Chapter VIII: Preface (6)

This _unction_ from the Holy One, and this _anointing_, his Lordship, in five or six pages, labours to prove was some extraordinary gift residing in some particular inspired persons, and not in the believers in general to whom the apostle wrote. But with what shadow of argument does his Lordship reason thus? For though it be certain (as his Lordship intimates page 37th) “that there were several such inspired teachers among the first christians, who were endowed with various gifts of the Spirit, and among them with the gift of prayer, and preaching, and revelation of the true sense of the prophetical parts of the Old Testament;” yet how does it appear, that these inspired teachers are the particular persons referred to by the Apostle in this passage? If that was the case, would not the epistle itself more properly have been directed to them, as having the oversight of the flock? Or is it not probable at least, that the Apostle would have had something to say to them, as well as to the “little children, young men, and fathers,” verses 12th, 13th, to whom he writes so particularly? And is it not evident from the whole context, that this unction from the Holy One was not an extraordinary gift residing in any particular inspired person, but the indwelling of the Spirit, believers in general, whereby they had an experimental proof, that JESUS was indeed the CHRIST, and therefore needed not that any man should teach them, that is, further teach them, for the Apostle writes unto them as knowing persons, verse 12th, &c. Is not this interpretation quite consistent with the whole scope of the Apostle in this epistle, which was to comfort himself, and believers in general, now so many antichrists were abroad, that (since JESUS CHRIST had declared, _Matthew_ xxiv. 24. that the elect could not be finally deceived) they having a proof of their election by receiving this unction from above, this indwelling of the Holy Ghost in their hearts, were now enabled, in a way far superior to, though not entirely exclusive of human teaching, to guard against the seducers of the day? And consequently, may not the indwelling of the Spirit be insisted upon now, as the privilege of all real christians, without their being justly stiled for so doing, modern enthusiasts.

Again, is not his Lordship greatly mistaken in his explanation of the 16th verse of the 8th of _Romans_, “The Spirit itself beareth witness with our spirit, that we are the children of GOD.” “This passage, says his Lordship, page 18th, as it is connected with the preceding one, relates to the general adoption of christians, or their becoming the sons of GOD, instead of the _Jews_, who were then rejected by GOD, and had lost that title. But what was the ground of this preference that was given to christians? It was plainly the gifts of the Spirit, which they had, and which the _Jews_ had not. That Spirit then, which by its gifts enabled the Apostles and other christians to work miracles of various kinds, was a demonstration, that GOD was in them of a truth, and that their religion was owned by him in opposition to that of the _Jews_, whom he had deserted in a judicial manner.” The conclusion his Lordship draws from these premises, we have page the 20th. “That the fore-mentioned _testimony of the Spirit_, attended with the testimony of our own spirit, _i. e._ the consciousness of the sincerity and good lives of private christians, was the public testimony of the miraculous gifts of the Spirit which GOD had conferred on the Apostles, and many of the first christians; and which shewed that they and their brethren were the true church of GOD, and not the _Jews_. And this was a plain criterion in the first great controversy, namely, to which of those two churches men were obliged to adhere in communion. And consequently, this witness of the Spirit, which shews that we christians are the sons of GOD, cannot possibly be applied to the mere private testimony of the Spirit given to our own consciences, to prove that we, or private christians, are the sons of GOD and heirs of salvation, as is pretended by modern enthusiasts.”

But does not his Lordship here argue from a mistaken supposition, that the Apostle, in the 8th of the _Romans_, is speaking of the miraculous power our LORD gave to his first Apostles to work miracles, in confirmation that their doctrine was of GOD? Is there any such thing so much as hinted at through the whole chapter? Is not the whole scope of it to shew the privileges of those, who “being justified by faith” alone, chapter 5th, “have peace with GOD through our LORD JESUS CHRIST?” Does not the Apostle therefore at the first verse say, “That there is no condemnation to them who are in CHRIST JESUS?” Does he not say, verse the 9th, that “the Spirit of GOD dwelt in them?” Does not his Lordship allow, page 16, &c. That the Apostle in this and the preceding verses treats of that “_spiritual principle_ in christians which enables them to mortify the deeds of the body, and overcome carnal inclinations?” And what shadow of a reason can be given to prove that the same _spiritual principle_ is not spoken of in verse 16th, as bearing witness with believer’s spirits that they were the children of GOD? Is it not said, verse 15th, to be something that they had received? “But ye have received the spirit of adoption, whereby ye cry Abba, Father.” And is not the obvious sense of these verses put together plainly this, “That true believers, those who are christians indeed, have the Spirit of GOD dwelling in them, verse 9th; are led by this Spirit, verse 14th; have gotten an inward witness from this same Spirit, that they are GOD’s children, and therefore need not be brought into bondage, and fear, lest GOD would reject them, but may have free access, and with a full assurance of faith, and a holy child-like simplicity, draw near unto him, crying ABBA, FATHER?”

His Lordship, to prove that this is not the sense of this passage, but that the testimony of the Spirit here spoken of, is a public gift of working miracles, refers, page 19th, to _Galatians_ iii. 2. where the Apostle puts this question to them: “Received ye the Spirit, (_i. e._ according to his Lordship, the power of working miracles) by the works of the law, or by the hearing of faith?” which (says his Lordship) the same Apostle presently after explains, when he says at verse 5th, “He therefore that ministereth to you the Spirit, and worketh miracles among you, doth he it by the works of the law, or by the hearing of faith?” But is not here a plain antithesis between administring the Spirit and working miracles? Do they not evidently imply two distinct things? And can it be supposed, that the Spirit which the Apostle asks, verse 2d, “Whether they had received by the works of the law, or the hearing of faith,” was a power to perform such miracles, at least that only? Would it not then follow, since he declares in the 8th of the _Romans_, “that if any man have not the Spirit of CHRIST he is none of his,” that either all believers did receive his Spirit in his miraculous gifts, or that no one is a believer that has them not? And doth not the Apostle in this very epistle make it appear, that the Spirit here spoken of is not this miraculous outward testimony? For what says he, _Galatians_ iv. 6. “And because ye are sons, GOD hath sent forth the Spirit of his Son into your hearts (whereby it is plain the Spirit was received into the heart) crying, Abba, Father?” And does not this quite clear up that passage of _Romans_, chapter viii. verse 15. about the witnessing Spirit and the Spirit of adoption, _viz._ that believers (besides seeing the miracles which the Apostles wrought) had an _inward testimony_ of the Holy Ghost, he making an inward application of the merits of CHRIST to their souls, and giving them an inward testimony that they were indeed the adopted sons of GOD, and therefore in a holy confidence they might cry, Abba, Father? Is there any thing forced in this interpretation? And consequently (notwithstanding what appears to the contrary from his Lordship’s explanation) may not persons assert, that there is such a thing as a witness or testimony of the Spirit given to our own consciences, to prove that private christians are the Sons of GOD and heirs of salvation, without being censured for so doing as modern enthusiasts?

May I not likewise venture to affirm, that his Lordship is equally mistaken in his interpretation of the 26th and 27th verses of the same chapter, which runs thus: “Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the heart, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of GOD?”

The Spirit here spoken of, according to his Lordship, was the Spirit acting in the _inspired person_, who in the apostolical age, says his Lordship, page 24th, “had the gift of prayer, and interceded for the whole congregation; so that what is here said of the Spirit, is ♦by an easy figure transferred to the spiritual or inspired person, who prayed in that capacity, for the whole christian assembly. It is he that maketh intercession with GOD for private christians, with vehement and inexpressible groanings or sighs.” But however easy it may be to find out a figure to transfer what is here said of the Spirit, to the spiritual or inspired person, yet how will it be easy to find a figure to interpret this of the spiritual or inspired person at all? For has it not already been shewn, that this whole chapter is no where speaking of any such spiritual inspired person, but of the Spirit of GOD dwelling in all believers?

♦ “hy” replaced with “by”

His Lordship goes on, page ibid. to comment upon the 27th verse: “And he that searcheth the hearts, knoweth what is the mind of the spirit, (_i. e._ of the spiritual or inspired person) because he maketh intercession for the saints according to the will of GOD.” That is, says his Lordship, “GOD knows the intentions of the spiritual person, and judges of the vehemence of his desires in prayer for the whole assembly, for whom he makes intercession, with regard to the immediate subject of affliction; literally indeed, _according to_ GOD (_kata Theon_) or relatively to him, but by construction, conformably to the will of GOD; namely, that in a most fervent manner, the person that has the inspired gift of prayer, which he uses for the benefit of the whole assembly, he, I say, leaves it entirely to GOD, whether it be best that christians should suffer afflictions for the gospel, or be delivered from them. And such an intention of his prayer cannot but be highly acceptable to GOD, who searches his heart, and approves of such an act of profound resignation to his will.”

Thus far his Lordship. But where is there through the whole chapter any mention made of an _assembly_, or of any _spiritual inspired person_ praying in its behalf? Does it not require a very profound understanding to search it out? Is it not more agreeable to the whole scope of the apostle in this chapter, to believe, that this spirit here mentioned as helping infirmities, or distresses, and assisting in prayer, is the common privilege of all believers? Is he not said to make intercession for the saints in general? And does not his Lordship, page 22d, in effect own this? For what says his Lordship? “Now on this occasion, he, the apostle, adds another proof of the truth of christianity, and that christians are the adopted sons of GOD, and more especially with regard to their sufferings at that time, for the sake of their religion, says he, verse 26th. Likewise the Spirit also, (or rather _even, kai_) helpeth our infirmities (or our distresses, for the word _Astheneiais_ signifies both.) And then he mentions in what instances he does so, viz. in prayers to GOD about bearing afflictions, or being delivered from them; and which of these two is most profitable for us, the Spirit knows better than we ourselves, and therefore instructs christians how to pray with regard to their sufferings. We know not, says he, what we should pray for as we ought; that is, whether it be best for us to bear afflictions, or to be delivered from them according to our natural inclinations.” And after writing thus, how inconsistent is it in his Lordship to say, that this is done by the Spirit acting in the inspired person only, who made intercession for the whole assembly? Is not the quite contrary, I could almost say, self-evident? And how then can those who, from this passage of the 8th of the _Romans_, humbly claim the gift and grace of prayer now, as well as formerly, for so doing, be justly termed modern enthusiasts.

May we not further enquire, whether his Lordship’s interpretation of the 4th and 5th verses of the 2d chapter of the first epistle to the _Corinthians_ be sound and consistent? The words are these, page 27th. “And my speech and my preaching were not with the enticing words of man’s wisdom, but in demonstration of the Spirit and of power, that your faith should not stand in the wisdom of men, but in the power of GOD,” As to the former part of these words, “My speech and my preaching were not with the enticing words of man’s wisdom,” his Lordship seems to agree with the interpretation put upon them by those whom he is pleased to term enthusiasts; but the latter, “The demonstration of the Spirit and of power,” his Lordship, in pages 29th, 30th, 31st, and 32d, would fain shew, means no more, than that the Apostle proved JESUS to be the Messiah by proofs out of the prophecies of the Old Testament, and evinced the truth of christianity by performing miracles.

And supposing this may be one sense of the words, yet if this be the sole meaning of the Apostle’s expression, would it not have better become such a scholar as _Paul_ was, to have said, “He came to them in the demonstration of the scriptures, rather than of the Spirit?” Can any parallel passage be produced, where the word _Spirit_ is thus put for the scriptures? And therefore, by the demonstration of the Spirit, may we not understand, that the Spirit of GOD himself, whilst the Apostle was preaching, wrought a demonstrative conviction in the souls of his hearers, not only that what he spake was of GOD, but also that he was assisted in speaking by the Spirit of GOD? Does not this agree with what he says, 2d epistle _Corinthians_ iii. 2, 3. “Ye are our epistle, written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of CHRIST ministered by us, written not with ink, but with the Spirit of the living GOD, not in tables of stone, but in fleshly tables of the heart.” And though it should be allowed that the word _Dunamis_ (as his Lordship observes, page 30th) “in its ordinary sense in the New Testament, must signify the power exerted in miraculous operations:” yet how is it foreign to the Apostle’s purpose to interpret it also of a divine power or energy, which ordinarily attended the word preached by him; I mean such a power as accompanied the word when the LORD opened the heart of _Lydia_, and when so many were pricked to the heart, and made to cry out, “Men and brethren, what shall we do to be saved?” Does not the word _Dunamis_ seem to carry this sense with it, _2 Corinthians_ iv. 7.? “But we have this treasure in earthen vessels, that the excellency of the power (_Dunameos_) may be of GOD, and not of men.” And is not _Apollos_ said to be (_Dunatos engraphais_) mighty, or powerful, in the scriptures, though we do not hear that he performed any miracles at all? And though his Lordship is pleased to say, page ibid. “For by this power of GOD here spoken of, that it is a power to work miracles appears expresly,” from the immediately following verse, in which is assigned the reason for using this method of proving christianity to be true, “that your faith should not stand in the wisdom of men, but in the power of GOD:” yet will it not equally hold good, that their faith stood not in the wisdom of men, but in the power of GOD? If by the power we understand a divine power attending the word preached in convincing the conscience, and changing the hearts of men, exclusive or besides a power of working miracles.

His Lordship in the same page proceeds thus. “By the _power of_ GOD therefore must necessarily be understood the miraculous operations performed by JESUS CHRIST and his Apostles, as a divine testimony of their authority.” He goes on in the 7th, 10th, and following verses, to explain this “demonstration of the Spirit and of power;” and tells us, “That this wisdom of GOD is a mystery, or wisdom formerly hidden from the world, which was couched in the types and prophecies of the Messiah in the Old Testament, under the title of the _Law of Moses_, the _Psalms_, and all the prophets that were actually fulfilled in JESUS CHRIST. For, says he, ‘the Spirit searcheth all things, even the deep things of GOD. Now we have not received the spirit of the world, (viz. of oratory and philosophy) but the spirit which is of GOD, that we might know the things that are freely given to us of GOD.’ That is, that we might learn of the Spirit the true meaning of those writings which he dictated himself, and which none but the Spirit of GOD could know, since the gospel is the contrivance of GOD alone for man’s salvation; and the benefits of it are freely and of his mere grace conferred upon us.”

But in all these passages, where is there a shadow of a proof, that by the word _power_, the Apostle meant only that he worked miracles among them? Is there any such thing so much as hinted at in those verses? Or what greater reason is there to infer from hence, that the demonstration of the Spirit means no more than proving CHRIST to be the Messiah, from the books of the Old Testament?

His Lordship goes on, page 31st, to comment upon the 13th verse of the 1st _Corinthians_ 2d. thus: “The apostle adds, ‘Which things also we speak not in the words which man’s wisdom teacheth, (_viz._ as before by oratory and philosophy) but which the Holy Ghost teacheth; comparing spiritual things with spiritual.’ From which last passage it appears that the words which the Holy Ghost is said to teach, must be _prophetical revelations_ made of JESUS CHRIST in the Old Testament, which were clearly discovered to the Apostles, and explained by them to the world by the same Holy Spirit, that perfectly knew those deep or mysterious things of GOD in the holy scriptures, which related to and were fulfilled in JESUS CHRIST; and whose expositions of his doctrine were authorized by the miracles they wrought in confirmation of it.”

But supposing this be in part true, have not the words a further meaning? And by “Words which the Holy Ghost teacheth,” may we not understand, words which the Holy Ghost did immediately put into this and other Apostles minds whilst they were preaching, speaking, or writing? Was there not such assistance promised to the Apostles? Did they not speak as the Spirit gave them utterance? And since JESUS CHRIST has promised in an especial manner to be with his ministers, even to the end of the world, may they not humbly claim the divine influence to assist them in a degree in preaching now, as well as formerly, by bringing to their remembrance the words and things he had taught them in the holy scriptures before, and so opening a door of utterance to them, without being, for so doing, justly stiled modern enthusiasts.

His Lordship, in order to give a sanction to these his several interpretations, quotes _Chrysostom_, _Origen_, and _Athanasius_: but does his Lordship deal candidly or simply in this matter? For though they may in some respects agree with his Lordship’s literal interpretation, do they not give a spiritual one also? Does not his Lordship himself, page 42d, citing the authority of _Athanasius_, that great light of the christian church, in effect confess this? Does he not say, that he interprets the _unction of the Holy One_ not _merely_ of divine grace? But does it therefore follow that he did not interpret it at all of divine grace? Nay, does it not follow, that he did interpret it of the divine grace of the Spirit of GOD dwelling in all believers, as well at least as of the miraculous gifts of the Spirit? Does not _Ignatius_, one of the most early writers, stile himself _Theophoros_, and the people to whom he writes _Theophoroi_? And can it be supposed, that _Origen_ in particular, (who his Lordship professes again and again, in his treatises against _Woolston_, to be such a spiritual interpreter of scripture,) has in these passages so tenaciously cleaved to the literal interpretation, as utterly to deny the indwelling and inward witness of the Spirit? Is not this entirely opposite to the whole tenor of his writings, as well as the writings of the most ancient fathers? And has not his Lordship, out of his great zeal against enthusiasm, by writing thus, unwarily run into an extreme? And as he justly charged the infamous _Woolston_ with sticking too close to the spirit, and not minding the letter, has he not in this performance so closely adhered to the letter, and so sadly neglected the spirit, as almost totally (if his interpretations be true) to exclude the Holy Ghost in his operations, since the primitive times, out of the christian world?

Is not this matter of fact? Are not these words of truth and soberness? Be not angry therefore, but bear with me a little, if like _Elihu_, “I speak that I may refresh myself. For behold my belly is as wine which hath no vent, it is ready to burst like new bottles.” Let his Lordship write what he pleases to the contrary, “there is a Spirit in man, and a holy Spirit in believers, and an ordinary inspiration of the Almighty, which now, as well as formerly, giveth them spiritual understanding.” But supposing it was not so, and all his Lordship’s glosses upon the forementioned passages, were as right as in my opinion they are wrong, could you, Reverend Brethren, (I appeal to your consciences) in your own hearts even wish that they were so? If you should answer, Yes, (as your requesting his Lordship to print this charge, gives me too great reason to think you would,) “Tell in it not in _Gath_, publish it not in the streets of _Ascalon_, lest the daughters of the _Philistines_ rejoice, lest the daughters of the uncircumcised triumph.” For if this be the case, in what a poor benighted condition has the LORD JESUS left his church in these last days? And what avails it to have his doctrines and divine mission evinced formerly by gifts and miracles, if we are deprived of the inward teachings and indwelling of the Holy Spirit? It is true, his Lordship does talk here and there of the Blessed Spirit, and of his ordinary influences: but what are his ordinary operations, if he is neither to dwell in us, nor to give us an inward testimony in our hearts, that we are born of GOD? What signifies talking of his assistances, and at the same time declare, that they can neither be inwardly felt, or perceived, nor believers be _supernaturally_ assured thereby of their salvation? Or if we are to expect no operations of the Spirit that are supernatural, as his Lordship again and again intimates, what are the natural operations that we are to look for? Or can there possibly be any operation of the Holy Spirit which is not supernatural? What can deists and the whole tribe of unbelievers wish for more than such doctrine? Does not his Lordship, by writing thus, greatly hurt the cause he would defend; and out of a zeal to prove christianity no enthusiasm, unwittingly run into that fault which he would throw upon these against whom his charge is levelled, page 2d; I mean, “does he not act in concert with infidelity against our established religion, our great common salvation?” How must the church of _Rome_ also glory in such a charge? Is it not after their own heart? Is not the denying the witness of the Spirit in believers hearts, one of the main _pillars of Popery_? Are not papists kept in slavery, and taught to trust to the absolution of their priest; because it was one of the determinations of the council of _Trent_, that none can here below attain from the Spirit a certainty of their being finally saved? His Lordship has done well in signalizing himself by writing against the papists and infidels. But what will it avail, or how can his Lordship flatter himself that the efforts of the latter, page 2d, “_have been sufficiently opposed_:” since by writing against the _witness of the Spirit_, he so nearly symbolizes with the one, and by crying down all supernatural operations of the Holy Ghost, joins hands with the other? Besides, “If there are no proofs of the truth of our religion by the inward testimony of the Spirit, as his Lordship affirms, page 52d. or even by the infallible application of the several marks of truth in it by the Holy Spirit, to the minds of men, and his making so strong and violent an impression on them, as to form (_horresco referens_) a new unintelligible sort of divine faith, page 53.” how shall we distinguish true and divine faith, from that which is false and barely historical? Are not the devils capable of such a faith? Nay, have they not as real faith as christians themselves, if there be no other faith but what is wrought by external revelation and outward miracles? Do they not thus believe and tremble? And can it be supposed, that all the miracles that the Apostles wrought, and the glorious sermons that they were enabled to preach, were only to shew people what communion they were to be of? Is not this bringing the gospel down to a mere history, which one may read of the exploits of an _Alexander_; and making faith to be a bare assent of the understanding, which a person may have, and yet be no more benefited by the death of CHRIST, than _Simon Magus_ was in believing that he was crucified?

But further; supposing his Lordship had shewn, that every one of those passages he has commented upon, had been misapplied by modern enthusiasts; yet are there not besides a great cloud of witnesses to be fetched from the lively oracles, to prove that the _indwelling_, and _inward witness_ of the Spirit, are the privileges of all believers? Will you permit me to instance only in a few? What think you of that passage in _St. John_’s gospel, chapter vii. 37, 38, 39. “In the last day, that great day of the feast, JESUS stood up and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath spoken, out of his belly shall flow rivers of living waters. But this spake he of the Spirit, which they that believe on him should receive?” How, I pray you, are we to understand that petition of our LORD for his disciples, just before his passion, in the same evangelist, chapter xvii. 20, 21. “Neither pray I for these alone, but for them also which shall believe on me through their word: that they all may be one, as thou, Father, art in me, and I in thee; that they also may be one:” And again, verses 22, 23. “That they all may be one, even as we are one, I in them, and thou in me, that they may be made perfect in one?” How would you explain that question of the Apostle’s to the _Corinthians_, (a church famous for its gifts above any church under heaven) “Know ye not that CHRIST is in you, unless you be reprobates?” How do you explain that assertion of the evangelist _John_, in his 1st epistle v. 10. “He that believeth hath the witness in himself?” Or that of the Apostle _Paul_ to the _Ephesians_, chapter i. 13, 19. And again, chapter iv. 30? How do you interpret that passage, _2 Corinthians_ xvi. 16? Or what say you to that exhortation of St. _Jude_, verse 20. “But ye, beloved, building up yourselves in your most holy faith, praying in the Holy Ghost, keep yourselves in the love of GOD?” Can any of these passages, with any manner of consistency, be interpreted of the miraculous gifts of the Holy Ghost, or be confined to the primitive church? Do they not speak of an indwelling witnessing spirit, which all believers in all ages have a right to expect, till time shall be no more?

And now, my _Reverend Brethren_, if these things be so, may not that question be very justly put to you, which our LORD on a like occasion asked _Nicodemus_, a ruler of the _Jews_: “Are ye masters of _Israel_? Are ye ministers of the Church of _England_, and know not these things?” What has his Lordship been doing so many years, in professing to confer the Holy Ghost by imposition of hands on so many ministers, saying unto them, “Receive the Holy Ghost by imposition of our hands,” if there are none of those assistances from the Blessed Spirit to be expected now, which were conferred when our Saviour first spoke these words to his disciples? How can his Lordship in conscience make use of the ordination office? Or how could you, before many witnesses, publicly confess that you were inwardly moved by the Holy Ghost to take upon you the administration of the church? when you openly deny him in his most powerful, and as to believers, in his common operations. Should you not tremble to think, how much this looks like belying the Holy Ghost, and acting the dreadful crime of _Ananias_ and _Sapphira_ over again, or lying not only unto man, but unto GOD? And why are you so zealous for the church, and continually crying out, “The temple of the LORD, the temple of the LORD,” and yet trample her offices, collects and articles in effect under your feet? With what consistency can you use the baptismal office, and ♦solemnly say unto GOD, “We yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this infant with thy Holy Spirit,” and yet agree with his Lordship, page 61, in asserting, “to that ♠federal rite of baptism is annexed the preventing or preparatory grace of GOD, as is likewise (on a due improvement) that of the assisting kind?” Is this all that is implied in the baptismal office? And is regeneration no more than this? What a miserable condition then are those in, who have only their baptismal regeneration to depend on? For who is there that has improved, nay who is there that has not sinned away this preparatory grace? Is not this directly contrary to the whole baptismal office? And are not those to be reckoned friends to mankind, who bid them look for a better regeneration than this amounts to? Again, with what propriety can his Lordship, in the office of confirmation, pray unto GOD to give the persons to be confirmed “the Spirit of wisdom and ♣understanding, the Spirit of counsel and ghostly strength?” Or how can ministers in general, in the collect for _Whit-sunday_, say, “Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comforts?” Why are the passages, wherein these blessings are promised to the first Apostles, appointed to be read at this festival, if we are not in our degree to expect the same mercies? And if these things are not to be _inwardly felt_, and we are not to be supernaturally assured of our salvation, wherefore do you make use of those words in the visitation of the sick? “The Almighty LORD, who is a most strong tower to all them that put their trust in him, to whom all things in heaven, in earth, and under the earth, do bow and obey, be now and evermore thy defence, and make thee _know_ and _feel_, that there is none other name under heaven given to man, in whom and through whom thou mayest receive health and salvation, but only the name of our LORD JESUS CHRIST:” Or with what propriety can you subscribe to the 17th article, wherein we are told, “That the godly consideration of predestination, and our election in CHRIST, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as _feel in themselves_ the working of the Spirit of CHRIST?” And if there be no such thing as inspiration at all, how can you, consistent with your principles, use the church collect before the communion office, and pray “Almighty GOD to cleanse the thoughts of our hearts by the _inspiration_ of his Holy Spirit?” Or how can you agree with the 13th article, which affirms, “That works done before the grace of CHRIST, and the _inspiration of the Spirit_, are not pleasant to GOD?” Are not all these things against you? Do they not all concur to prove, that you are the betrayers of that church which you would pretend to defend? Alas, what strangers must you be to a life hid with CHRIST in GOD, and the blessed fruits of the Spirit, such as love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; when you know of no other first-fruits of the Spirit, than the miraculous gifts of the Holy Ghost conferred on some particular persons in the primitive church, which a man might have, so as to prophesy and cast out devils in the name of CHRIST, and yet be commanded to depart from him in the last day? How miserable must the congregations be, of which you are made overseers? And how little of the divine presence must you have felt in your administrations, that utterly deny the spirit of prayer, and the Spirit’s helping you to preach with power, and consider them as things that have long since ceased? Is not this the reason why you preach as did the scribes, and not with any divine pathos and authority, and see so little good effect of your sermons? Have not your principles a direct tendency to lull poor souls asleep? For if they are not to look for the supernatural operations of the Spirit of GOD, or any inward feeling or perceptions of this Spirit, may not all that are baptized, and not notoriously wicked, flatter themselves that they are christians indeed? But is not this the very quintessence of Pharisaism? Is not this the dark, benighted state the great Apostle of the _Gentiles_ confesses he was in, before he was experimentally acquainted with CHRIST, or knew or felt the power of his resurrection? Is not this a prophesying falsely, to say unto people, “Peace, peace,” when there is no true solid scriptural ground for peace? And are not you then properly the persons his Lordship speaks of, page 1st, as “betraying whole multitudes into an unreasonable presumption of their salvation?” For is it not the highest presumption, for any to hope to be saved without the indwelling of the Spirit, since the Apostle declares, in the most awful manner, “If any man have not the Spirit of CHRIST, he is none of his?” Is it not high time for somebody to rouze the sleepy world out of this state, though it should cost them some melancholy thoughts? May they not justly despond and despair too of being saved in such a condition? For how can they possibly be good christians, or indeed christians at all, unless they some time or other feel the Spirit of GOD in their hearts? Or how can any justly be stiled enthusiastical pretenders to immediate inspiration and new revelation, page 3d, who only claim what is promised in the will of GOD already revealed, and exhort all to add diligence to make their calling and election sure? And why should that great man of GOD, Dr. _Owen_, be so particularly mentioned by his Lordship, page 15th? Has there a more solid critical learned divine appeared for many ages in the christian world? Being dead, doth he not yet speak? Do not his works praise him? Or supposing he was an enthusiast, as his Lordship calls him, how can he be a modern one? Has he not been dead now above fifty years? And why is he mentioned with an &c.? Would his Lordship have us understand Dr. _Goodwin_, Mr. _Baxter_, and writers of the Puritan stamp? But in reproaching them, does not his Lordship equally brand Archbishop _Usher_, Bishop _Hall_, Bishop _Davenant_, Bishop _Hopkins_, and others, nay all the godly reformers and martyrs, and the compilers of our articles, homilies, and liturgy also? Were they not equally enthusiastical with those, which his Lordship in this charge would condemn; and may I not therefore say, if they were enthusiasts, would to GOD you were not only almost, but altogether such as they were? Has not his Lordship undesignedly put an honour upon the _Methodists_, by joining them in such company? Might not his Lordship easily foresee, that such a procedure as this, would rather increase than diminish the progress of Methodism, which his Lordship seems to have unwittingly prophesied of three years ago, when this charge was first delivered? See margin of page 60. For what in an human way can have a more natural tendency to strengthen the Methodists hands, than their having a public occasion to shew, that they preach up the great doctrines of the reformation, and are thrust out of the synagogues for no other reason, than because they preach articles of faith, to which they have subscribed, as the expression is in the literal and grammatical sense?

♦ “solemny” replaced with “solemnly”

♠ “fedral” replaced with “federal”

♣ “undestanding” replaced with “understanding”

O my reverend brethren, my heart is in pain for you: indeed I could weep over you. Surely you are not all of his Lordship’s mind. And yet the _title-page_ of this Charge seems at least to imply, that it was printed at the request of the generality of you. O be not angry if I entreat you, if there be any consolation in CHRIST, or fellowship of the Spirit, to think of these things, and lay them to heart. Remember, I beseech you, remember the good confession you made before many witnesses, when you professed that you were inwardly moved by the Holy Ghost to take upon you the administration of the church. And consider with yourselves, what a horrid prevarication it must be in the sight of GOD and man, to subscribe to articles in the literal and grammatical sense, which you do not believe? Reflect on what is spoken by the Prophet, “They have run, and I have not sent them, therefore shall they not profit this people at all.” Think what a dreadful thing it is to preach an unknown, an unfelt CHRIST; and how awful it will be to have the blood of thousands required at your hands at the great day? As you have received an apostolical commission, labour after an apostolical spirit. And do not set yourselves to oppose or run down his blessed operations in others, because you do not feel them in yourselves. Beware of thus doing despite to the Spirit of grace: and be not like the Pharisees, who “neither entered into the kingdom of GOD themselves, and those that were entering in they hindered.” Seek you after a righteousness which exceeds theirs. Call to mind, I beseech you, that ye are the lights of the world. If therefore that light which is in you be darkness, how great must that darkness be? “Ye are the salt of the earth; but if the salt hath lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and to be trodden under foot of men.” GOD seems now about to rise to shake terribly the earth. We hear of wars and rumours of wars. O let your loins be girt, your lamps trimmed, and be ye like unto servants that are waiting for the bridegroom: that if he should come at the second or third watch, he may find you so doing. Smite not your fellow-servants; but rather take ye _Gamaliel_’s advice: “Refrain from these men, and let them alone. For if this counsel or work be of men, it will come to nought; but if it be of GOD, ye cannot overthrow it, lest haply ye be found to fight against GOD.” The harvest is great, very great, and souls are every where perishing for lack of knowledge. Why should the labourers be so few? Think of that awful saying of the angel of the LORD, “Curse ye _Meroz_, curse ye bitterly the inhabitants thereof, because they came not to the help of the LORD, to the help of the LORD against the mighty.” Shew that you love CHRIST above all things, by feeding his lambs and his sheep; by being instant in season and out of season. That so when the great Shepherd and Bishop of souls shall appear, you may give up your accounts with joy, and not with grief.

Suffer me also (as undoubtedly you requested his Lordship to publish this charge for their instruction) to give a word of exhortation to your _Parishioners_. You see, Sirs, that I have used great plainness of speech in my remarks upon this charge of your Right Reverend Diocesan. Do not without examination contradict and blaspheme, but be noble, as the _Bereans_ were, and “search the scriptures whether these things be so or not: to the law, and to the testimony.” Let that determine who are the seducers, who are the enthusiasts, and the enemies to the Church; those who preach up the doctrine of justification by faith alone in the imputed righteousness of JESUS CHRIST, and the indwelling and witnessing of the Spirit; or those who tell you, that they were the _miraculous gifts_ of the Holy Ghost, and not to be expected in these last days. Say not within yourselves, “We have JESUS for our saviour, we have been born again in baptism, we are members of the Church of _England_, we do nobody any harm, we will do what we can, and JESUS CHRIST will do the rest;” but seek ye after a better righteousness than your own, even that “righteousness which is by faith;” and earnestly press after that indwelling of the Spirit, and that true inward holiness and purity of heart, without which no man living shall see the LORD. Get acquainted with the collects, homilies, articles and old writers of that Church whereof you profess yourselves members, and let not ignorance be the mother of your devotion. Remember that “GOD is a spirit, and they that worship him must worship him in spirit and in truth.” See that your zeal be according to knowledge: and count not those to be troublers of _Israel_, nor like the misguided _Jews_, irritated thereto by the high priests, raise mobs against them, as turners of the world upside down, who out of love to your souls, have put their lives in GOD’s hands, and shew unto you the true way of eternal salvation. Place not holiness in outward buildings, nor reject the gospel because preached to you in the fields, in the streets and lanes of the city. See, hear, and judge for yourselves, and beware lest that come upon you which is spoken by a Prophet: “Behold, ye despisers, and wonder and perish: for I work a work in your days, which a man shall not believe, though one declare it unto him.”

As for those among you, who in derision are termed _Methodists_, be you thankful to that GOD, who I trust has made you wise unto everlasting salvation, and given you not only to believe on the LORD JESUS, but also to suffer for his name. You have lately been enabled joyfully to bear the spoiling of your goods¹. Think it not strange, if you should hereafter be called to resist unto blood. Fear not the faces of men, neither be afraid of their revilings. Having believed on the LORD JESUS, with your hearts, in spite of all opposition from men and devils, make confession of him with your mouths unto eternal salvation. Contend earnestly for the faith once delivered to the saints, and sealed by the blood of your martyrs: at the same time, “be ready to give a reason of the hope that is in you with meekness and fear.” If you were of the world, the world would love its own; but because you are not of the world, but the LORD JESUS hath chosen and redeemed you out of the world, therefore the world hateth you. Follow him therefore chearfully without the camp, bearing his reproach. The more you are afflicted, the more you shall multiply and grow. For verily no man hath lost houses or lands for CHRIST’s sake, and the gospel, who shall not receive a hundred-fold in this life with persecution, and in the world to come life everlasting. Persecution is your privilege: it is a badge of your discipleship: it is every christians lot in some degree or other. Only be ye careful to give no just offence, either to _Jew_ or _Gentile_, or the church of GOD. And as you profess to have received the Holy Ghost in his sanctifying gifts and graces, and to have the Spirit of GOD dwelling in you, be ye studious to bring forth the fruits of the Spirit in your lives; that all who are acquainted with you may take knowledge that you have been with JESUS. Call no man master but CHRIST. Follow others only as they are followers of him. Be fond of no name but that of CHRISTIAN. Beware of making parties, or calling down fire from heaven to consume your adversaries. “Bless them that curse you, and pray for them that despitefully use you.” Labour to shine in common life, by a due conscientious discharge of all relative duties, and study to adorn the gospel of our LORD in all things. If you are good christians, you will fear GOD, and for his sake honour the King. Be thankful for the many blessings you enjoy under the government of his present Majesty King _George_, and continue to pray to Him, by whom kings reign, and princes decree justice, to keep a _popish Pretender_ from ever sitting on the _English_ throne. Be cloathed with humility: and always count yourselves beginners in religion. Let it be your meat and drink to do and suffer the will of your Master, and forgetting the things which are behind, reach forward to the things which are before, and never cease striving, till you are filled with all the fulness of GOD. Determine to know nothing but JESUS, and him crucified. Remember his agony and bloody sweat, his shameful cross and passion. Chearfully pledge him in his bitter cup, and as he was, so be ye in this world. Think of his last and new commandment, and “love one another with a pure heart fervently;” looking and preparing for that blessed hour, when he shall come and call you to sit down with him at the marriage-feast in the realms of light and love, where the wicked shall cease from troubling, and where your weary souls shall be at rest.

¹ _N. B._ The Methodists in _Staffordshire_ were mobbed the
_Shrove-Tuesday_ before, and plundered of their substance to
the amount of seven hundred pounds sterling.