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 N'o Proteflant" Popery. 
 
 LETTER 
 
 O F 
 ADMONITION, 
 
 T O T HE 
 
 Rev. Mr. Samuel Pike. 
 
 OCCASIONED 
 
 By fome very ofFenfive paflages in his AfTembly's 
 Catechifm, analized, explained, (^c, which are 
 animadverted upon, and the fole Authority of 
 the Sacred Scriptures defended, 
 
 By CALEBFLEMING. 
 
 Author of the Scale of Principles, (^c. 
 
 Thoujhalt not bate thy brother in thine heart, thou 
 Jhalt in any wife rebuke thy neighbour^ and not fuffer 
 fm upon him. Lev. xix. 17. 
 
 LONDON: 
 
 Printed for f. Noon^ at the IVhite Hart, Cheapfide', 
 T. Payne, at Pope's Head, Pater-nojier P^ow j and 
 A. Henderfony under the Royal- Exchange, 
 
 ^Price Six-pence.) 
 
[ 3 ] 
 
 No P rote flant -Popery. 
 
 A 
 
 LETTER 
 
 O F 
 
 ADMONITION, ^c. 
 
 SIR, 
 
 HOWEVER others may be inclined to 
 think I have taken too much notice of 
 you, a charge of over-officioufnefs Ihou'd 
 not lie in your breaft againft me, for reafons too 
 notorious in your AfTemblies Catechifm, ana- 
 lized, ^c. There, you difcover great need of 
 friendly admonition, and to negle(5l you, wou'd 
 be cenfured by that divine law. Lev. xix. 17. 
 which I have cited at large in my title page. 
 
 If you flattered yourfelf, as being more inno- 
 cent and fafe, becaufe of the recommendation 
 
 B of 
 
[ 4 ] 
 
 of ji've of your reverend Fathers, you will find 
 your felf miftaken.-— 
 
 Before I begin with your Catechifm and re- 
 marks, I wou'd fay a few things on your title 
 and recommendation. 
 
 Your title appears to be extremely imperti- 
 nent, a form of found words, a title copied from 
 St. Paul's defcription of the Gofpel Syftem. 
 2. Tim. i. 13. no way worthy of, or fuitable to 
 a Syftem of merely human opinion and in- 
 terpretation. 
 
 The recommendation runs thus, " We cannot 
 hut thankfully acknowledge the good hand of divine 
 providence in preferving to us that valuable fummary 
 of fcripture doBrine.^ the affemhly s floor ter Catechifm, 
 which we take to he the mcfi compendious body of 
 divinity we know of in any language : and alfo in 
 raifmg up fome from time to time to withfiand the 
 various oppofitions made to it : and we chearfuUy 
 recommend it., together with thefe excellent 7'e- 
 marks upon it., to the ufe of all Chrijlian families, 
 and to the hleffmg of God.'* (Signed) 
 
 Thomas Bradbury, 
 John Guise, 
 Thomas Hall, 
 Richard Rawlin, 
 William King. 
 
 Has 
 
[ 5 3 
 
 Has not this recommendation the air of being 
 apoftohcal ? and would they not affix, to this 
 Catechifm, the idea of a facred, divine book, 
 a fyflem of infaUible truth ; or, of pure, un- 
 adulterated fcripture-dodlrine ? And do they 
 not know, that, at bell, it can be no other 
 than the fenfe which very fallible men had 
 formed of the fcripture doftrinc ? Is it not then 
 an infult on the one rule of faith, to call this, 
 " a fummary of fcripture do Brine V 
 
 Moreover, to infinuate a fpecial providence 
 concerned in the prefervation of this Catechifm, 
 is putting it on a level with the holy fcriptures; 
 fince no higher thing now can appertain to the 
 external of their divine teftimony. But the Ra- 
 covian Catechifm might as well ufe fuch plea in 
 its favour : or the Creed of pcpe pious the IV, 
 that precious fummary of popifh doftrine. And 
 as properly might either of their advocates har- 
 rangue, on the 7iumhers raifcd up from time 
 to time in their defence. 
 
 Thefe^i;^ fathers fhou'd have confidered, that 
 a Calviniftical Syftem, recommended by Cal- 
 vinifts, is not fo properly a recommendation to 
 any but Calvinifts : and therefore they ought 
 rather to have faid, " to all Calviniftical families.'-' 
 And even to thefe, it was extremely ill-judged, 
 to call it, '•'■ a valuable fummary of fcripture doc- 
 trine" Surely the good old Gentlemen were 
 nodding, under the foporiQc prejudice ; elfe they 
 B 2 wou'a 
 
[ 6 ] 
 
 wou'd not have adventured to pubiifli this decifive 
 decree -, or dar'd to recommend the Affembly's 
 Catechifm in fuch facred ftyle and charafter. 
 
 I now difmifs your title, and recommenda- 
 tion i that I may take more particular notice of 
 your body of divinity, and your excellent re- 
 marks. 
 
 On thefe proteflant principles, Sir, I wou'd 
 conduct my examination, and rifque the merits, 
 of what I offer upon them ; vi:z:. 
 
 Divine truths or the known will of God^ is the 
 only rule on which man is able to confiruSl and 
 form his religious character ? 
 
 Chrijiians^ who acknowledge the New l!efiament 
 to he a complete revelation of the will of God^ can- 
 not remove that fiandard of truth from where it is. 
 
 All Chrijlians are equally concerned in that rule, 
 therefore all have f efficient ahUties to underjiand and 
 apply it. 
 
 The fenfe which evcty individual Chrifttan is able 
 to form of this rule., is all the capacity he has., or 
 can pQJfibly have of its life and importance. So that 
 as none other can naturally fee and feel for him ; fo 
 none other can fpiritually or morally judge and deter- 
 mine for him, the f erf e and meaning of this ride. 
 
 This right of private judgment exercifed about the 
 rule., is the only pofjible center of umty, that 
 can ever fubfiji among Chrijlians . 
 
 Benevolence., or charity is the very fp'irit of truth., 
 therefore no TJ^an has found truths who has left charity. 
 
 Elfe 
 
.[ 7 ] 
 
 Elfe the following Apologue may illuflrate 
 my principles. 
 
 One day^ as I was travelling the road of life, I 
 made a furyey of man, in his rifmg age of enquiry. 
 And /> thofe colonies, very vifihle to Britons, Ifa'uj 
 a variety of humours, tempers, taftes, or fpirits^ 
 make a very dijiin^ figure or charalterifnc ap- 
 pearance. Among the reji, I Jingled out a Chrif- 
 tian, of one tribe, with ere^ pojlure, and of a very 
 amiable cojnplexion ', his name, true protest ant. 
 n book, called the New Teftament, lay open b^for^ 
 him. Prefently an heavenly voice * fahttes his ear^ 
 and pointing to that facred volume, informs him, 
 where he may find the darling obje^i of his enquiry. 
 ^here, fays the voice, in that pavillion, fits immove- 
 dbly enthroned, the divine genius of Chriftianity ', 
 her name, is truth, and I will give you fame need-. 
 ful inflrutlions, that may ajfiji you in your enquiry. — - 
 know then, the follozving things, and remark them 
 well. — -Jhe makes it high treafon for any to coun- 
 terfeit her authority. All her genuine enquirers open 
 their eyes, as they make their approaches to kifs her 
 fceptre. tpe falfely modefi wou^d vail her divinity 
 'under an 'enchanting robe of mystery. She frowns 
 at the difhonours done her -, for fje woiid have none 
 afraid to ftep into her undifgui fed pre fence, having no 
 form nor feature of forbidding majejiy. To conceal 
 any of her charms, is an injury done to her, who is 
 'inoji pleafed with an accurate and clofe obfcrvation. 
 
 It 
 * Right reaf(Hi. 
 
[ 8 ] 
 
 // is an indifpenfthle term of receiving her fav&urs, 
 that every man pays to her perjonal homage : for fie 
 admits of no fervices by proxy. Indeed^ all her admi^ 
 rers have ever founds the more intimately Jhe is known^ 
 the more lovely /he is. And it is as certain^ that the 
 more her vjorjhippers are known^ ^he more lovely 
 they are. On which account it isy ^hat you fee thofe 
 feveral ill-favour'd genii, prejudice, frepoffeffiony 
 fufpicion.) difnay and terror^ all withdrawing from 
 before the face of that protejiant. He has courage 
 added to his faith •, and knowledge to his virtue. 
 But with zvbat dtfadvantage do thofe characters 
 there^ in that group, make their appearance, 'witlp 
 very Jirong fetters and chaif^s, fo incommodioujly 
 hanging about them ? I meany the implicite feeker, 
 the folifidian, and the myjlic Chrijiian. One is con- 
 tent that the man at Rome, called univerfal Bifhop, 
 fhall be his proxy. Another choofeth the Church, or 
 fomettjing that has got a venerable name^ fhall nego- 
 tiate for him with this divinity. A third, you hear, 
 pn his knees, pleading natural and moral impotencey 
 original imputed guilt, and huge depravity, which 
 keep him aloof, at an humble difiance indeed! he 
 mujl darken the glafs, that his difiemper^d eyes may 
 avoid the fplendor of the illufirious obje^. — Behold 
 now that good natured, generous protejiant, fays the 
 heavenly voice, — you willjee him pitying the implicite, 
 /ind ccriipaffionating the myfiic Courtiers. He indeed 
 laughs cHt at the ridiculous efjays made, by the one 
 and the other, to remove the throne of his divine 
 
 genius .' 
 
i 9 ^ ■ 
 
 genius ! and he is greatly aJlom/Jjed, at the ahfurd 
 hopes of the ignorant crowds^ obtaining her good 
 graces, by vertue of confecratcd water, wafers, frag" 
 ments of wood, tapers, rags, and rattles! together 
 with a dependance on the interccjfion of a weak wo- 
 man * ! He cannot but fmile at others, for clofe 
 Jhutting their eyes, the better to let in the rays of 
 the fun! and difabling all their natural powers, the 
 more effeEiually to qualify them J or the vigorous active 
 Services of this divinity J. — ■ But fee there, a fJjocking 
 fpeElacle! the infallible implicite worfloipper, moji 
 devoutly drops his humanity -, and vows a readinefs 
 to cut the throat of that protejlant, at the nod of his 
 moloch-holinefs ! — And what is yet more painful, you 
 may perceive many of thofe myfiics, who do not fcruple 
 to deny any man the leaji ability to pay his homage^ 
 unlefs he will ufe their fmoaked darhied glafs, in his 
 approach -f. — Surrounded with fuch company, the 
 proteftant turns off his eye, with a noble difdain at 
 the menace, and the prejudice. He compofes him- 
 felf', and takes refreJJrment in the growing vigour of 
 his own abilities -, and is highly entertained with the 
 cheerful freedoms he daily has with this divine 
 genius. — 
 
 From 
 
 * Popery. % Theron to Afpafia. 
 
 t Upon the opening of a new place of worfhip at BreKtiiood 
 in EJex, I fancy you know, Sir, who it was that had the affu- 
 rance, " to thank God the Go/pel ivas 7ion.v preached, in a to^iun., 
 " tfjhere it had not been heard for forty years before.''^ An argu- 
 ment, furely, that tnodejiy, is, with fome, a pagan virtue ; and 
 oight to have no place among the chriftian graces. 
 
[ 10 ] 
 
 From the inftruflion of this Survey, I deter- 
 mined to dire(5t all my religious operations, and 
 hope by them to proceed in this difquifition. — 
 
 To begin with your firft page. " Tou are firry 
 uny have appeared of late that have been fond of 
 decrying Creeds, Confeffwns, Catechifms, and Syjiems 
 cf divinity, as if they were things hurtful in their own 
 nature rather than helpful, who notwithjianding 
 have ftnce been puhliflnng Catechifms of their own 
 compofure. However it is evident that thereby they 
 juflify our proceeding, by praElically acknowledging 
 to the world, that ^tis a vay proper method of in- 
 jlruEiion.^^ — This paflage, Sir, compared with' the 
 time of your firft publication, plainly fhews, that 
 you have my fcale of principles fully in view. 
 Your conclufion is however groundlefs, except 
 you can fhew, that I have prefumed to alTert, as 
 fcripture do5lrine, any of my own interpretations 
 of Scripture •, not till then. Sir, will my fcale of 
 principles jufiify your proceeding, or acknowledge 
 yours a proper method of inftruclion. — The 
 great offence you take at it manifeftly, is, ^'■from 
 its reje5iing fome cf the fweetefi and mofi precious 
 truths of the Gofpel, 'J'hofe very apparent and im- 
 portant defers : not one word concerning the tri- 
 nity of perfons, concerning the divine decrees, con- 
 cerning the corruption of our nature, concerning 
 the work of the fpirit, or concerning effe5fual calling, 
 jujlification, adoption, or fan5lification by the grace and 
 fpirit of God.'* p. 76. — Thefe, you call, vQvy inex- 
 
 aifahk 
 
t ii 3 
 
 cufahk aejiciendesy and you wou'd alarm the paf- 
 fions of your reader, with faying, " there is rea» 
 fon to fear^ that a fet of principles ivhich excludes 
 thefe things out of it muji be ve^y erroneous ^ andfuch 
 'as ivoiCd leave usfhort of the facing bkjfmgs and coU' 
 forts of the Cofpel.** p. 76. 
 
 This is the heavy charge you bring againft 
 thole Catechifms which you condemn. I freely own 
 the Jcale has many of thofe omifllons ; and will 
 now put my felf upon a defence againfl your 
 very unchriflian accufation. — Recoiled, Sir^ I 
 told you, the very occafion of drawing up the 
 fcalc, was, a C9mplaint of mixtures of my fiery in 
 moji Catechifms^ hejides inconffiencies. 
 
 But hark you, Mr. Fike^ did that anathema 
 become your pen? p. 78. ivhofoever thus dimi- 
 nifjjes the facxed canon, by fetting afide, at his 
 cwn pleafure^ any part of revelation belonging to 
 the Jiandard of truth, is accountable for it 
 TO GpD, and dejerves to ke ranked by man 
 among TiEisTS and Infidels. 
 
 Why this air of impotent authority ? what ? 
 anxl who are you ? a little infignificant mor- 
 tal, that wou'd afium^ the feat of judicial 
 majefty, aitid denounce definitive Sentence ! how 
 cou*d you imagine an ability of direding the 
 thunder of heaven, and pointing the artillery 
 of God 1 
 
 Hov/ever, not content with expofmg me and 
 ethers to the vengeance of a provoked Deity ; 
 
 C vou 
 
- [ I* ] 
 
 you ungracloufly enough affirm, our demeric 
 to be fuch, " that men Jhould rank us among 
 Deijis and Infideh" 
 
 ^ut did you think it, Sir ? the Scale and 
 its author now bid you open defiance. 
 You are utterly unable to fhew any thing like 
 an attempt to dimmiih the facred canon, and 
 your prefumption is unpardonable, of hereti- 
 eating all who form a different fenfe of the 
 facred fcriptures, to that of your Weflminfter^ 
 aflembly. onp miy, however fmell the brim- 
 ilone on the mat^ih, with which you wou'd 
 fire your pile of faggots. — A better head -, a 
 clearer judgment wou'd have pointed your fen- 
 tence thus, " damnation to all wl>p dare tp 
 *' diminifh the canon of the aflembly*s cate-^ 
 " chifm.'* Comparatively an harmlefs curfe, 
 becaufe of the vaft difference between that, and 
 the canon of holy fcripture. 
 
 This diflindtion you, nevcrthelefs, will not 
 allow •, for you fay, under the anfwer to the 
 5 th ^ *' The holy fcriptures make it evident^ that 
 thd' his cjjence be one^ yet in that ejfence are 
 three prfons equally glorious and powerful.'* You, 
 Sir, fhou'd have been fo good as more ex- 
 plicitely to have faid, to whom fuch do(5lrine 
 is made evident. — To you, and to your af- 
 fembly. — Well, and what then ? this is no proof 
 at all that the fcriptures make fuch docflrine evi- 
 dent to me, or to thoyfands, or ten thou- 
 
 fands 
 
[ u] 
 
 lands of other chrillians. — But how very ri- 
 diculous do you make yourfelf appear, in the 
 fupport of your propofition ? " This dc£irine how- 
 ever myjlerious^ is yet plainly revealed^ and is cf 
 the greatefi importance^ as a foundation of cur 
 faith and hope. Neither is it to he wondered- 
 at, that vje cannot comprehend the nature cf di' 
 vine pcrfonality, fince ive are incapable to conceive 
 the divim effence itfelfy p. 7. Such a reafon 
 was furely never afllgned by any but your 
 excellent felf, — " Since we are incapable to con- 
 ceive the divine effeme itfelf Who, think 
 you, but Mr. Pike, cou'd have favoured us, 
 with fuch illumination? who will ever difpute 
 the perfpicuity of a doctrine with you, who 
 confefs to have no manner of conception a- 
 bout it ? But if fuch be your way of efli- 
 mating the importance of any doctrine, I 
 will make you a promife, never to afk your 
 opinion in any matter of importance. How- 
 ever, fmce things utterly incomprehenfible 
 and inconceivable are the foundation of your 
 faith and hope, I do earneftly beg a fingle 
 favour of you; it is no boon, I afk 
 for my own fake, but for the poor, deluded, 
 infatuated papift ; and that is, — Be fo good as 
 never more difpute, revile, or cenfure, his doc- 
 trine of tranfubftantiation •■, that precious foun- 
 dation of his faith and hope ! — alfo herein, I 
 confult your reputation; for, I tell you, it 
 C 2 wont 
 
'[ t4 1 
 
 wont fit with a good grace upon you-^Yoa 
 fay, it is a delicious part of your divinity, 
 '' that the father ^ the forty and the fpirity perfonalJy 
 ajiinSi from each other, are each of them trufy 
 divine, and pojfeffed of all the perfeSiions of 
 Deity." p. 7. 
 
 I defire not to take this fweet morfel from 
 you. but you mud allow me to think, you 
 are extremdy credulous, to believe v/hat you 
 have no ideas concerning, more I have not 
 to do vi h your fanciful creed, nor will I, 
 on this account, make you accountable to God, 
 nor pjt you among Deifts and Infidels. No*, 
 no-, make your felf qjitc eafy : I can aflfure 
 you, that you believe too much by half for 
 fuch company : they wou'd not be able to 
 endure you. 
 
 And yet, your definition of prayer, p. 63. 
 alont confidered, woa'd have inclin'd one to 
 think, you an unitarian, that had dropped his 
 credulity. " The obje<5t of prayer is God a- 
 lone. — the matter of prayer things agreeable t* 
 God's -will, namely, fuch favours as God has pro- 
 mifed* ' — but then p. 59. you unhappily tell us, 
 '* we pry divine worjhip to each of the perfons of 
 the Godhead, difiin^ly as three perfons, and unitedly 
 as one God.'* So that I am here unluckily 
 difabled for reconciling your opinion of prayer 
 with your p'-ofeiled pradice. — you think i. e. 
 if you thmk at all, that inconceivables and 
 
 incom- 
 
'C «5 ^ 
 
 incomprehenfiblcs are the obje(5ls of faith. But, 
 Sir, was you ever able to obferve, that the fa- 
 crcd fcriptures do never make the eflence of 
 God-, the manner or mode of his exiftence-, 
 the manner or mode of his operations, the 
 objeds of faith ? — nothing unintelligible and 
 inexplicable can poffibly be fo. — I indeed profefs 
 to believe a God i but then I have evidence of 
 his being. I beiiave his perfedlions ; but then 
 I have ideas that are clear and diftindl, fo far 
 as I believe and adore thofe perfedions, &c. — • 
 whieh quite alter the cafe, and drop the 
 myftical faith. 
 
 You deferve to be admoniflied feverely for 
 what you fa;^ p. 59. viz. " ibat no perfon can 
 conjijiently udminijler or receive baptifm, it-itkcut 
 a real belief of the fundamental do^rine of the 
 trinity" whilft you yourfelf do exprefly own, 
 *' that the divine perfonality is incomprehenfible \ 
 and for this rea/on, fince we are incapable to con- 
 ceive the divine ejfence itfelf" — " Conjijiently ad- 
 minijler or receive." — you mean, I fuppofe, con- 
 fidently with that fenfe, in which you fo much 
 abound. But I tell you, Sir, I do adminifter 
 baptifm, wholly rejefting your fenfe ; and I 
 hope, I baptize very confiftently with the unity 
 of God, and with the rational divine fenfe of 
 the Inftitution. and wou*d alk, might you not 
 as well oblige me to believe the perfonality 
 of thofe three witncfles, whom Sc. John men- 
 tions. 
 
[ i6 3 
 
 tlons, viz. the fpirit, the water, and the blood ? 
 or, that thcfe are three perfons jn one eflence ? 
 If (oy why do you then prefunre to difqualify and 
 unchrillianize me, and fo great a part of God's 
 church as do difbelieve a perfonal trinity ?•— 
 
 The ajfemhlfs anfwer to the 7th Queftion 
 I think to be unfcriptural, and for this rea- 
 fon, — God cou*d not foreordain fm. he cou'd 
 not purpofe and decree the rebellion of any 
 one of his creatures. Cou'd he *' have fore- 
 ordained whatever comes to fafs,** there wou'd 
 not any thing come to pafs, but what is right 
 and good j and there cou*d be no fin in 
 the world. 
 
 Their anfwers to Queftions 16, 17, 18, 10, 
 I difapprove, from being perfuaded, — The 
 firll man, was not capable of anfwering for 
 any but himfelf; and therefore not capable 
 of covenanting, in any fmgle article of mo- 
 ral obligation, for any one of his defcendants. 
 fo that I cou*d neither fin in him, nor fall 
 with him in his firft tranfgreflion. — a mill- 
 flone thus feems to hang on the neck of the. 
 afliembly's fyftem. 
 
 Their anfwer to the 21ft Queftion, with 
 your remarks, are of a piece with thofe on 
 the trinity. And I prefume, you will never 
 be able to fiiew, that the facred fcripture do 
 teach any fuch do<5lrine, as that ". of Chriji 
 ■being Cod and man in tivo diftin^ natures, and 
 
 one 
 
C'7] 
 
 crfc fcrfon for ever. The hypoftatical union, 
 may remain a popular topic of your declama- 
 tion, for the amufement of thofe whon) you 
 have perfuaded to lay allde their reafon, in order 
 to feed and nourifh their fouls upon faith in 
 myftery. But to men who are perluaded, that 
 the fervices of religion fhou'd all be rea- 
 fonable; it will be no better than the dry and 
 unwholefome chaff of fpeculation. 
 
 To recommend mystery, from God's in- 
 finitude of knowledge and underftanding, as 
 fome have done, is a fliocking abfurdity ! 
 becaufe thefc very perfections of God are the 
 befl pofTible fecurity we can have, that he 
 has no truths to recommend to our faith, but 
 what are attended with evidence every way 
 fuitable to convince and perfuadc : and con- 
 cerning which, our ideas muft be competent 
 to all their divine obligation upon us. We 
 may therefore be affured, that thtrrc is no one 
 article of chriftian faith, which demands the 
 afTent of the m.ind, but what is intelligible, 
 and we may obferve, the notion of Jefus Chrift 
 being God and man in two diflindl natures ~ 
 and one perfon for ever; called, the hypofba- 
 tical union, is no fcripture proportion ; there- 
 fore no obje(5l of religious faich. or, that there 
 are three diftinfl perfons in one undivided! 
 efTeijce, is no fcripture propofition ; and there-j 
 fore ^0 objecl of chriftian faith. 
 
 Your 
 
Your account oi jtijlificaticn^ is altogether as 
 extraordinary, in your remarks on Queftions 
 and Anfwe.s ^id and 33d. — " hy it we an 
 freely and entirely pardoned^ and have a firm titU 
 to eternal life, upon the alone account cf the 
 fufferings and chedie?ice of Chrijl in cur room 
 and flead.** I look upon this as greatly de- 
 rogatory to the immutable, eternal, unmeri* 
 ted and adoreable goodnefs and love of God! 
 and as reprefenting him in a reverfe light, to 
 what the facred fcripture always fpeaks of him. 
 for he is never there once fpoken of, as made 
 propitious, or reconciled to man ; but as 
 propitiating, reconciling, and recovering the 
 world to himfeif by Jefus Chrift. 
 
 Yet if Mr. Pike does infill upon it, that 
 his God is an angry God, unpropitious and 
 inexorable ! and who wou'd have damned the 
 whole human race, had it not been for what 
 Chrifl did and fuffered 1 he may quietly en- 
 joy his opinion. I folace my felf in the 
 unoriginated, fupreme, immutable and un- 
 merited goodnefs and love of my God.— ' 
 
 Likewife, 5;r, at the fame time, to me, it 
 is a grofs abfurdiry to fuppofe, the excel- 
 lence and merit of any being whatfoever, can 
 be transferred to another, or, that the great 
 God Ihould fo far impofe on his ov/n infi- 
 nite knowledge and difcernment, as to reckon 
 that piety and virtue, or thofe afls of un- 
 
 fv/er/ing 
 
[ '9 1 
 
 iVerving obedience, performed by the man 
 Chrift Jefus ; to be my piety, my virtue, my 
 obedience ! — Other Chriftians may, neverche- 
 lefs, make this their final refuge : I have no- 
 thing to do to judge them, but do declare, I 
 cannot fix on fuch opinion, as the foundation of 
 my confidence : becaufe the New Teflament 
 has taught me to believe, " that the poor 
 in fpirit, the meek, thofe who hunger and 
 thirft after righteouf efs, the mercitul, the pure 
 in heart only are blefled. And that they only 
 who have done good •, or, who by patient con- 
 tinuance in well-doing, have fought glory, 
 honour and immortality, fhall obtain eternal 
 life, and that whatever a man foweth, that 
 Ihall he alfo reap." — ^erfonal righteoufnefs. 
 
 Herein you fee, I make ufe of my reafon 
 as the ONLY power or ability I have of judg- 
 ing of fcripture do6lrine. whereas, with you, 
 reafon may be carnal, and blind, and deviliih! 
 I do not pretend to fay, what is your corrupt 
 nature ; or, what is the bad condition of your 
 rational powers, but if they are ufelefs to you, 
 in judging of fcripture doftrine, I am forry for it. 
 
 You may imagine, the perfonality of the fpirit, 
 and the irrefiftible influence and agency thereof 
 upon the human mind, you feem to do it, pages 
 24, 25, " where you talk cf the fpirit* $ working faith 
 in us : and cur being a5lually intrcduced into a fate of 
 grace-, when the divine fpirit comes and gives us fuch 
 
 D ferious- 
 
[ 20 ] 
 
 ferhus, heart -affecting views of our Jinfulnefs and 
 Chriji's grace, of our emptinefs and Chrifi's ful- 
 nefs, of our unworthinefs and Chrifi^s righteouf- 
 ncfs, of cur wcaknefs and Chrifl^s flrength^ of 
 our mifery and Chrifi^s fahation^ as effectually 
 turns our wills from fm and felf to God in 
 Chnfir 
 
 I know not what you do mean, or can mean, if 
 you intend more, than that of the gofpel being the 
 power of God to falvation, to all who will 
 but attend to its iiiftrudlion. There, confefledly, 
 is an almighty force and energy in the divine 
 argument and motive. And we are, of a truth, 
 fan6lified and regenerated by the fpirit and 
 power of God, as we are convinced and per- 
 fuaded, by his Gofpel, to quit our vanity and 
 woildLnefs, to fubaue our iufts, and to break 
 off any wiong habits of folly, by a cheerful 
 conformity to the holy commandment. We 
 are thus created in Chrift Jefus unto good works: 
 the old man is crucified in us with his deeds, 
 and we are daily renewed, in the likenefs and 
 fimilitude of a creation : for old things pafs 
 away with us, and all things become nev/. 
 Ch.iilians are thus chcfen, from the beginning of 
 the Gofpel age, to falvation, in, or thro' fanftifi- 
 cation of the Spirit, even a belief of the truth. 2 
 1'hef. ii. 13. or, we are thus created in righteouf- 
 nefs, and holmefs of truth. Eph. iv. 24. — 
 MoieoYcr, the graces or fruits of the fpirit, 
 
 aire 
 
{ 21 ] 
 
 arc alj of them rational attainments, or moral 
 virtues; fuch as love, joy, peace, long-fuffer- 
 ing, gentlenefs, goodnefs, fidelity, meeknefs, 
 temperance, therefore every man has the fpirit 
 of God, whofe morality is improved, advan- 
 ced, and perfefted by the Gofpel. Gal. v. 
 22, 23. 
 
 The calling and ekolion of the Gofpel, is 
 then, from vice to virtue, and from vaniry to 
 glory. Thefe are the notions I have of the 
 fpirit, and of fanftification, viz. " the Gofpel 
 attended to, producing in us reafonable opi- 
 nion, and right temper and behaviour.'* In 
 this, man is the agent ; and the word, or 
 fpirit of God is but the inftrument, or the means 
 of his illumination and reformation. And for 
 thefe divine purpofes, I prefume, the Gofpel 
 altogether fufficient, without any new revelation, 
 or farther infpiration. 
 
 As to your charging me with an omilTion 
 *' of the '■juork of the ft>iriiy effectual calliig^ a- 
 doption, fan^ification^ Cfff." pray turn to Quef- 
 tions 119, 120, in my fcale : and in the an- 
 fwers you'll find, " that as the word of Gcd 
 contains his mindj his will^ bis fpirit : and as 
 the truth is that^ by which all chrijlians are to 
 he fanEtifed j" I have not wholly omitted thefe 
 fhings. 
 
 At p. 35. There's a wilhngnefs in you to 
 ^fcape the brand ot antinomiawfm. but you wou'd 
 
 D 2 do 
 
[ 21 ] 
 
 do well to rcconfider what you fay, p. 50. 
 *-'■ fince the divine law is fo fpiritual and exten^ 
 frue-, what reafon have we to humble our I elves 
 before the perfeStly holy God, on comparing it 
 with our natures,, hearts, and lives, bow weak, feeble 
 and incapable are we in the prejent fiatc to per^ 
 form the righteoufnefs of the law." And at p. 
 52. *' but you are not called upon to fave your f elves 
 by your own ffrength, or to jujiify your f elves by 
 your own righteoufnefs, both which are utterly im- 
 pojible.''^ Hiid it been only for the fake of 
 combaring this extravagance-, I humbly hope 
 the piibJc will allow there was fufficient rea- 
 fon for this Letter.— 
 
 The fubjed is iiniverfally interefting. And as an 
 advocate for God and truth, I now religioufiy 
 alk youg Sir, to what purpofe the law, as a rule 
 of life, if our natures are fuch as render us 
 incapable of obfervance ? does not this plead 
 the caufe of the antinomian as much as he him- 
 felf cou'd poffibly do ? we will enter more 
 clofely into the argument,-—" if the law com- 
 mands yon to have no more than one God.-- 
 is it not in your power to deny a plurality! 
 if it commands you to abftain from image- 
 worHiip.— is your nature fo very weak and 
 frail, that you a.e incapable of obferving the 
 precept ? Does it forbid, your prophaning the 
 nam.e of God-— and cannot you avoid the im- 
 piety.^ what? when you are commanded to 
 
 keep 
 
[ 23 ] 
 
 keep holy a feventh part of your time- -can- 
 not you diiengige your felf, on that ddy, 
 from fecular pur.uits ; or, have you no power 
 of obfervance, from a natural depravicy and 
 weaknefs ? and if other precepts foibid any 
 infult or injury on the perfons, lives, or pio- 
 peities ot mankind — will you fa/, your na- 
 ture is v/eak, feeble and inca^^able of the 
 obfervance ? 
 
 So far from it, there is not any thing 
 more reafonable, juil, and good, than the obli- 
 gation and tendency of the divine laws-, as 
 a rule of life to mankind, th^y are flriftly 
 adapted to the nature and abilities, of man 5 
 and to ail his relaions, fi.uations and con- 
 nedtions. one may add, with the utmo2: cer- 
 tainty, that his very capacity for happinefs 
 muft abfolute'y depend on this his cc.ifcr- 
 mity. So the Son of God has taught, whe:-. 
 he fays, *' if ye love me, keep my ccmmandmcnis : 
 and, ye are my friends if ye do whatfoever I com- 
 mand you. again, en Icje cf God and our neigh- 
 lour hang gU the lain and the prophets.'^ To 
 which purpofe his apoftle affuies u?, " that 
 hve is the fulfdling cf the law. ^^ and v/ell affured 
 I am, that whenever the Old Teftament writings 
 v/ou'd defciibe a character, approved of God; 
 they lay an emphafis upon the love and de- 
 light had in the law of God. Nor is the 
 book of Pfalms, at all intelligible, any more 
 
 than 
 
[ n] 
 
 than the books of the prophets, if the piety 
 and virtue of man, be not wholly formed upon 
 an obedience to the divine law. — 
 
 " A fmner, perhaps you will fay, cannot be 
 juftified by a law which he has violated : and 
 therefore that law cannot be a rule of life." I 
 know of none that fays, a fmner can be juf- 
 ;ified by the law he has broken, but this I 
 know, that his j unification mull depend on 
 his repentance of that vioiation, and on his 
 recovery to a delight in that law, and in an 
 unreferved obedience to the divine ftatute. fo 
 ^at the moral law is a rule of life to man. 
 
 It fhou'd feem therefore that you arc de- 
 .plorably miQed in your application, by the 
 (ijfembly's anfwer to Queftion 82. and fo indeed 
 have thoufands befides you, who have been 
 taught to think, that the commandments of God 
 were only fit for mans ohfervance antecedently to 
 the fall, whereas there was, in truth, no rea- 
 fon at all then fubfifting for feveral of them. 
 Pray, Sir, how wou'd Adam and his wife, 
 alone in the garden, be capable of theft .'* whofe 
 property cou'd he invade or injure ? and with 
 whofe wife or daughter cou'd he commit adul- 
 tery ? againfl what neighbour cou'd he bear 
 falfe witnefs ? and whofe houfe, fervant, or cat- 
 tle cou'd he covet ? — Is it not hence exceed- 
 ingly plain, that the IFeftminJler c.ffembly, had 
 very abfurd ideas of the commandments when 
 
 they 
 
[25] 
 
 they thus fpake of them, as out of the reach 
 of human obfervance ever fince the fall ? we 
 can with much more certainty affirm, they 
 were out of the reach of man's ability be- 
 fore the fall, and cou'd be no rule of life to 
 him in innocency. They are therefore calcu- 
 lated for the defcendants of Adam, and are 
 exa<5lly adapted, as a diredtory of temper, aim, 
 and a(5lion. But yet, in the exprefs declara- 
 tion of the ajfembly^ every man daily thieves 
 in thought, word and deed ! he daily commits 
 adultery I he daily murthers ! he daily fteals, 
 calumniates, and covets ! Here is then an open 
 and univerfal charge of all forts of immo- 
 rality, vice, and villainy ! for " if no mere 
 man fince the fall^ is able perfe^ly to keep the 
 Commandments of God, but does daily break them 
 in thought, ivord, and deed, all men are com- 
 pletely wicked.'* Such an enormous accufation 
 of all mankind, deferves, and will have the 
 indignation of thofe who wou'd vindicate the 
 honour both of God and of man. 
 
 Do you think, Sir, it is the way of hmn- 
 Ming our felves before the holy God, to m^ake 
 fuch a comparifon of his law with our natures, 
 as your Catechifm would teach ? or, is it not 
 rather to reproach him with fuch inequitable 
 llatutes, and with fuch a depravity of our na- 
 ture? There is no furer way to humility, than by 
 obedience to his comandments. No pride, nor 
 
 uncha- 
 
tinchaiitablenefs, no malice, nor envy will evetf 
 be the rcftilt, of loving God and our neigh- 
 bour. — whereas your pluming your felf in the 
 righteoufiiefs of another, and claiming fuch fu- 
 perior honours, is more likely to make you vain 
 in your faith, and not humble in your depen- 
 dence on the divine mercy, your claim of 
 eternal life, is not of grace, but of debt,— . 
 for you fay, " ibe atonermMt he made was for 
 as, and troe righiecufnefs he performed is imputed 
 to us if ive truly believe in him. — and cur right 
 to eternal life is founded, not upon our own obedience^ 
 but ut)on the divine righteoufnefs of the Lord Jefui 
 ChrijL" p. 26. Whether is it a proof of hu- 
 mility before God, to own our ability to ob- 
 ferve his laws, as a rule of life, and to de- 
 pend on his mercy for the beneht of eternal 
 life ? or, to deny our ability for this obedi- 
 ence, and to difpute the reafonablenefs and 
 equity of his laws, as does your Catcchifm ? 
 a Quellion, which may fafely be left to the 
 folution of any impartial unprejudiced mind. 
 I know vve;l enough, o/r, you will fquat and 
 fhelter under the word, perfe5lly: but PU 
 endeavour t3 lay open your cover, for every 
 bcncvoje.r:, good man, is a perfect man : and 
 does, without referve, keep the Commandments, 
 he does not daily break any one of them in 
 thought, word, and deed, he loves God and 
 his neighbour, which is the end of the Com- 
 mandment, 
 
ffwndmcnts, and is the fulfilling of the law..* 
 and I do venture to affirm, that you and your 
 Catechifm cou'd not fay more vile and re* 
 proachful things, on the riloll impious, vici- 
 ous and abandon'd of the hu>nan race ! 
 
 Why then, &>, this fyftematic cant, " of 
 not bein^ called upon to fave ourf^hes by cur own 
 Jirength^ or to jujiify our/elves by cur own right-' 
 eoufnefs?'^ what Chriftian did ever talk in this 
 flrain? Do not all allow, it is God that 
 jujiifieth? And by what rule do you govern 
 your felf, when you call that our own right- 
 eoufnefs, in oppofition to God*s, tho* it is the 
 very obedience which he has exprefly enjoin'd, 
 and as exprefly promifed he will accept and 
 reward?— It behoves you to look a little more 
 carefully to it, left the righteoufnefs which you 
 fo zealoufly recommend to the dependance of 
 others, be not, in very truth, a righteoufnefs 
 of mens own inventing! a fanciful, chimeri- 
 cal righteoufnefs ! never taught, never once 
 hinted at in the facred writings.— Is it not 
 much too daring, to attempt to change the 
 terms of acceptance which are there fo univer- 
 fally ftipulated .''—Whether you wou*d have me 
 to think, the great Lord and Law-giver is 
 tantalizing his creature man with a rule of 
 life, no way fuited to his nature and abilities ? 
 or whether you wou'd rather choofe, I Ihou'd 
 
 E throw 
 
throw contempt on an interpretation of Scrip- 
 ture, fo abfurd in itfeif, and fo diihonourable 
 to God ? is the only alternative that lies before 
 you. However your prejudices may incline you, 
 I am determined to think honourably of the di- 
 vine law, as the rule of life, and as the invariable 
 ftandard of man's meetnefs for the divine ap- 
 probation. Nor do I fee how he can ever be 
 penitent, becaufe of any difobedience, and thereby 
 qualified for pardon-, unlefs he can perceive, 
 that the law verily is a rule of life, and that 
 his tranfgreinon was criminal, which cou'd not 
 be, if his natural powers and abilities were not 
 equal to the moral obligation. If I loft my 
 arms and legs in Adam, the law can neither 
 oblige me to work, nor to walk, but my in* 
 aftivity is quite innocent, and blam.elefs. 
 
 Give me leave Sir, now to conjure you, as 
 a man, a chriftian, and a proteftant, to confi* 
 der the tendency of your favourite principles. 
 
 As a man, you ought to avow fuch opinions as 
 are moft conducive to the fervices of humanity, 
 but there is a natural reverence, efteem and af- 
 fedtion due to man, as man. fhou'd you dif- 
 pute this diftate of natural religion, I wou'd 
 refer to i Pet. ii. 17. ** honour all men." a 
 very diflin£t precept to that of, " loving the 
 brotherhood"— yet, your fyftem of corruption 
 fadly debafes, diflionours, and difgraces human 
 
 nature t 
 
t^9 3 
 
 nature ! The notion of original fin, deplorably 
 deprcfles the veneration due to man ! And your 
 opinion of an imputed, with your contempt of a 
 perfonal righteoufnefs, is ca^^cally injurious to 
 the rights of rhankind.-— how does it enervate 
 or relax the view and fen:iment of moral obliga- 
 tion ? how does it reconcile to the criminal in- 
 dulgence, from the plea of frailty, corruption and 
 depravity ? The garment of Chrifl's righteouf- 
 nefs, is a cover for injuftice, fraud, debauchery, 
 pride, malice and envy -, becaufe man has no- 
 thing in his nature but what is bafe, vile, 
 and dilhonourable. And fince his faith alone, 
 is to juftify him -, he is taught thereby to de- 
 ipife morality, as having no manner of concern 
 In his juftification. 
 
 As a cbrijiiafiy it is at your peril, Sir, to fit 
 in judgment on any man. the penalties are tre- 
 mendoufly heavy on every hereticating fpirit. 
 " judge not, that ye be not judged, for with 
 what judgment ye judge, ye fiiall be judged ; and 
 with what meafure you mete, it ihall be mea- 
 fured to you again.'* 
 
 Be not deceived, what if this or that notion 
 be fweet to your palate, and chofen by you as 
 the moft delicious food ^ to the fentiment and 
 reiifh of another, it may be not only filly and in- 
 fipid, but even naufeous and offenfive. whatever 
 then may be the high conceit you have of your 
 E 2 own 
 
1 30 1 
 
 own orthodoxy, the true test of Chriftian op^.' 
 nions, is, their moral tendcHcy.— fo that a fyftcm 
 or body of divinity, which will not bear this 
 touch-ftone, is not worthy the acceptance or 
 approbation of any man. 
 
 You plead, notwithftanding, an attachment 
 to the firft pi inciplss of frotejlantifm. p. 76. Since 
 you fay, " the ajfemhlfs Catechifm does dif cover 
 an happy reverence for the whole iJoord of Cody as 
 it owns the Bible, which is the religion ofprotef 
 tantSy for its only Jiandard.'*—Vlovf far this re* 
 port is coDfiftent, we have already feen.— and now 
 I wou'd afk, what if it had not fuch an happy 
 reverence for the word of God ? this cou'd afFe6{ 
 none, v/ho confidered it, as what it is, viz. a 
 fyftem of merely human opinion » And what if it 
 has ?— The admirers of the Athanajian curfing- 
 creed, tell you, they ajfo reverence the Bible. And 
 the fame eftablilhed article which fays, " the 
 church has power |:o decree rites and ceremo- 
 nies, and authority in matters of faith."— im- 
 mediately adds, " yet, it is not lawful for the 
 church to ordain any thing that is contrary to 
 God's word written." Tho* there is nothing 
 more exprefly contrary to God*s written word, 
 than that the church has authority in matters 
 of faith. So that nothing at all, you fee, can 
 be relied on from fuch declarations, " cf a reve* 
 
 retK§ 
 
[ 3« ] 
 
 fence fur the ''JotrA of God, as that of the Bihle being 
 the onfy fiandard of the religion of protejlants."— 
 
 Upon the whole, a few objecftions to the af- 
 fembly's Catechifm, by you analized, explained, 
 and recommended, are asfollov/. 
 
 1. It is obfcure and unintelligible in its fun- 
 damentals, and you own, that you have left 
 
 it fo. 
 
 2. It fadly prejudiceth the mind againft the 
 rationality, plainnefs and Hmplicity of the Gof- 
 pel doflrine. and perhaps, has made more in- 
 fdels than any other admired fyflem whatfo. 
 ever among proteftants. 
 
 3. Its warm advocates do mod fhamefully place 
 It on a level with the holy fcriptures : or rather, 
 wou'd have it undcrftood, as an infallible key 
 to their fenfe and meaning. In which, protef- 
 tants have adopted the very worft prmciple of 
 popery. 
 
 4. The decay of religion among us, and a 
 contempt of the Bible, probably, is much owing 
 to the mifrep.efentations therein given of the 
 chriftian docflrine. 
 
 That I have not, in the leafb, mifreprefented 
 the extravagance of your remarks, will be yet 
 jnore evident, from p. 77. " fVe do not intend 
 that the compilers of this Catechifm were divinely in- 
 fpired, tho^y ive cannot but apprehend they were emi' 
 tJently ajjijied in this vjork ;**— a very thin and flimfy' 
 
 diftinc- 
 
f 3H 
 diftinfbion, tmly.'^noi infpired; but tmlnentJy a[» 
 Jiftedl — 'however, you wou'd not remain oyer 
 iqueamilh in this matter ; and therefore you im- 
 mediately add, " and every word we fay inpraifi 
 cf the do5irines in it we deftgn as an encomium on the 
 /acred oracles "—You thus look upon the Gate- 
 chifm and the facred oracles, as one and the fame 
 divine thing •, fmce in praifing its dodrincs, you 
 defjgn to praife the facred oracles. 
 
 But as ifconfcious of a little over-ftraining the 
 point, " you beg leave to fay^ that this recommenda* 
 tion is not defigned to impofe upon the minds or conjci' 
 ences of others ; for you are entirely willing to allow 
 others the fame liberty of thought which you yourfelf 
 iake** very courteous indeed! and has fomevv^hat 
 of the air of a proteftant. Yet, we may not pro* 
 mife ourfelves too much from it neither; for, 
 '* the right of private judgment muji be ftdly and 
 freely granted-^ o?ily let perfcns be honeji and 
 Jincere in their profeffion as well as in their enqui' 
 r/Vj."— turn to p. 76. and there it is faid, that 
 if a man happen to rejeft the notion of a trinity, 
 divine decrees of whatfoever comes to pafs, the 
 corruption of nature, &cc. he leaves out tht faving 
 bleflings and comforts of the Gofpel. So that 
 this very fpecious proteftant will fit as judge on 
 the fmcerity and honefty of a man's profeflion 
 
 tl enquiry J and he will make thefe opinions 
 infallible teft. if a man omits them, he 
 
 does 
 
t 33 J 
 
 does not believe the revelation, he does not ufe it; 
 as a revelation -, and you, Sir, exprefsly bid him 
 caft off the profefTion of Chriftianity and com- 
 mence Deifl ; and then you appoint him his fatal 
 portion. — Thus confpicuous is your care of the 
 rights of private judgment ! and thus fliining 
 your moderation ! — I'he catholicifm of a popifh 
 pried and yours feem to be twin-brothers. — m? 
 fahation out of our church. -"Is there not flagranr 
 inconfiftency in the pretence, of fuch facred re- 
 gard had to the rights of confcience, whilft you 
 and the papift can hereticate all who admit not 
 your fenfe of the fcripture !— from fuch advo- 
 cates of religious liberty, good Lord deliver us / 
 
 As a conclufion of this Letter, you will allow 
 me to propofe a few momentous things to your 
 confideration. 
 
 Whether you are able to determine the impor- 
 tance of any tenet or opinion, refpedling either 
 yourfelf or any other man, by any better tejl than 
 its fruits ? I mean, the moral effefbs it has upon 
 temper and life, if you cannot, I do as properly 
 hold the truth in righteoufnefs as you are able to 
 do, tho* I am an unitarian, and you a trinitarian, 
 if my piety is as raifed, fmcere and animated as 
 yours ? And altho* I have a different opinion of 
 the mediation, to what you have, yet if I fhew, 
 out of a good converfation, that the fame fpirit 
 dwelleth in me, which dwelt in Chrifl Jefus mj 
 
 Lord; 
 
r 34 ) 
 
 Lord ; or, if I am influenced to an Imkation of 
 him ; pray what is your advantage ?— Whether 
 you are then doing the leaft degree of fervice to 
 Chrillianity, in adopting and recommending any 
 fyftematic fenfe, as the only true interpretation of 
 holy fcripture ? why. Sir, muft the Calvinift*s be 
 more decifive than the armiriian fenfe ? or why 
 the athanafian be more decifive than the arian ? 
 Do you plead numbers ? fo can popery. Do 
 you plead myftery ? fo will popery. Do you 
 plead charity ? fo does popery. Whether your 
 pretenfions to proteftantifm have any real foun* 
 dation ? The papift fays, ignorance is the mother 
 cf devotion, what do you elfe, in taking inconceiv-* 
 ables and inexplicables into your creed, and 
 making them eflentials ? The papift is an enemy 
 to reafon in religion i fo arc you. The pricft; 
 takes away the Bible from the laity; and deter* 
 mines for the people the Catholic faith, you do 
 little better, in determining for them the only 
 faving fenfe of the divine oracles. 
 
 Whether you ought not to allow thofe who dif- 
 fer from you, in their fenfe of fcripture, to have, 
 at leaft as clear heads, and as much honefty and 
 fmcerity as you have in endeavouring to know 
 the will of God ? Is there nothing like arrogance 
 in affirming, that your fenfe, or the fenfe of any 
 human fyftem, is of the higheft importance in the 
 affair of any other man's falvation .'' 
 
 Whether 
 
[35] 
 
 WKdtKer In writing your remarks, in order to 
 recommend the peculiar or charafteriftic opinions 
 of Calvinifm, as che true dodrines of the Gofpei, 
 is not to fet up another Gofpei •, and to make the 
 faith of the Chrijlian Jland in the wifdom of meriy 
 and not in the 'power of God ? wou'd it not there- 
 fore be much better for you, to decry creeds, 
 confeflions, and A Hematic Catechifms as hurtful 
 to chriftianity ? fince every man is to form his 
 own fenfe of the divine rule from itfelf. for no 
 man, or afTembly of men, has, or can have an a- 
 bility of making the Gofpei rule more plain and 
 intelligible than it is. 
 
 Whether it be not rude and indecent for any, 
 by way of diftinflion, to call therr,felves Gofpel- 
 freache'is? whofe bufmefs is not to judge for any 
 man whatfoever, but to recommend the im- 
 partial and diligent ftudy of that Gofpei •, and to 
 urge, a '■joalking worthy of it unto all well plecfing, 
 
 II is, &>, and has been the opinion of fome very 
 judicious perfons, that our Ac/\demi£s will never 
 rife in efteem, by the teaching of fyflemati'c di- 
 vinity, that the fcience of theology fhould be 
 learnt fiom the fountain, in its greatefc fimplicity 
 and purity, and that a knowledge of ciaffical 
 writings, will give an ele.^;ance to compontion. 
 Your method of forming pupils, I know not. yet 
 am afraid, it is wholly fy ilematical. \i fo, will 
 not fuch labours, thus far fubferve the caufe of 
 ignorance and bigotry ? 
 
 F ' The 
 
[ 36] 
 
 The above ^eries, wou'd furn'ifli you with a 
 
 more edifying theme, in fome future casuis- 
 tical EXERCISES. 
 
 As I have now, I hope, pleaded the proteftant 
 caufe, in the fpirit of truth and fobernefs, expofed 
 bigotry, andfullypaid the debt dueto your remarks; 
 you are not to expe(5l to hear any thing more of 
 this kind from my pen. neverthelefs, if I Ihou*d 
 ever be capable of doing you any real fervice, 
 
 Tou 7nay, with confidence^ command, 
 
 your well-wi/her, 
 
 Hoxton-Squaret Aug, 
 17/^.1756. 
 
 C. F, 
 
 Errata, p. 8. 1. 22. for it, r. the Scale, p. 18. 1. 13. 
 for reconciled^ r. reconcileable. 
 
 Tie END.