states it, I might likewise plead, not guilty: seeing one ingredient
thereof, in your lordship’s account, is _freedom from temptation_, page
17. Whereas I believe, “there is no such perfection in this life, as
implies an entire deliverance from manifold temptations.” But I will
not decline the charge. I will repeat once more my coolest thoughts
upon this head; and that in the very terms which I did several years
ago, as I presume your lordship cannot be ignorant.
“What, it may be asked, do you mean _by one that is perfect_, or, _one
that is as his master_? We mean, one in whom is _the mind which was
in_ Christ, and who _so walketh as he walked_; a man that _hath clean
hands and a pure heart_; or that is _cleansed from all filthiness of
flesh and spirit_: one _in whom there is no occasion of stumbling_, and
who accordingly _doth not commit sin_. To declare this a little more
particularly, we understand by that scriptural expression, _a perfect
man_, one in whom God hath fulfilled his faithful word, _from all your
filthiness, and from all your idols will I cleanse you――――I will also
save you from all your uncleanness_. We understand hereby, one whom God
hath _sanctified throughout_, even in _body, soul and spirit_: one who
_walketh in the light, as he is in the light_, in whom _is no darkness
at all; the blood of_ Jesus Christ _his Son_ having _cleansed him from
all sin_.”
“This man can now testify to all mankind, _I am crucified with_ Christ;
_nevertheless I live; yet I live not; but_ Christ _liveth in me_.
He _is holy, as_ God _who called him is holy_, both in life, and _in
all manner of conversation_. He _loveth the_ Lord _his_ God _with
all his heart, and serveth him with all his strength_. He _loveth his
neighbour_ (every man) _as himself_; yea, _as_ Christ _loved us_: them
in particular that _despitefully use him and persecute him_, because
_they know not the Son, neither the Father_. Indeed his soul is all
love, filled with _bowels of mercies, kindness, meekness, gentleness,
long-suffering_. And his life agreeth thereto, full _of the work of
faith, the patience of hope, the labour of love_. And _whatsoever he
doth, either in word or deed_, he doth _it all in the name_, in the
love and power _of the_ Lord Jesus. In a word, he doth the will of God
_on earth, as it is done in heaven_.”
“This is to be _a perfect man_, to be _sanctified throughout, created
anew in_ Jesus Christ: even ‘to have a heart so all-flaming with the
love of God,’ (to use archbishop _Usher_’s words,) ‘as continually
to offer up every thought, word, and work, as a spiritual sacrifice,
acceptable unto God through Christ.’ In every thought of our hearts,
in every word of our tongues, in every work of our hands, _to shew
forth his praise who hath called us out of darkness into his marvellous
light_. O that both we, and all who seek the Lord Jesus in sincerity,
may thus _be made perfect in one_.”
9. I conjure you, my lord, by the mercies of God, if these are not the
words of truth and soberness, point me out wherein I have erred from
the truth: shew me clearly, wherein I have spoken either beyond or
contrary to the word of God. But might I not humbly intreat, that your
lordship, in doing this, would abstain from such expressions as these,
_If they will put themselves under their direction and discipline,
――――after their course of discipline is once over_, page 15. as not
suitable either to the weight of the subject, or the dignity of your
lordship’s character. And might I not expect something more than these
loose assertions, that this is _a delusion altogether groundless_,
page 15. _A notion contrary to the whole tenor, both of the old and
new testament_; that _the scriptures forbid all thought of it, as vain,
arrogant and presumptuous_; that they _represent all mankind, without
distinction, as subject to sin and corruption_ (subject to sin and
corruption! strong words!) _during their continuance in this world:
and require no more than an honest_ desire _and_ endeavour, _to find
ourselves less and less in a state of imperfection_? page 16.
Is it not from your lordship’s intirely mistaking the question, not
at all apprehending what perfection I teach, that you go on to guard
against the same imaginary consequences, as your lordship did in _the
Observations_? Surely, my lord, you never gave yourself the trouble
to read the answer given in the _Farther Appeal_, to every objection
which you now urge afresh! seeing you do not now appear to know any
more of my sentiments, than if you had never proposed one question, nor
received one answer upon the subject!
10. If your lordship designed to shew my real sentiments concerning the
last _doctrine which you mention_, as one would imagine by your adding,
_these are his own words_, page 18. should you not have cited all
my own words? At least all the words of that paragraph, and not have
mangled it, as Mr. _Church_ did before?
It runs thus (_Journal_ III. page 47.) “_Saturday 28._ I shewed at
large (in order to answer those who taught, that none but they who are
full of faith and the Holy Ghost, ought ever to communicate) 1. That
the Lord’s _supper_ was ordained by God, to be a _means of conveying_
to men either _preventing_, or _justifying_, or _sanctifying grace_,
according to their several necessities. 2. That the persons for whom
it was ordained, are all those who know and feel that they _want_ the
_grace_ of God, either to _restrain_ them from sin, or to _shew their
sins forgiven_, or to _renew their souls_ in the image of God. 3.
That in as much as we come to his table, not to _give_ him anything,
but to _receive_ whatsoever he sees best for us, there is _no previous
preparation_ indispensably necessary, but _a desire_ to receive
whatsoever he pleases to give. And 4. that _no fitness_ is required
at the time of communicating, but _a sense of our state_, of our utter
sinfulness and helplessness: every one who knows he is _fit for hell_,
being just _fit to come to_ Christ, in this as well as all other ways
of his appointment.”
In the second letter to Mr. _Church_, page 26. I explain myself farther
on this head. “I am sorry to find you still affirm, that with regard
to the Lord’s _supper_ also, I _advance many injudicious, false and
dangerous things. Such as_, 1. _That a man ought to communicate,
without a sure trust in_ God’s _mercy through_ Christ, page 117.” You
mark these as my words; but I know them not. 2. “_That there is no
previous preparation_ indispensably _necessary, but a desire to receive
whatsoever_ God _pleases to give_.” But I include abundantly more in
that _desire_, than you seem to apprehend; even a willingness to know
and do the whole will of God. 3. _That no fitness is required at the
time of communicating_, (I recite the whole sentence) “_but a sense
of our state, of our utter sinfulness and helplessness! Every one who
knows he is fit for hell, being just fit to come to_ Christ, _in this,
as well as in all other ways of his appointment_.” But neither can this
sense of our utter sinfulness and helplessness subsist, without earnest
desires of universal holiness.
10. And now what can I say? Had your lordship never seen this? That
is hardly to be imagined. But if you had, how was it possible your
lordship should thus explicitly and solemnly charge me, in the presence
of God and all my brethren (only, the person so charged was not present)
with _meaning by those words to_ set aside _self-examination and
repentance for sins past, and resolutions of living better for the time
to come, as things no way necessary to make a worthy communicant_! page
18.
If an evidence at the bar should swerve from truth, an equitable judge
may place the thing in a true light. But if the judge himself shall
bear false witness, where then can we find a remedy?
Actual preparation was here intirely out of the question. It might be
_absolutely_ and _indispensably_ necessary, for any thing I had either
said or _meant_ to the contrary. For it was not at all in my thoughts.
And the habitual preparation which I had in terms declared to be
_indispensably_ necessary, was “a willingness to know and to do the
whole will of God,” and “earnest desires of universal holiness.” Does
your lordship think, this is _meant to set aside all repentance for
sins past, and resolutions of living better for the time to come_?
11. Your lordship next falls with all your might upon that strange
assertion, as you term it, “We come to his table, not to give him any
thing, but to receive whatsoever he sees best for us”. _Whereas_, says
your lordship, _in the exhortation_ at the time _of receiving, the
people are told, that they must_ give _most humble and hearty thanks,
――――and immediately_ after _receiving, both minister and people join,
in_ offering _and_ presenting _themselves before_ God, pages 20, 21. O
God! in what manner are the most sacred things here treated! The most
venerable mysteries of our religion! What quibbling, what playing upon
words is here! “Not to _give_ him any thing,”――――“Yes, to _give_ him
thanks.” O my lord, are these the words of a father of the church?
12. Your lordship, goes on, _To the foregoing account of these modern
principles and doctrines――――it may not be improper to subjoin a few
observations upon the indirect_ practices _of the same people in
gaining proselytes_, pages 23, 24.
* * * * *
I. _They persuade the people, that the_ established _worship, with a
regular attendance upon it, is not sufficient to answer the ends of
devotion_.
Your lordship mentioned this likewise in the _observations_. In your
fourth _query_ it stood thus: “Whether a due and regular attendance
on the public offices of religion, paid in a serious and composed way,
does not answer the true ends of devotion?” Suffer me to repeat part of
the answer then given.
“I suppose, by devotion you mean public worship; by the _true ends_ of
it, the love of God and man: and by _a due and regular attendance on
the public offices of religion, paid in a serious and composed way_,
the going as often as we can to our parish church, and to the sacrament
there administered. If so, the question is, ‘Whether _this attendance_
on _those offices_, does not produce the love of God and man’? I answer
sometimes it does; and sometimes it does not. I myself thus attended
them for many years; and yet am conscious to myself, that during that
whole time, I had no more of the love of God than a stone. And I know
many hundreds, perhaps thousands, of serious persons, who are ready to
testify the same thing.”
I subjoined, 1. “We continually exhort all who attend on our preaching,
to attend the offices of the church. And they do pay a more regular
attendance there than ever they did before. 2. Their attending the
church did not, in fact, answer those ends at all, till they attended
this preaching also. 3. It is the preaching remission of sins through
Jesus Christ, which alone answers the true ends of devotion.”
* * * * *
II. 13. _They censure the clergy_, says your lordship, _as less
zealous than themselves, in the several branches of the ministerial
function_――――For this _they are undeservedly reproached by these noisy,
itinerant leaders_, pages 24, 25.
My lord, I am not conscious to myself of this. I do not willingly
compare myself with any man, much less do I reproach my brethren of the
clergy, whether they deserve it or not. But it is needless to add any
more on this head than what was said above a year ago. [2d letter to
Mr. _Church_, page 78.]
“I must explain myself a little on that practice, which you so often
term _abusing the clergy_. I have many times great sorrow and heaviness
in my heart, on account of these my brethren. And this sometimes
constrains me to speak to them, in the only way which is now in my
power: and sometimes (though rarely) to speak of them; of a few, not
all in general. In either case, I take an especial care, 1. To speak
nothing but the truth. 2. To speak this with all plainness; and, 3.
With love, and in the spirit of meekness. Now, if you will call this
_abusing_, _railing_, or _reviling_, you must. But still I dare not
refrain from it. I must _thus rail, thus abuse_ sinners of all sorts
and degrees, unless I will perish with them.”
* * * * *
III. 14. _♦They value themselves upon extraordinary strictnesses
and severities in life, and such as are beyond what the rules of
Christianity require. They captivate the people by such professions and
appearances of_ uncommon _sanctity――――But that which can never fail of
a general respect――――is a quiet and exemplary life, free from the many_
follies _and_ indiscretions _which those restless and vagrant teachers
are apt to fall into_, page 25.
♦ “Thy” replaced with “They”
By “extraordinary strictnesses and severities,” I presume your lordship
means, the abstaining from wine and animal food; which, it is sure,
Christianity does not require. But if you do, I fear your lordship
is not throughly informed of the matter of fact. I began to do this,
about twelve years ago, when I had no thought of “annoying parochial
ministers,” or of “captivating any people” thereby, unless it were the
_Chicasaw_ or _Choctau Indians_. But I resumed the use of them both,
about two years after, for the sake of some who thought I made it
a point of conscience; telling them, _I_ will _eat flesh while the
world standeth_, rather than _make my brother to offend_. Dr. _Cheyne_
advised me, to leave them off again, alluring me, “Till you do, you
will never be free from fevers.” And since I have taken his advice,
I have been free (blessed be God) from all bodily disorders.¹ Would
to God I knew any method of being equally free from all _follies_ and
_indiscretions_. But this I never expect to attain, till my spirit
returns to God.
¹ I continued this about two years.
15. But in how strange a manner does your lordship represent this?
What a construction do you put upon it? _Appearances of an_ uncommon
_sanctity_, in order to _captivate the people――――Pretensions to more
exalted degrees of strictness, to make their way into weak minds and
fickle heads_, page 25. _Pretences to greater sanctity_, whereby _they
draw over to themselves the most ignorant of the people_, page 4. If
these are _appearances of uncommon sanctity_ (which indeed might bear a
dispute) how does your lordship know, that they are only _appearances_?
That they do not spring from the heart? Suppose these were _exalted
degrees of strictness_, is your lordship absolutely assured, that
we practise them only _to make_ our _way into weak minds and fickle
heads_? Where is the proof, that these _pretences to greater sanctity_
(as you lordship is pleased to phrase them) are mere _pretences_, and
have nothing of reality or sincerity in them?
My lord, this is an accusation of the highest nature. If we are
guilty, we are not so much as moral Heathens. We are monsters, not
only unworthy of the Christian name, but unfit for human society. It
tears up all _pretences_ to the love of God and man: to justice, mercy,
or truth. But how is it proved? Or does your lordship read the heart,
and so pass sentence without any proof at all? O my lord, ought an
accusation of the lowest kind to be thus received, even against the
lowest of the people? How much less can this be reconciled with the
apostolical advice to the bishop of _Ephesus_, _Against a presbyter,
receive not an accusation, but before two or three witnesses_; and
those face to face. When it is thus proved, _them that sin, rebuke
before all_. Your lordship, doubtless remembers the words that follow
(how worthy to be written in your heart!) _I charge thee, before God
and the_ Lord Jesus Christ, _and the elect angels, that thou observe
these things, without preferring one before another, doing nothing by
partiality_, _1 Timothy_ v. 19, 20, 21.
* * * * *
IV. 16. They _mislead the people into an opinion of the_ high merit
_of punctual attendances on their performances, to the neglect of
the business of their station_, page 26. My lord, this is not so. You
yourself, in this very charge, have cleared us from one part of this
accusation. You have born us witness, page 10. that we ♦disclaim all
_merit_, even in (really) good works: how much more, in such works
as we continually declare are not good, but very evil? Such as the
attending sermons, or any public offices, whatever, _to the neglect of
the business of our station_.
♦ “disclain” replaced with “disclaim”
When your lordship urged this before, in the _observations_, I openly
declared my belief (_Farther Appeal_, part I. page 19.) “That true
religion cannot lead into a disregard or disesteem of the common duties
and offices of life: that, on the contrary, it leads men to discharge
all those duties with the strictest and closest attention: that
Christianity requires this attention and diligence, in all stations and
in all conditions: that the ♦performance of the lowest offices of life,
_as unto_ God, is truly _a serving of_ Christ; and that this is the
doctrine I preach continually;” a fact, whereof any man may easily be
informed. Now if after all this, your lordship will repeat the charge,
as if I had not once opened my mouth concerning it, I cannot help it.
I can say no more. I commend my ♠cause to God.
♦ “preformance” replaced with “performance”
♠ “case” replaced with “cause” per Errata
17. Having considered what your lordship has advanced, concerning
dangerous _doctrines_ and indirect _practices_, I now come to the
instructions your lordship gives to the clergy of your diocese.
* How awful a thing is this! the very occasion carries in it a
solemnity not to be expressed. Here is an angel of the church of
Christ, one of the stars in God’s right-hand, calling together all the
subordinate pastors, for whom he is to give an account to God; and
directing them (in the name and by the authority of _the great Shepherd
of the sheep_, Jesus Christ, _the first begotten from the dead, the
Prince of the kings of the earth_) how to _make full proof of their
ministry_, that they may be _pure from the blood of all men_; how
to _take heed unto themselves and to all the flock over which the
Holy Ghost hath made them overseers_; how to _feed the flock of_ God,
_which he hath purchased with his own blood_! To this end they are all
assembled together. And what is the substance of all his instructions?
“Reverend ♦brethren, I charge you all, lift up your voice like a
trumpet! and _warn_ and _arm_ and _fortify_ all mankind――――against a
people called _Methodists_.”
♦ “brethen” replaced with “brethren”
True it is, your lordship gives them several advices; but all in order
to this end. You direct them, to _inculcate the excellency of our
liturgy, as a wise, grave and serious service_: to shew _their people,
that a diligent attendance on their business, is a serving of God;
punctually to perform both the public offices of the church, and all
other pastoral duties_: and to _engage the esteem of their parishioners,
by a constant regularity of life_. But all these your lordship
recommends _eo nomine_, as means to that great end, “The _arming_ and
_fortifying_ their people against the _Moravians_ or _Methodists_, and
their doctrines.”
Is it possible! Could your lordship discern no other enemies of the
gospel of Christ? Are there no other heretics or schismatics on earth?
Or even within the four ♦seas? Are there no papists, no deists in the
land? Or are their errors of less importance? Or, are their numbers in
_England_ less considerable? Or less likely to increase? Does it appear
then that they have lost their zeal for making proselytes? Or, are
all the people so _guarded_ against them already, that their labour is
in vain? Can your lordship answer these few, plain questions, to the
satisfaction of your own conscience?
♦ “sees” replaced with “seas” per Errata
Have the _Methodists_ (so called) already monopolized all the sins,
as well as errors, in the nation? Is _Methodism_ the only sin, or the
only fatal or spreading sin, to be found within the bills of mortality!
Have two thousand (or more) _ambassadors of_ Christ _and stewards of
the mysteries of_ God, no other business than to _guard, warn, arm,
and fortify_ their people against this? O my lord, if this engrosses
their time and strength (as it must, if they follow your lordship’s
instructions) they will not give an account with joy, either of
themselves or of their flock in that day!
11. Your lordship seems in some measure sensible of this, when you very
gently condemn their opinion, who think the _Methodists might better
be disregarded and despised, than taken notice of and opposed――――if
it were not for the disturbance they give to the parochial ministers,
and their unwarrantable endeavours to seduce the people from their
lawful pastors_, page 22. The same complaint with which your lordship
opened your charge. _They give shameful disturbances to the parochial
clergy――――they annoy the established ministry, using very unwarrantable
methods, first, to prejudice their people against them, and then to
seduce their flocks from them_, page 4.
Whether we seduce them or no (which will be presently considered) I am
sorry your lordship should give any countenance to that low, senseless,
and now generally exploded slander, that we do it for a maintenance.
This your lordship insinuates, by applying to us those words of bishop
_Saunderson_, “And all this, _to serve their own belly_, to make a
prey of the poor deluded _proselytes_: for by this means _the people
fall unto them, and thereout suck they no small advantage_,” page 15.
Your lordship cannot but know, that my fellowship, and my brother’s
studentship, afford us more than sufficient for life and godliness:
especially, for that manner of life which we chuse, whether out of
ostentation or in sincerity.
19. But do we willingly _annoy the established ministry_, or _give
disturbance to the parochial clergy_? My lord, we do not. We trust,
herein, to have a conscience void of offence. Nor do we designedly
_prejudice their people against them_. In this also our heart
condemneth us not. But you _seduce their flocks from them_. No, not
even from those who feed themselves, not the flock. All who hear us
attend the service of the church, at least as much as they did before.
And for this very thing, are we reproached as “bigots to the church,”
by those of most other denominations.
* Give me leave, my lord, to say, you have mistook and misrepresented
this whole affair from the top to the bottom. And I am the more
concerned to take notice of this, because so many have fallen into the
same mistake. It is indeed, and has been from the beginning, the πρῶτον
ψεῦδος, the capital blunder of our bitterest adversaries: though how
they can advance it, I see not, without _loving_, if not _making a lie_.
It is not our care, endeavour, or desire, to _proselyte_ any from one
man to another, or from one church (so called) from one congregation,
or society to another: (we would not move a finger to do this; to make
ten thousand such proselytes) but from darkness to light, from Belial
to Christ; from the power of Satan to God. Our one aim is, to proselyte
sinners to repentance, the servants of the devil to serve the living
and true God. If this be not done in fact, we will stand condemned; not
as well-meaning fools, but as devils incarnate. But if it be, if the
instances glare in the face of the sun, if they increase daily, maugre
all the power of earth and hell: then, my lord, neither you nor any man
beside (let me use great plainness of speech) can _oppose_ and _fortify
people against us_, without being found _even to fight against_ God.
20. I would fain set this point in a clearer light. Here are, in
and near _Moorfields_, ten thousand poor souls for whom Christ died,
rushing headlong into hell. Is Dr. _Bulkely_, the parochial minister,
both willing and able to stop them? If so, let it be done, and I have
no place in these parts. I go and call other sinners to repentance.
But if after all he has done, and all he can do, they are still in the
broad way to destruction, let me see if God will put a word, even in
my mouth. True, I am a poor worm that of myself can do nothing. But if
God sends, by whomsoever he will send, his word shall not return empty.
All the messenger of God asks, is Δὸς ποῦ στῶ; (no help of man!) καὶ
γῆν κινήσω· The arm of the Lord is revealed. The lion roars, having the
prey plucked out of his teeth. And _there is joy in the presence of the
angels of_ God, _over_ more than _one sinner that repenteth_.