Remarks and observations on the morality and divinity contained in Dr. Free's certain articles: proposed to the Court of Assistants, of the Worshipful Company of Salters. In a letter to the Reverend Dr. Free.

Table of contents

- [titlepage]

REMARKS, &c.

REVEREND SIR,

TRUE Christianity breaths no other Spirit than Peace and Love. It is the peculiar Genius of the Gospel of Christ, to furnish its Disciples, not with carnal but spiritual Weapons: Now, to behave becoming the Spirit of Christianity, and to wield the Weapons of our Warfare aright, in opposing Error, and in defending the Truths of our most holy Religion, is commendable, it is Praise-worthy; this is to act the Christian, this to display the Divine.

Now, as you was pleased to make a public Attack upon me; surely, it behoved you thus to act. For in what ever Light you are pleased to consider me, either as a Person in an inferior Station of Life to yourself; or as a private Christian, though even held in the most contemptible View, because deemed by you a Methodist; yet surely Sir, this will by no Means justify, that Rudeness of Insult, that Rant of Defamation, that Venom of Scurrility, with which you was pleased to treat me: And this without the least Offence or Provocation. For on my cooly asking you, Why this Treatment of me? have I ever behaved amiss to you? You ingenuously confessed, I had not; and that "you liked me very well, as from Man to Man; but that my Principles, as a Methodist, you were averse to, &c." But, Sir, is it consistent with the Character of the Christian, the Politeness of the Gentleman, the Dignity of the Clergyman, or the Eminence of the Doctor in Divinity, to insult, defame and abuse a Person, upon a supposed, or even real Disagreement in religious Principles? and even when you had nothing to charge upon a Person's Behaviour in social Life? Surely such Behaviour is unjustifiable, even to a Jew or a Turk!

But if my Principles did not please you, yet why should my Complexion offend you? Though Nature has not been so liberal with the Tinge of blooming Red, to adorn my Cheeks; or, if Illness has caused Paleness there, yet why the Reflection of a Smock-faced Fellow? Who could have expected this from the Reverend Dr. Free? As to what you was pleased to tell me you should live to do, after I am dead, the Lord (in whose Hands are the Issues of Life and Death) only knows who may be summoned to Judgment first; may he prepare you and me for it! But if you should visit the silent Mansions of the Dead, even to kick the Dirt over my Grave, it will no more affect me when dead, than your Treatment of me when living.

But of this I forbear to add more, as I can't but persuade myself, that on the least serious and cool Reflection, you must be conscious of having acted much out of Character; and, I assure you, though the public Attack you was pleased to make on me, was so very furious, though I was really grieved at your extreme Warmth, yet it by no Means excited me to Anger against you; neither doth it dispose me to be very ready (to use your own Words) to run a Tilt, or to change a Word with you in this public Way.

But, as you was then pleased to exhibit a general Charge against me, and declined entring into Particulars, referring me to a Thing you produced, (Part of which you then read, and have since published) entitled, Certain Articles, &c. Now this Pamphlet is intended to asperse those Persons, you are pleased to call Methodists, as a Set of People of very dangerous Principles, pernicious in their Nature, and destructive in their Consequences, both to Church and State, and therefore unfit Members of Society. And as you publicly read part of these Articles, in order to load me with the unjust Allegations therein contained, and thereby to bring me under the Censure and Contempt of the Company then present: Silence here I think criminal. In order therefore, to do Justice to my Principles, as a Member of the established Church of England, I hope I shall be justified in this Reply. Therefore, I embrace this Opportunity of publicly declaring my Principles, and of giving a Reason of the Hope that is in me, and at the same Time of detecting and exposing the Errors you have advanced, and shewing how contrary your Judgment is to the clear Determination of the Church of England, and the express Declarations of holy Scripture.

Whether you think it decent to reply, or keep profound Silence, it weighs nothing with me. But you may be decent without being dumb; write without Wrath; reason without Scurrility; and condescend to Men of low Estate, without losing any Part of your Dignity, or thinking them beneath your Notice. But just as you please, Doctor: Reply or forbear, I am content. I approve your Example of Brevity. You say, "all wise and good People, would choose to manage a religious Dispute in this Manner." But, Sir, suffer me to observe, had your few Pages abounded with less of the Wrath of Men, and more of the Mildness of the Christian, and if Christian Moderation and Charity had been substituted in the Room of that Ferocity of Spirit, and Uncharitableness of Censure: Had you consulted this wholesome Advice,

" Be calm in arguing, for Fierceness makes

" Error a Fault, and Truth Discourtesy,

sure I am, your Performance had met with less Censure, and more Approbation; and the Author would have had a juster Claim to the Epithets of Wise and Good.

But let us attend to this Treatise; or these Directions to a Worshipful Court; or this Libel against a Clergyman, or—what shall I call it? Why, Page the 1st begins the Preamble of, "Certain Articles propos'd to the serious Consideration of the Court of Assistants of the Worshipful Company of the Salters, relative to the Application of a Methodist for their Votes and Interest, in order to his being promoted to the Tuesday's Lectureship at St. Dunstans in the East, at present in the Possession of the Reverend Mr. B—n, he being still alive, and, by God's Favour, likely to continue to live."

To be sure, it begins pretty enough. But then, won't the worthy Gentlemen of of this Worshipful Court, think you take too much upon you? Is it not rather too Free, thus publicly to direct or influence them in their Choice, as though they would be remiss in enquiring into, or were not capable to judge of the Merit of the Candidates themselves? What can you say to this, Sir? Why, you tell them, that you are "a Person concerned both for their Honour, and the public Good." Vastly kind indeed! How useful are your public-spirited Gentlemen to Society! For upon Supposition, that these worthy Gentlemen of this Court, are not duly concerned for their own Honour, and the public Good, then your Hints and Directions are well timed.

For, you observe, Page 12. "There are, in all Places, some Bystanders, to observe whether such Duties be rightly performed, or not." So, Sir, you, as one of these By-standers, are just looking on, and as you see Need, are giving all just and necessary Hints and Directions to this Worshipful Court. Well, since this is the Case, what distinguished Honours, and what noble Emoluments are to be your Reward, for all your disinterested Pains and Labour; who is able to say?

The Freedom of a Company, in a Gold Box, is no inconsiderable Present, besides enjoying the much greater Honour of being Free of a Company, than making Free with the Worshipful Court of Assistants, or—in Case of a Vacancy of this Lectureship, suppose, Dr. Free, as a Reward for his Certain Articles, &c. was to be promoted to it. Sir, what say you to this? would not this silence the Accusations or Murmurings of the BY-STANDERS, Free the Gentlemen's Characters, both from the Censure, as well as the Complaints of the PEOPLE, which you represent the Danger of? Page 13. You can have no Objection to this little Donation; it is pretty evident you can't: As it is well known, you stand a Candidate, and are making Interest for this Lectureship.

Now, Doctor, here we have a Key to the Whole. Hence 'tis obvious, that all that Pretension of your being concerned for the Gentlemens Honour, and the Publick Good, alas Sir! it dwindles into little, low, mean and sordid Motives, tending to sinister Ends and selfish Views: For as Dr. Free appears to be a Candidate, he therefore looks on this avowed Methodist (as he deems him) as his Rival or Competitor, standing in the Way of his Interest. Now, Sir, since this is the true State of the Case, in what Light, think you, will all that Defamation, Obloquy and Reproach with which you have been pleased to treat this Reverend and worthy Clergyman appear?

Sir, the Discerning and Judicious will have an Eye to this. They will candidly weigh this Affair. They will take Knowledge of the Bitterness of your Spirit, the extreme Virulence of your Language, and the Unchristian Treatment of the Gentleman you thus write against; and in the Determination of cool Reason and solid Judgment, you will be censured as having exceeded all Bounds of Moderation, Charity and Benevolence; and all this in subservient Views to your own Self-Interest; and in the End, you will be found to have overshot the Mark, and to have counteracted your own crafty Arts and Schemes.

Here then we see the Motives and Designs of these certain Articles. The short View of the History of this doughty Performance stands thus.

1st, Here is a Tuesday Lectureship in the Gift of the Worshipful Company of Salters, which Dr. Free thinks worth his applying for, therefore,

2dly, Offers himself as a Candidate, and makes Interest for the same, but

3dly, On Application finds the Rev. Mr. — has the Favour of some of the worthy Gentlemen of the Court of Assistants, on which he tells them Mr. — is a Methodist. But, not thinking this sufficient to prejudice the Minds of these Gentlemen against Mr. —; Therefore,

4thly, In an extreme ill Humour, you set about drawing up certain Articles, which you present to the Gentlemen, in order to asperse, blacken, and vilify this opposing Candidate. How far you have succeeded herein, these few Sentences set forth; you assert, "he acts in open and scandalous Opposition to the Church of England—with Blasphemy and Impiety,—Diabolical Phrenzy—gives our Saviour the Lie—an Enemy to all good Works—decries Virtue and Morality—acting like a Mahometan, or Infidel, or the Devil himself—Releasing Men from their natural Fears of a Deity—Making Room for all Manner of Vice and Villainy—Not only guilty of Atheism, but Treason also against the State and Government, &c. &c. &c." and after all this who would wonder to find that Hint (as a Specimen of your Moderation and Charity) for dispatching a Person so obnoxious in your Eyes, as being not fit to live; for you say, Atheists in some Countries have been put to Death, as Persons very dangerous to a State." And,

5thly, All thro' these Articles, you admonish the Gentlemen, "that they can't, as Members of the Church of England, be concerned in promoting such a Person—nor as good Subjects to the State, for Fear of the Magistrates Censure of their Characters,"—"incurring the Censure of the Bishop;" and Page 15 you suppose the Gentlemen to be governed by private Interest, and influenced by avaritious Views in Dealing (not very delicate, not very genteel, this I think, Doctor) you tell them, "if they fall under the Bishops Censure, the best Excuse they can make" (too much supposed, and too much implied indeed, Sir) is, that they had UNWARILY promised an Acquaintance with whom they had some DEALINGS or PRIVATE INTEREST, that they would, at All ADVENTURES be serviceable to such a Person."—What all this to Gentlemen of common Prudence, Doctor? Then you shew the Gentlemen a pretty Knack of departing from a PRECIPITATE PROMISE (what at them again, Sir!) after having introduced a Quotation from a Letter of the late Bishop of London, wish the Preservation of the Life of Mr. B—n, and the Disappointment of the Arts and Schemes of this crafty Enthusiast, you take your Leave of the Gentlemen, and so—are their humble Servant. And

Lastly, While this peccant Humour was operating, and being ready to run a-tilt, (as you say) I chanced to fall •n your Way, and so you vented some of your Anger and Resentment upon me as a Methodist.

Here ends the History of Dr. Free's certain Articles and Postcript. Thus much for the Morality of them. Next, let us attend to the Divinity they contain.

But I would premise, that after all, I am really at a Loss to know what you mean by a Methodist. The Appellation is a very simple, inoffensive one: I see no more Harm in it, than in being called a Tradesman, a Mechanick, or Doctor in Divinity; though you are pleased to use it as a Term of Reproach, in order to convey some very bad Idea of the Persons, you are pleased to apply it to. I told you my Profession, that I am a Member of the established Church of England; consequently, that I attend upon her Worship, approve her Doctrines, and live in Communion with her. I am of no other Sect or Party.

Now, am I a Methodist for this? "No." What then? "Why, you hear particular Men, such as Mr. Romaine, Jones, &c." I do; I do hear, and rejoice constantly to hear them, and all such Ministers, who faithfully and conscientiously preach the Doctrines of the Church of England. Doth this constitute me a Methodist? "Yes." Why, then I'll be a Methodist, one of your Church of England Methodists.

But, are not these Gentlemen Ministers of our Church? Are they not regularly ordained, and do they not act regularly? "Yes, but they are Methodists for all that." "How so?" "Why, they preach different Doctrines from the rest of the Clergy." This may be Truth, and yet no Fault in them; for no sooner doth a Minister preach the antient, Scripture Doctrines of our Church, but he is deemd'd a Methodist.

I wish, Doctor, you had obliged the World with your Description of a Methodist; but, as you have not, I will here lay before you and the World, the best Description I am able.

He is one whom GOD hath chosen in Christ out of Mankind, to deliver from Curse and Damnation, and to bring, by Christ, to everlasting Salvation; he is called, according to GOD's Purpose, by his Spirit working in due Season; he, through Grace, obeys the Calling; he is justified Freely; he is made the Son of GOD by Adoption; he Feels in himself the Workings of the Spirit of Christ, mortifying the Works of the Flesh, and his earthly Members, and drawing up his Mind to high and heavenly Things; he is made like the Image of Christ, walks religiously in Good Works, and at length, by GOD's Mercy, (not for Works of Righteousness he hath done, but according to GOD's Mercy) he is saved, and attains to everlasting Felicity.

Now, Sir, have you any Dislike to this View of Methodism? I think you cannot. As I greatly approve the Language of our Church, I have borrow'd these Words from the 17th Article. May the LORD GOD of Grace and Love make you and I such Kind of Methodists, I pray! To spread such Kind of Methodism, as is here described, and to bring Mankind into this happy, this holy State, is the chief End and Design of these truly Reverend and Worthy Clergymen of our Church, who pass under this Denomination. With many of them, I have the Honour to be pretty conversant, and, as it is my great Happiness to hear the Doctrines which they publickly deliver, I can, and do venture to affirm, that to promote and propagate true Christianity, that Men might be Christians, not in Name only, but also in true Faith and holy Practice to be their View: To this great and good End they labour, and are indefatigable, and for the Sake of this, they go thro' evil Report and good Report; for Christ's Sake, and the Good of precious Souls, they are content to be accounted Madmen and Fools; they are despised, reviled, defamed, yea, they are treated as the Filth of the World, and the Offscouring of all Things; and under all this, they think themselves happy, in being instrumental of begetting in the Hearts of Sinners Repentance towards GOD, and Faith in our Lord Jesus; that from a Principle of Love to GOD and Man, they might be holy in all Manner of Conversation and Godliness, and zealous of good Works here, and that from being Members of Christ's Church militant on Earth, they might be admitted to the Church triumphant in Glory.

And in order to this, the Doctrines they preach, are such as are agreeable to GOD's holy Word, and that plain, tho'short System of Divinity, laid down in the Articles of the Church of England.

But, you object, Page 5. That, "it is notorious, that the Methodists, under the Mask of being true Sons of the Church, do ever explain the Word Faith, as it stands in some of St. Paul's Writings, in a Manner so different from the clear Declaration of St. James, as to make the Doctrine of one Apostle a direct and flat Contradiction to the other."

Sir, I affirm this Charge, from Beginning to End, to be notoriously false. One Circumstance is wanting there, the Proof, the Proof, Doctor. Where is that Proof to support these Assertions? Which of the Methodists do this? Why did you not name some one or more of them? Why have you not produced some Quotation from some of their Writings (as many of them have published what they preach) to prove your Assertion? The plain Reason is, because you could not. And

Therefore, in the Judgment of Truth, you would have been equally justifiable in saying, that the Methodists put both the Apostles St. Paul and St. James to Death. So far from making the Doctrine of one Apostle a flat Contradiction to the other, the Doctrines they advance have a direct Tendency to reconcile and explain them: For they allow, and make Use of that just and well known Distinction, approved of by all sound, Protestant Divines, that St. Paul speaks of Justification before GOD, St. James of Justification before Men; St. Paul speaks of the Justification of our Persons, through Faith in Jesus, the Saviour of Sinners; St. James of the Justification of our Faith in the Sight of Men, by its bringing forth good Works as the certain Evidence and Effects of its being a lively Faith. Neither do they preach as you would insinuate, that Men are saved by a dead Faith, contrary to the Doctrine of St. James.

But, not to do as you have, assert without Evidence; of the Many that might be brought to invalidate your Assertion, I will produce a sew Sentences from my honoured and much esteemed Friends, the Rev. Mr. Romaine, and Mr. Jones. "Vicious Selflove raises a thousand Objections against free Justification, thro' Christ's Righteousness: But there has been one made by Men of corrupt Minds in every Age, and which they are still making; they object to the Scripture Doctrine, that it makes void the Law, and renders an holy Life needless—The Righteousness of GOD is a new Creation. And why are we created a-new in Christ Jesus? that we may live still to the Flesh and its corrupt Appetites? No: for then we should be created a-new in the Devil, and not in, Christ Jesus; but we are created a-new unto good Works.—GOD gives us Righteousness from Heaven, that it may raise us up to Heaven.—It will not remain in us as a dead and barren Principle, but will make us fruitful in good Works, even that we may be filled with the Fruits of Righteousness, which are by Jesus Christ, unto the Glory and Praise of God the Father." Vide Mr. Romaine's Sermon, lately preached before the University of Oxford, on The Lord our Righteousness. And Mr. Jones on this very Subject, namely, reconciling St. Paul and St. James in his Exposition of the Church Catechism, we have these Words. "When we preach up Justification by Faith, we mean not a dead, lifeless Faith (the Faith of Devils) but such a Faith as is the Gift of God, witnessed to Souls by his Spirit, and leading them into Holiness of Heart and Life." And again, "By Faith is meant a certain Principle implanted in the Soul, which will not fail to produce Piety, and Holiness of Heart and Life." And once more, "We are justified only by Faith in Christ Jesus: This Faith, however, is a vital Principle of Holiness within us, and they who really have it, are never destitute of good Fruits. Works are very far from being unnecessary, because, without them, our Faith can never be tried."

Hence all that you have said on this Head, amounts to no more than mere Rant and Declamation, and all the Consequences which you have attempted to draw, do not at all affect the Persons against whom you design them; for this very plain Reason, because the Premises laid down are false, and the farther you advance, the more you lose Sight of the Truth: Therefore, I need say no more upon this Head. Those who hear these Ministers preach, know the Contrary of what you have charged upon them; and those who do not (unless utterly blinded by Prejudice) may have fuller Satisfaction of the Unjustness of your Charge, from the many Tracts, Sermons, &c. which have been published by these Reverend Ministers of your Church, who are called Methodists.

Sir, before I quit this Part, permit me to remind you, that the Evidence you should have given to this worshipful Court, (though even against Methodists) ought to have been the Truth, the whole Truth, and nothing but the Truth.

I do not believe any one of the Reverend Body of the Clergy, (beside yourself) how much soever they may disapprove of what is called Methodism, would have wrote either against the worthy and pious Clergyman, you in particular oppose; or the Body of those Clergymen, who are deemed Methodists, in so unkind, uncharitable, and unchristian Spirit: I am persuaded, that a Regard to Truth, Modesty, and Decency, would have influenced their Pens to more Mildness and Humanity. And yet you talk very highly of Virtue and Morality, and say it is a Rule in Religion to do as we would be done by.—Here that Question from St. James, is very pertinent, Shew me your Faith by your Works. Is not Gentleness, Meekness, Kindness, brotherly Charity in your System of Morality? but whose Image and Superscription doth your Performance bear? This I leave to the Publick to determine. I forbear. and shall pass on to take a View of your Divinity; here I must not forget your very extraordinary Note, the Bottom of Page 5. You say, "in the Epistle to the Romans and Galatians, the Word Faith generally stands for the whole of the Christian Religion." No more than your Hand can be said to be your whole Body. Faith there stands for that Heaven-born Grace, which is the Gift of God. Ephes. ii. 8. wrought in the Hearts of Sinners by the Holy Spirit, and gives Evidence, Trust, and Confidence to the Soul, of its Interest in, and Justification by the Blood and Righteousness of Jesus Christ; and is attended with the sweet and happy Sense of Peace and Love, Holiness of Heart, and Obedience of Life. May my Reverend and Learned Correspondent ever know the Joy, and feel the Peace of believing; even that Peace of God which passeth all Understanding; and that Joy in the Holy Ghost, which is unspeakable and sull of Glory!

In the next Observation, here is a most egregious Blunder; you say, "the Word alone, excludes only the Jewish Ceremonies." Now it happens a little unlucky for you, Doctor; the Word alone is not once used upon this Subject, in neither of the Epistles to the Romans, or Galatians. How is this, Sir? But, come, Humanum est errare. We'll go on; next you say, "the Word Works means not Works of Morality, but the ceremonial Part of Jewish Ceremonies." This I absolutely deny, and that upon the Authority of our Church, and the Judgment of all found Protestant Divines. See Rom. iii. 31. Do we then make void the Law, thro' Faith? God forbid! yea, we establish it. Now, I ask you, Doth St. Paul mean to establish the moral Law, or the Jewish Ceremonies? What say you, Sir? Is not this one Text sufficient to overthrow your Assertion? Now then, what Door of Advantage has this Key opened to you? And yet you call this a "Key to the Whole." What are we to understand, that this Key opens the View of all that Error and Absurdity of your whole Performance?

Page 7 and 8, you say, "we must contend that there is Comparative Merit; Comparison being made between Man and Man. Some Men are better than others, and this Difference in the Behaviour of Men, is Virtue and Vice. It is blasphemous to say, that GOD makes no Distinction between Virtue and Vice, or that he does not love Virtue, and hate Vice. But if he love Virtue, there must be something in Virtue naturally amiable; and that is Merit; not absolute Merit indeed, but human Merit, Merit in one Man above another; otherwise the Wicked would have as good a Title to Salvation, as the Good."

Should we not expect, as a Christian Divine, you would have used Scripture Language, and scriptural Distinctions? but this you have not done. Be it known unto you, that we Protestant Church of England Methodists, object to all Kind of Merit of Man, Merit of Works, all human Merit. We have the Authority of Scripture; we have the Determination of our Church to support us herein. We have heard, indeed, of a Champion for the Church of Rome, who says, good Works are, Mercatura Regni Coelestis, the Price we pay for the Kingdom of Heaven. And another Zealot of that Communion declares, Coelum Gratis non Accipiam, it shall never be said that I receive Heaven as a Matter of Alms. And tho' you are pleased to appear as the Triumvirate, and to contend for comparative Merit, and human Merit, and the Merits of Virtue and Morality, and I know not what unscriptural Jargon; yet we, Protestants, know of no Merit to give us a Title to the Kingdom of Heaven, but the Merits of Jesus Christ alone. Our Church teaches us not to presume to approach the Table of the Lord, trusting in our own Righteousness; nor to address the Throne of Grace, but thro' the Merits and Righteousness of Jesus only; for thus she concludes all her Prayers. If you are given to change, we are not. We know the Voice of our Church. We approve her Doctrines. And we will abide by them; let others do as they please. We are for none of your arrant Popery, none of the Heresies of that Church, though under the Veil of Protestantism.

We own and believe the Misery and Depravity of Man's State by the Fall; "that every Man is far gone from original Righteousness, and is of his own Nature inclined to Evil, and that therefore, thro' original Sin, every Person born into this World, deserveth God's Wrath and Damnation;" as our Church teaches us in the ninth Article. And we are taught likewise, that it is by the free Grace and unmerited Love of God only, that Sinners are deliver'd from such a lost and helpless State, as declared in the tenth Article; "for the Condition os Man, after the Fall, is such, that (so far from meriting any Thing at the Hands of God) he is unable to turn and prepare himself by his own natural Strength and good Works, to Faith and calling upon God, without the Grace of God, by Christ, &c." And so far are we from trusting to, relying upon, or boasting of our own Works, or comparative, or human Merit, to procure us a Title to the Kingdom of Heaven, which you talk of; that we firmly hold and believe with our eleventh Article, that, "we are accounted righteous before God, ONLY for the Merit of our Lord and Saviour Jesus Christ, by Faith; not for our own Works or Deservings" (as you tell us); but we are justified by Faith only; and our Church farther calls this "a most wholesome Doctrine, and very full of Godly Comfort," tho' you are pleased to deny and explode this. We believe, and are firmly persuaded by the Word of God, as well as the Declaration of our Church, Article 12. That "good Works are the Fruits of Faith, and follow after (not go before in order to procure our Justification, or Title to Glory) they follow after our Justification, yet they cannot put away our Sins, nor endure the Severity of God's Wrath;" how then, can you, in any Sense, say, they give us a Title to Glory? for observe our Church here speaks of the Works of the Saints, real Christians, true Believers, such Works as spring from Faith, done from a right Principle, and to a right End, and yet these Works our Article declares, "can't put away our Sins, nor endure the Severity of God's Wrath, yet are they pleasing and acceptable to God." How? thro' their own natural Amiableness, as you say? No. Acceptable to God in Christ, thro' whom our Persons are justified, pardoned, and accepted, and, thro' whose Merits alone, we obtain a Title to eternal Glory, and our Works are also accepted in him, as "springing necessarily out of a true and lively Faith:"

This is what we contend for, not a dead Faith that produceth nothing, as you unjustly charge against us; we know, without much Logic, that a dead Faith, which produceth nothing, cannot produce Salvation. But it is a lively Faith, which may be as evidently known, as a Tree discerned by its Fruit. And we do allow that good Works, Works of Faith in Jesus, Labours of Love to our God and Saviour, shall by no means lose their Reward, even a Reward of Grace, not of Debt; a Reward of Mercy, not of Merit. Therefore we wish and pray for the Increase of Holiness, and the Practice of good Works. We are grieved to see Iniquity abound. We desire that the Love of Jesus to Sinners was more preached and insisted on than it is: For we know, were the Hearts of Men more affected with the Love, the unexampled Love of our only Lord and Saviour, Jesus Christ, in laying down his Life to atone for their Sins, and in purchasing for them a Title to eternal Glory; this Love would constrain them to hate sin, and love and obey him who so loved them. Humility, Repentance, Faith, Holiness, good Works, and all the Graces of the Gospel would be more experienced among Men; whereas filling Mens Heads with unscriptural Notions of their comparative Merit, their human Merit, and Merit of one Man above another, only tends to counteract the Gospel, by leading Men, contrary to our Saviour's Doctrine, to trust in themselves that they are righteous, and to despise others; to exalt instead of humbling them, and keeps them from Repentance, fills them with Pharisaical Pride, and gives them the Language of Come not near me, for I am holier than thou, Isa. lxv. 5. which is offensive to God; instead of that humble and acceptable Cry, God be merciful to me, a Sinner! And thro' Pride it keeps them in a high Conceit of their own Works and Deservings, so as to slight and entertain very superficial Thoughts of the Love and Merits of our only Saviour, so as not to believe on him for Justification unto Life.

And before a Person attains to this State, our Church declares, in Article XIII. of Works done before Justification. "ALL WORKS done before the Grace of Christ, and the Inspiration of God's Holy Spirit, are not pleasant to God; for as much as they spring not of Faith in Jesu Christ; neither do they make Men meet to receive Grace, or (as the School-Authors say) deserve Grace of Congruity; for they are not done as God hath willed and commanded them to be done; we doubt not but they have the Nature of Sin."

But you assert, "some Men are better than others:" Do you mean by Nature? if so; you contradict the whole Tenor of God's Word; which declares all are Sinners, there is no Difference; for all have sinned, and come short of the Glory of God: But you say, "there is a Difference in the Behaviour of Men;" 'tis granted; but our Church declares, that neither the Behaviour of Men, their Virtue or Morality, or any Works they can do, can merit or deserve Grace, procure Justification, or purchase a Title to Glory. But what makes a Difference in Men? Grace, not Merit; by the Grace of God I am what I am, is the Language of every humble Christian, as well as of a holy Apostle; for thus argues the Apostle: Who maketh thee to differ [or distinguisheth thee] from another? And what hast thou, that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou didst not receive it? 1 Cor. iv. 7. And again, the same Apostle declares, by Grace ye are saved through Faith; and that [Faith] not of yourselves, it is the Gift of God, not of Works, left any Man should boast; for God will have no Flesh to glory in his Presence; [not upon any supposed Merit in himself] but he that glorieth, let him glory in the Lord." Where is boasting then? It is excluded; by what Law? of Works? Nay, but by the Law of Faith. If Salvation be by Grace, then argues the Apostle, it is no more of Works; otherwise, Grace is no more Grace: But if it be of Works, then it is no more Grace; otherwise, Work is no more Work: Therefore we conclude, a Man is justified [his Sins pardon'd, his Person accepted to God's Love and Favour, and his Title to Glory is evidenced to him] by Faith, without the Deeds of the Law, either natural, ceremonial, or moral, saith the much-admired Burket, in his Exposition on this Chapter; so that, as St. Paul declares, Rom. v. 6. When we were without Strength, in due Time Christ died for the Ungodly: And not as being holy, just, and righteous Persons are we justified by Christ, but as Sinners, as the Ungodly; as the same Apostle declares, Rom. iv. 5. by being united to Christ by Faith, we are, as our Church expresses it, (Communion Service) one with Christ, and Christ with us; we dwell in Christ, and Christ in us. Hence we partake of the Influences of that Holy Spirit, whose gracious Office it is to sanctify the Unholy. So Milton,

—His Merit

Imputed shall absolve them who renounce

Their own, both righteous and unrighteous Deeds;

And live in HIM transplanted, and from HIM

Receive new Life.

And the venerable Reformers of our Church, in the Homily of Salvation, declare, "That this Saying, that we be justified by Faith only, freely, and without Works, is spoken to take away clearly all Merit of our Works;—and therefore, wholly to ascribe the Merit and Deserving of our Justification unto Christ ONLY, and his most precious Blood-shedding. This Faith the holy Scripture teaches us; this is the strong Rock and Foundation of Christian Religion; this Doctrine all old and ancient Authors of Christ's Church do approve; this Doctrine advanceth and setteth forth the true Glory of Christ, and beateth down the vain Glory of Man; this, whoever denieth, is not to be accounted a Christian Man, nor for a Setter-forth of Christ's Glory; but for an ADVERSARY to Christ and his Gospel, and for a Setter-forth of Man's vain Glory." Here you see how widely you differ in Judgment to our first Reformers, who, again in the Homily of good Works, farther testify, "these Works the Apostle calleth Good Works [i. e. Works becoming new Creatures in Christ] saying, We are God's Workmanship, created in Christ Jesus to good Works, which God hath ordained we should walk in; and yet his Meaning is not by these Words to induce us to have any Affiance, or put any Confidence in our Works, as by the Merit and Deserving of them, to purchase to ourselves Remission of Sins, and so consequently everlasting Life; for that were mere BLASPHEMY against God's Mercy, and great Derogation to the Blood-shedding of our Saviour Jesus Christ: For it is of the Free Grace and Mercy of God, by the Mediation of the Blood of his Son Jesus Christ, without Merit or Deserving on our Part, that our Sins are forgiven us; that we are reconciled and brought again into his Favour, and are made Heirs of his heavenly Kingdom." Here I rest the Evidence of our Church against what you have advanced; and these scriptural Doctrines of our Church are my Principles; these I firmly adhere to, and abide by. I know the Force of these divine, these evangelic Truths; and feel the Comfort and Happiness of them upon my own Mind. I am nothing terrified by the Names of Methodist and Enthusiast, &c Nick-Names and Words of Reproach I can bear; they neither disturb my Peace, nor destroy my Comfort; for I am not ashamed of the Gospel of Christ; I glory in the Cross of JESUS, and rejoice in that Salvation he hath wrought out for Sinners; and that he hath loved me, and given himselff for me.

—Survey the wondrous Cure:

And at each Step, let higher Wonder rise!

" Pardon for infinite Offence! and Pardon

" Thro' Means, that speaks it's Value infinite!

" A Pardon bought with Blood! with Blood Divine!

" With Blood Divine of him, I made my Foe!

" Persisted to provoke! tho' woo'd and aw'd,

" Blest and chastiz'd, a flagrant Rebel still!

" A Rebel 'midst the Thunders of his Throne!

" Nor I alone! a Rebel Universe!

" Yet for the Foulest of the Foul, HE dies."

Bound every Heart! and every Bosom burn;

Enthusiastic, this? Then all are weak,

But rank Enthusiasts.—

Dr. YOUNG's Night Thoughts

Now, Sir, to use your Words, who "acts with open and scandalous Opposition to the Church?" who are "the true Sons of the Church? Who the best Friends to the Gospel of Christ? Who endeavour most to harmonize its Doctrines, and make the whole consistent with itself and right Reason?" We that hold these fundamental Doctrines of our Church, these Truths of God's holy Word; or you that explode and deny them? let candid Judgment and impartial Determination decide this.

Thus have I declared my Principles, but as I never consider'd myself called nor qualified to preach these momentous and important Truths, therefore I never once presumed to attempt it; your Information, and this Report concerning me, is false and groundless; 'tis yours to be called by our Church to preach the glad Tidings of Salvation to lest Sinners, in the Name of Christ Jesus ONLY. May you be found faithful as one who must give an Account in the great Day!

What I have now addressed to you, I trust has been from a Concern for the Cause of God, and the Truths of our most holy Religion: And permit me to assure you, without the least Prejudice or Resentment to your Person; as a Clergyman, and as a Scholar I esteem you, and heartily wishing you the Peace of the Gospel, and the Love of Christ, in

Perfect Friendship, And sincere Respect, I am, Reverend Doctor, Your humble Servant, W. M.
Rotherhith-Wall, May 8, 1758.

REMARKS AND OBSERVATIONS ON THE MORALITY and DIVINITY CONTAINED IN Dr. FREE's CERTAIN ARTICLES, proposed to the Court of Assistants, of the Worshipful Company of SALTERS.

In a LETTER to the Reverend Dr. FREE.

As FREE, and not using your Liberty as a Cloak of Maliciousness.
1 PET. ii. 16.

LONDON: Printed by M. LEWIS, in Paternoster-Row; And sold by E. DILLY, in the Poultry; J. FULLER, in Blowbladder-street, near Cheapside; J. ROBINSON, at Dock-Head; and W. LEPARD, opposite Battle-Bridge, in Tooley-Street.

[Price Three-pence.]

Information about this book

Title statement

Remarks and observations on the morality and divinity contained in Dr. Free's certain articles: proposed to the Court of Assistants, of the Worshipful Company of Salters. In a letter to the Reverend Dr. Free.

Mason, William, 1719-1791.

Publication

Distributor

University of Oxford Text Archive
Oxford University Computing Services
13 Banbury Road
Oxford
OX2 6NN
ota@oucs.ox.ac.uk

ID [ota]

http://ota.ox.ac.uk/id/3773

ID [isbn10]

1106007727

ID [isbn13]

9781106007728

ID [TCP]

K026892.000

ID [BIBNO]

CW3319757543

ID [ECRP]

0414200800

Availability

Distributed by the University of Oxford under a Creative Commons Attribution-ShareAlike 3.0 Unported License

Source

— Remarks and observations on the morality and divinity contained in Dr. Free's certain articles: proposed to the Court of Assistants, of the Worshipful Company of Salters. In a letter to the Reverend Dr. Free., Mason, William, 1719-1791.. 20p. ; 8⁰. London :: printed by M. Lewis; and sold by E. Dilly; J. Fuller; J. Robinson; and W. Lepard,. [1758?]. [Signed at the end: W.M., i.e. William Mason.] [Reproduction of original from the British Library.] [English Short Title Catalog, ESTCT13691.] [Electronic data. Farmington Hills, Mich. : Thomson Gale, 2003. Page image (PNG). Digitized image of the microfilm version produced in Woodbridge, CT by Research Publications, 1982-2002 (later known as Primary Source Microfilm, an imprint of the Gale Group).]

Creation

Created by converting TCP files to TEI P5 using tcp2p5.xsl, TEI @ Oxford.

Editorial practices

This electronic text file was keyed from page images and partially proofread for accuracy. Character capture and encoding have been done following the guidelines of the ECCO Text Creation Partnership, which correspond roughly to the recommendations found in Level 4 of the TEI in Libraries Guidelines. Digital page images are linked to the text file.