fouls might hurjl the ftjade.

And, quicken d by thy death, arife !

The rocks could feel thy powerful deaths

And tremble, and afunder part j O rend ivith thy expiring breath

The harder marble of our heart /

IX.

A LMIGHTY God, who through thine only begotten Son Jesus Christ, hath overcome death, and opened unto us the gate of everlafting Life ; we humbly befeech thee, that as by thy fpecial grace preventing us, thou doft put into our minds good defires; fo by thy continual help we may bring the fame to good efFeft, through Jesus Christ our Lord, who liveih and reigneth with thee and the Holy Ghofl, ever one God, world without end. Amen !

The Homily for the Refurreflion.

Blefs*d morning, wh'ofe firjl dawning rays

Beheld our rifmg God ; That faw him triumph o'er the dufi^

And leave his lajl abode !

In the cold prifon of a tornh^

The dead Redeemer lay ; 'Till the revolving fkies had brought

The third, th' appointed day.

Hell and the grave unite their force

To hold our God in vain ; The fleeping conqueror arofe.

And bur ft their feeble chain,

7$

[ 453 ] To thy great name^ Almighty Lord,

Thefe facred hours zve pay ; And loud Hofannaspallprocla'un.

The triumph of the day„

Salvation and immortal praife

To our vi^orious King ; Let heav'^n^ and earthy and rocks^ ctijfea^y

With glad Hofannas ring.

X.

f^ OD, who as at this time didft teach the hearts of thy faithful people, by (ending to them the light of thy Holy Spirit; grant us by the fame Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort, through the merits of Christ Jesus our Saviour, who liveth and reigneth with thee, in the unity of the fame Spirit, one God, world without end. Amen !

Homily on Whitfunday,

IT is very meet, right, and our bounden duty, that we fhould at all times, and in all places, give thanks unto thee, O Lord, Holy Father, Almighty, everlafting God, through Jesus Christ our Lord, according to whofe mod true promife, the Holy Ghoft came down as at thi.s time from heaven with a fudden great found, as it had been a mighty wind, Jn the likenefs of fiery tongues, lighting upon the Apollles, to teach them, and to lead them into all truth, giving them both the gift of divers languages, and alfo boldnefs with fervent zeal, conftantly to preach the gofpel to all nations, whereby we have been brought out of darknefs and error into the clear light and true knowledge- of thee, and of thy Son Jesus Christ. Therefore with angels and archangels, and with all the company of heaven, we laud and magnify thy glorious name, evermore praiung thee and faying, Holy, holy, holy, Lord God of Hofts, heaven and earth are full of thy glory. Glory be to thee, O ho^^i^. moft .high. Amen !

r f 3 Cr.at.r

Creator Spirit, by whofe aid.

The world's foundatIoris firjl were laid*.

Come, vifit evry waiting mind,

Co?ne pour thy joys on human-kind ^

From fin and forroiu fet us free.

And make us temples worthy thee.

O fource of uncreated heat^ The Father''s promised paraclete / Thrice holy fount, immortal fire. Our hearts luith heavenly love infpire | Come end thy facred unSlion bring, ToJancJify us, while we fmg»

Create all new, our wills controul. Subdue the rebel in our foul j Chafe from our minds th^ infernal foe. And peace, the fruit of faith, bejhw ; And UJl again we go aflray, Proteii and guide us in thy way.

Immortal honours, endlefs fame.

Attend th' Almighty Father^s name\

The Saviour Son be glorified,

IVho for lofi Alans redemption dyd ;

And equal adoration be.

Eternal Comforter, to thse !

TRAYERS

PRAYERS

O N

SEVERAL OCCASIONS.

PRAYERS.

J Prayer for one defirlng and Jeeking afur the Ncw-B

B

/;■//;,

LESS ED Jesus, thou haft told us in thy gofpel, that unlefs a man be born again of the Spirit, and his righte-oufnefs exceed the outward righteoufnefs of the fcribes and pharifees, he cannot in anywife enter into the kingdom of God. Grant me therefore, I befeech thee, this true circumcifion of the heart; and fend down thy blefied Spirit to work in me that inward holincfs, which alone can make me meet to partake of the heavenly inheritance with the; faints in light.

Create in me, I befeech thee, a new heart, and renew a right fpirit within me. For of whom fhall I feek for fuccour but of thee, O Lord, with whom alone this is poflible ? Lord, if thou wilt, thou canft make me whole I O fay unto my foul, as thou didft once unto the poor leper, I will, be thou renewed. Have campalfion on me, O Lord, as thou once hadft on blind Bartimeus, who fat by the way-fide begging-

Lord, thou knovvcft all things, thou knowcft what I would have thee to do. Grant, Lord, that I may receive my fight; for I am conceived and born in Sin ; my whole head is Tick, my whole heart is faint ; from the crown of my head to the fole of my feet, I am fall of wounds and bruifes, and putrifying fores ; and yet I fee it not. O awaken me, though it be with thunder, to a fenfible feeling of the corruptions of my fallen nature ; and for thy mercies fake, fufFer me no longer to fit in darknefs, and the fhadow of death.

O prick me, prick me to the heart ! Dart down a ray of that all-quickening light, which ftruck thy fervanc Saul to the ground ; and make me cry out with the trembling jailor, « What (hall I do to be faved V\

3 Lord

Lord, behold I pray, and blufli, and am confounded that I never prayed on this wife before.

But I have looked upon myfelf as rich, not confidering that I was poor, and blind, and naked. I have trailed to my own righteouftiefs. I flattered myfelf I was whole, and therefore blindly thought I had no need of thee, O great phyfi-cian of fouls, to heal my ficknefs.

But being now convinced by thy free mercy, that my own righteoufnefs is as filthy rags; and that he is only a true chiiftian who is one inwardly ; behold with ftrong cryings and tears, and groanings that cannot be uttered, I befeech thee to vifit me with thy free Spirit, and fay unto thefe dry bones. Live.

I confefs, O Lord, that thy grace is thy own, and that thv Spirit.bloweth where he lifteth. And waft thou to deal with me after my deferts, and reward me according to my wickedneffes, I had long fmce been given over to a reprobate mind, and bad my confcience feared as with a red-hot iron.

But, O Lord, fince, by fparing me fo long, thou haft fhewn that thou wouldft not the death of a fmner; and fince thou haft promifcd, that thou wilt give thy holy Spirit to thofe that afk, I hope thy goodnefs and long-fufFering is intended to lead me to repentance, and that thou wilt not turn away thy face from me.

Thou feeft, O Lord, thou feeft, that with the utmoft earneftnefs and humility of foul, I afk thy holy Spirit o|" thee, and am refolved in confidence of thy promife, who canft not lye, to feek and knock, till I find a door of mercy opened unto me.

Lord, fave me, or I perifh ; vifit, O vifit me with thy fal-vation. Lighten mine eyes that I fleep not in death. O let me no longer continue a ftranger to myfelf, but quicken me, quicken me with thy free Spirit, that I may know myfelf, even as I am known.

Behold, here I am. Let me do or fufFer what fcemeth good in thy fight, only renew me by thy Spirit in my mind, and make me a partaker of the divine nature. So fhail I praife thee all the days of my life, and give thee thanks for ever in the glories of thy king<lom, O moft adorable Redeemer ;

to

[ 459 ] ^o wViom, with the Father, and the Holy Ghoft, be afcrlbed all honour and praifc, now and for evermore* Amen,

A Prayer for one newly azvakrned to a Se?ife of the Divine Life,

O Almighty and everlafting Father, who in the beginning fpake and it was done, faying, ** Let there be light, and there was light ;** O moft adorable Redeemer, y9ho, when A(:fam had eaten the forbidden fruit, waft revealed as the feed of the woman, and didft in the ful-nefs of time die an accurfed death to fave us from the guilt and power of our fms, and thereby break the ferpent's head ; P biefTed and eternal Spirit, who didft once move upon the face of the great deep, who didft overfiiadow the bleftcd virgin, who didft defcend on the Son of God at his baptifm, and didft come down after his afcenfion in fiery tongues upon the heads of each of his apoftles j O ho^y, bleffed, and glorious Trinity, three pcrfons and one (tod, by whofe joint confultation we were firft made, and into whole name we have been again baptized ; Accept my humble and hearty facrifice of praife and thankfgiving, for calling me out of darknefs into thy marvelous light: for quickening ms when dead in trefpafles and fins, and moving on the face of my polluted and difordered foul.

Thou haft promifed, O Lord, that thou wilt not quench the fmoaking flax, or break the bruiled reed. And thou haft told us, that thy Holy Spirit ftiould be in us as a well of water fpringing up unio eternal life. Finilh therefore, I befecch thee, the good work begun in my foul, and now thou haft called me, never let me lie down again in fm.

Thou feeft, O Lord, the good feed fown in my heart, is but as yet as a very fmall grain of muftard-feed, O continue to water, with the dew of thy heavenly bleffing, what thy own right-hand hath planted, and it (hall become a great tree.

Thou haft touched tlie eye of my mind by thy divine power, and I fee men as trees v/alking. Let thy holy Spirit, by his blefted influences, more and more remove the remaining fcales, *till I at length fee all things clearly.

With

[ 4Go ]

With {hame and confufion of face, O Lord, I confef*;, 1 am unworthy of this and all other thy mercies. For I have long fince done defpite to the Spirit of grace, crucified the Son of God afrefli, and put him to open fhame. But do thou, who art rich in mercy to all that call upon thee, in faithfulnefs forgive me what is paft, and grant I may from henceforward work out my falvation with fear and trembling, fmce thou haft fo gracioufly wrought in me both to will and to do, after thy good pleafure.

I know, O Lord, that now thou haft begun to deliver me out of my natural, and v^orfe than Egyptian bondage, I muft expctSl to pafs through a barren and dry wildernefs, that there are lions in the way, that the fons of Jnak are to be grappled with, before I attain to the true fabbath of the foul.

But thou, angel of the everlafting covenant, who didft fend thy miniftring fpirits to refcue righteous Lot^ who ledeft thy fheep by the hands of Mofes and Jaron, and didft appear in a vifion to Jnanias^ commanding him to go and lay his hands upon thy fervant Saul \ fend me always a faithful and experienced paftor, who may lead me by the hand, and keep me from lingring in my fpiritual Sodom^ by his prudent dirciSlions under thee ; and preferve me from the fnares and fury of my fpiritual adverfaries, which othcrwife may overtake and deftroy my foul.

O make me teachable like a little child. Convert my foul and bring it low. Grant I may be willing to learn what things J ought to do, and aUb may have power faithfully to fulfil the fame.

Strengthen me, I befeech thee, by the holy Spirit, to cilt off a right-hand, to pluck out a right-eye, to lay afide every weight, efpecially the fm that doth moft eafily befet me ; to forfake father and mother, brethren and fifters, yea, and my own life alfo, rather than not be thy difciple.

O fufFer me not to deceive my own foul by a partial reformation. Search me and try me, and examine my heart, and let no fecret unmortified luft or paflion ever keep me from life everlafting.

Lord, I am not my own : Thou haft bought me with the price of thy Son's moft precious blood.

Thou

t 461 ]

Thou haft often required, and lo ! I now give thee my heart, to the beft of my knowledge, without fecretly keeping back the leaft part. For whom have 1 in heaven but thee, and what is there on earth that I can defire in comparifon of thee !

O mould me into thy own moft blefTcd image, my Lord and my God. Fill me with thy grace here, fit me for thy glory hereafter. Even fo, Lord Jesus. Amen, and Amen.

A Prayer for one under spiritual Defertion.

OEVER blefled and moft compaflfonate Redeemer, who waft in all things tempted like as we are, fin only excepted. O thou lover of fouls, who in the days of thy flefti didft offer up ftrong cries and tears, and waft heard in that thou fearedft. O thou reftorer of mankind, who waft in fuch an agony in the garden, that thou didft fweat great drops of blood, falling to the ground. O thou Almighty High-Prieft, who, when through the eternal Spirit thou waft about to make thy foul an offering for fin, waft deferted of thy Father, and didft cry out, in the bitternefs of thy foul, " My God, my God, why haft thou forfaken me.'* O thou, who now fitteft at the right-hand of the Father, continually to make interceflion for us, look down, I be-feech thee, upon me, thy unworthy fervant; for thou haft turned away thy face, and lo I I am troubled ; thou haft taken oft' my chariot-wheels, and I drive heavily; thou haft permitted a cloud to overfliadow me, and an horrible daiknefs, fearfulnefs, and dread to ovcrwhshn me, fo that my fpirlc would utterly fink within me, did I not believe thou wouldft yet turn again and vifit me.

Father, if it be poffible, rerpove this horrible darknefs ; but if my foul cannot be made perfedt without it, thy ho!y, thy blefled will be done.

Lo here I am ! Deal with me as it feemeth good in thy fight. Only let thy grace be fufHcient for me; and in the midft of my agonies fend down, I befeech thee, an angel from heaven to ftrengthen me.

Lord, thou knoweft that Satan hath defired to have me, that he may fift me as wheat: O grant that my faith fail not.

Suffer,

t 4^2 1

SufFerj O fufFer him not to gee an advantage over me, for thou art not ignorant of his. devices. O let him not fo prevail againft me, as to make me entertain hard thoughts of ihee, my moil loving Mafter^ and compailionate Redeemer, For I know, thou of very faithfulnefs haft caufed me thus to be troubled^ and do{i afflict me for no other reafon, but to make me partaker of thy holinefs.

Give mcj O give me the fbield of faith, and enable me to repel all the fiery blafphemous thoughts, which that wicked one Ihallj at any time, dart into my mind. Let me drive them off, as carefully as Jbraham did the birds that came to devour his facrifice. And oh ! let him never tempt me to think, thou wih impute them to me for fin.

Lord, thou only knoweft th-e prefent drynefs and barren-nefs of my foul, and how liable I am to be tempted to {ret againft thee, and to feek pleafure in the creature when I can lind no'fenfible fatisfa6lion in thee, my great Redeemer, who art GoDj blefled for ever.

But, I befeech thee, keep my foul quiet and compofed, and for thy mercy's fake, enable me only to take pleafure in thee, and to fit down folitary in the bitternefs of my foul, and patiently wait till I can draw comfort from thee, the fountain of living waters, rather than hew out to myfelf broken ciftern&i that will hold no water^

Never, never let me fall out with any of thy ordinances^ or think I do not pleafe thee in my holy duties, becaufe I have no inward fenfible pleafure in them myfelf.

Enable me to walk by faith, and not by fight, and to feek thee in the ufe of all appointed means, though it be forrowing J being affured, that^ after three days I fhall find thee in the temple ; or that thou vvilt make thyfelf knowii tmto me, by breaking of bread, or in fome other way.

Lord, 1 believe (help thou my unbelief) that I am now talking with thee, as certainly as A^ary was, when thoii didft converfe with her at the fepulchre ; though fhe knev^ it not. In thy due time reveal thyfelf again to me, as thoii didft to her, and let me hear the voice of my beloved.

Thou haft promifed, thou wilt not fufFer us to be tempted above what we are able to bear, but wilt, with the temptation, make a way for us to efcape, that we may be able to

bear

t 463 3

bear it. Fulfil, O Lord, this thy promife! And after I have fuftered a while, ftrengthen, eftablifh, fettle, and vifit me, as thou didft thy fervant Jl?raham, when he returned from the flaughter of the five Kings.

Lord, lift thou up the light of thy countenance upon me; reftore to me the joy of thy falvation ; and when my heart is duly prepared, and humbled by thefe inward trials, grant me a feeling pofTeflion of thee, my God, for the fake of thy dear Son Jesus Christ our Lord. Jm^n^ Jimen,

A Prayer for one under the Difpkafure of Relatltns, for heing Religious,

BLESSED Lord, who haft commanded us to call upon thee in the time of trouble, and thou wilt deliver us ; and haft always (hewn thyfelf to be a God hearing praver, mighty and willing to fave 5 hear me now, I pray thee, when I call upon thee, for trouble is at hand.

Thou feeft, O Lord, how many of my brethren, according to the flefti, perfecute me for thy name's fake; fo that I muft renounce them, or decline openly profefling thee before men.

But God forbid I fliould love father or moth<!r, brethren or ftfters, more than thee, and thereby prove myfelf not worthy of thee. No ! I have long fince given thee my foul and my body; fo, lo ! I now freely give thee my friends alfo.

I now find by experience, that as it was formerly, fo it is now. They that are born after the flefli, do perfecute thofe that are born after the fpirit. Thou cameft not to fend peace on earth, but a fword. And unlefs a man forfake all that he hath, he cannot be thy difciple.

Lo \ I come to perform this part of thy will, O my GoD; being afTured., that whofoever forfaketh father or mother, brethren or fifters, houfes or lands, for thy fake, or the gofpel, fhalF receive a hundred-fold in this prefent life, with perfecution, and in the world to come life everlafting.

I truft, O Lord, it is for thy fake alone, that I now make an offering of the favour of my friends to thee; for thou knoweft, O Lord, how continually they cry out agamft

me.

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n^e, though I am doing no more than thy holy word ftridly requires me to do.

But do thou, O blefled Saviour, who faidft unto Peter, " Get thee behind me Satan," enable me to flop my ears to their falfc infinuations, charm they never fo fweetly; for they favour not the things that be of God, but tha things that be of men. And unlcfs, O Lord, thou doft help, they will be an ofFence unto me, and caufe me to deny the Lord that bought me.

Far be it from me, O Lord, to be furprized, becauTe Of thofe oiTences; for thou haft long fince denounced woe againft the world becaufe of ofFences; and I find it is needful for my foul, that fuch offences fliould come, to try what is in my heart; and to try whether I love thee in deed and in truth.

Bleffed, therefore, for ever bleiTed be thy holy name, that I am accounted worthy to fuffer for thy name's fake. O let me rejoice, and be exceeding glad, that my reward fhall be great in heaven.

0 let me never regard any of their threatnings ; for when my father and mother forfake me, thou, O Lord, I ari affured, wilt take me up.

Take me, O take me into the arms of thy mercy; for henceforward know I no man after the flefh ; and whofoever doth the will of my heavenly Father, the fame fhall be my brother, and fitter, and mother.

1 know^ O Lord, I know that this will expofe me to the derifion and perfecution of thofe that are round about me. But do thou, who didft feek for the poor beggar, after he was caft out by the Jewifl} council, and didft reveal thyfeif unto him, reveal thyfeif to me alfo, when my name is caft out as evil by my friends and the world. Though they curfe, yet blefs thou me, O Lord, and enable me, I moft humbly befeech thee, to pray for them, even when they mofl defpite-fuUy ufe me, and perfecute me. " Father, forgive them, for they know not what they do."

It is owing, O Lord, to thy free mercy alone, that I have in any meafure been enlightened to know thee and the power of thy refurredion, O let the fame grace be fufHcien^t

for

[ 4% ]

for them alfo, and make thy almighty power to be kilovv'rt in their converfion.

Thou didft once, O blefTed Saviour, magnify thy goodnefsi in turning thy fcrvant Paul^ from a bitter perfecutori, to be a zealous preacher of thy gofpel; aid madeft the trembling jailor cry out, even to thole vvhofe feet he had hurt in the ftocks, " Sirs, what (hall I do to be faved r*'

Look down, therefore, I befecch thee, in pity and com-pailion, on thofe of my own houfhold ; and after I am converted myfelf, make me or fome other perfon ilnftrumental to ftrengthen thefe my weak brethren ; that though we are now divided amongfl: ouifelves, two againll: three, and three againfl two,^ yet we may at laft, all with one heart and one mouth, glorify thee, O Lord ; that thou mayeft come and abide with us, and love us as thou didfl; Lazarus*, Mary^ and her fifter Martha, Grant this, O Saviour, for thy infinite merits fake J Ameti and Amen.

o

A Prayer for one entrujled iviih the Education cf Children, Deareft Jesus, who gathered thy lambs into thy bofom.

and didfl folemnly command thy fervant Peter^ to feed them ; grant I may fliew that I love thee more than all things^ by doing as thou haft commanded him.

Lord, who am I, or what is in me, that thou fiinuld thus put honour upon me, in making me any way inftrumental to the preparing fouls for thee ? O thou blelled Saviour, I have finned againft heaven, and am no more worthy to be called thy fon, much lefs to be employed in the fervice of thy children.

But fince thou haft been pleafed in me, to fliew forth all thy mercy, and haft called itie by thy good providence to this blefTed work, grant I may always remember, that the little Bock committed to my charge, are bought with the price of thy own moft precious blood. And let it, therefore, be my meat and drink, to feed them with the finccre milk of thy word, that they may grow thereby.

To this end, 1 befeech thee of thy free grace, firft to convert my own foul, and caufe me to become like a little child, that from an experimental knowledge of my own corruptions, I may have my fpiritual fenfcs exercifed, to difccrn the fiift emotions of evil that may at any time arife in their hearts.

Vol. IV. G g Ogive

O give hic, i befeech thee, a difcernlng fpirlt, that I may fearch, and try, and examine the difltrent tempers of their finfick fouls; and, like a fkilful phyfician, apply healing or corrofive medicines, as their refpcciivc maladies may require. Gracious Jesus, let punifhing be always my fWange work; and, if it be poffible, grant that they may be all drawn to their duty, as 1 would be drawn rnyfelf, by the cords of love. And when I am obliged to correct them, grant it may not he to (hew my authority, or gratify a corrupt pnflion, but purely out of the fame motive from which thou doft correct us, to make them partakers of thy holinefs.

O ! keep me, I befeech thee, from being angry without a caufe : Permit me not raflily to be provoked by the infirmities and pervcrfenefs of their infant years; but grant I may fhew all long-fufTering towards them : And by exercifing fuch frequent acls of patience and forbearance, grant I myfeif may Jearn the meeknefs and gentlenefs of Christ.

O thou, who didft teach thy difciples how to pray, pour down, I befeech thee, the Spirit of grace and (application into their hearts, that at all times, and in all places, they may both defire and know how to call upon thee by fervent prayer.

Father, into thy hands I commend my own and their fpirits : Look down from heaven, the habitation of thy hoU-iKfs, and blefs them from thy holy hill.

Keep them, O keep them unfpoited from the world; grant they may fly youthful lufls, and remember thee, their Creator, in the days of their youth. Train them up, I befeech thee, in the way wherein they fhould go; and when they are old, let them not depart from it.

O thou, who didfl fancStify Jeremiah from the womb, and calledfl young Samuel betimes, to wear a lingen ephod before thee, fanftify their whole fpirits, fouls and bodies, and pre-ferve them blamelefs, till the fecond coming of our Lord Jesus Christ.

O thou, who didft endue Solomon with grace, to chufe wifdom before riches and honour; incline their hearts to make the fame choice of thee, their only good; and may they always renounce and triumph over the luft of the flefli, the lull of the eye, and the pride of life.

Finally,

[ 46? 3

Finally, do thou, O blefltd Jesus, who at twelve years olJ ivalt found in the ttMiiplc, fitting among the Do<51ors, borh hearing and afking them queftions, grant, that thele childreh may love to tread the coufts of thy houfc, aod have their ears opened betimes, to receive the difcipline of wifdom, that f >, if it be thy good pleafure, to prolong the time of their pilgrimage, here on earth, they m^y fhine as lights in the world ; or, if thou feed it beft, to bring down their flrength in their journcy, and to fliorten their days, they may be early fitted by purity of heart, to fing eternal Hdllalujah's to thee, the Father, and the Holy Gholl, in the kingdom of heaven for ever. Grant this, O Father, for thy dear Soil's fake, JiZbtrs Christ our Lord. Amen^ Amen.

A Prayer for a P erf on in Want,

O All-powerful and gracious Goi), who dldft bring wafer out of a rock for the children of Ifrael^ and water but of a jaw-bone to fuflain a thirfty Scmfon-, who hadfl compaflion upon Hagnr when fhe was ready to periil:, vvh,> fenteft ravens to feed Elijah^ and doft feed the young ravens who daily call upon thee, behold mCj O Lord, who now cry unto thee in great diftrefs.

I confefs, O Lord, I am unrworthy of the crumbs which fall from any rich man's table. Waft ihou to deal wiih m.e according to my defcrts, I fliould now be lifting up my eyes in torments. But in the midft of judgment, remember mercy. Thou, O Lord, art the preferver of the body. Thou haft declared, that godlrnefs has the promife of the life that now is, and that if we feek firft the kingdom of God and hi>; righteoufnefs, food and raiment (hall be added unto us, Fulbl thefe promifes in me thy unworthy ferVant.

I behold the lillies of the field, they toil not, ncrther do they fpin; wilt thou not feed me? Lord, I believe; O help my tmbelief! I am afhamed that 1 have fo little faith. Lord Jesus, thou Son of David, I believe that thou wilt help me. Only give rhe patience to wait till the hour appointed for helping fne, is fully come. I know, in thy due time, tliou wilt turn my watef into v/ine, and richly fupply all my vvants. Patiently let me tany thy leifure. Never let me fret ag^inft

G g "i thee.

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thee, my liORD. Though I am poor, let me not be tempted to fteal i but flrengthen me, I bcfccch thee, againfl: Satan's idlauhs. Let me know, that man doth not live by bread alone, but by every v/ord that proceedeth out of the mouth of thee, my God. Though poor as Lazarus^ yet, when I die, let me be carried by angels into Abrahams bofom. And however thou mayeft be pleafed to deal with my body. Lord, feed my foul, I befeech thee, with that bread which cometh down from heaven. Though poor in this world, O let me be rich in faith. Suffer me not to ftagger at thy promifes through unbelief. Let the poverty of my body be a means of humbling my proud heart. O let me not be afliamed of my lov^ efcate, fince thou, O Lord, didft not difdain to let women minifter to thee of their fubftance, and hadft not where to lay thy head. Help me to fanclify thee my Lord God in my heart, and bring me fafe at lafl to thy heavenly kingdom, through Jesus Christ, my only Advocate and Redeemer. Amen,

A Prayer before Birighg of Pfalms,

O Almighty God, who out of the mrtiths of babes and facklings haft perfeded praife, open our mouths, that our lips may (hew forth thy praifc. Let our fouls be filled as with marrow and fatnefs, and out of the abundance of our hearts, let our mouths fpeak. Enable us to fmg with the fpirit, as well as with the underftanding, and to make melody in our hearts unto thee, O Lord. O let us rejoice in thee evermore, and help us to fhew forth our thankfulnefs not only with our lips, but in our lives ; and from praifmg thee here, Lord grant we may, at the hour of death, be tranflaied to join with angels and archangels, and the fpirits of juft men' made perfe6f, to praife thee eternally hereafter. Even fo. Lord Jesus, Arnen and Ameri.

A Prayer for One before he goes to his Labour,

O All-gracious, and evcr-blefTed Lord God, who, when thou hadft placed the firft man in the garden of ErUn^ didft command him to drefs it, and after he had eaten the forbidden fruit, didft impofe tliis as a part of the divine carfe

upon

[ 4% ]

upon him, that he fliould cat his bread by the fweat of h's brows: O mofl adorable Jesus, who thyfelf didft work at the trade of a carpenter, and had by an Apoftle, commanded all to abide in the vocation wherewith they are calhd by thee O profper thou my handy-work.

Behol'^, in obedience to thy command, I now o-o forth to labour for the meat which perifheth. O let me do it with a fingle eye to thy glory, and fuffer me never to ioroet to fecure that meat which endureth to everlafting life. Let me not be fo cumbered about the many things of this life, as to ne?>lc6l the one thing needful. O let me walk with thee all the day long ; and though my body be on earth. Lord let my heart and afFecSlionsbc fixed on thee in heaven, and prefc^rve me, Imoft humbly befeech thee, in my going out and coming in, from this time forth and for evermore. Do thou, who didft appear to the difciples when they were fifliing and mending their nets, manifefl: thyfelf unto me, when employed in the bufinefs of my lawful calling. Do thou, who calledft Matthevu from the receipt of cuftom, call me efFe6lually by thy grace. Grant, O Lord, that I may not fland any of my time idle, but be continually improving my talent, that whether I live, I mar live unto thee, or whether 1 die, I may die unto thee, O Lord; fo that wheiher living or dying, I may be thine. O never let me be like the unjuft fteward, afhamed to dig. SufPer me not to be {lothful in bufinefs, but grant I may be alwavs fervent in fpirit, fcrving thee, O Lord. Lift up my hands when they hang down ; ftrengthen, O ftrengthen my feeble knees, let not the fun burn me by day, nor the moon hurt ms by night. Provide for me to-day, and keep me from being folicitoufly careful for the morrow : and afrer the labour of this troublefome world is over, tranflate me, Q Lord, together with all thy faithful fervants, to that happy place, where >ve fliall enjoy an everlafting reft, with thee O Father, with thee O Son, and with thee O Holy Ghoft; to whom, as three pcrfons, but one God, be afcribed, as is moft due, by angels, and archangels, cherubim and feraphim, by things on heaven, and things on earth, all honour, power, might, majefty and dominion, now and for evermore. Amen and Amen,

G g 3 A Prayfr

A Froyer for a Rich Man.

O Sovereign anJ all-bountiful Lord God, who makefl: poor, and makeft rich, and doft govern all things both in heaven and earth, accept my unfeigned facrifice of praife and thaiikfgivin^, for giving me all things richly to enjoy. '\Vhat am I, O Lord, what is in me, that I Ihould have bread-enough and to fpare, whijft fo many ape ready to perifli with hunger ? Not my merit, O Lord, hut thy mercy j not my forefight, but thy fovereign good-will and pleafure has made me thus to difl'er from, and hath exalted me above my brethren. O let not my profperity deftroy me ; but as thuu haft made me rich in this world's goods, for thy infinite mercy's fake, make me rich towards thee, rich in faith and good works. Suffer m.e not, O Lord, to fay unto gold, thou art my hope, or unto the fine gold, thou art my confidence. Let m.e not truft in uncertain riches, but in thee, the ever-living GcD. Let me not lay up for myfelf treafures on earth, where moth and ruft do corrupt, and where thieves break through and (leal ; but grant I may lay up treafures in heaven, where neither m.oth and ruft do corrupt, nor thieves break through and fteal.

I know, O Lord, that this is impofTible with man, and that it is eiifier for a camel to go through a needle's eye, than for a rich rpan to enter into thy kingdom. But, Abba, Father, all things are poftible with thee ! Enable me, therefore, by the all-fufHciency of thy grace, to fell all things in affeclion, to deny myftlf, take up my crofs, and follow thee every day. Give me that faith which overconieth the world. Grant that I may not indulge myfelf in the liift of the eye, and the pride of life, or make provifion for the flcfli to fulfil the luft thereof. Lord, let me be given to ho'"pital!ry. When thy difciplc^ a.'-e fick, incline nie, O Lord, to go to fee them ; when they are in prifon, grant I may not be aftiamed to vifit them ; when they are ftrangers, may I take them in ; when naked, may \ cloath them ; when hungry, may I feed thdu ; when thirfty, may I give them drink ; may 1 be eyes to the blind, and feet to the lame, a father to the fatherlefs, and caufe the widow's heart to leap for joy. May I be a follower of thee, O lowly Jesus,-who though thou waft rich, yet for our fakes didft be-*'■"'' ■• ' come

C 47« ]

come poor, and cameft not to be miniftered unto, but to mi-nifter. O let me ever remember thy words, and count it more blelTcd to give than to receive. And, as I am like* a city built upon a hill, grant that my light may To Ihine before men, that they feeing my good works, may glorify my Father which is in heaven. Let my affections, O Lord, be fet on things above, and not on things of the earth. Let my conver-falion be in heaven, and grant I may ufe the world, as thou<^h I ufed it not. Make me a faithful fteward of thv manifoU ^ifts,

0 God, and grant I may not make friends of the accur.'ed mammon of unrighteoufnefs, that when my natural life fails, thy bleflt'd angels may carry me into everlafting habitations, and

1 may receive that bleffed fenteiice, " Well done, thou good and faithful fervant, enter thou into the joy of thy Lord." Or, if thou pleafell, O Lord, for my trial, to order that my riches fhould take thcmfelves wings, and Hy away, errant I may learn how to want, as well as how to abound, and fay^ with thy fervant y^Z*, " The Lord hath given, the Lord hath taken away : bleffed be the name of the Lord." Having nothing, may I learn to poffefs all things in thee; and in whatfoever ftate I am, make me therewith content. May I always behave as a ftranger and pilgrim upon earth, and when my appointed time is come, may I not need, like the rich fool in thegofpel, to have my foul required of me, but chear-fully give up the ghoft, and be tranflated to join with Abraham^ IfaaCy and Jacobs and all the other fpirits of juft men made perfe6l, to praife thee for ever and ever. Grant this, O Father, for thy dear Son's fake Jesus Christ our Lord. J/neuj and Ainm,

A Prayer for a Servant,

OThou high and lofty one, who inhabited eternitv, vet art pleafed to dvvell with the humble heart : O blcffcd Jesus, who haft made of one blood, all nations under heaven, with whom there is no refpcct of perfons, and who in the days of thy flcfli didft go down to heal a centurion's fick fervant ; have mercy, I bcfeech thee, on mc, even me, alfo a poor fervant. Stretch forth the ri-ht hand of thy pov.'cr, to heal all thedifeafes of my fm-f;ck foul, and enable me by thy Holy Spirit, faithfully to difcharge the fevera] duti-s of thnt vocation, whereto I am called by thee. Give mc grace, I

[ 47^ ] ^nofc humbly befecch thee, to obey my mafter, according to the flefii, in all thmgs -, not with eye-fervice, as a man-pleafer, but with finglenefs of heart, as unto Christ ; knowing, that whatfoever any man doth, the fame he (hall receive of the Lord, whether he be bond or free.

Make my obedience to my mailer on earth, like that which the holy angels pay to thee in heaven. When I am com-pianded to go, may 1 go j when I am required to come, may I come -y whatfoever I am bid to do agreeable to thy will, may I do it heartilyj as unto the Lord, and not unto men. But if at any time, O Lord, to try what is in my heart, thou fhouldil permit me to be tempted to do any wickednefs, O give ir.e grace, as thou didft Jcfa^h^ patiently to fubmit to a piifon, and t) death itfelf, rather than fin againft thee, my God ; knowing that it is thank-worthy, if a man for confcience to-» wards God, endure grief, fuffeiing wrongfully. Enable me, O Lord, to fhew good fidelity in all things committed to my ^har"-e. Do thou, who bleffedfl Abrahams (crvant, when he went to take a wife for his mafter's fon Ijoac^ fo blefs me in all my mafter*s bufinefs, that he may fee, as Potiphar did, that %\\t Lord maketh all that I do to profper in my hands.

Keep, O Lord, alfo the door of my lips, that I oflend at no time with my tongue ; let a falfe tongue be far froni me, and let me never lie unto my mafter, as Gehaz'i did. O let no i'uch unfaithfulnefs cleave unto me j led: by being a partaker with him in his crime, I partake alfo in his puniihment. Bridle alfo my tongue from ever anfwering again : may all fullennefs and peeviflinefs of temper be put away from me, with ail pafiion : may I learn of thee, O holy Jesus, to be meek and lowly in heart ; O make me patient of reproof, willin^'- to be taught, and fubjedl with all fear and godly reverence, not only to the good and gentle, but alfo to the fro-ward. Or if ever, through the weaknefs of the flefli, I fhould pffend in this point, as Hagar did againft Sarah^ enable me, \ befcech thee, immediately to repent and to return again to my obedience. Grant alfo, O Lord, I may behave holily and unblameably to my fellow-fervants : let no corrupt communication, nor foolifli talking or jeRing, which is not convenient, at any time come out of my mouth, but rather giving of thanks; may our converfation be always feafoned v^'itl^

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with the fait of thy holy word, and fuch as may tend to the edifying one another.

Endue us all with that charity, which hideth a multitude of faults ; and if ever, O Lord, thy glory fhouid call me to bring up an ill report to my mader againft any of my fellow-fervants, which, I befeech thee, of thy mercies, I may never have occafion to do ; grant it may be done with gentlenefs and compaflion, not to infmuate myfelf into my mafler's favour, but to prevent them finning againft thee, and thereby ruining, their own fouls. Keep us, we befeech thee, from jftriving among ourfelves, as AbrahaTus and Lot's herdfmen did, about any of the concerns of this life -, but grant we may be always provoking each other to love and to good works. Preferve us, we befeech thee, from envying one another^ either the favour of our mafter, or any bleiling whatfoever. JvCt us not feek our own, but each our brother's welfare, as members of the fame body, as difciples of the fame Lord, When one of us fufFers, let all fuffer ; when one rejoices, let all of us rejoice with him. Make us pitiful and tender-hearted to each other ; and if at any time we fhouid have a quarrel, enable us, O Lord, immediately to forgive one another, even as thou, God, for Christ's fake, haft forgiven us.

Finally, O Lord, endue us with a deep humility, that we may in brotherly love prefer one another, and in lowlinefs of mind each of us efteem his brother better than himfelf. O hear all our prayers for our mafter, and grant that he and his houfliold may faithfully ferve thee, our Lord. Q make him as devout as Cornelius.^ and us, like the foldiers that waited upon him, devout alfo. That thus adorning thy holy gofpel in all things, we may, at thy fecond coming to judge the world, be rewarded according as we have improved the different talents which we have received from thee, O glorious Redeemer, who liveft and reigneft with the Father and the Holy Ghoftj ever one God, world without end. Jmen^ Jjnen.

4 Prayer for a poor Ncgroe.

O Righteous Father, who haft made of one blood all nations under heaven, and with whom there is no refpedl or pcrfons^ look down from heaven on me a miferable finner.

And

C 474 1

And as thou hadfl once compafTion on the eunuch of the Queen of Candace^ a ncgroe like myfelf, O Lord, let thy mercy be fhewn in like manner upon me. O fend feme one to teach me the faving knowledge of Jesus Christ. Behold 1 am foolifh ; Lord, make me wife unto falvation. Lord, I am poor, do thoq enrich me by thy Spirit. Lord, I am mifurable in myfelf, O make me happy in thee. Lord, I am naked, O cloath my poor foul with the righteoufnefs of thy beloved fon Jesus. BlefTed be thy name, for bringing me over into a chriftian country. O Lord, let me not come in vain. Make me willing in the day of thy power, and for thy mercy's fake, reveal thy dear Son in me. Shew me what it is to be born again of thy Spirit, and let Jesus be my wifdom, righteoufnefs, fandtification, and redemption. Let me know, O Father of lights, how I have died in Adam^ and how I muft be made alive in Christ. Make me contented with my condition, knowing, O Lord, that thou haft placed me in it. Let me never be tempted to rebel againft my mafler or miftrefs ; and enable me to be obedient not only to the good and gentle, but alfo to the froward. Lord, keep the door of my lips, that I may not ofFend with my tongue. Keep my hands from picking and flea'ing, and fufFer me not to behave unfeemly on the LoRD's-day. Blefs my mafter and miftrefs, and my labours for their fake. Blefs the Governor, and all that bear rule in this province, and grant that we may live under them in all godlincfs and honefty. Have mercy on my poor countrymen : Lord, fuffer them no longer to fit in darknefs, and in the ftiadow of death. Arife, thou Son of Righteoufnefs, arife with healing under thy wings. Lighten our darknefs, we befeech thee, O Lord, and let us know the truth as it is in Jesus. Grant I may be truly converted myfelf, and then, if it be thy blefTcd will, enable me, O Lord, to ftrengthen my poor brethren. O take us poor negroes for thine inheritance, and blefs all thofe who endeavour to teach us thy will. Profper, O Lord, the work of their hands upon them, O profper thou their handy-work. Grant they may turn ihcufands and ten thouf^inds of us to righteoufnefs, and fliine as the flars in the firmament for ever and ever. May we be their joy and crown of rejoicing in the day (Jf the Lord Jesu?, and join with them for ever and ever

in fin?ine pralfes to thee, O Father, Son, and Holy Ghoft, to whom, as three perfbn?, but one God, 1 dcllrc to give all praife, now and for evermore. Even fo Lord Jesus, Amen^ and Amen.

A Prayer for a Perfon before he goes a 'journey,

GOD o^i Abraham., God of Ifaae^ and God of Jadsb^ who leddcft the people through a wildernefs by a cloud by dav, and a pillar of fire by night; and didft guide the wife men, on their journey tojerufalem.^ by a ftar in the eaftj give thy angels charge concerning me thy unworthy fervant, that I may not fo much as hurt my foot again it a ftone. Keep me, O God, keep me on my journey, and fuffer me not to fall among robbers. Jesus, thou good Samaritan, take care of, fupport, defend, and provide for me. Behold, I go out by the diredion of thy providence ; Lord, therefore, let thy prefence go along with me, and thy Spirit fpeak to my foul, when I am journeying alone by the way-fide. O let me knov7 that I am not alone, becaufe my heavenly Father is with me. Keep me from evil company, or, if it be thy will I (hould meet with any, give me courage and freedom, O Lord, to difcourfe of the things concernij;ig the kingdom of God. And O that thou wouldfl: let me meet with Tome of thy own dear children ! O that thou wouldfl: be with us, as with the difciples at Ernmaus., and caufe our hearts mutually to burn with love towards thee, and one another ! Provide for me proper refrefliment, and wherever 1 lodge, be thou con-ftrained, O God, for thy own name's fake, to lodge with me. Teach me, whether at home or abroad, to behave as a Granger and pilgrim upon earth. Prcferve my houfliold and friends in my abfcnce, and grant that I may return to them again in peace. Enable me patiently to take up every crofs that may be put in my wny. Let me not be weary and faint in my mind. Make, O Lord, right paths for my feet, enable me to hold out to the end of the race fet before me, and, after the journey of this life, tranflate me to that blclTcd place, where the wicked one will ccafe from troubling, and my weary fnul enjoy an everiaPiing reft wich thee, O Father, Son, and blelTed Spirit; to v/hom, as three pcrfons, but one God, be afcribed all pofTible power, might, majefly, and do-

piinicn, now and for evermore. Aiticn,

o A Prayer

A Fr oyer for a Perfon at the Beginnlfjg of a Sicknefs»

O Almighty and everlafting God, with whom alone are the ilTues of life and death, who doft wound and doft heal, who killeft and makeft alive, who bringeft down to the grave, and lifteft up again, and hail commanded us to call upon thee in the time of trouble, and thou wilt deliver us, ftretch forth, I befeech thee, the right hand of thy majefty on bic^h, and fave me from the power of this prefent ficknefs, which otherwife will deflroy my life. Have compaffion on me, as thou hadft on Peter\ wife's mother, when (he lay fick of a fever. Rebuke my diftemper, and grant it may leave me* Speak the word, O Lord, and thy fcrvant (hall be whole. It is but for thee to fay, Go, and it (hall go : for I believe. Lord, that thou art'the fame yefterday, to-day, and for ever. Jesus, thou fon o^ David^ have mercy upon rne. By thine agony and bloody fweat, by thy crofs and paflion, by thy precious death and burial, by thy glorious refurre^lion and afcenfion, and by the coming of the Holy Ghoft, good Lord deliver me from my prefent approaching illnefs. Behold, to thee I fly for fuccour. In obedience to thee, do I give place to the phyfician. But I know that I may wafte all my fubftance^ and {hall not grow better, but rather the worfe, unlefs thou, O great Phyfician, who, in the days of thy flefli, didft give fight to the blind, and reftore ftrcngth to the lame, and didft cure the woman of the bloody iflue, doft alfo recover me from my ficknefs. Do thou, therefore, who didft blefs a bunch of figs to the recovery of Hezekiah^ fandtify the means that fhall be made ufe of to my recovery. O let me not, like Afa^ feek only to the phyfician, but depend on thee, O Lord, for a bleffing. Or, if the decree be gone forth that I muft die, grant, O Lord, I may fet my houfe and heart in order, and though thou killeft me, let me put my truft in thee. Luo thy hands I commend my fpirit : though worms deftroy my body, yet grant, that in my flefh I may fee thee my God.

If it be thy will, let this ficknefs not be unto death, but fpare me yet a little longer, that I may recover my fpiritual ftrength before I go hence, and am no more feen. If thou feeft it beft, let this afHiclipn immediately pafs from me. Ne-

verthelefs,

verthelefs, not as I will, but thy will be done. Only fweetcn ir, O Lord, with a fenfe of thy love, and ftrengthen mc with thy mighty power in the inner man. Let thy grace be fufHcient for me. Magnify thy ftrength in my weaknefs, and under the (hadow of thy almighty wings, let my foul take refuge till this day of thy vifitation be overpaft. Shew me, O Lord, wherefore thou contendeft with me. For I know of very faithfulnefs thou haft caufed me to be thus troubled. Miike thou my bed in my ficknefs, and let thy rod as well as thy ftaff, comfort me. Li patience, grant I may pofTefs my foul. And though this afjliclion at prefent be not joyous, but giievous; yet grant, O Lord, I may be fo exercifed thereby, that it may bring forth in me the peaceable fruits of righteoufnefs. Let tribulation, O Lord, work patience, patience experience, experience hope, even that hope which maketh not afhamed, and whereby thy love, O God, may be filed abroad in my heart. Give me, O Lord, in this, and in every thing to give thanks, and enable me to fufFer, as well as to do thy will, even like the angels in heaven. O ! for thine infinite mercy's fake, let not Satan get any advantage over me, by tempting me to charge thee fooliflily. Let 3iot fuch a wretch as I am, ever complain for this puniflimenC <r)f my fm, knowing that I receive the due reward of my crimes. O fufFer me not to cry out with wicked Cain^ *' My '* punifliment is greater than 1 can bear i'* but let me fan^tify thee the Lord God in my heart, and rejoice in this tribulation, knowing that whom thou loveft thou chaftencft, and fcourgeft every fon whom thou receiveft. Blefied be thy name G Lord, that thou haft not yet given me over to a reprobate tr.ind. Bleflcd be thy name, that thou haft not curfcd Jne, as I moft juftly defcrve, as thou didft the barren fig-tree. Blefied be thy nafne, that thou ftill doft condefcend to dig and dung round me. O purge, purge me for thy mercy's fake, and grant that I may henceforward bring forth fruit unto thee. O let me not forget this day of my vifitation; and if it be thy good plcafurc, that I fliall not die, but live, grant that I may ccnftantly declare thy works, O Lord. iVhenever I am cleanfed, let me immediately return and give thanks. With thy fcrvant Hezekiu}?^ may I go up into thy houfe, O LoRDj and pav thee my vow>, which I now make I lyhilft

whilft I am in trouble. Suffer nie to fin no more, lefl: a worfc evil bef'al me : and as thou waft pleafcd to reveal thyfelf" in the temple to the poor man, whom thou didft cure in the days of thy fleih, be pleafed, tor thy mercy's fake, to reveal thyfelf to me. 1 hen fliall I fliew forth my ihankfulncfs, not only with my lips, but with my life^ by giving myfelf up to thy fervice, who didft die for our fins, and rife again for our juftification ; to whom with the Father, and the Holy Ghoft, be all honour and glory, now and for ever. Amen,

A Prayer for a Woman lately married to a lelicving Hufband.

EVERLASTING Father, who didft make Eve out of the rib o{ Adam^ and didft give her to him to vvifc, accept my thanks for calling me to the marriage-ftatc, and blef-fmg me with a hufband fearing thee. O, for thy mercy's fake, niakc me a help meet for him. Grant, as ^arah called Ahra-ham^ fo I may call and honour him as my lord. Let me always remember, I am the weaker veflei, that man was firft; made, and not woman, and fuffer me not at any time to ufurp authority over him, O let me always take heed to reverence, and be in fubjedion to my hufband ; and let not my adorning be the outward adorning of plaiting the hair, or of wearing of gold, or of putting on fine apparel, but let it be the hidderi man of the heart, in that which is not corruptible, even the ornament of a meek and quiet fpirit, which is in the fight of thee, my God, of great price. O let me be grave, difcreet, chafte, a keeper at home. Suffer me not to be a bufy-body, or to wander about from houfe to houfe. Keep me from be-ino- a tatler, fpeaking the things which I ought not. And if thou doft blefs me with children, Lord, teach me to guidfe them in the right way, and manage my houfe with fuch meeknefs and wifdom, that I may give no occafion to the adverfary to fpeak reproachfully. Though in the marriage-ftate, enable me, O Lord, to ferve thee without diftraclion, and let me never be fo cumbered about the many things of this life, as Ko negledt the one thing needful. May I with Mary^ continually fit at thy feet, and fearn of thee, O Jisus,' to be meek and lowly in heart. Keep me from being a fnare to my hufband. Make me willing to pai't with him whenfo-cver thou ftialt call him from me. Into thy hands, O Loud,.

1 com-

J commend both our fpirits, fouls and bodies. O famf^ify us throuc^hout, and let our feed be bleflcd. O let our marriacrc-bed be undefiled, and give us to live together as heirs of the grace of God, that our prayers be not hindered. Help us to love one another, like thee and thy church. Give us freedom to pray with and for each other, and grant I may be the glory of my hufband, as the church is the glory of thee my Saviour. Hear me, O Lord, hear me, according to the multitude of thy mercies in Jesus my Redeemer ; to whom, with the Father, and the Holy Ghoft, I defire here and hereafter to afcribe all power, might, majefly, and dominion, for ever and ever. Anwiy and Amen,

A Prayer for a Man^ convinced that it h his Duty to marry ^ fjf-Dlrcoiion in the Choice of a Wife.

O Almighty, ever-living God, who, after thou hadft made all things out of nothing, and man after thy own divine image, didft fay, " It is not good that man fliould be alone, I will make him an help meet for him j" look down, O Lord, on the work of thine own hands, and hearken to the voice of my humble requeft. O Lord, chufe a help meet for me. Thou Lord, art acquainted with my wants. Thou didft once chufe a Rebecca for rfaac. Thou art the fan^e to-day as thou waft yefterday. Blefs me, even me alfo, in like manner, O my Saviour, Suffer me not, O Lord, co be unequally yoked with an unbeliever. O l.et me not be in the number of the fons of God, who faw the daughters of men, that they were fair, and took them wives of all which they chofe. Lord^ do thou chufe for me, and direct me to a child of thine own, adorned with a meek and quiet fpirit. O fufler me not to fail by the hand of a woman. For, Lord, thou knoweft I dcfirc to take a wife, not for luft, but uprightly j therefore, merci fully ordain, that I may have one after thy own heart. W^iieu I marry, let it be only in and for thee, O Lord. Let not luft or paiTion pervert or blind my eyes; but. Loud, give me to watch unto prayer, and let thy providence point out the perfon thou haft appointed for me. Thou didft direcl: Aura-ham's fervant; Lord, for thv mercy's iake, dirct5^ mc. Behold, 1 call thee, O blelTed Jesus -o my majiirigc, Direct

me alfo, \v!ien I confult my friend?, thy dlfclples. O blefs their advice unto me in this important change of my life, and let all know my marriage is of thee, my God, All which I humbly beg in thy name, and through thy merits, O blefTed Lamb of God, thou heavenly bridegroom of thy church, to whom, with the f'ather, and the Holy Ghol}, be all honour and glory, now and for evermore. Amsn, and A/r.en,

A Prayer for a TVomafiy defirlng Dire5lion of God, rfter an Offer of Marriage is tnade to her,

FOUNTAIN of light and life, who haft promifed to hear the petitions of them that afk in thy dear Son's name, look down on me thy poor handmaid, and anfwer my requeft, for thy infinite mercy's fake. Lord Jesus, thou knoweft all things, thou knoweil that I love thee, and defire only to live unto thee. Shew me, O Lord, fhew me, fur thy mercy's fake, what thou wouldeft have m.e to do. 1 fee, O Lord, the advantages of a finale life, and that I can now care only for the things of the Lord, and ferve thee without: diftraclion. If thou feed: this Hate belt for my foul, O give me power over my own will, and never fuffer me to know man. But fmce thou haft declared that " Marriage is honourable in all i" if thou feeft that ftate beft for me, LorDj ftiew me whom thou haft chofen for me. Behold, thy handmaid is now invited to the marriage-ftate, and thou alone knoweft the heart of him who offers to be my hufband. O fuffer me not to deceive my own foul j watch, O Lord, watch over and influence my deceitful heart. O let me fee the tokens of thy will) before I give a determinate anfwer. Suffer me not to fay, I will go with him, until I plainly fee this propofal is of thee, my GoI>. Influence my relations hearts, as thou didft influence the hearts of Rebecca s friends 5 and if it be thy will 1 {hould be joined with this thy fervant, O let me love him only in thee, and for thee^ to the glory of thy great jnamc^ and the falvation of both our immortal fouls, through Jesus Christ our Lord. Even io^ Lord Jesus, Jmeriyaiid Amen*

4 Prayer

A Prayer for Perfons in a Storm at Sea*

DEAREST Lord, and all-powerful Redeemer, who waft praying on the mountain, whilft thy difciple^ were toiling and rowing all night, and the wind was contrary; who didft alfo appear by night to thy fervant Paul in a fliip-wreck, faying, ** Fear not, Paul^ for God has given thee all the fouls that fail with theej" mercifully look upon us, who are now expofed to the fame danger, Say unto our fouls, ** It is I; be not afraid:" and to the winds, " Peace, be flili;" and immediately there fhall be a great calm.

Save, Lord, or we perifh ; for the waves rage horribly. Thou haft fent forth thy word, and the waters flow. O let not the deep (hut her mouth upon us, and fuffer not the water-floods to fwallow us up I

We know, O Lord, for what caufe this evil is come upon us. We have not feared thee, the God of heaven, who madeft the fea and dry land, as we ought* Therefore we are exceedingly afraid, left thou fhouldft not deliver us in this needful time of trouble.

But O thou who didft once hear Jonah^ when he cried unto thee out of the belly of the flfti, though he was fleeing from thy prefence, hear us alfo for thy mercy*s fake. For thou haft caft us into the deep, into the midft of the feas, the floods are compafling us about, and thy billows and waves are paflincr over us. Save our lives from deftru6lion, O Lord our God, and let us yet lift up our hands unto thee in thy holy temple.

But if the decree be gone forth, that our bodies muft novf perifh and fee corruption, thy blefl^ed will be done. Only grant, O Lord, that our fouls may be precious in thy fight, and that we may be preferved from the ftorm of thy everlaft-ing anger j fo that when the voice of the archangel fhall found, and the trump of GoD command the fea to give up its dead, we may rife to life immortal, through him who liveth and reigneth with thee and the Holy Ghoft, one God, now and for ever, Amen^ and Amen*

Vol. IV. Hh AThanhf

41

[ 4S2 ]

A Thankfpving for a fafe Arrival after a Vcyage.

ALMIGHTY and gracious Lord God, who art goocl^ and doeft good, who fendeft thy rain on the juft and on the unjuft, and caufeft thy fun to (nine on the evil and on the good ; we thy unworthy fervants humbly beieech thee, that thou wouldft open our lips, and enlarge our hearts, to fhew forth thy praife, for letting us fee thy wonders in the deep, and for leading us through the fea, as on dry land, and bringing qs to the haven where we would be.

O do thou, who didft infpire Mofa and the children of Jfrael to fing a fong unto thee, when thou-broughtefl: them up cut of the Red-fea, open our lips, O Lord, that our mouths may fhew forth thy praife : for thou art our ftrength and our fong, and art become our falvation. Thy right hand is become glorious in power. Who is like unto thee, O God, glorious in holinefs, fearful in praifes, doing wonders ? Praife the Lord, O our fouls, and may all thdt is within us praife his holy name. • ,

We have {t&xi thy paths in the great waters, and thy providence and power hath alone preferved us, otherwife the d^ep had long fmce overwhelmed us, and the waters gone over our fouls. It is thy arm, O Lord, alone hath brought Us this falvation. O that we may therefore praife thee for thy goodnefs, and declare the wonders that thou haft fhewn to us, the unworthl'eft of the children of men.

Lord, let us never be unmindful of thy manifold mercies, hut enable us to pay rhee the vows we made thee when we were in trouble. O keep us, keep us, we belbech thee, un-fpottcd from the world into which thou art fending u?. Grant we may not turn thy grace into wantonnefs, but henceforward walk fo holy, and unblameably in all manner of conver-fation and godlinefs, that after we have pailcd the waves of this troublefome world, we may arrive at the haven of eternal reft, which thou hail prepared for all that love our LoRC Jesus in fincerity. Grant this, O Father, for thy dear Son's iake Jesus Christ our Saviour. Arnen^ and Auwu

A Prater

A Prayer fcr a SaJbr.

OThou God of the fea and dry land, who In thy fliengtlt lettcft faft the mountains, and art girded about witll power, who cbfpeft the wincis in thy fift, and holdcft the waters in the hollow of thy hand, who deckelt thyfelf with Jight, as with a garment, who fpreadcft out the heavens like a curtain, V/ho telleft the number of the flats, and calleft them all by their names, who haft fet bounds td the fta which it cannot pafs,"and haft faid, Hitherto fiiall ye come and no farther, and here ftiall your proud waves be ftayed : O thou, who haft made Pleiades, Orion, and JrHurus, who layeft the beams of thy chambers in the waters, who makeft the clouds thy chariot, and walkeft on the wings of the wind : O thou almighty JehovAH, w'ho haft called me by thy providerice to go down to the fea in fliips, and to occupy my bufmefs in the great waters j grant, that as I daily fee, fo I may daily admire thy wonders in the deep, and learn from ftormS and winds to obey thy word. They go, O Lord, when thou biddeft them go ; they come, wh^n thou commandeft them to come. But I have broken all thy commands: thou haft commanded me (o go often, but alas! I go not. Thou requireft me to come and draw near unto thee in prayer, but alas ! I come hot. Or if I do pray unto thee at fuch time as a ftorm comes upon me, yet my devotion ceafes with the ftorm, it is but like a morning cloud, and as the early dew that pafleth away.

Lord, I blufti and am confounded, vt'hcn I corifider how often thou haft magnified tHy power in my prefervation, and yet that I could continue fo ungrateful. Thou haft often heard me when I have cried unto thee, vvhen I have been ftaggering to and fro, and been at my wit's end, when the waves went up to the heavens, and dovvn to the hell beneath, and my foul hath fainted for very trouble : but I have forgotten to praife thee, O Lord, for thy goodnefs, and to thank thee for the wonders thou haft fhewn to me, the uuworthieft of the fons of men.

Thou waft with Noah in the ark, and his little faniiily ; O do thou vouchfafe to guide and protect me. Thou waft with jQjjahj when he cried unto thee out of the belly of hell 5 hear

H h 2 mc

mc alfo, now I cry unto thee out of the great deep. I would not behave more wifely in the things of this life, than in the things which belong to my everlafting peace. Let me not be fo careful to fhun a fhipwreck, and never fear making (hip-wreck of faith and a good confcience. Let me not be fo careful to eye my compafs, and yet feldom eye thy moft holy word, which alone can guide me through this world to the haven of everlafting reft. Let me not every day be folicitous to be at my wiftied-for port, and never defire to fee and enjoy thee. Let me not daily improve every wind, and continually neglect thofe glorious opportunities, which I enjoy of fitting myfelf for thee. Let me not fear a ftorm, and yet never fear that fiery tempeft, which will ere long come upon the wicked, from thy prefence.

Keep me, O God, from impatience, when the winds and feas are contrary. Grant me a lively perfuafion, that thy providence ruleth all things; that thou intendeft every thing for my good, and enable me therefore patiently to tarry thy leifure, and to give thee thanks for all things that befal me, fmcc it is thy will in Christ Jesus concerning me. Let me not complain of the weather, fmce that is tacitly complaining of thee, my God.

Keep, O Lord, I befeech thee, the door of my lips, that I may not offend thee with my tongue. O put away fwearing j far from me, and let me no longer, as I have done, cloath myfelf with curftng as with raiment, left, as I delight in curfmg, it (hould happen unto me, and as I loved not bleffing, fo it may be far from me.

O let me no longer deceive my own foul, by thinking it impoffible thus to offend thee with my tongue. All things are pofTiblc with thee, my God I Purify, therefore, I befeech thee, my heart: create in me a new heart j renew a right fpirit within mc : for out of the abundant wickednefs contained therein, my mouth hath fo often uttered profane things.

Keep me, O Lord, I befeech thee, unfpotted in my con-verfation, and let not the evil communications, to which I am daily expofed, corrupt my good manners. O let me never have fellowftiip with the unfruitful works of darknefs, but rather give me courage to reprove them ; and, as my life is always in thy hand, O let me not forget thy law.

c Grant

t 485 ]

Grant, O Lord, that the crolTes I meet with, may not increafe, but rather break my paflions. Let me, in the hours of watching, watch unto prayer, and teach me to enduro hardnefs like a good foldier of Jesus Christ.

Keep me, O Lord, from loving unrighteous gain, and grant I may render unto Cafar the things that are Cafar%y and pay tribute to whom tribute is due: knowing that money unjuftly gotten, is but laid up to the owner's hurt, and that hereafter it will pierce me through with many forrows, and eat my flefh as doth fire. May my one bufinefs be to lay up treafures in heaven, and to fecure an intereft in thee, O blefTed Jesus, who liveft and reigneft with the Father and the Holy Ghoft, one God, blelTed for evermore. Amen^ and Amtn,

H b 3 ^-^^

T'he Pic us Soul lo?tguig for Heaven*

LORD ! how have I loved the habitation of thy houff, and the place where thine honour dwellcth. O glorious fi-at; tiic rcfidcnce and the workman(hip of the great, the mighty God : let mc continue, let me incx'^eafc in this love of thee more and more.

Let this weary pilgrimage be fpent In advancing daily toward thee, and may the breathing of my foul after thee, fanc-■tify and comfort the labours of each day, and refrefli my waking thoughts by night.

Let my heart be aiwa^'s where my trcafure is already ; and in this dry and defolatc wildernefs, may I feel no other thirft, than that of arriving at my heavenly Can(ian^ and partaking in the fociety and the joys of th^t happy people, who have the Lord for their God.

O may that God who made m.e, poflefs me in his holy temple ! Not that I dare prcfume to hope for thy beauty and blifs upon the account of any deferts of my ov»?n ; but yet, the humbleft fenfe of my own unworthinefs will not fink me into defpair of it, when I reflect upon the blood of Him who died to purchafe this manfjon for me. Let but his merits be applied to me ; let his interceilions afiifr my want of worth, and then I am fafe ; for thofe merits cannot be overbalanced by my fins, nor were, or can thofe prayers be ever oiFered up to God in vain.

For my own part, I confefs with Oiame and forrow, that I have gone aftray like a fhccp that is loft, drawn out my wandringS and my miferies to a great length, and am call out of the fight of my God, into the blindnefs and darknefs pf a fpiritual banifliment. In this forlorn eftate I fadly bewail the wretchednefs of my captivity, and fing mournful fongs when I remember thee, O Jerufalem. As yet I am at an uncomfortable diftance, and at beft my feet ftand only in the outer courts of Sion, The beauties of the fancluary are behind the veil, and kept hid from my longing eyes ; but I am full of hope, that the builder of this fanctuary, and the I ^ gracious

[ 487 ] gracious fhepherd of fouls,will carry me in upon his fhoulders, that I may there rejoice with that gladnefs unfpeakable, which all thofe happy faints feel, who are already admitted into the prefence of their God and Saviour ; the Saviour who hath opened his royal palace to all believers, by abolifliing the enmity in his flefli, and reconciling all things in heaven and earth by his own blood.

He is our peace, who hath made both one, and broken down the middle wall of partition, promifing to give us the fame degree of happinefs in his own due time, which is already enjoyed in thee. For thus he hath declared, that they who are worthy to obtain that world and the refurrccStion from the dead, (hall be equal unto the angels. O 'JcrnJaUm^ the eternal habitation of the eternal God! may'ft thou be the fecond darling of my foul, and only he be preferred before thee in my afFedlion, who filed his blood to make me wort.'iy of thee. Be thou the joy and comfort of my languifliing mind> my great fupport in hardfliips and diftreflcs ; may the remembrance of thee be ever fweet, and the mention of thy name a holy means to drive away all forrow from my foul.

An Ad ofPralfc,

BLESS the Lord, O my foul, and all that Is wi:hin mq blefs his holy name. Blefs the Lord, O my foul, and forget not all his benefits. O praife the Lord, all ye w^orks of his, in all places of his dominions ^ praife the Lord, Q my foul.

Let us magnify that great God, whom angels praife^ whom dominions adore, whom powers fall down and tremble before; whofe excellent glory cherubim and fcraphim proclaim with loud inceflant voices : let us bear a part in this heavenly fong, and together with angels and archangels, and all the company of heaven, laud and magnify that glorious name ; let us tune our voices with theirs, and though we cannot reach their pitch, yet will we exert the utmoft of our fkill and power, in this tribute to the fame common Lord ; and fay with them, as poor mortals are able. Holy, holy, holy, Lord God of Hoits j heaven and earth are full of thy glory ; glory be to thee, O Lord moll high,

H h 4 Fo<(

t 488 ] For thefe are the happy fpirits, who ofFer a facriflce of pure praife before the throne of God continually, who are ever wrapt in the contemplations of his perfe£lions; and fee them, not like us through a glafs darkly, but near at hand, and face to face.

What tongue can exprefs, what thought conceive, the admirable beauty, the exa6l order, the numberlefs multitude of this heavenly hoft ? The inexhauftible fource of joy fprlng-ing from the beatific vifion ; the fervent love which minifters delight without torment; the ever-growing defire, which rifes with their fatisfa6lions, and the grateful fatisfa£lions, which crown that defire ; a defire always eager, and never uneafy, always full, and never cloyed : the blelTednefs derived down to them, by their infeparable union to the fountain of all blifs ; the light communicated to them from the original light; tne happy change into an immutable nature, by feeing the immutable God as he is, and being transformed into the likenefs of him they fee ?

But, how, alas ! fhould we hope to comprehend the divinity and blifs of angels fo far above us, when we feel ourfelves unable to find out the nature and perfe6tion of our very foul within us ? What fort of being muft this be, which infpires a lump of dead flefli with life and a6livity, and yet, when raoft defirous fo to do, cannot confine its thoughts to holy €xercifes ? What a mixture of power and impotence is here ? How great, and yet how poor and little is this principle, which dives into the fecrets of the moft high, fearches the deep things of God, and expands itfelf to celeftial obje£ls, ■At the fame time that it is forced to employ its talent in the invention of ufeful arts, and to ferve the neceflities of a mortal life ? What fort of creature is this, that knows fo much of other things, and fo little of itfelf; fo ingenious in matters abroad, fo perfectly in the dark to what is done at home ? Specious but very difputable notions have indeed been advanced concerning the origin of our foul ; but all we know of it, amounts at laft to this ; that it is an intellectual Spirit, created by the Almighty power of its divine maker, endued with fuch an immortality as he was pleafed to qualify it for ; enlivening and fuftaining a body fubje£t to change, corruption, and deaih, and Jiable to all the unequal afFedions

of fear and joy, and every turbulent paflion, that in their turns exalt and deprefs, enlarge or contratSt its power.

And what an amazing thing is this now ! The more wc attend to it, the more we {hall find ourfelves loft in wonder. When we read, or fpeak, or write of God, the great creator of the univerfe, we can diftinguifti ourfelves clearly and di-ftindtly, though at the fame time his perfections be too vaft, for our words to exprefs, or our minds to comprehend ; the fubje<5t, not of an adequate conception, but of an awful aftonifhment.

But when we defcend lower, and treat of angels and created fpirits, of fouls united to bodies, and beings of the fame level with, or a condition inferior to our own ; we are not able to fupport our ideas with proofs fo inconteftable; and find it impradicable to fatisfy ourfelves or others in the enquiries concerning them.

Why then (hould we, to fo very little purpofe, hover uncertainly about thefe lower regions, and fpend our time and pains in groping in the dark ? No, let our minds rather enlarge their thoughts, and take a nobler range; let them leave all created objects behind, and run, and mount, and fly aloft: and, taking faith to the affiftance of reafon, fix their eyes, with the utmoft intenfenefs our nature will bear, upon the Creator, the Univerfal Caufe.

Yes, I will make a ladder, like that of Jacobus, reaching from earth to heaven, and as by rounds, go up from my body to my foul, from my own foul to that eternal Spirit that made it; who fuftains, prefervcs it always with me, about me, above me ; thus fkipping over all the intermediate ftages of beings, and re-uniting my own foul to Him from whom it came, and in whofe image it was created.

Whatever bodily eyes can difcern, whatever leaves im-preflions upon my imaginative faculty, (hall be refolutely fet out of the way, as a hinderance to that more abftracled con-» templation, which my mind is defirous to indulge.

A pure and fjmple ad^ of the underftanding, is that which muft carry me up, and boldly foar at once to the Creator of angels, and fouls, and of all things.

And happy is that foul, which, refufing to be detained by low and viler objects, dire^s its flight to the nobleft and moft

exalted

exalted, and, like the eagle, builds its nefi: in the top of ths rocks, and keeps its eye fteady upon the Sun of righteoufnefs ; for no beauty is fo charming, no pleafure fo tranfporting, as that with which our eyes and mind are feafted, when our greedy fight and eager affections are determined to our God and Saviour, as to their only proper center; when, by a wondrous myftical, but true and fpiritual act of vifion, we fee him who is invifible ; behold a light far different from this which chears our fenfes, and tafte a pleafure infinitely Iweeter than any this world and its joys can afford j for this is a fhort and infincere pleafure ; this is a dim and feeble light, confined to a narrow fpace, always in motion from us, and in few hours put out by conftant returns of darknefs : thefe are enjoyments which the great Creator hath diftributed to brutes, nay, to the vileft of infedls, in common with mankind ; and therefore let us thirft and afpire after fuch as are truly divine •, for what even fwine and worms fliare with us, cannot deferve the name of light and pleafure, but, in com-parifon of thofe more refined, are to be efteemed no better than pain and night.

Now to God the Father, 5cc,

INDE^

INDEX

TO THE

TRACTS.

JNSJVER to the B'ljljop of London's Loft Pajioral Letter.

page 5-4 Letter to the Religious Societies £/* England. — P- 23

J Letter to the Inhabitants (j/^ Maryland, Virginia, North and South-Carolina. — — — P' 3"^

J Letter to fome Church-Meinhcrs of the Prejhyterian Perfuafio7i^ in Anfwer to certain Scruples lately propofcd^ in proper Queries raifed on each Remark* — — — p. 4 c

A Letter to the Rev. Mr. John Wefley ; In Anfwer to his Ser-nion, entitled^ Free-Grace. — — P* 53

A Vindication an4 Confirmation of the Remarkable Work of Gon /« New-Erigland. Being fome Remarks on a late Pamphlety entitled^ " The State of Religion in'Sew-'^nghnd, fnce thg Rev. Air. George Whiteficld'i Arrival there. In a Letter to a Minijlcr of the Church of Scoiland. • ■ P* 77

A brief Account of the Occafim.^ Proccfs^ and IJfue^ of a late Trial at tl}€ Ajfize held at Glouccftcr, March 3, 1743. between

jomt

[ 492 1 fame of the People called Methodtjh^ Plaintiffs^ and certain Perfons of the Town tf/'Minchin-Hampton, in the faid County^ Defendants* — — — — p. lOI

An Anfwer to the Firjl Pari of an Anonymous Pamphlet^ entitled^ *' Obfervations upon the ConduSi and Behaviour of a certain " SeSi^ ufually dijlingwjhed by the Name of Methodijls" In a Letter to the Right Reverend the Bijhap of London, and the ether Right Reverend the Bijhops concerned in the Publication thereof — — — — P* II3

J Letter to the Reverend Thomas Church, M. A, Vicar of Battcrfea, and Prebendary of St. Paul's ; in Anfwer to his Se-rious and Expoflulatory Letter to the Rev. George Whitefield, on Occafton of his late Letter to the BiJl)op of London, and other Bijhops, — — — — P« 125

An Anfwer to the Second Part of an Anonymous Pamphlet^ en* titled., *' Obfervations upon the Conduct and Behaviour of a *' certain SeSl^ ufually difiinguijhed by the Name of Metho* *' d'tjis'^ In a fecond Letter to the Right Reverend the Bijhop of London, and the other the Right Reverend the Bijhops con-cerned in the Publication thereof — — P* '43

Some Remarks upon a late Charge againff Enthuftafmy delivered by the Right Reverend Father in God, Richard, Lord Bijhop tf/" Litchfield and Coventry, to the Reverend the Cler^ in the feveral Parts of the Diocefe of Litchfield and Coventry, in a Triennial Vfttaiion of the fame in 1741 j and publijhed at their Requefi in the prefent Tear^ 1 744. In a Letter to the Reverend the Clergy of that Diocefe. — — P* ^73

A Letter to the Reverend the Prefideni and Profeffors^ Tutors and Hebrew-In/lru^or., of Harvard-College, in Cambridge. In Anfwer to a Tejlimony publijhed by them againji the Reverend Mr. George Whitefield, and his Condu£l, — p. 203

Rtmarki

Remarks on a Pamphlet^ efititled, " The Enthufiafm of Method'yls *' and Popijls compared;'^ wherein [everal M'lftakes in fome Paris of my pa/} JVritings andConduSi are acknowledged^ and my prefent Senii??ients concerning the Mcthodi/ii explained. In a Letter to the Author, — — — p. 229

An Expojiulatory Letter, addrejfed to Nicholas Lewis, Count ZinzendorfF, and Lord Advocate of the Unitas Fratrum,

P-253

A Short Addrefs to Perfons of all Denominations; occafioned by the Alarm of an intended Invafton, in the Tear 1756. p. 265

A Preface to the Serious Reader^ on Behalf of the Rev. Samuel Clarke'i Edition of the Bible, — — V' '^11

Ohfervations on fame Fatal Mi/lakes, in a Book lately publijhedy and entitled, *' The Do^rine of Grace ; or. The Office and *' Operations of the Holy Spirit vindicated from the Infults of " Infidelity, and the Abufes of Fanaticifm.'' By William, Lord Bijhop ^Gloucefler. — — — p. 285

A Recommendatory Preface to the IVorks of Mr. John Bunyan.

P- 305

A Letter to the Rev. Dr. Durell, Vice-chancellor of the Univerfity of Oxford. Occaftoned by a late Expulfion of Six Students from Edmund-Hall, — — .,— p. 3n

Ohfervations on Sele£i Pajfages of Scripture, turned into Catechetical ^ejiions — — — — P» 345

Law Gofpelized: or. An Addrefs to all Chrijlians, concerning Ha-linefs of Heart and Life: Being an Attempt to render Mr, Law'j Serious Call more ufeful to the Children of God, by excluding whatever is not truly Evangelical, and illujirating the Subje^ more fully from the holy Scriptures. — P- 377

Preface

Preface to a New Edition of the Homilies ; as intended to have

.bee?2pubiifm'd ly Mr, Whkefidd, — — F-41^

PRAYERS,

For one defiring and feeking after the New-Birth. — p.-457

For one newly awakened to a Senfe of the Divine Life, p. 45<)

For one under Spiritual Deferiion. — — p. 461 For one under the Difpleafure of Relations fir being Religious,

p. 463.

For one entrufed with the Education of Children, p. 465

For a P erf on in IVant, — — —* P- 467

Before Singirg of Pfalms. . — — — p. 468

For one before he z^es to his Labour -— — ibid.

For a Rich Man. — —- — ■ P- 470

For a Servant. — — — -— p. 471

For a Poor Negroe. — — — P* 473

For a Perfon before he goes a fourney — — P- 475

For a Perfon at the Beginning of a Sicknefs. — p. 476

For a Woman lately married to a believing Hufljand, p. 478

For a Man^ convinced that it is his Duty to mairy^ for DircSIion

in the Choice of a Wife, — — — p. 479!

For a Woman drfiring Dire^Jon of GcTi^ after an Offer rf Mar-

is 77iadc to her, —- — — -— P.4S0

For Perfons in a Storm at Sea. — — — p. 481

A Thankfgivir.g for a fafe Arrival after a Voyage. p. 482

A Prayer fir a Sail jr. — — — P* 4i>3

^he Pious Sou! lovging fir Heaven. —* — p. 4^^

An Acl ofPraife, ^ — — p. 4^7

END of the F o u P. T ri V 01 0 M e^