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 I 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 con

cerned, 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. honest heathenism?

Is it

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.'

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 whoso 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 cru→ eified with Christ; nevertheless I live; yet I live not; but Christ liveth in me.' He is holy, as God who called him is holy,' both in life, and in all manner of conversation." He loveth the Lord his God with all his heart, and serveth him with all his strength.' He 'loveth his neighbour' (every man) as himself;' yea, as Christ loved us :' them in particular that despitefully use him and persecute him,' because they know not the Son, neither the Father. Indeed his soul is all love, filled with bowels of mercies, kindness, meekness, gentleness, long-suffering.' And his life agreeth thereto, full of the work of faith, the patience of hope, the labour of love.' And 'whatsoever he doth, either in word or deed,' he doth it all in the name,' in the love and power of the Lord Jesus.' In a word, he doth the Will of God on earth, as it is done in heaven.'

"This is to be 'a perfect man,' to be sanctified throughout, created anew in Jesus Christ:' even to have a heart so all-flaming with the love of God,' (to use archbishop Usher's words,) as continually to offer up every thought, word, and work, as a spiritual sacrifice, acceptable unto

God through Christ.' In every thought of our hearts, in every word of our tongues, in every work of our hands, ⚫ to shew forth his praise who hath called us out of darkness into his marvellous light.' O that both we, and all who seek the Lord Jesus in sincerity, may thus ❝ be made perfect in one.""

i

9. I conjure you, my lord, by the mercies of God, if these are not the words of truth and soberness, point me out wherein I have erred from the truth: shew me clearly, wherein I have spoken either beyond or contrary to the Word of God. But might I not humbly 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 more than 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.)

:

66

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 shew 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 cited all my own words? At least all the words of that paragraph, and not have mangled it, as Mr. Church did before?

It runs thus, (Journal IV. Vol. II. page 42.) 'Saturday 28. I shewed at large, (in order to answer those who taught, that none but they who are full of faith and the Holy Ghost, ought ever to communicate,) 1. That the Lord's Supper was ordained by God, to be a mean of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities. 2. That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to shew their sins forgiven, or to renew their souls in the image of God. 3. That inasmuch as we come to his table, not to give him any thing, but to receive whatsoever he sees best for us, there is no previous · preparation indispensably necessary, but a desire to receive whatsoever he pleases to give. And, 4. That no fitness is required at the time of communicating, but a sense of our state, of our utter sinfulness and helplessness: every one who knows he is fit for hell, being just fit to come to Christ, in this as well as all other ways of his appointment.'

In the second letter to Mr. Church, I explain myself farther on this head. I am sorry to find you still affirm, that with regard to the Lord's Supper also, I❝ advance many injudicious, false, and dangerous things. Such as, 1. That a man ought to communicate, without a sure trust in God's mercy through Christ," (p. 117.) You mark these as my words; but I know them not. 2. That there is no previous preparation indispensably necessary, but a desire to receive whatsoever God pleases to give.' But I include abundantly more in that desire, than you seem to apprehend; even a willingness to know and do the whole will of God. 3. That no fitness is required at the time of communicating.' (I recite the whole sentence) but a sense of our state, of our utter sinfulness and helplessness!