Answer to Pamphlet Entitled Observations Upon the Conduct and Behavior of Methodists
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
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Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
ANSWER To the FIRST and SECOND PART of an Anonymous Pamphlet, ENTITLED, Observations upon the Conduct and Behaviour of a certain Sect usually distinguished by the Name of METHODISTS . IN TWO LETTERS TO THE RIGHT REVEREND The BISHOP of LONDON, And the other the Right Reverend the BISHOPS concerned in the Publication thereof.
The TWO PARTS of the OBSERVATIONS herein answered, are prefixed.
By GEORGE WHITEFIELD, A.B. Late of PEMBROKE-COLLEGE, OXFORD.
BOSTON : Printed and Sold by ROGERS and FOWLE in Queen-street, near the Prison. 1744.
PREFACE TO THE READER.
AS the Ministers of JESUS CHRIST are set for the Defense of the Gospel, they are often obliged like the Builders of the Temple in Nehemiah 's Time, to hold a Sword in one Hand and a Truel in the other — This I have found and do find true by Experience, and though I desire at all Times to write of nothing but JESUS CHRIST and him crucified, yet in some Cases I am constrained to answer for myself, least by my being altogether silent, the Hands of many should be weakened, and their Hearts become sad — This was one Reason why I thought it my Duty to answer the Right Reverend the Bishops; and that the Reader may see the whole of the Controversy, I have prefixed those Parts of the Observations which I have answered — I have also made some Alterations in the Answer to the First Part because I was not willing to strive about Words — There is a Third Part which I have begun to Answer, but cannot yet have Leisure to finish — May GOD give this his Blessing, and give all a Heart who wish well to Zion, to pray for the Unworthy Author, but their
Affectionate Brother and willing Servant in the Kingdom and Patience of JESUS CHRIST, George Whitefield.
BOSTON, Jan. 10. 1744, 5.
OBSERVATIONS UPON THE CONDUCT and BEHAVIOUR. OF A Certain Sect, Usually distinguished by the Name of METHODISTS.
OBSERVATIONS Upon the Conduct and Behaviour of a certain Sect, usually distinguished by the Name of METHODISTS.
IT does not appear, that any of the Preachers among the Methodists have qualified themselves and the Places of their Assembling, according to the Act of Toleration ; which Act warrants separate Assemblies for the Worship of God, that before were unlawful .
The unbounded Licentiousness in holding Assemblies for Divine Worship, both as to Persons and Places, which had prevailed for some Years before the Restoration, and of which our Histories are full; was a sufficient Warning to the Legislature, to have a watchful Eye over that Spirit, which had caused so much Confusion in the Kingdom; and particularly in the public Worship of God. And the Methods taken from Time to Time to keep-under that Spirit, and to prevent and suppress all such irregular Assemblies, are a plain Evidence, that the Government, in those Days, saw the mischievous Consequences of them, and the Necessity of putting early and effectual Restraints upon them. And though, at the Revolution, the Wisdom of the Nation, for some Ease to scrupulous Consciences in the Exercise of Religion (as the Words of the Act are) granted an Exemption from the Penalties of former Laws, both to Preachers and People; yet it is plain, that they saw the mischievous Consequences of granting that Indulgence, without such Conditions and Limitations, as would be a Security to the Established Government and Religion, against the Advantages it might otherwise give to the Enemies of both.
And therefore the Act of Toleration provides, as to the People, that none shall have the Benefit of it, but such as will take the Oaths to the Government, and subscribe the Declaration against Popery (30 Car. II, c. 1;) and as to the Preachers, it obliges them, not only to take the said Oaths and subscribe the Declaration, but also to subscribe the Thirty-nine Articles of Religion; those excepted, which relate to Ceremonies, Homilies, the C • nsecra •••• of Bishops, and Infant Baptism .
II. But now, this new Sect of Methodists have broken-thro' all these Provisions and Restraints; neither regarding the Penalties of the Laws which stand in full Force against them, nor embracing the Protection which the Act of Toleration might give them in Case they comply'd with the Conditions of it. And if this be not an open Defiance of Government, it is hard to say what is.
They began with Evening-Meetings at private Houses; but they have been going on, for some Time, to open and appoint public Places of Religious Worship, with the same Freedom, as if they were warranted by the Act of Toleration . And, not content with that, they have had the Boldness to preach in the Fields and other open Places, and by public Advertisements to invite the Rabble to be their Hearers; notwithstanding an express Declaration in a Statute (22 Car. II. c. 1.) against assembling in a FIELD, by Name. And how big with Mischief that Practice in particular is, may be abundantly seen in the past and present Accounts of it in a neighbouring Nation; and may be sensibly felt in our own, when it will be too late to remedy it, if not attended to in Time .
III. It must be confessed, that in most other Steps which the Methodists take, the Act of Toleration would be a Security against the Penalties of former Laws, if they would but qualify themselves according to the Direction of it; but in the Case of Field-preaching, it is conceived that it would not secure them. For that Act not only requires the Qualifications of Oaths and Subscriptions as above, but also provides, That no Congregation or Assembly for Religious Worship shall be there • y permitted • r allowed, until the PLACE of such Meeting shall be certified to the Bishop of the Diocese, or to the Archdeacon of the Archdeaconry, or to the Justices of the Peace at their General or Quarter Sessions .
And it would be a strange Construction to give any other Meaning to the Word PLACE in that Clause of the Act, than a particular House opened for Religious Worship, and a fixed Place to be repaired-to by a Congregation of Dissenters; in which Sense it has been universally understood. And indeed the Act of Toleration itself plainly leads to this Meaning, when it forbids any Assembly of Persons, dissenting from the Church of England, to be had
IV. But notwithstanding such open Inroads upon the National Constitution; these Teachers and their Followe • affect to be thought Members of the National Church, and do accordingly join in Communion with it; though in a Manner that is very irregular▪ and contrary to the Directions laid down in the Rubric before the Communion -Service; which is established by the Act of Uniformity. This Rubric directs, as follows:
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 those be an open and notorious evil Liver, or have done any Wrong to his Neighbors by Word o • Deed, so that the Congregation is thereby offended; the Curate, having Knowledge thereof, shall call him and 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, and amended his former naughty Life, that the Congregation may thereby be satisfied, which before were offended: and that he hath recompensed the Parties to whom he hath done Wrong, or at least declare himself to be in full Purpose so to do, as soon as he conveniently may.
The same Order shall the Curate use with those betwixt whom he perceiveth Malice and Hatred to reign; not suffering them to be Partakers of the Lord's Table, until he know them to be reconciled.
It is plain, by the whole Tenor of this Rubric, that by the Word Curate, is meant the proper Minister who h • s the Cure of Souls (according to the usual Meaning of the Word throughout the Book of Commom-Prayer,) or some other officiating under him; and that by Neighbors, and those whom he is to forbid to come to the Lord's Table till they amend their Lives, and till they be reconciled, are meant his Parishioners, overs whom he is placed as their Guide and Instructor, and, as such, is supposed to have Knowledge of their Behaviour, and a Right to interpose in their Spiritual Concerns.
Upon the like Considerations of the Fitness and Reasonableness of everyone's receiving the Holy Sacrament with his own Parishioners, and from the Hands of his own Minister, the 28th Canon of our Church requires the Church-wardens, to mark whether any Strangers come often and commonly from other Parishes to their Church, and to show the Minister of them; lest perhaps they may be admitted to the Lord's Table among others; which they shall forbid, and remit such home to their own Parish-Churches and Ministers, there to receive the Communion with the rest • f their Neighbors .
And these general Rules, both in the Rubric and Canon, as they are founded upon Reasons evidently good and wise in themselves; so are they, in their Effect and Operation, when duly observed, the best and surest Means of preserving Order and Regularity in the public Administration of Divine Offic • s, and of av • iding all that 〈◊〉 which th • y w • re d • signed to p •• vent. At the same Time, • t must be admitted, that th • se good • nds may be suff • ciently answered, and the Rules said to be duly 〈◊〉 , though' Allowance b • made to such reasonab •• 〈◊〉 as evidently arise from the Nature and Circumstances of P • rsons and Things. But though such Exceptions are always admitted in the Construction and Application of General Rules▪ nothing thing can justify either a willful Neglect, or an open Contempt, of the Rules themselves.
V. But now these wholesome Rules are not only broken-thro', but notoriously despised by the new Sect of Methodists; who, leaving their own Parish-Churches where they are known, come from several Quarters, in very great Numbers, to receive the Communion at other Churches, where they are not known; and between whom & the Minister there is no Manner of Relation.
This is a Practice which may justly be complained of by the Ministers of the Churches to which they resort in that irregular Manner; as it puts such Ministers under the Difficulty, either of rejecting great Numbers as unknown to them, or administering the Sacrament to great Numbers, of whom they have no Knowledge.
VI. I know but one Thing that can be pleaded in Behalf of this Practice: by such, I mean, of them as desire to receive the Communion every Lord's Day; and that is, That there is not a weekly Communion in their own Parish-Church. But may not this End be attained in a more quiet and inoffensive Way, though' not strictly regular, if particular Persons, who are so disposed should repair privately to the Church nearest to their own where the Sacrament is administered every Lord's Day▪ having first signified their Names to the Minister, as the Rubric directs? Which, surely, no Person can scruple to do, who professes himself a Member of the Church of England, and who, as such, is obliged to come up, at least as near as may be, to the Rules which it prescribes. But in this Way, our Methodists would not have the vain Pleasure of appearing together in a Body and as a distinct Sect . And this Suggestion, that there may be in that Part of their Conduct some Mixture of Vanity, will appear to be neither unjust nor uncharitable, if it be considered, that though in the Churches of London and Westminster there is usually a Sacrament on the first Sunday of every Month, I doubt it will be found, that however that may lessen, it d • es not hinder the Resort, on that Day, to the Churches where they have usually appeared in a Body on other Days.
It appears from the foregoing Observations, that the Leaders of these People would act a far more consistent and uniform Part, if they would either r • n • unce C • mmunion with the Established Church, or oblige themselves and their Followers to have a great Regard to the Rules and Orders of it.
VII. Besides our 〈◊〉 , there is another S •• t sprung up and known by the Style and 〈◊〉 • f M • RAVIANS. The Heads of them have been 〈…〉 Time from Moravia, a Country in Germany of that 〈…〉 several • f • ur Methodists have gone in Person, to 〈…〉 perfectly with the Principles and Practices of that People. It is not easy to come at a certain Knowledge of their Tenets ; but in their Teachings, they are said to rest the Whole of Religion upon the single Point of BELIEVING, and to disclaim the Moral Law as no Part of the Christian Dispensation. They are also said to decry all human Qualifications for the Ministry, and all human Helps and Preparations towards the Conversion and Conviction of a Sinner; so that they should seem to resolve all into the immediate Teachings and Workings of the Spirit. However, my present Concern is not with their Principles, but with that which is more certain, I mean their Proceedings ; particularly, their setting up public Places of Assembly, with as much Openness as those of our Dissenters, which are set up under the Act of Toleration. At first, their Numbers were inconsiderable; but having been joined by many of our own Methodists, (by some of their Clergy, and by many more of their Laity, who have forsaken their first Leaders,) they are grown into a considerable Body, and, both in City and Country, are multiplying Bands and Societies in the Moravian Way. Which uncommon Zeal in their Leaders to carry on this Work, may probably proceed from a strange Notion they have got, That (in the Words of one of them) our Savior is, NOW, about gathering his Sheep out of all Nations, out of all Professions, out of all Parties, out of all National Churches; into little Flocks which he governs with his Word and Spirit.' A Notion, which must be considered by all sober and uninfected Minds, as merely Enthusiastical ; and it will be great Blindness in their Followers, if they do not call upon them for Proofs from the Gospel, or from a well attested Revelation made to themselves, of what our Savior, as they pretend, is now about to do, and of their Commission to be the authoris'd Doers of it.
There is indeed, a special Proviso in the Act of Uniformity, ' That the Penalties of that Act shall not extend to the Foreigners or Aliens of the Reformed Churches, allowed, or to be allowed, by the King's Majesty, his Heirs and Successors, in England . But do the Methodists who join them, consider that themselves are not Foreigners and Aliens? Or, do the real Moravians consider, that they hold, for o • ght appears, open Assemblies contrary to the said Law, or rather in Defiance of it? Or, being Foreigners, do they so far mistake our Constitution, as to think that this is a Country in which Religious Assemblies of every Kind may be set up at Pleasure without any Regard to the Qualifications and Conditions upon which the Laws have allowed them?
The Country most noted for an Indulgence to Religious Persuasions and Assemblies, is HOLLAND; but even there they are put under proper Restraints and Regulations; such as the State has thought fit, for its own Security. The Account that Sir WILLIAM TEMPLE gives of it, in his Observations upon the United Provinces, in this. After he has observed that the Exercise of the Popish Religion is alone excepted from the common Protection of their Laws, he adds, 'That, of all other Religions, every Man enjoys the free • Exercise in his own Chamber, or his own House, unquestioned and unespied. And if the Followers of any Sect grow so numerous in any Place, that they affect a public Congregation, and are content to purchase a Place of Assembly, and to bear the Charge of a Pastoral Teacher, &c. they go, and propose their Desire to the Magistrates of the Place where they reside, who inform themselves of their Opinions, and Manners of Worship. And if they find nothing in either, destructive to Civil Society, or prejudicial to the Constitutions of their State, they easily allow it. But with the Condition, That one or more Commissi •• ers shall be appointed, who shall have free Admission at all their Meetings, and shall be both the Observers and Witnesses of all that is acted or preached among them.
To conclude this first Part.
VIII. It is easily foreseen, that this and every other Complaint against the Irregularities of these People, and especially those of our Methodists, will be censured by them as a Discouragement to Piety and Devotion, and particularly to a Religious Observation of the Lord's Day . But this Slander is effectually confuted, by looking back to the State of the several Religious Societies in London and Westminster, for many Years past; which has been this. The particular Members of each Society, having attended the public Duties of the Day together with their Neighbors, as the Laws of Church and State direct, have also (by private Agreements among themselves) their Evening Meetings, to employ the Remainder of the Day in serious Conversation, and in Reading good Books, &c. And these Societies, having behaved with Modesty and Decency, and without any Violation of public Order and Regularity, have received no Discouragements, but, on the contrary, have been countenanced and encouraged by the Bishops and Clergy. And this, God be thanked, still continues to be the Case of many of those Societies, and the Members of them; as many I mean, as have not been unhappily misled into the late Extravagancies, but can be content to provide for mutual Edification and Improvement in a private inoffensive Way, as their Predecessors did.
PART II.
BESIDES the many Irregularities which are justly charged upon these Itinerant Preachers, as Violations of the Laws of Church • nd State; it may be proper to inquire, Whether the Doctrines they teach, and those Lengths they run, beyond what is practiced among our Religious Societies, or in any other Christian Church; be a Service or a Disservice to Religion? To which Purpose, the following Queries are submitted to Consideration.
Query 1. WHETHER Notions in Religion may not be heighten'd to such Extremes, as to lead some into a Disregard of Religion itself, through Despair of attaining such exalted Heights ? And whether others, who have imbib'd those Notions, may not be led by them into a Disregard and Disesteem of the common Duties and Offices of Life; to such a Degree at least, as is inconsistent with that Attention to them, and that Diligence in them, which Providence has made necessary to the well-being of private Families and public Societies, and which Christianity does not only require in all Stations and in all Conditions, but declares at the same Time, ( Col. 3.22. Ephes. v.6.) that the Performance even of the lowest Offices in Life, as unto God, (whose Providence has placed People in their several Stations,) is truly a Serving of Christ, and will not fail of its Reward in the next World?
Qu. 2. Whether the Enemy of Mankind may not find his Account in their carrying Christianity, which was designed for a Rule to all Stations and all Conditions; to such Heights as make it fairly practicable by a very few in Comparison, or rather by none ?
Qu. 3. Whether, in particular, the carrying the Doctrine of Justification by Faith alone to such a Height, as not to allow, that a careful and sincere Observance of Moral Duties is so much as a Condition of our Acceptance with God, and of our being justified in his Sight; Whether this, I say, does not naturally lead People to a Disregard of those Duties, and a low Esteem of them; or rather to think them no Part of the Christian Religion?
Qu. 4. Whether a due and regular Attendance on the public Offices of Religion, paid by good Men in a serious and composed Way, does not better answer the true Ends of Devotion, and is not a better Evidence of the Co-operation of the Holy Spirit, than those sudden Agonies, Roarings and Screamings, Tremblings. Droppings-down, Ravings and Madnesses; into which their Hearers have been cast; according to the Relations given of them in the Journals referred to?
Qu. 5. Whether those exalted Strains in Religion, and an Imagination of being already in a State of Perfection, are not apt to lead Men to Spiritual Pride and to a Contempt of their Fellow-Christians; while they consider them as only going-on in what they account the low and imperfect Way, ( i. e. as growing in Grace and Goodness only by Degrees ;) Even though' it appear by the Lives of those who are considered by them as in that low and imperfect Way, that they are Persons who are gradually working out their Salvation, by their own honest Endeavors, and through the ordinary Assistances of God's Grace; with a humble Reliance upon the Merits of Christ for the Pardon of their Sins, and the Acceptance of their sincere, though imperfect, Services?
Qu. 6. Whether the same exalted Strains and Notions do not tend to weaken the natural and civil Relations among Men, by leading the Inferiors, into whose Heads those Notions are infused, to a Disesteem of their Superiors; while they consider them as in a much lower Dispensation than themselves; though those Superiors are otherwise sober and good Men, and regular Attendants on the Ordinances of Religion?
Qu. 7. Whether a gradual Improvement in Grace and Goodness, is not a better Foundation of Comfort, and of an Assurance of a Gospel New Birth, than that which is founded on the Doctrine of a sudden and instantaneous Change; Which, if there be any such Thing, is not easily • istinguished from Fancy and Imagination ; the Working whereof we may well suppose to be more strong and powerful, while the Person considers himself in the State of one who is admitted as a Candidate for such a Change, and is taught in due Time to expect it?
Qu. 8. Whether, in a Christian Nation, where the Instruction and Edification of the People is provided-for, by placing Ministers in certain Districts, to whom the Care of the Souls within those Districts is regularly committed; It can be for the Servic • of Religion, that 〈◊〉 Preachers run up and down from Place to Place, and from County to County, drawing after them confused Multitudes of People, and leading them into a Disesteem of their own Pastors, as less willing or less able to instruct them in the Way of Salvation: An Evil, which our Church has wisely provided against in the Ordination of a Priest, by expressly limitting the Exercise of the Powers conferred upon him, of preaching the Word of God, and administering the Holy Sacraments, to the Congregation where he shall be lawfully appointed thereunto .
The Bishops, indeed, and also our two Universities, have Power to grant Licences to preach, of a larger Extent, to such Clergymen as they judge proper; who, in Virtue thereof, may, if they choose, travel from Place to Place as Itinerants . But then the Church has provided in that Case ( Can. 50.)
The Practice of Licensing Itinerant Preachers was occasioned by the low Talents of many Incumbents in the more early Days of the Reformation; whose Abilities carried them no farther than to the Reading of Homilies . A Defect, which has long been remedied by a liberal Education of sufficient Numbers of Persons for the Ministry, who regularly perform the Office of Preaching, as well as other Duties, in the Parishes committed to their Care. And if the forementioned Defect did still continue, as, God be thank'd, it does not; it would be ill supplied by our modern Itinerants who make it their principal Employ, wherever they go, to instill into the People a few favourite Tenets of their own; and this, with such Diligence and Zeal, as if the Whole of Christianity depended upon them, and all Efforts towards the true Christian Life, without a Belief of those Tenets were vain and ineffectual.
Qu. 9. Whether it does not savor of Self-sufficiency and Presumption, when a few young Heads, without any Colour of a Divine Commission, set up their own Schemes, as the great Standard of Christianity: And, How it can be reconciled to Christian Humility, Prudence, or Charity, to indulge their own Notions to such a Degree, as to perplex, unhinge, terrify, and distract the Minds of Multitudes of People, who have lived from their Infancy under a Gospel Ministry, and in the regular Exercise of a Gospel Worship; and all this, by persuading them, that they have never yet heard the true Gospel, nor been instructed in the true Way of Salvation before; and that they neither are, nor can be true Christians, but by adhering to their Doctrines and Disciplin, and embracing Christianity upon their Schemes, All the while, for the Sake of those Schemes, and in Pursuance of them, violating the wholesome Rules, which the Powers Spiritual and Temporal have wisely and piously established, for the Preservation of Peace and Order in the Church.
Qu. 10. Whether it be for the Service of Religion, to discourage People from reading Archbishop Tillotson 's Sermons, and the Whole Duty of Man ; to whom our Methodists might have added many more of our best Writers after the Restoration. For, all these (together with explaining the whole Work of our Redemption by Christ) endeavored to turn the Mind of People to the Practice of Moral Duties, and to cure them of that Ma • ness a • d Enthusiasm into which the • had been led by the Antinomian Doctrine • • nd ot •• rs of the like Tendency, during the Times of Anarchy and Confusion.
Qu. 11. Whether, the Frame of human Nature fairly considered, the Author of the Whole Duty of Man did not do better Service to Religion, in laying down Rules to keep Recreations of all Kinds within the Bounds of Innocence ; than they, who now censure him, and absolutely deny that Recreations of any Kind, considered as such, are or can be innocent?
Qu. 12. Whether the strong Expressions which are found in their printed Journals, of extraordinary Presences of God directing and assisting them in a more immediate Manner, do not need some Testimonies of a Divine Mission, to clear them from the Charge of Enthusiasm?
Qu. 13. Whether the same Persons OPEN and PUBLICK Boastings of his own extraordinary Labors in the Ministry, and his uncommon Success in it, and of the vast Concourse of People with which his Preaching is attended, and the distinguishing Respects he meets with on that Account: Whether, I say, the publishing all this to the World, savors of that Humility, Modesty and Self-denial, which becomes a Minister of the Gospel; and especially one, who would be thought to carry on his Ministry under the immediate Guidance of the Holy Spirit ; whose peculiar Office it is, to season the Heart with Humility, and to root out of it the Seeds of Pride and Vain-glory .
AN ANSWER To the FIRST PART of an Anonymous Pamphlet, ENTITLED, Observations upon the Conduct and Behaviour of a certain Sect usually distinguished by the Name of METHODISTS . IN A LETTER TO THE RIGHT REVEREND THE BISHOP of LONDON, And the other the Right Reverend the BISHOPS concerned in the Publication thereof.
By GEORGE WHITEFIELD, A.B. Late of PEMBROKE-COLLEGE, OXFORD.
Psal. xxxv.11 .
BOSTON : Printed and Sold by ROGERS and FOWLE in Queen-street, near the Prison. 1744.
A LETTER To the RIGHT REVEREND The Bishop of London, &c.
My Lord's,
THE Apostle Peter exhorts us, to be ready to give an Answer to everyone that asketh us a Reason of the Hope that is in us, with Meekness and Fear . And if this is to be our Conduct towards everyone, much more are we bound to behave thus to those who are Overseers of the Church of God, and consequently are invested with an Authority to require an Answer at our Hands.
A Desire of complying with this Apostolical Injunction, induced me, my Lord's, about five Weeks ago to publish an Advertisement, wherein I desired an open Publication of several anonymous Papers, entitled, Observations upon the Conduct and Behaviour of a certain Sect, usually distinguished by the Name of Methodists .— Papers which, upon Enquiry, I found had been printed some considerable Time, had been read in the Societies of London and Westminster, and handed about in a private Manner to particular Friends, with strict Orders to part with them to no one.— What could be the meaning of such a Procedure, I know not.—But this I know, however such a clandestine way of acting, may savor of the Wisdom of the Serpent, it does not bespeak that Harmlesness of the Dove, which our Savior in an especial Manner recommends to his Ministers.
Who the real Author of these Papers may be, I am not yet able for a Certainty to find out.—But I had Reason to believe, that my Lord of London was concerned in composing or revising them.—That I might not be mistaken, after the Publication of the Advertisement, I wrote his Lordship a Letter , wherein I desired to know, whether his Lordship was the Author of this Paper or not, and also desired a Copy.—His Lordship was pleased to send Word by my Friend, who carried the Letter, that
It is a weighty Thing with me, my Lord's, to have Insinuations made, or Queries put concerning me, in respect to my Practice and Doctrine, in such a Public Manner, by Persons that are placed at the Head of the Church.—It is true, your Lordships have not put these Queries in your own Names ; but as the Author has concealed his, and these Papers are printed by your Lordships Orders, you have thereby adopted them for your own; consequently, I am put under a Necessity of directing this Letter as I have done. And I can assure your Lordships, that with great Deference to the Dignity of your Office, after earnest Prayer, with I trust some Degree of Humility, and unfeigned Simplicity of Heart, I now sit down to perform my Promise, viz. to give a Candid and Impartial Answer to the fore-mentioned Papers, which were sent me last Week, (collected into a Pamphlet) by Mr. Owen ; I suppose, according to your Lordships Order.
I never yet was, and hope never shall be so far left to lean to my own Understanding, as to fancy myself infallible .—Young as I am, I know too much of the Devices of Satan, and the desperate Wickedness and Deceitfulness of my own Heart, not to be sensible, that I am a Man of like Passions with others, and consequently may have sometimes mistaken Nature for Grace, Imagination for Revelation, and the Fire of my own Temper, for the pure and sacred Flame of holy Zeal, which cometh from God's Alter. —If therefore, upon perusing the Pamphlet, I find that I have been blameable in any Respect (as in all Probability I may) I will not only confess it, but return hearty Thanks both to the Compiler and your Lordships, though' unknown .
Indeed it is but of little Consequence to the Merits of the Cause to know who the Author is.—Only thus much may be said, your Lordships yourselves being Judges, it is not quite fair to give Stabs in the Dark ; and it is some Satisfaction to the Person attacked, to know who, and what, his Antagonists are, that he may know the better how to deal with them— But since that cannot be granted, it may be more to the Purpose, to consider the Matters contained in the Pamphlet, and to answer for myself, so far as I am concerned.
It is entitled, Observations upon the Conduct and Behaviour of a certain Sect, usually distinguished by the Name of Methodists .—I think the Title ought rather to run thus— Misrepresentations of the Conduct and PRINCIPLES, of some orthodox, well-meaning Ministers and Members of the Church of England, and Loyal Subjects to his Majesty King George, FALSLY TERM'D A SECT, and usually distinguished, OUT OF CONTEMPT, by the Name of Methodists . This Title, my Lord's, would just answer the Contents.— For the Principles as well as Conduct of the Methodists are struck at, and greatly misrepresented in this Pamphlet.—And the Methodists are no Sect, no Separatists from the established Church, neither do they call People from her Communion.—Besides the Author ought to have added, A New Edition, with several Alterat • ons, Additions and Corrections ; for otherwise the World is made to believe, that this is the self-same Composition which was handed about some Months ago, and which I had a hasty Reading of.— Whereas there are several Things omitted, some Things added, and divers Alterations made in this New Edition, so that the Title-Page is not only injudicious, but false and scandalous.
And if the Title-Page is so bad, I fear the Design and Scope of the Pamphlet itself is much worse.—For is it not to represent the Proceedings of the Methodists as dangerous to the Church and State, in order to procure an Act of Parliament against them, or oblige them to secure themselves by turning Dissenters?
But is not such a Motion, at such a Season as this, both uncharitable and unseasonable.—Is not the Administration engaged enough already in other Affairs, without troubling themselves with the Methodists? Or who would now advise them to bring farther Guilt upon the Nation, by persecuting some of the present Government's most hearty Friends ? — I say, my Lord's, the present Government's most hearty Friends . — For though' the Methodists (as the World calls them) disagree in some Particulars, yet I dare venture to affirm, that to a Man they all agree in this, viz. to love and honor the King. — For my own part, I proof •• myself a zealous Friend to his present Majesty King George, and the present Administration.—Wherever I go, I think it my Duty to pray for and preach up Obedience to him, and all that are set in Authority under him, in the most explicit Manner.— And I believe should it ever come to the Trial, the poor despised Methodists who love his Majesty out of Principle, would cleave close to him in the most imminent Danger, when others that adhere to him, only for his Preferments, perhaps might not appear altogether so hearty. — My Lord's, I have now been a Preacher above seven Years, and for these six Years last past, have been called to act in a very public Way.—Your Lordships must have heard of the very great Numbers that have attended. Some times several of the Nobility, and now and then even some of the Clergy have been present. — Did they ever hear me speak a disloyal Word? Are th • re not Thousands can testify how fervently and frequently I pray for his Majesty King George, his Royal Offspring, and the present Government? Yes, my Lord's, they can. — And I trust thro' the Divine Assistance, I should be enabled to do so, though' surrounded with Popish Enemi •• an • in Danger of dying for it as soon as my Prayer was ended. — This, my Lord's, as far as I am acquainted with them, is the present Temper of me and my Friends. — And may I not then appeal to your L ••• ships, whether it be not the Interest of the Administration to encourage such Persons, or at least to let them alone? Gallio on a like Occasion thought it his Wisdom to act thus.—
My Lord's, I know of no Law of the State that we have broken, and therefore we have not incurred the Displeasure of the Civil Power.—If your Lordships apprehend that we are liable to Ecclesiastical Censures, we are ready to make a proper Defense whenever called to it by our Ecclesiastical Superiors.—As for myself, your Lordships very well know that I am a Bachelor of Arts, have taken the Oaths, subscribed to the Articles, and have been twice regularly ordained.—In this Character I have acted both at Home and Abroad, and know of no Law of our Government which prohibits my preaching in any Field, Barn, Street or Out-house whatsoever.
It is true one or two of my Friends, who preach as I do, were bred Dissenters, had been licensed, and preached in licensed Places before my Acquaintance with them, and one or two of the Houses where the Methodists meet, have, without my Knowledge, been licensed since; and therefore the Author of the Pamphlet is quite mistaken in his first Paragraph (as well as the Title-Page and Design of his Pamphlet) wherein he declares, that
But whether the Methodists are Churchmen or Dissenters, the Acts of King Charles II. referred to, Pag. 3. Parag. 1. and Pag. 4. Parag. 2. make nothing against them, neither do they prove the Methodists to be Violaters of the Statute Law by their being Field-Preachers . And what the Author so peremptorily affirms, Page 4. Parag. 3. is directly false — For he says, that
Tho' the Reign, my Lord's, of King Charles II. wherein the Acts before referred to were made, was not the most mild and moderate in religious Matters, yet your Lordships very well know the famous Trial of M •• e and Penn; how after the Jury had been confined so long, they brought them in guilty only of speaking in Grace-Church-street .— And if Quakers met with so much Lenity under the Reign of King Charles, what Liberty of preaching in Fields and elsewhere may not the loyal Ministers and Members of the Church of England, nay, Protestant Dissenting Teachers also, expect under the more gentle and moderate Reign of his present Majesty King George, who, as I have been informed, has declared " there shall be no Persecution in his Days ."—May the Crown long flourish on his Royal Head, and a Popish Pretender neve • be permitted to sit upon the English Throne! To this I believe all the Methodists will heartily say, Amen, and Amen .
That the Methodists, in general, are Members of the established Church, the Author of the Pamphlet himself confesses.—For, Pag. 4. Parag. 4. after he has, without Proof, charged them with making open Inroads upon the National Constitution; he adds, that
At the same time, my Lord's, I would not say anything that might any way encourage Disorders; neither would I persuade the Methodists to leave their own Parish Churches when the Sacrament is administered there. On the contrary, I would have them take the Author's Advice, Pag. 6. Parag. 6.
This, as well as the other Objections against the Methodists, are so trivial, and the Acts referred to as discountenancing their Field-preaching so impertinent, that the Author, without the least Degree of a prophetic Spirit, might easily foresee, Parag. 8. Pag. 8.
I am not, my Lord's, of the Author's Opinion, Parag. 8. Pag. 8.
And therefore, my Lord's, if these London Societies, as our Author says, Parag. 8. Pag. 8. have received no Discouragements, but, on the contrary, have been countenanced and encouraged by the Bishops and Clergy, why do not the Methodists meet with the same Treatment? Are they not as loyal Subjects? If the one read a Prayer, may not the other pray extempore ? Does any Law of God or Man forbid it ? If the one meet in a Vestry, or private House, may not the other meet in a Foundery or Tabernacle ? Are not your Lordships therefore reduced to this Dilemma, either to encourage both or neither ? or at least give the World better Reasons than the Author of this Pamphlet has, why your Lordships should countenance and encourage the one, and so strenuously discountenance and discourage the other.
For my own part, my Lord's, I know of no Reason why they are discountenanced, except this, viz.
And why, my Lord's, should the Author be so averse to Field-preaching ? Has not our Savior given a Sanction to this Way of preaching? Was not the best Sermon that was ever preached delivered on a Mount? Did not our Glorious Immanuel (after he was thrust out of the Synagog •• s) preach from a Ship, in a Wilderness, &c? Did not the Apostles after his Ascension, preach in Schools, Public Markets, and such like Places of Resort and Concourse? And can we copy after better Examples? If it be said "that the World was then Heathen, " I answer, and am persuaded your Lordships will agree with me in this, that there are Thousands and Ten Thousands in his Majesty's Dominions, as ignorant of true and undefiled Religion, as ever the Heathens were? And are not Persons who dare venture out, and show such poor Souls the way to Heaven, real Friends both to Church and State? And why then, my Lord's, should the Civil Power be applied to in order to quell and suppress them? Or a Pamphlet encouraged by several of the Right Reverend the Bishops, which is manifestly calculated for that Purpose? I would humbly ask your Lordships, whether it would not be more becoming your Lordships Characters, to put your Clergy on preaching against Revelling, Cock-fighting, and such like, than to move the Government against those, who out of Love to God and precious Souls put their Lives in their Hand and preach unto such Revellers, Repentance towards God, and Faith towards our Lord Jesus ? What if the Methodists, by Public Advertisements do invite the Rabble ? (as our Author is pleased to write Pag. 4. Paragraph 2.) Is not the same done by other Clergy, and even by your Lordships, when you preach Charity Sermons? But, my Lord's, what does the Author mean by the Rabble? I suppose the common People .—If so, these are they who always heard the Blessed Jesus gladly.—It was chiefly the Poor, my Lord's, the ΟΧΛΟΣ, the Turba, the Mob, the Multitude, these People who the Scribes and Pharisees, said knew not the Law, and were accursed; these were they that were evangelized, had the Gospel preached unto them, and received the Spirit of God's dear Son.—Not many Mighty, not many Noble are called, says the Apostle. Indocti rapiunt coelum, dum nos cum doctrina descendimus in Gehennam, says one of the Fathers.— And therefore, my Lord's, supposing we do advertise the Rabble, and none but such make up our Auditories (which is quite false) if this be the Methodist's Shame, they may glory in it.—For these Rabble, my Lord's, have precious and immortal Souls, for which the dear Redeemer shed his precious Blood, as well as the Great and Rich.—These, my Lord's, are the Publicans and Harlots that enter into the Kingdom of Heaven, whilst Self-righteous formal Professors reject it. To show such poor Sinners the way to God, to preach to them the Power of Christ's Resurrection, and to pluck them as Firebrands out of the Burning, the Methodists Preachers go out into the Highways and Hedges,—If this is to be vile, by the Help of my God, I shall be more vile ; neither count I my Life dear unto myself, so that I may finish my Course with Joy, and be made instrumental in turning any of this Rabble to Righteousness.— And more especially do I think it my Duty to invite and preach to this Rabble in all Places, where Providence shall send me, at this Season, that I may warn them against the dreadful Effects of Popish Principles, and exhort them to exert their utmost Endeavors to keep out a Popish Pretender from ever sitting upon the English Throne.—In acting thus, I humbly apprehend, I can do most service to the Cause of the Blessed Jesus, his present Majesty King George, my Fellow-Subjects, and the Government under which I live.—And, however, such kind of Preachers may be everywhere spoken against now, yet I doubt not but at the great decisive Day they will be received with a Euge Bone, and shine as Stars in the Firmament forever and ever; whilst those who have only divined for Hire, have fed themselves and not the Flock, and lorded it over God's Heritage, perhaps, may pay dear for their Preferment, and rise to everlasting Contempt—Pardon me, my Lord's, for expressing myself here with some Degree of Warmth .—I must own it gives me Concern, to see some of the Clergy strain at a Gnat and swallow a Camel, and attempt to 〈◊〉 the Mote out of our Eyes, before they have pulled the Beam out of their own .—Is it not ridiculous, my Lord's, even in the Eyes of worldly Men, and does it not render the Author of this Pamphlet, justly liable to Contempt, to charge the Methodists with breaking Canons and Rubrics, which is really not their Faults, when at the same time he knows that the Generality of the Clergy so notoriously break both Canons and Rubrics, and that too in the most important Articles, such as not CATECHISING PLURALITIES, NON-RESIDENCE, &c. every Day themselves?— With what Face can he do it? Is not this like Nero 's setting Rom • on Fire, and then charging it upon the Christians? May not Physician heal thyself, be immediately retorted on him?
But I have done.—I would not bring a railing Accusation against any. —Neither would I, my Lord's, when giving a Reason of the Hope that is in me, do 〈◊〉 any otherways than with Meekness and Fe • r . — I would therefore now proceed to answer the other Parts of the Pamphlet; but I shall • reserve that for another Letter, which, God willing, shall be published in a short Time.— In the mean while, I humbly recommend this to the Divine Blessing and your Lordships Considerations, and beg leave to subscribe myself, my Lord's,
Your Lordships most obedient Son and Servant, GEORGE WHITEFIELD
London, March 10, .
AN ANSWER To the SECOND PART of an Anonymous Pamphlet, ENTITLED, Observations upon the Conduct and Behaviour of a certain Sect usually distinguished by the Name of METHODISTS . IN A Second LETTER TO THE RIGHT REVEREND The BISHOP of LONDON, And the other the Right Reverend the BISHOPS concerned in the Publication thereof.
By GEORGE WHITEFIELD, A. B. Late of PEMBROKE-COLLEGE, OXFORD.
Rom. 10.1, 2, 3 .
BOSTON : Printed and Sold by ROGERS and FOWLE in Queen-street, near the Prison. 1744.
On board the Willmington, Capt, Darling, bound from Plymouth to Piscataqua in New-England, August 25th. 1744.
A LETTER To the RIGHT REVEREND The Bishop of London, &c.
My Lord's,
I Troubled your Lordships with a Letter some Time ago—I now proceed according to my Promise at the close of that, to answer the remainder of the Anonymous Pamphlet entitled, Observations upon the Conduct and Behaviour of a certain Sect usually distinguished by the Name of Methodists .— The Author opens the second Part with this Preface—
Our Author in the following Paragraph under the forementioned Query tells us,
He proceeds in the 3d paragraph under this 8th Query to write thus
But my Lord's, what can this Author mean by writing thus? For supposing the Practice of Itinerant preaching was primarily occasioned by the low Talents of many Incumbents in the more early Days of the Reformation, does it therefore follow, that there can be no other just Cause assigned for Itinerant preaching now? What if the Generality of the present many Incumbents depart from the good old Doctrines that were preached in the more early Days of the Reformation, and notwithstanding their liberal Education, make no other Use of their Learning but to explain away the Articles and Homilies to which they have subscribed in the grammatical and literal Sense? Is it not necessary in order to keep up the Doctrines, and thereby the real Dignity of the Church, that either the Clergy thus degenerated, should be obliged to read the Homilies as formerly, and to preach consistently therewith, or that those who do hold the Doctrines of the Reformation, should go about from Place to Place, and from County to County, nay from Pole to Pole, if their Sphere of Action extended so far, to direct poor Souls that are every-where ready to perish for lack of Knowledge, into the right Way which leadeth unto Life? That this is the Case between the established Clergy and these Itinerant Preachers will appear presently; and how then can this Author charge them with making it their principal Employ, wherever they go, to instill into the People a few favourite Tenets of their own? Has the Author follo • ed them wherever they have preached, that he asserts this so confidently concerning them? Is it not to be wished that he had at least taken Care to have been better informed? For then he would have saved himself from the Guilt of a notorious Slander. For is it not evident to all that hear them, that the favourite Tenets the Itinerant Preachers make it their principal Employ to instill into People's Minds wherever they go, are the Great Doctrines of the Reformation, Homilies and Articles of the Church? Such as Man's bringing into the World with him a Corruption which renders him liable to God's Wrath and eternal Damnation— That the Condition of Man after the Fall of Adam, is such that he cannot turn and prepare himself, by his own natural Strength and good Works to Faith and calling upon God — That we are accounted righteous before God, only for the Merit of our Lord and Savior Jesus Christ by Faith, and not for our own Works or Deservings — That they are to be accursed, that presume to say, that every Man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his Life according to that Law, and the Light of Nature — These, my Lord's, are some of the favourite Tenets of these Itinerant Preachers— Their others are like unto them — Can these, my Lord's, be properly called their Own? Or ought it not to be the principal Employ of every true Minister wherever he goes, to instill such T • nets, and that too with the utmost Diligence and Zeal into the People's Minds? Does not a great Part of Christianity depend on them? And are not all Pretensions to a true Christian Life, without a Belief of these Tenets, vain and ineffectual? May not these Itinerant Preachers therefore complain unto your Lordships of this anonymous Author as Mephibosheth complained to David of treacherous Z • ba? Doubtless he hath 〈◊〉 them — And wherefore does he speak so contemptuously 〈…〉 Is it not an amiable and honorable Character? And may I not take the Freedom of acquainting your Lordships, that if all the Right Reverend the Bishops did their Duty, (especially my Lord of London, whose Diocese is of such a vast Extent) they would all of them long since have commenced Itinerant Preachers too?
But to return to an Examination of the other Part of the Author's Preface —After he has taken it for granted, that many Irregularities are justly charged upon these Itinerant Preachers as
I have been the more particular, my Lord, in the Examination of the Preface, because the Author by annexing these Words,
I suppose your Lordships will readily grant that it is the bounden Duty of every regular and fair Writer (especially when he is charging others with Irregularities as Violations of the Laws of Church and State) to take Care that he does not violate the Laws of Christian Charity — Or if he puts Queries to the Public concerning any Persons, ought he not to take heed that those Queries are founded upon Truth, and that the Charges therein exhibited against them are really matter of fact? But our Author has notoriously neglected this fundamental Rule, and thereby not only cast a lasting Blot and Odium upon his own Character, if his Name was known, but also done real Hurt to the Cause he would defend— The Query already examined concerning Itinerant preaching, wherein he has charged the Methodists with instilling into People a few favourite Tenets of their own, sufficiently Demonstrates this — But this is not all, several of the other Queries now coming under Consideration are by no means founded upon Truth, and contain Charges against these Itinerants, whereby they are as much wronged and unjustly vilified as ever Stephen was when the Jews suborned Men which said, We have heard him speak blasphemous Words against Moses and against God, this holy Place and the Law .
To prove this we need only examine the two Queries which immediately follow the Preface—
Query 1st.
Query 2.
His 5th and 6th Queries, Page the 10th, are like unto them— The • run thus,
Here again it is supposed that these Itinerant Preachers either imagine
Heavy Charges my Lord's, these are indeed!—But what Evidence does our Author produce to prove them? Why really none at all—For here is no Quotation at the Bottom of either of these Queries from any of their Writings, so that we cannot tell whether they are levelled against these Itinerate Preachers in general or any one of them in parcular— And therefore the Prebend of St. Paul's who has been pleased to reply to my first Letter in Vindication of this Author, has done wrong in affirming, as far as I can recollect,
In the mean while I dare challenge this Author, and the whole World to produce any Passage out of my Writings wherein I have taught any other Christianity than what through the Aids of the Blessed Spirit is practicable by all Persons in all Conditions; or that I ever preached otherwise than
Is he not very irregular in writing thus at Random; nay, does he not hereby himself openly violate the Laws both of Church and State?
It's true, our Author would appear an Advocate for both, but does not his third Query, page 9th plainly prove him a real Friend to neither; especially the latter? He there (asks,
And if both the Article & Homily of the Church of England expressly declare that we are justified before (or in the Sight of) God, by faith, and faith only, how can
To this Query our Author annexes the following Observation —
1st
2.
4.
Thus far Mr. Eaton — And whether He or Mr. Chillingworth wrote with most Piety and Judgment on this Head, I leave to the Author's Consideration—And at the same Time appeal to your Lordships, whether the Methodists by preaching up the Doctrine of Justification by Faith alone carry Christianity to an Extreme? Or, whether or not this Author by making moral Duties a Condition of our Acceptance with God, and of our being justified in his Sight is not himself guilty of an Irregularity which amounts to a Violation of the Laws both of Church and State?
May not this also, my Lord's, serve as an Answer to our Author's 10th Query, Page 12th. viz.
For is there no Way, my Lord's, of turning People's Minds to the Practice of moral Duties without turning their Minds from the Doctrine of Justification by Faith alone, without which moral Duties cannot be acceptable to God at all? What is this, my Lord's, but Pharaoh like, to command God's Israel to make Brick without giving them Straw? And supposing it be true, that the People before the Restoration had been led into Madness and Enthusiasm, by Antinomian Doctrines, was there no other Way, my Lord's, of curing them of this Madness, but by preaching down the most fundamental Article of the Church of England, and so by preaching up the Doctrine of Justification in the Sight of God partly by Works and partly by Faith, bring them half Way to the Church of Rome ? Do not these Itinerants, my Lord's, by laying down Faith as the Foundation, and building the Superstructure of universal Obedience as the Fruit of it thereon, keep a proper Medium, and take the most effectual Method of preserving People from Antinomianism on the one Hand, or Madness and Enthusiasm, Anarchy and Confusion on the other? And is not this, my Lord's, the constant Tenour of their Sermons? Do they not first labor to bring People to a real Faith in Christ as the Lord their Righteousness, and then exhort those that believe, to be careful to maintain and show forth their Faith, by a constant uniform Performance of all manner of good Works?
How disingenuous then is this Author's 9th Query, Page 12th.
Here he charges these Itinerants (though' without Proof, as he had done in the proceeding one) with
But further, How scornfully does he speak of these Itinerants ? He stiles them a few young Heads — And how unwarily has he thereby shown his Ignorance of the lively Oracles of God? For has he never read what David saith, Psal. 8.2. Out of the Mouths of Babes an Sucklings has thou ordained Strength, because of thine Enemies, that thou mightest still the Enemy and Avenger ? Or that of the Apostle, 1 Cor. 1. 27, 28. But God hath chosen the foolish Things of this World to confound the wise; and God hath chosen the weak Things of this World to confound the Things which are mighty; and base Things of the World, and Things which are despised, hath God chosen, yea and Things that are not, to bring to naught Things which are ? How presumptuously does he also tax these few young Heads in this same Query with acting without any Colour of a Divine Commission? For have not several of these young Heads received a Commission from Your Lordships? And does not the Success they have met with, as also their being strengthened to stem and surmount such a Torrent of Opposition afford some Colour at least, that they have acted by a Divine Commission indeed? For how could a few young Heads, my Lord's, or any Men whatsoever do such Things unless God was with them?
But our Author it seems looks upon what they call Success in a different Light, and therefore in this 9th Query further asks,
The distracting People's Minds to such a Degree as to occasion sudden Roarirgs, Agonies, Screamings, Tremblings, Dropping-down, Ravings and such like, is by no Means the great End proposed by these Itinerants pr •• ching, much 〈◊〉 was it ever urged bv them as an essential Mark of 〈…〉 Spirit of God — And therefore, my Lord's, is not our Author very unfair in stating his 4th Query, Page 10th, as he has done, viz.
But it seems by Query 7th; page 10th, that our Author doubts whether there be any such Thing as a sudden and instantaneous Change . For he there enquires
Besides, with what Confidence or Rules of fair Reasoning can he here
However unintelligible the latter Part of this Query may be, does not the former Part of it seem to imply that these Itinerants found the Assurance of the Gospel New-Birth on this sudden & instantaneous Change wrought on their Hearers under their Sermons exclusive of a gradual Improvement in Grace and Goodness afterwards? But is not this mere Slander? For however they may humbly hope that Sinners when deeply imprest may be suddenly & effectually wrought upon, yet how can it be proved that they reckon them real Converts, till they see them bring forth the Fruits of the Spirit, in doing justly, loving Mercy and walking humbly with their God? Or if this was not the Case, does not the Author himself if he holds Baptismal Regeneration, found his Comfort on the Dotrine of a sudden and instantaneous Change? And do not the greatest part of the poor Souls now in England go on secure that they shall be eternally happy and yet have no better Foundation of Comfort, and Assurance of a Gospel New-Birth than that which is founded on the Doctrine of a sudden and instantaneous Change wrought upon them in Baptism?
Is not our Author my Lord's also in this Query guilty of another egregious mistake? For the Foundation of Comfort which these Itinerants lay and depend on is the complete and all sufficient Righteousness of Jesus, and the New-Birth or change wrought in the Heart is by them looked upon only as an Evidence that the Persons thus changed, have indeed got a Foundation on this Rock of Ages, and consequently a sure and certain Hope of a Resurrection to eternal Life — And is not all this, my Lord's, easily distinguished from Fancy and Imagination? And does not our Author lead People to a wrong Foundation for Comfort, by directing them to look for it from a gradual Improvement in Grace and Goodness? For what says the Apostle? 1 Cor. 3.11. Other Foundation can no Man lay than that is laid, which is Christ Jesus, — who (as he speaks in the first Chapter of the same Epistle, Ver. 30.) is made unto us of God, Wisdom, Righteousness, Sanctification and Redemption?
This Foundation as well as this sudden and instantaneous Change, whether wrought in or after Baptism, our Author, it is to be feared, is too great a Stranger to — At least he gives too great Evidence that he has made but little Improvement in Grace and Goodness, for he asks in his 11th Query, Page 13th,
What Rules the Author of the Whole Duty of Man may have laid down to keep Recreations of all Kinds within the Bounds of Innocence, it may be needless here to inquire— Is it not sufficient, my Lord's, to mention that the holy Scriptures (wherein the whole Duty of Man and that too in respect both to Faith and Practice is fully and really taught) lay down one golden universal Rule for Recreations and every Thing else, viz. that Whether we eat or drink, or whatsoever we do, we must do all to the Glory of God? Whatever Recreations, People take to the Glory of God, these Itinerants, my Lord's, think are quite allowable — But if they are made Use of merely for Self-pleasing, and not to God's Glory; and to fit us for his Service, they do affirm, that all such Recreations neither are or can be innocent — And if the Author of the Whole Duty of Man, or any other Author whatsoever hath set any other Bounds or fixed any other Rule, however fairly he may have considered the Frame of human Nature, is it not evident, that he has not fairly considered the Frame and Nature of true Christianity? For does not that, my Lord's, turn our whole Lives into one continued Sacrifice to God? And if we fairly consider the Frame of human Nature how weak and frail it is, and how easily diverted from pursuing our one great End, are not those the greatest Friends to Religion who caution People against leading themselves into Temptations, or making Use of any Recreation that may put them out of a spiritual Frame and unfit them for the Service of God? Is this going any further than the Apostle did, who so strictly cautions Christians not to grieve the Spirit of GOD whereby they are sealed to the Day of Redemption ?
Our Author under this Head has referred to a Passage out of one of my Journals, wherein I gave an Account of my being in some polite Company at Maryland who were disposed to Cards, and also a Passage out of my Letter from New-Brunswick, occasioned, if I mistake not, by meeting a Man who thought it allowable to play at Cards in the Christmas Holy-Days, from the Liberty given him by the Author of the Whole Duty of Man — And will our Author allow playing at Cards to be a lawful Recreation for a Christian? Is this one of the Recreations of all Kinds which may be kept within the Bounds of Innocence? Is it not a kind of casting Lots? Has it not the Appearance of Evil? Is it not therefore forbidden in the Scriptures? Or if he will not hear the Scriptures will he not hear the Church? And what says the 75th Canon?
My Lord's, might it not reasonably have been hoped that your Lordships were too well acquainted with real and inward Religion, to think that a Soul born of God, and made Partaker of a Divine Nature can stoop so low, and act so unlike itself as to seek for Recreation in Gaming? Does not the glorious and plenteous Redemption, that great, inexpressibly great and present Salvation, which the Great High Priest and Apostle of our Profession has purchased for us by shedding his dear Heart's Blood, and whereby we are redeemed from this present evil Worlds, set us above such triflng Things as these, supposing they were not directly sinful? Are not Christians Kings and Priests unto God? And is it not as much beneath the Dignity of their Heaven-born Spirits to stoop to so low an Amusement as Gaming of any kind, as ever it was beneath the Dignity of the Roman Emperor to spend his Time in the Royal Amusement of catching Flies? — Does not our Author therefore, my Lord's, by writing thus strike at the very Vitals of Religion, and prove too plainly that he is a Stranger to that Power of the dear Redeemer's Resurrection? Need we therefore wonder at his 12th Query, Page 12th, which immediately follows the foregoing one? wherein he enquires,
Your Lordships most obedient Son and Servant, GEORGE WHITEFIELD.
ERRATA.
Second Part. Page 9. Line 7. from the Bottom, for strict r. exact— P. 13. l. last r. Incidit in Syllam, qui vult vitare Charibdin?