Chapter 6

“Butter and honey did you eat,And lifted up on high,You saw the clouds beneath your feet,And rode upon the sky.“Far, far above all earthly thingsTriumphantly you rode;You soar’d to heav’n on eagle’s wings,And found, and talk’d with God.”You then had power not to commit sin. You found the apostle’s words strictly true,he that is begotten of God keepeth himself, and that wicked one toucheth him not. But those whom you took to be experienced Christians, telling you, “This was only the time of your espousals; this could not last always: you must come down from the mount,” and the like, shook your faith. You looked at men more than God, and so became weak, and like another man. Whereas, had you then had any to guide you according to the truth of God, had you then heard the doctrine which now you blame, you had never fallen from your stedfastness: but had found, that in this sense also,the gifts and calling of God are without repentance.55. Have you not another objection nearly allied to this, namely, that we preach perfection?True; but what perfection? The term you cannot object to; because it is scriptural. All the difficulty is, to fix the meaning of it, according to the word of God. And this we have done again and again, declaring to all the world, that Christian perfection does not imply an exemption, from ignorance, or mistake, or infirmities, or temptations: but that it does imply, the being so crucified with Christ, as to be able to testify,I live not, but Christ liveth in me, (Galatiansii.23.) andhath purified my heart by faith, (Actsxv.9.) It does imply,the casting down every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. It does imply,the being holy, as he that hath called us is holy, in all manner of conversation, (2 Corinthiansx.5. 1 Peteri.15.) And, in a word,the loving the Lord our God with all our heart, and serving him with all our strength.56. Now, is it possible for any who believe the scripture, to deny one tittle of this? You cannot. You dare not. You would not for the world. You know it is the pure word of God. And this is the whole of what we preach; this is the height and depth of what we (withSt.Paul) call perfection: a state of soul devoutly to be wished, by all who have tasted of the love of God. O pray for it without ceasing. It is the one thing you want. Come with boldness to the throne of grace, and be assured that when youask this of God, you shall have the petition you ask of him. We know indeed that to man, to the natural man, this is impossible. But we know also, that asno word is impossible with God, soall things are possible to him that believeth.57. Forwe are saved by faith. But have you not heard this urged as another objection against us, that we preach salvation by faith alone! And does notSt.Pauldo the same thing?By grace, saith he,ye are saved through faith. Can any words be more express? And elsewhere,Believe in the Lord Jesus, and thou shalt be saved, Actsxvi.31.What we mean by this (if it has not been sufficiently explained already) is, that we are saved from our sins, only by a confidence in the love of God. As soon as webehold what manner of love it is which the Father hath bestowed upon us, we love him, (as the apostle observes)because he first loved us. And then is that commandment written in our heart,that he who loveth God love his brother also: from which love of God and man, meekness, humbleness of mind, and all holy tempers, spring. Now these are the very essence of salvation, of Christian salvation, salvation from sin. And from these, outward salvation flows, that is, holiness of life and conversation. Well, and are not these things so? If you know in whom you have believed, you need no further witnesses.58. But perhaps you doubt, whether thatfaith whereby we are thus saved, implies such a trust and confidence in God as we describe. “You cannot think faith implies assurance: an assurance of the love of God to our souls, of his being now reconciled to us, and having forgiven all our sins.” And this we freely confess, that if number of voices is to decide the question, we must give it up at once; for you have on your side, not only some who desire to be Christians indeed, but all nominal Christians in every place, and theRomishchurch, one and all. Nay, these last are so vehement in your defence, that in the famed council ofTrent, they have decreed, “If any man hold (fiduicam) trust, confidence,♦or assurance of pardon to be essential to faith, let him be accursed.”♦word missed in typeset “or”59. Thus does that council anathematize the church ofEngland. For she is convicted hereof, by her own confession. The very words in the Homily on Salvation are, “Even the devils believe, that Christ was born of a virgin; that he wrought all kind of miracles, declaring himself very God; that for our sakes he suffered a most painful death, to redeem us from death everlasting. These articles of our faith the devils believe; and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true, Christian faith.”“The right and true Christian faith is, notonly to believe the holy scriptures, and the articles of our faith, are true; but also to have a sure trust and confidence, to be saved from everlasting damnation through Christ.” Or, (as it is exprest a little after.) “A suretrust and confidence which a man hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.”60. Indeed the bishop ofRomesaith, “If any man hold this, let him be an Anathema Maranatha.” But ’tis to be hoped,PapalAnathemas do not moveyou. You are a member of the church ofEngland. Are you? Then the controversy is at an end. Then hear the church. Faith is a sure trust which a man hath in God, that his sins are forgiven. Or if you are not, whether you hear our church or no, at least hear the scriptures. Hear believingJob, declaring his faith,I know that my Redeemer liveth. HearThomas, (when having seen,he believed) crying out,My Lord and my God! HearSt.Paulclearly describing the nature ofhis faith,The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me. Hear (to mention no more) all the believers who were withPaul, when he wrote to theColossians, bearing witness,We give thanks unto the Father, whohath deliveredus from the power of darkness, andhath translatedus into the kingdom of his dear Son: in whomwe haveredemption thro’ his blood, even the forgiveness of sins, Colossiansi.verses 12, 13, 14.61. But what need have we of distant witnesses? You have a witness in our own breast. For am I not speaking to one that loves God? How came you then to love him at first? Was it not, because you knew that he loved you? Did you, could you love God at all, ’till you tasted and saw that he was gracious? That he was merciful to you a sinner? What avails then controversy, or strife of words? Out of thy own mouth! You own, you had no love to God, ’till you was sensible of his love to you. And whatever expressions any sinner who loves God uses, to denote God’s love to him, you will always upon examination, find, that, they directly or indirectly imply forgiveness. Pardoning love is still at the root of all. He who was offended is now reconciled. The new song which God puts in every mouth, is always to that effect, O Lord,I will praise thee: tho’ thou wast angry with me, thine anger is turned away. Behold, God is my salvation. I will trust and not be afraid; for the Lord Jehovah is my strength and my song: he is also become my salvation, Isaiahxii.1, 2.62. A confidence then in a pardoning God, is essential to saving faith. The forgiveness of sins is one of the first of those unseen things, whereof faith is the evidence. And if you are sensible of this, will you quarrel with us concerning an indifferent circumstance of it? Will you think it an important objection that we assert, that this faith is usually given in a moment?First, let me intreat you to read over that authentic account of God’s dealings with men, the Acts of the apostles. In this treatise you will find, how he wrought from the beginning on those who received remission of sins by faith. And can you find one of these, (except perhapsSt.Paul) who did not receive it in a moment? But abundance you find of those who did, besidesCorneliusand the three thousand, and to this also agrees the experience or those who now receive the heavenly gift. Three or four exceptions only have I found in the course of several years, (perhaps you yourself may be added to that number, and one or two more whom you have known.) But all the rest of those, who from time to time among us have believed in the Lord Jesus, were in a moment brought from darkness to light, and from the power of Satan unto God.63. And why should it seem a thing incredible to you, who have known the power of God unto salvation; (whether he hath wrought thus in your soul or no;for there are diversities of operations, but the same Spirit) thatthe dead should hear the voice of the Son of God, and in that moment live? Thus he useth to act, to shew that when he willeth, to do is present with him.Let there be light, said God,and there was light. He spoke the word, and it was done. Thus the heavens and the earth were created, and all the hosts of them.And this manner of acting in the present case,highly suits both his power and love. There is therefore no hindrance on God’s part; sinceas his majesty is, so is his mercy. And whatever hindrance there is on the part of man, when God speaketh, it is not. Onlyaskthen, O sinner,and it shall be given thee, even the faith that brings salvation: and that, without any merit or good work of thine; forit is not of works, lest any man should boast. No; it is of grace, of grace alone. Forunto him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.64. “But by talking thus you encourage sinners.” I do encourage them—to repent: and do not you? Do not you know how many heap sin upon sin, purely for want of such encouragement? Because they think, “they can never be forgiven: there is no place for repentance left?” Does not your heart also bleed for them? What would you think too dear to part with? What would you not do? What would you not suffer, to bring one such sinner to repentance? Could not your loveendure all thingsfor them? “Yes—if you believed it would do them good; if you had any hope that they would be better.” Why do you not believe it would do them good? Why have you not a hope that they will be better? Plainly, because you do not love them enough; because you have not that charity, which not only endureth, but at the same time believeth and hopeth all things.65. But that you may see the whole strength of this objection, I will shew you without any disguise or reserve, how I encourage the chief of sinners: my usual language to them runs thus:O ye that deny the Lord that bought you, yet hear the word of the Lord. You seek rest, but find none. Even in laughter your heart is in heaviness. How long spend ye your labour for that which is not bread, and your strength for that which satisfieth not? You know, your soul is not satisfied. It is still an aking void. Sometimes you find (in spite of your principles) a sense♦of guilt, an awakened conscience. That grisly phantom, religion, (so you describe her) will now and then haunt you still. Righteousness looking down from heaven, is indeed to us no unpleasing sight. But how does it appear to you?Horribili super aspectu mortalibus astans?How often are you in fear of the very things you deny? How often in racking suspense? “What if there be an hereafter? A judgment to come? An unhappy eternity?” Do you not start at the thoughts? Can you be content to be always thus? Shall it be said of you also,“Here lies a dicer, long in doubtIf death could kill the soul, or not?Here ends his doubtfulness; at lastConvinc’d.——But, O the die is cast!”Or, are you already convinced, there is no hereafter? What a poor state then are you in now? Taking a few more dull turns upon earth, and then dropping into nothing! What kind of spirit must you be of, if you can sustain yourself under the thought! Under the expectation of being in a few moments swept away by the stream of time, and then for ever“swallow’d up, and lostIn the wide womb of uncreated night!”But neither indeed are you certain of this; nor of any thing else. “It may be so; it may not. A vast scene is behind. But clouds and darkness rest upon it.” All is doubt and uncertainty. You are continually tossed to and fro, and have no firm ground for the sole of your foot. O let not the poor wisdom of man any longer exalt itself against the wisdom of God. You have fled from him long enough: at length suffer your eyes to be opened by him that made them. You want rest to your soul. Ask it of him, who giveth to all men liberally, and upbraideth not! You are now a mere riddle to yourself, and your condition full of darkness and perplexity. You are one among many restless inhabitants of a miserable, disordered world,walking in a vain shadow, and disquieting yourself in vain. But the light of God will speedily disperse the anxiety of your vain conjectures. By adding heaven to earth,and eternity to time; it will open such a glorious view of things, as will lead you, even in the present world, to a peace which passeth all understanding.♦duplicate word “of” removed66. O ye gross, vile, scandalous sinners, hear ye the word of the Lord.Turn ye, turn ye from your evil ways; so iniquity shall not be your ruin. As I live, saith the Lord, I have no pleasure in the death of a sinner, but rather that he should turn and live.O make haste; delay not the time.Come, and let us reason together. Though your sins be as scarlet, they shall be white as snow; though they be red as crimson, they shall be as wool.——Who is this that cometh fromEdom, with dyed garments, red in his apparel?It is he on whom the Lordhath laid the iniquities of us all! Behold, behold the Lamb of God, that taketh away thy sins! See the only begotten Son of the Father,full of grace and truth! He loveththee. He gave himself forthee. Now, his bowels of compassion yearn over thee! O believe in the Lord Jesus, andthoushalt be saved!Go in peace, sin no more!67. Now cannotyoujoin in all this? Is it not the very language of your heart? O when will you take knowledge, thatourwhole concern, our constant labour is, to bring all the world to the religion which you feel, to solid, inward, vital religion! Whatpoweris it then that keeps us asunder?Is thine heart right, as my heart is with thy heart? If it be, give me thy hand. Comewith me and see, and rejoice inmy zeal for the Lord. No difference between us (if thou art a child of God) can be so considerable as our agreement is. If we differ in smaller things, we agree in that which is greatest of all. How is it possible then thatyoushould be induced, to think or speak evil of us? How could it ever come into your mind, to oppose us, or weaken our hands? How long shall we complain of the wounds which we receive in the house of our friends? Surely the children of this world are stillwiser in their generation than the children of light. Satan is not divided against himself: Why are they who are on the Lord’s side against us? How is it thatwisdom isnotjustified of herownchildren?68. Is it, because you have heard, “That we only make religion a cloak for covetousness? And because you have heard abundance of particulars alleged in support of that general charge?” ’Tis probable, you may also have heard, “How much we havegainedby preaching already:” and, to crown all, “That we are only papists in disguise, who are undermining and destroying the church?”69. “You have heard this.” Well: and can you believe it? Have you then never heard the fifth chapter ofSt.Matthew? I would to God you could believe it. What is written there? How readest thou?Blessed are ye when men shall revile you, and persecute you, and say all manner ofevil against you falsely for my name’s sake. Rejoice and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets that were before you: namely, byrevilingthem, andsaying all manner of evilof themfalsely. Do not you know, that this (as well as all other scriptures) must needs be fulfilled? If so, take knowledge, that this day also it is fulfilled in your ears. For our Lord’s sake, and for the sake of his gospel which we preach,men do revile us and persecute us, and(blessed be God, who giveth us to rejoice therein)say all manner of evil of us falsely. And how can it be otherwise?The disciple is not above his master. It is enough for the disciple, that he be as his master, and the servant as his Lord. If they have called the master of the house Beelzebub, how much more shall they call them of his houshold?70. This only we confess, that “we preachinwardsalvation,nowattainable by faith.” Andfor preaching this, (forno other crimewasthenso much as pretended) we were forbid to preach any more in those churches, where, till then, we were gladly received. This is a notorious fact. Being thus hindered from preaching in the places we should first have chosen, we now declare thegrace of God which bringeth salvation, in all places of his dominion: as well knowing, that God dwelleth not only in temples made with hands. This is the real, and it is the only real ground of complaint against us. And thiswe avow before all mankind, we do preach this salvation by faith. And not being suffered to preach it in the usual places, we declare it♦wherever a door is opened, eitheron a mountain, ora plain, orby a river side, (for all which we conceive we have sufficient precedent) or in prison, or, as it were,in the house of Justus, orthe school of one Tyrannus. Nor dare we refrain.A dispensation of the gospel is committed to me; and woe is me, if I preach not the gospel.♦“whereever” replaced with “wherever”71. Here we allow the fact, but deny the guilt. But in every other point alleged, we deny the fact, and call upon the world to prove it, if they can. More especially we call upon those who for many years saw our manner of life atOxford. These well know, thatafter the straitest sect of our religion, we lived Pharisees: and that the grand objection to us for all those years, was the beingrighteous overmuch: the reading, fasting, praying, denying ourselves; the going to church, to the Lord’s table; the relieving the poor, visiting those that were sick and in prison; instructing the ignorant, and labouring to reclaim the wicked,—more than was necessary for salvation. These were our open, flagrant crimes, from the year 1729 to the year 1737; touching which our Lord shall judge in that day.72. But waving the things that are past: which of you now convinceth us of sin? Which of you (I here more especially appeal to my brethren,the clergy) can personally convict us of any ungodliness or unholiness of conversation? Ye know in your own hearts, (all that are candid men, all that are not utterly blinded with prejudice) that welabour to have a conscience void of offence both toward God and toward man. Brethren, I would to God that in this ye were even as we. But indeed (with grief I speak it) ye are not. There are among yourselves ungodly and unholy men; openly, undeniably such: drunkards, gluttons, returners of evil for evil, liars, swearers, prophaners of the day of the Lord. Proof hereof is not wanting, if ye require it. Where then is your zeal against these? A clergyman, so drunk he can scarce stand or speak, may, in the presence of a thousand people¹, set upon another clergyman of the same church, both with abusive words and open violence. And what follows? Why, the one is still allowed to dispense the sacred signs of the body and blood of Christ. But the other is not allowed to receive them.——Because he is a field preacher.¹AtEpworth, inLincolnshire.73. O ye pillars and fathers of the church, are these things well-pleasing to him, who hath made you overseers over that flock which he hath purchased with his own blood? O that ye would suffer me to boast myself a little! Is there not a cause? Have ye not compelled me? Which of your clergy are more unspotted in their lives,which more unwearied in their labours, than those whosenames ye cast out as evil, whom ye countas the filth and off-scouring of the world? Which of them is more zealousto spend and be spent, for the lost sheep of the house ofIsrael? Or, who among them is more ready tobe offered up for their flock upon the sacrifice and service of their faith?74. Will ye say, (as the historian ofCatiline)Si sic pro patria!If this were done in defence of the church, and not in order to undermine and destroy it! That is the very proposition I undertake to prove, That “we are now defending the church, even the church ofEngland, in opposition to all those who either secretly undermine, or more openly attempt to destroy it.”75. That we arePapists, (we, who are daily and hourly preaching that very doctrine which is so solemnly anathematized by the whole church ofRome) is such a charge, that I dare not waste my time in industriously confuting it. Let any man of common sense only look on the title pages of the sermons we have lately preached atOxford, and he will need nothing more to shew him the weight of this senseless, shameless accusation;—unless he can suppose the governors both ofChrist-ChurchandLincoln-College, nay, and all the university, to bePapiststoo.76. You yourself can easily acquit us of this; but not of the other part of the charge. You stillthink we are secretly undermining, if not openly destroying the church.What do you mean by the church? A visible church (as our article defines it) is,A company of faithful (or believing) people:cætus credentium. This is the essence of a church: and the properties thereof are, (as they are described in the words that follow)Among whom the pure word of God is preached, and the sacraments duly administered. Now then (according to this authentic account) what isThe church of England? What is it indeed, but thefaithful people, thetrue believers in England? It is true, if these are scattered abroad, they come under another consideration. But when they are visibly joined, by assembling together to hear the pure word of God preached, and to eat of one bread, and drink of one cup, they are then properly the visible church ofEngland.77. It were well if this were a little more considered by those, who so vehemently cry out,The church! the church!(as those of old,The temple of the Lord! the temple of the Lord!) not knowing what they speak, nor whereof they affirm. A provincial or national church, according to our article, is, the true believers of that province or nation. If these are dispersed up and down, they are only a part of the invisible church of Christ. But if they are visibly joined by assembling together to hear his word and partake of his supper, they are then a visible church,such as the church ofEngland,France, or any other.78. This being premised, I ask, How do we undermine or destroy the church? The provincial, visible church ofEngland? The article mentions three things as essential to a visible church:1st, Living faith, without which indeed there can be no church at all, neither visible nor invisible:2dly, Preaching (and consequently hearing) the pure word of God, else that faith would languish and die: and,3dly, A due administration of the sacraments, the ordinary means whereby God increaseth faith. Now come close to the question: in which of these points do we undermine or destroy the church?Do we shut the door of faith? Do we lessen the number of believing people inEngland? Only remember what faith is, according to our homilies, (viz.“A sure trust and confidence in God, that through the merits of Christ my sins are forgiven, and I reconciled to the favour of God,”) And we appeal to all mankind, do we destroy this faith, which is the life and soul of the church? Is there, in fact, less of this faith, inEngland, than there was before we went forth! I think, this is an assertion, which the father of lies himself will scarce dare to utter or maintain.With regard then to this first point, it is undeniable, we neither undermine nor destroy the church. The second thing is, the preaching the pure word of God. And do we hinder this?Do we hinder any minister from preaching the pure word of God? If any preach not at all, or not the pure word of God, is the hindrance in us or in themselves? Or, do we lessen the number of those that hear the pure word of God? Are then the hearers thereof (whether read or preached)fewerthan they were in times past? Are the usual places of public worshipless frequentedby means of our preaching? Wheresoever our lot has been cast for any time, are the churchesemptierthan they were before? Surely, none that has any regard left either for truth or modesty, will say, thatin this pointwe are enemies to, or destroyers of, the church.The third thing requisite (if not to thebeing, at least) to thewell beingof a church, is the due administration of the sacraments, particularly that of the Lord’s supper. And are we, inthisrespect, underminers or destroyers of the church? Do we either by our example or advice, draw men away from the Lord’s table? Where we have labour’d most, are there the fewest communicants? How does the fact stand inLondon,Bristol,Newcastle? O that you would no longer shut your eyes against the broad light which encompasses you on every side!79. I believe you are sensible by this time, not only how weak this objection is, but likewise how easy it would be, terribly to retort every branch of it upon most of those that make it: whether we speak oftrueliving faith, ofpreaching thepureword of God, or of the due administration of the sacraments, both of baptism and the Lord’s supper. But I spare you. It sufficeth that our God knoweth, and will make manifest in that day, whether it be by reason ofusoryou, thatmen abhor the offering of theLord.80. Others object, “That we do not observethe laws of the church, and thereby undermine it.” What laws? The rubricks or canons? In every parish where I have been curate yet, I have observed the rubricks with a scrupulous exactness, not for wrath, but for conscience sake. And this, so far as belongs to an unbeneficed minister, or to a private member of the church, I do now. I will just mention a few of them, and leave you to consider, which of us has observed, or does observe them most.1. Days of fasting or abstinence to be observ’d:The forty days of Lent,The Ember days at the four seasons,The three Rogation days,All Fridays in the year, exceptChristmas-day.2. “So many as intend to be partakers of the holy communion, shall signify their names to the curate, at least some time the day before:“And if any of these be an open and notorious evil liver,——the curate shall advertise him, that in any wise he presume not to come to the Lord’s table, until he hath openly declared himself to have truly repented.3. “Then (after theNicenecreed) the curate shall declare unto the people, what holidays, orfasting-days, are in the week following to be observed.4. “The minister shall first receive the communion in both kinds himself, andthen proceed to deliver the same to the bishops, priests, and deacons, in like manner, if any be present, andafter that, to the people.5. “In cathedral and collegiate churches, and colleges, where there are many priests and deacons, they shallall receive the communion with the priest, every Sunday at the least.6. “The children to be baptized must be ready at the font,immediately after the last lesson.7. “The curates of every parish shall warn the people, that without great necessity, they procure not their children to be baptizedat home in their houses.8. “The curate of every parish shall diligentlyupon Sundays and Holydays, after the second lesson atevening prayer,openly in the church, instruct and examine so many children as he shall think convenient, in some part of the catechism.9. “Whensoever the bishop shall give notice for children to be brought unto him for their confirmation, the curate of every parish, shall either bring orsend in writing, with his hand subscribed thereunto, the names of all such personswithin his parish, as he shall think fit to be presented to the bishop.”81. Now the question is not, whether these rubrics ought to be observed, (you take this for granted in making the objection) but whether in fact they have been observed by you, or me, most? Many can witness, I have observed them punctually, yea, sometimes at the hazard of my life: and as many, I fear, that you, have not observed them at all, and that several of them you never pretended to observe. And is ityouthat are accusingme, for not observing the rubrics of the church? What grimace is this!O tell it not inGath!Publish not in the streets ofAskelon!82. With regard to the canons, I would in the first place desire you to consider, two or three plain questions.1st. Have you ever read them over?2dly. How can these be called, “The canons of the church ofEngland?” Seeing they were never legally established by the church? Never regularly confirmed in any full convocation?3dly. By what right am I required to observe such canons as were never legally established?And then I will join issue with you on one question more,viz.Whether you or Ihave observedthem most?To instance only in a few.Canon 29.No person shall be admitted godfather or godmother to any child,—before the said person hath received the holy communion.Canon 59.Every parson, vicar, or curate,uponeverySundayand Holiday, before evening prayer, shall, for half an hour, or more, examine and instruct the youth and ignorant persons of his parish.Canon 64.Every parson, vicar, or curate, shall declare to the people every Sunday, whether there be any holidays orfasting-daysthe week following.Canon 68.No minister shallrefuseordelayto christen any child that is brought to the church to him upon Sundays or holidays to be christened, or bury any corps that is brought to the church or church-yard.(N. B.Inability to pay fees does not alter the case.)Canon 75.No ecclesiastical persons shall spend their time idly, by day or by night, playing atdice,cards, ortables.Now let the clergyman who has observed only these five canons for one year last past, and who has read over all the canons in his congregation; (as the king’s ratification straitly enjoins him to do once every year) let him, I say, cast the first stone at us, fornot observing the canons(so called)of the church ofEngland.83. “However we cannot be (it is said) friends to the church, because we do notobey the governors of it, andsubmit ourselves(as at our ordination we promised to do)to all their godlyadmonitions and injunctions.”¹I answer, in every individual point of an indifferent nature, We do and will (by the grace of God) obey the governors of the church. But thetestifyingthegospel of the grace ofGod, is not a point of an indifferent nature.The ministry which we have received of theLord Jesus, we are at all hazards to fulfil. It isthe burthen of theLord which is laid upon us here; and we areto obey God rather than man. Nor yet do we in any ways violate the promise which each of us made, when it was said unto him, “Take thou authority to preach the word of God, in the name of the Father, and of the Son, and of the Holy Ghost.” We then promised tosubmit(mark the words)to thegodlyadmonitions and injunctions of our ordinary. But we did not, could not promise to obeysuchinjunctions, as we knoware contrary to the word ofGod.¹The author of a tract just published atNewcastle, (entitled, The notions of the Methodists fully disproved,in a letter to theRev.Mr.John Wesley) much insists upon this objection. I have read, and believe it quite needless to take any further notice of this performance: the writer being so utterly unacquainted with the merits of the cause; and shewing himself so perfectly a stranger, both to my life, preaching, and writing; and to the word of God, and to the articles and homilies of the church of England.84. “But why then (say some) do you leave the church?”Leave the church!What can you mean? Do we leave so much as thechurch walls? Your own eyes tell you, we do not. Do we leave theordinances of the church? You daily seeand know the contrary. Do we leave thefundamental doctrine of the church, namely, Salvation by faith? It is our constant theme, in public, in private, in writing, in conversation. Do we leave thepractice of the church, the standard whereof are the ten commandments? Which are so essentially in-wrought in her constitution, (as little as you may apprehend it) that whosoever breaks one of the least of these, is no member of the church ofEngland. I believe you do not care to put the cause on this issue. Neither do you mean this, byleaving the church. In truth, I cannot conceive what you mean. I doubt you cannot conceive yourself. You have retailed a sentence from somebody else, which you no more understand than he. And no marvel; for it is a true observation,“Nonsense is never to be understood.”85. Nearly related to this is that other objection, that wedivide the church. Remember the church is,The faithful people, or true believers. Now how do wedivide these? “Why, by our societies.” Very good. Now the case is plain. “We divide them (you say) by uniting them together.” Truly, a very uncommon way of dividing. “O, but we divide those who are thus united with each other, from the rest of the church.” By no means. Many of them were beforejoined to all their brethrenof the church ofEngland(and many were not, until they knew us) byassembling themselves together, to hear the word of God, and to eat of one bread, and drink of one cup. And do they nowforsake that assemblingthemselves together? You cannot, you dare not say it. You know they are more diligent therein than ever; it being one of the fixed rules of our societies, “That every member attend the ordinances of God.”i. e.do not divide from the church. And if any member of the church does thus divide from or leave it, he hath no more place among us.86. I have considered this objection the more at large, because it is of most weight with sincere minds. And to all these, if they have fairly and impartially weighed the answer as well as the objection, I believe it clearly appears, that we are neitherunderminingnordestroying, neitherdividingnorleavingthe church. So far from it, that we have great heaviness, on her account, yea, continual sorrow in our hearts. And our prayer to God is, that he would repair the breaches of Sion, and build the walls of Jerusalem, that this our desolate church may flourish again, and be the praise of the whole earth.87. But perhaps you have heard, that “we in truth regard no church at all: that gain is the true spring of all our actions: that I, in particular, am well paid for my work, having thirteen hundred pounds a year (as a reverend author accurately computes it) at theFounderyalone,over and above what I receive fromBristol,Kingswood,Newcastle, and other places: and that whoever survives me, will see I have made good use of my time; for I shall not die a beggar.”88. I freely own, this is one of the best devised objections, which has ever yet been made; because it not only puts us upon proving a negative, (which is seldom an easy task) but also one of such a kind as scarce admits of any demonstrative proof at all. But for such proof as the nature of the thing allows, I appeal to my manner of life which hath been from the beginning. Ye who have seen it (and not with a friendly eye) for these twelve or fourteen years last past, or for any part of that time, Have ye ever seen any thing like the love of gain therein? Did I not continually remember the words of the Lord Jesus, “It is more blessed to give than to receive?” Ye ofOxford, Do ye not know these things are so? What gain did I seek among you? Of whom did I take any thing? From whom did I covet silver, or gold, or apparel? To whom did I deny any thing which I had, even to the hour that I departed from you?—Ye ofEpworthandWroote, among whom I ministered for (nearly) the space of three years, what gain did I seek among you? Or of whom did I take or covet any thing?—Ye ofSavannahandFrederica, among whom God afterwards proved me, and shewed me what was in my heart, what gain did I seek among you?Of whom did I take any thing? Or whose food or apparel did I covet (for silver or gold had ye none, no more than I myself for many months) even when I was in hunger and nakedness? Ye yourselves, and the God and Father of our Lord Jesus Christ, know that I lie not.89. “But (it is said) things are fairly altered now. Now I can’t complain of wanting any thing; having the yearly income of a bishop inLondon, over and above what I gain at other places.” At what other places, my friend? Inform yourself a little better, and you will find, that both atNewcastle,Bristol, andKingswood, and all other places, where any collection is made) the money collected is both received and expended by the stewards of those several societies, and never comes into my hands at all, neither first nor last. And you, or any who desire it, shall read over the accounts kept by any of those stewards, and see with your own eyes, that by all these societies I gain just as much as you do.90. The case inLondonstands thus. InNovember 1739, two gentlemen, then unknown to me (Mr.BallandMr.Watkins) came and desired me once and again, to preach in a place called theFounderynearMoorfields. With much reluctance I at length complied. I was soon after pressed to take that place into my own hands. Those who were most earnest therein, lent me the purchase-money, which was 115l.Mr.WatkinsandMr.Ballthen delivered me thenames of several subscribers, who offered to pay, some four, or six, some ten shillings a year towards the repayment of the purchase-money, and the putting the buildings into repair. This amounted one year to near 200l.the second to about 140, and so to the last.91. The united society began a little after, whose weekly contribution (for the poor) is received, and expended by the stewards, and comes not into my hands at all. But there is also a quarterly subscription of many of the society, which is nearly equal to that above mentioned.92. The uses to which these subscriptions have been hitherto applied, are,1st, the payment of that 115l.2dly. The repairing (I might almost say rebuilding) that vast, uncouth heap of ruins at theFoundery;3dly. The building galleries both for men and women;4thly. The enlarging the society room to near thrice its first bigness. All taxes and occasional expences are likewise defrayed out of this fund. And it has been hitherto so far from yielding any overplus, that it has never sufficed for these purposes. So far from it, that I am still in debt, on these accounts, near 300l.So much have I hitherto gained by preaching the gospel! Besides a debt of 150l.still remaining on account of the school built atBristol; and another of above 200l.on account of that now building atNewcastle. I desire any reasonable man would now sit down and lay these things together, and let him see, whether, allowingme a grain of common sense, (if not of common honesty) he can possibly conceive, that a view ofgainwould induce me to act in this manner.93. You can never reconcile it with any degree of common sense, that a man who wants nothing, who has already all the necessaries, all the conveniencies, nay, and many of the superfluities of life, and these not only independent on any one, but less liable to contingencies than even a gentleman’s freehold estate, that such an one should calmly and deliberately throw up his ease, most of his friends, his reputation, and that way of life, which of all others is most agreeable both to his nature, temper, and education: that he should toil day and night, spend all his time and strength, knowingly destroy a firm constitution, and hasten into weakness, pain, diseases, death,—to gain a debt of six or seven hundred pounds.94. But suppose the ballance on the other side, let me ask you one plain question. For what gain (setting conscience aside) will you be obliged to act thus? To live exactly as I do? For what price will you preach (and that with all your might, not in aneasy, indolent, fashionableway) eighteen or nineteen times every week? And this throughout the year? What shall I give you, to travel seven or eight hundred miles, in all weathers, every two or three months? For what salary will you abstain from all other diversions,than the doing good, and the praising God? I am mistaken if you would not prefer strangling to such a life, even with thousands of gold and silver.95. And what is the comfort you have found out for me in these circumstances? Why, that “I shall not die a beggar.” So now I am supposed to be heaping up riches,—“that I may leave them behind me.” Leave them behind me! For whom? My wife and children? Who are they? They are yet unborn. Unless thou meanest the children of faith whom God hath given me. But my heavenly Father feedeth them. Indeed if I lay up riches at all, it must beto leave behind me: (seeing my fellowship is a provision for life.) But I cannot understand this. What comfort would it be to my soul, now launched into eternity, that I hadleft behind megold as the dust, and silver as the sand of the sea? Will it follow me over the great gulph? Or can I go back to it? Thou that liftest up thy eyes in hell, what do thy riches profit thee now? Will all thou once hadst under the sun, gain thee a drop of water to cool thy tongue? O the comfort of riches leftbehindto one who is tormented in that flame!—You put me in mind of those celebrated lines (which I once exceedingly admired) addressed by way of consolation to the soul of a poor self-murderer:

“Butter and honey did you eat,

And lifted up on high,

You saw the clouds beneath your feet,

And rode upon the sky.

“Far, far above all earthly things

Triumphantly you rode;

You soar’d to heav’n on eagle’s wings,

And found, and talk’d with God.”

You then had power not to commit sin. You found the apostle’s words strictly true,he that is begotten of God keepeth himself, and that wicked one toucheth him not. But those whom you took to be experienced Christians, telling you, “This was only the time of your espousals; this could not last always: you must come down from the mount,” and the like, shook your faith. You looked at men more than God, and so became weak, and like another man. Whereas, had you then had any to guide you according to the truth of God, had you then heard the doctrine which now you blame, you had never fallen from your stedfastness: but had found, that in this sense also,the gifts and calling of God are without repentance.

55. Have you not another objection nearly allied to this, namely, that we preach perfection?True; but what perfection? The term you cannot object to; because it is scriptural. All the difficulty is, to fix the meaning of it, according to the word of God. And this we have done again and again, declaring to all the world, that Christian perfection does not imply an exemption, from ignorance, or mistake, or infirmities, or temptations: but that it does imply, the being so crucified with Christ, as to be able to testify,I live not, but Christ liveth in me, (Galatiansii.23.) andhath purified my heart by faith, (Actsxv.9.) It does imply,the casting down every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. It does imply,the being holy, as he that hath called us is holy, in all manner of conversation, (2 Corinthiansx.5. 1 Peteri.15.) And, in a word,the loving the Lord our God with all our heart, and serving him with all our strength.

56. Now, is it possible for any who believe the scripture, to deny one tittle of this? You cannot. You dare not. You would not for the world. You know it is the pure word of God. And this is the whole of what we preach; this is the height and depth of what we (withSt.Paul) call perfection: a state of soul devoutly to be wished, by all who have tasted of the love of God. O pray for it without ceasing. It is the one thing you want. Come with boldness to the throne of grace, and be assured that when youask this of God, you shall have the petition you ask of him. We know indeed that to man, to the natural man, this is impossible. But we know also, that asno word is impossible with God, soall things are possible to him that believeth.

57. Forwe are saved by faith. But have you not heard this urged as another objection against us, that we preach salvation by faith alone! And does notSt.Pauldo the same thing?By grace, saith he,ye are saved through faith. Can any words be more express? And elsewhere,Believe in the Lord Jesus, and thou shalt be saved, Actsxvi.31.

What we mean by this (if it has not been sufficiently explained already) is, that we are saved from our sins, only by a confidence in the love of God. As soon as webehold what manner of love it is which the Father hath bestowed upon us, we love him, (as the apostle observes)because he first loved us. And then is that commandment written in our heart,that he who loveth God love his brother also: from which love of God and man, meekness, humbleness of mind, and all holy tempers, spring. Now these are the very essence of salvation, of Christian salvation, salvation from sin. And from these, outward salvation flows, that is, holiness of life and conversation. Well, and are not these things so? If you know in whom you have believed, you need no further witnesses.

58. But perhaps you doubt, whether thatfaith whereby we are thus saved, implies such a trust and confidence in God as we describe. “You cannot think faith implies assurance: an assurance of the love of God to our souls, of his being now reconciled to us, and having forgiven all our sins.” And this we freely confess, that if number of voices is to decide the question, we must give it up at once; for you have on your side, not only some who desire to be Christians indeed, but all nominal Christians in every place, and theRomishchurch, one and all. Nay, these last are so vehement in your defence, that in the famed council ofTrent, they have decreed, “If any man hold (fiduicam) trust, confidence,♦or assurance of pardon to be essential to faith, let him be accursed.”

♦word missed in typeset “or”

59. Thus does that council anathematize the church ofEngland. For she is convicted hereof, by her own confession. The very words in the Homily on Salvation are, “Even the devils believe, that Christ was born of a virgin; that he wrought all kind of miracles, declaring himself very God; that for our sakes he suffered a most painful death, to redeem us from death everlasting. These articles of our faith the devils believe; and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true, Christian faith.”

“The right and true Christian faith is, notonly to believe the holy scriptures, and the articles of our faith, are true; but also to have a sure trust and confidence, to be saved from everlasting damnation through Christ.” Or, (as it is exprest a little after.) “A suretrust and confidence which a man hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.”

60. Indeed the bishop ofRomesaith, “If any man hold this, let him be an Anathema Maranatha.” But ’tis to be hoped,PapalAnathemas do not moveyou. You are a member of the church ofEngland. Are you? Then the controversy is at an end. Then hear the church. Faith is a sure trust which a man hath in God, that his sins are forgiven. Or if you are not, whether you hear our church or no, at least hear the scriptures. Hear believingJob, declaring his faith,I know that my Redeemer liveth. HearThomas, (when having seen,he believed) crying out,My Lord and my God! HearSt.Paulclearly describing the nature ofhis faith,The life I now live, I live by faith in the Son of God, who loved me, and gave himself for me. Hear (to mention no more) all the believers who were withPaul, when he wrote to theColossians, bearing witness,We give thanks unto the Father, whohath deliveredus from the power of darkness, andhath translatedus into the kingdom of his dear Son: in whomwe haveredemption thro’ his blood, even the forgiveness of sins, Colossiansi.verses 12, 13, 14.

61. But what need have we of distant witnesses? You have a witness in our own breast. For am I not speaking to one that loves God? How came you then to love him at first? Was it not, because you knew that he loved you? Did you, could you love God at all, ’till you tasted and saw that he was gracious? That he was merciful to you a sinner? What avails then controversy, or strife of words? Out of thy own mouth! You own, you had no love to God, ’till you was sensible of his love to you. And whatever expressions any sinner who loves God uses, to denote God’s love to him, you will always upon examination, find, that, they directly or indirectly imply forgiveness. Pardoning love is still at the root of all. He who was offended is now reconciled. The new song which God puts in every mouth, is always to that effect, O Lord,I will praise thee: tho’ thou wast angry with me, thine anger is turned away. Behold, God is my salvation. I will trust and not be afraid; for the Lord Jehovah is my strength and my song: he is also become my salvation, Isaiahxii.1, 2.

62. A confidence then in a pardoning God, is essential to saving faith. The forgiveness of sins is one of the first of those unseen things, whereof faith is the evidence. And if you are sensible of this, will you quarrel with us concerning an indifferent circumstance of it? Will you think it an important objection that we assert, that this faith is usually given in a moment?First, let me intreat you to read over that authentic account of God’s dealings with men, the Acts of the apostles. In this treatise you will find, how he wrought from the beginning on those who received remission of sins by faith. And can you find one of these, (except perhapsSt.Paul) who did not receive it in a moment? But abundance you find of those who did, besidesCorneliusand the three thousand, and to this also agrees the experience or those who now receive the heavenly gift. Three or four exceptions only have I found in the course of several years, (perhaps you yourself may be added to that number, and one or two more whom you have known.) But all the rest of those, who from time to time among us have believed in the Lord Jesus, were in a moment brought from darkness to light, and from the power of Satan unto God.

63. And why should it seem a thing incredible to you, who have known the power of God unto salvation; (whether he hath wrought thus in your soul or no;for there are diversities of operations, but the same Spirit) thatthe dead should hear the voice of the Son of God, and in that moment live? Thus he useth to act, to shew that when he willeth, to do is present with him.Let there be light, said God,and there was light. He spoke the word, and it was done. Thus the heavens and the earth were created, and all the hosts of them.And this manner of acting in the present case,highly suits both his power and love. There is therefore no hindrance on God’s part; sinceas his majesty is, so is his mercy. And whatever hindrance there is on the part of man, when God speaketh, it is not. Onlyaskthen, O sinner,and it shall be given thee, even the faith that brings salvation: and that, without any merit or good work of thine; forit is not of works, lest any man should boast. No; it is of grace, of grace alone. Forunto him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness.

64. “But by talking thus you encourage sinners.” I do encourage them—to repent: and do not you? Do not you know how many heap sin upon sin, purely for want of such encouragement? Because they think, “they can never be forgiven: there is no place for repentance left?” Does not your heart also bleed for them? What would you think too dear to part with? What would you not do? What would you not suffer, to bring one such sinner to repentance? Could not your loveendure all thingsfor them? “Yes—if you believed it would do them good; if you had any hope that they would be better.” Why do you not believe it would do them good? Why have you not a hope that they will be better? Plainly, because you do not love them enough; because you have not that charity, which not only endureth, but at the same time believeth and hopeth all things.

65. But that you may see the whole strength of this objection, I will shew you without any disguise or reserve, how I encourage the chief of sinners: my usual language to them runs thus:

O ye that deny the Lord that bought you, yet hear the word of the Lord. You seek rest, but find none. Even in laughter your heart is in heaviness. How long spend ye your labour for that which is not bread, and your strength for that which satisfieth not? You know, your soul is not satisfied. It is still an aking void. Sometimes you find (in spite of your principles) a sense♦of guilt, an awakened conscience. That grisly phantom, religion, (so you describe her) will now and then haunt you still. Righteousness looking down from heaven, is indeed to us no unpleasing sight. But how does it appear to you?

Horribili super aspectu mortalibus astans?

How often are you in fear of the very things you deny? How often in racking suspense? “What if there be an hereafter? A judgment to come? An unhappy eternity?” Do you not start at the thoughts? Can you be content to be always thus? Shall it be said of you also,

“Here lies a dicer, long in doubtIf death could kill the soul, or not?Here ends his doubtfulness; at lastConvinc’d.——But, O the die is cast!”

“Here lies a dicer, long in doubt

If death could kill the soul, or not?

Here ends his doubtfulness; at last

Convinc’d.——But, O the die is cast!”

Or, are you already convinced, there is no hereafter? What a poor state then are you in now? Taking a few more dull turns upon earth, and then dropping into nothing! What kind of spirit must you be of, if you can sustain yourself under the thought! Under the expectation of being in a few moments swept away by the stream of time, and then for ever

“swallow’d up, and lostIn the wide womb of uncreated night!”

“swallow’d up, and lost

In the wide womb of uncreated night!”

But neither indeed are you certain of this; nor of any thing else. “It may be so; it may not. A vast scene is behind. But clouds and darkness rest upon it.” All is doubt and uncertainty. You are continually tossed to and fro, and have no firm ground for the sole of your foot. O let not the poor wisdom of man any longer exalt itself against the wisdom of God. You have fled from him long enough: at length suffer your eyes to be opened by him that made them. You want rest to your soul. Ask it of him, who giveth to all men liberally, and upbraideth not! You are now a mere riddle to yourself, and your condition full of darkness and perplexity. You are one among many restless inhabitants of a miserable, disordered world,walking in a vain shadow, and disquieting yourself in vain. But the light of God will speedily disperse the anxiety of your vain conjectures. By adding heaven to earth,and eternity to time; it will open such a glorious view of things, as will lead you, even in the present world, to a peace which passeth all understanding.

♦duplicate word “of” removed

66. O ye gross, vile, scandalous sinners, hear ye the word of the Lord.Turn ye, turn ye from your evil ways; so iniquity shall not be your ruin. As I live, saith the Lord, I have no pleasure in the death of a sinner, but rather that he should turn and live.O make haste; delay not the time.Come, and let us reason together. Though your sins be as scarlet, they shall be white as snow; though they be red as crimson, they shall be as wool.——Who is this that cometh fromEdom, with dyed garments, red in his apparel?It is he on whom the Lordhath laid the iniquities of us all! Behold, behold the Lamb of God, that taketh away thy sins! See the only begotten Son of the Father,full of grace and truth! He loveththee. He gave himself forthee. Now, his bowels of compassion yearn over thee! O believe in the Lord Jesus, andthoushalt be saved!Go in peace, sin no more!

67. Now cannotyoujoin in all this? Is it not the very language of your heart? O when will you take knowledge, thatourwhole concern, our constant labour is, to bring all the world to the religion which you feel, to solid, inward, vital religion! Whatpoweris it then that keeps us asunder?Is thine heart right, as my heart is with thy heart? If it be, give me thy hand. Comewith me and see, and rejoice inmy zeal for the Lord. No difference between us (if thou art a child of God) can be so considerable as our agreement is. If we differ in smaller things, we agree in that which is greatest of all. How is it possible then thatyoushould be induced, to think or speak evil of us? How could it ever come into your mind, to oppose us, or weaken our hands? How long shall we complain of the wounds which we receive in the house of our friends? Surely the children of this world are stillwiser in their generation than the children of light. Satan is not divided against himself: Why are they who are on the Lord’s side against us? How is it thatwisdom isnotjustified of herownchildren?

68. Is it, because you have heard, “That we only make religion a cloak for covetousness? And because you have heard abundance of particulars alleged in support of that general charge?” ’Tis probable, you may also have heard, “How much we havegainedby preaching already:” and, to crown all, “That we are only papists in disguise, who are undermining and destroying the church?”

69. “You have heard this.” Well: and can you believe it? Have you then never heard the fifth chapter ofSt.Matthew? I would to God you could believe it. What is written there? How readest thou?Blessed are ye when men shall revile you, and persecute you, and say all manner ofevil against you falsely for my name’s sake. Rejoice and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets that were before you: namely, byrevilingthem, andsaying all manner of evilof themfalsely. Do not you know, that this (as well as all other scriptures) must needs be fulfilled? If so, take knowledge, that this day also it is fulfilled in your ears. For our Lord’s sake, and for the sake of his gospel which we preach,men do revile us and persecute us, and(blessed be God, who giveth us to rejoice therein)say all manner of evil of us falsely. And how can it be otherwise?The disciple is not above his master. It is enough for the disciple, that he be as his master, and the servant as his Lord. If they have called the master of the house Beelzebub, how much more shall they call them of his houshold?

70. This only we confess, that “we preachinwardsalvation,nowattainable by faith.” Andfor preaching this, (forno other crimewasthenso much as pretended) we were forbid to preach any more in those churches, where, till then, we were gladly received. This is a notorious fact. Being thus hindered from preaching in the places we should first have chosen, we now declare thegrace of God which bringeth salvation, in all places of his dominion: as well knowing, that God dwelleth not only in temples made with hands. This is the real, and it is the only real ground of complaint against us. And thiswe avow before all mankind, we do preach this salvation by faith. And not being suffered to preach it in the usual places, we declare it♦wherever a door is opened, eitheron a mountain, ora plain, orby a river side, (for all which we conceive we have sufficient precedent) or in prison, or, as it were,in the house of Justus, orthe school of one Tyrannus. Nor dare we refrain.A dispensation of the gospel is committed to me; and woe is me, if I preach not the gospel.

♦“whereever” replaced with “wherever”

71. Here we allow the fact, but deny the guilt. But in every other point alleged, we deny the fact, and call upon the world to prove it, if they can. More especially we call upon those who for many years saw our manner of life atOxford. These well know, thatafter the straitest sect of our religion, we lived Pharisees: and that the grand objection to us for all those years, was the beingrighteous overmuch: the reading, fasting, praying, denying ourselves; the going to church, to the Lord’s table; the relieving the poor, visiting those that were sick and in prison; instructing the ignorant, and labouring to reclaim the wicked,—more than was necessary for salvation. These were our open, flagrant crimes, from the year 1729 to the year 1737; touching which our Lord shall judge in that day.

72. But waving the things that are past: which of you now convinceth us of sin? Which of you (I here more especially appeal to my brethren,the clergy) can personally convict us of any ungodliness or unholiness of conversation? Ye know in your own hearts, (all that are candid men, all that are not utterly blinded with prejudice) that welabour to have a conscience void of offence both toward God and toward man. Brethren, I would to God that in this ye were even as we. But indeed (with grief I speak it) ye are not. There are among yourselves ungodly and unholy men; openly, undeniably such: drunkards, gluttons, returners of evil for evil, liars, swearers, prophaners of the day of the Lord. Proof hereof is not wanting, if ye require it. Where then is your zeal against these? A clergyman, so drunk he can scarce stand or speak, may, in the presence of a thousand people¹, set upon another clergyman of the same church, both with abusive words and open violence. And what follows? Why, the one is still allowed to dispense the sacred signs of the body and blood of Christ. But the other is not allowed to receive them.——Because he is a field preacher.

¹AtEpworth, inLincolnshire.

73. O ye pillars and fathers of the church, are these things well-pleasing to him, who hath made you overseers over that flock which he hath purchased with his own blood? O that ye would suffer me to boast myself a little! Is there not a cause? Have ye not compelled me? Which of your clergy are more unspotted in their lives,which more unwearied in their labours, than those whosenames ye cast out as evil, whom ye countas the filth and off-scouring of the world? Which of them is more zealousto spend and be spent, for the lost sheep of the house ofIsrael? Or, who among them is more ready tobe offered up for their flock upon the sacrifice and service of their faith?

74. Will ye say, (as the historian ofCatiline)Si sic pro patria!If this were done in defence of the church, and not in order to undermine and destroy it! That is the very proposition I undertake to prove, That “we are now defending the church, even the church ofEngland, in opposition to all those who either secretly undermine, or more openly attempt to destroy it.”

75. That we arePapists, (we, who are daily and hourly preaching that very doctrine which is so solemnly anathematized by the whole church ofRome) is such a charge, that I dare not waste my time in industriously confuting it. Let any man of common sense only look on the title pages of the sermons we have lately preached atOxford, and he will need nothing more to shew him the weight of this senseless, shameless accusation;—unless he can suppose the governors both ofChrist-ChurchandLincoln-College, nay, and all the university, to bePapiststoo.

76. You yourself can easily acquit us of this; but not of the other part of the charge. You stillthink we are secretly undermining, if not openly destroying the church.

What do you mean by the church? A visible church (as our article defines it) is,A company of faithful (or believing) people:cætus credentium. This is the essence of a church: and the properties thereof are, (as they are described in the words that follow)Among whom the pure word of God is preached, and the sacraments duly administered. Now then (according to this authentic account) what isThe church of England? What is it indeed, but thefaithful people, thetrue believers in England? It is true, if these are scattered abroad, they come under another consideration. But when they are visibly joined, by assembling together to hear the pure word of God preached, and to eat of one bread, and drink of one cup, they are then properly the visible church ofEngland.

77. It were well if this were a little more considered by those, who so vehemently cry out,The church! the church!(as those of old,The temple of the Lord! the temple of the Lord!) not knowing what they speak, nor whereof they affirm. A provincial or national church, according to our article, is, the true believers of that province or nation. If these are dispersed up and down, they are only a part of the invisible church of Christ. But if they are visibly joined by assembling together to hear his word and partake of his supper, they are then a visible church,such as the church ofEngland,France, or any other.

78. This being premised, I ask, How do we undermine or destroy the church? The provincial, visible church ofEngland? The article mentions three things as essential to a visible church:1st, Living faith, without which indeed there can be no church at all, neither visible nor invisible:2dly, Preaching (and consequently hearing) the pure word of God, else that faith would languish and die: and,3dly, A due administration of the sacraments, the ordinary means whereby God increaseth faith. Now come close to the question: in which of these points do we undermine or destroy the church?

Do we shut the door of faith? Do we lessen the number of believing people inEngland? Only remember what faith is, according to our homilies, (viz.“A sure trust and confidence in God, that through the merits of Christ my sins are forgiven, and I reconciled to the favour of God,”) And we appeal to all mankind, do we destroy this faith, which is the life and soul of the church? Is there, in fact, less of this faith, inEngland, than there was before we went forth! I think, this is an assertion, which the father of lies himself will scarce dare to utter or maintain.

With regard then to this first point, it is undeniable, we neither undermine nor destroy the church. The second thing is, the preaching the pure word of God. And do we hinder this?Do we hinder any minister from preaching the pure word of God? If any preach not at all, or not the pure word of God, is the hindrance in us or in themselves? Or, do we lessen the number of those that hear the pure word of God? Are then the hearers thereof (whether read or preached)fewerthan they were in times past? Are the usual places of public worshipless frequentedby means of our preaching? Wheresoever our lot has been cast for any time, are the churchesemptierthan they were before? Surely, none that has any regard left either for truth or modesty, will say, thatin this pointwe are enemies to, or destroyers of, the church.

The third thing requisite (if not to thebeing, at least) to thewell beingof a church, is the due administration of the sacraments, particularly that of the Lord’s supper. And are we, inthisrespect, underminers or destroyers of the church? Do we either by our example or advice, draw men away from the Lord’s table? Where we have labour’d most, are there the fewest communicants? How does the fact stand inLondon,Bristol,Newcastle? O that you would no longer shut your eyes against the broad light which encompasses you on every side!

79. I believe you are sensible by this time, not only how weak this objection is, but likewise how easy it would be, terribly to retort every branch of it upon most of those that make it: whether we speak oftrueliving faith, ofpreaching thepureword of God, or of the due administration of the sacraments, both of baptism and the Lord’s supper. But I spare you. It sufficeth that our God knoweth, and will make manifest in that day, whether it be by reason ofusoryou, thatmen abhor the offering of theLord.

80. Others object, “That we do not observethe laws of the church, and thereby undermine it.” What laws? The rubricks or canons? In every parish where I have been curate yet, I have observed the rubricks with a scrupulous exactness, not for wrath, but for conscience sake. And this, so far as belongs to an unbeneficed minister, or to a private member of the church, I do now. I will just mention a few of them, and leave you to consider, which of us has observed, or does observe them most.

1. Days of fasting or abstinence to be observ’d:

The forty days of Lent,The Ember days at the four seasons,The three Rogation days,All Fridays in the year, exceptChristmas-day.

The forty days of Lent,

The Ember days at the four seasons,

The three Rogation days,

All Fridays in the year, exceptChristmas-day.

2. “So many as intend to be partakers of the holy communion, shall signify their names to the curate, at least some time the day before:

“And if any of these be an open and notorious evil liver,——the curate shall advertise him, that in any wise he presume not to come to the Lord’s table, until he hath openly declared himself to have truly repented.

3. “Then (after theNicenecreed) the curate shall declare unto the people, what holidays, orfasting-days, are in the week following to be observed.

4. “The minister shall first receive the communion in both kinds himself, andthen proceed to deliver the same to the bishops, priests, and deacons, in like manner, if any be present, andafter that, to the people.

5. “In cathedral and collegiate churches, and colleges, where there are many priests and deacons, they shallall receive the communion with the priest, every Sunday at the least.

6. “The children to be baptized must be ready at the font,immediately after the last lesson.

7. “The curates of every parish shall warn the people, that without great necessity, they procure not their children to be baptizedat home in their houses.

8. “The curate of every parish shall diligentlyupon Sundays and Holydays, after the second lesson atevening prayer,openly in the church, instruct and examine so many children as he shall think convenient, in some part of the catechism.

9. “Whensoever the bishop shall give notice for children to be brought unto him for their confirmation, the curate of every parish, shall either bring orsend in writing, with his hand subscribed thereunto, the names of all such personswithin his parish, as he shall think fit to be presented to the bishop.”

81. Now the question is not, whether these rubrics ought to be observed, (you take this for granted in making the objection) but whether in fact they have been observed by you, or me, most? Many can witness, I have observed them punctually, yea, sometimes at the hazard of my life: and as many, I fear, that you, have not observed them at all, and that several of them you never pretended to observe. And is ityouthat are accusingme, for not observing the rubrics of the church? What grimace is this!O tell it not inGath!Publish not in the streets ofAskelon!

82. With regard to the canons, I would in the first place desire you to consider, two or three plain questions.

1st. Have you ever read them over?

2dly. How can these be called, “The canons of the church ofEngland?” Seeing they were never legally established by the church? Never regularly confirmed in any full convocation?

3dly. By what right am I required to observe such canons as were never legally established?

And then I will join issue with you on one question more,viz.Whether you or Ihave observedthem most?

To instance only in a few.

Canon 29.No person shall be admitted godfather or godmother to any child,—before the said person hath received the holy communion.

Canon 59.Every parson, vicar, or curate,uponeverySundayand Holiday, before evening prayer, shall, for half an hour, or more, examine and instruct the youth and ignorant persons of his parish.

Canon 64.Every parson, vicar, or curate, shall declare to the people every Sunday, whether there be any holidays orfasting-daysthe week following.

Canon 68.No minister shallrefuseordelayto christen any child that is brought to the church to him upon Sundays or holidays to be christened, or bury any corps that is brought to the church or church-yard.

(N. B.Inability to pay fees does not alter the case.)

Canon 75.No ecclesiastical persons shall spend their time idly, by day or by night, playing atdice,cards, ortables.

Now let the clergyman who has observed only these five canons for one year last past, and who has read over all the canons in his congregation; (as the king’s ratification straitly enjoins him to do once every year) let him, I say, cast the first stone at us, fornot observing the canons(so called)of the church ofEngland.

83. “However we cannot be (it is said) friends to the church, because we do notobey the governors of it, andsubmit ourselves(as at our ordination we promised to do)to all their godlyadmonitions and injunctions.”¹I answer, in every individual point of an indifferent nature, We do and will (by the grace of God) obey the governors of the church. But thetestifyingthegospel of the grace ofGod, is not a point of an indifferent nature.The ministry which we have received of theLord Jesus, we are at all hazards to fulfil. It isthe burthen of theLord which is laid upon us here; and we areto obey God rather than man. Nor yet do we in any ways violate the promise which each of us made, when it was said unto him, “Take thou authority to preach the word of God, in the name of the Father, and of the Son, and of the Holy Ghost.” We then promised tosubmit(mark the words)to thegodlyadmonitions and injunctions of our ordinary. But we did not, could not promise to obeysuchinjunctions, as we knoware contrary to the word ofGod.

¹The author of a tract just published atNewcastle, (entitled, The notions of the Methodists fully disproved,in a letter to theRev.Mr.John Wesley) much insists upon this objection. I have read, and believe it quite needless to take any further notice of this performance: the writer being so utterly unacquainted with the merits of the cause; and shewing himself so perfectly a stranger, both to my life, preaching, and writing; and to the word of God, and to the articles and homilies of the church of England.

84. “But why then (say some) do you leave the church?”Leave the church!What can you mean? Do we leave so much as thechurch walls? Your own eyes tell you, we do not. Do we leave theordinances of the church? You daily seeand know the contrary. Do we leave thefundamental doctrine of the church, namely, Salvation by faith? It is our constant theme, in public, in private, in writing, in conversation. Do we leave thepractice of the church, the standard whereof are the ten commandments? Which are so essentially in-wrought in her constitution, (as little as you may apprehend it) that whosoever breaks one of the least of these, is no member of the church ofEngland. I believe you do not care to put the cause on this issue. Neither do you mean this, byleaving the church. In truth, I cannot conceive what you mean. I doubt you cannot conceive yourself. You have retailed a sentence from somebody else, which you no more understand than he. And no marvel; for it is a true observation,

“Nonsense is never to be understood.”

85. Nearly related to this is that other objection, that wedivide the church. Remember the church is,The faithful people, or true believers. Now how do wedivide these? “Why, by our societies.” Very good. Now the case is plain. “We divide them (you say) by uniting them together.” Truly, a very uncommon way of dividing. “O, but we divide those who are thus united with each other, from the rest of the church.” By no means. Many of them were beforejoined to all their brethrenof the church ofEngland(and many were not, until they knew us) byassembling themselves together, to hear the word of God, and to eat of one bread, and drink of one cup. And do they nowforsake that assemblingthemselves together? You cannot, you dare not say it. You know they are more diligent therein than ever; it being one of the fixed rules of our societies, “That every member attend the ordinances of God.”i. e.do not divide from the church. And if any member of the church does thus divide from or leave it, he hath no more place among us.

86. I have considered this objection the more at large, because it is of most weight with sincere minds. And to all these, if they have fairly and impartially weighed the answer as well as the objection, I believe it clearly appears, that we are neitherunderminingnordestroying, neitherdividingnorleavingthe church. So far from it, that we have great heaviness, on her account, yea, continual sorrow in our hearts. And our prayer to God is, that he would repair the breaches of Sion, and build the walls of Jerusalem, that this our desolate church may flourish again, and be the praise of the whole earth.

87. But perhaps you have heard, that “we in truth regard no church at all: that gain is the true spring of all our actions: that I, in particular, am well paid for my work, having thirteen hundred pounds a year (as a reverend author accurately computes it) at theFounderyalone,over and above what I receive fromBristol,Kingswood,Newcastle, and other places: and that whoever survives me, will see I have made good use of my time; for I shall not die a beggar.”

88. I freely own, this is one of the best devised objections, which has ever yet been made; because it not only puts us upon proving a negative, (which is seldom an easy task) but also one of such a kind as scarce admits of any demonstrative proof at all. But for such proof as the nature of the thing allows, I appeal to my manner of life which hath been from the beginning. Ye who have seen it (and not with a friendly eye) for these twelve or fourteen years last past, or for any part of that time, Have ye ever seen any thing like the love of gain therein? Did I not continually remember the words of the Lord Jesus, “It is more blessed to give than to receive?” Ye ofOxford, Do ye not know these things are so? What gain did I seek among you? Of whom did I take any thing? From whom did I covet silver, or gold, or apparel? To whom did I deny any thing which I had, even to the hour that I departed from you?—Ye ofEpworthandWroote, among whom I ministered for (nearly) the space of three years, what gain did I seek among you? Or of whom did I take or covet any thing?—Ye ofSavannahandFrederica, among whom God afterwards proved me, and shewed me what was in my heart, what gain did I seek among you?Of whom did I take any thing? Or whose food or apparel did I covet (for silver or gold had ye none, no more than I myself for many months) even when I was in hunger and nakedness? Ye yourselves, and the God and Father of our Lord Jesus Christ, know that I lie not.

89. “But (it is said) things are fairly altered now. Now I can’t complain of wanting any thing; having the yearly income of a bishop inLondon, over and above what I gain at other places.” At what other places, my friend? Inform yourself a little better, and you will find, that both atNewcastle,Bristol, andKingswood, and all other places, where any collection is made) the money collected is both received and expended by the stewards of those several societies, and never comes into my hands at all, neither first nor last. And you, or any who desire it, shall read over the accounts kept by any of those stewards, and see with your own eyes, that by all these societies I gain just as much as you do.

90. The case inLondonstands thus. InNovember 1739, two gentlemen, then unknown to me (Mr.BallandMr.Watkins) came and desired me once and again, to preach in a place called theFounderynearMoorfields. With much reluctance I at length complied. I was soon after pressed to take that place into my own hands. Those who were most earnest therein, lent me the purchase-money, which was 115l.Mr.WatkinsandMr.Ballthen delivered me thenames of several subscribers, who offered to pay, some four, or six, some ten shillings a year towards the repayment of the purchase-money, and the putting the buildings into repair. This amounted one year to near 200l.the second to about 140, and so to the last.

91. The united society began a little after, whose weekly contribution (for the poor) is received, and expended by the stewards, and comes not into my hands at all. But there is also a quarterly subscription of many of the society, which is nearly equal to that above mentioned.

92. The uses to which these subscriptions have been hitherto applied, are,1st, the payment of that 115l.2dly. The repairing (I might almost say rebuilding) that vast, uncouth heap of ruins at theFoundery;3dly. The building galleries both for men and women;4thly. The enlarging the society room to near thrice its first bigness. All taxes and occasional expences are likewise defrayed out of this fund. And it has been hitherto so far from yielding any overplus, that it has never sufficed for these purposes. So far from it, that I am still in debt, on these accounts, near 300l.So much have I hitherto gained by preaching the gospel! Besides a debt of 150l.still remaining on account of the school built atBristol; and another of above 200l.on account of that now building atNewcastle. I desire any reasonable man would now sit down and lay these things together, and let him see, whether, allowingme a grain of common sense, (if not of common honesty) he can possibly conceive, that a view ofgainwould induce me to act in this manner.

93. You can never reconcile it with any degree of common sense, that a man who wants nothing, who has already all the necessaries, all the conveniencies, nay, and many of the superfluities of life, and these not only independent on any one, but less liable to contingencies than even a gentleman’s freehold estate, that such an one should calmly and deliberately throw up his ease, most of his friends, his reputation, and that way of life, which of all others is most agreeable both to his nature, temper, and education: that he should toil day and night, spend all his time and strength, knowingly destroy a firm constitution, and hasten into weakness, pain, diseases, death,—to gain a debt of six or seven hundred pounds.

94. But suppose the ballance on the other side, let me ask you one plain question. For what gain (setting conscience aside) will you be obliged to act thus? To live exactly as I do? For what price will you preach (and that with all your might, not in aneasy, indolent, fashionableway) eighteen or nineteen times every week? And this throughout the year? What shall I give you, to travel seven or eight hundred miles, in all weathers, every two or three months? For what salary will you abstain from all other diversions,than the doing good, and the praising God? I am mistaken if you would not prefer strangling to such a life, even with thousands of gold and silver.

95. And what is the comfort you have found out for me in these circumstances? Why, that “I shall not die a beggar.” So now I am supposed to be heaping up riches,—“that I may leave them behind me.” Leave them behind me! For whom? My wife and children? Who are they? They are yet unborn. Unless thou meanest the children of faith whom God hath given me. But my heavenly Father feedeth them. Indeed if I lay up riches at all, it must beto leave behind me: (seeing my fellowship is a provision for life.) But I cannot understand this. What comfort would it be to my soul, now launched into eternity, that I hadleft behind megold as the dust, and silver as the sand of the sea? Will it follow me over the great gulph? Or can I go back to it? Thou that liftest up thy eyes in hell, what do thy riches profit thee now? Will all thou once hadst under the sun, gain thee a drop of water to cool thy tongue? O the comfort of riches leftbehindto one who is tormented in that flame!—You put me in mind of those celebrated lines (which I once exceedingly admired) addressed by way of consolation to the soul of a poor self-murderer:

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