Remarks Upon Charge of Enthusiasm, Text

Remarks Upon Charge of Enthusiasm · Text

REMARKS Upon a late CHARGE Againſt Enthuſiaſm, Delivered by The Right Reverend Father in GOD, RICHARD, Lord Biſhop of Litchfield and Coventry, to the Rev. the Clergy in the ſeveral Parts of the Dioceſs of Litchfield and Coventry, in a Triennial Viſitation of the ſame in 1741: and publiſhed at their Requeſt in the preſent Year 1744.

In a LETTER To the Reverend the Clergy of that Dioceſs.

By George Whitefield, A. B. Late of Pembroke-College, Oxon.

Matth. xi. 25. 26.

At that Time Jeſus anſwered and ſaid, I thank thee, O Father, Lord of Heaven and Earth, becauſe that thou haſt hid theſe Things from the wiſe and prudent, and haſt revealed them unto Babes. Even ſo, Father, for ſo it ſeemed good in thy Sight.

BOSTON: Printed and Sold by ROGERS and FOWLE in Queen-ſtreet, next to the Priſon. 1745.

TO The Reverend the CLERGY Of the Dioceſs of Litchfield and Coventry.

On Board the Wilmington, Capt. Darling, Sept. 20. 1744. Reverend Brethren,

AS you profeſs to know the Scriptures, I need not inform you that the Character of young Elihu ſhines in the 32d Chapter of the Book of Job with a ſuperiour Luſtre, above thoſe other three Friends that came to converſe with him. The Humility and Modeſty wherewith he firſt addreſſes himſelf to them is peculiarly amiable—I am young, ſays he, and ye are very old, wherefore I was afraid, and durſt not ſhew you my Opinion—I ſaid, Days ſhould ſpeak, and Multitudes of Years ſhould teach Wiſdom.—But knowing by Experience, that Great Men are not always wiſe, neither do the aged underſtand Judgment, he ſaid, hearken unto me, and I alſo will ſhew my Opinion—And that they might not cenſure him for Raſhneſs in ſpeaking, he aſſures them, Verſes 11, and 12, that he had well weighed the Matter before he broke Silence—Behold I waited for your Words; I gave Ear to your Reaſons, whilſt you ſearched out what to ſay—Yea, I attended unto you: and behold there was none of you that convinceth Job, or that anſwered his Words—And that they might not be offended at his plain Speaking, or expect that he wou'd be over awed from delivering his Soul, by their Superiority in Age, Learning or Circumſtances of Life, in the two laſt Verſes of the Chapter, He boldly, but honeſtly tells them what they were to expect from him—Let me not I pray you, accept any Man's Perſon, neither let me give flattering Titles unto Man, for I know not to give flattering Titles—In ſo doing my Maker wou'd ſoon take me away—And its very reremarkable p. 4that tho' we are told this young Man's Wrath was kindled againſt Job and his three Friends, Verſes 2, and 3, and tho' (as it appears from the enſuing Chapters) He ſpoke very cloſe and cutting Things, yet at the End of the Book, we find no blame laid on him by the Great Heart-Searching God—whereas the other three are ſeverely reprov'd and commanded to apply to Job for the Benefit of his Prayers.

Animated by and willing to Copy after ſo bright an Example, I now ſit down to write you this Letter; in which I wou'd beg Leave to make ſome Remarks on your Right Reverend Dioceſan's late Charge againſt Enthuſiaſm—Had I continued in my native Country, I ſhou'd have taken the Freedom to have written to his Lordſhip himſelf; but as I heard that he was very aged, and probably before this cou'd reach England, might be call'd to give up his Account to the great Shepherd and Biſhop of Souls, I thought it moſt adviſeable to direct this Letter to you, at whoſe Requeſt, as appears by the Title Page, this Charge was printed—

It is not my Deſign to enter upon a critical Examination of every Paragraph—I would obſerve in general, that his Lordſhip's main Deſign from the Beginning to the End of it is to prove, that the indwelling and inward Witneſſing of the Spirit in Believers Hearts (if there were ever any ſuch Things at all) as alſo praying and preaching by the Spirit, are all the extraordinary Gifts and Operations of the Holy-Ghoſt, belonging only to the Apoſtolical and primitive Times, and conſequently all Pretentions to ſuch Favours in theſe laſt Days are vain and Enthuſiaſtical —In order to evince this, his Lordſhip ſelects ſeveral Paſſages of holy Writ, which in his Opinion are miſapply'd by thoſe whom his Lordſhip is pleaſed to ſtile modern Enthuſiaſts, and undertakes to ſhew, Page 11th that they are to be interpreted chiefly, if not only of the State of the apoſtolical and primitive Church, and that they very little if at all relate to the preſent State of Chriſtians—Whether or not, his Lordſhip hath ſucceeded in his undertaking, will beſt appear by a candid and impartial Review of it—

The firſt Attempt of this Nature which we meet with in his Lordſhip's Charge is Page the 12th. His words are theſe—That I may proceed in a regular Manner, with regard to thoſe Paſſages of Scripture that I ſhall ſelect on this Occaſion, I chuſe to begin with the original Promiſe of the Spirit, as made by our Lord a little before he left the World—It occurs in the 14th and 16th Chapters of St. John's Goſpel; in which he uſes theſe words: when the Spirit of truth is come (whom Chriſt had juſt before promis'd to ſend from the Father) Chap. 14th, verſe 16th, He will guide you into all Truth, and be will ſhew you Things to come —And again, the Comforter, which is the holy Ghoſt, whom the Father will ſend in my Name, he ſhall teach you all Things, and bring all Things to your remembrance whatſoever I have ſaid unto you. It is very clear (proceeds p. 5his Lordſhip) from the bear recital of theſe Words, that as they were ſpoken to the Apoſtles, ſo they Peculiarly belong to the Apoſtles themſelves, or to the inſpired Perſons in the primitive Church.

But granting that theſe Words do belong peculiarly to the Apoſtles, does it therefore follow, that they do not at all belong to their Succeſſors, or in common to all Believers upon whom the Ends of the World are come? Were not the Apoſtles then Repreſentatives of the whole Church? And may not what was ſpoken to them in a proper degree be ſaid to be ſpoken to us and to our Children, and to as many as the Lord our God ſhall call? Does not his Lordſhip confeſs, Page 13th that in one of theſe Paſſages it is added, that the Father will give you another Comforter that he may abide with you forever? And does not his Lordſhip allow, page 14th, that in the largeſt ſenſe, in which this may be underſtood it is ſynonymous with Chriſt's Promiſe to his Diſciples at his Aſcenſion, that he would be with them always even to the End of the World that is (as himſelf explains it) by the perpetual Preſence of the holy Spirit, as the Guardian of his Church 'till the end of the World? But how can Chriſt be with his Church by the perpetual Preſence of his Spirit, or how can the holy Spirit be the Guardian of his Church 'till the End of the World, unleſs it is by opening and bringing all Things to our Remembrance whatſoever Jeſus hath ſaid to us in his revealed Will, guiding us thereby into all Truth, and teaching us all Things neceſſary to eternal Salvation?

This Promiſe, it's true, as his Lordſhip obſerves, Page the 15th, was fulfilled in a moſt ſolemn Manner by the Deſcent of the holy Spirit on the Apoſtles, and others with them at the Feaſt of Pentecoſt, that is recorded ſo very particularly in the 2d. Chap. of the Acts of the Apoſtles. And it is as true (as his Lordſhip intimates pag. 16th) that St. Peter makes an Application, of the Prophecy of Joel to the miraculous Effuſion of the Spirit on that memorable Occaſion.

But does not his Lordſhip by intimating that this Promiſe of our Lord was wholly compleated on the Day of Pentecoſt, prove too much? For does it not then follow that no one after the Day of Pentecoſt was to expect the Holy Ghoſt to bring all Things to their Remembrance, to teach them all Things, and ſhew them Things to come? How then could this Promiſe be fulfilled in the Apoſtle Paul who was converted ſometime after? Or how could this remain in the primitive Church in the inſpired Perſons, or abide with the Church for ever to the End of the World? And ſuppoſing the Apoſtle Peter does make an Application of the Prophecy of Joel to the miraculous Effuſion of the Spirit on the Day of Pentecoſt, Acts the 2d. Verſes 16th, 17th, &c. Does it therefore follow that this Promiſe of our Saviour extends no farther than that Day? Do…s p. 6he any where intimate any ſuch Thing through his whole Diſcourſe? Or is it any new Thing for Prophecies to have ſeveral Fulfilments? Is not that Prophecy, Out of Egypt have I called my Son, which was originally ſpoken concerning God's Iſreal, apply'd by the Evangelist Matthew, Ch. 2d Verſe 15th. to the Son of God himſelf? And therefore granting that this Promiſe was in an extraordinary Degree fulfilled in the Day of Pentecoſt, how does it follow that it is not now and will be in an ordinary Way fulfilling to the End of the World? And conſequently may not this Promiſe of our Lord, be pleaded by all his Diſciples for the Indwelling of his bleſſed Spirit, and his inward Teaching, by the Inſtrumentality of his revealed Will, now as well as formerly (eſpecially ſince his Lordſhip, Page 15th, clears us from pretending to the Operations of the miraculous Kind) without being cenſured for ſo doing as Modern Enthuſiaſts.

But this inward Teaching and Indwelling of the Spirit his Lordſhip will by no Means allow even the primitive Chriſtians to have had in common, and therefore, Page 35th which (I come to next for Method's Sake) He comments upon another remarkable Scripture that in his Lordſhip's Opinion has been miſapply'd to later Ages, and indeed to the preſent Times by ſeveral Enthuſiaſts, but was really peculiar to the Times of the Apoſtles. It occurs, ſays his Lordſhip, Page ibid, in the firſt Epiſtle of St. John, Chap. 2d. Verſe 20th, 27th. But ye have an Unction from the Holy One, and ye know all Things—But the anointing which ye have received of him, abideth in you: But as the ſame Anointing teacheth you all Things, and is Truth, and is no Lie; and even as it hath taught you, ye ſhall abide in him.

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 tho' it be certain (as his Lordſhip intimates Page 37th) that there were ſeveral ſuch inſpired Teachers among the firſt Chriſtians, who were endow'd 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 p. 7inſpired Perſon, but the Indwelling of the Spirit, which abode in the 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, Matth. 24. 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, viz. The Spirit it ſelf …reth Witneſs with our Spirit, that we are the Children of God. This Paſſage, ſays his Lordſhip, Page 18th, As it is connected with the preceeding 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 g…n to Chriſtians? It was plainly the Gifts of the Spirit, which they h… 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 own'd 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 Pag. the 20th, viz. 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 publick 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 appl…ed 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.

p. 8But does not his Lordſhip here argue from a miſtaken Suppoſition, viz. That the Apoſtle in the 8th of the Romans is ſpeaking of the miraculous Power our Lord gave 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, Chap. 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 which 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 preceeding Verſes treats of that ſpiritual Principle in Chriſtians which enables them to mortifie 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 the Believer's Spirits that they were the Children of God? Do not the very Words imply an inward witneſs, even ſomething that bears Witneſs with their Spirits, that they are 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 we cry Abba Father. And is not the obvious Senſe of theſe Verſes put together plainly this viz: That true Believers thoſe that are Chriſtians indeed, have the Spirit of God dwelling in them, Verſe 9th. Are led by this Spirit, Ver. 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, leaſt God would reject them, but may have free Acceſs, and with a full Aſſurance of Faith and a holy childlike 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 publick Gift of working Miracles, refers Page 19th, to Galatians 3d and 2d, 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 Apoſtles 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 p. 9if 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, Gal. 4. 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, Ch. 8. v. 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, 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 …re 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 run 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 whoſe Chriſtian Aſſembly—It is he that maketh Interceſſion with God for private Chriſtians with vehement and inexpreſſible Groanings of 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?

p. 10His Lordſhip goes on, Page ibid, to comment upon the 27th Verſe. And be 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 thro' 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, i. e. 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, Ver. 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 & Grace of Prayer p. 11now 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 found 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, viz. 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, viz. The Demonſtration of the Spirit and of Power, His Lordſhip in Pages 29th, 30th, 31ſt, & 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, Cor. 3. 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 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 Cor. 7th. 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 en-graphais) mighty, or powerful, p. 12in the Scriptures, though we do not hear that he performed any Miracles at all? And tho' his Lordſhip is pleaſed to ſay Pag.ibid, For by this Power of God here ſpoken of, (i.e. 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, viz- 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, 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 Cor. 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 p. 13the 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 tree, have not the Words a farther 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 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 Chryſ…ſtom, Origen and Athanaſ…s—But does his Lordſhip deal candidly or ſimply in this Matter? For tho' 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, P…. 4…d, citing the Authority of Athanaſ…s, 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 divine Grace, viz. 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 Theophoros? 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?

p. 14Is 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 Elib… I ſpeak that I may refreſh my ſelf—For behold my Belly is as Wine which … …ent, 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 Rev. 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 it not in G…th, publiſh it not in the Streets of Askei…n, leaſt the Daughters of the Philiſtines rejoice, leaſt 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, or 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 wi…h 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, Pag. 2d. I mean does he not act in Concert with Infidelity againſt our eſtabliſhed Religion, our great and 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 Believer's Hearts one of the main Pillars of Popery? Are not Papiſts kept in Slavery, and taught to truſt to the Abſolution of their Prieſts, becauſe it was one of the Determinations of the Council of …, that n…ne can here below attain from the Spirit a Certainty of their being finally ſaved? His Lordſhip has done well in ſignalizing … by writing againſt the … and Infidels—But what p. 15will 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, Pa. 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 of what Communion they were to be of? Is not this bringing the Goſpel down to a mere Hiſtory, which one may read, as we 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, Chap. 7. 37, 38, 39. In the laſt Day, that great Day of the Feaſt, Jeſus ſtood up and cried, ſaying, if any Man thriſt, 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 ſpoke 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, Chap. 17. 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 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 p. 16that Aſſertion of the Evangeliſt John in his 1 Epiſt. 5. 10. He that believeth hath the Witneſs in himſelf? Or that of the Apoſtle Paul to the Epheſians Chap. 1. 13, 19. and again Chap. 4. 30? How do you interpret that Paſſage, 2 Cor. 6. 16. Or what ſay you to that Exhortation of St. Jude ver. 20. But ye Beloved, building up your ſelves on 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 Rev. 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 in the 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 publickly 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 in Believers, 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 & 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 it hath pleaſed thee to regenerate this Inſant with thy Holy Spirit. And yet agree with his Lordſhip, Pag. 61, in aſſerting that to that federal Rice 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 p. 17to? 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 Whitſunday 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 thoſe 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 mayſt 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 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 Overſeen? 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, as Things that have long ſince ceaſed? Is not this the Reaſon why you preach as the Scribes, and not with any divine Pathos and Authority, and ſee ſo little good Effect of your Sermons? Have not your Principles p. 18a direct Tendency to lull poor Souls aſleep? For if they are not to look for the ſupernatural Operations of the Spirit of God o… any inward Feeliny or Perceptions of this Spirit, may not all that are baptized, and are 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 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 be is none of his? Is it not high Time for ſome Body to rouze the ſleepy World out of this State, though it ſhould coſt them ſome melancholly 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 they 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 Arch-Biſhop 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 not they 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 encreaſe 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 p. 19Margin of Page 60th. For what in an human Way can have a more nat…l Tendency to ſtrengthen the Methodiſt's Hands than their having a publick Occaſion to ſhew that they … 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?

Oh my Rev. Brethren—My Hear… … 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 … at leaſt to imply that 'twas printed at the Requeſt of the Generality of you. Oh 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 your ſelves 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 enter'd 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; if the Salt hath loſt its Savour wherewith ſhall it be ſalted? It is good for nothing but to be trodden under the Foot of Men—God ſeems now about to riſe to ſhake terribly the Earth—We hear of Wars & Rumours of Wars—Oh 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 p. 20the 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—Oh 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 ſhall appear, you may give up your Accompts 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 Rev. 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 Enemies to the Church, thoſe who preach up the Doctrine of Juſtification by Faith alone in the imputed Righteouſneſs of Jeſus Chriſt, the Indwelling and Witneſſing of the Spirit; Or thoſe who tell you that theſe 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, & 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 Troublers of Iſrael, or 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, or 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 in the 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 p. 21ſuffer for his Name—You have lately been enabled joyfully to bear the ſpoiling of your Goods**N. B. The Methodiſts in Staffordſhire were mobbed laſt Shrove-Tueſday and plunder'd of their Subſtance to the amount of Seven Hundred Pounds Sterling.—Think it not ſtrange if you ſhould hereafter be called to reſiſt even 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 or 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 Chriſtian's 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 conſciencious 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 Fullneſs of God—Determine to know nothing but Jeſus and him crucified—Remember his Agony and bloody Sweat, his ſhameful Croſs and Paſſion—Chearfully p. 22pledge him in his bitter Cup, and as he was, ſo be ye alſo in this World. Think of his laſt and new Commandment, and love one another with a pure Heart ſervently—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.—

Finally, I would drop a Word to you who have been lately called out into the High-ways and Hedges, and have been honoured as Inſtruments to compel many poor Sinners to come in—Againſt you my Brethren his Lordſhip's Charge ſeems to be particularly leveled—But I am perſuaded you will be nothing terrified thereby, ſince you know I believe by happy Experience, what it is to have the hidden Myſteries of the Kingdom of God opened to your Souls, and to have the Comforter come and abide with you—And you have often felt his bleſſed Influences whilſt you have been praying to that God whom you ſerve, dealing out the Bread of Life in his Name to the People—Ye are highly favour'd—Having believed, ye ſpeak, and in your Degree can ſay with our Saviour, We ſpeak the Things that we know—God who hath commanded the Light to ſhine out of Darkneſs hath ſhone into your Hearts with the Light of the glorious Goſpel—Put not therefore this Light under a Buſhel, but preach the Word, be ye inſtant in Seaſon and out of Seaſon, rebuke, reprove, exhort with all Long-ſuffering and Doctrine—Do the Office of Evangeliſts, and make full▪ Proof of your …iſtry—And whilſt others are calling for Miracles from you to prove that you feel and are ſealed and ſent by the Spirit, do you labour after the Converſion of precious Souls as Seals of your Miſſion, who ſhall be your Joy and Crown of Rejoycing in the Day of the Lord Jeſus—Whilſt others are approving themſelves Miniſters of Chriſt by Dignities and great Preferments, do you approve your ſelves as the Miniſters of God in much Patience, &c. Sec 2 Cor. 6. 4.—8. Set the glorious Company of the Apoſtles, the goodly Fellowſhip of the Prophets, and the noble Army of Martyrs always before you.—Oh think how abundant they were in Labour's, in Stripes above Meaſure, in Deaths of…, and how they rejoiced when they were counted worthy to ſuffer Shame for Jeſus Chriſt's Sake—Above all, look ye unto Jeſus the Author and Finiſher of your Faith—Conſider him who endured ſuch Contradiction of Sinners againſt himſelf, left you be weary and faint in your Minds—Are you eſteemed Mad? So was he. Are you termed Deceivers of the People? So was he. Are ye looked upon as actuated by an evil Spirit? He was called Beelzebub the very chief of the Devils! Are ye thruſt out of the Synagogues? So was he. Do Men hunt for your precious Lives? So they did for his—The Jews fought often to kill him, but they could not becauſe his Hour was not yet come—And ſo it ſhall be with you—You are immortal 'till your Work is done—The Witneſſes ſhall p. 23not be ſlain 'till their Teſtimony is finiſhed—Set your Faces therefore as Flints, let your Brows be harder than Adamant, fear not the Faces of Men leſt God confound you before them—Give not Place to thoſe who oppoſe the Operations of the Spirit, no not for an Hour—Go ye forth in the Strength of the Lord, making Mention of his Righteouſneſs, and his only—Remember that bleſſed Promiſe, Lo I am with you always even to the End of the World—Jeſus is the ſame now as he was Yeſterday—And if you are really thruſt out into the Harveſt by Jeſus, he will give you a Mouth and Wiſdom, which all your Adverſaries ſhall not be able to reſiſt—You ſee how dreadfully the Scriptures are wreſted—Give your ſelves therefore to Reading—Search the Scriptures—But above all Things, pray that ye may be taught of God, without which, notwithſtanding all critical and human Learning, you will never be Scribes well inſtructed to the Kingdom of Heaven—Continue to go out into the High-ways and Hedges—Conſider what Multitudes there are around you every where ready to periſh for lack of Knowledge—And tho' your Enemies, for want of Arguments, ſhould ſo far prevail as to bring you before Governors for ſo doing, fear not, for it ſhall be given you as well as unto the firſt Preachers of the everlaſting Goſpel what ye ſhall ſpeak—Oh Men, greatly beloved, my Heart is enlarged towards you—Give me Leave to ſay unto you as the Angel did to Daniel, Be ſtrong, yea be ſtrong—Quit yourſelves like Men—Put on the whole Armour of God—And then, tho' you ſhould be caſt into a Den of Lions, that God whom you ſerve is able, and will deliver you—Though afflicted, deſtitute, tormented here on Earth, verily great ſhall be your Reward in Heaven.

And now, my Reverend Brethren, to whom this Letter is particularly inſcribed, what ſhall I ſay more? I commend it and you to the Great God, and to the Word of his Grace, which is able to build you up, and give you an Inheritance among all them that are ſanctified—I have written to you out of the Fulneſs of my Heart, and praying that God may give us a right Judgment in all Things—I beg Leave to ſubſcribe myſelf, (though the chief of Sinners, and leſs than the leaſt of all Saints)

Your affectionate younger Brother and Fellow Servant in the Kingdom and Patience of Jeſus Chriſt, George Whitefield.

End of the text · George Whitefield, Remarks Upon Charge of Enthusiasm (1745)