without reserve, ever pointed his displeasure against this class of men, or yet forbade any to relieve them; yea, some passages in the gospel look much the other way.

As people of this class seldom appear in print, and have no friends of condition who choose to own them, so can form no party, we may, indeed, with all freedom, show our indig nation against them, without dreading any repulse from them or their friends; yet, methinks, when we are writing of set purpose in defence of the gospel, the strength of our zeal would be much more profitably employed in opposition to its most eminent and deceitful enemies, who daily impose upon thousands to their utter destruction.

For instance, might not something like the spirit and style of the note now referred to, be properly used to guard us against many such, who cry aloud for our reverent esteem, and make heavy complaints for the want of it? As, "Let us be deaf to their most importunate clamours, and assure ourselves, that, by this determined inflexibility, we do GoD, we do our community, we do them, the most substantial service. Should they implore by the injured name of JESUS, for the honour of the Lord Jesus, let us resolutely withhold" our reverence. "Their meaning is, I cannot go on in my present-iniquitous course," with sufficient credit and influence, unless you will administer some kindly pernicious assistance; for CHRIST's sake therefore, assist me," by your hearty concurrence, "to persist in the way that leads to eternal destruction. This is the true import of their petitions. And whether the sanction of that most venerable name, added to such a request, should move our" reverence, or excite our abhorrence, let every" lover of the gospel and of mankind "judge."

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Here I cannot forbear remarking, that the zeal of ancient charity must be very rare, when he who, among writers, justly deserves to be accounted the chief, if not the only contender for the doctrine of Divine grace and imputed righteousness in the Church of England, shows so much loathness to break friendship with, and expose himself to the hatred of its open and determined enemies: and when the like chief, in the Church of Scotland, I mean the author of a late Essay

*The second edition, Edinburgh, 1756, is called, Essay on the Connection between the Doctrine of Justification by the Imputed Righteousness of Christ, and Holiness of Life.

When I took notice of the author of this Essay as above, and in my fifth letter, I had some reason to hope, from the uncommon regard he showed to the Scriptures, that he would proceed to bestow his attention

on Justification, expressly declares himself, agreeably to the modern trimming humour, disposed rather to "reconcile than widen the several differences about faith; and even as to what he himself judges worthy of being contended for, seems afraid of being "ensnared, and exposed to censure." Of

on their great and leading scope; and leave to others the discussion of such curious questions as these: Whether it be agreeable to Divine right, or the maxims of the kingdom of Heaven, that the patrons, or that the populace of a parish, should have most influence in presenting a candidate for the vacant benefice allotted by earthly kingdoms for the preacher of the national religion? Whether the pulpit or the stage, in the present improved state of both, are fittest means for promoting sanctification in the hearts of men? and, Which is the best method of consolidating iron and clay into one uniform substance; or of making a nation wealthy and powerful under the true profession of Christianity? For my part, if the theatre, as it pretends, serve to refine the taste and manners of those who claim the rank of gentlemen; if the national religion, as in duty bound, retain the body of the people in due respect to the magistrate, and subjection to the laws, I know no higher benefit we can reasonably expect from either. I do not expect from any theatre, regulated according to the taste of those who rule the fashion, nor from any religion established as most agreeable to the inclinations of the people, as it must be, if worthy of an establishment, and fit to render the expected service to the civil government; from either of these, I say, I do not expect to find an effectual remedy against the corruption of human nature, nor do I think that either of these tend to fit men for the kingdom of Heaven.

Dean Swift, in one of his serious moods, (in a sermon called Mutual Subjection,) once discovered, that were we only all righteous, were it our only emulation who should serve each other to the best advantage, we should become a very happy nation. But he who could effectually teach the nation to become holy and righteous, would certainly make a much more important discovery. For after all the fine things that have been said, the complaint of the corruption of human nature is still as strong as ever.

I have lately seen A Serious Inquiry into the Nature and Effects of the Stage, writ by the author of the abovementioned Essay. In this inquiry, the author shows no small zeal against the stage, as the rival of the pulpit. And his reasoning would lead us to form our notion of the ancient distinction betwixt Christ's people and the world, in an especial manner, by opposing those who are fond of sermons, to those who delight in the stage; or the devout, to the gay and fashionable world: whereas that distinction, when first made, was most clearly manifested and understood in the opposition betwixt Christ's disciples and the strictest leaders in devotion. It does not look well in our author, that he should be so amicably disposed to reconcile, or make little account of the differences wherein the honour of Christ is evidently at stake; and at the same time so resolute in employing all his abilities to widen to the utmost those differences wherein the honour of the clergy is chiefly concerned. Yea, so zealous is he in this latter cause, that he seems to think he has gained a considerable point, if, by collecting a great variety of different considerations into one complex idea, he has been able to raise a doubt in the minds of men concerning the lawfulness of the stage,

whom? Surely of none other but those whom he himself looks upon as enemies of the gospel. How often do we see the ancient proverb verified, especially in the matters of religion, The fear of man bringeth a snare? The force of its counter-part is not so readily attended to,-But whoso putteth his trust in the Lord, shall be safe.

I shall now close what I have to say on charity, with observing, that as apostolic charity seeks the good of men without courting their favour by flattery, modern charity, however

I could wish this author would think seriously on the state of the question he has given us with regard to the stage. In his 10th and 11th pages, he first supposes the best regulated stage that can be expected, and then enumerates the things, either bad in themselves, or of bad tendency, which must necessarily be implied in supporting it in this its best supposable condition. After this, in p. 12, he states the question. Now, put the case, that I have, in like manner, supposed the best established church that can be expected, and described the various things necessarily implied in the erecting and supporting of it; then let us hear his state of the question, without any other variation of his words, than the national church instead of the stage. "The fair and plain state of the question then is, Whether it is possible or practicable, in the present state of human nature, to have the above system of things under so good a regulation, as to make the erecting and countenancing the national church, agreeable to the will of God, and consistent with the purity of the Christian profession?" Could our author attend to this fair and plain state of the question, it might furnish him with a key to his knowledge of the Scripture, and lead him to apply many passages of it more pertinently

than he has done.

But by what follows it would appear, that his mind is very strongly tinctured with the pride of his order. Whereas, the partisans of the pulpit, and those of the stage, with equal discretion on both sides, have lately exchanged "many little pieces of satire;" our author charges the latter with no less than the heinous crime of "blasphemously comparing the pulpit with the stage.' This is like the language of the tenth century. Can our author seriously think, that a frame of wood called a pulpit, when filled with a living creature called the Reverend, acquires a dignity equal to the throne of the Highest; so as all freedom of speech against the former, should, like that used against the latter, deserve the charge of blasphemy! It may justly be reckoned a very doubtful question, whether the pulpit or the stage, in the present improved state of both, conveys most spiritual benefit to the souls of men; but which of them does most hurt, may, I think, be very easily decided, if any regard be had to the authority of the New Testament.

The apostles, mean spirited mortals it would seem, never supposed that their persons, their sermons or epistles, would be respected by the public on a footing with dramatic performances, or the writers of them; so they never ran the risk of being foiled in the competition.

It may give those who observe the fulfilment of the apostolic prophecies some satisfaction, to perceive the high-minded gentlemen of the pulpit reduced so low, as to enter the lists with those of the stage; and at the same time apparently sensible, that the competition is by no means contemptible.

benevolent it may seem, bears the same aspect toward the real interest of mankind, as the insinuating address of that spirit who first taught, and still continues to teach mankind, to disregard the words of their Creator with hopes of impunity; or to presume, that every act of disobedience, for which they have plausible reasons, is not necessarily connected with misery. On the whole, What avails it what set of principles we choose to stamp as properly our own, while we join in the friendly alliance of charity with determined promoters of impiety and inhumanity! It is not evident from the Scripture, that the judgment of God is pointed, not only against them who do these things, but also against those who take pleasure in such as do them?

If the leading sentiment in these sheets shall prove acceptable to any party having, or desiring to have the public leading in religion, there will thence arise the strongest ground to suspect, that either I have greatly mistaken the apostles, or that my readers have greatly mistaken me.

I have in these letters studied to write agreeably to the cry of John the Baptist, "Every valley shall be filled, and every mountain and hill shall be brought low;"-to show, that philosophers, savages, revered doctors, knights of the post, &c., stand all an equal chance for the kingdom of heaven;so to set at nought all the boasted distinctions among men, on account of which the great salvation is neglected. And I have the satisfaction to find, that when Aspasio has the Divine grace full in his eye, without being diverted by any other object, he is ready to second and support me in all the greatest freedoms of speech I have used; while he ascribes all opposition to that grace, to "the envy of the devil and the pride of man. And I have no other intention in these letters, but to support and enforce the many excellent things he has said in commendation of that grace, and to separate the chaff from the wheat.

I have used some freedom with the names of several eminent preachers. But I have no occasion to apologize for this to the friends of Paul's gospel: for such will readily perceive that there was no attacking the popular doctrine* to any pur

Perhaps it will be thought needful, that I should define, with greater precision than I have hitherto done, what I mean by the popular doctrine; especially as I have considered many as preachers thereof who differ remarkably from each other; and particularly as I have ranked amongst them Mr. Wesley, who may justly be reckoned one of the most

pose, without making an honest essay towards profaning the divinity of those demi-gods, whose authority supports it, and whose credit must stand or fall together with it. Meanwhile, the votaries of that doctrine may, if they please, rest quietly assured, that the voice of truth will be heard only by a very few in the midst of the more alluring cries of worldly factions, and that Paul's gospel will never pretend to set up for a rival to theirs in this world.

I have, as I found occasion, freely adopted the observations, and even the words of the friends of the doctrine contained in these sheets, without seeing any necessity for quoting them, or mentioning their names; for I frankly acknowledge, that I have no friends, whose names are of sufficient weight to enforce anything I have said, or to screen me from censure if I have departed from the mind of the apostles, who alone are the proper judges in every question about the Christian faith. If I have not been faithful to the one thing needful, I can complain of no censure as too severe; if I have, I see no reason to be greatly alarmed on any other

account.

As I am sensible my own name can add no weight to these letters, so I judge it ought not to diminish any weight

virulent reproachers of that God, whose character is drawn by the apostles, that this island has produced. To remove all doubt concerning my meaning, I shall thus explain myself.

Throughout these letters, I consider all those as teachers of the popular doctrine, who seek to have credit and influence among the people, by resting our acceptance with God, not simply on what Christ hath done, but more or less on the use we make of him, the advance we make toward him, or some secret desire, wish, or sigh to do so; or on something we feel or do concerning him, by the assistance of some kind of grace or spirit; or, lastly, on something we employ him to do, and suppose he is yet to do for us. In sum, all who would have us to be conscious of something else than the bare truth of the gospel; all who would have us to be conscious of some beginning of a change to the better, or some desire, however faint, toward such change, in order to our acceptance with God; these I call the popular preachers, however much they may differ from each other about faith, and grace, special or common, or about anything else. For I am disposed rather to reconcile than widen the various differences among them.

But my resentment is all along chiefly pointed against the capital branch of the popular doctrine, which, while it asserts almost all the articles belonging to the sacred truth, at the same time deceitfully clogs them with the opposite falsehoods. This I would compare to a chain having one link of gold and another of brass alternately: or, I would call it a twofold cord, wherein one thread of truth and another of falsehood are all along entwisted together. If we think of its practical address to, and influence on the minds of the people, as contrasted with its formally avowed tenets, it resembles a whited sepulchre, inwardly full of rotten

ness.