them; of a few, not all, in general. In either case, I take an especial care, 1. To speak nothing but the truth. 2. To speak this with all plainness; and, 3. With love, and in the spirit of meekness. Now if you will call this "abusing, railing," or "reviling," you must. But still I dare not refrain from it. I must thus rail, thus abuse sinners of all sorts and degrees, unless I will perish with them. When I first read your declaration, That our brethren "in general had treated us with all meekness and temper," I had thoughts of spreading before you a few of the flowers which they have strewed upon us with no sparing hand. But on reflection, I judged it better to forbear. Let them die and be forgotten! As to those of the "people called Methodists," whom you suppose to "rail at and abuse the clergy," and to revile and censure their neighbours; I can only say, Which are they? Show me the And if it appear, that any of these under my care, habitually censure or revile others, whether clergy or laity, I will make them an example, for the benefit of all the rest. men. Touching you, I never was afraid without cause. you advanced a wilful untruth. I do not think This was a rash word. I hereby openly retract it, and ask pardon of God and you. To draw toward a conclusion. Whosoever they are that despise me, and make no account of my labours,' I know that they are not in vain in the Lord,' and that I have not 'fought as one that beateth the air.' I still see (and I praise the Father of lights, from whom every good and perfect gift descendeth') a continual increase of pure religion, and undefiled, of the love of God and man, of the wisdom which is pure and peaceable, gentle and easy to be entreated, full of mercy, and of good fruits.' I see more and more of those who before lived in a thorough contempt of God's ordinances, and of all duties, now zealously discharging their duties to God and man, and walking in all his ordinances blameless.' A few indeed I have seen draw back to perdition, chiefly through a fear of being righteous overmuch. And here and there one has fallen into Calvinism, or turned aside to the Moravians. But I doubt not, these are in a better state than they were before they heard us.' Admit they are in error, yea, and die therein, yet who dares affirm, they will perish everlastingly! But had they died in gross sin, we are sure they had fallen into the fire that never shall be quenched.' I have now considered, as far as my time would permit, (not every thing in your letter, whether of moment or not, but) those points, which I conceive to be of the greatest weight. That God may lead us both into all truth, and that we may not drop our love in the pursuit of it, is the continual prayer of, Reverend Sir, Your Friend and Servant for Christ's sake. June 17, 1746. A LETTER TO THE RIGHT REVEREND THE LORD BISHOP OF LONDON, OCCASIONED BY HIS LORDSHIP'S LATE CHARGE TO HIS CLERGY. "Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. For I know not to give flattering titles. In so doing my Maker would soon take me away." JOB Xxxii. 21, 22. MY LORD, 1. WHEN abundance of persons have for several years laid to my charge things that I knew not, I have generally thought it my duty to pass it over in silence, to be as one that heard not. But the case is different, when a person of your Lordship's character calls me forth to answer for myself. Silence now might be interpreted contempt. It might appear like a sullen disregard, a withholding honour from him to whom honour is due, were it only on account of his high office in the church. More especially, when I apprehend so eminent a person as this, to be under considerable mistakes concerning me. Were I now to be silent, were I not to do what was in my power for the removal of those mistakes, I could not have a conscience void of offence, either towards God or towards man. 2. But I am sensible how difficult it is to speak in such a manner as I ought, and as I desire to do. When your lordship published those queries, under the title of Observations, I did not lie under the same difficulty; because, as your name was not mscribed, I had 'the liberty to stand, as it were, on even ground.' But I must now always remember to whom I speak. And may 'the God whom I serve in the gospel of his Son,' enable me to do it with deep seriousness of spirit, with modesty and humility; and at the same time, with the utmost plainness of speech; seeing we must both stand before the Judgment Seat of CHRIST. 3. In this then I entreat your lordship to bear with me: and in particular, when I speak of myself, (how tender a point!) just as freely as I would of another man. Let not this be termed boasting. Is there not a cause? Can I refrain from speaking, and be guiltless? And if I speak at all, ought I not to speak (what appears to me to be) the whole truth? Does not your lordship desire, that I should do this? I will then, God being my helper. And you will bear with me in my folly, (if such it is) with my speaking in the simplicity of my heart. 4. Your lordship begins, "There is another species of enemies. who give shameful disturbance to the parochial clergy, and use very unwarrantable methods to prejudice their people against them, and to seduce their flocks from them-the Methodists and Moravians, who-agree in annoying the established ministry, and in drawing over to themselves the lowest and most ignorant of the people, by pretences to greater sanctity," p. 4. But have no endeavours been used to show them their error? Yes your lordship remarks, "Endeavours have not been wanting. -But though these endeavours have caused some abatement in the pomp and grandeur with which these people for some time acted," (truly one would not have expected it from them!)" yet they do not seem to have made an impression upon their leaders," p. 6. Your lordship adds, "Their innovations, in points of discipline, I do not intend to enter into at present-But to inquire what the doctrines are which they spread, (p. 7.)-Doctrines big with pernicious influences upon practice," p. 8. Six of these your lordship mentions, after having premised, "It is not at all needful, to the end of guarding against them, to charge the particular tenets upon the particular persons among them," (p. 7) Indeed, my lord, it is needful in the highest degree. For if the minister who is to guard his people, either against Peter Bohler, Mr. Whitefield, or me, does not know what our particular tenets are, he must needs run, as uncertainly, and fight, as one that beateth the air.' I will fairly own, which of these belongs to me. The "indirect practices," which your lordship charges upon me, may then be considered; together with the "consequences" of these doctrines, and your lordship's instructions to the clergy. 5. "The first that I shall take notice of," says your lordship, "is the Antinomian doctrine," (p. 8.) The second, "That Christ has done all, and left nothing for us to do, but to believe," (p. 9.) These belong not to me. I am unconcerned therein. I have earnestly opposed, but did never teach or embrace them. "There is another notion," your lordship says, "which we find propagated throughout the writings of those people, and that is, the making inward, secret, and sudden impulses the guides of their actions, resolutions, and designs," (p. 14.) Mr. Church urged the same objection before. "Instead of making the word of God the rule of his actions, he follows only his secret impulse, "I beg leave to return the same answer. In the whole compass of language, there is not a proposition which less belongs to me than this. I have declared again and again, that I make the word of God the rule of all my actions; and that I no more follow any secret impulse instead thereof, than 1 follow Mahomet or Confucius.' Answ. to Mr. Church. 6. Before I proceed, suffer me to observe, here are three grievous errors, charged on the Moravians, Mr. Whitefield, and me, conjointly, in none of which I am any more concerned than in the doctrine of the Metempsychosis! But it was not needful to charge particular tenets on particular persons." Just as needful, my lord, as it is not to put a stumbling-block in the way of our brethren: not to lay them under an almost insuperable temptation, of condemning the innocent with the guilty. I beseech your lordship to answer in your own conscience before God, whether you did not foresee how many of your hearers would charge these tenets upon me? Nay, whether you did not design they should? If so, my lord, is this Christianity? Is it humanity? Let me speak plainly. Is it honest heathenism? 7. I am not one jot more concerned in instantaneous justification, as your lordship explains it, viz. "A sudden, instantaneous justification, by which the person receives from God a certain seal of his salvation, or absolute assurance of being saved at last," (p. 11.) "Such an instantaneous working of the Holy Spirit, as finishes the business of salvation once for all," (Ibid.) I neither teach nor believe, and am therefore clear of all the consequences that may arise therefrom. I believe, "a gradual improvement in grace and goodness," I mean in the knowledge and love of God, is a good "testimony of our present sincerity towards God;" although I dare not say, it is "the only true ground of humble assurance," or the only foundation on which a Christian builds his "hopes of acceptance and salvation." For I think other foundation' of these 'can no man lay, than that which is laid, even Jesus Christ.' * 6 8. To the charge of holding "sinless perfection," as your lordship states it, I might likewise plead not guilty: seeing one ingredient thereof, in your lordship's account, is "freedom from temptation," (p. 17.) Whereas I believe, there is no such perfection in this life, as implies an entire, deliverance from manifold temptations.' But I will not decline the charge. I will repeat once more my coolest thoughts upon this head; and that in the very terms which I did several years ago, as I presume your lordship cannot be ignorant. "What, it may be asked, do you mean by one that is perfect," or, one that is as his Master? We mean, one in whom is the mind which was in Christ,' and who 'so walketh as he walked ;' a man that hath clean hands and a pure heart; or that is cleansed from all filthiness of flesh and spirit:' one in whom there is no occasion of stumbling,' and who accordingly doth not commit sin." To declare this a little more particularly, we understand by that scriptural expression, a perfect man,' one in whom God hath fulfilled his faithful word, from all your filthiness, and from all your idols will I cleanse you. I will also save you from all your uncleanness.' We understand hereby, one whom God hath sanctified throughout,' even in body, soul, and spirit:' one who walketh in the light, as he is in the light,' in whom is no darkness at all; the blood of Jesus Christ his Son,' having cleansed him from all sin.' "This man can now testify to all mankind, I am crucified with Christ; nevertheless I live; yet I live not; but Christ liveth in me." He is holy, as God who called him is holy,' both in life, and in all manner of conversation.' He 'loveth the Lord his God with all his heart, and serveth him with all his strength.' He 'loveth his neighbour' (every man) as himself;' yea, as Christ loved us:' them in particular that despitefully use him and persecute him,' because they know not the Son, neither the Father.' Indeed his soul is all love, filled with bowels of mercies, kindness, meekness, gentleness, long-suffering.' And his life agreeth thereto, full of the work of faith, the patience. of hope, the labour of love.' And 'whatsoever he doth, either in word or deed,' he doth it all in the name,' in the love and power of the Lord Jesus.' In a word, he doth the Will of God on earth, as it is done in heaven.' "This is to be a perfect man,' to be sanctified throughout, created anew in Jesus Christ:' even to have a heart so all-flaming with the love of God,' (to use archbishop Usher's words,)`as continually to offer up every thought, word, and work, as a spiritual sacrifice, acceptable unto God through Christ.' In every thought of our hearts, in every word of our tongues, in every work of our hands, to show forth his praise who hath called us out of darkness into his marvellous light. O that both we, and all who seek the Lord Jesus in sincerity, may thus be made perfect in one."" 9. I conjure you, my lord, by the mercies of God, if these are not the words of truth and soberness, point me out wherein I have erred from the truth; show me clearly, wherein I have spoken either beyond or contrary to the word of GOD. But might I not humbly entreat, that your lordship, in doing this, would abstain from such expressions as these, "If they will put themselves under their direction and discipline, after their course of discipline is once over," (p. 15,) as not suitable either to the weight of the subject, or the dignity of your lordship's character. And might I not expect something morethan these loose assertions, that this is "a delusion altogether groundless," (p. 15.) "A notion contrary to the whole tenor both of the Old and New Testament ;" that "the Scriptures forbid all thought of it, as vain, arrogant, and presumptuous;" that they "represent all mankind, without distinction, as subject to sin and corruption" (subject to sin and corruption! strong words!)" during their continuance in this world and require no more than an honest desire and endeavour, to find ourselves less and less in a state of imperfection?" (p. 16.) Is it not from your lordship's entirely mistaking the question, not at all apprehending what perfection I teach, that you go on to guard against the same imaginary consequences, as your lordship did in The Observations? Surely, my lord, you never gave yourself the trouble to read the answer given in the Farther Appeal, to every objection which you now urge afresh! seeing you do not now appear to know any more of my sentiments, than if you had never proposed one question, nor received one answer upon the subject! 10. If your lordship designed to show my real sentiments concerning the last doctrine which you mention, as one would imagine by your adding, "these are his own words," (p. 18,) should you not have |