REMARKS, &c.

TRUE Chriſtianity breaths no other Spirit than Peace and Love. It is the peculiar Genius of the Goſpel of Chriſt, to furniſh its Diſciples, not with carnal but ſpiritual Weapons: Now, to be⯑have becoming the Spirit of Chriſtianity, and to wield the Weapons of our Warfare aright, in oppoſing Error, and in defending the Truths of our moſt holy Religion, is com⯑mendable, it is Praiſe-worthy; this is to act the Chriſtian, this to diſplay the Divine.

Now, as you was pleaſed to make a public Attack upon me; ſurely, it behoved you thus to act. For in what ever Light you are pleaſed to conſider me, either as a Perſon in an inferior Sta⯑tion of Life to yourſelf; or as a private Chriſtian, though even held in the moſt contemptible View, becauſe deemed by you a Methodiſt; yet ſurely Sir, this will by no Means juſtify, that Rudeneſs of Inſult, that Rant of Defamation, that Venom of Scur⯑rility, with which you was pleaſed to treat me: And this without the leaſt Offence or Provocation. For on my cooly aſking you, Why this Treatment of me? have I ever behaved amiſs to you? You ingenuouſly confeſſed, I had not; and that ‘"you liked me very well, as from Man to Man; but that my Principles, as a Methodiſt, you were averſe to, &c."’ But, Sir, is it con⯑ſiſtent with the Character of the Chriſtian, the Politeneſs of the Gentleman, the Dignity of the Clergyman, or the Eminence of the Doctor in Divinity, to inſult, defame and abuſe a Perſon, upon a ſuppoſed, or even real Diſagreement in religious Principles? and even when you had nothing to charge upon a Perſon's Behaviour [4] in ſocial Life? Surely ſuch Behaviour is unjuſtifiable, even to a Jew or a Turk!

But if my Principles did not pleaſe you, yet why ſhould my Complexion offend you? Though Nature has not been ſo liberal with the Tinge of blooming Red, to adorn my Cheeks; or, if Illneſs has cauſed Paleneſs there, yet why the Reflection of a Smock-faced Fellow? Who could have expected this from the Re⯑verend Dr. Free? As to what you was pleaſed to tell me you ſhould live to do, after I am dead, the Lord (in whoſe Hands are the Iſſues of Life and Death) only knows who may be ſum⯑moned to Judgment firſt; may he prepare you and me for it! But if you ſhould viſit the ſilent Manſions of the Dead, even to kick the Dirt over my Grave, it will no more affect me when dead, than your Treatment of me when living.

But of this I forbear to add more, as I can't but perſuade my⯑ſelf, that on the leaſt ſerious and cool Reflection, you muſt be conſcious of having acted much out of Character; and, I aſſure you, though the public Attack you was pleaſed to make on me, was ſo very furious, though I was really grieved at your extreme Warmth, yet it by no Means excited me to Anger againſt you; neither doth it diſpoſe me to be very ready (to uſe your own Words) to run a Tilt, or to change a Word with you in this public Way.

But, as you was then pleaſed to exhibit a general Charge a⯑gainſt me, and declined entring into Particulars, referring me to a Thing you produced, (Part of which you then read, and have ſince publiſhed) entitled, Certain Articles, &c. Now this Pam⯑phlet is intended to aſperſe thoſe Perſons, you are pleaſed to call Methodiſts, as a Set of People of very dangerous Principles, per⯑nicious in their Nature, and deſtructive in their Conſequences, both to Church and State, and therefore unfit Members of Society. And as you publicly read part of theſe Articles, in order to load me with the unjuſt Allegations therein contained, and there⯑by to bring me under the Cenſure and Contempt of the Com⯑pany then preſent: Silence here I think criminal. In order therefore, to do Juſtice to my Principles, as a Member of the [5] eſtabliſhed Church of England, I hope I ſhall be juſtified in this Reply. Therefore, I embrace this Opportunity of publicly de⯑claring my Principles, and of giving a Reaſon of the Hope that is in me, and at the ſame Time of detecting and expoſing the Errors you have advanced, and ſhewing how contrary your Judgment is to the clear Determination of the Church of England, and the expreſs Declarations of holy Scripture.

Whether you think it decent to reply, or keep profound Silence, it weighs nothing with me. But you may be decent without be⯑ing dumb; write without Wrath; reaſon without Scurrility; and condeſcend to Men of low Eſtate, without loſing any Part of your Dignity, or thinking them beneath your Notice. But juſt as you pleaſe, Doctor: Reply or forbear, I am content. I approve your Example of Brevity. You ſay, ‘"all wiſe and good People, would chooſe to manage a religious Diſpute in this Manner."’ But, Sir, ſuffer me to obſerve, had your few Pages abounded with leſs of the Wrath of Men, and more of the Mildneſs of the Chriſtian, and if Chriſtian Moderation and Charity had been ſubſtituted in the Room of that Ferocity of Spirit, and Unchari⯑tableneſs of Cenſure: Had you conſulted this wholeſome Advice,

ſure I am, your Performance had met with leſs Cenſure, and more Approbation; and the Author would have had a juſter Claim to the Epithets of Wiſe and Good.

But let us attend to this Treatiſe; or theſe Directions to a Worſhipful Court; or this Libel againſt a Clergyman, or—what ſhall I call it? Why, Page the 1ſt begins the Preamble of, ‘"Certain Articles propos'd to the ſerious Conſideration of the Court of Aſſiſtants of the Worſhipful Company of the Salters, rela⯑tive to the Application of a Methodiſt for their Votes and Inte⯑reſt, in order to his being promoted to the Tueſday's Lecture⯑ſhip at St. Dunſtans in the Eaſt, at preſent in the Poſſeſſion of the Reverend Mr. B—n, he being ſtill alive, and, by God's Favour, likely to continue to live."’

[6] To be ſure, it begins pretty enough. But then, won't the worthy Gentlemen of of this Worſhipful Court, think you take too much upon you? Is it not rather too Free, thus publicly to direct or influence them in their Choice, as though they would be remiſs in enquiring into, or were not capable to judge of the Merit of the Candidates themſelves? What can you ſay to this, Sir? Why, you tell them, that you are ‘"a Perſon concerned both for their Honour, and the public Good."’ Vaſtly kind in⯑deed! How uſeful are your public-ſpirited Gentlemen to Society! For upon Suppoſition, that theſe worthy Gentlemen of this Court, are not duly concerned for their own Honour, and the public Good, then your Hints and Directions are well timed.

For, you obſerve, Page 12. ‘"There are, in all Places, ſome By⯑ſtanders, to obſerve whether ſuch Duties be rightly performed, or not."’ So, Sir, you, as one of theſe By-ſtanders, are juſt looking on, and as you ſee Need, are giving all juſt and neceſſary Hints and Di⯑rections to this Worſhipful Court. Well, ſince this is the Caſe, what diſtinguiſhed Honours, and what noble Emoluments are to be your Reward, for all your diſintereſted Pains and Labour; who is able to ſay?

The Freedom of a Company, in a Gold Box, is no inconſide⯑rable Preſent, beſides enjoying the much greater Honour of being Free of a Company, than making Free with the Worſhipful Court of Aſſiſtants, or—in Caſe of a Vacancy of this Lectureſhip, ſuppoſe, Dr. Free, as a Reward for his Certain Articles, &c. was to be promoted to it. Sir, what ſay you to this? would not this ſilence the Accuſations or Murmurings of the BY-STANDERS, Free the Gentlemen's Characters, both from the Cenſure, as well as the Complaints of the PEOPLE, which you repreſent the Danger of? Page 13. You can have no Objection to this little Dona⯑tion; it is pretty evident you can't: As it is well known, you ſtand a Candidate, and are making Intereſt for this Lecture⯑ſhip.

Now, Doctor, here we have a Key to the Whole. Hence 'tis obvious, that all that Pretenſion of your being concerned for the [7] Gentlemens Honour, and the Publick Good, alas Sir! it dwindles into little, low, mean and ſordid Motives, tending to ſiniſter Ends and ſelfiſh Views: For as Dr. Free appears to be a Candidate, he therefore looks on this avowed Methodiſt (as he deems him) as his Rival or Competitor, ſtanding in the Way of his Intereſt. Now, Sir, ſince this is the true State of the Caſe, in what Light, think you, will all that Defamation, Obloquy and Reproach with which you have been pleaſed to treat this Reverend and worthy Clergyman appear?

Sir, the Diſcerning and Judicious will have an Eye to this. They will candidly weigh this Affair. They will take Know⯑ledge of the Bitterneſs of your Spirit, the extreme Virulence of your Language, and the Unchriſtian Treatment of the Gen⯑tleman you thus write againſt; and in the Determination of cool Reaſon and ſolid Judgment, you will be cenſured as having ex⯑ceeded all Bounds of Moderation, Charity and Benevolence; and all this in ſubſervient Views to your own Self-Intereſt; and in the End, you will be found to have overſhot the Mark, and to have counteracted your own crafty Arts and Schemes.

Here then we ſee the Motives and Deſigns of theſe certain Ar⯑ticles. The ſhort View of the Hiſtory of this doughty Performance ſtands thus.

1ſt, Here is a Tueſday Lectureſhip in the Gift of the Wor⯑ſhipful Company of Salters, which Dr. Free thinks worth his ap⯑plying for, therefore,

2dly, Offers himſelf as a Candidate, and makes Intereſt for the ſame, but

3dly, On Application finds the Rev. Mr. — has the Favour of ſome of the worthy Gentlemen of the Court of Aſſiſtants, on which he tells them Mr. — is a Methodiſt. But, not think⯑ing this ſufficient to prejudice the Minds of theſe Gentlemen a⯑gainſt Mr. —; Therefore,

[8] 4thly, In an extreme ill Humour, you ſet about draw⯑ing up certain Articles, which you preſent to the Gentlemen, in order to aſperſe, blacken, and vilify this oppoſing Candidate. How far you have ſucceeded herein, theſe few Sentences ſet forth; you aſſert, ‘"he acts in open and ſcandalous Oppoſition to the Church of England—with Blaſphemy and Impiety,—Diabolical Phrenzy—gives our Saviour the Lie—an Enemy to all good Works—decries Virtue and Morality—acting like a Mahometan, or Infidel, or the Devil himſelf—Releaſing Men from their natural Fears of a Deity—Making Room for all Manner of Vice and Villainy—Not only guilty of Atheiſm, but Treaſon alſo againſt the State and Government, &c. &c. &c."’ and after all this who would wonder to find that Hint (as a Spe⯑cimen of your Moderation and Charity) for diſpatching a Perſon ſo obnoxious in your Eyes, as being not fit to live; for you ſay, ‘Atheiſts in ſome Countries have been put to Death, as Perſons very dan⯑gerous to a State."’ And,

5thly, All thro' theſe Articles, you admoniſh the Gentlemen, ‘"that they can't, as Members of the Church of England, be con⯑cerned in promoting ſuch a Perſon—nor as good Subjects to the State, for Fear of the Magiſtrates Cenſure of their Characters,"—"incurring the Cenſure of the Biſhop;"’ and Page 15 you ſuppoſe the Gentlemen to be governed by private Intereſt, and influenced by avaritious Views in Dealing (not very delicate, not very genteel, this I think, Doctor) you tell them, ‘"if they fall under the Biſhops Cenſure, the beſt Excuſe they can make"’ (too much ſuppoſed, and too much implied indeed, Sir) is, ‘that they had UNWARILY promiſed an Acquaintance with whom they had ſome DEALINGS or PRIVATE INTEREST, that they would, at All ADVENTURES be ſerviceable to ſuch a Perſon."—’What all this to Gentlemen of com⯑mon Prudence, Doctor? Then you ſhew the Gentlemen a pretty Knack of departing from a PRECIPITATE PROMISE (what at them again, Sir!) after having introduced a Quotation from a Letter of the late Biſhop of London, wiſh the Preſervation of the Life of Mr. B—n, and the Diſappointment of the Arts and Schemes of this crafty Enthuſiaſt, you take your Leave of the Gentlemen, and ſo—are their humble Servant. And

[9] Laſtly, While this peccant Humour was operating, and being ready to run a-tilt, (as you ſay) I chanced to fall [...]n your Way, and ſo you vented ſome of your Anger and Reſentment up⯑on me as a Methodiſt.

Here ends the Hiſtory of Dr. Free's certain Articles and Poſt⯑cript. Thus much for the Morality of them. Next, let us attend to the Divinity they contain.

But I would premiſe, that after all, I am really at a Loſs to know what you mean by a Methodiſt. The Appellation is a very ſim⯑ple, inoffenſive one: I ſee no more Harm in it, than in being cal⯑led a Tradeſman, a Mechanick, or Doctor in Divinity; though you are pleaſed to uſe it as a Term of Reproach, in order to convey ſome very bad Idea of the Perſons, you are pleaſed to apply it to. I told you my Profeſſion, that I am a Member of the eſta⯑bliſhed Church of England; conſequently, that I attend upon her Worſhip, approve her Doctrines, and live in Communion with her. I am of no other Sect or Party.

Now, am I a Methodiſt for this? "No." What then? ‘"Why, you hear particular Men, ſuch as Mr. Romaine, Jones, &c."’ I do; I do hear, and rejoice conſtantly to hear them, and all ſuch Mi⯑niſters, who faithfully and conſcientiouſly preach the Doctrines of the Church of England. Doth this conſtitute me a Methodiſt? "Yes." Why, then I'll be a Methodiſt, one of your Church of Eng⯑land Methodiſts.

But, are not theſe Gentlemen Miniſters of our Church? Are they not regularly ordained, and do they not act regularly? ‘"Yes, but they are Methodiſts for all that." "How ſo?" "Why, they preach different Doctrines from the reſt of the Clergy."’ This may be Truth, and yet no Fault in them; for no ſooner doth a Miniſter preach the antient, Scripture Doctrines of our Church, but he is deemd'd a Methodiſt.

[10] I wiſh, Doctor, you had obliged the World with your Deſcrip⯑tion of a Methodiſt; but, as you have not, I will here lay before you and the World, the beſt Deſcription I am able.

He is one whom GOD hath choſen in Chriſt out of Mankind, to deliver from Curſe and Damnation, and to bring, by Chriſt, to everlaſting Salvation; he is called, according to GOD's Purpoſe, by his Spirit working in due Seaſon; he, through Grace, obeys the Calling; he is juſtified Freely; he is made the Son of GOD by Adoption; he Feels in himſelf the Workings of the Spirit of Chriſt, mortifying the Works of the Fleſh, and his earthly Mem⯑bers, and drawing up his Mind to high and heavenly Things; he is made like the Image of Chriſt, walks religiouſly in Good Works, and at length, by GOD's Mercy, (not for Works of Righteouſ⯑neſs he hath done, but according to GOD's Mercy) he is ſaved, and attains to everlaſting Felicity.

Now, Sir, have you any Diſlike to this View of Methodiſm? I think you cannot. As I greatly approve the Language of our Church, I have borrow'd theſe Words from the 17th Article. May the LORD GOD of Grace and Love make you and I ſuch Kind of Methodiſts, I pray! To ſpread ſuch Kind of Methodiſm, as is here deſcribed, and to bring Mankind into this happy, this holy State, is the chief End and Deſign of theſe truly Reverend and Worthy Clergymen of our Church, who paſs under this Denomination. With many of them, I have the Honour to be pret⯑ty converſant, and, as it is my great Happineſs to hear the Doc⯑trines which they publickly deliver, I can, and do venture to affirm, that to promote and propagate true Chriſtianity, that Men might be Chriſtians, not in Name only, but alſo in true Faith and holy Practice to be their View: To this great and good End they labour, and are indefatigable, and for the Sake of this, they go thro' evil Report and good Report; for Chriſt's Sake, and the Good of precious Souls, they are content to be accounted Madmen and Fools; they are deſpiſed, reviled, defamed, yea, they are treated as the Filth of the World, and the Offscouring of all Things; and under all this, they think themſelves happy, in being inſtrumental of be⯑getting in the Hearts of Sinners Repentance towards GOD, and Faith in our Lord Jeſus; that from a Principle of Love to GOD [11] and Man, they might be holy in all Manner of Converſation and Godlineſs, and zealous of good Works here, and that from being Members of Chriſt's Church militant on Earth, they might be admitted to the Church triumphant in Glory.

And in order to this, the Doctrines they preach, are ſuch as are agreeable to GOD's holy Word, and that plain, tho'ſhort Syſtem of Divinity, laid down in the Articles of the Church of England.

But, you object, Page 5. That, ‘"it is notorious, that the Me⯑thodiſts, under the Maſk of being true Sons of the Church, do ever explain the Word Faith, as it ſtands in ſome of St. Paul's Wri⯑tings, in a Manner ſo different from the clear Declaration of St. James, as to make the Doctrine of one Apoſtle a direct and flat Contradiction to the other."’

Sir, I affirm this Charge, from Beginning to End, to be noto⯑riouſly falſe. One Circumſtance is wanting there, the Proof, the Proof, Doctor. Where is that Proof to ſupport theſe Aſſer⯑tions? Which of the Methodiſts do this? Why did you not name ſome one or more of them? Why have you not produced ſome Quotation from ſome of their Writings (as many of them have publiſhed what they preach) to prove your Aſſertion? The plain Reaſon is, becauſe you could not. And

Therefore, in the Judgment of Truth, you would have been equally juſtifiable in ſaying, that the Methodiſts put both the Apoſtles St. Paul and St. James to Death. So far from making the Doctrine of one Apoſtle a flat Contradiction to the other, the Doctrines they advance have a direct Tendency to reconcile and explain them: For they allow, and make Uſe of that juſt and well known Diſtinction, approved of by all ſound, Proteſtant Divines, that St. Paul ſpeaks of Juſtification before GOD, St. James of Juſtification before Men; St. Paul ſpeaks of the Juſtifi⯑cation of our Perſons, through Faith in Jeſus, the Saviour of Sin⯑ners; St. James of the Juſtification of our Faith in the Sight of Men, by its bringing forth good Works as the certain Evidence and Effects of its being a lively Faith. Neither do they preach as [12] you would inſinuate, that Men are ſaved by a dead Faith, con⯑trary to the Doctrine of St. James.

But, not to do as you have, aſſert without Evidence; of the Many that might be brought to invalidate your Aſſertion, I will produce a ſew Sentences from my honoured and much eſteemed Friends, the Rev. Mr. Romaine, and Mr. Jones. ‘"Vicious Self⯑love raiſes a thouſand Objections againſt free Juſtification, thro' Chriſt's Righteouſneſs: But there has been one made by Men of corrupt Minds in every Age, and which they are ſtill making; they object to the Scripture Doctrine, that it makes void the Law, and renders an holy Life needleſs—The Righteouſneſs of GOD is a new Creation. And why are we created a-new in Chriſt Jeſus? that we may live ſtill to the Fleſh and its corrupt Appetites? No: for then we ſhould be created a-new in the Devil, and not in, Chriſt Jeſus; but we are created a-new unto good Works.—GOD gives us Righteouſneſs from Heaven, that it may raiſe us up to Heaven.—It will not remain in us as a dead and barren Principle, but will make us fruitful in good Works, even that we may be filled with the Fruits of Righteouſ⯑neſs, which are by Jeſus Chriſt, unto the Glory and Praiſe of God the Father."’ Vide Mr. Romaine's Sermon, lately preached before the Univerſity of Oxford, on The Lord our Righteouſneſs. And Mr. Jones on this very Subject, namely, reconciling St. Paul and St. James in his Expoſition of the Church Catechiſm, we have theſe Words. ‘"When we preach up Juſtification by Faith, we mean not a dead, lifeleſs Faith (the Faith of Devils) but ſuch a Faith as is the Gift of God, witneſſed to Souls by his Spirit, and leading them into Holineſs of Heart and Life."’ And again, ‘"By Faith is meant a certain Principle implanted in the Soul, which will not fail to produce Piety, and Holineſs of Heart and Life."’ And once more, ‘"We are juſtified only by Faith in Chriſt Jeſus: This Faith, however, is a vital Principle of Holineſs within us, and they who really have it, are never deſtitute of good Fruits. Works are very far from being unneceſſary, becauſe, without them, our Faith can never be tried."’

Hence all that you have ſaid on this Head, amounts to no more than mere Rant and Declamation, and all the Conſequences which [13] you have attempted to draw, do not at all affect the Perſons againſt whom you deſign them; for this very plain Reaſon, becauſe the Premiſes laid down are falſe, and the farther you advance, the more you loſe Sight of the Truth: Therefore, I need ſay no more upon this Head. Thoſe who hear theſe Miniſters preach, know the Contrary of what you have charged upon them; and thoſe who do not (unleſs utterly blinded by Prejudice) may have ful⯑ler Satisfaction of the Unjuſtneſs of your Charge, from the many Tracts, Sermons, &c. which have been publiſhed by theſe Re⯑verend Miniſters of your Church, who are called Methodiſts.

Sir, before I quit this Part, permit me to remind you, that the Evidence you ſhould have given to this worſhipful Court, (though even againſt Methodiſts) ought to have been the Truth, the whole Truth, and nothing but the Truth.

I do not believe any one of the Reverend Body of the Clergy, (beſide yourſelf) how much ſoever they may diſapprove of what is called Methodiſm, would have wrote either againſt the worthy and pious Clergyman, you in particular oppoſe; or the Body of thoſe Clergymen, who are deemed Methodiſts, in ſo unkind, uncharita⯑ble, and unchriſtian Spirit: I am perſuaded, that a Regard to Truth, Modeſty, and Decency, would have influenced their Pens to more Mildneſs and Humanity. And yet you talk very highly of Virtue and Morality, and ſay it is a Rule in Religion to do as we would be done by.—Here that Queſtion from St. James, is very pertinent, Shew me your Faith by your Works. Is not Gentleneſs, Meekneſs, Kindneſs, brotherly Charity in your Syſtem of Morality? but whoſe Image and Superſcription doth your Per⯑formance bear? This I leave to the Publick to determine. I forbear. and ſhall paſs on to take a View of your Divinity; here I muſt not forget your very extraordinary Note, the Bottom of Page 5. You ſay, ‘"in the Epiſtle to the Romans and Galatians, the Word Faith generally ſtands for the whole of the Chriſtian Religion."’ No more than your Hand can be ſaid to be your whole Body. Faith there ſtands for that Heaven-born Grace, which is the Gift of God. Epheſ. ii. 8. wrought in the Hearts of Sinners by the Holy Spirit, and gives Evidence, Truſt, and Confidence to the Soul, of its Intereſt in, and Juſtification by the Blood and Righteouſneſs of Jeſus Chriſt; and is attended with the ſweet and happy Senſe [14] of Peace and Love, Holineſs of Heart, and Obedience of Life. May my Reverend and Learned Correſpondent ever know the Joy, and feel the Peace of believing; even that Peace of God which paſſeth all Underſtanding; and that Joy in the Holy Ghoſt, which is unſpeakable and ſull of Glory!

In the next Obſervation, here is a moſt egregious Blunder; you ſay, ‘"the Word alone, excludes only the Jewiſh Ceremonies."’ Now it happens a little unlucky for you, Doctor; the Word alone is not once uſed upon this Subject, in neither of the Epiſtles to the Romans, or Galatians. How is this, Sir? But, come, Humanum eſt errare. We'll go on; next you ſay, ‘"the Word Works means not Works of Morality, but the ceremo⯑nial Part of Jewiſh Ceremonies."’ This I abſolutely deny, and that upon the Authority of our Church, and the Judgment of all found Proteſtant Divines. See Rom. iii. 31. Do we then make void the Law, thro' Faith? God forbid! yea, we eſtabliſh it. Now, I aſk you, Doth St. Paul mean to eſtabliſh the moral Law, or the Jewiſh Ceremonies? What ſay you, Sir? Is not this one Text ſufficient to overthrow your Aſſertion? Now then, what Door of Advantage has this Key opened to you? And yet you call this a ‘"Key to the Whole."’ What are we to underſtand, that this Key opens the View of all that Error and Abſurdity of your whole Performance?

Page 7 and 8, you ſay, ‘"we muſt contend that there is Comparative Merit; Compariſon being made between Man and Man. Some Men are better than others, and this Difference in the Behaviour of Men, is Virtue and Vice. It is blaſphemous to ſay, that GOD makes no Diſtinction between Virtue and Vice, or that he does not love Virtue, and hate Vice. But if he love Virtue, there muſt be ſomething in Virtue naturally amiable; and that is Merit; not abſolute Merit indeed, but human Merit, Me⯑rit in one Man above another; otherwiſe the Wicked would have as good a Title to Salvation, as the Good."’

Should we not expect, as a Chriſtian Divine, you would have uſed Scripture Language, and ſcriptural Diſtinctions? but this you have not done. Be it known unto you, that we Proteſtant [15] Church of England Methodiſts, object to all Kind of Merit of Man, Merit of Works, all human Merit. We have the Authority of Scripture; we have the Determination of our Church to ſup⯑port us herein. We have heard, indeed, of a Champion for the Church of Rome, who ſays, good Works are, Mercatura Regni Coe⯑leſtis, the Price we pay for the Kingdom of Heaven. And ano⯑ther Zealot of that Communion declares, Coelum Gratis non Acci⯑piam, it ſhall never be ſaid that I receive Heaven as a Matter of Alms. And tho' you are pleaſed to appear as the Triumvirate, and to contend for comparative Merit, and human Merit, and the Me⯑rits of Virtue and Morality, and I know not what unſcriptural Jar⯑gon; yet we, Proteſtants, know of no Merit to give us a Title to the Kingdom of Heaven, but the Merits of Jeſus Chriſt alone. Our Church teaches us not to preſume to approach the Table of the Lord, truſting in our own Righteouſneſs; nor to addreſs the Throne of Grace, but thro' the Merits and Righteouſneſs of Jeſus only; for thus ſhe concludes all her Prayers. If you are given to change, we are not. We know the Voice of our Church. We approve her Doctrines. And we will abide by them; let others do as they pleaſe. We are for none of your arrant Popery, none of the Hereſies of that Church, though under the Veil of Proteſtantiſm.

We own and believe the Miſery and Depravity of Man's State by the Fall; ‘"that every Man is far gone from original Righteouſneſs, and is of his own Nature inclined to Evil, and that therefore, thro' original Sin, every Perſon born into this World, deſerveth God's Wrath and Damnation;"’ as our Church teaches us in the ninth Article. And we are taught likewiſe, that it is by the free Grace and unmerited Love of God only, that Sinners are deliver'd from ſuch a loſt and helpleſs State, as declared in the tenth Article; ‘"for the Condition oſ Man, after the Fall, is ſuch, that (ſo far from meriting any Thing at the Hands of God) he is unable to turn and prepare himſelf by his own natural Strength and good Works, to Faith and calling upon God, without the Grace of God, by Chriſt, &c."’ And ſo far are we from truſting to, relying upon, or boaſting of our own Works, or comparative, or human Merit, to procure us a Title to the Kingdom of Hea⯑ven, which you talk of; that we firmly hold and believe with our eleventh Article, that, ‘"we are accounted righteous before God, [16] ONLY for the Merit of our Lord and Saviour Jeſus Chriſt, by Faith; not for our own Works or Deſervings"’ (as you tell us); but we are juſtified by Faith only; and our Church farther calls this ‘"a moſt wholeſome Doctrine, and very full of Godly Comfort,"’ tho' you are pleaſed to deny and explode this. We believe, and are firmly perſuaded by the Word of God, as well as the Declaration of our Church, Article 12. That ‘"good Works are the Fruits of Faith, and follow after (not go before in order to procure our Juſtification, or Title to Glory) they follow after our Juſtification, yet they cannot put away our Sins, nor endure the Severity of God's Wrath;"’ how then, can you, in any Senſe, ſay, they give us a Ti⯑tle to Glory? for obſerve our Church here ſpeaks of the Works of the Saints, real Chriſtians, true Believers, ſuch Works as ſpring from Faith, done from a right Principle, and to a right End, and yet theſe Works our Article declares, ‘"can't put away our Sins, nor endure the Severity of God's Wrath, yet are they pleaſing and acceptable to God."’ How? thro' their own natural Amiableneſs, as you ſay? No. Acceptable to God in Chriſt, thro' whom our Perſons are juſtified, pardoned, and accepted, and, thro' whoſe Merits alone, we obtain a Title to eternal Glory, and our Works are alſo accepted in him, as ‘"ſpringing neceſſa⯑rily out of a true and lively Faith:"’

This is what we contend for, not a dead Faith that produceth nothing, as you unjuſtly charge againſt us; we know, without much Logic, that a dead Faith, which pro⯑duceth nothing, cannot produce Salvation. But it is a lively Faith, which may be as evidently known, as a Tree diſcerned by its Fruit. And we do allow that good Works, Works of Faith in Jeſus, Labours of Love to our God and Saviour, ſhall by no means loſe their Reward, even a Reward of Grace, not of Debt; a Reward of Mercy, not of Merit. Therefore we wiſh and pray for the Increaſe of Holineſs, and the Practice of good Works. We are grieved to ſee Iniquity abound. We deſire that the Love of Jeſus to Sinners was more preached and inſiſted on than it is: For we know, were the Hearts of Men more affected with the Love, the unexampled Love of our only Lord and Sa⯑viour, Jeſus Chriſt, in laying down his Life to atone for their Sins, and in purchaſing for them a Title to eternal Glory; this Love would conſtrain them to hate ſin, and love and obey him who ſo [17] loved them. Humility, Repentance, Faith, Holineſs, good Works, and all the Graces of the Goſpel would be more ex⯑perienced among Men; whereas filling Mens Heads with un⯑ſcriptural Notions of their comparative Merit, their human Merit, and Merit of one Man above another, only tends to counteract the Goſpel, by leading Men, contrary to our Saviour's Doctrine, to truſt in themſelves that they are righteous, and to deſpiſe others; to exalt inſtead of humbling them, and keeps them from Repen⯑tance, fills them with Phariſaical Pride, and gives them the Language of Come not near me, for I am holier than thou, Iſa. lxv. 5. which is offenſive to God; inſtead of that humble and ac⯑ceptable Cry, God be merciful to me, a Sinner! And thro' Pride it keeps them in a high Conceit of their own Works and De⯑ſervings, ſo as to ſlight and entertain very ſuperficial Thoughts of the Love and Merits of our only Saviour, ſo as not to be⯑lieve on him for Juſtification unto Life.

And before a Perſon attains to this State, our Church declares, in Article XIII. of Works done before Juſtification. ‘"ALL WORKS done before the Grace of Chriſt, and the Inſpiration of God's Holy Spirit, are not pleaſant to God; for as much as they ſpring not of Faith in Jeſu Chriſt; neither do they make Men meet to receive Grace, or (as the School-Authors ſay) deſerve Grace of Congruity; for they are not done as God hath willed and commanded them to be done; we doubt not but they have the Nature of Sin."’

But you aſſert, ‘"ſome Men are better than others:"’ Do you mean by Nature? if ſo; you contradict the whole Tenor of God's Word; which declares all are Sinners, there is no Difference; for all have ſinned, and come ſhort of the Glory of God: But you ſay, ‘"there is a Difference in the Behaviour of Men;"’ 'tis granted; but our Church declares, that neither the Behaviour of Men, their Virtue or Morality, or any Works they can do, can merit or deſerve Grace, procure Juſtification, or purchaſe a Title to Glory. But what makes a Difference in Men? Grace, not Merit; by the Grace of God I am what I am, is the Language of every humble Chriſtian, as well as of a holy Apoſtle; for thus argues the Apoſtle: Who maketh thee to differ [or diſtinguiſheth thee] from another? And what haſt thou, that thou didſt not receive? Now if thou didſt receive [18] it, why doſt thou glory as if thou didſt not receive it? 1 Cor. iv. 7. And again, the ſame Apoſtle declares, by Grace ye are ſaved through Faith; and that [Faith] not of yourſelves, it is the Gift of God, not of Works, left any Man ſhould boaſt; for God will have no Fleſh to glory in his Preſence; [not upon any ſup⯑poſed Merit in himſelf] but he that glorieth, let him glory in the Lord." Where is boaſting then? It is excluded; by what Law? of Works? Nay, but by the Law of Faith. If Sal⯑vation be by Grace, then argues the Apoſtle, it is no more of Works; otherwiſe, Grace is no more Grace: But if it be of Works, then it is no more Grace; otherwiſe, Work is no more Work: Therefore we conclude, a Man is juſtified [his Sins pardon'd, his Perſon accepted to God's Love and Favour, and his Title to Glory is evidenced to him] by Faith, without the Deeds of the Law, either natural, ceremonial, or moral, ſaith the much-admired Burket, in his Expoſition on this Chapter; ſo that, as St. Paul declares, Rom. v. 6. When we were without Strength, in due Time Chriſt died for the Ungodly: And not as being holy, juſt, and righteous Perſons are we juſtified by Chriſt, but as Sinners, as the Ungodly; as the ſame Apoſtle declares, Rom. iv. 5. by being united to Chriſt by Faith, we are, as our Church expreſſes it, (Communion Service) one with Chriſt, and Chriſt with us; we dwell in Chriſt, and Chriſt in us. Hence we partake of the Influences of that Holy Spirit, whoſe gracious Office it is to ſanctify the Un⯑holy. So Milton,

And the venerable Reformers of our Church, in the Ho⯑mily of Salvation, declare, ‘"That this Saying, that we be juſtified by Faith only, freely, and without Works, is ſpoken to take away clearly all Merit of our Works;—and there⯑fore, wholly to aſcribe the Merit and Deſerving of our Juſti⯑fication unto Chriſt ONLY, and his moſt precious Blood-ſhed⯑ding. This Faith the holy Scripture teaches us; this is the ſtrong Rock and Foundation of Chriſtian Religion; this Doctrine [19] all old and ancient Authors of Chriſt's Church do approve; this Doctrine advanceth and ſetteth forth the true Glory of Chriſt, and beateth down the vain Glory of Man; this, whoever denieth, is not to be accounted a Chriſtian Man, nor for a Setter-forth of Chriſt's Glory; but for an ADVERSARY to Chriſt and his Goſpel, and for a Setter-forth of Man's vain Glory."’ Here you ſee how widely you differ in Judgment to our firſt Reformers, who, again in the Homily of good Works, farther teſtify, ‘"theſe Works the Apoſtle calleth Good Works [i. e. Works becoming new Crea⯑tures in Chriſt] ſaying, We are God's Workmanſhip, created in Chriſt Jeſus to good Works, which God hath ordained we ſhould walk in; and yet his Meaning is not by theſe Words to induce us to have any Affiance, or put any Confidence in our Works, as by the Merit and Deſerving of them, to purchaſe to our⯑ſelves Remiſſion of Sins, and ſo conſequently everlaſting Life; for that were mere BLASPHEMY againſt God's Mercy, and great Derogation to the Blood-ſhedding of our Saviour Jeſus Chriſt: For it is of the Free Grace and Mercy of God, by the Media⯑tion of the Blood of his Son Jeſus Chriſt, without Merit or De⯑ſerving on our Part, that our Sins are forgiven us; that we are reconciled and brought again into his Favour, and are made Heirs of his heavenly Kingdom."’ Here I reſt the Evidence of our Church againſt what you have advanced; and theſe ſcriptural Doctrines of our Church are my Principles; theſe I firmly ad⯑here to, and abide by. I know the Force of theſe divine, theſe evangelic Truths; and feel the Comfort and Happineſs of them upon my own Mind. I am nothing terrified by the Names of Methodiſt and Enthuſiaſt, &c Nick-Names and Words of Re⯑proach I can bear; they neither diſturb my Peace, nor deſtroy my Comfort; for I am not aſhamed of the Goſpel of Chriſt; I glory in the Croſs of JESUS, and rejoice in that Salvation he hath wrought out for Sinners; and that he hath loved me, and given himſelff for me.

Now, Sir, to uſe your Words, who ‘"acts with open and ſcan⯑dalous Oppoſition to the Church?"’ who are ‘"the true Sons of the Church? Who the beſt Friends to the Goſpel of Chriſt? Who endeavour moſt to harmonize its Doctrines, and make the whole conſiſtent with itſelf and right Reaſon?"’ We that hold theſe fundamental Doctrines of our Church, theſe Truths of God's holy Word; or you that explode and deny them? let candid Judgment and impartial Determination decide this.

Thus have I declared my Principles, but as I never conſider'd myſelf called nor qualified to preach theſe momentous and impor⯑tant Truths, therefore I never once preſumed to attempt it; your Information, and this Report concerning me, is falſe and ground⯑leſs; 'tis yours to be called by our Church to preach the glad Tidings of Salvation to leſt Sinners, in the Name of Chriſt Jeſus ONLY. May you be found faithful as one who muſt give an Ac⯑count in the great Day!

What I have now addreſſed to you, I truſt has been from a Con⯑cern for the Cauſe of God, and the Truths of our moſt holy Re⯑ligion: And permit me to aſſure you, without the leaſt Prejudice or Reſentment to your Perſon; as a Clergyman, and as a Scholar I eſteem you, and heartily wiſhing you the Peace of the Goſpel, and the Love of Chriſt, in