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THE
TRUE CHURCHMEN ASCERTAINED:
OR,
AN APOLOGY FOR THOSE OF
The Regular Clergy ofthe Establishment,
WHO ARE SOMETIMES CALLED
EVANGELICAL MINISTERS:
OCCASIONED BY THI PUBLICATIONS OP
Drs. PALEY, HEY, CROFT; Meflrs. DAUBENY, LUDLAM
POLWHELE, FELLOWES ; the REVIEWERS, &c. &c.

THE SECOND EDITION.

By JOHN OVERTON, A. B.

" Be ready always to give." an answer to every man that asketh
" you a reason ofthe hope that is in you." . . . St. Peter,
" We have in fact lost many of our people to Sectaries, by not
" preaching in a manner sufficiently Evangelical; and we shall
"neither recover them from the extravagancies into which they
'* have run, nor keep more from going over to them, but by
" returning to the right way." ...... Archbishop Seeker.

Printed by T. Wilson, and R, Spence, High-Oufegate,
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Churchyard, Mathews, Strand, and Seeley, Ave Maria Lane
London ; J. WolsteNholme, Wilson & Spence, and
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(Price Eight SAHIirrgs in Board/. )

PREFACE.

XJrlD certain writers confine their firiStures to the pecu
liar dofitrines and irregular procedure of Sectaries, as, to
faperficial obfervers, they would feetn, to infirmate, they
plight, doubtlefs, deferve well, of the Church of England,
and of Chriftianity in general. But, if,, as a learned Pre
late exprefles himfelf, in their " over-abundant zeal to
check the frenzy of the Methodifts a," they involve under
tfaefe ftri&tnries many important doctrines of the Church of
which they are Minifters ; if, as a late eminent Arch-
Bifiiop fpeaks, they do fuch fe&fcaries " the honour of mif-
calling other perfons of more than ordinary ferioufnefs by
their name b '"if, under certain reprobated and reproachful
terms, they hold up to ridicule and contempt fome of the
moft faithful adherents to this Church, their defert is very
different. And this they unqueftionably do, in the judg
ment of the prefent Apologitl. \
There is, it muft be confeffed, an inditiinctnefs, and a
feeining affectation, in the Title under which fuch Church
men are here vindicated; but, as it is that under which,
among others, they are accufed ; that which they are con-
ftantly, charged with having " arrogated to themlelves ' ;"
and which, in reality, is, in fome degree, charaSeriliic of

(a) Bifhop Horfley's Chafge, 1790, p. 25. (b) Seeker's
Ch. 1. p. 77 of Vol. vi. of Bifhop Watfon's Trads. (c) See the
Antijac. B.eview fox April, 1799, p. 362, &c. ; the fame for May,
1799, p. 76 ; Eftays by T. Ludlam, M,' A. ; A Guide lo the
Church by. the Rev. C. Daubeny, LL. B. ; Src.
A2

11 PREFACE.
them j it may prevent circumlocution, and cannot be
wholly unfuitable. There are confiderations, indeed, which
might be urged in exprefs defence of the Appellation. It
might be fuggefted to the recollection of our Clerical Bre
thren, that the original commiffion delivered to the Apof-
tles of our Lord was, to " preach the gofpel* ," that the
authority deduced from hence, and given to us, by , the
Bifhop, at our ordination, exprefsly is, to " preach the
gofpel e ;" and, that if our fituation in any degree refembles
St. Paul's '' Wo will be unto us if we preach not the gofpel{."
It might be mown reafonable, to charge the invidioufnefs of
the di'tlncfion to their account whofe condu& has rendered
it neceffary. At any fate, it might be fairly inquired,
why there is more arrogance in this affumption, than in
affuniing exclufively the proucj Title of " rational dit
vines z.
Be it known, however, to the writers in queftion, and
to all others who do riot know it, that a large number of
thofe Mihlfters whom,' by name and direct 'allujion, they
clafs with Methodifts, Enthufiafis,, fanatics, g^d Schifma-
tic?, are wholly nhconfcious of affording any other caufe
for this treatment than nfirict adherence to the vows of their
Ordination ; that they equally refpefi;, in their theory and
their practice, the doctrines and the conftilution of the efta-
blifhed Church ; lament, moil cordially, every occafion,
and every degree of deviation from hpr ; and with -for
nothing fo much as her preferyatio.n in her genuine purity*
And for thef'c, and tliefe Exclusively, under whatever
Title they are found, it is the object of this work to apolo
gize:- This it is particularly ve.quefted, that the reader
¦would fully underftahd, and conflantly remember. What
ever may incidentally be faid of perfons guilty of any /pedes

¦ r/l)Ma"rk:xvi. 15. (e) .Ordination Service. (f) l Cor.'
ix. 16. (z) See Mr. Polwhele's Letter to Dr. Hawker, p. 55 ;
Mr. Daobeny's Guide, p. 37" j &c.

fREFACJ!* iii
of irregularity t with whom thefe/charaQters haye been con
founded, will only apply to. them juft fo far a§ they adhere
to this ftandard. And whoever puts any conftruction upon
the book, contrary to this declaration, will wholly mifrepre-
fent and pervert it. Nor will the Work become refpOnfible
for the doctrines of any perfons, except thofe for whqm by
name it undertakes. #Few, however, it is heiieved, will be
found, of the denomination and defcription in queftion,
who will not cordially fubfcribe to their fentiments.
The Writer well knows how frequently it 'is infinuated,
that prafeffions of regard for the Church are wholly incon-
fiftent With animadverfions on the defecls of fo many of
her Minifters. But, to anfwer in the words of a moft fen-
fible and celebrated , female writer, on another occafion;
" Surely an earneft with to turn their attention to objefits.
calculated to promote their true dignity, is not the office of
an enemy. So to expofe the weaknefs of the land, as to
fuggeft the neceffity of internal improvement, and to point
out the means of effefitual defence, is not treachery $ but
patriotifms.n A city that is let on a hill cannot be hid.
The commencement of the nineteenth century is not a
feafon when men can be hoodwinked reflecting their reli
gion. It is every way abfurd to fuppofe that it is not kwwn
¦what are the real doctrines that we preach. And if, in
fact, they are not fuch as we have folemnly and publicly
engaged to teach, it will not foften the reproaches pf our
adverfaries that we are dexterous at equivocation^ and en
deavour to huddle up the bufinefs among ourfelves. But
in truth, neither the exiftence, nor the proclamation of this
defect in the do&rines of fome of the Clergy, affords any
fyfficient ground for the enemies of the Eftablifhment to
triumph. However much it is to he lamented, it is only
aa occafional and a partial deviation from a conftitution
(g) See Strift'.res on Education, by Hannah More, Introd na
tion, p. 10*

jy Preface.
fundamentally found ? whereas* however our common Oppo
nents may pofl'el's fome oeta/imal rectitude, their, various
fehemes, as t!w? arguments- of the learned fcnd tbe experience
of all ages have proved, are radically defeftive^ and contain
the principles of cndlefs diviiions and coiifufion, m then-
very nature.
The Divines, however, upon whofe procedure the nature
ofthe prefent undertaking renders it neceffary to aniaaad-,
vert, are tlie Aggreffars. They' have attacked, perfoiutUy and
by name, a number of Individuals* who had takes no fuch
liberty with thorn. They, therefore, at any rate, cannot
reafonably find fault* And, from among fuch ©f their co
adjutors as haye fallen under tbe writer's obfervatibn, it
may be proper alio to mention* that tbey have generally
been fele&ed On account of their refpe&abihty. Nor is it
tbd Writer's intention, that a lingle pafiage mould be ap
plied to arty Divine who does not prof 'effedly hold the doc
trines advanced in their works; of, that they fhouM be
refponlible for the do£trirreJs of each other* any farther
than tbey profejjedly agree. Ke therefore Who' poSteffes the
" Mens eonfeia recti," will neither be injured nor dif-
mayed. There are many, very many, ferious and worthy nli-
nifters jn the Church, it is believed, who do not adopt- t!>e
language* and olafs themfelves in the ranks, of the cha
racters he're defended ; who nevertbelefis* acknowledge
their do<Strines to be thole of the Articles; approve of thefe
doftrines in their hearts ; and ate only deterred frota moi'e
frequently dwelling upon them by the dread of incurring
an odious name z . Is it faid, that the botutdary sf ftrnple
defence has been too far exceeded, and that too much bis
been done trffenfively ? Our late great Premier's Apology,
under a fimilar reprehettfSon, is full in point ; a piferfuafion
that nothing would fo effectually contribute towards an

(z) See below, Ch. ix. beginning of ConcluCori.

PREFACE. V
honourable and a laftirig peace, as a reformation of the
Antagoniit's principles.
Another thing of which the writer is aware, is, his own
incompetency to do juftice tp the fubject. Many, he
doubts not, will exclaim on the occafion " Non tali auxilio,
nee defenforibus illis tenipus eget." Others, he forefees,
among his elder brethren, will be even angry at the at
tempt, and will certainly reprefent it as impertinent and
preftamptuous. He muft, however, be indulged in believ
ing, that fuch is the clearnefs of the caufe, to the extent
to which it is here pmrfued, that the meaneft advocate^
who engages in it, can fcavcely fail, in fome degree, to
advance it. There is no pretention to any novelty of
argument. Although not, perhaps, precifely under its
prefent form, the quefiiion has, in effect, been difcuffed too
often to admit of this, whoever may undertake it. But it
by no means follqws, that hepce it is ufelefs to advance any
tiling upon the fubject. There is mueh wifdorn in the ob-
fervation o*f the late eminent Mr. -Burke; " Let us only
fuffer any perfon to tell us his ftory, morning and evening,
but for one twelve-month, and he will become our matter k."
And who, except thofe to whom the bufinefs is- familiar,
bears only the pleadings of one party in a court of judica
ture, and is not generally inclined* to become his partifan?
Tlie clamour therefore which is now railed upon the fub
ject in quettion l, and the frequent repetition of the old
arguments on one fide of the cafe, will juftify the repeti
tion of a ifew particulars on the oppofite fide, in the minds
of all who really defire that the ifi'ue may be according, to
truth. Nor. is a reply wholly wanting to other parts of the
objection which this regard to the " an liceat, an deceat,

(k-) Quoted in the Antijacobin Review for July, 1798, p. 58-
(1) See .the Writings of Dr. Croft, Mr. T. Lucllam, Mr.. Clapham,
Mr. Daubeny, Mr. Polwhcle, the-Aotijacobin Review) &c. &c.
A 4

Tl PREFACE.
an expediat," may fuggeft. Many inftances might be ad
duced, in which, as the great Dr. Jobnfon obferves, they-
" who form the bafe of the pyramid of fubordination, and
lie buried in obfcurity themfelves, fupport all that is fplen-
did, confpicuous, or exalted™." No perfon, however, who
has iubieribed to the doctrines of our Church, and is an
appointed public teacher of thefe do&rines, fhould be fup-
polied wholly ignorant of their nature. Or, to fay the leaft,
in this land of perfect liberty, no perfon is top infignificant
to aifigu the reafons for his conduct, when he finds himfelf
implicated in a public cenfure. This privilege will efpeci-
ally be allowed him, when, as in the prefent cafe, the
charge is a ferious one, which affects, at once, his under-
Handing and his integrity, his reputation and his intereft*
when fuch charge is made very notorious, and -reiterated
with great confidence, as a fafit that is unqueftionable ; and
when, after a very careful inquiry* he firmly believes there
is no foundation for it whatever ; but that, as a fpecies of
king's evidence, the accufers themfelves are the real of
fenders. Of one clafs of readers, the writer folicits candour; of
another, he demands juftice. Thofe who have affumed the
immediate office of giving a verdict; on fuch occaiions, it
will be found, are deeply interefted in.the bufinefs. They,
therefore, according to the' ordinary courl'e of juftice, are
incapacitated for being heard ; or, at the moil, they Can
only give a fort of " ex parte" evidence. Thofe of them,
however, although interefted, may be expected to act ho
nourably, whole mam and profefled object it is toexpofe the
UNFAIRNESS OF REVIEWERS". :
The manner in which the fubject is here treated, is as
old-fafhioned, as tlie doctrine which is defended. A lead-
. ing characleriftic of this is, to advance nothing without

(m) Rambler, Vol. iii. p. 225. Ed. 12. (n) See the Profpectus
ta the Antijacobin, Review, and that to the Britifli Critic.

PREFACE* Vii
proof ; to claim, credit for nothing' which is not either
founded in argument, or fupportedby-teitimony ; and, in
the use of this teftimony, to admit nothing at fecond hand;
but to bring forward the vouchers to fpeak for themfelves ;
or; at the lead, to fpecify their names, and characters, and
places of. abode. This, it mull be. confeffed, is a procefs
which, befides being unfafhionable, is liable to many feri-
ous objections and inconveniences. Who knows not how
much more difficult it is to prove than barely to affirm, al-
moft the plaineft matter ? Who fees not the drudgery and
tedioufnefs of fuch a procedure, and the awkward ap
pearance of the margin ¦which it occafions ? And how
fhall ajl this be endured ? How much more eafy and com
pendious a method of treating an opponent it is, to clafs
him, at once, with perfons whofe principles or characters
are generally obnoxious, with whom he may happen to
hold fome things in common ; and conftantly to aflail him
with their abfurdities ! How much more fimple a procefe
it is, to get furnifhed with a few indefinite terms of abufe,
which, asthe late excellent Bifhop Home affirrns of them,
" always fignify what the impofers pleafe to mean, and the
people to hate;" and with thefe, as with a fort of magic,
to overwhelm him at a ftroke !
Tedious, however, as the mode of inveftigation here
adopted is, in queflionsoffact,,oi which kind the prefent in
quiry mult chiefly be confidered, the wifdom of ages has
difcoveied no method fo certain for arriving at truth. And
really, there is no end of regarding what angry opponents
merely affirm of each other. On this plan, the chief of the
Apoftles may be represented as " mad;" and Chrift himfelf
charged with immorality and obnoxious connections". Nor do
fheer vulgar prejudices, fuppofitions that thofe who differ
from us, in religious opinion, are a kind of monfters in the
creation, at all change their nature whether they proceed

' * (o) See Matt. xi. -19, and Ads xxvi. 24.

fill PREFACE.
from the " great mlgar" or the finall ; from the chair of
fome learned feminary, or from that of the nurfiog-roem.
The method here purfued affords alfo the beft fecurky
againft the iniquity of quotation it/elf. It is, " prima facie,"
a pledge of the writer's, fairnefs, as removing all hope that
duhonefty would remain undetected. It affords eafy means
of examination and fatisfaaion to thofe who are doubtful.
It is indeed fcarcely poffible not, fometimes, to mifunder-
ftand, and of courfe, to mifreprefent an author. It is ftill
lefs poffible to avoid the imputation of this conduct ; be-
caufe, when placed, however juftly, in a fituatiou that is
unpleafant to him,adifingenuous writer will deny his own
doclrine, and equivocate even with himfelf. In what is here
given as quotation, the words of the author are carefully
diftinguilhed z. For the juftnefs of what he is faid to teach
in sflieS., to infuauate, intimate, &c. the places referred to
muft anfwer. No ftrefe is laid on mel'e criticifms on tlie
meaning of a few doubtful words ; nothing is founded on
confequences deduced from the opponent's doctrines, which
he can fairly deny. Whatever is not proved by a whole
•body of evidence, rendered ftrong and invincible by the
harmony and fiapport of all its parts, and interpreted as it
Would be by plain honeft men of found underftandings
&<nd fafficient information, fhall be conftdered as hot proved
et all. It is therefore especially defired, that, on one part,
•and- on the other, regard may be had to no unsupported
charge ; and that, " with 'what meafure we mete, it may
be meafured to us again*."
The Gkurchmaiffliip of the perfons under cowfideration-
being afcertained, a few things are offered on behalf ofthe

(z) In a few inftancos, the perfon, or tcnfe, or an infignifjcant
word for the fake of connection, is altered, or tlie antecedent is put
for the relative, but never (errors excepted) where fuch change can
poffibly affect the argument.''
(p) Matt, vii, 2..

PREFACE. - IX

church, and in defence of her genuine doctrines. < jThafc
particular is fixed upon, and difcuffed at large, in regard for
which, the chief prejudices againft the reft of thefe doc
trines, and their abettors, are pretended to be entertained ;
namely, the docfrine of Good-Works, or Chriflian Morality \
Hence, it is intended to appear, that the characters in quel"-*
tion are true Churchmen of a true Church, and therefore
worthy df the. Title, in the higheft fenfe.v And, if, in reality,
this feeble effort fliould contribute to this end ; if, through
the bleffing of God, it ihould, in any meafure, caufe the
true principles of the Eftabliihment to be more refpected ;
if, in any degree, it fhould render it a more creditable thing
to preach the real doctrines of the Church in the Church, the
labour of the writer would be rewarded abundantly. This,
he is confident, would be productive of proportionable good,
to both Church and State. For, without arraigning the
principle of thofe who think otherwife, as intentionally bad,
only in the faithful promulgation of thefe doctrines can he fee
any effectual oppofition to the prefent alarming progrefs of
Infidelity and Profligacy ; and only in the promulgation of
them inflrict conformity to the eftabliflied plan, can he expect
any good effects of the Pulpit, that are ibber, general, and
permanent; and that are not counteracted by a nearly pro
portionable degree of diforder and mifchief.

CONTENTS.

CHAP. I.
The main Sue/lion ftated ; and argued againft the AffaiU
ants, from their conduct in subscription,-.- their
own concessions,— and the complaints of several
EMINENT BISHOPS. ..... ... Page \%

CHAP. II.
The real Sense of the Articles, and Doctrines of
our Reformers, invefligated, and appealed to? on the
2ueftion  44
section r.
The true Interpretation fought, from our different
forms as they ilfuftrate and explain each Other ; the
titliI and preamble annexed to the Articles ; theciR-
cumstances and object of our Reformers ; their other
public and approved writings ; and the authori
ties they refpected.  44
section n.
The true Interpretation of the Articles further fought, from
the known private sentiments of our Beformers. 69
2

XII CONTENTS.
CHAP. in.
An Examination whofe Teaching mofl refembles that of our
Church and her Beformers, in refpect to the use made
of the peculiar Doctrines of the Gqfpel, and the Neceffity of
practical CHRISTIANITY  Page iOO
CHAP. IV,
The Inquiry purfued with Regard to the Doctrine of origi
nal sin, and the confequent state and character of
mak, in this World, as a sinner  128
CHAP. V.
Tlie IHvefigation continued with refpect to the Doctrine of
repentance. .  160
CHAP. VI.
Tbe.%Utftwn -proficuted mth regard p. the Doctrine of
JUSTIFICATION, , . - . , . . . . . .178
CHAP. VII.
The 2ue/lion of Adherence pwrfued in refpect to the Doctrine
tf Good Wo&ks ; with ,« yindfcstim fif our Tenets on
ih^Smi. ....,...,,.,.. 220

SECTION I.
Qmcirning the St andard of jMorals. „ . . . 22J
SECTION II.
Cmcerm^ih^SA^^n&m^Miml^f, .. . . .. gis
4

contents. xni
SECTION III.
A vindication of certain Individuals; an appeal to
Experience, and to the Concessions of our opponents,
on the point; and a conclufion that it is the Strictness
of our morality which gives the offence  306
CHAP. VIII.
The Reasons of our adherence to the genuine doctrines of
the Church of England fluted ; and a general Apologx
for her doctrines  333
CHAP. IX.
The Recapitulation and Conclusion. . ' . . . S89
Appendix.  423

THE TRUE CHURCHMEN &c.

CHAPTER I.
The main quefiionjlated ; And argued again/? the Affatid
ants, from their conduct in subscription, — their 6WN>
concessions, — dnd'the complaints of several eminent)
bishops. OUR firft object fhall be to ftate fully in What the matter
at iffue Confifts. We will begirt with an extract" from a
pamphlet entitled " Thoughts concerning the Methodifti
and the eftablifhed Clergy; by George Croft, D. D." In
this pamphlet the Doctor expreffes himfelf thus": "They
alone, if we believe themfelves, hope adhered to the doctrines
of the articles, homilies, artct liturgy. This, he proceeds-, %s
grofs mifreprefenlation. They taught more than thefe doc
trines, diid Vv*e teach them as they lucre fitfi I delivered by oUf
Reformers*." — Now that Dr. Croft includes . under this cen^
fure perfons of the defcription fpecified incur preface, thofe
Who are guilty oinofpecies of irregularity, btit Who, as they
conceive, in all things adhere ftrictly fo.the rules of the
eftabnfhment, is beyond a queftion. He alludes exprefsly,
in this fame pamphlet, to Mr. Milner, to the Minifter of
" the NeW Church," and all the jninifters, except *.' one
Individual," thehz in the churches at Hull; to Di*. Coult-
hurft, his Curate, and thofe " who are anticipating appoint
ments to the Chapels in his parifh ;" tb Mr. Romaine ; and
to all for whom prefentations have been procured '* by
a noble Earl, arid fome gentlemen of opulence ;" and,
with equal explicitnefs, alludes to them as •" fanatical
TJivines," •' clerical Enthufiafts," " pretended Favourites
of heaven b." &c.

(a) Page 1-9. (z) 1735- ' (h) P. 14, 29, 31.
B

14 THE TRUE CHURCHMEN ASCERTAINED.
The same, however, in effect, with the above proposition
of Dr. Croft, is the language of Mr. Polwhele c, Mr.
Haggitt2, and a whole tribe of modern writers on this fub
ject. Whatever different objects thefe gentlemen have im
mediately in view, or however more or lefs fparing they are
in the mention of individuals, or in epithets of reproach,
directly or indirectly, their cenfures uniformly involve; the
characters in queftion ; and their reafonings obvioufly pro
ceed on the fuppofition that the reft of the clergy do, and
that thefe perfons do not, teach according to the eftablifbw
ed doctrines of our Church.
This, in effect, is the propofition maintained hy Mr,
Daubeny arid his admirers, againft the well-known ob
jects of his ftrictures, Mr. Wilberforce and Mrs. More.
The opinion Mr. W. has expreffed f refpecting the dif
ference between the actual and the profeffed principles
of many of the clergy, Mr. D. fays is " unjuft," and
" derived more from the indecent revilings of irregular'
preachers than from fact*." To other parts of this pubT
lication Mr. D. has " thought it necefl'ary to object as
mere favourable to enthufafm than practical Chriftianity V
In his Letter to Mrs. More, after quoting the words of
both Mrs. M. and Mr. Wilberforce refpecting the ' union
between the doctrines and duties of Chriftianity,' he ob-
ferves, " But, Madam, this is not the language either ofthe
Scripture, or of the church of England'." And then,
having ftated his own oppofite notions on the point, "the1
church or England," he adds, " teaches the fame doc
trine k." Accordingly, "If," his panegyrift obferves, " Mrs.
More be really of Mr. Wilberforce'sfchool, her faith, like his,
is Calvinifm in difguife ; and her attachment to the Church
of England, of a very queftionable kind.1" " Thofe who

(e) Letters to Dr. Hawker, (z) See a vifitation Sermon preached,
at Cambridge, June 1799, by the Rev. John Haggitt, B. D . Fellow of
Clare Hall, and Vicar of Madingley. (f) Practical View &c. p. 408.1
(g) Guide to the Church,p. 324,378. (h)Ibid.313. (i) p. 39.\
(k) Ibid. p. 40. (I) Antijac. Rev. Nov. 1799. p. 255. '

THE aUESTION-STATED,* IS
¦^rediftinguifhed gospel-ministers,"' Mr. Daubeny fays,
*f fhould rather be called preachers of abfolute decrees,-
predeftination, ele&ioa, .and faith without works™." And,,
aaflaort, to prove the herefy of perfons of this defcrjptioh};
and his own churchman/lijpt he has favoured the world with
feveral volumes... nt
Nor muff we view in any other light the Efsays of Thomas
Ludlam, A- M. He alfo refers us to the Articles and Re-
•formers.; not indeed frequently ; but, as the " Rector o£
"Fofton," he can fcarcely object to this ftandard of doctrineft
The object of this writer's more immediate attack is Mr^.
Robinfon,. the author of the " Scripture Characters".";* A
portion of his reproof and correction is, however, extend-?
ed to Mr. Hervey, Mr. Milner, Mr. Venn, Dr. Hawker,
Dr. Knox, Mr. Wilberforce, Mr. Scott of the Lock, and^
as he expreffes it, " the t/olwle tribe pf thofe who call themv
telves ferious Divines and Gofpel-Miniftersz,\ and; whom tltts.
world not unfrequently calls Methodifls0 f And what ren
ders this ftricture more deferving of notice is^ that the part
of it contained in Mr. L.^.s four Efsays is commended by
the refpefetable Britifh Critic, whole profeffed object it is te
protect the genuine doctrines of the church p. Mr. Lud
lam, it is faid, " diffects with juftice!" the work of Mr. R.
and "finds in it the feeds of many opinions, which he-
cenfures as unfound, and as belonging tp the principles of.
Methodifm*1 ; &c." . Correfpondent alfo with this decifion,>
js ;the fentiment difcovered by this Critic? in his RevieWj
of Mr. Scott's Thankfgivipg ; Sermon 7.
But what is perhaps not lefs to be lamented, our admired;
political friends, the Aatijacobin Reviewers, have claffed
this defcription of Divines with Heretics an(i Schifmatics, ,
(in) Appendix to <3uide, p. 622. ,(sn) See Titlepage of " Four
Efiays, &c." (z) Mr. L. feems to ufe this appellation as fy-
Wonimous with " Calviniflical Divines." See four Effays, p.59, and
note. (o) Four Effays, p. 44, and paffim ; and Six 'Effays.
(p) See the Profpeaus, &c. (q) For April 1798; p. 400.
(j) See Britiih Critic, Jane 1799. •
¦ B2.

16 the true churchmen ascertaineb
We can, however, readily forgive them. Engaged as they
Are in fuppreffing the Hydra of Jacobinifm, it is no wonder,
if they Cannot always beftow a fufficient attention upon-
Other matters. We wot, that through foaiething tbey have
obferved in the Metropolis, where, perhaps, in fome in.
ftances, order is not fufficiently regarded ; or, through the
reprefentation of fome angry but ill-informed correfpo'n-»
dents, they have done it. Jt is however to be hoped, that
without any relaxation ot their vigilance, or any fuppret
fion oijuji fufpicions, this Corps de garde will learn to dif-
tinguifh their' Allies from the PZneniy ; and hence, ceafe to
play their artillery upon a large body of men who are both
as zealous Antijacobins, and as Jtncere dlntifchifmatics, -. as
themfelyes. Their manner of fpeaking on the fubject, however, ex
actly coincides with what has been already advanced,,'
*' Thefe Gofpel-minifter:.," they fay, " as their folio wers'
a/e inftrueted to. call them, upbraid the clergy of our church}
with not preaching the whole counfel of God. We boldly"
reply tp^fuch a charge, that the found and orthodox divines,
of whom there are thoufands in England, firmly believe^
and frequently preach, as pure and true doctrines, thofe;
contained in t'e 9th, 10th, 1 1th, 12th, and 13th Articles
of .our faitb,r." f Thefe teachers," they fay again, " pride
themfelves as being the only true members of the church,
of England, who adopt the faith contained in her Articles
and, Homilies, &£• .... But let us examine what thefe fchif-'
watics mean by their church of England  Let us invefti-
gate the fundamental principles on which they pretend to
ground their fuperiprity over their nominal brethren '."—
Thefe they reprefent to be, holding election, talking of ex
perience, vital knowledge, and. feeling., in reCpeSt to falva-
tion; notions of which they wholly difapprove° : Or, to ad-.
duce the words of their correfpondent, '' It would be eafy,**
jt is faid, " to prove that thofe who arrogate to themfelves
exclufively the title of Evangelical preachers, are not ttu£\.

if) April 1799. p. 368. (s) Ibid. p. 36?— 3S8. (o) ibid,

THE aUESTlCN STATED. 17
members ofthe Church of England in doctrine c." They
mention exprefsly, as belonging to, or abettors of, this
clafs of Minifters, Romaine, Cecil, Cadogan, Goode, Scott,
Wilberforce, More'', &c. &c;
It is now pretty clear then, both who are the parties, and
what is the matter really in debate. And, however trite
our fubject may be, we are not, it appears^ about to contend
with a fhadow. The Evangelical Teachers, of the defcrip-
tion here fpecified, certainly do pretend to adhere ftrictly
to the Doctrines of the Church, and thus generally is their
claim denied^ arid the oppofite one fupported.
The question therefore is, whofe pretentions, in this
matter, are heft founded ? whose doctrines are really
THOSE OF OUR ARTICLES, HOMILIES, AND LITURGY ? WHO,
IN REALITY, TEACH THE DOCTRINES CONTAINED IN THESE
FORMULARIES, AS THEY WERE FIRST DELIVERED BY OUR
reformers? — This is the queftiori now to be inveftigated.
It is doubtlefs a queftion of importance. Let us therefore.
diveft ourfelves of prejudice, and meet it fairly. In the
words of our opponents, " Litera fcripta manet V — Under
the reftrictions then, and with a view to the purpofes, fpe
cified in our preface, we proceed.
2. Now, that the actual opinions and teaching of many in the
Church do not coincide with the exprefs and obvious doctrines
of our Articles, appears, from their conduct respecting
subscription to thefe Articles, and the methods they have
recourfe to in order. to reconcile themfelves to thismeafure.
We defign not here to recapitulate the names, and exhi
bit the hiftory, of thofe Minifters of the Eftablifhment, who
at other periods have complained of fubfcription as a burden ;
propofed their various fchemes of amendment ; or openly
..{elicited a reformation w This however,- were it neceffary

(t) May 1799, p. 76. (z) See Note (s); and Antijac. for Auguft
1799, p.. 452 ; September, p. 34; 0<*tober, p. 195 ; November, p. 255,
and 358 and 339. (v) Ibid. April, 1799.'. p. 362. (w) See the Arian
and Bangorian controverfies on the fubject; the Cohfeflionai ; ,&c.

18 THE TRUE CHORCHMEN ASCERTAINED,
on the occafion, might be done with propriety, and with-
effect; and the circumftance o right hot to be forgotten.
But our attention (hall be confined to mddern Divines', and
to thofe authors which they recommend, and which are
therefore in modern life and eftimation. ; >
By fome theri, the Articles of our church are coriudere*d
as littlemore than art icles-of peace, which are only not to
be contradicted in our public miniftrations ;-as mere profcri'p-
tions of certain fects and tenets which obtained at our firft
feparation from Rorise, and therefore unmeaning and obfolete
in proportion as thefe particular fects arid, tenets have ceafed
to be dangerous ; as '-« a mere form of admiffibri into the
church *" ; or, denominate7 them what th'ey pleafe, a fome-
thjng which does not require from the Minuter who fub-
fcribes them, the actual belief of the doctrines they contain.
Under this clafs may be mentioned, as a fpecimen, the
learned Bifhop Watfon. -Addremng his clergy upon the
nature of the Chriftian do&rines' ." I think it fafer," he
fays, " to tell you where they are contained, than o-to they
are. They are contained in the Bible ; and if,, in the read
ing of that book, your fentimehts concerning the doctrines
of Chriffianity fhould be different from thofe of your neigh
bour, or / i-ojii thofe vf the Church, be perfuaded, on your
part, that infallibility appertains as little to you,- as it does
to the church.;/ ; Towards the church yori ought to preferve
reverence and refpeft ; and in your public teaching, you
ought not, whilftyoueontinue a minuter in it, to dijiurb the
public peace by opposition to its do&rines V And having re
commended charity towards " individuals, of whatever
denomination of thriftians they may be," " If," his Lord-
fhip adds, " you *lo this, your difcordarice of opinion will
be attended with no mif chief public or private z."
To the fame effeft, but more ftrongly, fpeaks the eminent
Dr. Thomas Balguy V " We are not obliged," he fays,
(x) See Britifh Critic for Dec. 1799. p. 610. (y) Charge, 95. pi «5.
(7) Ibid. (a) Lale Archdeacon and Prebendary ofWiache'fter.

CONDUCT IN SUBSCRIPTION. 19
" I conceive, in our difcourfes from the pulpit,, either to
explain or defend every particular doctrine fet forth in the
articles of religion : . . . But we are far from being at liberty
to fay all we pleafe. Every word that comes from our
mouths in oppojition to the eftablifhed faith, is a violation of
the moft folemn. engagements. ... I fay nothing againft the
right of private judgment : againft freedom of thought, or
freedom of fpeech.. / only contend that men ought not to
attack the Church from thofe very pulpits, in which they were
placed for her defence b." In other places, he would not
. " difcourage the clergy of the eftablifned church from think
ing for themfelves, or from J 'peaking, or even from writing,
what they think2." "Some perfons," he fays again, " care
not to diftinguifh between terms of falvation, and terms of
admiffion to the miniftry. The following paffage from
Clarke's Reply to Nelfon, p. 32, will perhaps give them a
jufter idea of the nature and end of fubfcription. ' Par
ticular churches require men's affent to, and ufe of,, cer
tain forms of words; not as the rule of their faith, but as
prudential means of unifbrmity, and of preventing diforder
and confufion among theinfelvesc.' "
Archdeacon Paley's notions are full to our purpofe.
" Thofe," heobferves, " who contend that nothing lefs can
juftify fubfcription..to the 39 Articles than the.actual belief
of ^ach and every feparate propofition they contain, muft
fnppofe that the legillature expected the confent of ten
thoufand men, and'that in perpetual fucceffion, not to one
controverted propofition, but to many hundreds. It is hard
to conceive how this could be expected by any, who ob-
ferye the incurable diyerfity of human opinion upon all
fubjeets fho.rt of demonftration. If the authors of the 'aw
did not intend this, what did they intend? 1. To exclude
from offices in the church, all abettors of Popery. 2. Ana-
baptifts, who were at that time a powerful party on the
continent. 3. The Puritans, who were hoftile to the epif-
copal conftitution ; and in general the members of fuch

(b) Difcourfe 1. p. 118—120. (z) Ibid, (c) Charge 5. p. 368, Note.

20 THE TRUE CHURCHMEN ASCERTAINED.
leading fects or foreign eftablifhments, as threatened to
GVerthrow our own. Whoever, finds himfelf comprehend
ed within thefe defcriptions, ought not to fubfcribed." All
Mhe7*s then, it {hould feem, of whatever name or creed, may
eonf'cientiouily fubferibe. And thofe candidates for orders
in the church, who will now find themfelves comprehend-'
ed amongft the abettors of Popery, the Puritans, or Ana-
baptifts, will fearcely be numerous.
If this mode of -reprefenting the fubject does not difpenfe
with the neceffity of any' particular creed in order to honed
fubfcriptiori, and render the articles in a great meafure
ebfoletey it is clearly the Archdeacon's wifh that this fhouM
be done. " During the prefent ftate of ecclefiaftical pa
tronage," he fays, "fome limitation of the patron's choice
Kiay be neceffary to prevent unneceffary contentions ; . . .'
but this danger, if it exift, may be provided againft with
equal effect,- by converting the articles of faith into ariiiles
of peace'." His ideas On the- fubject are further ill nitrated,
when he fays of eftablifhed " Creeds and Confeffions" in
general, that ** they are at all times attended with ferious
inconveniences ;" that " they check inquiry, violate liberty^
and enfnare the confeiences of the clergy f ;" and when he
fo ftrongly objects to the doctrines of the church being
" woven with fo much induftry into her forms of public
worfhipE." Mr. Gifborne, accordingly, underftood the Doctor to
" intimate that fubfcription can be juftified without an aC'
tual belief of each of the articles;" and confidered it " a
gratuitous affumption1'." So alfo he is underftood by the
Antijacobin Reviewers. Having obfervedthat " whenever
a reference is made to the " animus imponentis" in fub
fcription , for the doctrine, it muft be made to the ' 'framers
of the articles, for the law, to the enactors;" " this diftinc-

(d) Moral and Polit. Phil. p. 18.0—182. 4to. (e) Ibid, (f) Ibid,
.p. 5G8. (g) Moral and Polit. Philof. chap, on forms of Prayer ia
Public Wor. p. 66. 8vo. (b) Moral Phil. ehap. on Promifes.

CONDUCT IN SUBSCRIPTION. $1
tion,'' they add, "fweeps away at once all that ruhbifti of
reafoning, with which. Dr. Paley particularly would j%$ify
fubfiription -without belief \" Mr. Polwhele quotes .him as
faying exprefsly, after the mention of « abettors of popery,
anabaptifts, and puritans,' " Thefe three denominatifins pf
perfonfi, therefore, ought not, to fubferibe the 39 Articles;
but all others may*." This, however, although it majr
ifeem foreign to our purpofe to notice it, is both afalfe qu9~
tation, and a plain mifreprefentation of Dr. Fafey. Mr.
Polwhele wholly omits the claufe " and in general, &c> l"
which follows the particulars that are enumerated. Nor does
*' the Archdeacon fay" what. is here given as his.wprds.
To Dr. Paley, however, thus interpreted, with one other
writer*, Mr. P. refers, as a rnoft fatisfactory anfwer to the
xharge of deviation from the plain meaning of the arti-
.cles ; "fuch a reply as muflfatisfy every man, t^ho is neither
an enthusiast, nor a hypocrite111."
It is furely a little unfortunate (we cannot but here re
mark by the way), that what Mr. Polwhele thus confiders^
fatisfactorily deeijive, his great admirers, the Antijacobiri
Reviewers, confider as arrant " rubbifh of reafoning," fheer
jefuitifm, a mere opening for " Arians and Socinians!"
Commenting upon the very fame paffage, amidft much to
the like effect, " Such," they exclaim, " is the confufed-
nefs of Dr. P-'s ideas here, and fuch the contradicterinefe.
of his language !. A more grofs, more palpable, more maily :
inftance occurs not, perhaps in any other author whate
ver n !" We will not apply to thefe gentlemen the appella
tions^ which, according to Mr. Polwhele, may feem to belong
to them, for this djffatisfaction with his author. They how
ever could extol Mr. P.'s attack uppn the very Divine he
is here 'combating, as " not more remarkable for its
flrength than its juftice ;" and " ftrenuoufly recommend it
to the perufal of our regular clergy ° !"
(i) January 1800. p. 19. (k) 2d Letter to Dr. Hawker, p. S2.
(1) See above p. 19. (z) Bifhop Burnet. (m) 2d Letter, p. 22.
(n) January -1800. p. 19—21. (o) Review eif Letters to Dr..
Hawker, Auguft 1799, p 452. September 1.799, p. 101.

22 THE TRUE CHURCHMEN ASCERTAINED-
But, to return to our argument. What may feem a little
extraordinary, the Conductors of the Britifh Critic approve
of Dr. Paley's method of treating, this fubject of fubfcrip-
tion to the Articles. " We avow our fatisfaction," they
fay, " in the liberal (not flimfy and unprincipled) arguments,
adduced by the; Archdeacon in his explanatory obfervations
on the duty of fubfcribers to that teft of faith . . . We feel
ourfelves, and we think the whole Chriftian community
greatly obliged to that Gentleman for favouring the public
with his rational, judicious, and enlarged fentiments on this
head, and we hope they will, as they ought, have, a- due
effect upon every reflecting, unprejudiced mind ." „ •
By another clafs of thefe Divines, it is acknowledged, or all
but acknowledged, that the eftablifhed Confeffions- have
actually experienced what they call, a " tacit reforma
tion." Thefe perfons reprefent our formularies of doc-
trine as having " a new and acquired fenfe ;" and rnairi-
tain, that in this fenfe they are confcientioufly fubfcribed,
however different it may be from their literal and primitive
meaning. A leading patron of this fcheme is the celebrated Dr.
Powell, late Archdeacon of Colchefter, and Matter of St.
John's College Cambridge. Thus, in a difcourfe exprefsly
on the fubject, preached before the Univerfity, and en
titled " A defence of the fubfcriptions required in the
Church of England," we find fuch declarations and reafon-
ings as the following : Speaking of the Articles, he fays,
" as new difcoveries have fprung up, new explanations
have been gradually framed and adapted to them; and
almoft every commentator has added fomething to the com
mon ftock. And if, among this great variety, a free in
quirer fhould not find all his own opinions, . the fame li
berty of adding to it ftill remains'1." This is admitting, in
plain terms, no fmall part of our queftion. " Weare not," he
fays exprefsly, " concerned to difcover what was meantby
(p) February, 1796. p. 146. (q) £>if. 2. p. 39.

CONDUCT IN SUBSCRIP'TION. 23
the writers, but what will be underftood by the readers.
. . . I will not," he proceeds, " add by thofe who require
the declaration ; ... not by the governors ofthe church ; , . .
not by the; legiflature ; .... but by the general voice of
learned men through the nation A " Such words," it is ad
ded, "as were originally determinate-, by length of time
and change of circumftances may become ambiguous. Cuf-
tom can take away the force of expreffions, or give them a
newrmeanihg .... Nor are thefe changes of the fenfe \mxxix\a\,
even in our moft folemn forms, the fcriptures8."
On this ground, the Doctor vindicates his brethren, againft
the charg'eof departure from the meaning of the Articles.
" The accufation," he fays, " is not only falfe, but the
crime impoflible. That cannot be the fenfe of the declara
tion which no one imagines to be the fenfe ; nor can that
interpretation be erroneous which all have received. With
whatever violence it was atfirft introduced, yet poffefiion is
always a fufficient title. ... It is fufficient to juftify the ufe
of any explanation, that it has been openly declared, and
not generally condemned. And therefore when an article
has been underftood, by good and learned interpreters, in a
fenfe, neither the mqfi obvious, nor the moft ufual ,- he who
affents to it, is at liberty to follow their guidance, or to join
himfelf to the multitude ¦'." " Upon the whole," he ob-
ferves, " if appears,' that we may underftand the eftablifticd
doctrines in any of thofe fenfes which -the general words
comprehend; or to which the received interpretation of thefe
doctrines, or thejudgmentof able interpreters,have extended
them: and that we may allow ouffelves ',. if it feems necef-
fary, to differ as muehimm former interpreters j as they have
frequently done froin each other u." Nay, he almoft doubts,
whether they can now be confcientioufly underftood in their
obvious and primitive fignification. "Where," be fays,
¦'- the original fenfe is one, the received another, the fubfcriber

(r) Page 35. (s)"pT3*7." (t) p. 38. <u) p. 453.

84 THE TRUE CHURCHMEN ASCERTAINED.
is at liberty to ufe them in either. That he may undern
ftand .them -iri their moft obviousand primitive figmficatipn,
will fcarce be doubted 5 and yetif tlvere is any place for doubt,
it can only be here w." All tins is adhering to the fenfe of the
Reformers with a witnefs !
But the notion of this " new arjd acquired fenfe" ap
pears to have obtained its higheft plaufibihty, *wjd received
its greateft fupport, from the learned Dr. Hey. This Di
vine, as Norrifiau ProfeiTor of Divinity at Cambridge, whofe
lectures, in many, cafes, it is neceflkry to attend as a quali
fication for Orders*, has illuftrated and defended fuch a
method' of interpretation with great labour and ingenuity.
And, the nefult of his achievements feems to amount to
fomething like this :
That " forms" may be " left in words, but taken away;
or altered in meaning," in which cafe, "it may be either
{aid, that they grow obfolete, or that the law which injoins
them is tacitly repealed; . . . that a tacit repeal is of equal va
lidity with au exprefs one ;" that while thefe forms remain
the fame, " it is poffible to conceive fuch a feries of im
provements, that all the laws enjoining forms fhould be (thus
tacitly) repealed ;" that " in this cafe, th'?re would be a per
fect liberty ,-" and that all this would be "flrictly defenjibleand
right .-fa In other words, " that a tacit reformation might
be total" that as " each part might become obfolete, every
part might become fo ; or at leaft every dijlinguifliing part :"
tb^t " in this cafe, a religious fociety would clutn-ge its doc
trines, and yet retain the exprefjimis by which they were de
fined:" or, that " at the fame time that one fociety did this,
another might adhere to the old fenfe of the forms;" and that
then " there would be. two religious focieties, difientingfrom
each other, yet ufing the fame articles of faith ;" that there

(w) Ibid. p. 37. (X) See the Bifhop of Durham'^ Ch. 1792,
Ed. 2. p. 61. ; and the Bifhop of London's, 1790, p. 34. (y) Nor-
rifian Ledures, Vol. 2. p. 50-53. N. B. The quotations from Dr.
Hey arc all from thefe Lectures.

CONDUCT IN' Sues*CRIJ"flO-N. J5
may be ^ twa different Churches of England*, dnSig"ihe/a?Me
forms ."' that one " might be called' the prefent church," the
other " the antiquated church ;" that " each party may be
fincere ;" that " in each the miuifter may' affent in the fenfe '
in which he is wnderjloU to affent, by thofe whom he ac
counts the moft judicious2."
It is riot affirmed that this is the actual ftate of things'
here. We are referred to the church of Geneva to fee the
" fuppofitions exemplified1." Nay, a caution is frig'geftecl
" that every thing that is faid be not applied, or thought ap
plicable, to the articles ofthe Church of England in parti
cular b." It is however a little remarkable that Dr. Hey*k
fuppofed cafe fhould he precifelytliatwhichitis ourobject to
prove a raz^one ; that his two churches fhould be formed bj
" thofe Who have been commonly called Methodifts among
us . . ., underftanding parts of our articles in a literal fenfe,
which others of the clergy affent to in a different fenfe *."
It is Worthy of remark aFo, with what apparent appro
bation the learned Proteffor explains the reafoning of Dr.
Powell, which is founded on the admiffion of the deviation
in-queffion. On the doubt expreffed by the Archdeacon,
whether the articles can now be, underftood iri their obvious
and primitive fignification, Dr. Hey comments thus: ""This
may mean, common men will fcarce doubt, that a man
fpeaks truth, who fpeaks according to tbe literal fenfe; but
thofe, who have conficiered the nature of veracity and of
¦tacit reforniqtions-j will- fee, that a irian, by fpeaking accord
ing to the literal' fenfe, may fpeak falfehood'*."' Thisfyf-
tem of interpretation is illtfftrated from the 74th Canon of
our church. Hence, it is concluded, " it appears, Firft,
that a tacit ref ormatidnh&s, fiirce 1<503, taken place in the
church of England, with regai'd' to the habits of its minifters.
Second, That he, who engages himfelf to obey the laws
with regard fo apparel, is underftood to engage himfelf ac-

(z) Ibid. p. 72, t?. (a)-rbid. (b) Ibid. p. 48. (cj Ibid. p. 71},
(d) Ibid. p. 74.

26 THE TRUE CHURCHMEN ASCERTAINED.
cording to prefent notions of decency and gravity, that
is, in the new and acquired, not in the literal fenfe of fuch
engagement: and therefore that the perfon, who does act
after the new and acquired -fenfe, fpeaks truth though conr
trary to the letter; whereas any one, who fhould make the
engagement in the literal fenfe, would fpeak falfehood,
though according to the letter e."
In commenting on the Preamble to the articles, Dr. Hey
obferves, " We may.fay, in general, that the literal fenfeof
any form can be the right fenfe only while it is new -".and,
refers us to the place where he has obferved that our " Ar
ticles" were " made 230 years ago," and treated " pf the
effects of age in articles of religion ;" and adds, " in what?;
ever degree they (the articles) grow obfolete, the Injunction-
muft grow fo? notwithftanding it commands interpretation
in. the literal fenfe {f 
From thefe, and fimilav confiderations, viewed in con
nection with his own comments, it-will, perhaps,, appear to
many, much the fame as if Dr.. Hey had faid exprefsly^
that the Articles are not now generally underftood according'
ta their literal and. primitive Jignification, but in a new andi
acquired fenfe., But however this be? it is undeniably his
object to eftablifh a liberty for fuch an interpretation; and
this, in fpme refpects, is even more contrary to the propofi
tion of our opponents, that they teaph thefe doctrines " as
they were firft delivered by our Reformers2." While the
Rule of duty is prefcnred entire, ra^ny degrees of deviation
from it are compatible with hopes of a return, but who will
adhere to its original ftrictnefs after theftandard of conduct
is depreffed? after they have a free licence tp depart from
it?— And what is all this but faying, in effect, We do not
even pretend to follow the interpretation of the Reformers ;
we do not acknowledge ourfelves at all bound by their fen-
timents; we have a new fenfe of our own ; the opinions of

Ce) Ibid. p. 75. ff) Ibid. p. 68. (g) See above p, 13,
and 17.

CONDUCT IN SUBSCRIPTION. 27
"thofe we account learned and judicious men" of the
prefent day, is our ftandard ?
A third clafs of Subfcribers may be mentioned, who
wholly difapprove of this unlimited latitude of inter
pretation; but who, nevertheless, plead for liberty upon,
Avhat they call, the " myflerinus and difficult doctrines"
talk of retrenchment and alteration, and by other means
difcover, that there avefome things in the Articles to which-
they do not cordially fubfcribe.
It is fuperfluous to obferve, that the Divines already no
ticed, are unanimous in thus far expreffing their diffatisfae-
tion with the Eftablifhed Creed. The obfervation (hall' how
ever, be fupported by a fingle paflage from Dr. Balguy,
" The Articles, we will fay," this churchman obferves, " are
not exactly what we might wifh them to be. Some of them
are expreffed in doubtful terms : others are inaccurate, 'per
haps unphilofophical : others again may chance to mi/lead an
ignorant reader into fpme erroneous opinion V He is per-
fuaded, however, that " there is not any one among them
that leads to immorality'1." — But to proceed to evidence
which includes thofe who are reputedly more orthodox.
Dr. Hey, treating on the Athanafian Creed, fays, that
f feveral eminent men in our own church, have feemed to
wifh it removed k." A learned Bifhop, the Dr. alfo informs
us, who " would now be a leading man in any councils iri
which he would think proper to engage, feems inclined to
retrench Articles about myftcrious or difficult doctrines '."
The profeffor's evidence may not, however, appear, to
fome perfons, wholly unfufpicious. We will next therefore
adduce that of the learned, and reputedly more orthodox,
Dr. Ridley. Speaking of thofe celebrated champions of our
Church', and Expofitors of her Articles, ' the Doctors
Nicholls, Bennet, Waterland, Stebbing, and others,' " It
doth not appear," Dr. R. fays to his opponent, " either
(h) Ch. 6. p. 293. (j) Ibjd. (k) Vol. 3. p. 1 14. (I) Ibid..
Fol. IL p. 203.

28 THE TRUE CHURCHMAN ASCERTAINED-
that they did not allow the expediency of a Reformatio^ of
the Articles, or that they would have oppofed it. I bavi?
already, had occafion to (how the contrary, with refpect to
Dr. Stebbing. And the Author of the Hiftoricar Effay oa
the Articles hath fhown it of Bennet. And probably every
One of thofe you have mentioned, (the above Doctors and
feveral others), would have owned, that fome of the Articles
now are unneceffary, and others unhappily expreffed. To tfzhdi
alterations they would have conferred, or their fucceffors
would confent noiv,j'ou have no title to afk, till, &c.1*'
Again, " The co.nceffion, that a reformation is expedi
ent and defirable," he fays, " we have freely made you"."1
But the Divine who feems in the higheft repute with the
Gentlemen in queftion, is the great Bifhop Warburton.
His " Doctrine -of Grace" is at once, a kind pf general
magazine from whence almoft every puny affailant of our
fyftem borrows his weapons, and a fuppofed bulwark under
which he fhelters himfelf. To the works of this Prelate we
are referred for correction and in It ructi on in orthodoxy, by
Mr. LudTam", Mr. Polwhele*, Mr. Clapham ', Dr. Croft,',
and nearly the whole hoft of our Antagonifts. His fenh-
ments therefore may properly be confidered as peculiarly
deferving of attention. And they are briefly thefe; that it
•is owing to the multiplicity, the abflrufenefs, and general fault
¦of our Articles., that there are lb many unhappy divifions
among us ; and that in order to remedy this evil, a great
many of thefe Articles should be retrenched, and the
reft Jiriiplifed.sxiA reformed. — Thus in a fermon on " church
communion," fpeaking immediately of our own affairs, and
lt explaining how the unity of thefpirit became violated,"—
" Some men," he fays, "... inftead of flopping at the few
general and fundamental principles%f Chriftian faith, clearly/
delivered^ and uniformly believed by all, went on, and
(ra) 3d Letter to the Author of the Confeffional, p. 108.
• (n) Ibid. p. 109. (o) 4 Effays, p. 68, 82, (p) 2d Letter to
&r. Hawker, title-page. (q) Sermon, at Boroughbridge, p. 10,2$.
,(r) Thoughts, p. 13, Note.

CONDUCT IN SUBSCRIPTION. 29
brought into the church, as terms of communion, abflrufe
queflions relating to points obfcurely delivered; &c '." " But
fince," he proceeds, " through a neglect of thefe rules,
this unity of the Spirit hath been unhappily violated, the
next queftion is of refloring it. Which, what is here faid
concerning the means of its prefer vation, fhows us is to be
done, By retrenching all unneceffary articles, to which the
animofity of parties, the fuperjlition of barbarous ages, and
even the negligence of time, have given an imaginary im
portance : aud by reducing the formula of faith to the pri
mitive fimplicity : Leaving all disputaple points, to
gether with fuch other as no party deems neceffary, to the
free decijwn of every marts private judgment1."
Dr. Croft fays, " That the articles concerning Grace,
Faith, and Good Works, lean towards the fide of enthufi-
afmv ; and thinks our fuperiors might explain the nature
of juflification byfa\th ; and diffuade Chriftians from enter
ing into the nature of predeftination and election ; it being
now" he adds, " clearly proved, both by Dr. Tucker and
Dr. Paley, that thefe terms regard more an admiffion to the
privileges of the gofpel, than any determinate notion of the
future deftination of Chriftians"."
But it is wholly unneceffary thus to multiply particular
evidence oil the point. It is eftablifhed by the moft confpi-
cuous marks of violence and diftortion, which certain of
thefe poor Articles ahnoft conftantly exhibit, and by all the
labour and ingenuity which have been difplayed to fhow,
that it is only to their general meaning, and to, any
grammatical fenfe of which the words are capable, to which
fubfeription is required. To evade, or to extenuate, fome of
the vifible doctrines of the articles, is the end of the whole
bufinefs ; and we challenge our opponents to produce a
fingle Commentator, ftrictly of their defcription, who does
(s) Sermons at Lincoln's Inn, Vol. II. p. 177. (t) Ibid. p. 178, 179.
(w) Bampton Lect. p. 110. (x) Strictures on Paley and Gifborne,
p. 63, 61. O

3(5 the true chuchmen ascertained.
not, upon feyeral of thefe articles, endeavour to eftablifh a
meaning below that of the plain, natural, and obvious
fignification of the words.
On whatever grounds then thefe various modes of treating-
the eftablifhed confeffions are built ; fuch a procedure cer
tainly does, not refemble the conduct of thofe who adhere
to tbe exprefs and obraious doctrines of thefe formularies. Will
they pretend to believe and teach the dofitrines contained in
the articles, who do not confider them as proportions to be
believed, but articles only not to bepublicfy contradicted;
mere prof eruptions of Papifts, Anabaptifts, and Puritans ? Can
thqybe fuppofed to preach according to the primitive figni-
fication ojf thefe articles, who teU us exprefsly that they have
a new And acquired fenfe fxa which they may be honeftly fub-
fcribed ? Is it credible, that they fhould " teach them as they
vrerejir/i delivered by our Reformers," who lament, that in,
confequenee of the errors of thofe times, the articles contain
fa many things which are objectionable r and which want
reforming ? Thefe are all methods of viewing and repre-
fenting the fubject for which they find no fort of occafion,
whp really adhere: to the plain and natural meaning of the
articles, as tbey are illuftrated by the known fentiments
arid other writings of the Reformers.
3. But let us attend a little more particularly to the con
cessions of thefe Gentlemen. " A refutation," the Britilh
Critic fays, " drawn from the admiffions of the author him
felf, is a refutation drawn from the moft fatisfafitory of all
fources r." We will begin then with the admiffions* of this
Critic himfelf, in favour of our argument. " If," faith he,
" a defe&ion from the church is widely extended, and a
fur render of its orthodox principle* called for even by its am
Jonsfvre fpeak from knowledge when we fay, Hoc Ithacus
vent, et rnagno mercentur Atridae «." To the fame effect/
but more diftinctly and at large, he fpeaks in another
paffage which we have quoted below i.
<j) October, 1797. p. 380. (z) Jan. HM. p. 7 1. (cj) Ch. 9. § U

CONCESSIONS. 31
Dr. Hey " fufpects, that many of thofe who are fo im
patient about the Athanafian Creea, fecretly favour a change
in the doctrines ofthe church b." "It is tibt," he fays in
another place, " a thing to be neglected, that many are de-
firous, at this time, to make a change in the doctrine of
the National Church : fome of thefe are philofophers and
fcholars; fome everi Minifters of "the Church*.'' '-The
Englifh Divides," he alfo obferves, -' have beenfuppofed to
favour the tenets df the Semipelagians^ though the Liturgy of
our church implies, in feveral places, that we hold the doc
trine of preventing grace* ;" and though, it may be' added,
the articles were intended againft Senii pelagians 'i Yet the
Dr. thinks " they feeni likely to continue and bepdpidar." —
He clearly admits too, Adopting the fentiments, and nearly
the words, of Bifhop Warburton, that firicC the Refforatiori
Divines have gotten into the extreme which is bppofite to
the dpctrine of Juftification by faith/' Having mentioned
the " great ftrefs laid on" this doctrine previous to that
event,. . '. " Men did not," he fays, " fairly git into the oppo-
Jile extreme until the beginning of the I8th Gentury. The
ftiff zeal of the feaaries was firft foftened by thofe eminent
men, who were called Latitudinarian Divines. . . .Erelong,
Faith came to be refined away into nothing : nay, at length,
an attempt was made, by a Clergyman, an eminent ortho
dox: Divine, to prove the perfect coincidence between Chri-
fHaniiy and Reafbn, by Ihowing, that our religion was only a
republication pf the law of nature '."— " At length," Bifhop
W. fays, " the great Gospel-principles of Faith. .
on which Protestantism was founded.. . . . came to.be
h|ld by many for Fanatical." — " Morality was ad- .
vanced fo high, and Faith fo, frittered into nonfenfe, that a
new Definition of our religion,.; (namely, that it was only
this republication of the law of nature,) in oppofition to
its Founders, and unknown to its early Followers, was
(b) Vol. III. p. 116. (c)Ibid. Vol.11, p. 199. (d)Ibid.
Vol. III. p. 203. (e) See Nor. Led. Vol. IL p. 209. Note.
(f) Ibid. Vol. III. p.265, and " Divine Legation," B. 3"
i- 2

32 THE TRUE CHtfRCHMEN ASCERTAINED.
grown to be the failiionable tenet of the times z." This, he
fays again, was ". a Principle become fafliionabty orthodox i "
Nor will they fuffer us to fappofe, that thefe flighted
doctrines of Proteftantifm have ever been reinftated, in their
ancient credit ftnce this period. — According to Bifhop W.,
efforts toward this end were making, " when the old
Puritan Fanaticifm revived, under the new name of
Methodifm. . . . This," he adds, " foon puta^op to the re
covery of that middle way, in which Grace aud Morality are
preferved in their refpective rights : an unhappy difpofition
now appearing in feveral oppofers of this late revived fana
ticifm, to return back to the old latitudinarian exceffes*."
" Such improvements," continues Bifhop Shipley, " have
been made by the clergy, in the rational manner of preach
ing, that in fome mftanees they have even reformed the
doctrines ofthe church itfelf.". . . " At prefent," hisLord-
fhip adds, " it appears that our ablest divines have gra
dually departed from fome rigorous interpretations of the
articles that prevailed at firft : this is not unknown to thofe
who alone have authority to determine what is moft expe
dient for us^ and we doubt not, but in their own good time,
they will confent to have the burdens that are complained
of removed s."
According, indeed, to the notions of this Prelate, Arch
deacon Paley, Dr. Hey, &c. refpecting " the effects of age
in articles of religion," and their fuppofition that a church
is, in reality, conftantly changing its creed, this difference be-
t ween the actual and pirfeffed fentiments of our Divines muff
obtain under the prefent circumftances of our church. A
paffage from the Archdeacon (hall confirm what has already
been advanced to this effect. After mentioning the incon
veniences attending " eftablifhed creeds and confeffions"
before noticed, " However," he adds, " they may exprefs
the perfuafion, or be accommodated to the controverfies, or
to the fears of the age in whiph they are compqfed, in procefs of
(z) Doct. of Graee, p. -316— 319. (y) Ibid. p. 325.
(x) Ibid. p. 326. (g) Charge. 2 p. 43.

concessions. 33
time, and by reafon of the changes which are wont to take
place in the judgment of mankind, upon religious fubjea^,
'they come at length to contradict the actual opinions of the
church whofe doarines they profefs to contain h." That
the doarines of our church therefore fhould be believed
and taught now as they were taught near 240 years ago, is
a thing fearcely poffible I
The conceffions of Dr, Croft alfo deferve further atten
tion. Having propofed the queftion, " Whether, upon the
fuppofition that the reformation had been deferred till our
days, the articles would not have been materially different
from the prefent? No advantage," he anfwers, " is given
by allowing that they certainly would;" and' then proceeds
to (how how proper and necjjary thjs would be. Speaking
of the doarines of the articl.es, arid the opinions which
.obtained when they were firft impofed, " Oppofite errors in
our time," he fays, " require a different kind of religious
inftruaion1." Now what is this but the very reverfe of
the doarine of his pamphlet ? That, in fuch a cafe, feme
verbal and trivial difference would obtain, may readily be
admitted without affeaing the queftion. But with whatever
propriety.it would be done, for that is not here our fubjea,
they who would now make the articles materially dif
ferent, and who maintain that a different kind of religious
injlruction is now proper, muft believe and teach foniethirrg
materially different from thefe articles, which is finely the
very contrary to adhering to them, and teaching them, as
they were firft delivered by our reformers.
But that, in Dr. C.'s judgment, this difference would
not confift in any thing trivial or unimportant, but -in the
fundamental and moftdiftiriguifhing dparines ofthe gofpel,
in the articles which refpea grace, faith, and good-works,
he has fully informed us. That thefe articles " lean to
wards the "fide of enthufiafm,"rhe (©ems not to doubt but

ih) Moral and Polit. p. 568, 4to. (i) Bampt. Lect. p. 110,
C3

34 THE TRUE CHURCHMEN ASCERTAINED,
¦efery body muft admit; and it « ia, neither," he fays, "t«
be condemned nor wondered at1*." We may be pardoned
¦jbr repeating the paffage, becaufe the Doaor has hpnoured
it.with a place in two fepaKitespubliGations', which (hows.
.that it is expreffive of his deliberate judgment, and of a
fentiment.he is zealous to propagate..
But furely this is leaning towards the reprefentation Mr.
Hume has made pf our eftablifhed creed a. It is, however,
another proof, that Dr. C. and thofe of his opinion, have
not ftrictly adhered to the doctrines of this creed. It can
not be fuppofed that, with the whole aggregate of learning
and rationality, which it feeras £hey exclusively ppfsefs, they
fhould believe, and teach, that which only leans towards this
degrading error. Nay, the-paflage npt only proves, that Dr.
Croft and his affpciates do not adhere to jhe doctrines of the
articles, contrary to what.hts pamphlet maintains; but alfo,
as far as his authority reaches, that thofe whom he calls
Methodifts do adhere to them, which be denies. For, accord
ing to his ftatemetit, the matteu ftandsthus. The doctrines
of the Methodifts are mixed with enthu/iafm: the articles of
our Church lean towair-Asenthujiafm : then, according to the
moft confummate lpgician, things that are like (hefaitie thing}
are like one another : Ergo,, the doctrines of the Methodifts, an4
the articles of our Church are alike ; and Dr. Croft's clifTer
from both ! At leaft, this leans towards a proof of the point.
But Dr. Croft (hall further ratify it. The author of Pietas
Oxonienfis, (a profefied Calyipift and Methodift, and
abettor of Gpfpel minifters) Dr. C. fays, ,ff well knew that
the articles leaned "n his fide of the qneftipn ; in this he, and
all the fraternity triumphed!"."
But who would expept any thing in fuppprt pf pur pofition
from our very warm opponents, the Antijacobin Reviewers?
Yet even they have heard of " the ratiocination of the cold
Theplpgian." And mark their wprds. f We cannot," they
(k) Ibid. (I) Ibid, and Stria, on Paley, &c. p. 58.
(2) See below, Ch. 8. § 2. ^rri) Striaures on Paley, &c. p. 63.

cdNcfcssioNs.- S5
fey, " but lament, that learning too often operates pn thr
minds pf our grave Dignitaries, with an influence fatal to
common fenfe and nature. We have had occafion to perufe
more than one Infirmary fermon, for inftance, from the
Clarendon prefs at Oxford, a dry, unanimated, philofophieal
leaure; more in the manner of Aristotle than of
Christ*."— Another paffage, not a little to our purpofe,
they have produced us, from their defervedly admired au
thor, Mr. Jones; and from a work upon which they beftow
the very higheft encomiums. " We have allowed," fays
¦* this excellent advocate for found principles in religion and
politics,' as they charaaerize him, " fo much to human
philofophy, that it is too commonly known againft oar
preachers, and faaioufly objefted to them, that they neg-
'Lect the gospel, arid take what tbey call goo4 natural
religion into the pulpit. — This is justly thought to be a
creat and crying abuse ; in confequence ,qf which
Gofpel-preachers arife and abound, who have no authority
to teach the people V-'-Arid " the root of" this, lie adds,
is, that " our preachers are formed and educated" after
fech " direaions as Bifhop Waxburton's?.''
¦" < Surely then, all thefe Gentlemen forget themfelves, when
-they fo indignantly " reprobate" and " fpurnf" the mention
of this circumftance by others. Jf there is not a foundation
for the charge, why are they thus guilty of flandering their
brethren? Why, in all thefe ways, do they contribute towards
the fupport and propagation of fjSch an idea? If there is a
foundation for it, and if this condua is, as they here fay,
" JUSTLY THOUGHT TO BE A GREAT AND CRYING ABUSE,
why do they on other occafions fo vehemently deny it ?
And why may not others, who view the matter in this light,
(n) Nov. 1799 p. 306.' <o) Ibid. Nov. 1798.. p. 528. (p) Ibid.
(q) See Croft's Strictures on Paley, &c. p. 145; Clapham's Ser. at
JJoroughbfidge, p. 28; Daubeny's Appendix, p. €22;&c.
C 4

36 THE TRUE CHURCHMEN ASCERTAINED.
openly lament it, as well as themfelves ? What conftitutes
that condua weaknefs, and enthufiafm, and reviling in fome
miaifters in the church, which is not fuch in others ? And
if, in reality, they do not perceive a nearer refemblance
between our doarines and thofe of the church, why do they
thus charaaerize them by the fame epithet? And why do
they fay " that the articles lean to our fide of the queftion ?
Nor can our conclufion be evaded by faying, that tlieir
obfervations are confined within much narrower limits.
Some of our writers, doubtlefs, may have exprefsed them
felves in too general terms.,-* It was natural for men, under ¦-
their circumftances, and experiencing their treatment, to do
fo. The perfons, however, cenfured in the pafsages juft
quoted, are " The Clergy," — " Our ableft Divines,"—
" Our Preachers," — "TheEngUfhDivines'," &c. ; expref-
fions which extend the condua in queftion far beyond what
this work undertakes.
4. But, as the oppofers of our doarines would be thought
to have great refpeafor the judgment of our Biflmps, and
wifh to charge us with a dereliaion of our duty towards
thefe dignitaries of the church',  Let us hear the opi
nion of fome of our moft aaive and eminent prelates on
the fubjea we are difcufsing.
Few men, it may be prefumed, have worn the Mitre with
more luftre than Archbifhop Seeker. And there is, perhaps,
no writer whofe works are more generally recommended
to the perufal of the clergy, by the prefent Bifhops, and
other Dignitaries of our church '. His opinion, therefore,
cannot but highly defervp pur attention. One pafsage,
decifively expreffive of this opinion, has already been pro
duced0. We will here add another. Treating then di-j
reaiy on our fubjea, he addrefses the clergy thus: — " Tp
improve the people effeaually, . . ypu muft be affiduous in,
(r) Above p. 30, 31, 34. (s) See Antijac. Rev. April 1799.
p. 364. (t) See the charge of the Bifhop of London, 1791 ; lift of
Books recommended by the Bifhop of Chefler; &c (o) Title page.

COMPLAINTS OF OUR BISHOPS. 37
teaching the principles not only of virtue and natural
religionebutof the gospel ; and ofthe gofpel, not as al
most explained away by modern refiners, but ' as the
truth is in Jefus ;' as it is taught by the church of which you
are members ; as you have engaged by your fubfcriptions
and declarations, that you will teach it yourfelves. — *—
You mult preach to them faith in the ever-bleffed Trinity ;
. . . you muft fet forth the original corruption of our na->-
ture ; our redemption according to God's eternal purpofe
in Chrift, by the facrificeof the crofs; our fanaification by
the influences of the Divine Spirit; the infufficiency of
good works, and the efficacy of faith to falvation. ....
The truth, Ifear, is, that many, if not most pf us, have
dwelt too little on thefe doarines in our fermons,, . - . partly
. from not having ftudied Theology deeply enough to treat
of them ably and beneficially: God grant it may never
have been for want of inwardly experiencing their import
ance.— But whatever be the caufe, the effect has been la
mentable. — Our people have grown lefs and lefs mindful,
firftof the diftinguiflving articles of their creed, then, as will
always be the cafe, of that one which they hold in common
with the heathens ; . . . flattering themfelves, that what they
are pleafed to call a moral and harmlefs life, thpugh far from
being either, is the one thing needful. . . . Refleaions have
been made upon us ... on account of thefe things, by
Deifts,Papifts, Brethren of our ownT, &c."
The pious Bifhop of London has thought it necef-
fary to give a perfeaiy fimilar exhortation to his clergy ;
which is, in effea, acknowledging a fimilar occafion
for it Amidft many other excellent admonitions, " More
particularly," his Lordfhip fays, " it will not be fuf
ficient to amufe }Tour hearers with ingenious moral efsays
on the dignity of human nature, the beauty of virtue, and
the deformity and incorivenience of vice. This will be a

(v) Ch. I. p. 79, Watfon's Tracts, Vol.. 6.
4

S8 THE TRUE CHURCHMEN ASCERTAINED.
feeble and ineffeaual effort ; will be as founding brafs arid
a tinklinw cymbal. If you wifh for any effeaual fucceft,
you mull take a very different courfe. You muft lay be
fore your people, with plainnefs arid with force, the great
fundamental doctrines of the gofpel." And, having- enumer-
ated thofe Which we confider fuch, " Thefe," his Lordflifp
proceeds, " are the great evangelical doarines^ which mMl
be prefied repeatedly with devout arid folemri earneftnefe,
on the minds of your hearers, which can alone fpeak to
their conferences, their affeaions, and their hearts"." Thus
does this venerable Prelate condemn a contrary conduct,
and recommend the precife mode of preaching adoptt&l
by us.
Tbe learned Bifhop of Lincoln quafhes, at a ftroke, all the
Cafuiftry, we have feen employed to evade the plain mean
ing ofthe articles, and to juftifyfubfiription without actual be
lief. " The Articles," he fays^ " are to be fubferibed in trlelr
plain and obvious sense, and affent is to be given to them
jiviply and unequivocally." Nor can the contrary procedure
be condemned more ftrongly. *' If," his Lordfhip pro
ceeds, " the candidate for holy orders thinks that he fees
reafon to diffentfrom any of the doctrines afferted in them^rio
jbope of emolument or honour, no dread of inconvenience
or difappointment, fhould induce him to exprefs his fokrfm
affent to propojitkms, which in fact he does not believe. . .' .
And let it be ever remembered, that in a bufinefs of this
ferious and important nature, no species whatever of
EVASION, SUBTERFUGE, OR RESERVE IS TO BE ALLOWED,
PR CAN BE PRACTISED, WITHOUT IMMINENT DANGER OF
INCURRING THE WRATH OF GOD*,"
That great Divine, Bifhop Horfley, has occupied nearlya
(w) Ch. 1799, p. 22, 23.
(x) Elements of Theology, Vol. ii. p. 5j67. flow does the Britifh
Critic reconcile his unqualified praife of all this, with his " avowed
fatisfadion in," and high commendation of Dr. Paley' t notions^
jSee his Rev. ft* December, 1-799, and abpye, p. 19.
9

COMPLAINTS OF OUH BISHOPS. S§
Whole Charge in fpecifying, lamenting, reprobating, ac
counting for, and attempting to reform, the conduct in
queftion. Thereafon, in this Prelate's opinion, why the
labours of the clergy are not more efficacious in flopping
the progrgfs of infidelity and fectarifm, he fays, is, " that
erroneous maxims are gone abroad, which, for feveral years
paft, if my obfervation deceive me not, have very much
governed the conduct of the parochial $ergy in the mini/lra-
tion of the tyordr" — —Thefe maxims, he tells us, are,
'.'. That it is more the office of a Chriftian teacher, to prefs
the practice of religion upon the oonfciences of his hearers,
than to inculcate and affertits doctrines." And, "That
practical religion and morality are one and the fame thing :
, That moral duties conftitute the whole, or by far the better
rpart, of practical Chriftianity*." — — " Both thefe maxims,"
his Lordthip proceeds, '' are erroneous : Both, as far as
they are received, have a pernicious influence on the mi-
niftry of the word. The firft, moft abfurdly feparates
.practice from the motives of practice. The fecond, adopt
ing that feparation, reduces practical Chriftianity to-heathen
virtue ; and the two, taken together, have much contributed
to DIVES-T OUR SERMONS. OF THE GENUINE SPIRIT AND
SAVOUR OF CHRISTIANITY, AND TO REDUCE THEM "TO
mere moral essays. — The fyftem chiefly in requeft, with
thofe who feem the moft in-gar-neft'ui this drain, of . preach
ing, is the ftrict, but impracticable, urifocial, fullen moral of
the Stoics.  Thus, under the influence of thefe two per
nicious maxims, it too often happens, that we lofe fight of
. that which is our proper qfficet to publifh the word of recon
ciliation, to propound the terms of peace and pardon to the
penitent^ and we make no other ufe of the high commiifion
that we bear, than to come abroad one day in the feven,
dreffed in folemn looks, and in the external garb of holt-
nefs, to be the apes of epictetus *.," This may ferve as a

(y) Chi 1790. p. 3. (z) Ibid. p. 4, 5. (a^bid. p. 5, 6.

40 THE. TRUE CHUCHMEN ASCERTAINED.
fpecimen ; but, as we have faid, nearly the whole Charge
is to the fame effect.  And this opinion of the Bifhop of
Rochefter is fully approved and confirmed,
By the late excellent Bifhop Home. Speaking of thofe
who make too much of, what they call, natural religion^ and
of the increafe of infidelity occafioned by this conduct,
".And," hefays, ',' as the unedifying morality of our pulpitiiia.
growth from the fame root, we need not wonder at the zeal
and earneftnefs, with which it hath very lately been treated;
by a learned and able Prelate of this church, whofe wortls
are the words ofwifdom, and his example worthy of imitation '."
This prelate, a note informs us, is-Biihop Horfley.  •
Again : " Of late times," fays this ornament of our church,
" there hath been a prejudice in favour of good moral preach-'
ing; as if the people might do very well, or even better,
without the knowledge of the Chriftian myfteries ; a good
moral life being the end of all teaching. The enemies of
. Chriftianity, taking advantage of this prejudice, have made
a total feparation between the works of religion, and its
doctrines ; pleading the example and authority of fome of
our divines. And it muft not be concealed, that, by delivering
cold inanimate lectures on moral virtue, independent of Chrifli-
anity, many of our clergy of .late years have loft them
felves very much in the eftimation of the religious part of
the laity * '" We will only add, for we might proceed at
pleafure, 
The opinion of the very eloquent and eminent Bifhop
of Durham, on the fubject. Having noticed the obligai-
tions which are upon minifters to preach the eftablifhed
doctrines, he fays, " The doctrines which you are thus
bound by your duty to God, to the laws of your country, and
the engage?)ients,of your profejjiqn, to inculcate and maintain,
have been of late years too much neglected : as if
doctrines of faith, were fubordinate parts of Chriftianity,

(c) Ch. 1792. p. 19. (d) Ibid, p. 14.

complaints of our bishops. 41
Yet, all ;that diftinguifhes Chriftianity from other religions
is doaririal.',' His Lordfhip then proceeds, after the manner of the
Prelates already noticed, to iriveftigate the caufes of this
neglea. " As doarines of faith," he obferves, " are fo
important a part of a Chriftian minuter' s duty, it concerns
him to guard himself againft the caufes which have operated
to their neglect. One caufe has been, the fuppofed unr
fitnefs of fuch fubjeas for general inftruaion, efpecially of
the poor and uneducated f." ..." But," after fome other
pertinent obfervations, " whatever," he adds, " our doubts
of their capacity may be, the injunaion is clear and pofi-
tive, that to them the gofpel fhould be preached. But
what is this gofpel ? . . . Not mere precepts of morality. . . .
The good tidings are the hopes and confolations which are
offered by the new covenant, and reft on the fatisfaaion
made for us, not by ourfelves, but by our Bedeemer. To
preach the gofpel, therefore, is to preach the doarines of
fatisfaaion by the death of Chrift ; that is, the doarines of
atonement and redemption : and to preach them to the
poor, is to preach them to the congregations from which
they have often been ftudioufly excluded^."  " Another
caufe," it is added, " of the neglect of thefe doctrines has
been the, improper ufe made of them by enthufiafts. . . .The
rationalift adopted an oppofite doarine to the enthufiaft ;
and moral works were held out as alone neceffary to falva-
tion. The conclufion was founded on a common fallacy,
that where one extreme is- wrong, the oppofite muft be
right. Yet this is in truth, an error, at leaft as unfcriptu-
ral, and of as great magnitride as the other*1."
Such was this learned Prelate's > judgment in 1792, and
five years of further diligent atterition to the fubjea, feems
fully to have confirmed him in the opinion. In his admired

(f) Ibid. p. 18. (g) Ibid. p. 19. (h) Ibid. p. 20.

42 THE TRUE CHURCHMEN ASCERTAINED.
charge delivered in 1797, having mentioned it as his fenti-
ment, and " affigned his reafons for thinking, that the
growth of fcepticifm and infidelity in the Christian world,
is chiefly to be afcribed to an almoft univerfal lukewarm-
nefs and indifference in Chriftians, refpeaing the effentials
of their religion, the peculiar grounds of their faith, of their
hopes, and their fears ;" and, having obferved how exceed
ingly it concerns the clergy to inform themfelves, " whence
arifes this unchriftian lukewarmnefs,'* he adds, " Upon the
moft diligent view of the fubjea, I am perfuaded, that luke- '
warmnefs in religion is, in a great meafure, to be afcribed
to the following caufes :" and then fpecifying/oMr, one of
them is,  " An infreuuency in the pulpit of thofe
fubjeas which conftitute the peculiar doctrines of
Christianity"'."  On this caufe, therefore, his Lord-
fhip continues particularly to expatiate, and urges upon
his clergy the removal of it, with the utmoft force of pious
eloquence and zeal.
And is there, after all, no ground fors this complaint ?
Do not thefe diftinguifhed Heads and Champions of the
church, after " the moft diligent view," tender/land the fub
jea ? Or are they guilty of " grofs mifreprefentation ?"
Is this " the raving of enthufiafm?" Or will the Britifh
Critic and Mr. Daubeny call this " the reviling of fe&a-
riesk ?" Men may indeed fay what they pleafe, and when
they pleafe contradict at one time what they affirm at ano
ther. Thus however does it appear,
That one clafs of thefe Divines in vindicating fuch a con
dua, — another in confefjing it, and our Bifhops in lamenting
it, confpire to eftablifh the fact, in oppofition to our Affailants,
that 'many of them have not adhered to the obvious doctrines
of the articles; or in other words, do not preach fo evan
gelically as thefe forms :— — And thus, on the other hand,

(i) Page 21. (k) Brit. Crit. September, 1797, p. 3053, j Guide
to the Churchy p. 324 ; 37*»

. COMPLAINTS OF OUR EISH0PS.. 45
do we profefs to adhere to their plain meanings thus is it
confeffed that the articles. lean to. our fide of the queftion;
arid thus do thefe eminent. Prelates recommend, with all
their energy} the very ftyle of .preaching by which zee are
characterized, for which, we are calumniated, and which only
we wpuld here vindicate. .,,,, i,
The importance of our fubjea, however, it is prefumed,
may juftify its more full difcuffion. Let the reader then
oq)y(e^*ereife a little patience, and he (hall be fully fatisfiedi
•n the queftion.

CHAP. II-
The REAL SENSE OF THE ARTICLES, and DOCTRINES rip
our reformers invkftigated, and appealed
• '- to, on the queftiori.

SECTION I.
The true interpretation fought, from — our different
forms as they illuftrate and explain each other; the .title,
and preamble annexed to the articles^; ^.circumstances
andoBi'E.QTjqfourrefoi^ners; their other public and ap
proved writings y-ond the authorities they-refpected. '
JVI.UCH, it has appeared, is done to (hpw, that the arti
cles are not to be interpreted according to their Z$era£.and
obvious meaning ; but that left is often intended in theovthan
{eems to be expreffed.- The moft orthodox of our oppo
nents contend for this extenuating conftruaion of fomefii
the articles. Is there then really any ground for.it ? , '5 The
meaning of the .Auticles," the.Antijacobin Reviewer;- have
allowed, " .is undoubtedly to be fought frpm the framers,pf
thema." Is there then, in reality, any evidence,,, or a$y
prefufmption, that the framers of our articles did nQta%eqn p
be underftood according tb the natural, obvious j amdfullfgyi-
ficatflm-bj ¦ '-their words f  ,,¦¦
Meri s-words are the ufual channel, through which they
difcover what they wifh to be known of their intentions.
And no men, it is prefumed, have afforded greater iptwf
of their abhorrence of every fpecies of duplicity and pw-
varication, than the original framers b of our articles 'did:
no occafion could be more adapted to call forth their in
tegrity into its full exercife: no fet of men everj.ufed
greater deliberation, or difcovered greater ferioufflefsuin
any undertaking0.
(a) January 1800. p. 19. (b) The Martyrs CrarinHW,' Eifi-
ley, &c. (c) See Burnet's Hift. of Reformat. Vol. ii. p. 93, 155t
405. Strype's Life of Cranmer, p. 273.

THE real sense op the articles, &C. 4-j
Befides, we have here their public profeffions and declara
tions on thefe fubjeas, upon different occafions, under
different circumftances, and in a variety of forms. The
articles, homilies, and liturgy of our church, are three dif-
tina fpecies of writings. They were compofed at different
times, and, in fome refpeas, for different purpofes. And
yet, in point of doarine, they uniformly breathe the fame
fpirit, and exprefs themfelves with the fame degree of force.
No one of them contraas the ideas, or by any means leffens
the import of the reft ; but, when compared with honefty,
and underftood according to the common rules of inter
preting written compofitions, each mutually illuftrates and
confirms the full, and natural fenfe, of the others. In this
light they were uniformly confidered by the great charaaers
who reviewed, and examined them, at their firft eftablifh-
mentd; and, whatever may have been urged to the contrary
from a few detached pajages, he muft be a very fuperficial
Theologian, who confiders them thoroughly, and does not
perceive the fame exact harmony in them now. To the great
difturbance of fuch Divines as Archdeacon Paley, the doc
trines of the articles are " woven with much induftry into
her forms of public wor(hipc."  This circumftance,
therefore, muft materially affift us in difcovering the original
fenfe and intention of the whole, and leaves little room to
doubt but it was that which is moft obvioufly fuggefted by
the zvords, when underftood according to the common ufe
of language applied to fuch fubjeas.
If, -however, a doubt could remain of the Dejign of fuch
words, fo repeated, and under fuch circumftances, even
that would be removed by the Title which the Articles bear.
" To form an additional barrier," as the Antijacobin Re
viewers well exprefs themfelves, " to fix exprefsly what was
fufficieritly fixed already by its own quality, to (hut the
door for ever againft fuch fophiftry," as that of Dr. Paley
(d) See Strype's Eccles. Memorials, p. 32, 84, 85, 210 ; Ad of
Uniformity ;&c. (e) Above, p. 20.

46 THE TRUE CHURCHMEN" ASCERTAINED.
aa<l his approvers, *f the very articles themfelves are aver*is<il
by the very convocation which framed themy to* be framed
'for avoiding diversities of OPINIONS, and the eftabftflj^i
ing of conf£7it touching-true religion f. '"<•¦" '¦-". iws&i ."M
- Now finely the -authors of thefe forms of doarinei, muftf
have beft known their own meaning and intention in them"'
And tokil&tkey havefauhequivocaUy declared, thafc^is,wa»t
th&ir objea^it muft be an extraordinary mode of reafojiingj
that can now. prove the contrary. But how could thisenlfe'
be obtained, or even hoped for, if they did not, as clearly as;
poffible, difcover their Intention, by their Words ? In wftap
other manner was it to be colfeaed ? How otherwife vms
this, uniformity of do&rinei to beeftablifhed, and propagated--
through the nation ? It does not indeed, by any means; ap
pear from hence, as feme have perverfely argued s, that
their ideas of «onfeht -extended to every fubject, and ewijf
opinion, that can poffibly eritertheTheolbgian's mind.' They
had, rio doubt, immeliately in view, the great fubjeas theaf
in controverfy^ and upOh which they profeffedly treated iti
thefe Articles ; and on each fubjea, the extent to which ihttf
hatfe- exprefehf decided.0 But fo much they muft have u£
tended by the phrafe : This their avowed objea rendefed'-
necenary ; and? this is that for which we contend. a'" ¦'¦' -'*'"*-
*'- But our argument receives a ftill farther confir-riiStiHIt'i
. from the -Royal Declaration, which is" prefixed'totr/e^r5-
tides. '- This, which, like preambles in general, "was made
for the exprefs purpofe Cf teaching" us the right* method" 6f
interpretation, has determined the matter iri the fulle(l"fiiari-
ner in which words can poflibly detei-mme any-'thirig^3 It
fpeaks ofthe literal meaning of the (aid articles, as «f tHgtrSI
and ufual" meaning. It prohibits us ftom'if ¦vaiymg>:dritfP'
parting from them in the- -leafc degree]'' or from " affixing
any new sense to any article." .¦ &^d.yf&fAdsfa&ff& flot a
- ft
u.COJ.an-^SOO. p. 19. 'I '(g) The Confeffional; Fj-end^n|§
Letters to Bjfhop Pretyman"; ancl others who wifh to difpTwge wl*-
fcription to human forms.

THE REAL 3ENSE OF THE. ARTICLES, &C 47
little remarkable, in regard to = that article, with which Dk
vines, waartake, ihe greateft liberties, andwhich they moft la-.
bow (o emdei extenuate, and annihilate, this preamble is the
moft exprefs in prohibiting fuch a procedure. , The injunaiom
ifixefpea to this is, " That no man. (hall either print or
preach tg> draw the article1 qfide any, way, but (hall fubmft to.
itifl- the'plai?i, and full meaning thereof j, and (hall not.
ptrthis own sense o'r comment to be the meaning of thf
article, but (hall take it iri the.HTERAL- And grammatical
sense h.-"-r— — If therefore dommon language. is any, longer
to be made the; vehicle c-'f common fenfe, whatever is tbe.
phin, literal, grammatical', midfullfoife of thete>«n/£ of the
articles, that is the fenfe in which they are to be under^
"ftoedi !
Thift declaration, it is time, was riot provided either at the,
time when thefe articles were firft compiled, or impofedi
and is therefore only evidence of their intention then, a,s it
Jtg^hesthatthis literal aijid grammatical fenfe, was " always"
tjbe 'f true and ufrja}" fenfe o.f them. But, adrnittjr^g its va-.
lidity,'.whieh is generally done by our Divines', this cjrcuror
fiance of &s pOfteriority renders it of more importance as a
dke£tery to us. It (hows, what well deferyes our attention j
that, it was not, as fome would infinuate, only on the firft
moment :#f her emerging from Popery, J.ha$ pur church
adopted this mode of interpretation; but, that more than
half a century aftfir ward. k (he adhered to ; ft J pr* to (peak
njore correaiy, did not defcend belqwit.
And as to any interpretation lefs.: favdu fable to pur
fcheme, being inferred from the fuppofed Deffgn of this In-
$rument; whoever impartially confiders the real occafion
and circumftances of it will, furely, find, that they af-

<a) Tbe 17th, no doubt-, is meant.
(h) See the preamble to Arts... . _c(i) Bifhop Burnet's Espo. ef
Arts. Intro, p. 8 ; Dr. Sennet's Effay on 39 Arts. p. 423 ; Dr. Eid-
ley's 24 Letter, p. 143, &c: and Pofffcript ; &c. (k) See Ibid.
-.-1 • - ¦•" . "• D 2

48 T.HtE TRU*E CHURCHMEN ASCERTAINED.
ford much ftronger reafons for the very oppofite conclu-
fion.'^'lf wc will fuffer it to explain it* Own defign^jt ac-t
cords precifely with its expreflions. It ties Divines to this
ftria adherence to the Articles, from a conviaion, that,
thus explained, they " contain the true doarine of the,
Church of England, agreeable to God's word ;" arid in or
der, to terminate the "unhappy differences1" confequent
Upon a departure from this rule of interpretation.
' But what is the hiftory of this Injunaion ?* Bifhop 'Laud,
in favour at Court, and a few of his Affociates, had adopted,
what are fometimes called, milder riotidris, On the points
peculiar to Caivinifrtt, than thofe which, according to the
united teftimoriy of all parties m, generally prevailed iri the
nation, at that period. On this account, Bifhop Burjnet
informs us, they were accufed of " departingfrom thetrue
fenfe of the' Articles. But it was anfwered by them, that
fince they took the Articles in their literal and grammatical
fenfe, they 'did not prevaricate. And to fupportthis," adds
his Lordfhip, " that declaration was fet forth0." Intfcis
Vie'w therefore, and as it is expreflive of the doctrines 'then
'taught in the church, it proves our point a fortiori; inaf-
much as, bf the two parties into which the church, was di
vided, that which was the moft moderate profeffed to reach
this ftandard, while the other, which' confined of a great
0 majority, was fuppofed to exceed it. ¦- And that aninftru-
mei:t thus circumftanced, fo pofitively arid exprefsly/incul-
cating the direct contrary, (hould have ever been conflimed
into a renerar licence to deviate from the plain and full
meaning 'of thefe articles, is, fiirely, an alfnoft unexampled
'Kiftanceof the perverfion of common fenfe', and common
"language, and of the triumph of cafuiftry over confcietTCf*.
2. All this. then appears upon the very face of the Prayer-
book ; and only additional fupport of our Docteine will be

(1) See the Preamble. (m) See below, §. 2. (n) See Eemark*
on the Examiaa. ofhis Expo, ofthe 2nd Art of our Ch. p. 3.

THE B-.EAL SENSE OF THE ARTICLES, &C. 49
difcovered, from a more extenfive view of tlie object and.
situation' of the authors of our eftehufhed. forms. . The.
civcumftance ufually alledged in fupport ,qf a. contrary
opiniob, is,— -That the e7Tors of the church of Borne being
founded ontkejide of human poixierfrandme7.it, ou-r Reformei's,
to correct thefe errors,, e,vp7*effed themfelves. too ftrongly an f lie
oppofite fide of the • queftion ; or,' ,to borrow Dr. Croft's fimile,
ThattOnrake the: crooked ftraigbt, they bent.it the, other
way".. This circmnflance the Dpaor afiigns as th,e reafop,
why " the articles concerning grace, faith, and good works,
lean towards the fide, pf enthufiairn^and why fuclira lean
ing *•' is neither to ibe condemned nor wondered at*." :
But js; jt not in itfelf a thing equally probable, that they
•would make* every poffible cpnceffipn towards thpfe from
whom they feparated, and whom ! they were apxi.ous to
Conciliate into an approbation of their principles? And,
when the charaaers pf pur Reformers and the other cir
cumftances pf jnejri fitua.tion are confidered, is not there, a
; jfh-oh'g prefumption that this, w.puld. be their condu.a ? Their
good fenfe and knowledge of mankind would fuggeft to
them,:thatonno other plan theyT could fo. reafpnably ex-
pea the accomplilhmeut of their defigns. The temper. of
Cranmer, wha at its origin, and during fo confiderable a
part of its progrefe, was at once the majn-fpring, and. chief
Elector in thebufinefs,-and who had fo principal ,a hand
iri the 'actual compofitfon of our articles, would incline him
tofuch a procedure''. And afterwards, when thefe article^
¦were finally adjufted, apd eftablifhed by laiv, it was the
!^riowndifpofition, 'and exprefs direction, of Queen Eliza-
J|e*h and her Council, that nothing fhould be infilled upon
HWrieceffarily, but that, every fuitable eonceffum fhould^ be

. (o) Bamp. Lect. p. 1 10 ; Gray's Bamp. Left. p. 265 ; Hey's Nor.
£ect. V.oi.TII. p. 497. (p) Bamp. Led. p. ) 10.
'^'Str'yptfs Lifebf Cranmer/p. 272. and paffim.

D$

S& THE TRUE cftURCH:MEN~As'CERT"AiNI?D.
made towards the ancient fyfterii. The nature of their
fituation would indeed make fuch a procedure appear even
neceffary, in order to the fmalleft profpea of fuCCefs. Arid
fuch we are aflur^d it was in •' fact'." " It was the principlel
df Cranmer," Bifliop Pretyman bbferves, " to proceed with
moderation, riot to reject fob friiich of what peaple^had
beeri acc'uftomed to, to procure a gradiial change in thWif
opinions*; arid ""'Elizabeth's' apparent attachment'- to
uiages that had obtained under the ancient eftablilhmentj'i,
his Lordfhip adds, caufed " feveral alterations to be made*
with a view to conciliate the Roriiah Catholics r."— Biffirjp
Burnet had before taught, tliat-the avowed Rule by whiifcH
the Agents in this bufinefs proce'eded -was,* to iriake noHn*-
novation without the moft fubftantialreafon for it; but, iii imil
tation of (Thrift, arid his Apoftles at the firft eftabliihrnent'df
Chriftianity, to" accommodate their Jifftem to the prevailing
opinions and p7,ejudices, as far as was 'compatible with what
they deemed' effential to be received ». And, that iri' rh'anV
irefpeas, they unqueftio riably adhered to this Yule, wie have
an irrefragable proof in the clamours of their contemporaries
the Puritans, and of Diffenters ever fihce, fora further re
formation'. Thefe clamours, at the firft, indeed, related!
rather tb other' matters' than 'to' doctrines ; but it would' be
unaccountably ftrangeto frippbfe that they a.aed upon di*
reaiy oppofite principles with refp'ea to "doaririe, from
thofe by which they "were governed iu external matters/'
Admitting^ however ^ for the fake of argument, that if to
have fecured the Church againft the err6rs of Rome had
been fne only object of our Reformers in the Articles, it
were poffible, they would* have acted as the objection fup-

v (q) Elements, &c. Vol. II. p. 22. „ ,M Ibid. p. 25.
¦ (s) Hift. ' of Befor. Vol. I/.'fp. 73. See alfo fume's Hid. v.' 5, p. 14f,
(t) See Neil's Hift. ofthe Puritans, Vb). i. p. 180, 235, and' paflW;
Mr. Wellbeloved's Sermon, entitled, ," The principles' of* Eornan
Catholics and Unitarians compared ;" &c. "

THE REAL/SENSE OR THE, ARTICLES., fyfi.. $\
pofes, and hase verged in their language toward the oppo
fite extreme- Was this really the cafe?— If we may credit
the Bifhops, Burnet T, Coriybeare ¦¦, and, Pretyman * ; the
Doaors, Heylin ^, Ridley^, Tucker % Heyb,. and Croft.', *,
the Hiftorian Mr. Hume d ; pr in fhort, the xolfeaive evi
dence pf nearly all modem writers, pn the fubjea, it was.
equally the objea of \ the. framers of .our national Creed, to
guard againft t;he extravagancies pf thofe who proceeded to
This extreme, and to free themfelves from the calumnies
thefe extravagancies had occasioned, " It was the endeavour-
of Elizabeth," fays Hume, " to guide her people by God's
rule, in the just mean between the corruptions of Rome
and the errors of. modern -Se&aries'*." Arid to the fame
purport ,fpeak the reft, with refpea to the founders of oiir
Eftablifhraent in general. His Lordfhip of Sarum men
tions the prevalence of this latter evil, as one of two
especial circumftances, which rendered ari eftablifhed
form of doclrine fteceffary*. To provide againft it was
therefore a full half of the intehtioh of our articles. Heylin
would almoft infinuate, that, when thefe articles were
finally revifed and impofed under, Elizabeth, to guard
againft this extreme was their principal object6. And,
that this fuppofed error really confifted in laying too great
ftfefs upon the dparines of divine jgrace, as oppofed to the
powers and merit of man, thefe writers would leave us no
room.to dpubt, Befides their exprefs affertions, and gene
ral reafonings, the very epithets applied to thofe accufed of

(v), Hift, of Refor. Vol. ii. p. 27," and 1,13'. and Expo, of Arts. f. t.
(w) Ser. on kub. in the" Oxford Enchieridion, &a p. 24?.
(x) Elements &c. Vol. ii. p; 38. (y) -Quinq. Ilifc ?.$$&', m,
of his Tracts. (z) 2 Lett, to Conf. p. 24, 29, 14 1, 168.
(a) Letters to Dr. Kippis. (b) Nor. Left. Vol. iii. p, 300.
(c) fBamp. Left. p. 109—1 12. (<1) H5ft. of Engla-ri'd, Y-6L v.
Ch. 40. p. 149. ' (e) M& '(f) Expo, of Arts. p. 4.
<g) Qurnq.Hift. p. 585, 597.
D4

5'2l THE TRUE' CHURCHMEN ASfcERTAINE*,
it; eftablrfh the point. They are denominated, aftiOrrg
other diftinaions, "mad ehthufiafts ;" " corrupt gof-
pellers ;" " men who thought that if they magnified Chrift,'
aiid depended upon his hierits, they might difregard' moras
lity f" "thofe who thought tberrifelves more evangbiio^l
<han others j" and who " bufily (tickled in the maintenance'
of Calvin's doarine\" "The " 1 2th Article," the Biihopjof
Lincoln fays, " was added in 1562, in oppofitiori- to the
opinions of certain feas called Antinomians, Solifidians,
and Gofpellers, who denied theneceffity of good, works:1."
" Oiir Church," Dr. Hey proceeds, " did not. .'. jfropephj
intend to lay down any doarine of predeftination ; but'onty
to declare againft abufes actually prevailing* ;" or, as Mr.
Daubeny explains the matter, , only to " give a feries of
texts relative to a certain myfterious fubjea,- chiefly for ike
purpofe of guarding againft the abufe of them r." In this cafe,
'therefore, the authors of our foiy:nr» of doarine would ne,-
cefiariiy^ufe the very utrrioft caution ill the expreffion of their
fentiments. They would, -as -far as the language of their
times, and the fubjefits in hand rendered it poffible, exprG^s
jriWwiatihey intended to be"received' and nomore.*. They
could not e^prefe themfelves too ftrongly againft . the old
etrOrs, but they encouraged .the new 'ones. They were
placed between Scylla and Charybdis, and Could not ftees at
too great a diftariee frorn the one, Avithout equal danger of
fplitting upon* the other. ->. And thus have thefe. Gentlemerj,
by their own ftatement/;fet'their"bendifig ebjeaioji ftrargbV
and proved, notwithstanding its general prevalence andap-
'patent plaufibility, that it has rio foundation, whatevefei! •
- '""There are perfons hotvever, who, : .notwithftandiijg all
{Ms, believe" it'a faa, that- as. far as doctrine was concerfowl,
vfhefe very extravagancies, not lefs than the.corrnpbforis'df

(h) Ibid. ; Hifiory of KefbTrVofrrK1 p. 2T ; &c. (i) Element
" Vol. fi. p. ?'63- • - (j) Nor. Left, Vol. iii. p. 502.
(r) Appendix, &c. p. 219.

THE-REALiS-ENSE PF THE -ARTICLES, &cl 53
Rome, confifted in a depreciation of the doctrines of grace.
So far,, it- is, on the other: hand, maintained, were the Sec
taries which then prevailed inEngland frqm proceeding to the
extreme whiehabufes thofe, doctrines,, that a leading feature
by which, in common, they were diftinguiihed, was, their
rejection of fuch tenets; their rejection, or extenuation,, of
the "doctrines of Original fin, and Predeftination, and Elec
tion, and adherence to thofe of Free will and human Merit. ^
Nor is this opinion unfupported by, unexceptionable evi»
dence; No.teftimony of an individual on fuch points, per
haps, deferves greater attention than that of Mr. Strype.
No man feems to have iriyeftigated thefe matters with more
diligence, an'dfew have obtained greater cre.dit.for integrity.
There is a " Teftimorrial prefixed to the fecond vol. of his
Annals," Which is referred to by Bifhop Watfonk, '^of.hj$
ability for writing an ecclefiaftical hiftpry of the. church
of England at, arid after, the firft -Reformation, apd are-
commendation of his work figqed by above twenty Bifhops."
And yet, if wp may credit Mr. Strype,: they were not abufers
of Calvinifm, but perfons of the very oppofite principles,
" who firft made a feparatipn - from the jReforfned Church
.of Erigland, in 1550;", who excited the anxiety, and exer-
cifed the Pens, of the principal Reformers in Queen Mary's.
time; and in fhart,. who conftituted the, principal Septs
that obtained, and were noticed, in 1-552, 1562, and 15V7I,
the periods when the articles were efpecially under confi-
deration ; when they were framed, rcvifed, and finally
eftablifhed1. The principles, Mr. S. mentions, among thofe
which efpecially diftinguiihed thefe Sects, are, that they
(. held the opinions of the Anabaptifts and Pelagians, and
violently oppofed the doctrine of Predeftination ;" that they
'-*¦' held freewill, . man's righteoufnefs, 'and justification bjr
works] doctrines which the Prpteftants in the times of

Xk) Trafts Index. ¦¦ (1) See Eccles. Mem and Annals under
Jhefe years.

54 THE TRUE" CHURCHMEN ASCERTAINED.
King Edward, for the moft part, difowned ;" that they
'.' denied the Divinity of Chrili and of the Holy Ghoft, the
doctrine of Original fin, Predeftination and free; Election
&c. which the Proteftants here generally held"." - , .;«
. The fame thing is indeed obvious from another confidera-
tion; The Sectaries, againft whom the Articles are (aictdfo
iiave been principally intended are, theA nabaptifts^ and the
Puritans n, .Now that the errors of the Anabaptifts wereon
the Eekgian .fide of the queftion, there can be no doubt &
And, when the Articles were firft framed, and, in fuhftance,
made what they now are, the Puritans did not exift p. Nay,
there is very ftrong evidence, that at the time when thefe
doctrinal ftandards aftumed their precife prefent form, no
difference had commenced between the Epifcopal Church
men,, and. thofe afterwards called Puritans, in matters af
doctrine ; but, that the leaders of our Reformed Church were
unanimous in decrying the above Anticalviniftic fentiments
as heretical 9. . .
Now in proportion as this account ofthe matter is received,
-the jJMaaer one muft be rejected, and of colirfe all reafonings
upon it. But then, our fyftem will be equally fupporl&i
upon another principle. In this cafe,' as will appear more
fully hereafter . , the prevailing fentiments of our Reformers
were thofe now ufually termed! Calviniftic, and they are ex-
prefied with great moderation. , Our opponents may admit
^rhesther of thefe accounts. they pleafe,, they are equally ub-
-friendlyto their extenuating. fyftem. If, .according to tbe
former, and now common reprefentation,,it wasa principal
object with.4be_author3 of our mans to guard agairiftxQllr
-.WWfm, then certainly, they, would verge nonearer it thin

»«K

<m) See Ibid,. . (n) Abpve, p.,19.-.; (o) See the 8th.»f JjCjog
Edward'? i Arts, in the Cglledion, be. tp Hifl. of Reformation, p. 210;
'"and Hill. jtfelf.Voi. ii.p.Yibr ' (p) See Strype's Life of Parker,.
j>, IS*. (q) See ibid, ; Neal'* Hift. of the Puritans, p. 137, 162,
ci6S ; Sogers' Preface to his Expof. of the Articles, &c.
(r) Sect. 2nd. of this Chap. ' '*"-'" 3

Tat' AfeAts**!teB or t at AatwcLBv&c. 55
jphait they deemed effential truth; if, according to Istee latter
accqunt,ihey were the»ifelv$3, in the above fenfe, Gahintfis,
jthfsx:0filderaticm will prohibit the faialleft extenuation of
the plain meaning dfr their words. And every one of the
0at6ritentS which have been made, their coEtceffionB, towards
the i ancient fyftern, their rejection of Calvifiifin, or there
Hnariinrity upon it, militates alfo directly agasirift the frequent
infinuation '", that expreffions were adopted beyond what
TJf-as intended, iri order to accommodate, and to, comprehend
,the Calyinifts.
3. Another rnethod by which we may approach the pre--
Clfe doctrines intended to be eftablifhed in the Written don-:
ftffionsofonr Church, is, The examination of the aTHEk
"writings and IjEclaratiOns of her Reformers, on the
fame fubjects ; efpecially thofe which were of great1 pub
licity, or had: the fanctibri o£ authority; '"-.,-.--.
Thefe writings are at once commentaries upon the eftab
lifhed Creed, arid ih themfelves direct evidences what doc
trines wer& uniformly taught by the framers and iirqsofers
of it. It would itideed greatly exceed the limits of our plan
to exhibit here this evidence in its proper force. ' We will
••however venture to afffert, that, from the Acceffion of Edward
/when* the articles of out faith firft came. under regular dif-
- cufilon, to the period when they aflumed their prefent form,
and were finally impofed under Elizabeth, there is no other
production either of any collective Body of- the chief Agents
in the bufinefs, or even of any principal individual ;at»ong
them, that in the fmalleft degree reftricts the moft full arid
. ddctrinal interpretation of thefe articles ripon- the points in
. queftion. Nbf did thefe venerable men ever, at any futm-e
period ,' difcOver -by their writings any relaxation of tbe fen
timents here exprefsed . Inexpatiating upon theni more-at

''(s1) See Croft's Bampt. Left. p. 109; Strictures *n Paley p, 58,
Antijac. Ser.'for January 1800, p. 47.

&6 THE TRUE.XHURCHMEN ASCERTAINED.
large, they, oftentimes purfued thefe 4o$rines ftill furrla^
and went beyond what is neceffarily implied in the'j^hlifk-
ed compendium,;; but it was feftj t for. Divines o'f\ another
Century to explaiii. them away. ,. s
We begin with the^ace.effion of King Edward, becaufe
-then only, it is,< and muft be, coafeffed, the fegalj-nd Regu
lar.: reformation of pur Church commenced., .Before that
period, as Bifliop Burnet expreffes the matter, "" it was, ra
ther conceived than brought forth '." Bifhop Pretym'an,
accordingly, calls .Edward the "firft Proteftant King of
England,?." The great hero pf this work, Cranmer, had
before laboured, under perpetual and invincible reftricnons
frpni-the .aufter,e and, capricious Henry ; and, as rhight na
turally be expeaed, his own mind,, and the' minds' of h'js
; afibciates, only opened upon the erroneous fyftem gradu
ally ; ancjbyj the fame, gradation advanced, to.ward the per
fection of truth. The: productions of Henry the Eighth's
•time are not therefore |b,e proper illuftra.tions of pur articles.
As well might we attempt .Jtp Uhiftrate the perfeaiohs of a
man by the halfTforined Embryo ; ^s well might, we recur
tp the {lawn of tlie morning to ijjumine the meridian brigqt-
nefs. ,< Thefe publications were indeed excellent in compa-
yifon of what preceded them, and in fpme particulars their
doarines are. fputid 4 but they, notoripufly, ahct confeflecl-
ly, retain many of the peculiarities oit the Romifh faith.
" In the articles of . rejigiop pubhftigd by Henry.the &th in
1536,"- Bifhop Rretyman fays, " fome of' the Popifh doc
trines are difcla,imed, but others, are retained w. ,' And, the
'' Neceffary Doarine," ,&c..,," printed' in. 1543,!' Dr. Hey
admits* . lfa, has : -many dqarinejs of, the church of Rome in
it*." It would therefore.. be equally warrantable to prove
-from fuch writings, : that jhefe Popifh dqaripes argthefpe-
cific'dearinefrof our church, as any others pn.wb^ich tbey
differ' from what was afterwards agreed upon. Yet, with

(t) Prpf. to I ft Vol. of Hift?bf Reforir,. <v) Eloments, Vot U.'*n,8i
<w) Ibi<L (x) Nor. Led. Vol. ii. p, 207.

THE^EAL SENSE OFTHE ARTICLE^!'- 57
this confelfedly popish " Neceffary Doarine," &c. Dr.
Hey r, Dr. Ridley *, Mr. Gray », Mr; Dauberiy b; the Author
of the Oxford Differtatiori b; and the' whole body of thefe
Divines, eonftaritfy attempt to fix and illuftiate the precife
doarines of our church \ To thefe Popi/li and heterogeneous
works of the reign of Henry the Eighth, 'the' Whole tribe, of
our opponents appeal, as to authorities that are indifput-
able, while the writings under: Elizabeth, of -the very pe
riod Vpen our Articles ajfumed their prefent form and autho
rity, and of the very perfons who gave the.m this forth' and
authority, are fcarcely once glanced at ! And' what is
very material td be reiriarked, this appeal is chiefly made
on the very fubjea which coriftifuted the fwidamenta I
ground of difference between the two churches/ that
which refpeas human merit, and tbe proper ¦province' -of
Grace, arid Works c I This circumftarice difeovers no little
of the true nature of their caufe.
But let us fpecify a few of thofe works which uriquef-
tionably merit attention on this head. Among thefe rikry
be mentioned, Firft, the Articles of King Edward.
Thefe Articles were prepared, there feems no reafon to
doubt* j by Cranmer and Ridley; reviewed by '-the- other
moft learned Bifhops and Divines; agreed ripori iiUbe
Convocation of T552 ; and, the year followirig, made ithe
ftandard doarine of btfr church e. Arid that they verge as.
near what Dr. Croft calls Enthufiafm as thofe of the; Con-
. vocation of 1,562, which eonftituteour prefent Ecclefiaftical,
Standards, is beyond all queftion. On the important doc
trines of Original Sin, Salvation by Grace tbroiVgh'Taith,
and Good Works, they are either verbatim- the feme with
Old " '¦--. , f ,; . : , .,,.,¦- • x
fa (y) Nor. Lect. Vol. iii. p.' 206, '¦263* -344, 338/ 375, 437, 445,4.57,
463', 50-1, &c. (z) Lett. 2. p. 162, . (a) Bampt. Lect. p. -240.
Cb) Appendix, p. 169, 182, 329, &c. (b) On the IfMi A^.p. 30.
(c) See as above, &c. (d) See Strype's Life of Cranmer," p. 272 ;
Burnet's Hift. of Reform. Vol. ii.' p. 16u. (e) Strype's Izfe cf
Crammer, p; 272.

5S THE TRUE CH-tTRCtfMEN ASCERTAINED'
this later form, or fuch as no fair interpreter can peffiW#i
fet at variance with itf. Nay, fome things, our opponents'
fay, were added in 1562, with the view of fofteltiWg whail
k here faid on thefe- points $.
, What next perhaps deferves t6 he noticed is, TbrjJ
Celebrated Catechism, ufuetlly denominated; Biflipp*
Pallet's, or Dr. Nowell's. This Catechifm, it appears moft)
probable; was prepared by the united efforts of : the > very!
perfons who prepared the Articles. It js certain, that bef
fides one of the above learned arid pious Divines, Bifhopj.
Ridley, and fome others of the moft eminent of tbe EngHuv
Reformers, affifted in its compofition. It was reviewed
approved, and fubfcrihedj by the fajne Cdnvoeatte^itbilj'
reviewed, pafiedj and fubfcribed the 39 Articles; and wa*
bound up with them. It was recommended by the Kwg'rf
Letters Patent, and enjoined by his Priiy Council to bi
taught tb all fcholars as the ground and foundation of their
le*rning in true religion-1*. We cannot, therefore- but cOni
fider.this work as a very authentic and fpecific Uluftratioii
of the original fenfe of our articles, and of tlie manner in
which the doarines contained in them were taught by our1
firft reformers. And yet, that this interpretation is ex
ceedingly different from that which we are oppofingj. fiwr
feem to have ventured to deny V
A further efpecial illuftration of our fubjfcft wulbefouiKU;
in The public confessions and declarations of the
Heads of. the Enghffi.Proteftant Church, during their im*
prifonment in Queen Mary's days. If ever men way be
fuppofed incapable of equivocatipn, . and fincere in the
avowal of their principles, it muft be when, for their ad
herence to fuch principles, they are approaching the ftake,
J*et then any adequate judge, impartially attend to tbe

' (f) See them in Burnet's CoUe&ion of Records, Vol i. p. SQ9,
.Nb. 55. (g) Above, p. 52. (h) Strype's Lifeof Cranmer, p. 'p*i
Ecc. Mem. Vol. ii. p. 368 ; Fuller's Ch.. Hifl, B, 7. p. 421. ii) See
the Catechifm paflim.

THE. REAL SENSE OF THE -ARTICLES', &6« ®
Surnftiavy Declaration of faith published in the firft year <$
this inaufpicious reign, and fubfcribed by thpfe venerable
leaders iri the noble army pf Martyrs, Ferrar, Hooper, Co-,
v,erdale, Philpot, Taylor, Bradford, Rogers, &c..; whibh,
they ayofwed themfelves ready to maintain to the - laft, and
for which moft of them aaually endured the flames k : Let
him confult the treatifes written, fubfcribed, or approved,
by Cranmer, Ridley, Latimer, Ferrar, Philpot, Bradford,
Taylor, and Carelefs, on the: firft difturbanee becafionei
among them by the Ereewiller-s,' and other Separatifts, in
the prifon of King's Bench ' : Let him examine tbe excel-
lldnt Confeffion written : about two years after by John
Clement, at the inftigation of the other 'prifoners then
dseemed orthodox, and which Mr. Strype, fays *' may be
looked upon as an account of the Belief of the Prcfeflbra
in thpfe daysm: Let him, in fhort, attend to thele, or any-
other public Oorifefiion of the Church Proteftarrts,. or of
any principal Individual among them, during this whole
perforation, and then declare, as an honeft man, whofe
dparines are now moft fimilar to them. -...,-..
, Thefe early Produaions defer ve the more attention, be?
caufe it is common to' irifinuate, that' the interpretation of
the Articles now termed MethCdiftio or Calviniftic, Was
only introduced zby the return of the Exiles "y on the ac-
ceffion; of Elizabeth, and was not in the primary -inten
tion tof: our Church. According to this fuggeftieny" the
«bove*ifluftearions of them, which were written before that

\ ^k) Sep" Strype's feccles,'. Mem. urider 1!>54". p- l4b, and'.Cati of
Originals, No. 17 ; Burnet's Hifl. of Reform- Vbf.'ii. p." 285 ; "and Fox's
A"elffah€'Mc§ninien6,Volii.p. 1641., whereihe Declsira is morepeffeA.
£ .'|1) <Strype"5 Life; of ;Crafimer, . p. -350 ; Appendix, p 195,- No. S3 ;
¦Eccles. Mem; Coverdale's Letters. of, the Martyrs ; and Fox.
X«n) Eccles.. Mem. Vol. iii- p. 363 ; Cat. of Origin. No. 61.
¦'"' (h ) "See Heylin's Quihq. Hiit. Tracls, p. 609 ; Dr.' Hey;s Nor. Lec"U
JVOfc ii. pfaztSfl DailbV Appen. p. 23d ; &C

60 THE- TRUE CHURCHMEN ASCERTAINED.
period, muft exhibit the moft moderate view of their doc
trines. Dr. Heylin appears to labour to proVe, that the
doarines afterwards eftablifhed were not defigned to be,
what are fometimes called, more rigid0. It is fufficient to
our purpofe if they were not intended to be lefs fo, which
will fcarcely be much contefted with us. But, as the deci-
fions under Elizabeth are thofe which are binding upon
Minifters now, to a few of the moft authentic and im
portant theological publications under her, reign, we will
particularly appeal.
The firft we will notice, is, A " Declaration'' of the
Proteftants' doarine drawn up, and fubfcribed, by Sandyi
and the other eminent Divines, met in Conference at Weft-
minfter, for the purpofe of preparing the Book of Common
Prayer, in the year 1559. This Declaration is nothing elfe
than a republication, and explanatory enlargement, ofthe
Articles of King Edward ; and the reafon affigned by them-i
felves why they do not adopt the very words of thofe Ar
ticles, is, " that they were led to particularize againft the
objeaions of their adverfaries :" But, as they think pro
per to add, " that in altering, augmenting or diminifhing,
adding or omitting, they neither improve, nor yet recede
from any of the laid articles ; but fully confent unto tbe
whole, as to a moft true and found Doarine, grounded
upon God's Wordp." There is manifeftly therefore no
infringement of our fyftem here.
The fame may be affirmed of the Confession to which
the fubfeription of the Clergy was required in the fol
lowing year"; arid, in fhort, of every work either of emi
nence or authority, which preceded the regular Settlement
of our 39 Articles in their prefent form in 1 562 '."f-
And what the precife doarines then defigned in them
were, we have as full evidence as the nature of the cafe is

{o) Quinq. Hid. Trads, p. 597. (p) See Strype's Anna's of
the Reformat, p. 1 14. (q) Ibid. p. 207, 209. (r) See Strype'J
Life of Parker, p. 120. 4

"THE REAL, SENSE OF, THE ARTIGLES, &C. 61
Vv^ capable of, in the Catechism that was reviewed, cor-
reaed, y. approved , and, alio wed,'\rby the fame Convoca
tion, which puffed thefe Articles. ,iTh> Catechifm, itfeems-
clear, as Mr. Strype concludes from internal evidence, is
only an improved Edition of that we have already noticed,
which paffed thefSynod of 1552; or at the leaft, much rife.?
has-been made of this former work, in its compofitian. -It •
was now drawn up at- the mitigation of the great Secretary--
Cecil, by the eminently learned, and pious Dr. Nowell,
Dean of St. Paul's, who was Prolocutor of, the Con vocation
in. which it, and the 39 Articles were paffed. It underwent
thje most careful and mature examination and difcuffionof
the moft celebrated Divines in the Kingdom, Avith the ex-
p»efs view, that it might be " a (landing fummary of the
Doarines profeffed in our church." », When it was printed,
it was fubfcribed by the two Arch^Bifhops, dedicated, to
them, and to the Bifhop :of 'London, by name, and to all the
reft, of the Bifhops. It paftednn a fhort fpace, through fe-
vecal editions, and was tranflated -into different languages.
It was commonly ufed in. fchools. r/And, in fhort, in fuch
high eftimaf ion was it holden, on its. firft coming, abroad,
and for many years after, by Parker, Whitgift, Gobperyand
tbe other. Dignitaries of our church, that it was even en
joined to be . ftudied by Minifters, in .order *¦* that they
might learn true divinity from at s." And to crown the
whole, its importance has been recognized, and. its worth
extolled by two eminent modern Prelates, Bifhop Cleaver.1,
and the Bifhop of Durham T. No teftimjjny can therefore
be more deferving of attention in our inquiry. And yet,
none can be more deciiive in our favour. We appeal to

(s) See Strype's Annals, p. 3 13— 316; Life of Parker, p"' 122,301.
(t)" See Preface, p: 6.1 to "his Edit, of it, or below § 2. -- -v
(v) See his Charge, 1792, 2nd Edit.-Appertdix, p. 54 ; and the Oxford'
Encheiridion Ecclefiafiicura,

6% ' THE TRUE CHURCHMEN ASCERTAINED.
every page, to every paragraph, to every fingle fenteh^e
pfit. Another Work of great publicity and importance at this
period was, The famous apology for t,he English
iChurch, written by Bifhop Jewel. This Prelate, Bifhop
Burnet affirms w, and it feems the general fentiment, " was
the firft, and much the beft, writer of Ehzabeth's^time."
He " had a great (hare in all that was then done, particu
larly in compiling the Second Book of Homilies";" " His
Works" therefore, his Lordfhip juftly obferves, may witji
" great reafon" be confidered " as a yery fore commentary
on our articles0." But the work, which efpecially .immor
talized his name, and, whichmoft demands our prefent at
tention, is this celebrated Apology. It was "-yrittcji at the
•inftigation, and by the common, advice,, of the whole,. body
of Divines that were affembled.for the purpofe of effecting
the Reformation. Its exprefs objea was, to. exhibit the
real and precife doarines of pur church; to (how her
^agreement, in matters of faith, with the German, tlie Hel
vetian, the French, and the pther Reformed churches; and,
tp refute the objeaions of the adverfari.es of thefe doarines.
In this character, as the avowed Creed of the Church .of
England, extra.as from it appeared in the Harmony of
the Confeffions of Eleven Proteftant Churches that was
publiihed in the year 158,1. It paffed through many. edi
tions, and was publiihed, both at home and abroad, in va
rious languages. It , was repeatedly vindicated, when .at
tacked by the enemies pf the church,and contributed!, mqre,
it is believed, towards its eftablifhment, than anyotjifr
publication of the age. And, as Hiftorians afiure,us,.JB
fuch equal efleem, and of fuch equal authority, with the
39 Articles themfelves, was it in thofe days holden, thaU
.defign was entertained of its being joined with them1.

(ww) Pref. to Expo, of Arts! p. 3. (o) Ibid. (x) See Strype's
Annals, p. 249. Life of Parker, p. 179.

the real sense of the articles, &c. 63
This work, therefore, muft alfo afford very important evi
dence upon the point in queftion ; and the interpretation of
our ecclefiaitical ftandards, which it favours, is unqUeftion-
ably that which was' intended by tHe original framers and
impofers of them. Yet to this alfo we moft readily and
confidently appeal.
It would be eafy to enumerate many other publications
to the fame effea ; we will however confine ourfelves to one
more. This (hall be, The Analysis of the 39 Articles by
the Reverend Thomas Rogers, Reaor of Horninger in
Suffolk. This was the firft regular commentary upon the
Articles, and the only one that appeared during the prefent
reign . The general unanimity of fentimerit refpe&ing their
true fenfe, for fome time, rendered fuch works unneceffary.
It carries upon the face of it a teftimony, that it was
" perufed, and by the lawful authority of the church,
allowed to be public *." It was dedicated to two fucceffive
Arch-Bifhops of -Canterbury ; the firft edition of it in 1584
to Arch-Bifhop Whitgift, by whom Dr. Fuller tells us, it
was countenanced z ; and the fecond in 1607 to Arch-
Bifhop Bancroft, whofe Chaplain the Authdr was *. In
this dedication, and the work itfelf, Mr. R. (hows, that the
undoubted doarine and invariable intention of our church
in her articles, were always according tp the precife and ex
prefs. words of thofe articles ; that in no other fenfe they
were ever Underftood by his Grace's moft venerable pre-
deceffors Whitgift; Grindal, Parker, Cranmer, or any other
of the renowned Divines and Fathers of our Church ; that
in this light they were viewed, and acquiefced in, by the
^Brethren and Puritans themfelves ; nay, that this interpre
tation correfponded with the "- Confeffions of all the Re
formed Churches in Chriftendom b."
It is needlefs to fay whofe fyftem all this fupporfs. The
doarines, which, in Mr. Roger's judgment, the words of

(y) See Title-page, and Preface' near the end. " * (z)" Ch. Hifl.
B. 9. p. 173. (a) See the Dedication, (b) Ibid, toward the end.
E2

64 the true churchmen ascertained*
the articles naturally import ; and which, he fays were i aft-
approved for true and Chriftian, by the lawful aiid public
allowance of the church, at that time, are clearly Calviniftic'.
Fuller indeed fays, that fome Proteftants were offended at
this interpretation, and complained that Mr. R. had con
fined the charitable latitude before- allowed in the articles*;
But, as Dr. Ridley is conftrained to admit % the hiftorian
gives no proof of fuch a circumftance. Nor does it appear ,a
faa, that the dpot7fnal part of the book was unacceptable,
except to the aiders and abetters of Popery: But, admitting
the pbicaion, it does not reach our premiies.
But, if all thefe other approved and public theological
works of our mpft .diftirtguifhed Reformers and early Di
vines thus individually, colfeaively, and unequivocally,
breathe one fpirit, teach one doarine, aud favour our fenfe
of the eftabliihed Confeffion, there can remain little doubt
either what the genuine doarines of the Reformation were,
or who they are that adhere to thefe doarines.
4. Still further light may, however, be obtained on the fub
jea by conndering, The Authorities our Reforrhers had
regard to, in their important Work- It does not indeed by
any means follow, as fome appear abfurdly to have con-
eluded*, that in all points of doarine they neceffarily
agreed with every .Proteftant Divine of whom they fpoke
with approbation, or with whom they held a friendly inter-
courfe. Our own times afford ample evidence, that men of
the moft difcordant doarinal fentiments, may very cordially
unite againft what they efteem a corrupt Eftablifhment. K
therefore in the Book of Martyrology,.. which was enjoined

(c) See the Book. (d) Ch.'Hifl. B. 9. p. 72, 73. (e). 3d Lett.
to Conf. p. 16." See alio the Confeffional, Edit. 3. p. 232— 235, •
Cf) See the War that has been continually waged; Whether Calvin or
Melandthon had a greater hand in our Reforma. ; Heylin's Quinq.
Hift, Tracts, p. 548 ; Toplady'sHiftoric Proofs of the Doctrinal Calf,-
•f the Ch. of England, p. 367, &c; gcc.

the real sense of the articles, &C. 6*5*
to be had in Churches, fome things may be found inimical
to our Ritual, and the Epifcopal Habit5 ; or if in Erafmus'
Paraphrafe which attained the fame honour b, the interpre
tation in fome particulars fcarcely reaches the prevalent doc
trines of thofe times, on this principle, the circumftance
is eafily accounted for. Both thefe Works contained many
things that were excellent, and in an efpecial manner tenddd
to promote the main object of a fepafation from Roriie.
For thefe reafons, they were defervedly efteenred and re
commended to efpecial notice. But it does not follow, that
every thing contained in them coincided exactly with the
Reformers' fentiments. That Erafmus* dodtrines were riot
wholly approved, is indeed declared' in the Ep*iit1e dedicatory
prefixed to tlie tranflation of his Paraphrafe on the Acts.
But after this writer's judgment, " a littletrfp'ariidfig'fo
many notable good works' for the interpretation of fcrip-
ture, arid for the help of the fimple, fhould rather be borne
withal, than fo many good thirigs, to be either rejected or
kept aiway from the hungry and Chriftiah reader"." Arid
beyond all doubt, his Works (horild be received with 'fome
qualification, who, as his Biographer informs us, could ex
claim, " that he abhorred the Reformers »" ; and could fre
quently revile them with "the utmoft virulence. If how
ever our opponents will have' itk, that becarife' this Para
phrafe was placed in Churches, the Reformers could' not
hold any opinions which are difapproyed in it, they muft,
for the fame reafon, conclude from Fox's Book; that our
Reformers were a kind of Puritans !

(g) SeeFox's Ads and Mon. p; 1366; and'QnSricj. Hift.'p. 613,
614. (h) Ibid, p, 54S. (i) See Jortin's Life Erafmus,
p. 608, 442, 481. <k) See Dr. Hey's Nor. Left. Vol. ii. p. 208.
Vol. iii. p. 502; Daubeny's Appendix, p. 203, 211, 244. Mr. D.
Aippofes, that hence an argument againfl our fyftem arifes which is
unanfwerable, becaufe When Erafmus obtained this honour; '" Luther
had publjlhed a Commentary on Galatians, and Calvin his Institutes."
But who knows not, that Luther held different notions from our Re
formers on tlie Sacrament, and Calvin on Difcipline ?
E3

66 THE TRUE CHURCHMEN ASCERTAINED.
-Doubtlefs then, their conduct in refpect to both thefe
Works, is to be interpreted on the principle juft mentioned;
and with an eye to the fame principle, muft their expreffions
of approbation be taken in many other inftances.
. The general Doctrines of the Reformation muft, how
ever, reflect fome light upon the precife views of the founders
of our church ; and thofe Works, and Authors, which they
continually quote, and refer to, for the illuftration of their
fentiments, muft afford very important evidence on the
fubject. We appeal then alfo, upon the points in queftion,
to the Writings of Luther1, the renowned Leader, and
acknowledged Chief, in the great Tranfaction ; to, the
whole Body of the Confessions of all the Reformed
Churches m ; to the Authorities which, next to the Sacred
Scriptures, our Reformers efpecially profeffed to. refpect,
the primitive Church n, and the Works of St,
Austin0. No human authority had certainly fo great
weight with them, or wasfo frequently referred to by them,
as that of Auftin. *' I am well afiured," laid Bifhop
CarletOn, who was one ef the four Englifh Divines chofen,
by King James to affift at the Synod of Dort, " that the
learned Bifhops, who %vere in the Reformation, in the be
ginning of Elizabeth's reign,, did fo much honour, St, Au.
guftine, that, in the cpllecting of the Articles -and Homilies>.
and other things in that Reformation, they had an efpecial
refpect unto St. Auguftine's doctrines f." ," It is npt to be
denied," proceeds Bifhop Burnet, " but that the Article,"

(I) See e. g. his Treatife De Servo Arbitrio, and his Commentarium
in Gal. ; with Burnet's Expo, of Arts. p. 150^-152. (m) See The
Harmony of Eleven Proteftant Churches,, publiihed 1581, and the
Body of Confeffions of Sixteen Churches, published 1012 ; Rogers on
the 39 Arts. ; Bingham's Apology of the French Church for the Eng.
Church. (n) See Milner's Hifl. of the Ch. during the three
f.rft Centuries ; .Bp. Beveridge's, and Welchman's, Expo, of Arts.
(o) See the following Notes lo (v}, (p) Examina. of Aloflf
t3gue, p. 49.

THE REAL SENSE OF 'THE ARTICLES, &C' 6-7'
namely the 17th, ''feems to be framed according . to St.
Auftin's Doarine." ..." The three- cautions that are
added to it, do likewife intimate that 3t^ Auftin's Doarine
was defigned to be fettled by the Article;" they " relate
very vifibly to the fame 'opinion i." " In England," adds
Mr. Tindal the Hiftorian, " The Articles of religion are a
plain tranfcript of. St. Auftin's Doarine,. in the control
verted points of original fin, predeftination, juftification by
faith alone, efficacy of grace, and "good works r." And to
produce but one evidence more, from a whole hoft^
" This," faith the eminent Dr. Ward, another of our Ple
nipotentiaries at Dort, '' can I truly add for' a conclufioni
that theChurch of England from the beginning of the re
formation, and this our famous Univerfity, with all thofe
who from thence till now, have with us enjoyed the Divinity-
Chair, if we except one foreign Frenchman *, have con-
ftantly adhered to St uftin, in thefe points';" namely,
thofe juft enumerated. But what, however, is more con
vincing in the cafe than ten thoufand other evidences, we
have ocular demonftration in the Works of our Reformers,
of their great rife of this diftinguifhed Prelate's Writings^
aud of their high refpea for his doarines Y. We flop not
here to (how prscifely what thefe doarines are. No Divine
can be ignorant of them. And they who really know them,
riluft know alfo that they are the' very effence of the tenets
we are vindicating. . <-
Mr. Daubeny, however, is above following fuch a Guide';
and profeffedly maintains a different fyftem, '' For my
pwn part,", fays." this vigilant guardian of our eftablifhed
faith,, this intrepid champion of the d.parinesof the Church
of England0," this zealous oppoferof Eleaion, " I do not

(q) Expo, of Arts. p. 168: See alfo Ibid. p. 114 ; and Preface, p. 1.
(•r) Continuation of Rapin, Vol. iii. p. 275; (s) Peter Baro.
(t) C.oncio ad Cl'erum Cambridge, 1625, p. 45- (v) See the
Homilies; Cranmer's Difcourfe of faith, 8cc. ; Jewel's Apology; &e,
(o) Antijac. Aug. 1800, p. 438.
E4

6$. THE TRUE CHURCHMEN ASCERTAINED.
take my faith from the writings of Luther, Calvin, or tbe.
more ancient profeffor of this 'doctrine, St. AugufrinV
We would however here afk this Gentleman, by the way,
how he can attempt to perfuade his reader, that " by an
appeal to hiftoric fact," he has brought him. " acquainted
with the circumftances which accompanied the original
eftablifhment of our prefent Church doctrine," and " quali
fied him to form a decided opinion on the fubject *¦ ;" when
this " hiftoric fact" confifts, of quotations from Books full
of Popery, written many years before the regular reformation
of our Church commenced y, quotations which affirm that
" Good Works be the very fervice of God, and be meritot
rious towards the attaining of everlafting life z ;" of a few
detached paffages, that are perfectly equivocal* ,- and of other
mere fecond-hand fcraps, taken from avowed partisans in the
bufinefs b ; and, when fcarcely one of thofe great Works we
have mentioned, which, beyond all queftion, were fo inti
mately connected with the " original eftablifhment of our
prefent Church doctrine," is even affirmedto exift-! How is
this reconcileable with common integrity ? And how is it,
that fo many of our opponents, in fome degree, imitate this
writer ? Did they never hear of this great life of Aiftin ; of
the Woi^k that pafifcd the Convocation along with the dlrticles,
and was bound up with them, in 1552; of the writings of our
Biftiops and Martyrs in Prifon, NowelPs Catechifm, Jewel's
dJpology, and the other authentic, and publicly approved Works
of our principal Reformers , at the time of our Refonnationt
Why then is this unimpeachable evidence on the queftion
almoft wholly fuppreft'ed ? And why do they continually
weary us with fuch equivocal and illegiti77\ate tefiimony ' f

(w) Guide p. 91. but fee the whole 5th Difc. and his Appendix.
(x) Appendix, p. 262. (y; Ibid. p. 169, 187, 203, 329, &c. ; and
above, p. 57 fee. (z) Appendix, p. 329. (a) See ibid.
p. 201— 209. (b) Heylin, Mr. Fletcher, Dr. Hey, &c. -(c) See
above, p. 57.

( 69 )

SECTION II.
The true interpretation of the Articles further fought
from the known private sentiments of our Reformers.
JL HE laftilluftration of the genuine fenfe of our con-
ftituted forms of doarine, I (hall mention, is, The known
private fentiments of thofe who compiled and impofedthem.
Thefe fentiments, we mean to (how, were thofe which are
now ufually termed Calviniftic. Out ofthe multiplicity of
evidence by which this faa might be ettablifhed, I will
felea, as fuffioiently decifive, only the following.
1. Firft,, The unanimous testimony of men of all fen
timents, and of the utmoft refpeaability. — Upon this point
bear the arguments which we have already adduced to prove
the articles Auguftinian. For, however Calvin might ex
prefs himfelf more decifively on fome points of doarine than
Auftin had done, or might even differ from him, thofe who
now only adhere to Auftin are called Calvinifts. " When
this doptrine," faith Mr. Daubeny, " now diftinguifhed by
the title of Calviniftic, was firft broached by Auftin, it was-
reckoned an herefy d." So alfo in the paffage already cited z,\
reprobating Election, &c. as taught by '- Luther" and
" Calvin," he fays, " or the more ancient profeffor of this
doctrine, St. Auguftin." — All " other differences," except
thofe which refpect Baptifm, Bifhop Burnet teaches, " be
tween. St. Auftin's Doctrine, and that ofthe Sublapfarians,
are but forced ftrains to reprefeht him and the Calvinifts. as
of different principles *."— " Calvin," Bifhop Pretyman ac
cordingly adds, " nearly followed Auftin and the Latin
Church x." — But our witneffes (hall fpeak directly to the

(d) Appendix, p. 400. (z) page 68. (y) On Arts. p. 149.
(x) Elements, Vol. ii. p. 312. See alfo Bifhop Watfon's- Charge,'
1795. p. 68.

70 THE TRUE CHURCHMEN ASCERTAINED.
point. We will begin with a man equally unprejudiced in
favour of any fyftem of revealed doctrines,
The celebrated hiftOrian Mr. Hume. " The firft Re
formers in England," he fays, " as in other European coun
tries, had embraced tbe moft rigid -tenets of predeftiriatiort
and abfolute decrees, and had compofed upon that fyftem,'
all the articles of their religious Creed e." And in another
place, (peaking of the fame doctrines, " All the! firft Re
formers," he fays, " adopted thefe principles f."
Hear next the equally well-known Dr. Mbiheim s, whole
exprefs object it was to make a faithful record of fuch par
ticulars. — " After the death df Henry,*' relates this 'learned
Church Hiftoriarr concerning our nation, " the Univerfities,
Schools, and Churches, became the oracles of Calvinifm. . . .
Hence it happened, that, when it was propofed, under 'the
reign of Edward the fixth to give a fixed and ftableturn to
the doctrine and difcipline of the Church, Geneva was
acknowledged as a Sifter-Church, and the theological fyftem
there eftablifhed by Calvin, was adopted, and rendered the
public rule of faith in England. This, however, was done/
without any change of the form of Epifcopal Government M."
The fame fentiment he repeats a little after in thefe words:
" It is certain that the Calviniftical doctrine of predeftinatibn
prevailed among the firft Englifh Reformers, the greateft
part of whom were at leaft Sublapfarians1."
The depofitions of another clafs of hiftorians, the con
ductors of the New Annual Regifter, run thus : Speaking
ofthe precife periods when our articles were agreed upon in
convocation,and confirmed by Parliament, " The tenets,"
they fay, "commonly received then, and indeed fupported
by the 39 Articles, were thofe commonly called Calviniftical'.

(e) Hifl. of Eng. Vol. vi. p. 273. (f ) Ibid. p. 1 66. (g) " For
an account of this controverfy" (the Calvinian) Bifhop Pretyman
fays " fceMn/heim." Elements, Vol. ii. p. 312. <h) Eccles,
Hiflory, Vol. iv. p. 87. (i) Ibid. p.. 88.

THE REAL SENSE OF THE ARTICLES, &C. 71
In thefe opinions there was fuch an almoft univerfal con
currence that we meet with only one perfon k of any con-
fideration in this reign, who advanced fentiments approach
ing to what afterward went under the name of Armini-
aniim ; and fuch was the clamour raifed againft him, that
he retired from his Pi-ofofforfhip'."
" The opinion of Calvin," the Critical Reviewers fay,
" was the doctrine of the early Fathers of the Church, and
was generally maintained till the time of Bifhop Burnet, by
the members of the Church of England y."
" Gf all the Reformed Churches," adds the elegant Dr.
Robertfon, " that of England has deviated lead from the
ancient inftitutions. . . .Though the Articles to be recog
nized as the fyftem of national faith were framed con
formable to the doctrines of Calvin, his notions with refpect
to Church government and the mode of worfhip were not
adopted." Bifhop Burnet's teftimony is equally fhort and decifive :
-.- In England," faith his lordfhip, " the first reformers
were generally in the Sublapfarian hypothefis ; but Per
kins and others afferted the Supralapfarian way m."
The fame, in effect, fay Maclaine ", Strype0, Wilfon p,
Smollett 9,, and, numberlefs others. In fhort, as the learned

(k) Peter Bard, Lady Margaret's Profeffor of Divinity at Cambridge.
(lj New 'Annual Regifter for 1789. (y) June, 1800, p. 223.
(Z) Hiftory of America, p. 163. (m) Expof. of Arts. p. 15t.
The Sublapfarians fuppofe, that the elect were chofen, and the reft of
inankitid paffedby, as fallen creatures,or farters; and attempt not
to account for the difficulties which attend the fubject when purfued be
yond a certain limit. The Supralapfarians proceed further, fpeak more
decifively refpecting the Divine Decree in the fail of Adam, &c. and
fuppofe that in the Act of Election, &c. God merely confidered men
as creatures. This feems agreeable to his Lordfhip's account. They
were in common, however, he fays, called " Calvinifls." Ibid.
(ii) Note on Mofheim's Hifl. Vol. ii. p. 571. (o) Eccles. Mem,
and Annals. (p) Vol. ii. p. 753. ¦ (q) Hifl. Vol. vii. p. 80.

72 -f HE TRUE CHURCHMEN ASCERTAINED.
author of the Confeffional obfetves, " that thefe fentiments
obtained during the reign of Queen Elizabeth, arid for fome"
part of the reign of King James the firft, (which includes
the period when our Articles were fettled as they ft'ill re
main) is a faa in which our hiftorical writers of all parties''
agree'." None of thofe Ave have mentioned were them-!
felves Calvinifts, but barely relate the matter, on their cre
dit, as critics and hiftorians.
And what credit is not due to the venerable teftimony of
Davenant6, Carleton', HallT, Ward*, Ufoer*, Whitakerr,
and the whole clafs of writers of their defcription? Thefe
Worthies-lived when they had the beft opportunity of know
ing the truth on the fubjea; their high ftations in the
church rendered it their firft duty carefully to attend to it;
their undoubted piety would not fuffer them either to neg-
leathat duty, or to be guilty of mifrepreferitatibn : Yet,
they both held thefe fentiments themfelves, and are unani
mous in declaring, that they were the common fentiments
of tbe Founders of our Church. The laft mentioned of
thefe moft unimpeachable authorities (hall fpeak for the'
Whole company, while the reft ftand by to fanaion what is
faid. " The Church of England," faith the eminent Whi
taker, (peaking of the Calviniftic opinion, "ever ftnce the
gofpel was reftored, hath always held this opinion : This,
Bucer in our Univerfity, and Peter Martyr at Oxford, pror
feffed ; and moft abundantly watered our Church with their v
ftreams, in the days of King Edward :. This opinion their
auditors in both our Univerfities, the Bifhops, Deans, and
other Divines, who upon the advancement of our famous'

(r) Chap. 7. p. 270 (s) See his " Animadverfions on Hoord,"
p. 5, 7, 8 ; His Letter to Dr. Ward, in Fuller's Ch. Hifl. B. 11. p. 13£»;
(t) See his examination of Montague, paffim. (v) See his Letter to
Bifhop Davenant, freeing himfelf from the charge of Arminianifm.
(w~) See his Letter to Archbifhop Ufher in Ufher's Letters, n. 127,
(x) See his. Sermon before the King, June 27, 1627. (y) See his
C} gnea Cantio, p. 15, &c. Camb.- 1593..

THE REAL SENSE OF THE ARTICLES, &C. IS
Queen Elizabeth to the Crown, returned either from exile^
or were releafed from their prifons ; thofe by whom our
Church was reformed, our religion eftablifhed,. popery thruft
out, and quite deftroyed ; (all of which we may remember,
thqugh few of this kind be yet living) this opinion, I fay,
they themfelves have held, and commended unto us : Iu
this faith have they lived, in this they died, in this they al
ways wifhed that we fhould conftantly continue*."
And what, Ave now afk, but the irrefiftible force of truth,
could induce men of fuch oppofite principles, and in fuch
oppofite fituations, Believers and Infidels, Churchmen and
Diffenters, Natives and Foreigners, Calvinifts and Armi
nians, thus to unite in their teftimony on the point r Muft
we not ceafe to expea any authentic information from
hiftory, if, to a confiderable extent, credit is not due to fuch
evidence as this ?
And is there after all no juft foundation for the idea ? Is
it a mere whim of a few modern Enthufiafts ? Or did thefe
fentiments qnly obtain at fome after period of our church
, with Avhich our Reformers had no concern, and which con-
fequently does not concern us? So fome perfons Would
have it believed !
2. The faa, however, is abundantly confirmed, by the
WRITINGS OF THE REFORMERS THEMSELVES. Nearly all
thofe to which Ave have already ¦referred': tend direaly to
its eftablifhment. The reft are in perfea confiftency Avitb,
it. Nothing need be more decifive on the fubjea, than
the declarations and confeffions of our Proteftant Bifhops
and Martyrs in prifon. And thefe muft be confidered the
genuine fentiments of the firft Foundeis of our church.*—
The banifhed Exiles could not yet have imported with their
return the foreign admixture. Innumerable other produc
tions of the reigns of Edward, Elizabeth, James, and
Charles the Firft, equally full to the purpofe, might how-
(z) Ibid. ,

74 ,TliE TRUE CHURCHMEN ASCERTAINED.
ever be fpecified; but, to avoid unneceffary prolixity, I
-will only dwell a little On three 'of thefe publications.
One of them fhall be Nowell's Catechism, already
fo largely noticed. I fetea this work on account of the
honour put upon it, and the ufe made of it, by the learned
Bifhop Cleaver. This Prelate has favoured the church Avith
an edition of this Catechifm. He has extolled its excel
lence, and recognized its importance, by relating a confi-
derable part of its ordinary hiftory. He has moreover ac
knowledged its Calvinifm, Avhich he has Avritten notes tb
palliate. Yet, hence, however, his Lordfhip deduces ah
argument that Calvinifm was not intended to be eftablifhed
in our Articles. Read the venerable Dignitary's own Avords
at large. Having a long time been laudably meditating a
produaion which might tend to the increafe. of facred
learning, • " Quod," he fays, " in votis tantum diu habui, id tandem
paucis abhinc annis -defer jptum videbam ab erriditiflurio
Prsefule in ' Codice juris -Ecclefiaftici Anglicani :' Catechif-
mum nempe ilium, quem Edwardus Sextus Regia authoritak
in fcholis doceri juffit, et quem Convocationem illam anno
1562 recenfuiffe, et cum emendationibus atque additamentis
promulgaviffe exiftimavit Praeful eruditiffimus; ut traaatus
•ifte, qui jam fummam Religionis Reformatse compleaeba-
tur, Clero Juniori norma foret et regula, qua dirigerentur
ftudia illorum Theologica.
, v Nee profeao aut fruftra, aut injucunde quaerenti mibi
ceffit res, quamvis enim catcchifmum ilium Edwardi Sexti
alii tribuunt Johanni Poynet, primum Epifcopo Roffenfi, et
poftea Wintonicrifi, alii Nowello, hunc tamen, quemaCon-
vocatione anno 1562 recenfitum effe atque cum emenda
tionibus promulgatum exiftimavit Prsful doaiffimus, plane
mihicompertum efthortatu fummi illius Viri Gulielmi Cecil,
tunc temporis e Secretis Regius Elizabethan, a Nowello
fcriptum fuiife, atque juffu aut unanimi faltem approbar
tione domus inferioris Convocationis, Prolocutor cujus ipfe
turn fuit anno 1562, feffione 22da ad fuperiorem domum

THE REAL-SENSE, OF .THE ARTICLES, 8"C. 75
?ab ipfo prolatum. Conftat tamen domnm fuperiorem nihil
deinde in hac re feciffe,: nee, ante annum poft octavum
Catechifmus hie public! juris faptusfuit, quando, efflagitan-
ti^us, Archiepifcopis, typis mandabatur patrocinio etiam
mnnium Epifcoporum cohoneftatus.
" Et, fane eum .effe hunc Catechifmum, qui uuiverfara
Ecclefiae laudem meruit, facile agnofcent ii omnes, quibus
probe cognita fuerit Vera Catholics et incorrupt* fidei
-doctrina. De eo verba magniPraefulis Archiepifcopi Whit
gift digniffima fuut, quae recitentur : ' Neminem "profecto
adeo doctum effe fcio, quem non deceat legere et perlegere
eruditum ilium, etneceffariumlLbrum.' Quibus liceatfub-
jungere ilia Thomae Cooper, Epjfcopi tunc temporis
Lincolnienfis. ' Qui Catechifmum quaerunt, eos remitto
ad ilium, quem fcripfit pius die et eruditus Vir, Magifter
NoAvell, ab Ecclejia Anglicana receptum ac approbatum, verb©
-Dei fundatum atque confirmatum ; in quo videre eft omnes
religionis partes ftabilitas, difficultates enucleatas, veritatem
vjndicatam, et corrupta Eccleike Romanae commenta ab-
judipata,'.'" - >
Who then wonld not fuppofe that the doctrines of this
Catechiftu were confidered perfectly agreeable to the doc
trines, of our articles ? His Lordfhip however immediately
proceeds,,'' Ponp non parum lncis in explicandis 39 Fidei
et Religionis Articuhs prajbi.turus eft hie Catechifmus, quum
ex hoc plane conftare poffit Convocationem Anglicanam
nolle Galvinianas Scripturarum interpretationes, -quicquid
de iis tunc temporis fenferint. non pauci, iidemque magni
nomiriisViri, lege fancire. Quod ut lectori manifeftum
fiat, velim-eum hocGatechifmo conferat Articnlospraxllctos,
atque iftos fpeciatim, in quibus de Peccato Origin's et de
Pia-deftinatione ..tractatum eft; .Tunc fcilicet conftabit,
quam caute agitur in iftis Ardculjs a Glero fubferibendis,
dum Nowellus npfter.clare et.libere fententiam fuam, ean-
demque Epifcoporum confenfti munitam eloquitur, ....
(c) Preface, .p.. 4, 5.

76 THE TRUE CHURCHMEN ASCERTAINED.
Qua de caufa prsecipue annobationes hie illic addenda*
volui, ne articulorum ifti interpretation! .patrocinari vide-
-rer, quam avide adeo captant hodierni quidam, quafi earn,
seamque folam fubferibendam voluerit Convocatio i'fta, cui
forfan debetur, quod hodie puram adeo fidem ac difciplt-
nam prEeftet Ecclefia noftra, nemini temere religionis com-
munipnem denegaturad."
rriie moderation and Avifdom of this celebrated Synod
are abundantly confpicuous. But how a confefiedly Cal
viniftic Catechifm, circumftanced even as his Lordfhip re-
jprefents this to have been, can afford an argument againft
the Calviniftic intention and interpretation of our Articles,
fome perfons Avill not eafiiy be convinced : How a Cate-;
.chifm, which, according to Mr. Strype, was revieAved, cor-
reaed, " approved, allowed, and paffed," by both houfes of '
the lame Convocation which reviewed and paffed our pre
fent Articles e, can be fuppofed to contain any other doc
trine than that intended in thefe Articles, fuch perfons do
not conceive.' — Admitting however that this Work was un-
derftood'to be more Calviniftic than the Articles, and that
this Avas the reafon Avhy it was not sftablifhed by law for the
fubfeription of the Clergy, it proves beyond all room for
queftion, according to Biihop C.'s account of it, our prefent
pofition, namely, that the prevailing private fentiments of
our leading Reformers Avere Calviniftic. — And thus does
this Catechifm fhovr, not only that we ought not to defcend
below the plain and full meaning of the Words of the Ar
ticles, for which Ave before appealed to it ; but alfo, how
generally fentiments obtained at the time of the Reforma
tion, ftill further diftantirom. thofe of many modern Divines.
A fimilar reafon may determine our choice of the next
Inftance, which (hall be, the Confession of Lord BacoU.
This Mr. Haggit confiders a " moft orthodox confeffion of
faith," and a proof that " this great man" was not " lefs

(d) Ibid, p, 6. (e) See above, p. 61.

THE REAL SENSE OF THE ARTICLES, &C 77
eminent for his piety, than for his other choice endoAV-
nients," although " on the feore of profound knowledge
anc' un|vei'fal ".fcience, he Avas perhaps never equalled,"
even at Cambridge z. It is alfo thus introduced iri the,
' Scholar^ armed ;' " We begin Avith an excellent (ketch of
the Chriftian plan, by the "mafterly hand of the great Lord
Chancellor Bacon; who, \vith his other high qualifications,
was one of the bed Divines of the age in which he flourifh-
ed*."— What then were Lord Bacon's ideas oh our fubjea?
" I believe," this great Philofopher, fpeaking of God,
fays, "that he chofe, according to his good pleafure, man
to be that creature, to\vhofe nature the perfon of the eter
nal Son of God fhould be united ; arid amongft the genera
tions of men, elected, a small FLbhK, in whom, by the
participation, of himfelf, he purpofed to exprefs the riches
of his glory ; ajl the miniftration of angels, damnation of
devils/and reprobates, and univerfal adminiftratiori of all
creatures, r arid djfpenfatipn of all times, having no other
end, but as the ways and ambages of God, to be further
glprified in his faints, who are one Avith their head the Me
diator, who'isohe with God*."
^ I believe," he further fays, " that the fufferings and
merits of Cnrift, as they ate fufficient to do away the fins
of the whole" World, fo they are only effectual to thofe
which, are regenerate by the' Holy Ghoft; Avho breatheth
where Ae will of free gra& ; /which grace, as a' feed incor
ruptible, quickeneth the fpiiit of man, arid conceiveth him
anew 4 fon of God and rriember of Chrift w."— So alfo, af
ter enumerating the ordinary means by Avhich " the work
ofthe Spirit',';is'effeaed, " All which,"' he fays, H though
fome i be more principal, God ufeth as the means of voca
tion Vnd conv'erfiori of his elect; not derogating from his
power to call immediately by his grace, and at all hours
(z) Vifitation Sermon, p. 9; (->') Vol. u Preface. (x) Works,
Vol.-W. p'. 454. " ' '(*)- Ibid. p. 456. - '• ,
' «r - : ' rj, -. : .#

.*78 THE" TRUE CHURCHMEN ASCERTAINED.
iod momepts.of thc'day, that-is, of marisJife,: according
to:bis;gojod pleafure -." In Conformity with thefe paffages
^.-are bis noiioris of the "Catholic Church, of God, which is
Chrift'sfpoufe, and Chrift's body." This he represents as
:con(ifting ".of therfpirits of the faithful diffolved, and the
fpirits of the faithful militant, and of the names yet to be
¦ born, whieh are already Avritten in the book of Life'.".
• ;> And.does all this harmonize with the phtafeology of cer
tain modern Divines ? Does this afford Mr. Haggitt good
ground for triumphing: in Lord Bacon's authority againft
Calvinifts? Does Lord Bacon; like Mr. H, clafe "the
doarine of partial efeaion," among pofitions which are
" fo horrid and fo ftrange, that when Ave fee them, autho
rized by the names of grave rfefpeaable charaaers; .we are
. ready, to rejea the atteftation of our OAvn fenfes*!!' Muft- we
not indeed rejea the atteftation of our fenfes to adinit this?
Yet on the fame occafion upon which Mr. H. extols 'Lord
Bacon's Confeffion, he gives thjs account of Eleaipn!
- My laft inftance (hall be, The Petition prefented by
Thomas Talbot, and his brethren in fentiment, to the Con
vocation that fettled our Articles ; the occafion and circum
ftances of Avhich^Mr. Strype relates as follows: Obferving
upon the 17th Article, under the year 1562, No mention,
he fupppfes, is made in it of " abf'olute Reprobation? that
no Proteftant might fcruple to fign it ; becaufe, he fays,
-•'.' there were among thofe who now profefied the;Gofpel,
and, bad foffered. perfecution for.it under Queen Mary,
considerable numbers differing from the reft that followed
fome foreign Divines of great name, in the point d£- Pre*
adeftinatian. ... . One of thefe was Thomas Talbot,. Parfbn
. of St; Mary Magdalen, Milk-Street, London. Thofe of this
/ (v) Ibid. p. 456;' ' (t) Ibid. p. 457.' (s) See Vjfitation
Sermon, p. iY, and Preface, p. 14. The paflage Mr. H. quotes from
this Author, according io his Lordfaip's own exprefs words, " Wilbur
perTairtfth to them which impugn our prefent Ecclefiafiical.GOTWn-
mentr." It 19 therefore mheUy inapplicable to the perfons here vindi
cated. -¦--. :. • (r\ See Works, Vol. It. p. 468.

THE- REAL SENSE' OF TJfE vAWMtfLES^ &C. 79
pevfuafion," he adds, " were mightily cried out againft by
the others, as Freewillers, PelagianSj'Papifts," Anabaptifts,
&c."fand " threatened with punifhrnenti" They therefore
prefented a petition to the Bifhdps, plainly declaring their
/opinions arid fufferihgs, and begging for toleration n.-^-Here
then, in thofe Avho followed the foreign Divines, and thefe
AA;hb differed from them, and" were cried out againft, we
have clearly the^Aofe ^arf^ofthe.Englifh'Proteftants, ex
cept a few extravagant Seaaries. By examining there
fore, Avhat thofe opinions. Avere of the one, that were cen
tred b)r the otheAwe fhall, as far! as Cur prefent argument
is concerned:, ;learnthe fentiments of bothu ?,-> '
The fubftance of the Declaration of the opinions of the
Petitioners, then, is this : "That God's holy predeftination
is,ndt the' ctiufr of fin: . . . That God dothforeknaw^ and pre-
deftinate., all good andsgoodnefs*? but1 deth only foreknow,
and wotpredMirMe any evil, wickedtaefs, or fin, . . .For this
came,!*- they fay, . ' they are efteemed of their Brethren, fhe
¦ Proteftants, fautors: of falfe religion, and conftrained to fuf-
tatn at: their .-bands the fbarneful, reproach and infamy of
Freewillmen, Pelagians, papifts. Epicures, Anabaptifts, and
enemies/ to God's holy predeftination and, providence ;" and
threatened, with fitch, punifhments as were denounced againft
thefe errors ar»d feSs, " Wher&*£>,'y they affirm, '" they
.bold no fuch thing as they are; burdened withal; : but do
only hold Concerning predeftination as is above briefly de-
claredi" ..They beg therefore, " ituiay be provided, that
none of .-thofe .punifhments, which the .Clergy have autho
rity to exereife upon any of the aforefaid errors and feas,
(hall exten&.to be.executed upon any manner of perfons as
do hold of predeftination as is above declared ; except it
be duly proved, that the fame perfons. do by their exprefs
words or Avritings, affirm and maintain, that man, of his own
ii&ujral power, is able to think, will, or work;, of. hmf^f?,an^
(n) ^Annals, p.<293~-29V
f a

SO THE TRUE CHURCHMEN ASCERTAINED
¦thing that fhould, in any cafe, help, or ferve toward his own
falvation, or any part thereof; or elfe fome other mamfefi
¦Articles, or points of error, Avhich any of the aforefaid
-feas, or any Other, do hold"."
Thefe then Avere' the principles ofthe Diffentients, in ac-
corritriodation to whom, Mr. Strype believes, the 1 Article is
filent about abfolufe Reprobation. And is it ;not therefore
in vain to ai-gue With thofe who deny the Calvinifm of- the
reft, ^vho conftituted' the main Body ? What now becomes
of the conceit fo much infilled upon, that it was only Peld-
gianijm Avhich our Reformers difliked and condemned? Is
this Pelagianifm, that afcribes all good and :goodnefs to
'God's holy predeftination ? Is it only Semipelagianifm ; is
it Arminianifm, AA'hich denies " that man,- of his own natu-
- ral power, isable to think, 'will, or work, any thing, that
Can, in any cafe, help, orferve, toAA'ardshisown falvation,
or any part thereof ?" Or rather,' would not thefe fenti-
f merits of the 'more imoderate party now be called' Calvin
iftic ?  -But'hoAV oppofite, 'how diametrically oppofite, is
this whole' reprefehtatiOn to that' of our opponents, viho
' contend that 'the main bddy of bur Reformers Avere a kind
of Arminian ""FreeAvillmen," and that they accommodated
the Article to' a few differiting Calvinifts ! .
S. The next argument' I will briefly notice, to prove that
the privkte rfentitneats of our Reformers were Calviniftic,
{ball be—The co-ncessions and reasonings of'avowed
ARMINIANS. ;-'-'
We have already feen what, among others, Bifhop'Bumet
has conceded. But his^conceffiori'is fo remarkably import- '
ahf arid decifive on theJubjefit, that it Avell merits a repeti
tion. ' Bifhdp Burnet then;1 let it be1obferved^was himfelf,
cbnfeffedly, an Armmian9. 'The avowed fabjeaoffiirEx-
vpofitiori of the A-i'tiolfes Avas, to Jirbve-them nolA

(o) Ibid. See the-" Petition. . -.'(p) See Preface to Expofitiyn
of Articles' p. 6.

THE REAL SENSE- QFTHJEj ARTICLES, &C- 8$
or atjieaft, to quiet the mifgivjng conferences of fiibfcribing
Arminians, a,rid,to wipe, aw;^y the reproach,, .even then pre
valent, " that pur Articles looked one way, and our Dpctors,
for the moft, part, went the other,*;." — He was foftjgated to
thip work by Queen Mary ; and, t;he great Arch-Bifhop Til-
lotfonr, an Arminian,;, and was, doublets, therefore, con-
fidered, at leaft, as well qualified for it, as. apy Divjne in the
Nation. It is, moft certain then, that Bifhop Burnet would
admit, nothing on. the other fide of the queftion, but what
he Avas conftrained to dp, by the force of the moft manifeft
truth. Ye§, as was fhpwn above, has he, in thjs- very Avork,
moft exprefsly afferted the whole matter for which Aye are
Contending ; namely, that " In, England, the first reform
ers were; generally in the, suiu.a.?sarian. Hypothefis:"
but that " Perkins and others afferted the Supralapfarian
way ;" wtlteh, he fays, the foreign Reforruers, '' generally
followed '."—Can there then remain a fhado^Y of doubt but
Ahat this was really tbe fact ?
Hear boweypi' the fame truth from the mputhpf another
Witoefs, equally free from fufpicion. No man, it i$nHl
known, ever difcovered a more virulent hatred for e$Wy
•Calviniftic doctrine, or a more fervent zeal to free our
Chrirch from the imputation of holding ariyfuch Doctrine,
•than Dr. Heylin has done. No Man's Works on the fub
ject, are gerhaps;fo frequently reforted tp,by mpderoWriters
of the lame fentiments c. Yet, be too has been, aompejled tp <¦
admit the SBUth pf ouar prefent pofitjop again, and again.
", It cannot be denied," fays this;geaious Arminian, " but
that, by the error of thefe times., the reputation which Calvin
fca4 attained, to in both Univerfities,, and the extreme dili
gence of his followers, . . . there wasa general tendency
¦ j ; .j, .,, ¦ 7/a'l ¦' •
(q) See his- Remarks on the Examination of his Expofition of the
2d Article ; and Preface to Expofition. (r) Ibid. fee. (s) Expo-
fitionof Articles, p. 1,51. (t) §ee Dr.- He^'s.Npr. Le&. Vol. ii.
p. 20*; Mr. Daubeny's Appendix, p.^1'0 ; Sec,

82 THE TRUE CHURCHMEN ASCERTAINED'. '
unto his opinions; . . . his Bobk of Inftitrites being for trip
moft part the foundation on which the young pivines of
thofe times did build their" ftudiesT." — What follows is
furely important: " Of any men," faith hey " Avho"publicly
oppbfed the Calviriian tenets in this Univerfity ° till after'thq
begiririing of King James' reign, I muft confefs that I hate
hitherto found no gobd'affurarice w." Nor carl he,after the
moft diligent fearch,.name more than tavo Divines, Buck-
ridge, Tutor to Archbifhop Laud ; and Houfon, who, he
informs us, was aftervrards fiifpended; that fec/'etty propa
gated other principles. The fituation of thefe two Gentle
men Dr. H. compares to that ofthe Prophet Elijah,' Avheii
he complained that he was left alone tp oppofe the 'Whole
world of Idolaters ; btot fuppdfes however, that as in that cafe
God had a fecret refervation of" true Worlhippers, Avho had
not boAved the knee to Baal, fo here f- there might be" many
other fecret Devotees to Armi"manifnix.
The only difficulty refulting from all this is, whether; the
Confeffion,' the Simile, or the Suppofition, the unanswer
able might BE'mbrC'than thefe two:,'moft fully eftablifhes
our poiition. >"¦
Again: In the reign of Kltig Charles/more than fixty
years after the final fettling ofthe Articles, when a fup-
preffion of the Calviniftic Doctrines was meditated by Arch
bifhop Laud, and the Royal Proclamation Avas procured;
Such, Dr. H. informs us,', was the general attachment of the
Bifhops and Clergy to' thefe Doctrines, that the Arminian
Party durft not " venture the determining of thofe points
to a convocation *."  -" Since the refettting cf the Church
under' Sueeh Elizabeth" "to the period rnentibried above, he
fays again, -ff the maintainers of the Anti-Calvinian dop-
. trines, are but fe,w in number, and make but a very thin ap
pearance;" fidX'f Apparent rari nautes in Gurgiteyaftp2.''

sl (v)ftuinq.liifl. Works, p. 6?6., (9) Oxford. '(w^Quinq.
Hifl. Work's, p" 626.''// / (x) Ibid. "/': .(y) Life of Arch^Xaud,
p. 147. ./; (?) Quinq. Hifl. p.^627. ""

THE .R^AL^SENSE.OF THE .ARTICLES,, &C. &£,,
— Thin, indeed! four or five during half a Centuiy, in two
Univerfities, and, the Ay hole, Aggregate of Divines in. -the.
Nation! And thefe i'carce'jy 'dariug, or 'not ''iuffercd^to (how
their heads ;.three put of the number being .aStualiy punifh-
?.4/9y propagating their opinions"!— And Avhat an argu:'
ment does alf this afford, Avhen, as in the. prefent inquiry,
¦jiot w.bat was the truth, but 'what was the pk.EvAiLiNG sen-)
T1MENT, is the queftion.
/(,Thisdec?fiye evidence againft them has not, hoAvever, yet
Cjiuffid men of the fame, principles to abandon their caufe.
S\i\\ ;,Mr. Daiibeny will* hav;e it, that Calvinifm was *' not
entertained by many 'learned men of the Univerfity of
Cambridge, till the year 1595 f." Heylin then njuft have
been very ,uufucceisful , in fearching for them.— -'* The
preaching of" the expelled "Baroe," and the difcreet
" Harfoet," is adduced alfo by Mr. Gray, as an argument
that the fpread of Calviraian fentiments was but " partial"
jn Elizabeth's reign*. He fays indeed, " and others;" but '
had he proceeded to tlieir names, his fituation would doiibtr
lefs have, referabled Heylin's, and he might haA'e confefled
he could only find another d.
But .modern Arroipians are far more (paring in their conr
, : (a) Baroe, Barret; and Harfnet, at Cambridge; au J the above-
mentioned Buckridge and Houfon, at Oxford. > Baro and Barret
* were driven, at leaft chofe to letire from their fituations in the U.ni-
verfity, in confequence of the diliurbance their opimons cccaiioned.
Houfon was fufpended, and the others only favcd -themfelves ,by their
filence and difcretton. See Quinq. Hifl, as above; Strype's Life pf
Whitgift, p. 47-6; Fullers JHifi. of'Camb, p. 152 ;r arid Tindal's Coq-
,l-Jnuat.ion, Vol. iii. p. 280. ^ (b) .Appendix, p. 2J 1. (c) Bamp.
Left. p. 267. JV — Mr. GVqthA- arguments io prove this fact are the
^following.: %< 1. The public piofellions of failjh.' 2 The de'ay in thp
Upper Houfe of Convocation in ratifying Nowet's Catechifm. 3. The
fuppreflion of: the Lambeth Articles." To the Ml,; a Calvaiiimaiy
anfwer, that it begs the queftion : To the 2d, That they did ratify
jt: and to the ofher, That it was only, *o fay the molt, the higheft
fpecies of Calvinifm which they did pot fhink neceffary to be hi ad e
effentiallo 'Churcli Cornmunioh. (d) Barret, i ¦' ' •' '• ""
'•; ¦ "¦ i.M dzig + ¦ . ..

84 THE TRUE CHURCHMEN ASCERTAINED.
ceffions, than their predeceffors were. The Oppofite doc
trines are become more a dead letter, and lefsintrufive ; aiid
their claims are denied' as they appear without'friend's to"
fupport them. Important conceffions are however ftill
made on the fubjea. Thus the prefent Avriter, admits, that
'/ Calvinian fentiments fpread conliderably among the Clergy
in the reign of Elizabeth ;" " that many perfons" in " ec-.
clefiaftical departments Avere ftrongly tinaured with theni;"
that they " Avere induftrioufly propagated and patronized
by many eminent men ; as by .Cecil, Leicefter, Walfing-
ham, Sir Francis Knoljlis, &c. ;" and that they Avere " liftened
to readily by many of our eftablifhment e." — -So alfo the mo
dern Prelate, before noticed, Avhen fpeaking of the precife
time.Avhen pur Articles were impofed, and avowedly wifh-
ing to fhpAy that Calvinifm was not eftablilhed in them, ad-,
mite, " Thpp many and thofe of great name, were' at that
period, adherents. to this doarine V . ,
But the prevalence of thefe.'fenliments may, jt feems, be
eaji^/accoimted for ; and the Avhple body of Arminian 'Writers
engage in affignirig the reafons pf its. But does this, over
throw, or eftablifh, the Ta,j5t ? Admit that thefe fentiments
are of foreign extraaioni. So it may be fhoAvn are the ge
neral fentiments of the Reformation here., Admit that feme
of the great charaaers employed in refettling the Church' on
the Acceffion of Elizabeth, had acquired a greaterreliftrfor
them than they had before: Still thefe charaaers muft be
claffed among our pri7icipal Reformers; ftill this was trie^i-
riod Avheri the doarines, which afebindiner upon us, were
legally eftablilhed , The more cjearly therefore thi s circum
ftance is accounted for .hy the Gentlemen in queftion, \ the
rriore clearly do they eftabliib the faa, they Avifh to refute.

.i

, (e) Bamp. Left, p.265,26^.' (f) Preface to Nowel's.tat.
,p.!6. {g)|See Heylin, -Quinq.Hift. p. 594, 6Q9; Ridley's 3d Left.
p. 35 ; ¦Cray's. Left. p. 265, 266 ; Hey's Nor. ' Le#. Vol. i': p. 209 ;
Daubeny's Appendix, p. 230. -."-,."

THE1 R-'EATJ SENfeE 6$ Ttit' A't-r-teEES-- cf C1. $£
l^yAVodld'ihm^riateViride^d0, that AiitwAA previous period of'
tHe Refb?mati6n,< o'^T-^thei^ tiAvri)1, fentiments' bbtahTetf.
Now admitting this alfo, it d'de's-hbt rhucft concern Us . Tftey
p'Voduce'hp'wevel- n6 proper evidence,' that this w*as"tlie cafe
after any' thing tf£re$uthrty 'd7td legally ddrieS '" We (hall fay
riti more here refpeairig the Works1 of Henry tlie/ Eighth's'
tithe, of AvHich^o'mhch'ufe is^m'adefor-ffiis purpoie*:"' From
tnefet' Writings',1 ifr K'is aii'eady'a'ppeai-ed"h, they rrray equally
rftbye, lttfa1c;oW chui'ch holdr'mariy of the diftmguiihing pe-
emi^iittes of Popery; and" their1 very recuYrenee'to fu'ch"
flleg'ititriate'teftii'ri'ohy, a'ffofd's no* riieart evidence' 6f their
rack ei* better^ atfd'tnat their" cafe' is a forlorn one1.
'''Moi'e'hope'lef'sJ however, if poffible, is the attempt to prove,
rtfaVif: Avas "only y feme 'frill Mr period when tnefe Cafyi-
nlftYc" ferit^riieiiYs fo pi'evafently obtained. 'Heyjifi himfelf
tepVefeiri^s' the cirduhiftarice as coeval Avith bur legal efta-
bnlhhierif; vrith' " the fefeHting of tlie Church under &iieeri
Eflziabfetn1.'*' And the teftnrioriy 'of Huriie, Mofheim,'
Bifhop Burnet, arid the whole body of other evidence Ave
haVe -'tfrJjrM&'f, r'efpeas the " Cliurch orEfigliridJ from her
first re^brdiioU frfont Papery"' our ' " firIst. Reformers"
" the fIrst EiigXiffiR^efofmer^
England k.*' ' ?es, Mi-. T>auberiy ! the " particular ^eliod''
iri AA'hich you arid your colleagues allow thefe doctrines were
prevalent, incjudes the very, period when our Articles jyere
made wna"t. they now are, 'arid legally impofed, as well as a
whole century afterward: ', Tne Large .portion of trie
"great body of trie Clergy of our church'," you fpeak of;
'as favouring fuch fentirfleiits; nipl ride's the very' men who
thils formed." arid impofed thefe Articles. .,,,,.
it may De adrfed to, the fa,riie effect, 'that nearly the whole
"of what is produced in oppofitipn to our arguinetit, from the
Works of t&eSe times, terpens 'only trie proper manner of
(h) Above, p. 57. (i) Above, pTf"?. (k) Above, p. 70—72.
(1) Appefidii-, p. i-9'6. '' •"¦ '; "'-" ' ';''T

86, THE TRUE CHURCHMEN ASCERTAINED
treating oa^he fubjea of Predeftiriatiou and Eleaion,, and,
tl^e abufe pf the dp&ririe, andis what every Jfenfible'modera
Calyinift moft cordially approves. -,<-. : i
I Avilltake as an inftanceofthis,the paffage .quoted,, by, fp,
many Arminian Writers, aud anipng others, by Mr., Gray,
from" Bifhop Hooper's Introduction to his Expofition pf
the Decalogue." Noi-e ofthe ifiufiripus Predates who fuf-
fered Martyrdom for their, principles, ufed language mpr^
fayourable to the fchemejpf the Arminians, than Bifhop
Hooper; and no Avhere, ft, may feem, from tlie frequent
ufe they make pf this paffage, hg,s he ftud/.what more favours
it than here. Let us then examine the pafipge fairly, and
aljpw it all its Av^ight. As quoted by Mr. Gray ,fr nias
thus : " It is not a Chriftian man's part to fay that^od,
hath Avritten fatal laws, as the Stoic, and with neceffity.c^
deftiny violently pulleth one by the hair into heaven, and
thrufteth the, pther headlong intp hell. The caufe, of re
jection or damnation, is fin in man, Avhich will npt hear,
neither receive, theprornife of the gofpel™," This/Mr.
Gray produces as a " remarkable paffage ;" remarkable, w«
muft,underfta,nd him, for ite complete, decjfion againft Cal*
yiniftn. This idea , of it is alfo fupported by the Conductor %
ofthe Britifh Critiq, who both approye of Mr. G's, ufe pf
it, and themfelves defcribe it, as " exprefsly combating the
notion of abfolute decrees"."
,twe cannot, however ? at aU judge ,pf , B/rfhpp Hooper's
meaning in thpfe words, uplefs Ave attend alfo tp the other
jjiarte of the paffage with w.hich they are immediately conr
neaed. Lefs mutilated, th,a paffage ftands thus ;-r-" It is
not a Chriftian' s part tp attribute his falvation tp his <m
Free/Will with tip Pelagian, and extenuate original
fin; ndr to make God the Author pf Evil pr pur Dai-ina-
tipn, Aviththe Manjchee: Nor yet to fay, God hath wrote
fetal laAvs, as the Stoics, and with neceffity of deftiny vio

lin) Barap. Lect.p. 248. N. (n) For Anguft,1796.

THE R'EAL SEN*E OF T«E ARTICLES, &C. gf
tefltly pulleth one by the hair into heaven, and thrufteth"
the other headlong into hell. « Brit afeertain thyfelf by
fcripture A*hat be the caufeS' of reprobation, arid what of
eleaipiV." • The caufe of rejeaion or damnation is fin in
man, who -will "not hear nor receive the promife of the
gofpel.". . iThetaufe of our eleaion is the-mercy of God in
ChrfijL Ho#VJeit, he that will be partaker of this Eleaion,
muft receive the promife in Chrift by faith. For therefote
wie"be-eleaed,, becaufe after warId Ave "are riiade the mem-'
hers of Chrift, &c. . . So Ave judge of 'Eleaion by the event
.fif'faceefs'Avhieh'happerieth in the'life of manp."
And is it hot now a little extraordinary, that' /this very
paragraph, when taken: as it is'-" fhould be remarkably de-
cifive7 againft fome Arminian Tenets, AVhich Mr." Gray and
fes Brethren in: fentiment, afcribe to bur church ? Yet cer
tainly it is fo. Mr, Gray "rejects" the doarine "" of Pre
deftination," as a "curious coneeitq:" Bifhop Hooper
eflahliflles it, by teaching us rightly to afeertain the caufes, the
confequences, arid the evidences, of reprobation and. eleaion.
With Mr. Gray, it is "incautious arid exceffive enthufiafrri,
tb dilate on gratuitous juftification, fo as"to invalidate the im-
portant doctrine of Freew ill r:" Bifhop Hooper repreferits
the making our falvation to turn 'iipbn cur freewill, as ex
tenuating original fin, and rio better than pdagianijm. Mr.
Gray fays, " Our church confiders . . . eleaion as import
ing z.fofefeen eonformity to the pivine will * :" Bifhop Hooper
fays", "The caufebi 6 u£ Eleaion is the mercy of God in
Chrift, and that' therefore we ate eleaed,-' not becaufe we
•axbfeen to hi good, but, that we riray be made fo; " becaufe
vfterward Ave'are riiade members of Chrift, &c:'
"This I^ftclaute contains, rrieffea, the whole matter at
Iffife ; namely, Avhether faith, Tiolinefs, &c./are the fruitsot
eleakm, or the caufe of it ; arid fo far we fee;' are'tbe An-

(p) See Strype's Eccles. Mem." Vol. ii. p. 203, or the Work itfelf.
(q) BampV Led* 2*6. N. (r) Ibid, p", 266. " ' * ' (si) Ibid. p. 246.
¦ .3

S& THE TRUE CHURCHMEN- ASCERTAINED
cient Martyr and the MadeBn;Divine<from> harmonizing on
the fubjea, that they view) it in. direfitly oppofite lights.
Th» one fays, " The oaafe of our elbakni is the mercy <f
God in Chrift ; the other teaches, that eleaion imports a
•" forefeen conformity to the Divine Will." , , .• !;
But Avhat do the good Bifhop's- Avords contain,, that- is fo
irreconcileable with the Calviniftic fcheme? He forbids us
to talk of fate like the Manicheans or Stoics : So dothe
Calvinifts. They do not with the former of thefe Se6t&
ko\dthtiVthdre'fta.n Independent EvilPriziciple, to which they
fo attribute' evil as to; exculpate themfelves' i They dp no{,
with the latter. of them, afcribe Avhat happens in human af
fairs to $a.i7nmutable. deftiny, refulting from the influence of
;Hiatter, or from no man knows what, by which. God him
felf is refhained ? ; but, to the appointment of a Supretne

(t'.See Milner's. Hiflpry of the Church, Vol. it. p. 340^-3'!6:
where both their fentiments, and the light in which St. AufTm viewed
them a'ftter his converfion, are mentioned ; Moftleim, Vol. i. p. 240";
¦ Beatflbbre ; Cave ; &c • ¦ '
(v) It is anneceffaFy here, were.it poffible, tbfay precifely, amidfl
the variety offtrange and- iricrfDnAent notions of .this feci, what they
_ meant either by God or Fate. This feems fo haye. Jjeen.the popular
idea. And thofe perfons who have, extolled the language of .the wifer
pait of them on our fubject, appear to have put a better conflrudlibn
upon their Words,' than they were capable of doing themfelves;-^-Dr.
Mofheim's account of them is, that they confider *' God a corporal
Being united t» matter by A. neceffary connection, and fubjeet to the
< determinations of an immutable fate." — St. Auftin fay?, " Dicmt
. omnia fulcra partes Jov.is effe, etcmniavivereet rationales aniriiaslia-
bere, etitfeo-finecontroverfia E»eos effe." -rLaflantius adds, "Iftiuno
naturae tiomine res diveriiffimas comprehenderunt; Deum et Mundum,
Aitincpni et opus, dieuntq : AUeWim line altero nihil pofle, tanquam
natufa fit Deus Mnndo perm iftm."— And Laertius, fpeaking of Chry-
- fippus, one of the patriarchs aind champion* of the fto'cal fec\, fays,
" Puiiffimum dixit, ac LiquidifilnulHLJEthera, quem etiam prirfiUm
afltrunt Stoici effe Deum, Cenfib'.'iter velmtv'nfufum, perea qua -fuel in

THE REAL SENSE OF THE. ARTICLES, &C. 89
Governor of • infinite Wifdom, . PoAver, Goodnefs and. Per,-:
feaion, Avho, they believe, orders all things with a view, to
his own glory, and the greateft poffible idtimpiefgoodof his
creatures w. He denies, that in confequence, of fuch a def-
tiny, fome are violently thruft headlong on„the road to fal
vation, and others to perdition, without the; concurrence, &£
their, own wills, : So. do the Sublapfarians. The, owe, they
believe, God only fiiffers, to folio Ay. their .own will, andiheir
ownway, . and, that this (terminates in their, ruin ; and. that
the other he difpofes to approve, choofe, zridloye, that Ayhicji
is good, by a fiipply of. proper means, and the influences
of his Grace *. He: teaches, that the caufe of God's. rejec
tion of any man is his Jin, and,rejeaion.of the Gofpel: So
do thofe \vho are called Calvinjftsr. . He.incuk'ites.the.flfir

aere,' per cuncW-Anlinantes; et Arbores, . per terrain, autem ipfam ^se
cundum Halitum.'WEventhe famous prayer-of Gleanthes, on wnieh
fo great -ftrefe is, Jaidi in vindicating, their notions, clearly reprefents
Fate, as a. Semi-Deity, and, Coequal Partner with. Jupiter in the ar
rangement of human affairs. It' runs thus :
Ays &i f/.e, a Z.iv, no.) av, i TiiirfUfinn,
*bwot srofi vfuv ei/*i JutTsJay/iEK©',
E«» fa "twj t$iK*,.<>VK Mtii l\op.a.i.
It is therefore furely no proof that a man is anArminiah.,' becaufe
he does not talk of God and of Fate like the Stoics.— See Mbft*euir»
Hifui'ol. i. p, 28 ; 'Auftin de Civit. Dei, JLib. 7. cap. 2.;. Diogenes
Laertius de Vitis Philof., efpecially. that of Zeno, the founder of the
Stoic fed; Epiftetus Enchir. cap. 77 ; Cicero de Natura Deorum,
de Fato ; &c. Sec. l J ' , ', '
(w) See aSu^mrnary of Leibnitz's Scheme apud Dr. Maclaine; iftof-
Keitn's H'irtVol/v.'p.' 24- ; Dr. Bellamy on the' Wifdom of God la
the 'pWmiilion of Sin, andt'he Millenium; Dr. 'Blair's Sermon on
Pfalmixxvi. 10; &c/&'b. , '
(xj^e'e Edwards tin the Will; and "the' Writings of Davenant,,
Hall*; Doddridge, Scott, '&"c/ pafljm. " ' (y) See Ibid. _

SO THE-TRUE CHURCHMEN ASCERTAINED. .
fchUe neceffvty of faith and holinefs ; and that thefe are the
only faiisfactory evidemes by which we muft judge of; our
eleaion; So do all fenfible Calvinifts8.
- The whole therefore that this fatribus .paffage can fairly
be made to inculcate, is, the propriety, of guarding againft
the exceffes and abuf'es of the Doarines of Predeftination
and Eleaion ; • and the proper, manner of treating on the
fubjea ; namely, that Ave muft argue from the etfea to the
carrie, and only infer our eleaion: from oucChriftiaH' ex
perience and condua.
And this is nothing but Avhat Avas. generally taught by
our leading Divines of this period. -" If," fays the e£c«fc
lent Bifhop Hall, " -we confider of God's working and' pro
ceeding Avith us, the order is the reverfe, as it is alfo rigbily
ftated in the L7th Article ; but, if Ave confider the ordernf
our apprehending the ftate Avhereifi we ftarid with God? we
muft ascend only from our effeaual calling, and true
believing, to a comfortable affurance of our eleaion *."—
" Nb pfherwife," adds Bifhop Carlefori,-" 'would God have
us to be certain," of this circumftance, " but a pofierisn,
from the effeas of his fpirit Ave apprehend in" ourojvn
fouls"." This alfo is the purport of the famous reafoning
-" afcendendo" maintained to be the true doarine' of Pre-.
defti nation, by Bifhop Bancroft";. And preeifely the futile
might be (ho.wn, pf all that is fo generally quoted by writeVs
of an Arminian caft, frooi the works of Melariahon ', Latj-

\ (2) See Ibid.; 'AfcJi&fhbW tymerVBodyof Divinity"," p: 92 ; aid
Afchbifhop Leighton on 1 Peter vii, 8. "- (a) RerriaiMl LSer-
mon on 5 Peter i. 10. p. 269. (b) Exam, of Montague, p.- 1«-
(c) Summe of the Hampton Court Conference, p. 29/ (*) The
famous quotation from this celebrated Reformer on the fubjlS
is, the following remark- he made to Archb'rfhop- Cranraet:
*' Nimis- hol-ridse-fueruht initio iftolcas difputatiories" apud note
(the foreign Reformers) de fato, et difciplinse nocuerunt" See
Strype's Life of Cranmer, p. 409. It is remarkable, however, thai
at the fame time, and ajfo on other occailons, he recommended to the

the real -sense ot the articles,- &*. s*l
'mer*, Hall*, the Reformatio Legumw', and the laft ckwfe
ofthe nthArticle. The paffages contain nothing more than
fome falutary cautions againft the abufes or nrifreprefeniatiiM
of theCalviniftic. Doarines, of whicheautionseveryprudent
Calvinift fully admits the propriety, dzz .d
i 4, nOn all hands, therefore, does it thus unqueftionably
appear, hoAV .'generally^ thofe fentiments AArere entertained
by the founders of our church, which are now repre-
fentedas fl a curious: conceiti*"," '' a fyftem of nonfenfeV*
" an artifice ofthe Devil';" " a doarine, which carriesits
own condemnation upon the face of it s," is fynonimous
.with "jfanaticifm h," " makes God a Tyrant'," " lays the
ax at once to the root of all religion V' " is full of barba
rity and blafphemy " :"^and, ftrangetoiay, thus reprefented
too, by thofe who fill high ftations in this Church, by thofe
Who PROFESS! TO! v ADHERE TO THE GENUINE DOCTRINES
OJ?:HER REFORMERS!

¦'-• .- id- - *— :  ¦¦
Archbifhop, " that nothing might be left under general. terms, but
exprefied with all ^he perfpicuity and diflin&nefs imaginable." . Ibid.
So directly hoflile wals this Divine to that general latitude of expref-
fion and interpretation, he is fo often cited to favour. Melanfihon,
Bp. Davenant fays/ohly difapproved of the manner in which foni^
delivered the doctrine of Predeflinatiorr, &c. Anfwer to Hoord, p. 72.
See alfo Clarke;s Marrpw of Hift. p. 293. <y) See Quinq.
Hift. p. 556, and Latimer's ^errnong,.paf£ta. (x) See Anf.
to the, Confeffional, Lett. 3; p. 70, frprn Bp. H.'s Shaking of
the, Olive Tree, p. 355, &c. (wj Vide Caput 22. De Hares.
Ibid. Cap. 9. (d) Mr. Gray's Bamp. Left. p. 246. ri.
,(e) Ejaubeny's Appendix. P» 229>. fT0Itl Dr- ?algu?- (0 W-
p.,303. ,. (g) Daubeny's Guide, p. 77. (h) Mr.
vEolwhele's 2«LLetter to Dr. Hawker, p. 18. n. (f) Dr. Hey'£
*Npr. Left. VoL iii. p. 497, frorh Dr. Balguy. See #> Mr. Dawbeny's
Appendix, p. 149, and quotation from Jortin. (k> Dr. Pale£s
Yifitatipn Sermon, 1777, p. 15. . (1) .Mr. Polwheles Ift, Letter,
p. 43. b. See alfo Bifhop Watfon's Charge, 1795, p, 67,-tt., :

95} TJ*E TRUE ^CHURCHMEN ASCERTAINED^ z
„ There is, however, it muft beppnfeffed^ .a, difcovery made
by Mr. TJaubeny, which,, if Jt.be .juft, forms a confiderahle.
objeaion te-?-'"1" conelufion. " But Sir,'' fays this Writer
tp.his.,cippQnent, "I (hal^not do juftice tprthc 17th Article,
if I do riot obferve further,., that fo Jar from being intended
to favour t the Calviniftic Doctrine, it appears tpnie,,fo furT
njfti the ,A"Q,st, pecisive . internal. evidence .against
!Tm !" Poor. deluded.Hiftorians, ancient and modern , foreign
aiid.,4omej[iic,,w^o,,with.one, voice, have told us, that our
public Cpnfoffions are, formed pn.the Allgfftiman, . °r Cdlvi-
nian plan*! ;Poor. unfortunate Bifhop Burnet, Avho, when
ernployedby his„G^een,(and tee great Metropolitan, for the
very oppofite, purpofe,., has .(aid, ." It is not to bedenied,
but ..that. the. Article fe.ejms. to * be framed according' to St.
Auftin's doarine ;", ^bat .^'thpugh, in ,hjs judgment, others ,
vright faffyrthe/A yet.that "the. CfLlvinyis have [lefs occajhn
forfcruple, fince the Article does feem ?nore plainly to favour
them" and that the vetyJi£aii£ions that are added to it,
ido HkewifeintUTiateijthat^. :A,uflin\s \dp,ctrfine -¦wa.s^e/^g^
to-be fettle'dby the. Article'? ! iPoor good-oiatuaxd Armw
nians, Avhotrave madefo many undue' Coricejfions, and have
fo laboured to account for this circurhftance'; afcribing'it to
th^Marian Exile, ; and a defire,.tp cpmprehend t(ie Calv^n-
ifts,.,.ajid .tp jthe faa, that .'_' fpme of. .the. Compilers, of the

£m) Appendix, p,' 221. ' (n) Above, p. 70, 74. (o)'Expof,'
of the .Acts. p. 168. .See, alfo ,abpye, p. 70. Yet 'Mr. Polwhele
who makes higk claims tq liberality of fentiment, and confiflency of i
condud ; who is moft indignant at being thought in any degree'to
. have deviated from the Articles ; and Avhofays " I fubfcribed* them,
. with "gurnet, in my hands : and, 'Burnet has, fro'ni that hour, becniny
£ guide;";- fays, with nearly the fame breath,'" I abhor the Cal-
nift*!" .jJJee
zd Letter to Dr. Hawker ; ibid. p. 16. Note; alfo thiee Letters pafiirn. '

THE REAL SENSE OF THE ARTICLES, &.C.' 93
Article's were Calvinifts p!" Poor (hort-fighted fimpletons
all together, Avho, for two hundred and thirty-feven years,
have been doting about the Calviniftic tendency of our Arti
cles, Avhen, after all, the very Article upon which this opinion
has been chiefly founded, fumijlies the most decisive evi
dence against it ! Well may Mr. Daubeny be repre-
fented as " indifputably the very foremoft, or among the
fo7-emoft Writers of the Age q !" Well may it be triumph
antly concluded, that "Calvinifts will hardly attempt to
reafon Avith him r !" With the man, Avho can view fuch
an Article in fuch a light, confidered under all its circum
ftances, and in conneaion Avith Avhat has been the prevail
ing opinion of perfons of all pcrfuafions upon it, it is cer
tainly in vain to reafon.
5. Nothing, however, is further from our, purpofe, than
to infer from what has been advanced in this Seaion, that
the precife theological fyftem of John Calvin, in all its
parts, and to its full extent, was intended to be eftablilhed
in the 39 Articles, to the exclufion of every milder fenti-
ment. We think they have equally failed who have at
tempted to (how this, whether the exaltation, or degrada
tion, of the national confeffion, has, been their objea. To -
fay the leaft, our eftablilhed forms do not teach directly
feveral doarines Avhich are contained in Calvin's Inftitu-
tions. They do not, with this Avork, affirm that the Fall
of Adam Avas the effect of a Divine Decree ' : They do

(p) The Anti-jacobin Reviewers affign this lalt mentioned reafon,
Jan. 1800, p. 47, See alfo above, p. 69, 73. The Monthly Reviewers,'
noticing ' Obfervations on that part of the Bp. of Lincoln's Elements,
which refpeas the 17th Article, By an Old Chriftian,' fay, " >V*e
mufl own that this Old Chriftian appears to us to have fo far proved
his point, that he has fhown that no other doctrine than that of pure
Caloinifm is to-be found in the Article in queftion." Oct. 1806. p. 161.
(q) Antij. Rev. for Nov. 1799. p. 255. (r) Ibid. 359.
(s) lnft. Lib. 3. Cap. 23. § S. p. 335. G

.94 THE TRUE CHURCHMEN ASCERTAINED.
not ufe the language it does, refpecting the extent of
Chrift 's Redemption1 : They are filent concerning abfoliite'
¦reprobation", Avhich is here taught exprefsly w. The Au
thors of thefe forms unqueftionably built upon the fame
foundation Avith this celebrated Reformer, but they have
. not carried thefuperftructure to the fame height. They were
aware of the extremes to Avhich fomehad proceeded on thefe
fubjeets, and of the liability of the doetrines of grace to
-abufe; and Avilhed therefore to exprefs themfelves with
moderation and caution x. They Avere aware of the inabi->
lity of the human underftanding to comprehend the whole
of the Divine plan of procedure towards his creatures ; and,.
in courfe, of the difficulties attending the fubject when;
purfued beyond a certain limit. They wifhed, therefore.^
in framing a (landing public Confeffion, to decide no fur-*
ther upon thefe deep points than they believed the decijioa
of importance,, and for Avhich they had the moft exprefs and
certain warrant of Scripture. They kneAv that on this fub
ject efpecially, " Eft modus in rebus, funt certi denique fines,
" Quos ultra, citraque nequit coniiftere rectum.''

(t) Compare paiitieulariy the Explanation of the Creed in the Ca
techifm ; the Confecration Prayer in the Communion Service ; and
the writings of Cranmer, Latimery and Hooper, everywhere; witb\
Ljftit. Lib. 3. (v) See 17th Art. ; Clement's Confeffion ; and, the
'Articles fubfcribed in the lfl year of Elizabeth. (w) Inflit, Lib,
Cap. 23. §.8; Ibid. §. 1 ; and Calvin, in Rom. ix. 18. (x) They
fay this' exprefsly in the Articles fubfcribed as above, but declare at
Ihe fame time, that " feeing fome men of late have rifen, which do-gain-
fay.and impugn this truth (Predeflmatian) we cannot pafs over this
matter with filence, both for that the Holy Ghoft doth fo often make
mention of it in the Scriptures, which argueth it to be a thing both
fruitful and profitable to be known ; and alfo being occafioned by the
' fame reafon which moved St. Auftin to write of this matter of Pre
deftination.'' Strype's Annals, p. 1 1 8. This fhews us that guarding
" againfi the ahufe of the doctrine, js not denying the doftrine.

THE REAL SENSE OF THE ARTICLES, &C ¦ < 25
Or, to adopt the more lofty language of infpiration, they
knew in refpect to the Divine Procedure in thefe inftances,
" That clouds and darknefs are round about him, but that
righteoufmefs and judgment are the habitation of his
throne." They Avifhed unequivocally to teach, that man's
falvation is wholly of grace', but that his perdition is of him
felf; and neither to make Goe? the author of fin, nor man a
•mere machine, and unfit to be treated as a moral agent. All
beyond this, they have left to be refolved on the principle
bf human ignorance. And, Whatever may he faid to the
contrary, this is not in the fririalleft degree belying the prin
ciples we have afcribed to them; and mutilating the fubject;
but discovering' at once, the greateft piety and the greateft
wifdom upon if;
Is it faid, thai, iri reality; there is nd difference bet'veen
"this fyftem and the higher fpecies of Calvinifm ? It may be
anfwCred, however that be, the church is only refporrfiblte
for the doctrines (he teaches exprefsly $ and not for the in
ferences and confequences which may be deduced from thefe
doctrines hy thofe Avho perhaps do not underftand them,
and Avhich (he probably may difavow.
Thefe " moderate bounds," as the excellent Bifhop Hall
obferves, " the Church of Erigland, guided by thefcriptures,
has fet on this fubject z." But fo far fhe has certainly de
cided. The doctrines now often termed moderate Calvinifm,
fhe unequivocally inculcates. Thefe correfponded with the
doctrines of Auftin* the great model of her founders : With
thefe there is not a fingle paffage in any of her public
Writings which does not harmonize: From thefe Ave are
Confident, no fair interpreter can free her.
But, according to their own plairi and full reprefentation »

(y) See: below. Ch. 8. § 2. (z) Via media, fhaking of the
Olive tree, p. 366. (a) See Dr. Hey's Nor. Left. Vol. ii'u-
p. 200, 203 ; and Milner's Review of Auftin's Theology, Hift. of th«
Church, Vol. ii. p. 50 1—5 1 0. (o) See above, p. 69.
G 2

96 THE TRUE CHURCHMEN ASCERTAINED*.
of the matter, thefe moderate Doctrines, or the notions of
Auftin on this fubject, come under the repreheufion of our
opponents. On the other hand, thefe are the doctrines
, maintained by the Divines I am vindicating. In which of
their writings can our opponents find a fingle paragraph
that goes beyond the Sublapfarian' Scheme r But much may
be found that comes below it. There is nothing about the
Divine Decree of the Fall, Reprobation, or any other of the
doctrines, which are properly denominated the rigors of the
Calviniftic fyftem, infifted upon in their Avorks. Even "the
hoary Baronet b," avIio has fo recently been called a " rigid
Calvinift and Predeftinarian c," begs leave with Auftin, to
differ from fome great primitive authorities of our church,
on the fide of moderation'1: And how muft every Divine
fmile to fee thefe epithets applied, at the fame time,' to
another diftinguifbed Senator d. The moft doctrinal writer
in the clafs under confideration, Mr. Hervey, fpeaks thus
refpecting thefe deep points : " Predeftination and Repro
bation, I think of with fear and trembling' And if I fhould
attempt to ftudy them, I would ftudy them on my knees'."
When, therefore, certain Writers have formed a frightful
fyftem of nothing but abfoluteDeerees,abfolute Reprobation,
and other Extravagancies; Avhich we abfolutely difavow, they
may attack it as vehemently as they pleafe ; but it deferves
their confideration, that it is a creature of their OAvn, and
that in-refpect to us, at leaft, the moft pointed of their
weapons falls " Telum imbelle fine ictu." Mr. Daubeny
may deduce his confequences, afiinne the prerogative of
knoAving men's hearts, and infift upon it, in fpite of them
felves, that they hold doctrines f which they fay, and believe;
they do not; but it deferves his confideration, that fuch a
procedure is abfurd in itfelf ; that it is contrary to the efla-

(b) Sir Richard Hill. (c) Antijac. Rev. Nov. 1799, p. 258.
(q) Auf. to Daubeiiy, p. 89, 90. (d) Mr. Wilberforce. (e) Col
lection of Letters, n. 93. p. 223 (f) Appendix, p. 222.

THE REAL SENSE OF THE ARTICLES, &C. 9?
"blifhetl laws of controverfy e ¦ and that it is juft as fair, and
juft as fignificant, as it would be to infer, from his ftronger
expreflions rei~pe£ting. human agency,- that; at the bottom he
muft be a Socinian.
Here then Ave might. Avpll reft our whole queftion. The
.Church of England, Ave have feen ftrong reafon for con
cluding, is moderately Calviniftic. The chief fubjeas of our
Apology are profeffedly the. fame. This circumftance,
.therefore, might at once decide, who have adhered to, and
¦who have departed from, the original and genuine doarines
of the Articles, as none but thofe accufed of Enthujiafm
even profefs to held any tenet that is Calviniftic. .-,
It Avill however abundantly fuffice to our prefent pur
pofe, to proceed upon a ftill broader bafis. Many fincere
Chriftians, AAre believe, are prepared to join in the fohgs of
heaven, in afcribing their Avhole " Salvation to God and the
Lamb," and hold the above doarines effentially, who difown
the name ,AAre have affixed to them. With thefe perfons Ave
would by Homeans quarrel, for the fake of a term, which AA'e
only adopt t in the want of one tp exprefs our fentiments
more perfeaiy. But, Avhat is of more AAreight in the confi
deration, it is not either the name or the nature of Calvinifm,
as fuch, to which our opponents confine their attack. It is
the doctrine of Salvation by Grace, through faith in the Re
deemer, under Avhatever form or name it is profeffed, to
which, in reality, they at the bottom objea. Several of the
late popular Works Avhich have endured the, direct attack,
pr, the invidious fneer, contain nothing that is peculiarly
Calviniftic. Other Writings and Sentiments Avhich have ex
perienced this, treatment, are profeffedly Arminian^.
Whether, therefore, the Church of England has determined
,this Avay, or the other, or neither, on fome of the abftrufe
points agitated between theCalvinifts and Arminians, is not

(g) See Dr. Hey, Vol. i. p. 411- (h) See Mr. Clapham's Ser
mon ; Dr. Croft's Thoughts ; and Mr. Daubeny's Work?,
G 3

'9i THE TRUE CHURCHMEN ASCERTAINED.
our determining point: On this circumftance Ave do not
found the truth of our main pofition : But thus much we
muft infift upon; this every Perfon, fufficiently acquainted
with thefe fubjects, will fee it irnpoffible not to allow us ;
that in proportion as Calvinifm prevailed when our Articles
were eftabli/lied, and as the private fentinients vf the Compilers,
Revifers, and Impofers of thefe Articles were Calviniftic, a
ftrong argument is fdrnifhed, in favour of bur interpretation
of them, and in oppofition.to theirs whofe ingenuity is em
ployed in explaining them aAvay.
We have noAv taken a very comprehenfive view of our
fubject ; we have examined our different Forms of doc
trine and worfhip, as they explain and illuftrate each other ;
the Title Avhich the Articles bear ; and the Preamble which
is annexed to them: We have further inveftigated, the
Circumftances in which our reformers Avere placed, and the
object they had in view ; — their other authentic theological
Writings ; — the Authorities they refpected ; — aiid their
own private Sentiments ; and from the whole, it appears
inoft unqueftionably,
That on the points of doctrine now under confideratkri>,
they meant at leaft to eftablifh alx they have expressed*;
that on many occalions they went beyond Avhat isnecef-
farily implied in the letter of the Articles, and difcovered
fentiments ftill further from the divinity Ave oppofe; but
that they never, by any means, abridged or restricted
the full and natural fenfe of their Words, and moft certainly
never intended they fhould befo interpreted.
And hence, it follows, as unqueftionably, That all who
in any degree extenuate, or evade tee plain, hteral,and
full meaning of thefe Articles, on the doctrines in queftion,
do not " teach them as they were firft delivered by 01*
Reformers." But this, -in -a very notorious degree, it has
appeared in a former chapter, is undeniably the conduct of

THE REAL SENSE OT THE ARTICLES, &C. . Q9
#ur Opponents. One part ' of their pofition is therefore
again overturned.
But hence alfo, on the other hand, it clearly folloAvs,
That they Avho teach according to this plain, literal, and full
meaning of the Articles, do teach them in their true afidpri-
mitive fenfe; and that they Avho, to a certain extent, exceed
this literal meaning on the fide of Divide Agency ', do not teach
more than was taught by our Reformers.  And here we
call upon our accufers to (how, by fair quotation, from the
Writings of Milner, Hawker, Scptt, from the Praaical Re-
vieAv, the Striaures pn Education, the Scripture Charaaers,
or Venn's complete Duty of Man, works :they have particu
larly attacked, any doarine that exceeds this ftandard ; any
thing that in its natural tendency, and by fair conftruaion,
means more than what is plainly taught in our Articles, Ho
milies, and Liturgy, and illuftra^ed by the known fenti
ments, and the other Avritings of our Reformers. Until they
dp this, we muft conclude that the other part® of their pofi
tion is alfo groundlefsj and that it is equally certain that we
have, as that they have ijof? adhered to the true and original
doarines of thefe forms.

(1) See above, p, 13—15. ^m) See Ibid.

G4

( 100 )

CHAP. ur.

An Examination whofe teachi7ig moft refembles that of
our Church and her Reformers, in refpect to the we made
of the peculiar Doctrines off the Gofpel, and the necejity of
PRACTICAL CHRISTIANITY.

IT is a fa,a of Avhich it is impoffible to doubt, that our
Reformers did not teach the doarines in queftion, as mere
fpeculative and uninterefting opinions, which it is fufficient
barely to affent to, and contemplate at a diftance; but as
truths of the very higheft importance, truths which it be
comes every Chriftian to knoAv practically. They confi-
dered them, of more worth than their exalted ftations in tbe
church, their moft admired worldly poffeflions, their coun
try, their liberty, or even their lives. Then: own charac
ters and behaviour, at once, convincingly fhow on Avhat
doarines they laid the greateft ttrefs ; and how effential
they belieyed the practical knowledge of their tenets. Their
exertions in the propagation of thefe doarines, their invin
cible Conftancy, patient refignation, exalted charity, tri
umphant faith ; under the moft trying provocations, the
heavieft prefent facrifices, and in the midft of the flames,
afford a (hiking proof both what the genuine efficacy of their
principles is, and that it was experienced by themfelves. No
Avhere, except in the exhibitions of the Bible itfelf, can we
fee more that is truly Chriftian, both of doarine and pracT
tice, than in the dying fentiments and behaviour of thofe
among themAvho fealedthe fincerity of their profeflion with
their blood. They were unanimous, at this foleinn feafon,
in excluding all merit from themfelves; in building all their

NECESSITY OF PRACTICAL CHRISTIANITY. 101
hopes of falvation upon the mercy of God in Chrift Jefus;
in rejoicing that they Avere counted worthy to fuffer for his
fake ; and, in expreffing a moft firm and uhfhaken con
fidence of poffeffing eternal life, through hima. And, with
precifely the fame vieAvs, did thofe depart, who furvived this
(form, and went from earth to heaven by a more ordinary
Avay, in the fucceeding reign b.
It Avas not, in the judgment of thefe " divine men e,"
the part of " Ambaffadors of Chrift" to omit, and generally
feem to forget, the peculiar doctrines pf the gofpel, in their
public difcourfes, any more than te difavow them. They
did not barely ftate, in general terms, the outlines of the
Chriftian fyftem ; make little or np more ufe of it ; and
confider ij; their chief bufinefs " to be the apespf Epiptetus,"
Plato, or Seneca. The diitinguifhing tenets of Chriftianity
ever cpnftitiited the prominent features of their religious
teftruetions, and are their reigning theme in the forms pf
doctrine and worfhip they provided. " The fum'of their
doctrine," as Ave are affured frpm their owq mouths, is, " tp
fet forth Chrift crucified to be the only Lord and Redeemer;
giving all glory unto God, the onlyAvorker pf our falvation,
and removing all merit from man ; and commending and
teaching fuch good.AArorks of all men diligently to be done,
as God, in his word has prefcribedd." Accordipgly, every
yieAv pf this gracious Redeemer's character is prefented ;
every part of hjs aftonifhing Avprk is enumerated, in our
creed? ; Avh'le to his crpfs and fufferings there is a conftant
reference throughout the public fervice. Every rite points
to him for its efficacy; every petition is prefented in his
name ; every expectatipn is founded upon his merits; every
endeavour is directed to his glory ; every acceptable Avork,

(3) See Fox, Strype, &c. paffjm. . . (b) See. Strype's Lives of
Parker, Jewel, &c. (c) Bifhop Hurd thus denominates the
Reformers, Sermon 11. Vol. iii. p. "206. (d) See Articles fubfcribed
in the firft year of Elizabeth, Strype's Annals, p. 1 17.

102 THE TRUE CHURCHMEN ASCERTAINED.
is afcribed to the power pf his grace.  For proof of all
this, Ave refer to our forms themfelves ; to the private letters,
confeflipns, and other theological Avorks; of thefe venerable
men; and to the relations of their moft approved bio
graphers. Prefent notions, however, fhall induce us to be a little
more particular in fhoAving, that our Reformers held the
abfolute neceffity of fomething more than a mere form of
religion, even pf what Ave denominate a perfonal, practical,
and experimental acquaintance with the doarines they
taught. Either then the church of England confiders all perfons
real Chriftians who are comprehended within her external
pale, or (he confiders only fome of her vifible members en
titled to this charaaer, and the reft mere nominal aud pro-:
feffed Chriftians.  In a general Form (he ufes general ex-
preftions. She affumes not the prerogative of knowing either
men's hearts, or God's tinrevealed appointments. Necef-
farily, therefore, not lefs than in the judgment of charity,
on fome occafions, (he addreffes all as true Chriftians who
¦profefsto be fuch. Every child that fhe has baptized, (he fpeaks
of, as " regenerate," as a partaker of the privileges ofthe
gofpel, and as, in fome fenfe, called to " a ftate pf falvation P
She puts the language of real Chriftians into the mouths;
of all her worfhippers : She expreffes a favourable hope to
of every perfon whom (he inters. — Are we then hence to
conclude, that our church knoAvs of no diftinction but that be
tween profeffed Chriftians and profefjed Heathens, Jews, &c. ;
and that fhe really confiders aU who are her nominal mem
bers, in fuch a fenfe in a ftate of falvation, as that they will
efcape future punifhment and obtain everlafting happinefs
whatever be their characters^ Do all perfons '¦' omit or mif-
reprefent the doarines of baptifm '" who do not accede tq

(e) See the Ant ijac. Rey. for April, 1799, p. 369.

NECESSITY OF PRACTICAL CHRISTIANITY.' 103
this opinion ? Is there no method" of afcribing a proper ef
ficacy to this divine ordinance, and of fixing a proper value
upon our Other outward Chriftian privileges, but this ? Will
our opponents, -will any profeffed friends of the eftablifh
ment, maintain this doarine ? This would be making a
-fhort and eafy way to heaven indeed. This would remove
a conftant fource of the faithful Mini fter's anxieties at once,
and enable him, under the Word of appearances, to com
mit the falvation of his people to tee infallibility -of his
church. ¦ But -rarely our Reformers knew too much of the Scrip
tures, had too great an averfion to Popery, and too much
good fenfe and piety, to fubftitute the mere fhadow for the
l'ubftance, and maintain this abfurd and licentious fyftem.
-It is contrary to what our church teaches exprefsly. In
conformity to the Confeffions of all the reformed churches,
Ihe affirms in direa terms, that " In the vifible church the
evil be ever mingled with the good," and that " even
fornetimes the evil have chief authority in the miniftration
of the Word and Saoramerits'f." She foppofes, according
ly, that " The wicked, and fuch as be void Of a lively
faith," and Avho " in no wise are partakers o£
ohrist," may vifibly partake df the Lord's Supper, and
only " to their condemnations." She declares, without
teiy exception on account of external church-memberfhip,
that "they that 'have done evil, (hall go into everla'fting
fire *."
On the other -hand, the initiatory Rite of Baptifin incul
cates the neceffity '' pf an imvard and fpiiitual grace," of
a " death unto fin and a new birth- unto righteoufnefc," as
•well as " the outward and vifible fign of fprinkling Avith
•water ;" and " repreterits to us oUr profeflian Avhich," it is
faid, " is, to follow the example of our Saviour Chrift, and
to be made like unto him : that as he died, and rofe again for

(f) Article 26. (g) -Article 30. - (h) A-thanafian Creed.

104 THE TRUE CHURCHMEN ASCERTAINED.
us ; fo fhould AAre Avho are baptized, die from fin, and rife
again unto righteoufnefs, continually mortifying all our evil
and corrupt affeaions, and daily proceeding in all virtue
and godlinefs of living."
The fame doarine is implied and enforced in her whole
explanation of the nature of this covenant. The exprefs
objea of the Ordinance of Confirmation is, to teach the ne
ceffity of this perfonal and praaical Chriftianity. The
catechumen here declares, that he will aaually ratify the
engagements made on his behalf at Baptifm, and promifes
in the moft folpmu manner, by the grace of God, in his
OAvn perfon, evermore to endeavour faithfully to obferve
them. And> only on his doing this, and doubtlefs on the
fuppofition of his fincerity, is he pronounced forgiven and
regenerate. Accordingly, none are invited to her Commu
nion but thofe who " truly repent, have a lively faith, and
are fteadfaftly purpofed to lead a new" and holy life.
The whplp fervipe of our Church, indeed, confiding of
Confeffion, petition, devotion, thankfgiving, and Avorfhip,
evidently prefumes this to be the charaaer of all her true
members, apd is, when engaged in by thpfe who are def-,
titute of this perfonal fenfe and feeling of Avhat they utter,
the moft cpnfummate nonfenfe and hypocrify. She confi
ders it the univerfal charaaeriftic and experience of thofe
Avho, " at length, by God's mercy, attain to everlafting felt
.city," that they " be"Arail their manifold fins and wicked-
nefs," acknowledge their juft defert of puniihment, and fee
earneftly to God, through Chrift, for mercy'; that they
" be called according to God's purpofe by his fpirit work-
ing in due feafon ;" that " they through grace obey the calk
ing, be juftified freely, made Sons of God by adpption,
made like the image of his only-begotten Son Jefus Chrift,
and Avalk religioufly in good works*." She teaches niore-

(i) See efpecially the Communion Service, and Litany, and Burial
Servjce. (k) Art. 17.

NECESSITY OE PRACTICAL CHRISTIANITY. 105
over, that fuch perfons " feel in themfelves the working of
thefpirit of Chrift, mortifying the Avorks of the flefli, and
their 'earthly members, and drawing up their mind to high
and heavenly things1." She affirms, that " good works do
fpring out neceffarily of a true and lively faith; infomuch
that by them a lively faith may be as evidently known, as
a tree difcerned by the fruitm;" and confequently, that all
Avho are deftitUte of a holy life, are not, in her fenfe of the
word, true believers. She fays exprefsly, that " true Chrif
tian faith no man hath, who in the outward profeffion of
his mouth, and in his outward receiving of the Sacraments,
in coming to the Church, and in all other outward appear
ances, feemeth to be a Chriftian man, and yet in his living
and deeds (heweth the contrary1"." Yea, fo far is ihe from
fuppofing, that a participation in her outward ordinances
will be effeaual to the falvation of any in Avhom this " in
ward thing fighified," and aimed at, in thefe ordinances, is
wanting, that this circumftance, fhe teaches, will increafe
their condemnation0. And to thiseffea, Ridley, Latimer,
Cranmer, Taylor, JeAvel, and every one of her chief re
formers, fpeak exprefsly, on other occafions. The two firft
mentioned of thefe Worthies, (hall here be the mouth for
the reft. " Sometimes,?' obferves Bifhop R. meeting the
objeaions of the Romanifts, " The name of the Church
is taken for fhe whole multitude of them Avho profefs the
name of Chrift, of Avhich they are alfo named Chriftians.
But as St. Paul faith of the Jews, Not every one is a Jew,
that is a Jew outwardly, &c. Neither yet all that be of
Ifrael are counted the feed: even fo, not every one that is
a Chriftian outwardly is a Chriftian indeed. For if any
man have not the Spirit of Chrift, the fame is none of his.
Therefore that Church Avhich is his body, and of which

(1) Ibid. (m) see Art. 12, and below, Ch. vii. § 2.
(n) Homily on Salvation. (a) Art. 29 ; Exhortation at the
Communion ; Homily on the Sacrament, on the Refurrection ; &c.

lOo" , THE TRUE CHURCHMEN ASCERTAINED.
Chrift is at the head, ftandeth only on living ftones, and
true Chriftians, not only outAvardly in name and title, but
inwardly iii heart and in truth*." " A Chriftian," adds
honeft Latimer, " that is, one admitted into the Church by
Baptifm,?/' he anfwers not his pvofeffisn, hut gives himfelf up
to fleflily lufts, is in refpeet of eternal life which is pr@-
mifed to Chriftians, no more a Chriftian than a Jew or a
Turk; yea, I fay, his condition fhali be w-orfe at the
laftday"." Moft clearly, therefore, it is the judgment of our church,
that as "he is not a Jew," fo neither is he. a Chriftian,
" who is only one outwardly." and that as it " is not
cirpumcifion," fo neither is that baptifm, " which is only
¦outward in the fiejh; " but that " he only is a Jew," or
a Chriftian, indeed, " who is one inwardly, and circum-
cifion," or baptifm, " is that of the heart* in ihe fpirii, and
not in the letter, whofe praife is not of men, but of
God9." • She clearly diftinguifhes, between her true mem
bers and thofe who have " the form, of gbdhnefe, but deny
the power of if;" She' certainly confiders none who-have
arrived at maturity, and are capable fubjeas; in fuch a
fenfe Chriftians, as that they Avill obtain happinefs and
heaven, except thofe avIio are influenced by Chriftian prin
ciples, and exhibit a Chriftian condua ; Avho are penitents?
believers, and habitual obfervers of God's Law. When,
therefore, in general terms, (he addrefles her profeffing
members as real Chriftians, it is clearly on the fuppofition,
that, where opportunity is. afforded-, they really comply
with the engagements, and ' enjoy the prefent bleffings
of the baptifmal covenant. While therefore (he laments

(z) Conference with Latimer in" prifon. (p) Fox's Ads, &c.
1ft Edit. p. 1317, Anfwerto Dr. Sherwood; and 2d Edit. p. 191S,
Anfwer to Sir Edward Baynton ; the Conference in ptifon, p. 1807;
fce. (q) See Rom. ii. 28, 29. (r) See 2 Tim. ii. 5.

NECESSITY OF PRACTICAL CHRISTIANITY. I01f
the want of "a godly difcipline *," by which notorious
finners might be more openly diftinguifhed ; and while fhe
cannot fee men's hearts, and therefore decides not in re-
fpea to the ftate of individuals ; in the moft folemn manner,.
fhe exhorts all her vifible members to judge themfelves by
the ftandard of God's word; foreAvarns them of the awful
punifhment that awaits the wicked and mere formalifts ;
and affures fuch, that their abufed Chriftian privileges will
aggravate this punifhinent * .
2. And now, whatever all this accords Avith befides, it
is nototioufly the doarine of thofe for Avhom we are apolo
gizing. It is that 'which is avowed by themfelves ; it ia
that for Avhich they are fpecifieally condemned by their
opponents. This conftant, all-important ufe of the Savi
our ; this neceffity of a perfonal and praaical acquaintance
with his doarines, in order to falvation; this confequent
diftinaion between real and merely nominal Chriftians,
eonftitutes the moft ftriking of their peculiarities, and, in
the judgment of fuch Divines as Dr. Paley, Dr. Croft, Mr.
Daubeny, and Mr. Polwhele, the very offence of their
guilt *. In thefe particulars, even more, it is conceived,
than in the theoretic articles of their refpe9ave' creeds, the
difference between the two parties eonfifts. In the fyftem
of the one, the Redeemer is the Sun, the grand fource of
light, life, motion, comfort, and every thing that is beauti
ful and excellent ; in that of the other, he has only the
place of fome inferior luminary. The one makes fome-
thing real and internal, a certain ftate of heart and charac
ter, effential to real Chriftianity ; the other, as wiU appear
prefenfcly", treats all as real Chriftians, Avho affurne the
Chriftian name, and comply with the external forms of

(s) Commiiiation Service ; fee alfo Arehbifliop Seeker's Inftrtich'nn*
to Candidates for Holy Orders. (t) See Ibid ; and Notes (o)
above. (v) See below, § 3. (o) Ibid.

108 THE TRUE CHURCHMEN ASCERTAINED.
our religion. They cannot, confiftently, difown the latter
fyftem, Avho ridicule the former.
We, however, certainly do thus dwell on the pecidiaf
doctri7ies of Chriftianity, in our adminiftrations. And Ave
think Ave have the bed grounded reafon for this condua w.
Yet, let it not be unjuftly infinuated that we exalt one part
of the Chriftian fchenie te the deftruaion of another.
They alone, we ftrenuoufly maintain, " rightly divide the
Word of Truth*," Avho afcribe their due importance to all
its parts ; and Avho " (hun not to declare all the counfel
of Godb." The doarines in queftion are pregnant with
duties both to God and man. Thefe duties are to be ex
plained and enforced. But to conftitute them Chriftian
morality, they muft be enforced from Chriftian motives.
So that in the very aa of inculcating the moral duties,'
the principles peculiar to Chriftianity are our reigning fub
jea ; and Ave have the authority of the Apoftle, not lefs
than that of our church, for determining comparatively
" to knoAv nothing11" elfe,' in the execution of our high
commiffion. And thus alfo do Ave maintain the neceffity of practical '
Chriftianity. We neither " omit nor mifreprefent," nor
by any means depreciate, the true " doarine of baptifm."
There is, Ave conceive, "much profit" attending it; and
as the profeffed Jews had, fo more efpecially the profefied
Chriftian hath, every Avay, manydiftinguifhing advantages
and privileges in refpea to his falvation. But a fimilar '
kind of reafoning, it is underftood, is applicable to this
Divine Ordinance, with that Avhich the Apoftle ufes re-
fpeaing circumcifion. " Circumcifion verily profiteth, if
thou keep the laAv ; but if thou be a breaker of the law,
thy circumcifion is made uncircumcifione." And as " they

(w) See below, Ch. 9. Conclufion. (a) 2 Tim. ii 15.
(b) A<5ts xx. 27. (d) I Cor. ii. 2. (e) See Romans ii. 2" ;
and iii. 1, 2. 4

NECESSITY OF PRACTICAL CHRISTIANITY. 108
•were not all Ifrael, who were of Ifrael f ;" as all were not
Jfraelites in a fpiritual and higher fenfe, Avho were circum-
cifed and Ifraelites by defcent and profeffion, but they only
who followed the fteps of Abraham in believing and obey
ing ; fo neither can all thofe be confidered Chriftians in a true
and fpiritual fenfe, who are born in Chriftian countries, and
enjoy many valuable Chriftian privileges, but they only Avho
are in reality, Avhat, in the language of our church, they
profefs to be, Avho in reality embrace Chriftian doarines,
and lead a Chriftian life.
Our Church, for inftance, fuppofes, in ftria conformity
with the feriptures, that all real Chriftians are regenerate by
God's Holy Spirit s : In proportion therefore as her adult
members really poffefs the views, difpofit-ipns, and condua,
Avhich invariably charaaerize the regenerate children cf God
in fcripture, they may conclude themfelves real Chriftians. —
Our Church fuppofesthat all her finceremembers really confi
der themfelves " miferable offenders," that they " do notpre-
fume to come unto God, trufting in their own righteouifoefs,
but in his manifold and great mercies ;" that they " have a
lively faith in God's mercy, through Chrift ;" and that this
faith neceffarily produces obedience, arid is incompatible
with a courfe of allowed fin h : Iu proportion therefore as the
charaaers of her profeffors correfpond ivith thefe circum
ftances, they are her true members.- — Our church fuppofes
that all her real and fpiritual children are engaged in a con
tinual vrarfare againft fin, the world, and the Devil. Thefe
they folemnly engage to renounce at their baptifm ; againft
thefe fhe expeas them to fight manfully under Chrift's ban
ner to the end of their lives " : In proportion therefore as her
vifible members are aatially engaged in this conflia, and
viaorious init ; as " the old Adam is fo buried, that the
neAV man is raffed up in them ; as all carnal affeaions die in
them, and all things belonging to the fpirit live and grow in
(f) Rom. 9. 6. (g) Collect at the Nativity. (h) See general
•Confeffion, Catechifm, and Com. Ser. (i) See Baptifmal Service.
H

110 THE TRUE CHURCHMEN ASCERTAINED.
them; as they have power and ftrength to have viaory, and
to triumph over" thefe grand enemies of their falvation, they
anfwer to her notion of true Chriftians. — Our church teaches,
that the real children of God find in themfelves a principle
" mortifying the works of the flefh and their earthly mem
bers, and drawing up their mind to high and heavenly
things," and that this they believe to be " the fpirit of
Chriftk :" In proportion, therefore, as her nominal profeffors
are acquainted with thefe fanaifying and cheering effects
of our religion, they approach to her ftandard of real
Chriftianity. All this then is very diftina from the mere profeffion of
the national religion, or from a Chriftian profeffion conneaed
with mere outAvard decency of charaaer. To renounce the
vanities of the Avorld, and to carry on a daily warfare againft
it, muft mean fomething very different from barely not dif-
- gufting it Avith fcandalous immoralities. And is there then
any impropriety in denominating what has thus its root in
the heart and affeaipns, fpiritual and internal religion, in
oppofition to that which merely refpects the external beha
viour ? Is it improper Avhen the Redeemer thus " bleffes
men, by turning them away from their iniquities," deliver
ing them from the condemnation and dominion of fin, and
enabling them to " ferve him without fear in holinefs and
righteoufnefs before him all the days of their life'," to ftyle
it a prefent falvation ? Or, Is it abfurd and unintelligible to
call thefe various exercifes of the Chriftian' s mind, and ftates
of his conduct ; his conflicts with thefe enemies of his peace ;
his attainments in humility, faith, hope, love, and other
Chriftian graces, his experience f Name it, hoAvever, Avhat
men pleafe, this undeniably is the nature of the Chriftianity
taught by our Church.
The affirmation hoAvever is falfe, Avhich reprefents us to
teach "that no one knoAvs Chrift, or is a true Chriftian, until
he can fpecify the precife time and hour of his converfionm."
(k) Art. 17. (1) See Ads iij, 26; Rom. vi. 14; y. 1 ; Lukei.
54, 75. (m) See Antijac. Rev. April, 1799, p. 369. See alfo
Mr. Polwhele's Letter to Dr. Hawker, p. 14.

NECESSITY OF PRACTICAL CHRISTIANITY. 1 1 1
What we infift upon is, that Profeffors of Chriftianity
fhould have fcriptural ground for concluding that they have,
infact, turned unto God by true repentance, and that, in fact,
they poffefs the difpofitions and characters of his faithful
people. Yet finely, there is no abfurdity in the fuppofition
that a wicked man may know fomethingof the time " when
he turneth away from his wickednefs, and does that which is
lawful and right"." There is furely no abfurdity in putting
to a profeffed Chriftian an inquiry like this: Did you at the
time of your confirmation, Avhen you profeffed to do it, really
enter upon the faithful obfervance of your baptifmal engage
ments; and have you, in the general and habitual tenourof
your life, been acting confidently Avith thefe engagements
ever (ince? If not: Have you done this at any other pe7'iod,
either previous or fubfequent to this ordinance ? Have you
now the character of a true Chriftian ? It is furely very con
ceivable, that thofe who once lived in a firm alliance Avith
thofe ppAvers againft Avhich they now Avage irreconcileable
war; that thofe Avho once lived in bondage to fin, and to
the fear of death and judgment, and have uoav a lively faith
in God's mercy through Chrift, and poAver over their cor- '
ruptions ; that thofe " Avhofe minds Avere once only on
earthly things," and are noAV " drawn up to high and
heavenly things," fhould not only be a*vare of the change
that has taken place, but alfo at Avhat period of their life, and
by Avhat means, this change efpecially commenced, or has,
been efpecially promoted,
Our Church declares and pronounces all thofe to be in a
pardonedand abfolved condition, " that truly repent, and un-
feignedly believe the gofpel." " They," Trie alfo fays, " who
in act or deed fin after their baptifirt, are wafhed by Chrift's
facrifice from their fins, when they turn again to God un-
feignedly °." — All, therefore, Avho do this, have her warrant
(n) Ezekiel, xviii. 27. (o) See her forms of Abfolution, and
Horn, on Salva. p. 13,
H 2

112 THE TRUE CHURCHMEN ASCERTAINED.
to confider themfelves in a ftate of favour and acceptance
with God, from the time Avhen they thus turn unto him by
true faith and repentance. The abfurdity on the fubjea
will, therefore, perhaps, rather be found with thofe who
treat all pretentions to any knowledge of our religious ftate
Avith ridicule ; and Avho can fuppofe men to repent, and
believe, and be reformed, and carry on the Chriftian war
fare, as the Church prefcribes, and yet. themfelves have
fcarce any perception of it.
3. But let us examine hpw the teaching of our Opponents
agrees Avith that ofthe Church of England, on the fubjects
under confideration. In refpea to the firft particular, the
making fo great a ftir about the bleffed name, and peculiar
doarines of Jefus, they will readily alloAV us the exclufive
credit of it. They will fcarcely pretend, that thefe topics
make as prominent a figure in their Pulpits as in their Defks.
They will avoAv it of more importance to dAyell upon the
duties of morality. — Thus, Mr. Clapham "reckons not the
infilling perpetually on the doarines of faith, grace, juftifi-
eation, the neAV-birth, the indwelling of the fpirit, and
communion with God, among the excellencies of public in-
ftruaion*." — Dr. Croft " is far from alloAving that a dif-
courfe is not a gofpel difcourfe wherein the evangelical
motives are paffed over in filenceq." — Mr. Benfon vindicates
this omiffion of evangelical doarines, by the example of the
Apoftles, and fays, that the " far greater part of the Epiftles
is employed in recommending practical duties'." — The
whole purport of Mr. Haggitt's Sermon is to this effect"1.
And one argument by Avhich he juftifies the propriety of
fuch a conduct, is, that " every doctrinal point of our facred

(p) Sermon at Boroughbridge, p. 13. (q) Strictures on
Paley, &c. p. 146. (r) See Sermons preached atTunbridge Wells
Chapel, by Martin Benfon, A. M. Minifler of that Chapel, and Rector
of Merftham, Surry, lfl, p. 5, 7. (m) Vifitation Sermon, paflini.

NECESSITY OF PRACTICAL CHRISTIANITY. US
religion"," is fully taught in our " Liturgy !" — " It is,"
confeffes Mr. Jones, as Ave have feen above, " too com
monly known againft our preachers, that they neglect the
gofpel, and take Avhat they call good natural religion into the
Pulpit'."—" Of late times," adds Bifhop Home, " there
hath been a prejudice in favour of good moral preaching;
as if the people might do very well, or even better, with
out the knoAvledge of the Chriftian myfteries c."
Nay, if is an eftablilhed " maxim" among the Clergy,
Bifhop Horfley informs us, " That it is more the office of a
Chriftian teacher, to prefs the practice of religion upon the
confidences of his hearers, than to inculcate and affert its
doctrines ; and that moral duties conftitute the whole, or by
far the better part, of praaical Chriftianity"." And this
" Infrequency in the pulpit of thofe fubjeas which con
ftitute the peculiar doarines of Chriftianity," the. Bifhop
of Durham, after " the moft diligent vieAv of the fubjea,'^
conceives to be an efpecial caufe of the prefent deplorable
ftate of religion among us w. In fhort, as we have (hoAvn
at large in a preceding Chapter *, the vindications of this
drain of preaching by one clafs of Divines, the confeffions
of another, and the complaints of a third, in refpea to it,
render the fa.a undeniable, that this is the prevalent mode
of preaching among the minifters in queftion. But our
Church, it has appeared, purfues a different plan. , The
doarines and principles peculiar to the Gofpel, conftitute
the prominent features of her forms of faith and worfhip,
and other theological writings. — Here again then thefe
Divines deviate from their acknoAvledged ftandard, and
rather aa in oppofition to the premifes they have under
taken to maintain.
We have further to inquire Avhether thefe Minifters, like
the Church, inculcate, upon all capable fubjeas, the abfolute

(n) Ibid. p. 14. (s) See above, p. 35. (t) Ibid. p. 40.
(v) Ibid. p. 39. (w) Ibid. p. 42. (x) The 1ft.
H3

lit THE TRUE CHURCHMEN ASCERTAINED.
neceffity of inward and practical Chriftianity, in order" 16
falvation. This inquiry may feem as ftrange, as much of
what has already been advanced on the fubjea may have
feemed unneceffary. Its propriety muft be determined by
the ground for it Avhich (hall appear. It may, however,
properly, here be premifed, that it is no fufficient argument
againft the reality of a certain kind of experience in religion j
or of certain religious attainments, that the objeaor is un
acquainted Avith any fuch experience or attainments. He
may not have ufed the proper means, or may be otherwife
difqualified. Nor is it any fufficient evidence, that the
Chriftian improperly afcribes his repentance, comfort, and
fanaification to the influence ofthe Holy Spirit, becaufe he
does not underftand the mode of his divine operations ; be
caufe he can only afeertain thefe operations by their effects';
or becaufe, in many particular inftances, he cannot diftin-
guifh them from the Avorkings of his OAvn mind.
On this principle, Ave might equally deny the fuperintend-
ing Providence of God ; for Avhat knoAv Ave of his fecret coun-
fels, and of the manner in Avhich he effeas his purpofes? We
might deny that there are certain inftinas of animals, or
powers of vegetation in nature ; for what know we of the
mode of their communication and operations ? We might
deny our own exiftence ; for Avho can fully explain the mode
of this exiftence ? But, as a man is equally certain of the
effects of the Avind bloAving upon him, as he Avould be if he
knew both " whence it cometh and whither it goeth;" fo
he who repents, believes, and obeys the gofpel ; he who
poffeffes the " love, joy, peace," and other graces, and dif-
pofitions, which the fcripture denominates " the fruit ofthe
fpirit r," and which, it affures us, can proceed from no
other fource, may as confidently afcribe fuch attainments
to " the workings ofthe fpirit of Chrift," as if he underi
(food more of the manner of his divine operations. The
hackneyed objeaion, therefore, Avhich is deduced from this
confideration, againft the notion of Divine Agency and
(y) Gal. 5. 22.

NECESSITY OF PRACTICAL CHRISTIANITY. 115
Influence in the work of man's falvation, amounts to juft
nothing. And thofe Divines who admit that this agency is
neceflary and rational at all, Avill find it a hard talk to (hew
precifely where it ceafes to be fo, and to convia thofe of
enthufiafm on the fubjea, who do not afcribe more to fuch
influence than Avhat is Avarranted in fcripture.
But let us fee how the teachers in queftion fpeak, Avith
refpea to the neceffity of internal and praaical Chriftianity,
in order to falvation. — The Antijacobin Reviewers then, in
oppofition to thofe Avho contend for this kind of religion, fay,
"Our church fuppofes all who are baptized to be in aftate
of falvation z." Now if this phrafe has any meaning, as it is
here ufed, it muft mean all whatever be their charaaers ;
for that baptized perfons Avho poffefs a Chriftian charaaer,
are in this ftate, the Divines they are oppofing do not deny.
By " a ftate of falvation" they muft alfo be underftood to
mean, a ftate in Avhich if men die, they will inherit the
kingdom of heaven ; for that all profeffing Chriftians are fo
far in a ftate of falvation, as to enjoy Church privileges,
and the means of falvation, nobody denies.
Mr. Daubeny, in like manner, fees no difference between
the true Church of Chrift and the national Church ; repre
sents profeffed memberfhip with this national fociety, as
forming the line of diftfoaion between the Avorld which
lieth in wickednefs and a ftate of condemnation before God,
and thofe Avho are in a ftate of falsification and falvation ;
and fpeaks indifcriminately of all who have been regularly
baptized, and remain in the eftablilhed communion, as
" members of Chrift's body," " partakers of Chriff's fpirit,"
" the peculiar property of Chrift," and as having " a
peculiar intereft in him:" in other Avoids, as " tranflated
from the Avorld," " delivered from the powers of darknefs,"
and " heirs with Chrift of an eternal kingdom a." " Every

(e) Aprill799, p. 369. (a) Guide, p. 15, 16, 171, 172,
234, and paffim.
H 4

I 16' THE TRUE CHURCHMEN ASCERTAINED.
Chriftian," that is, every profeffed Chriftian, he fays again,
after being called to reconfider the fubjea, Avho " is liv-
ino- in a ftate of communion, Avith the Church," namely
Avith that " vilible fociety" of Chriftians, " where the
Epifcopal form of government is to be found, is in the fure
road to falvation V Yet furely, the fin of fchifm may -be
heinou^, the miniltrations of felf-conltituted teachers pre-
(timptuous and inefficacious, and the advantages of a con
scientious adherence to our eftablilhed Church ineftimable,
and this confequence not follow.
The tliftinaion between the national eftablifhment and
the true Church of Chrift, Mr. D. teaches, is " unneceffary,"
and a " falfe diftinaion '." " That," he fays, " may be
a true Church, in which the pure Avord of God is, not
preached1;" " That the fpirituality of Divine Worfhip is
effential to the very being and conftitution of a Church, is
more," headds, "than Avill be granted ; becaufe the Church
of Chrift has, at different times, been permitted to exift.
Avithout it w." " You fay," he obferves to his antagonift,
" The collection of believers is the Church of the living
God: and therefore the Church of Chrift, becaufe fhe holds
the truth. I fhould rather fay, that the Church holds the
truth, becaufe fhe is the Church of Chrift v." To the fame

(b) Appendix, Letter 7. p. 452 ; quoted alfo in the Antijacobih.1;-
Review, Feb. 1800. p. 141. (y) Ibid. p. 475, 476. (jc) Ibid.
p. 252, (w) Ibid. p. 482. (v) Ibid. p. 481.— It is not a little
remarkable that Lord Bacon's defcription of the Church, which is
appealed to both hy Mr. Daubeny and Sir Richard Hill, makes
direftly againft them both ; and, in exact conformity with our 19th
Article, and the idea we maintain, confiders a proper regard to both
internals and externals effential to a true Church. His Lordfhip's
words are, " I believe . . . that there is an univerfal or Catholic
Church of God, difperfed over the face of the earth, which is Chrifi's
fpoiife, and Chrifi's body ; being gathered of the fathers of the old
world, of the church of the Jew*, ofthe fpirits ofthe faithful diffolved,
and the fpirits'of the faithful militant, and of the names yet to be born,

NECESSITY OF PRACTICAL CHRISTIANITY. 11*}
purport, a Correfpondent of the Antijacobin Reviewers
obferves, " A curious diftinaion has lately been found out
between the Church of Chrift, and the Church of Eng-»
laud.-" Mr. Polwhele confiders it among the greateft extrava
gancies, to think unfavourably of the ftate of many " Avho
every Lord's day attend the fervice of the church'." Yet
furely he muft have heard of the fin of pharifaifin, and the
mere " form of Godlinefs," Avhich our Lord and his Pro
phets and Apoftles, fo feverely reprehend. Surely his at
tention to fuch fubjeas cannot be fo fuperficial, but he muft
know perfons who are iu habits of occupying their peAvs in
the parilh church, and are yet notorioufly guilty of fome of
thofe fins, of the which the fcripture- folemnly and repeat
edly declares, " that they who do fuch things fhall not in
herit the kingdom of God d."
According, hoAA^eA-er, to the fame notion, Dr. Paley, Dr.
Croft, and their admirers, teach, that the fcripture titles of
" elea," " called," " faints," being " in Chrift," &c.
" Avere intended in a fenfe common to all Chriftian con
verts," and that " the application of fuch titles to diftinguifh
individuals amongft us, the profeffors of Chriftianity from
one another'," argues the greateft ignorance and pre-
fumptipn.

which are already written in the book of life.  That there is alfo a
vifible church, diftinguifhed by the outward works of God's covenant,
and the receiving of the holy docWne, with theufe of themyfteries of
God, and the invocation and fanftification ofhis holy name. — That
there is alfo an holy fucceflion in the prophets of the New Teftament
and fathers of the church, from the time of the Apoftles and Difciples,
which faw our Saviour in the flefh, unto the confummation of the
work of the miniftry ; which perfons are called from God by gift, or
inward anointing ; and the vocation of God followed by an out
ward calling and ordinaton of the church.— Works, Vol. iv. p. 457.
(t) Nov. 1799, p. 358. (c) Letter to Dr. Hawker, p. 38.
(d) See 1 Cor. vi. 9, 10 ; Gal. v. 19^-21. <e) See Dr. P's. Vifita-
tion Sei-: at Carl'fle, 1777, p. 11, 12; Dr. C's. Preface to his
Thoughts, &c. ; and Mr. Qlapham's Sermon,

118 THE TRUE CHURCHMEN ASCERTAINED.
In further conformity to this doarine, the fcripture terms
and phrafes " conversion," " regeneration," the becoming
" dead to fin" and " alive from the dead," the being made
" fons of God from children of wrath,", and all the other
paffages of God's Word by Avhich the change that leads to
this difference, in the ftate and charaaers of men, is repre
sented, thefe Divines tell us, noAv " mean nothing;"
that is, as they explain it " nothing to us, or to any one
educated in a Chriftian country f."
Such teachers, of courfe, have no idea of any thing that
can properly be denominated internal and experimental
Chriftianity, or a falvation begun in this life. Thus, Avhen
Mr. Robinfon fays, ' that believers can fpeak of Chrift's
power, faithfulnefs, and love ; of his ability to fave, &c. ;
from their own experience ,-' " Ave are told," Mr. Ludlam
affirms, " what is no more poffible than that we fhould fpeak
of Chrift's miraculous cures from our own experience*."
" With the like confufion of ideas," Mr. L. proceeds, " we
are afked," ' whether by our own experience of his ability to
fave, we can ftand forth as witneffes of his refurreaion ?'
For " until we are actually faved," he fays, namely, as he
clearly -means to be underftood, after our death, " Ave can
not in any sense experience this falvation q." If however
the authority of St. John is to be preferred to that of Mr.
Ludlam, there is a fenfe in Avhich' " He that believeth on
the Son of God, hath the Witnefs in himfelf1." If the
judgment of St. Paul is to be regarded, there is a knowledge
" of the poAver, of Chrift's refurreaion k" attainable here,
perfeaiy diftina from the bare belief of the fact.
Again Mr. L. fays, Ave hear ' of thofe Avho have experi
enced deliverance by the power of Jefus.' " Now," he ob-
ferves, " whether this means deliverance from the power or

(f) Dr. P's. Sermon, p. 15—19 ; Jind Dr. C's. Abridgment of it.
(g) Four Effays, p 42. (h) Ibid. p. 43. (i) l John, v, 10.
(k) Philip, iii. 10. 4

NECESSITY OF PRACTICAL CHRISTIAN!* V. 119
the punifliment of fin, the application of experience to either
of thefe bleffings is furely very improper, if not utterly un
intelligible ; becaufe we are not yet in poffeffion of either '."
This is (peaking out. We know however Avhere it is taught
that Chrift " faves his people from their fins'";" bleffes
them " by turning them away from their iniquities n ;"
" redeems them from all iniquity, and purifies them unto
himfelf a peculiar people zealous of good works " ;" " juf-
tides and fanctifies them?;" transforms them into " the
image of him Avho created themi ;" and promifes that " fin
(hall not have dominion over them'." And Ave have high
authority for concluding, that they who do not obtain
" power and ftrength to have victory and to triumph over
fin" here, will not be delivered from its punifliment here
after ; that they Avho are not thus juftified and fanctified,
while they are in this Avorld, AA'ill not be glorified in the
next s.
But let us attend to Mr. L's. argument againft this experi
ence. " Did men," he fays, " indeed no W experience either of
thefe bleffings," namely, either deliverance from the power
or the punifliment of fin, " there Avould be an end of Chriftian
faith ; they would then Avalk not by faith but by feeling : for
Avhat a man poffeffes, i. e. experiences by the ufe of his
fenfes, why doth he yet hope for ? And Avhat would then
become of that earned expectation of the creature, Avaiting
for the manifeftation of the fons of God ' ?" Mr. L. could
not but know, that Mr. Robinfon does not fpeak of this de
liverance as complete, in the prefent world. If therefore
what is here advanced has any meaning, it denies that
Chriftians now experience any measure or degree of
fuch deliverance. He is certainly, however, peculiarly un
fortunate in this fupport of his opinion. So far, in the

(1) Four Effays, p. 43. (m) Matt, i, 21. (n) Arts iii. 26.
(0) Titus ii. 14. (p) Rom. viii. 29, 30. (q) Col. iii. 10.
(r) Rom. vi. 14. (s) See Rom viii. 30. (t) Four Effays, p. 43.

120 THE TRUE CHURCHMEN ASCERTAINED.
Apoftle's judgment, is the experience of " juftificatiou by
faith, and peace with God, through our Lord Jefus Chrift,
and the love of God ftied abroad in the heart, by the Holy
Ghoft," from making " an end of faith and hope," that it
leads to the conftant exercife of thefe graces, and makes
men " rejoice in hope of the glory of God." So far
from deftroying it, he fays exprefsly, " EXPERIENCE
WORKETH HOPEV Nay, in the very paffage from,
which Mr. L. quotes", they who "groan Avithin them
felves, waiting for the adoption, to wit, the redemption of
their bodies ;" the complete deliverance of their bodies and
fouls, at the refurreaion, now " have the firft fniits of the
Spirit ;" " the earned," as it is elfeAvhere ftyled, " of our
inheritance x ;" the very thing for which Mr. R. contends.
Although, therefore, the Chriftian's bleffednefs in this
Avorld, compared with that Avhich awaits him in heaven,
only refembles the firft fruits, when compared with the
Avhole harveft ; yet, as the firft fruits are not only a. pledge
of the enfuing harveft, but really apart of if1, fo are the
prefent grace, and comforts of believers not only a pledge
of their future inheritance, but a real prefent poffeffion,
an earned and foretafte of this felicity, a part of their fal
vation itfelf°; and it is not true, as Mr. Ludlam affirms,
that Mr. Robinfon, " in common Avith the whole tribe of
gofpel-minifters, plainly miftakes the confidence of expecta
tion, for the certainty of experience1 ."
The Avhole myftery in the matter is this : Chriftianity en
gages to beftow certain prefent bleffings, and to produce cer
tain prefent effects, as a preparation for a more perfea ftate
hereafter, upon aU who, in the fcripture fenfe of the word,
receive it. In proportion therefore as any avoAved Chriftians

(v) See Rom. v. 1—5. (w) Rom. viii. 19—25. (x) Ephef. i.,14.
(y) See Cruden's Concordance on the words Earneft and Firft-fruits.
(o) "A believing Chriftian," Lord Bacon fays, << hath an eternal life
begun in him," Works, Vol. iv. p. 506.
(z) Four Effays, p. 44. 5

NECESSITY OF PRACTICAL CHRISTIANITY. 121
are poffeffed of thefe bleffings, and the fubjects of thefe ef-
feas, they are faid to have Chriftian expeiience. And this
experience, this earned of their heavenly inheritance, this
tranfcript of the gofpel on the heart, has been confidered,
by Divines* Avhofe eminence Mr. L. is little likely to rival,
as one evidence of the truth of our religion. All, however,
for which Ave have here quoted him is to (how, how very
little he expeas Chriftianity to do for men in this life ; a
pofition which is eftablilhed by his exprefs words.
- Mr. Clapham, however, to the fame purport, thinks, that
the "experience" which the objeas of his cenfure pretend
to, " is neither perfeaiy intelligible as a faa, nor altoge
ther conclufive as an evidence z." Mr. Dauben-y fays,
" experimental conviaion leads to delufion t" Dr. Balguy
fpeaks of " pardon and falvation" as a " benefit to be here- ,
after conferred on us." The " prefent benefit" attending
the facrament of the Lord's fupper, he fays, " is, the af-
furance of thete future bleffings b." We muft mind, he fays
again, " the diftinaion between the grace fignified, and the
benefit actually obtained. The grace fignified is redemption
and falvation ; the benefit immediately obtained is only the
(a) Dickenfon, in his Letters; Doddridge, Evidences; Ufher, Body
of Divinity ; Barrington, Ch. 1797 ; Porteus, Evidences ; &c. &c.
According to Bifhop Butler, even natural religion has its inward Wit-
nefs refulting from Experience. Speaking of the obfervable natural
tendency of virtue to happinefs, and of vice to mifery, " We have
then," he fays, " a declaration, in fome degree of prefent effeS, from
him who is fupreme in nature, whieh fide he is of, or what part he
takes : a declaration for virtue, and againft vice. So far therefore as
a man is true to virtue, to veracity, &c. fo far he is on the fide of the
divine adminiftration, and co-operates with it : and from hence, to
fuch a man arifes naturally a fecret fatisfaftion and fenfe of fecurity,
and implicit hope of fomewhat further." Analogy, P. 1. C. 3. p. 80.
(z) Sermon, p. 12. (y) Appendix, p- 618. (b) Chap. 7,
p. 314.

122 THE TRUE CHURCHMEN ASCERTAINED.
profpect of that falvation0." Our church, Ave have feen,
pronounces all Avho repent and believe, pardoned and abfol-
ved while they are herem, and prays that their " pardon
may be fealed in heaven before they go hencen." The phrafe
" a death unto fin, and a new birth unto righteoufnefs," in
our Catechifm, only means, Dr. B. fays, i( that the rite of
baptifm reprefents our entrance and admiffion into the
church of Chrift d."
Mr, Polwhele accordingly, appears to have no idea either
of the neceffity or the meaning of a " perfonal" application
to Chrift, and a " perfonal intereft in hime." To think ill
of all profeffed Chriftians " except thofe, who not only feel
their fins, but are enabled by the Holy Spirit to transfer
their fins to Chrift, and apply his righteoufnefs to them
felves f ;" or, as he repeats the idea, Avho " may be fenfible
of their fins, and favoured Avith a call from the Spirit s," he
conceives muft be a doarine of dreadful operation in the
condua of life h. And, after mentioning the fafe ftate of
the heathens, who aa in conformity to the law which they
are unto themfelves, he affirms, that tp exclude thofe whom
he calls " moral Chriftians from falvation," is making " it
a truly unfortunate thing that they Avere born in a Chriftian
country, or admitted within the pale ofthe church'." 
Bifhop Butler Avould teach him, that fuch perfons may pof-
fefs heathen morality, and yet be dangeroufly criminal
from their want of fuitable " religious regards to the Son,
and to the Holy Ghost ;" and their violation of " the
" obligation Ave are under, of paying thefe religious re
gards to each of thefe divine perfons refpeaively, arifing

(c) Ibid. p. 315. (m) Above, p. 111. (n) Vilitat.
of Sick. (d) As aboA'e, p. 314. (e) Letter to Dr.
Hawker, p. 44, &c. (f ) Ibid. p. 46. (g) Ibid. p. 48.
(h) Ibid. p. 49. (i) Ibid. p. 47.

NECESSITY OF PRACTICAL CHRISTIANITY. 123
from the refpeai ve relations, which they each (land in to us,"
as revealed by Chriftianity0. But thus does Mr. Polwhele
juftify the apparently harfh faying of a Divine Avhom he re
probates, " that the faith of a devil, and the life of a hea
then, make up what many call a good Chriftian."
It ihall only be added, that, agreeably to all this, every
pretenfion to any change of ftate and charaaer, to any
marks of dijlinction from the wicked, and mere formalifts
in religion, to any thing like the above experience, is treat
ed by thefe Gentlemen Avith ridicule and contempt. Thus
the Divine laft mentioned fpeaks of " the favoured few,
who, in the faint's progrefs, are arrived at fuch a proficien
cy, as to be admitted into the prefence of God, and differ
ed, for an exhibition of their powers, to Avreftle with tbe
Devil1*." This furely is fporting not only with the notion
of the above diftteaion, but with the Appellation the fcrip
ture affigns to true Chriftians, Avith the idea of their pecu
liar exercifes and attainments, and with that of the great
Adverfary Avith whom they have to contend. In a fimilar
(train, however, fuch phrafes as " the Saints," " the Efea,"
" the Lord's people '," are conftantly ufed by this cham
pion for genuine Chriftianity. In the fame fpirit, he largely
entertains himfelf Avith the ideas, that the objeas of his ridi
cule " fuftain the conflicts of the tempter ;" that " the Devil
is an odd charade)'" with them ; that they are " ftill ftrug-
gling Avith the enemy ;" and that they " efcape not, the
attacks pf this infernal Spirit™!" — In this manner fpeaks
Mr. Polwhele, refpeaing the Being, whom our church re-
prefents as one of three grand enemies of our falvation,
and Avhom Ave folemnly engage, at our baptifm, " to re
nounce, and to fight manfully againft, unto our life's end !"

(o) Analogy, Part 2 Ch. i. § 2. (k) Letter, p. 22, (I) See
ibid. p. 33, 49, 80 ; and fecond Letter, p. 17, 26, 28. (m) See
firft Letter, p. 22— 31.

124 THE TRUE CHURCHMEN ASCERTAINED.
To be " awakened to a fenfe of our fins," is to make
"religion the gloomieft thing upon earth"." To have
our minds drawn up to high and heavenly things, is, to
be exalted " above all earthy conneaions or concerns*;"
and to labour under a " happier madnefs2." To pretend
to any actual guidance, fanaification, or comfort of the
Holy Ghoft, is Enthufiafm, Avithout the benefit of a hear
ing : And, notAvithftanding thefe Gentlemen profefs to
believe in "God the Holy Ghoft, who fanaifieth them
and all the efea people of God ;" notwithftanding they
pray, that God may " give his Holy Spirit" to every child
which they baptize ; notwithftanding they conftantly pray,
that his " Hply Spirit may in all things direa and rule
their hearts;" that he would '" cfeanfe the thoughts of
their hearts by the Infpiration of his Holy Spirit," that his
" Holy Spirit may be ever with them," and that he may
*' not take his Holy Spirit from them ;"¦¦ — yet in their judg
ment the claim to Infpiration is " chimerical ;" they yet
fpeak with indignation of certain jnodern religionifts,
" who," they .tell us, " to all the nonfenfe of a Calviniftical
Creed, have added the chimerical claim to Infpiration V
They truft, at their Ordination, that they " are inwardly
moved by the Holy Ghoft to take upon" them the office of
Minifters T; they " pray earneftly," and wait in fUence,

(n) See p. 82, 45, 53, 57, 79. (o) See ibid. p. 21, 51, 57.
(z) See Warburton on Grace, p. 204. (x) See Archdeacon
Balgny's 1ft Ch. p. 171. (y) This confideration which many
treat fo lightly, was the " main reafon," why tlie pious Mr. Boyle
did not enter into Holy Orders. " Not having felt within himfelf an
inward motion to it by the Holy Ghoft," his Biographer fays, " he
durft not take that ftep^left he fhould have lied to the Holy Ghoft.1"
So folemnly and ferioufly did this great man judge of this matter. See
his Life, as above, p. 57. See the neceffity of both the 'internal and
external call to the Miniftry properly enforced, in Archbilhop Seeker's
Inftrudions for Candidates for Orders ; in the Charge of the Bi
fhop of Offory, 17"9« ; and in the quotation from Lord Bacon, above,
p. 116.

NECESSITY OF PRACTICAL CHRISTIANITY. 125
for the Infpiration of God's " Holy Spirit ;" they unite
with the Bifhop in as ftrong language in favour of Infpi
ration as can well be uttered x ; and yet, they confider
thofe perfons " Enthufiafts, who think, or pretend to think,
that the Holy Spirit over-rules them in their words and
aaions w ;" yet, their definition of the Enthufiaft, whom
they abhor, is, " that he is, in his own conceit,, the in-
fpired of heaven v !" And thus are the moft fober and
feriptural notions of our church, on the fubjea, difcarded
or confounded with groundlefs conceits, and Avild extra
vagancies. — If the perfons here vindicated, pretend to in
fpiration in any fenfe or degree, which the church does not,
we (hall be glad to fee the circumftance proved by fair
quotation from their own writings.
Thus then do thefe teachers join
— ¦ - — " A world who treat
" All but their own experience as deceit.''
In all thefe ways do they afford ground for the " opi
nion" to which Arch-bifhop Seeker fays, " our irregulari
ties and divifions are greatly owing," namely, " that Ave
are nfually indifferent about vital inward religion'." All
this, furely, looks like openly difpenfing Avith any fuch

(x) Such furely is this :
" Come, Holy Ghoft, our fouls infpire,
And lighten with celefiial fire.
Thou the anointing fpirit art,
Who doft thy fevenfold gifts impart,
Thy blefsed UncUon from above,
Is comfort, life, and fire of love.
Enable with perpetual light
The dulnefs of our blinded fight.
Anoint and cheer our foiled face
With the abundance of thy grace."— — &c.' See the
whole Solemn Service.
(w) See Mr. Polwhele's 3d Letter to Dr. Hawker, p. 59. Note.
(V) Ibid. 1ft Letter, p. 8. (t) Ch. 2d, p. 83. I

126 THE TRUE CHURCHMEN ASCERTAINED.
Chriftianity. This, furely, is refembling the condua of
certain deluded perfons of old, whofe fate fhould be a
warning to us, faying, " The Temple of the Lord, the
Temple of the Lord, the Temple of the Lord, are thefe',"
whatever be their difobedience; fubftituting the means for
the end, church privileges for true religion. — But had thefe
been the fentiments of our Reformers, they might well
have fpared the facrifice of their lives. The Avhofe Church,
of Rome was profeffedly Chriftian, and ufed the ordinance
pf Baptifm.
We knoAv how thefe Gentlemen, at other times, fpeak
of repentance, faith, and obedience, as the conditions of
juftificatipn, and a.aual falvation. This it is not our bufi-
nefs to reconcile with their prefept language- Indeed what
may on other occafions be inculcated, is qf little inipprt*
ance, if " cum ventum ad verum eft," the point is thus
relinquifhed. It muft feem, from the whole tenor of
what has now appeared, that although they fpeak of thefe
things, yet that a reneAved heart and a holy life are not
made a sine qua non in the charaaer of a true Chriftian;
that a performance of the baptifmal covenant is not^o
infifted upon, as to exclude all hopes of Chriftian falvation
from thofe who negfea it. But our argument does not re
quire us to decide upon this matter.  What Ave infill
upon, in conclufion of our inquiry, is this, that thefe
Divines muft hold — Either, that ALL profeffed Chriftians,
who are members of our church, whatever be their cha
racters, are in a ftate of acceptance with God, and would
go to heaven fhould they die in their prefent ftate ; — or,
that only some of fuch perfons are in this ftate; namely,
thofe Avhofe characters correfpond Avith their profeffion.
If the former pofitipn he maintained ; we pronounce it,
without the fmalleft fear of refutation, licentious, unfcrip-
tural, and direaly oppofite to the moft plain and exprefs
doarine of our church. If the latter propofition be ad-
(s) Jer. vii, *.

NECESSITY OF PRACTICAL CHRISTIANITY. 127
her'ed to ; then muft .they admit a diftinction betAveen " the.
good and the evil," between real and merely nominal
Chriftians, and the neceffity of the latter being changed arid
converted ,- then Avill their reprobation of others for making
this diftinaon and inculcating this neceffity, be found ab-
furd ; then will it be obvious, that it is not, as they would
perfuade us, the Word of God, but their language about
'all baptized perfons being in a ftate of falvation, which
" means nothing."  If it is perfifted in, that, in making
this ideal diftteaion among the profeffors of Chriftianity,
ho perfons who poffefs outward decency of charaaer, or as
they teim it, " no moral Chriftians," fhould be fupppfed
radically defeaive ; this is acknowledging in fo many words,
that internal and fpiritual Chriftianity is difpenfed with.
In reference then to the whole which has been advanced
in this chapter; we appeal to all competent judges to fay,
whofe teaching moft refembles that of the Church and her
Reformers on thefe fubjeas ; ours who make Chrift and his
peculiar doarines the foul which animates the whole body
ef our divinity; or theirs who make fo little ufe of the Sa
viour and thefe doarines ; owrswho thus infift upon internal
and praftical Chriftianity, or theirs who reft fo much upon
mere externals, and ufe the language which has been ex
hibited?

I 2

( 1S8 )

CHAP. IV.

The inquiry purfued with regard to the Doctrine of
original sin, and the confequent state and character
of man, in this world, as a sinner.

T
-LJTTLE doubt, it is prefum'ed, can remain in the intelli
gent and impartial mind, whofe pretenfions are bed founded
on our fubject, from what has been advanced in general
upon it. We wifh, hoAvever, that the truth, on which ever
»de it lies, may be placed in every light, and, if poffible,
rendered unqueftionably confpicuous. With this view, we
will now particularize fome of the moft important points of
Chriftian doarine, refpecting which the prefent controverfy
chiefly fubfifts, and which are noticed by our opponents.
In doing this, Ave muft conftantly keep in remembrance
what has already been proved ; namely, that our church is
certainly to be interpreted according to the maft natural
and full fenfe of her words, and that a practical acquaintance
with her doarines is required. — We will begin our par
ticulars Avith the doarine of original fin, and the confequent
ftate and charaaer of man confidered as a (inner.
It is not eafy to conceive how any perfons, Avho leally be
lieve the Bible, can confider this an uninterefting doctrine.
" It is obvious from the New-Teftament," even Mr. Locke
is conftrained to obferve, " that the doctrine of redemption,
and confequently of the Gofpel, is founded on the fuppofi-
tion o<i Adami s fall*" " Revelation," the great Bifhop Butler
©bferves, " fuppofes the world to be in aftateqfruin,ah\f

(a) Beafonablenefs of Chriftianity, at the beginning.

ORIGINAL SIN, &C. 129
pofition which feems the very ground of the Chriftian dif-
penfation V " In the corruption and depravity of human
nature," an eminent modern Prelate adds, " are founded
all the peculiar precepts and doctrines of the gofpel b." This
native depravity, with actual tranfgreffion, its invariable
effect in all capable fubjects, are the difeafe, and, in the na
ture of the thing, only as the malady is rightly upderftood,
will there be a proper folicitude refpeptipg the remedy.
2. On this fubject then, Dr, Croft, on behalf of himfelf
and Brethren in fentiment, expreffes himfelf thus ; " Though
we admit the dire effects of original fin, yet we do not ad
mit them to the degree fo warmly contended for c." And
this is a true ftatpment of the cafe. They do not avoAvedly,
and exprefsly, and in every fenfe, deny the doctrine and its
awful effects ; this Avould be exceeding both the Socinian
and the Deiftd; but it is their uniform endeavour to evade
or extenuate, the plain reprefentations of fcripture on the
fubject. But let us further learn from the Divines under
confideration themfelves, in what manner they treat thefe
doctrines, and what it is Avhjchthey really admit refpecting
them. It may perhaps affift our inquiry to keep in vieAv
three particulars in the condition under which Ave are con-
fidering man : namely, his corruption or finfulnefs, his defert,
and his impotence.
Some then, among the moft exalted pf thefe teachers,
deny the corruption of our nature by the fall altogether, and
endeavour to propagate this notion in the church, This is
the profeffed and notorious doctrine of Dr, Palpy's great
model, the'late Biihop LaAv, as his Avorks teftify unqueftion-

(z) Analogy, Part 2- Chap. v. § 5. See alfo Part 2. Ch. i. § 2.
(b) Bifhop of Durham, Char. 1797, p. 3. (c) Thoughts, &c. p. 19.
(d) See Taylor on Original Sin, p. 27, 30, 37, 164 ; Dr. Prieftley's
Familiar Illuflration, p. 11 ; and Bifhop Watfon's Char. 1795. p. 68,
I 3

ISO THE TRUE CHURCHMEN ASCERTAINED.
ably '. It is the doarine of the eminent Bifhop Warburg
ton, to whom, as we have feen, our opponents fo generally
refer us as a ftandai'd f. If this prelate does not abfolutely .
avow the ferttiment, he certainly approaches infinitely near.
fuch an avowal. " Adam," he obferves, " ate, and became
as he vras at firft created, mortal1." " It is aftonifhing," he
fays, " tliat any other death fhould have been underftood by
his fentenceh." He' refers us alfo, like B'ifhppLaw, to Mr.
Locke's Reafonablenefs of Chriftianity, Avhere the doarine
is taught unequivocally '. At the; moft, " What phyfical
contagion Ave contraaed at our birth, it is," he fays, '" of
little ufe to inquire1*." The fame appears-' to be the doG-
'trine, which is propagated by the celebrated Bifhop Watfon.
It is impoffible to be more exprefs in denying the depravity
of our nature than Dr. Taylor is, both in his treatife
on Original Sin, and his Scheme of Scripture Divinity in
which he refers to the other for explanation ; yet Upon this
latter Work his Lordfhip' beftows the moft unquanfitei en^-
comiums. " It deferves," he fays, " to be generally knoAVw; '
and has been much fought after by the Clergy ;¦ and hev
thought he fhould do them an acceptable fervice, in" making
it a part of his colfeaion '." In nearly the fame manner he
treats the above mentioned Work of Mr. Locke, Avith its
vindications againft the orthodox Dr. Edwards* and other
Works of a fimilar tendency m. Mr. FelloAves alfo fpeakfe
out. " The fin of Adam," this Gentleman thinks himfelf
imperioufly called upon ' as a Minifter of the Church- of
England' to affirm, " did not vitiate the nature of mankind.
The punifliment infliaed on Adam for his tranfgrerfion Avas
death, and temporal mifery. His pofterity therefore are

(e) See his Confiderations on the Theory of Rel. third Edit. p. 45,
Note c. p. 101,325. (f) See above, p. 28. (g) Divine Le*
gation, B. 9. Vol. iii. Works, p. 634. (h) Ibid, p. 638. (i) See
the beginning- of it. (k) Divine Lega. as above, p, 639t
(1) Trads, Vol. i. Contents. (m) Ibid. Vol. iv. Contents.

ORIGINAL SIN, &C. 131
born to mortality and to fuffering ; but they are not born
either in guilt or in wickednefs. They are not born difpofed to
evil and indifpofed to good. They are born innocent ; and this
was certainly, the opinion of our Saviour x."
By others, the hiftory, in the firft part of Genefis, refpec
ting the difobedience of our firft Parents, is confidered as
being " not a literal defcription of fact, but an allegorical
ftory, bke the Pilgrim's Progrefs." " Many ferious and
thinking Chriftians," Profeffor Hey, fays, have thus confi
dered it. And for this reafon he fuggefts a " doubt, whether
the diforderly propenfities of man were OAving to Adam's
tranfgreffion," and Avhether the compilers of our ninth and
tenth Articles meant to affirm that they are " !
Another method of treating the fubjea of the Fall of
man is, to reprefent it as a tranfkaipn " of which Ave are
very obfeurely and imperfeaiy informed.'' This \s the
famous Dr.- Balguy's manner of fpeaking concerning it;
which, Dr. Hey obferves, " feems rather to imply, that he
would not lay much ftrefs on a ftate fp little underftood °."
Accordingly, as the fame Gentleman informs us, " Dr. B.
has only two very fhort expreffions relating to original fin ;"
and other " valuable authors," he tells us, '' haye not dAvelt
much on it'." This view of the fubjea the learned Pro
feffor appears to adopt. " Every thinking man," he fays,
will keep it in mind. And on this ground alfo he founds
the above doubt q. Mr, Ludlam is full on the point. Haying
obferved that a change of charaaer fucceeded in Adam in1
confequence of his difobedience, " how far," he proceeds,
" or in Avhat manner, this change affeaed his pofterity, we
are not clearly told r," " Though the fcriptures of the Old
(z) See " The Anti-Calvinift ; by Robert Fellowes, M.A. of St.
Mary Hall, Oxford. ; Curate of Harbury, and Author of a Picture of
Chriftian Philofophy, &c. &c." p. 15.
(n) See Nor. Left. Vol. iii. p. 137, 152, 189*. (o) Ibid. p. 154.
(p) Ibid. p. 176, 177. (q) Ibid. p. 152, 163, 219, 188, 255.
(r) Six Effays, p. 83. * See Appendix, p. 424. 14

132 THE TRUE CHURCHMEN ASCERTAINED.
Teftament," he fays again, " acquaint us, in very exprefs and
ftrong terms, of man's departure from holinefs, they no Avhere
afcribe this change of charaaer to the fin of Adam »'." . . .
" But if the account of the fall in the fcriptures of the
Old Teftament is exceeding general, that given in thofe of
the New is no lefsfo1." The 12th verfe of tee Sth of Ro
mans, Mr. L. interprets thus: " So, i. e. in like manner as
death palled upon Adam for his offence, death paffed upon
all men for their offences, for that, i. e. becaufe all have
finned. That is, death paffed upon all men not for
adam's tranfgreffion, but their own v !"
It is further maintained, that Ave are certainly not " born
guilty." To affirm that we are, Dr. Balguy fays, " is either
unintelligible, or the thing itfelf impoffiblex." Nay, in Mr.
Ludlam's judgment, it is highly " unferiptural and abfurd"
to fay, " that children difcover a pronehefs ' to fin in their
earlieft infancy7;" and to fuppofe, "that men have an
innate tendency to difobedience z." And, that Ave fhall be
actual tinners, is not, we are taught, an unavoidable and cer
tain event. " We do not hold," Dr. Hey fays, " that our
paffions are neceffarily and unavoidably exceffive or defeaive;
but only, that from experience it is to be expected, on a foot
ing of probability, that they will be foa." And although our
fpecies, taken colfeaively, may be conlidered as offenders, i)v-
dividuals, it is intimated, may he perfectly innocent. " When,"
Dr. Hey, treating on our fubjea, fays, " members of any
community are faid to offend, as fuch, it is Avorth obferving,
that they may be all the Avhile perfectly innocent in their in
dividual capacity b."
Thefe pofitions the learned Profeffor affumes, illuftrates,
and appears to confider as incontrovertible. Mr. Ludlam ac-

(s) Ibid. p. 86. (t) Ibid. p. 91, (v) Ibid. p. 91.
(x) Ch. 7. p. 300. (y) Six Effays, p. 83. (_z) Ibid. p. 97.
(a) Nor. Left. Vol. iii. p. 165, 178, 188—190, 219. [b] Ibid.
p. 148, 167, 168, 173, 179.

ORIGINAL SIN, &C. 133
cordingly affirms, that " When Paul afferts, that the Ephe-
fians ' were by nature the children of wrath;'. . . the Avord
nature muft, of neceffity, be underftood, in a figurative or
metaphorical fenfe ; and he only means by this expreffion
to point out the very general prevalence of Avickednefs
amongft the Ephefians, even as it alfo prevailed amongft
other heathens; juft as if it Avas the appointed laAv of their
nature*;." " A fimilar mode of fpeaking," Mr. L. adds,
'- is adopted in all thofe paffages (of fcripture) which fpeak
of the corruption of mankind as universal, as if there
Avere not a fingle inftance to be found of the contrary1."
" We are told," this writer further obferves, " that a
change in the fituation and circumftances of our firft pa-r
rents took place immediately in confequence of their of
fence. How far any further change took place in their
moral charaaer, we are not informed ; nor whether, or in
what manner, their departure from holinefs occafipned that
wonderful change in the moral charaaer of their immediate
defcendant and his offspring. But the change in Adam's
charaaer did not affea the moral charaaer of all his im
mediate defcendants, anymore than that of Cain didz."
It will be remembered that this Divine is extolled by the
Britifh Critic v. And, doubtlefs, it has been among thefe
innocent individuals who have efcaped the general contagion
of our race, where Mr. Polwhele found thofe Avho, he fays,
" refembled too much the innocence and fimplicity pf little
children to he J enfible of pollution from jin, and, confequent-
ly, Avere never drawn by the fpirit unto Chrift, to be clean-
fed from fuch a leprofy e."
And Avhen, in the more orthodox fenfe, the univerfal cor
ruption of our nature is admitted, this corruption is confi-
dered as but partial and J'uperficial in its nature. This is
implied in the foft terms by Avhich it is charaaerized. The
phrafes " human frailty," " human infirmities," " human

(c) Six Effays, p. 90. (d) Ibid. (z) Ibid. p. 85.
(y) See above, p. 15. (e) Letter to Dr. Hawker, p. '9. Note.

134 THE TRUE CHURCHMEN ASCERTAINED.
errors," " the defeas of human nature," and " the imper-
foaions of our nature'," are certainly not expreffive of ra
dical and fundamental depravity. But this fentiment is
avowed exprefsly. Thus, Dr, Croft affirms, that they
" do not admit the effeas of original fin to the degree io
Avarmly contended fors." The perfons with whom hig
contention fubfifts are Arminians not lefs than Calvinifta
He does not therefore hold this doarine to the extent
which great numbers of even the former do ; and had he
been our representative at the famous Synod of Dort, be
Avould have been deemed heterodox by both parties.
Thus alfo is the fentiment ftrongly avowed by Mr. Pol-
Avhele, in his comment on the following paffage of Dri
Hawker. Speaking of the Grace of God, " It is not,"
Dr. H. fays, " exerted in fuppOrting what is already
ftrong ; not in helping Avhat poffeffes fome power ; not in
cleanfing Avhat is in part holy ; but in taking fuch as are of
the mafs of helplefs, infirm, and polluted creatures of the
duft, and purifying them for his glory." Upon this pak
(age, Mr. P. addreffes the Doaor thus : " According to
the moft obvious conftruaion of your meaning, I may de
duce from this fentence, that dangerous axiom: ' th«
greater the finner, the greater the faint.' If the Holy
Spirit exert itfelf only in purifying thofe Avho are pollu
ted by fin, Avhat have Ave tp do, but to gather about u*
the filthinefs of the flefh, as faft as Ave can, in order to ren-»
der ourfelves fit objeas of Grape ? ' Let us fin, that grace
may abound.? If this be not the fenfe of the paffage, I
muft leave it to be interpreted by thofe who dream dreams
aud fee vifionsh."

(f) See Sermons by Dr. Samuel Carr, late Prebendary of St. Paul's,
London, Ser. 2. p. 24, 29 ; Ser. 3. p. 52 ; Ser. 30. p. 33 ; Benfon'8,
Sermons, p. 227 ; Croft's Strictures, p. 50 ; Mr. Polwhele's Letter to
Dr. Hawker, p. 52. (g) Thoughts, p. 19, 20. (h) Letter,-
kc. p. 21, 22.

DRIGINAL%IN, &C» 1S5
Again : Having afcribed a (hocking tenet to the Calvin-
jfts,,refpeaing infants, " It is perfeaiy confiftent," Mr. P.
fays, " Avith the doarine of original jin1." From thefe, and
fimilar paffages to be found in this author, it would be
moft natural to conclude, that he difclaims a belief in the
doarine of our original depravity altogether; but he fays
he does notk, and fhall' therefore be allowed to hold all
that perfons ufing this language can be fuppofed to hold,
on the fubjea. -To- the fame purport, the affirmation,
" that all tlie faculties of the foul feel the dreadful effeas'
of the original apoftacy," is ftrongly objeaed againft1.
With many, accordingly, the malady of our natureis con
fined almoft folely to the pajfioits, Avhile the under/landing ;
and the will are eonfidered as little hurt™ ; and npt a few .
conceive that we have ftill " good hearts"." The former
mean no more by the corruption of human nature, than
that there is a probability of what they call our inferior
propenfities encroaching upon our fuperior natural facul
ties0; and the plain doarine of the latter is, that we are
found and right at the bottom, and only liable to a few oc-
Cafional and external mifdemeanours.
Thefe then, and fuch like, are the fentiments' of thefe
Divines Avith refpea to the exiftence1 and extent of human
depravity. Equally flight, therefore, of courfe, are their
idea* refpeaing its evil and defett. And in faa, as we
have already fhoAvnr, by many of them no further evil is
conneaed with the firft tranfgreffion- than that hereby man
became " mortal." The celebrated' expofitor of our Arti-

(i) Ibid. p. 48, Note. (k)"2d Letter, p. 25, n. (1) See
Mr. Ludlam's Six Effays, p. 85. ' (m) See Ibid. p. 92, &c. ;
Four Effays, p. 27—36'; Bifhop Warlmfton'sf Doftrine of Grace, p.
39. n.p.96; and Andrews' ScriptuYeDoarine of Grace, p. 115— 121.
(n) See a Review of the Policy, Doarines, &c of the Methodifts,
p. 24. (o) See Mr. Ludlam's Six Effays, p. 78, &c. ; Nor.
Led. Vol. iii. p. 151, 158, 163, 219'. (0 Above, p. 130.

136 THE TRUE CHURCHMEN ASCERTAINED.
cles, Bifhop Burnet, clearly leaves it as his opinion that
the effeas of this offence on Adam's pofterity are only
" temporal judgments5." " It is no Avhere clearly afferted
in fcripture," Mr. Ludlam fays, " though it is by certain
Divines, that the death denounced againft Adam's difobe
dience was eternal death1." Dr. Bennet reftrains the mean
ing of our Church, on the fubjea, to thofe Avho commit
actual fins. " Her doarine?," he fays, " is only this, ' that
original fin deferveth God's wrath and damnation' in thofe
who feel the effeas of it working in them, and producing
evil actio)uv." Dr. Hey fays, " the expreffion is more ter
rible in the found, than in the fenfe w." It does not, he
teaches, " imply judgment after death;" nor " any deter
minate degree of evil," howfoever (mail ; nor any judgment ,
or punifliment whatever that is certainly paffed and in-
rUaedx. ,
Nor have thefe Theologians more aAvful ideas of the na
ture and confequences of actual fin. This. has in part ap
peared already, from the mild epithets by Avhich they
reprefentfin!', and from their difpolition to treat all perfons
as true Chriftians, in the favour of God, and in the road
to heaven, avIiq profefs Chriftianity, whether or not they
lead a holy life ; or at the leaft, to confider no courfe of
Condua as conftitutipg a Avicked man, except that of fla
grant enormity *. This -will appear fully hereafter, Avhen
Ave examine their notions of morality % Then Avijl it be
found, how flight an evil the violation of the whole firft
Table of the LaAv is confidered, and how almaft entirely
the fuppofed evil of fin is confined to its effeas on fa*
cietyb: Then Avill Dr. Croft teach hoAV neceffary, and

(s) See Expo, of Art. 9th, p. 115, 116, compared with hisPrei
face, p. 6. (t) 6 Effays, p. 23. (v) Direaions for
reading the Articles, p. 73—5. (w) Nor. Led. Vol. 3. p. 154.
(x) Ibid. p. 155. (y) Above, p. 133. (z) Above
p. 1 14— 127. (a) Ch. 7. below. (b) Ibid. §, 1, part
3 ; and §. 2.

ORIGINAL SIN, &C< 137
proper, and harmlefs it is, fometimes " to tell a liec;"
and that " fwearing and drunkennefs," and fuch " other
glaring vices, are the figns of a thoughtlefs mind, rather
than of a depraved heartd" : Then (hall Ave find fomething
very like Apologies for deviations from the Divine Law e.
So exceedingly lax are their ideas of the evil of fin, of
whatever kind ! So finall an offence, in the fight .of the
God of HeaVen, do they efteemit! His exprefs denunci
ations of vengeance againft it, they have therefore various
methods of evading or foftening. The moft a\yful expref-
fions of this threatened judgment, Avhich our Church
adopts into her forms, fuch as " to be damned," and " to
perifh," and that before noticed, to be fubjea to " God's
wrath and damnation," even Avith the epithet " everlaft-
ingly" annexed to them, they teach, may only imply a
very fmall degree of punifliment. " Every fine, however
finall," Dr. Hey, treating on the fubjea, fays, " is an
everlafting punifliment f." Yea, according to their reafon
ing, the difference of condition betAveen a perfon who be
lieves and is Javed, and one Avho difbpheves and is damned
may be infinitely trifling s ! The mention of God's folemn
threatenings in the pulpit, they call " interlarding the dif-
courfe with dices of hell and damnation h," and a high cha-
raaeriftic of its methodifm and abfurdity.
Even Mr. Gilpin is fceptical refpeaing the eternity of
the future punifhments of fin, and would by all means ba-
nifh the fubjea from pulpit topics.  Commenting on
Matt. xxv. 46. " The eternity of future punifhments," he
obferves, " hath occafioned much controverfy among di
vines. Inftead of taking part Avith either fide, I am rather
inclined to fhowthe impropriety of bringing the queftion

(c) Ibid. (d) Ibid. (e) Ibid. (f ) Vol. 3.
p. 106, 107, 111. (g) See ibid; and p. 103 ; and Dr. Paley's
Moral and Polit. Phil. Ch. on Virtue, p. 48. (h) Review of
Policy, &c. p. 23. 4

'138 THE TRUE CHURCHMEN ASCERTAINED.
at all into difcuflion. In the firft place, as inquiries of this
-kind muft end, as they begun, in uncertainty, it is ufelefs
to difcufs them. . . . The difcuflion of fuch a queftion ap
pears to have a bad tendency. . . . God feems plainly, for his'
own Avife reafons, to have left this great point uncertain, fti
leaft, or, if not uncertain, leaning rather toAvards the pofi-
tive fide. . . . When the fubjea is fo uncertain, and a miftak-e
fo dangerous, Ave fhould rather think in private; thai! run
•the rifk of mifieading others, iri a point Avhich, if proved;
might be of dangerous c'ohfequence ; and can hardly in any
light be of importance *." — — And this opinion of Mr. Gil
pin is highly approved by the Britifh Critic T.
Nay, the reprefenting religion to " impofe the command
to believe this, and to do that, under pain of eternal per
dition1," is enumerated among the caufes of infidelity;
" We are not called upon by our Church," it is declared;
" to fubfcribe to the eternity of hell torments; nor even to
condemn thofe, who affirm that all men will be finally
favedk. We have juft to particularize their notions of man's na
tural impotence in refpea to fpiritual things. That he can
wholly convert and fave himfelf; or that, when the doarines
of the gofpel are propofed to him, he can fittingly embrace
and acceptably obey them, without fome kind or degree of
further aid from above, feAv perhaps, except the Socinians^
Avill openly maintain. But then, by the Divines in quef
tion, he is fuppofed capable, by his own natural powers, of
doing a great deal toward thefe ends ; and this too, previous
to his reception of any fuch affiftance. Thus, after- quoting
1*1. paffage from Dr. Hawker, purporting that, although
men attend to the external forms of religion, and endea-

(z) Sermons and Hints, &c. by Wm. Gilpin, Prebendary of
Salisbury, and Vicar of Boldre. (y) Jan. 1801. (i) Mr.
>Polwhele's Letter to Dr. Hawker, p. 82. (k) Non Left
T«L 2, p. 390.

ORIGINAL SIN, &C. 139
Ypur after the performance of moral duties, yet, that till
" the Lord put his Spirit into them," they have no fpiritual
life; Mr. Polwhele exclaims, "According to this doc
trine, our regeneration depends not, in the (lighted degree
upon ourfelves: it is the fole effect of the Divine agency V
This Mr. P. conpeiyes is every Avay abford. But would
his notion be more abfurd than it is, if he fhould talk of
pur creation depending in fome degree upon ourfelves?
Thus alfo, Mr. Ludlam teaches, that " Scripture no
Avhere fays that the intellectual faculties of the human
mind are injured by Adam's tranfgreffion**1;" that men
4p not want ability, but " attention * ;" and, that God has
put their " future happinefs almoft wholly in their own
power0." , Thus, Biffipp Watfon, from Bifhop Fowler, fays,
" There is not a promife throughout the whole Gofpel, but
its performance depends upou fome duty of holinefs
to be on our parts firft performed, or at leaft heartily en
deavoured"." And thus does Mr. Benfon fully teach,- " We muft,"
he fays, " convince ourfelves of fin; our conviction of it
muft be fucceeded by a godly forrow ; thai, if it is valid,
will Avork in.us a repentance not to be repented of; in other
Avords, a degree of penitence which will induce us, from
motives fuperior to any worldly temptation, to perfevere
in the fear of God, and in the practice of true religion. . . .
Repentance is made up of thefe ingredients. And, as we
Collect from the Gofpe!, it is not only neceffary to falva
tion, but it is requifite alfo that it take effect, before we can
hope for any aid, whether temporal or eternal from the
Gofpel11 !" His notions alfo are, that men are capable " by
holinefs of living, and an ahhprrence of vice, of recant*

(1) Letter, p. 11. (m) 6 Bflays, p. 92. (n) Ibid, p..; 10 1 ;
a,nd paffim. (o) Ibid, p. 78, and 2d of 4 Effays. (p) Tf/aqtf,
Y«l. 6. p.'322. (q) Ser. 3. p. 5.1,

140 THE TRUE CHURCHMEN ASCERTAINED.
mending themfelves to the mercy of God, and rendering them'
felves worthy the mediation of Jefus Chrift " and that Chrift
calls "only to the righteous r!" According to Mr. Fel-
loAves, Ave are " not born difpofed to evil and indifpofed to
good ;" but " innocent and ripe for heaven ;" and naturally
" poffefs a capacity to perform the feveral duties required
of us in the gofpel." And to think othenvife, he maintains,
is, to " fuppofe Chrift .... guilty of a palpable abfurdity,
and diabolical injuftice z !"
Some of them maintain that " without any fupernatural
affiftance," any " divine illumination," man's poAvers of
reafon are fufficient to underftand the fcriptures, and attain
to all neceffary knowledge in , Divine things ; or as they ex
prefs it, in fo many words, that " the knoAvledge required
of men is attainable by the cuftomary ufe of their natural
faculties s."
It is the doarine of nearly the whole body, that his Will
is free to choofe what is good '. He is able, " as mere
man," they teach, " to perform fuch good works as natu
rally make him inclined to accept of a pure religion," " as
attract the regard of the Lord of Life ;" " as may be a great
recommendation of him to God ;" yea, as render him " wor
thy of eleaion," and of the mediation of Jefus Chrift \"
When therefore it is affirmed " that he cannot turn, &c.
himfelf, without the Grace of God by Chrift, &c." it may
only mean, it is infinuated, that it is not probable that he

(r) Ibid. Ser. 1. p. 18, 19. (z) Antical. p. 15, 16. (s) See
Mr. Ludlam's fix Effays, p. 92, 97, 101, 82; and four Effays, p. 79,
81, 27, 32 ; and paflim ; and Bifhop Warburton on Grace, p. 112,
quoted with approbation by Mr. Clapham ; and p. 39, 96, compared
with Andrews on Grace, p. 112—117; and Benfon's ninth Sermon,
p. 185. (t) See Dr. Croft's Thoughts, &c. p. 22; Dr.
Carr's Sermons, p. 134. Mr. Daubeny's Guide Difc. 5th, and
paffim; &c. &c. (v) See Note r; and Mr. Clapham'J
Thankfgiving Sermon, 97, p. 23, 24: and Mr. Haggitt, p. 7 ; and
Benfon's Ser. 1. p. 8, 13, 19, &c.

ORIGINAL SIN, &C 141
will, and that "in each inftance" he can; that "no
poAver" means only not Avhat is quite fufficient; and in
lhort, that he can, by his OAvn natural ftrength, do every
thing but place himfelf " in a ftate of Chriftian perfec
tion V
Upon the Avhole then, Ave have, it muft be allowed, the
firmeft ground for concluding, that, as Mr. Locke is faid
to have done in refpea to the Doarines of Chriftianity in
general1, thefe Divines "fet themfelves to reduce this doc
trine to the narrowed compafs they poffibly can."  This
indeed fome of them confefs. The general idea, they fay,
is, that we did not differ from the Romanifts upon if. Dr.
Balguy Avould not lay much ftrefs upon it z. Bifhop Wat-
fon defends only the Deiffs notion of it a. Dr. Hey appears
joyful in finding " how near to Taylor, the moft eminent
of the Socinians," he has reduced it b.
• 3. Let us now then examine what our church
teaches on the fubjea. It is ftill our queftion, it Avill be
remembered, whofe fentiments are thofe which fhe holds,
and Avhich her Reformers taught ? It -will be remembered
too, that (he is undoubtedly to be underftood according, to
the moft full and obvious fenfe of her Avprds.
We Avill begin Avith her Article which is exprefsly on
the doarine. And here fhe fpeaks thus : " Original, or
birth-fin ° . . . is the fault and corruption of the nature of

(w) See Nor. Lea. Vol. 3. p. 219—225. (x) Bifhop Gib-
fon's 3d Paftoral Letter, p. 231. (y) Nor. zLeSt. Vol. 3. p. 145.
(it) See above, p. 131. (a) See his Sermons and Charge, p. 68,
(b) Nor. Lea. Vol. 3. p. 173, 190, 165.
(o) " Still,"- Bifhop Butler, treating on the ' Redemption of the
World by the appointment of a Mediator,' obferves, " it may be
thought, that this whole manner of treating the fubjea before us, fup
pofes mankind to be naturally in a very ftrange ftate. And.truly fo it
does. But it is not Chriftianity, Avhich has put us into this ftate.
Whoever will confider the manifold miferies, and the extreme wicked^
K

142 THE TRUE CHURCHMEN ASCERTAINED.
every man, that naturally is engendered of the offspring of
Adam, av hereby man is very far (quam longiffime) gone
from original righteoufnefs, and is of his own nature in
clined to evil, fo that the flefh lufteth always contrary to
the fpirit."  In her baptifmal fervice, fhe affirms,
" that all men are conceived and born in fin;" in her
catechifm, that Ave are " by nature born in fin ;" and in
both, afferts the abfolute neceffity of a neAV birth in order
to falvation. She caufes the moft virtuous of her wor-
fhippers to confefs, that "there is no health in them;"
that they are " miferable offenders;" and to implore mercy
after the repetition of every oneof the ten commandments;
Her communicants " acknowledge and beAvail their mani
fold fins and wickednefs, which, from time to time, they
moft grievoufly have committed, by thought, Avord, and
deed, againft God's Divine, Majefty."
But what is the " Avholefome and godly doarine" of her
Homilies on the fubjea ? Thefe difcourfes Avere corapofed
chiefly by the two leading Agents in the eftablifhment of

nefs of the world : that the beft have great wrongneffes within them
felves, which they complain of, and endeavour to amend ; but that
the generality grow more profligate and corrupt with age: that hea
then moralifls thought the prefent ftate to be a ftate of punifliment:
and what might be added, that the earth our habitation lias the ap
pearances of being a ruin : whoever, I fay, will confidor all thefe, and
fome other obvious things, will think he has little reafon to ob'e<*t
againft the Scripture account, that mankind is in a /late of degrada
tion; againft this being thefaa: how difficult foever he may think it
to account for, or even to form a diftina conception of the occa(ion>
and circumftances of it. But that the crime of our firfi parents was the
occafion of our being placed in a more difadvantageous cpnililion,
is a thing thoroughly and particularly analogous to what we fee, intk
daily courfe of natural providence.'' Anal. p. 2. C. 5. §5.  We will
prefume to add, that whoever confiders the whole evidence of Scrip
ture on this doarine, will fee little reafon to rejea the notions of out
Church upon it. This however, does not concern the queftion with
our opponents. But fee Chap. 8. below.

ORIGINAL SIN, £*C. 143
our Church, Archbifhop Cranmer, and, Bifhop Jewel';
and Avere admired by all the eminent Reformers'1. They
are fubfcribed with the Articles e. They have recently
been extolled by a great modern Prelate ', and by other.
eminent Divines s. They arc equally appealed to, Avith the
Articles and Liturgy,, by our opponents themfelves2. Their
evidence' therefore muft be moft conclufive. And this is
fuch as the following. " Of ourfelves, and by ourfelves,
Ave have no goodnefs, help, or falvation; but contrariwife
fin, damnation, and death eA'erlafting.'' ..." Into this
miferable captivity, Ave were cdk, through the envy of the
devil, by breaking of God's commandment in our firft
parent Adamh." Again, " Man of his own nature is
ffeflily and carnal, corrupt and nought, finful and difobedt-
ent to God, Avithout any "(park of goodnefs in him, Avithout
any virtuous or godly motion, only given to evil thoughts
and wicked deeds'." And again, " All the life of them
that lack the true faith is fin k." — And, to add but one
paffage more, Avhere whole difcc*wfes might be produced
to the fame effea.  In the fermon on the Nativity,
after defcribing the perfeaion in which man Avas created,
and then giving the plain fcripltire account of the tranf-
greffion of Adam, the homily proceeds ; " Whereby it
came to pafs, that as before he Avas bleffed, fo noAv he Avas
acenrfed ; as before he Avas loved, fo now he was ab
horred ; as before he Avas moft beautiful and precious,

(c) See Strype's Life of Cranmer, p. 149 ; Bifhop Burnet's Preface to
Expofition of the Arts, p. 3 ; and Bifhop Pretyriiau's Elements, &c.
Vol. 2. p- 535. (d) See Strype's Eccles. Mem. p. 31,32,
307. (e) See Art. 1 lth, and 35th. (f) Bifhop Horfley,
Ch. p. 28. (g) See the Antijacobin Review for Oaober, 1798,
p. 402. (z) See above, p. 13. (h) Horn, on the mifery
of man, p. 10. (i) For Whitfuiiday, p. 292. (k) On
good Works, p. 28.
K 2

144 TH'E TRUE" CHURCHMEN ASCERTAINED.-
fo now he was moft vile and wretched in the fight of his:
Lord and Maker : Inftead of the image of God, he was
now become the image of the devil ; inftead of the ci
tizen of heaven, he was become the bondflave of hell,
havin<>- in himfelf no one part of his former purity arid
cleannefs, but being altogether (potted and defiled ; . in-
fomuch that now he feemed to be nothing elfe but a lump'
of fin, and therefore by the juft judgment of God, was
condemned to everlalttng death.
This fo great and miferable a plague fell not only on
Adam but alfo on his pofterity and children for eArer,fo that
the whole brood of Adam's flefh fhould fuftain the felf
fame fall and punifliment, which their forefather by his of
fence moft juftly had deferved. St. Paul in the fifth chap
ter to the Romans faith, By the . offence of only Adam,
the fault came upon all men to condemnation, and by one/
man's difobedience many were made finners. By which'
Avords we are taught, that as in Adam all men univerfally
finned, fo in Adam all metf univerfally received tbe reward
of fin ; that is to fay, became mortal, and fubjeS unto
deatli, having in themfelves nothing but everlafting damna
tion both of body and foul. They became, as David faith,
corrupt and abominable, they went all out of the way, there
was none that did good, no not one. O what a miferable
and Avoeful ftate Avas this, that the fin of one man fhould
deftroy and condemn all men, that nothing in all the Avorld
might be looked for, but only pangs of death and pains of
hell1" The fame is the language of her other public writings and
confeffions, whofe evidence Ave have fhown to be fo exceed
ingly important*11. Nowell's Catechifm is very exprefs on
the fubjea. " On eating the forbidden fruit," it fays,
" Adam immediately became fubjea to death: the Divine

(1) On the Nativity, p. 254. ' (m) Above,. p. 59—68.

ORIGINAL SIN, &C. 145
Image in which he was at firft created was obliterated, aiid
in the place of thofe .ornaments of Avifdom, ftreugth, holinefs,
truth, and righteoufnefs with Avhich God had endoAved him,
fucceeded the ihoft horrible peftilence, blihd'ne'fs, impotence,
impiety, vanity, apd injuftice ; in which evils and miferies
he involved his whole pofterity n." Again, after affirming
that Adam was the head and reprefentativte of the whole
race of men, it adds, " He therefore having loft his original
endowments, the Avliole human nature Avasleft naked, help-
lefs, and deftitute of all good. And from him thus defiled,
as from a corrupt root and ftock, proceed corrupt branches,
Avhich again continually transfer their own- polluted nature
into their offspring. Hence the fhortnefe and uncertainty
of our prefent life, and all the infirmities of our bodies :
Hence, that horrible blindhefs of the underftanding and
depravity of the mind : Hence that diftortion arid diforder
of all the affeaions and defires ' Hence that feminary and'
vile" fource of all fin, Avith which mankind is infeaed and
'annoyed, which is therefore properly called Original
SIN0'." The doarine of Bifhop Jewell's Apology is, that " every
perfon is born in fin, and leadeth his life in finp." Mr.
Ttogers explains this corruption of the nature of every man,
as extending to " all his powers; caufing darknefs in the
mind, concupifcence in the will, and rebellion againft the
laAv of God in the affeaions : the effeas of which are aaual
fins, an evil corifeience, the Ayrath of God, death, and eternal
damnation V  Even the Augfburgh confeffion, which is
referted to as a palliative, rifes fuch language as this : " Item
docent, quod poft lapfum Adae, omnes homines fecundum
naturam propagati, nafcanfur cum peccato, hoc eft, fine
metu Dei, fine fiducia ergaDeum, et cum concupifcentia,
quodque hie morbus, feu vitium originis vere fit peccatum,

(n) See Bifhop of Chefter's Edit. p. 57. (o) Ibid. p. 58,; 59,
(p) Page 78. (q) Expo. Art. 9.
K3

146 THE TRUE CHURCHMEN ASCERTAINED.
damnans et afferens nunc quoque seternam mortem, his
qui non renafcuntur per baptifmum et Spiritum Sanaumr."
" If," proceeds the judicious Hooker, " God fhould make
us an offer thus large; fearch all the generations of men
fince the fall of our father Adam, find one man, that hath
done one aaion, which hath paffed from him pure, Avithout
any (lain or blemifti at all; and for that one man's only ac
tion, neither man nor angel (hall feel the torments which
are prepared for both, Do you think that this ranfom, to
deliver men and angels, could be found to be among the
fons of men ? The beft things which we do, have fome-
Avhat in them to be pardoned. How then can Ave do any
thing meritorious, or worthy , to be rewarded z ?"
And Avould Ave learn how thofe excellent of the earth,
our firft Bifhops and Martyrs, fpoke of human depravity
when referring more immediately to themfelves, it was" ill
fuch a manner as the following. The eminently holy John
Bradford, referring to his expeaed martyrdom, fays, " I
have moft juftly deferved, not only this kind, but alfo all
kinds of death, and that eternally, for mine hypocrify^ vain
glory, uncleannefs, felf-love, covetoufnefs, idlenefs, un-
thankfulnefs, and carnal profeffing of God's holy gofpel.
. . .1 am, and always have been, a vile hypocrite and griev
ous (inner s." Archbifhop Cranmer complained, that his
" fins were many without number, and great above mea-
fure, even beyond what his tongue could exprefs;" and ex
claimed, " O Father of heaven, O Son, &c. have mercy
upon me a moft wretched caitiff and miferable finner'."
Bifhop Hooper addreffed God in this Avay : " Lord, I am,
hell, but thou art heaven ; I am a fink of fin, but thou art a
gracious God, and a merciful Redeemer. Have mercy

(r) Article 2d. See this Confeffion apud Grotius, Opera, torn, iv;
or the Harmony of Confeffions, publifhed ia 1581, and in Englifh
in 1586. (z) Difc. on Juftiftcat. p. 21. (s) See Fox,
p. 1811, 1839. (t) Ibid. p. 2065.

ORIGINAL SIN, &C. 147
therefore upon me a moft miferable and wretched offen
der*." Bifhop Latimer adds, " In no condition we fhall
know either ourfelves or God, except we do- utterly confefs
ourfelves to be mere vilenefs and corruption x."
Such is the exprefs, and undeniable doarine, of our
church and her reformers, refpeaing the extent of human
depravity. We will dwell a moment longer on her notions
ofthe defert and punifliment of fin.
She proceeds then, on this part of the fubjea, in her 9th
Article, thus : " Therefore in every perfon born into this
Avorld, it (original fin) deferveth God's wrath and damnation."
Her catechifm teaches, that Ave are all, " by nature, chil
dren of Avrath." Her 2d Article affirms, that Chrift fuffer-
ed " to be a facrifice for original guilt ,-" and her 17th, that
Predeftination is the purpofe of God, " to deliver thofe
Avhom he hath chofen in Chrift out of mankind from curfe
and damnation." Her communicants confefs that they have
provoked " moft juftly God's wrath and indignation
againft them." Her opinion Avith refpea to the future de
ftiny of unbelievers and evil-doers, is, that " Avithout doubt
they fhall perifh everlaftingly ;" that " they (hall go into
everlafting fire." This (he believes Avill be a " moft juft
judgment." She prays, accordingly, for every child that
(he baptizes, " that it may be delivered from God's Avrath ;"
and for all her members, in her conftant ferviees, implores
deliverance " from God's wrath, and from everlafting dam
nation," and from " the bitter pains of eternal death."
Equally forcible on the point, is the language of her
Homilies.' Their uniform doarine accords with what has
already been quoted from them T. " We are all," fays the
Homily on the Paffion, '' miferable perfons, iinful per
fons, . , , . juftly driven out of paradife, juftly excluded from
heaven, juftly condemned to hell-fire?." <* We daily and

Xv) Ibid. p. 1683. (x) Sermons, Vol. i. p. 908. (y) Above,
p. 142-144. (z) Page 271,
K4

148 THE TRUE CHURCHMEN ASCERTAINED.
hourly," adds the Homily on Repentance, '' by our wick-
ednefs and ftubborn difobedienpe, horribly fall away from
God, thereby purchafing unto ourfelves, if he fhould deal
with us according to his juftice, eternal damnation » ;" yea,
" fo grievoufly have we offended God by our (ins, that we
deferve a thoufand- hells, if there could be fo manyb."
" Such" thefe homilies alfo affirm, " is tne filthinefs of fin,
that as long as Ave do abide in it, God cannot but deteft
and abhor usc." "And verily herein," theyobferve, "doth
appear how filthy a thing fin is, feeing that it can by no
other means be wafned away, but by the blood of the only
begotten Son of Godd." And the death Avhich is denoun
ced againft difobedience, they fay, is " not only an evoicfi-
ing lofs. -.vithout remedy of the grace and favour of God,
and of everlafting joy, pleafuye, and felicity ; but alfo the
condemnation of both body and foul, Avithout either appella
tion, or hope of redemption, unto everlafting pains in hell*."
, Nor are thefe, ftrong expreffions in the fmalleft degree
reftriaed by any other public Avriting, or opinion, of the
chief founders of our church. Precifely the fame, in ,ef-
fea, it has appeared f, is tbe language of Rogers' Expofi-
tiori, the- Augfburgh Confeffion, and. the Letters of Mr.
Bradford. One quotation more fhall therefore fuffice on
the point, . This fhall be from that confeffedly important
evidence Nowell's Catechifm. And here, the queftion be
ing prppofed Avhether the bad effeas of original fin are con
fined to this life? it is anfwered,. " Nay, fo is our nature
corrupted and depraved by this inbred evil, that unlets the
goodnefs and mercy of Almighty God had provided, a re
medy, as in our bodies Ave were fubjea to every kind of ca
lamity, and diieafe, and death; fo fhould Ave neceffarily
have been call into the moft excruciating and eternal .tor
ments, in unquenchable fire?."

(a) Page 334. '(b) .Ibid. p. 343. (c) Ibid. p. 349.
(d) Ibid. (e) Horn, againft the Fear of Death, p. 53. .(f) Above,,
p. 145, 146. (g) Page 59.

ORIGINAL SIN, &C 149
Can there then be a doubt what doctrine is taught by fuch
ftrong, fuch uniform, fuch reiterated language as this? I#
it poffible that all this fhould only imply fome finall, or
merely temporal punifliment ? Then furely words have no
longer any intelligible meaning.
We have ftill to inquire, a little more particularly, what
the Church of England holds refpeaing man's mzturfft. im-
p&tence, or the, powers he naturally ppflefies for recovering
himfelf from i-te^is ftate of fin and mifery.  'On, this point
her 10th Article fpeaks thus: "The condition of man, af
ter the fall of Adam, is fuch, that, he ca)inot turn and pre
pare himfelf, by his own natural ft reirgth . and gopd works,
to faith, and calling upon God', wherefore. Ave havem pavm1
to-do good, Avorks, pleafant and;1 acceptable to God, without
the grace of , God by Chrift, preventing us, that Ave may
have a goodwill, and working- with us, when Ave have that
good will." ; ; ' ;
By " natural good Avorks'? is here, doubtlefs, meant,
thofe works .which are outwardly and fpecioufly good, and
which are eftimable in human judgment. That, he can per
form thefe, " civilem juftitiam, et diligendas res rationi fub-
jeaas," a,s, the Augfbwrgh Covfeffwn-^ expreffes k !¦, nobody
denies, The queftion is not Avhat his poAvers are in refpea
to natural things, but in refpea tp0 fpiritual things; not
what he can do that may pleafe men, but what that is
pleafing and acceptable to Gpd ; not how far he can con
form himfelf to the laAvs of. civil fociety, but how far he can
convert himfelf to true Chriftianity ; how far by his own
natural and unaffifted powers he can repent, and believe,
and love God and his neighbour, and mortify fin, and pur-
fue holinefs, in the manner,, and from the motives, which
the gofpel requires. Nor is, it a natural, but a " moralfm-
potence" which is the fubjea of our difeuffion. ,
In this article then, it is, we fee, affirmed, not only 'that
man cannot] by his OAvn natural ftrength and good Avorks
(h) Art. 18.

ISO THE TRUE CHURCHMEN ASCERTAINED.
convert himfelf to God, but that he cannot even prepare-
himfelf for this Avork, or, of courfe take the firft ftep in it.
It is affirmed, not merely that he is weak, and, in oppofi-
tion to the Pelagian and Socinian, that he has need of di
vine and internal affiftance in order to a right Chriftian con
dua, and confequent falvation ; but, in oppofition to the
Semipelagian, the Papift, and all Avho extol his innate fa
culties of reafon and choice in refpea to divine things, that
he has no power to do good ; not the difpojition, and confe-
quently, not the ability to do what in the fight of God is
good, till he is influenced by the Spirit of God. The
grace of God by Chrift, it is maintained, muft prevent him,
previoufly influence his mind, even that he may have a
good-will. — Whoever elfe then may doubt, " which begins
firft, grace or virtue' ?"¦ our church Ave fee does not.
And this fenfe of the article is confirmed by the Avhole
tenour of her language on the point. In her 1 3th article (he
repeats the declaration, that " works done before the grace
of Chrift and the infpiration of his Spirit, are not pleafant
to God ;" and adds, " neither do they make men meet to
receive grace," or in any way "deferring of it;" but "rather,
for as much as they fpring not of faith in Jefus Chrift,
and are not done as God hath willed and commanded them
to be done," fhe " doubts not but they have tbe nature of
fin."  To the fame effea (he every where fpeaks in her
Liturgy. She confeffes our condition is like that of a " loft
fheep;" that " Ave are tied and bound Avith the chain of our
fins;" that " through the Aveaknefs of our mortal nature Ave
can do no good thing Avithout God ;" and, " that Ave have
ho power of ourfelves to help ourfelves." She conftantry
addreffes God as " The author of all godlinefs ;" " from
whom all holy defires, all good counfels, and all juft works,
do proceed." She cpnftantly petitions him, according to
the very drain and fpirit of the above article, for preventing

(i) See Nor. Lea. Vol. iii. p. 240.

ORIGINAL SIN, &C. 151
not lefs than affifting grace, for both the Will and the Power
to do Avhat he requires; that, " as by his fpecial grace pre
venting us, he puts into our minds good defires, fo by his
continual help we may bring the fame to good effea ;" "that
by his holy infpiration Ave may think thofe things that be
good, and by his merciful guiding may perform the fame;"
i-hat his " grace may always prevent and folloAv us ;" that
",.hy the help of his grace Ave may pleafe him both in will
and deed" with numberlefs requefts to the. fame effea, all
Avhich (he uniformly prefents '" through Jefus Chrift k."
., She prays too, (it becomes one clafs of our opponents to
obferve) for knowledge as well as itrength and a good-will ;
for "the knowledge of God's truth1 ;" " that by the fame
fpirit" which, taught the hearts of God's faithful people on
teeday of Pentecpft, her members may " have a right judg
ment in all things ;" that they " may poxeive and know what
things they ought to dom ;" and that it may pleafe God " to
illuminate all her Bifhops, Priefts, and Deacons, with true
k)iowledge and underftanding of .his AArordn." The very
ftrongeft idea of man's natural impotence, in refpea to his
converfion, is alfo.expreffed in the reprefentationsfhe makes
of it as a creation, a regeneration, and a refiarecfion °. Thefe
are exclufive aSts of Deity.
, This doarine is alfo abundantly confirmed by the other
public Avritings of the church. The Homily on Good
Works affirms, that " they be as much dead to God that lack
faith, as they be to the Avorld, Avhofe bodies lack fouls."
And the whole firft part of this difcourfe is profeffedly to
(how, that the " moft gay and glorious" works which they
can perform, Avho are not united to Chrift by faith, are

(k) See the General Confeffion ; Prfyer in Ordinary Service ; Col-
leas' for, 1ft Sunday after Trin. 2d. Sun. after Lent, 23d after Trin.
2d at Evening Prayer, Eafter day, 5th after Eafter, 17th after Trin.
lft. after Trin. (1) Daily Service. (m) Colleas for Whitfun.
Ill Sunday after Epiphany. (n) Litany. (o) See Collea
for Ath Wed. Baptifmal and Funeral Service. 4

I 52 THE TRUE CHURCHMEN ASCERTAINED.
" but dead, vain, and fruitlefs, before God ;" that they are
the mere " names and fhadows" of good Avorks ; and that
in realit**, Avhen tried by the true ftandard, Avhat under fucn
circUniftances, " feemetli to be virtue, is vice." And every
where, the homilies abound with language like this : " St.
Paul in jnany places painteth us out in our colours, calling
us the children of tbe Avrath of God, when we be born : fay
ing alio that we cannot think a good thought of ourfelves,
much lefs can Ave fay Avell, or do well of ourfelves p." " Man
cannot make himfelf righteous by his own works, neither
in part, nor in' the whole i." " If we have any will to rife
(from- -fin) it is he (God) that preventeth our will, and dif-
pofeth Us thereto'." " They that think they have done
much of themfelves towards repentance, are fo much more
the farther from God s." " We muft beware and take heed
that wC do in no Avife think in our hearts, imagine, or believe,
that Ave are able to repent aright, or to turn effeaually unto
the Lord, by our OA\rn might and ftrength. For this muft
be verified in all men, '" Without me ye can dp nothing."
Again, " Of ourfelves we are not able fo much as to think
a good thought." And in another place, " It is God that
worketh in us both the will and the deed1"
So in refpea to our powers for acquiring all necefi&ry
knowledge in Divine things. " No man," the church here
'fays to God, " can know thy pleafure, except thou giveft
Avifdom', and fended thy Holy Spirit frorii above T." Again,
(he faith, Avith St. Chryfoftom, " Man's human and Avorldly
Svifdoni or fcience, is not needful to the understanding of
fcripture, but the revelation of the Holy Ghoft, Avho in-
fpireth the true meaning into them, AvhoAvith humility anil
diligence fearch for it.1*" And again, after quoting feveral

, (p' On the Mifery of Man, p. 8. (q) On Salvation, p. 15.
(r) Third for .Rogation Week, p. 309. (s) On Repentance,
,p;337. (t) Ibid. p. 341. (v) Third on Rogation, p. 310,
(w) On the knowledge of Scrip. 2nd, p. 5.
i 2-

ORIGINAL SIN, &C. 153
precepts of God's word, (he fays, " Thefe, fentences, good
people, unto a natural man feem mere abfurdities, contrary
to all reafon. For a natural man, as St. Paul farih> uhder-
ftandeth not the things that belong to God, neither can he
fo long as the old Adam dsvelleth in himx."
Dean NoAvell denominates this part of our malady, " the
moft horrible blindnefs and impotence ;" and affirms ex
prefsly, " that Ave cannot by any works or merits prevent
God, and firft move him to be propitious tous*." The
Augfburgh Confeffion fays, " Humana voluntas non habet
vim fine Spiritu Sanao efficiendas juftitias Dei feu juftitiss
fpiritualis : quid animalis homo non^ percipit ea, qua; font
Spiritus Dei x." And to firiifh<"with one evidence more on
the point ; the common belief of the leading Reformers in
King Edward's time was, " that the Papiftieal doarine of
freeAvill was abominable in the fight of God, and to be ab
horred by all Chriftian men : . . . that Adam by his fall loft
from himfelf, and all his pofterity, all the freedom, choice,
and power of man's will to do good ;" -. . . that in confe-
quence, " All the will and imagination of man's heart is
only to evil, and altogether fubjea to fin and mifery, and
bond and captive to all manner of Avickednefs, fo that it
cannot once think a good thought, much lefs then do any
good deed, as of his own work, pleafant and acceptable in
the fight of God, until fuch time as the fame be regenerate
by the Holy Ghoft, and prevented by the grace of God : —
That Avithout this his good Spirit, Avhich doth work faith in
us, all our doings be very fin and hypocrify in the fight of
,God, how gay and glorious foever they may appear in the
fight of man : That the natural man is dead in Adam, and
a child of wrath ;' and that as a dead man cannot work any
thing toAvards his refurreaion, or he that is not toward his
creation, fo neither can the natural man toward his regene
ration," this being " only the Avork of God*."

(x) On certain places of Scripture, 2nd, 237. (y) Cat. p. 57, 1 13.
(z) Art. 18. (a) See above, p. 59. Note m.

154 THE TRUE CHURCHMEN ASCERTAINED
This then, upon the AA'hole, is the manner in Avhich the
doarine and effeas of original fin are taught in the Articles,
Liturgy, and Homilies, of the Church of England. To this
extent is her meaning in thefe forms fixed and illuftrated, by
the other public AA'ritings of her principal Reformers.
4. And now, wliofe doarines moft refemble hers ? Ours
Avho fpeak ftrongly on the fubjea ; or thei)'S, who fo labour
toloAver and extenuate it? We appeal to every perfon of
common fenfe and common integrity to fay.  Is it pof
fible for thofe Divines, Avho treat this doarine in the manner
which has been fpecified, to believe that they agree Avith the
Church upon it ?  On fome occafions they pretty nearly
confefs that it is not. Bifhop Burnet, for inftance, admits,
that the higher or Auguftinian explication ofthe 9th Article,
which differs from his oavo, " does certainly quadrate more
entirely to the words of the article, and is known to have
been the tenet of thofe Avho prepared the articles." " This,"
he fays, " thofe Avho oppofe it, do not deny b." And, " No
doubt," adds Profeffor Hey, " he would moft fully agree
with our church, Avho confidered the fall of Adam as the
firft beginning of our depravity c." Nor will he " fay, that
if any one thought that man cannot poffibly, in the ftricl
fenfe, turn and prepare himfelf to faith,, he Avould differit
from our article"1 :" Both Avhich opinions differ exceedingly
from the interpretation Avhich the Profeffor would efta-
blifh. This difference is alfo obvious from the co7iceffio7is he Avould
make, and the alterations he fuggefts, in the articles on
this doarine c. And he " knoAvs not," he alfo coiifefles,
" Avhether the expreffions on the plefent fubjea" in our
Homilies, are not fomewhat tooftrongfor him, though they
may be chiefly borrowed from Chryfoftom and AugufhV."

(b) Expo. Art. 9. p. 1 14, 1 16. (c) Vol. iii. p. 219. (d) Ibid.
P- 220. (e) Ibid. p. 189, 227, 256. <f) Ibid. p. 375.

ORIGINAL SIN, &C 155
Similar conceffions, in abundance, might be adduced from
others of the moft eminent of this clafs of teachers. And
that any of them fhould attempt to maintain their agree
ment with the church, on this doarine, is really aftonifhing.
For, let us only bring a fe-v leading ideas of each into com-
parifon, and fee hoAV this coincidence will appear.
They then, it has been fhown, deny the corruption of our
nature by the fall altogether ,- doubt whether our mental
corruption is at all owing to Adam's tranfgreffions ; or con
fine this corruption to fome of our fpecies : Our church, in
terms the moft exprefs and unequivocal, Avhich fhe repeats
and illuftrates beyond all poffible room for miftaking her,
afferts, that " Original fin, is the fault and corruption of the
nature of every man that naturally is engendered of the
-offspring of Adam;" that " All men are conceived and
born in fin ;" that into this ftate '< we were caft by break
ing of God's commandment in our firft parent Adam ; and
that we defcend from him as corrupt branches from a cor
rupt (lock.  The moft orthodox of thefe Divines confider
this depravity of cur nature as but partial; as confiding in
defeas and imperfeaions accompanied with much remain
ing good : — Our church teaches, that Ave are the fartheft
poffible gone from original righteoufnefs ; that Ave have no
health in us, no one part of our former purity and cleannefs ;
that of our own nature we are Avithout any fpark of good
nefs in us, Avithout any virtuous or godly motion, and only
given to evil thoughts and wicked deeds.
In their judgment, the great evil of fin confifts iu its ef
feas on human fociety: Our church affirms, that it moft
juftly provokes the wrath and indignation of God.  A
common opinion with them is, that the effeas of the firft
tranfgieffion upon Adam's pofterity are only temporal judg
ments, and a ftate of mortality: The church of England
afferts, that in every child Avho is born into the Avorld ori
ginal fin deferveth God's Avrath and dam-lotion ; that Adam
after his fall was accurfed of his Maker, condemned by iris

156 THE TRUE CHURCHMEN ASCERTAINED.
juft judgment to everlafting death ; that he had nothing
ia himfelf but everlafting condemnation both of body and
foul, and that his Avhole pofterity fuftain the felf-fame fall
and punifliment. — ¦ — According to their cafuiftry, God's
moft aAvtel denunciations againft fin may only imply feme
finall, indeterminate, and uncertain kind of punifliment-:
Tiiefe denunciations they are always (hy of mentioning:
And they even fay, " We are not called upon by our
church to fubferibe to the eternity of hell-torments, nor even
to condemn thole Avho affirm that all men Avill be finally
faved :" Our church ufes, andconftantly repeats, in regard
both to the intenfity and duration of this punifliment, the
very ftrongeft expreffions afforded in language : Such furely
are thefe, to " periih everlaftingly ;" ", to go into everlafting
fire ;" " God's wrath and everlafting damnation ;" " the
bitter pains of eternal death;" "hell-fire;" " the moft
excruciating and eternal torments in unquenchable fire?."
¦  Hoav Avould thefe Gentlemen reprefent intenfe and
never-ending mifery, if this language does not ?
So in refpea to the powers man naturally poffeffes for
reftoring himfelf to holinefs and the divine favour. They
mightily extol his reafon as fufficient, Avithout any fuperna-
tural affiftance, to enter into the true meaning of God's
Avord, and to attain all requifite knowledge in divine things:
Our church teaches, that " unto a natural man, many of
the precepts of God's word, feem mere abjiirdities, contrary
to all reafon ;" and that "a natural man underftandeth not
the things that belong to God, and that neither can he." —
They teach, with almoft one voice, like the Papifts, the
doarine of freewill : Our Reformers fay, that the Papis
tical doarine of freeAvill is abominable in the .fight of God,
and to be abhorred by all Chriftian men ; and our church
adds, that Ave have no Avill to good till we are prevented by
the grace of Chrift.  Their ideas are, that man?s natural
powers are GiJy r.oi quite fufficient for Avhat Chriftianity re-

(g) See above, p. 143 — 14S.

ORIGINAL SIN, &£. 157
I
quires ; that they cannot' place him in a ftate of Chriftian
perfection, but that he can achieve a great deal toward this
end ; and that fomething muft be firft done by him, in the
work of converfion and falvation, is moft ftrenuoufly in-
fifted upon. Sometimes they fuppofe him capable of per
forming fuch good Avorks as naturally make him inclined to
embrace the gofpel ; at others, fuch as may recommend him
to God ; and at others, fuch as render Aim worthy of the
Divine favour and eleaion : Our church teaches, that he
has no power to do what is really good ; that AA'ithout Chrift
he can do nothing in the -work of his falvation ; that of him
felf he is unable even to think a good thought; that he can
not make himfelf righteous either in the whole or in part;
that he cannot even prepare himfelf to faith, &c. ; that his
beft natural Avorks neither render him meet to receive grace,
nor deferving of it, nor are pleafing to God, but are, in fa&,
themfelves fins.
This then is the agreement with our Articles, Liturgy,
and Homilies, of which thefe Churchmen boaft! In this
manner do they teach the doarines contained in thefe for
mularies as they were firft delivered by our Reformers !
But there is another affertion in the propofition under
difcuflion equally Avell grounded. We, they fay, " teach
more than thefe doarines11."
We anfwer then in refpea to the prefent fubjea, Is
the thing poffible ? Is it poffible to ufe ftronger language
upon it, than what has been produced from the authentic
writings of the church, and her chief founders ? We can
only teach, that every man who is born, confidered inde
pendent of the grace of God, and in refpea to fpiritual con
cerns, is wholly corrupt, utterly impotent, under the wrath
of God, and liable to everlafting torments ; all which in
(the very fulleft manner is done here. This charge, bew-

(h) See above, p. 13.

J53 THE TRUE CHURCHMEN ASCERTAINED,
ever, it will be remembered, includes thofe who only pro-.
ceed Arminian lengths'. It (hall be admitted that the
language of the church Avhich has been adduced is popular;
that the paffages have been feleaed from other language
which appears to qualify and foften them ; and that feme
of them are the exaggerated expreffions of penitence. But
Avho needs reminding, that whatever alloAvances may, and
ought to be made on thefe, and fuch like confiderations,
are equally" applicable to Avhat is quoted from our Avriters?
But by what evidence is the accufation fupported ? From
what part of a late popular Work k, againft Avhich it is made
with fo much confidence, can a (ingle (hadow of this evi
dence be produced ? We hear much of its " fuperabundance
of orthodoxy1 ;" of its " going beyond the creed of the'
church of England";" of its " tendency to a particular
fpecies of enthufiafin * ;" of its " bias toward a fanati
cal fea° ;" and of certain parts of it being " more favour
able to enthufiafm than to praaical Chriftianity r :" In what
part of it then, we aft*,, is. there a fingle fentence or expref-
fion that exceeds the language of the church on the prefent
fubjea? We defy the united body of thefe divines and cri
tics to (how : We defy Mr. Ludlam to fhow any fuch ex
cels, in the immediate fubjeas of his attack, the " Scrip
ture Charaaers," and the Works of Mr. Milner : We defy
Dr. Croft, Dr. Paley, Mr. Daubeny, Mr. Pohvhele, and
the whole hoft of our opponents to fubftantiate their charge
in refpea to, this doarine, from the Works of any Author
within the limits of our apology.
Is it not then, fo far, pretty clear to whom the charge of
" grofs mifreprefentation" belongs ? Nay, were that conr

(i) Above, p, 97. (k) Mr. Wilberforce's Pra^lical View.
(1) Critic*! Review of ditto, June, 1797. (m) Ibid. Review of
Wakefield's anfwer. (n) Brilifh Critic for September, 17?7.
(fi) Ibid. (p) Daubeny's Guide, p. 313.

ORIGINAL SIN, &C. l!}9
patibfe with the doarines of our church, might Ave not ,
almoft be indignant at thefe Gentlemen? How can they
come forward, in the grave charaaer of divines, to crimi
nate others Avho are innocent, upon the very points in which
they are fo notoriously guilty themfelves ? If this has not been
proved Avjth regard to the prefent doarine, how (hall. we be
able to prove any thing ? And if it has, it v. ill be eaf'y to
proye the fame concerning any other fundamental doarine
of the church ; they will all neceffarily take their different
complexions according to our different ideas here.

( 160 )

CHAP. V.

The inveftigation continued with refpect to the doctrine of
Repentance.

V-/UR next particular examination of thefe different
claims of adherence to fhe genuine tenets of the Church
of England, .hall refpea the important doarine of repent
ance. It is indeed an obvious confequence, that the differ
ence of opinion on this head will be proportionable to that
on the preceding doarine. In proportion to men's ideas
of the extent, the evil nature, and evil confequences, of
their depravity, will, of courfe, be their folicitude refpe&-
ing it, and their notions of converfion from it. A feAV par
ticulars (hall however be noticed relating to this point.
Our ideas then are, that afeelirtg and practical conviction
of human depravity is effential in Chriftianity. This con-
viaion, Ave think, may juftly excite unfeigned forroAV, and
deep anxiety in the foul. And, it is our opinion, that in
order to falvation, a change of mind, of vieAvs and difpofi-
tion, mull be effeaed in every perfon, wherever born,
however educated, or of whatever externa! condua. Is it
faid, this change is effected at our baptifm ? We anfwer;
Have you then indeed kept your baptifmal vow? Have
3'ou in the uniform and habitual tencur of your life been
" renouncing fin, the Avorld, and the Devil; following the
example of our Saviour Chrift; and daily becoming more
like unto him ?" Have you indeed experienced the inward
and fpiritual grace, of which " the wafhing of water"
ii the external emblem, " a death unto fin, and a new

REPENTANCE. 161
birth unto righteoufnefs*?" Aud, are your views, tempers,
and purfuits indeed fuch, as in fcripture every where cha
racterize the regenerate children of God b ?
If fo, it is Avell : But if not ; remember, Ave add, the
Apoftle's reafoning refpecting circumcifion, that " if thou
be a breaker of the law, thy circumcifion is made uncir-
cumcifionc:" See the account he gives of the utter- inef-
ficacy of that perfon's religion Avho Avas only " a Jew
outwardlyd:" Hear him affirm, that " In Chrift Jefus
neither circumcifion availeth any thing, nor unciicumcifion,
but a new creature4." Confider alfo, Ave proceed, upon
what high authority it is declared, that " if the root is
made holy, the branches will be holy f ;" that " a good tree
cannot bring forth evil fruit," but that " evil fruit" is a
certain proof of " a corrupt tree ;" and that an evil conduct
can only proceed from an " evil heart5:" Compare all
this, with the conduct of the bulk of thofe Avho have been
baptized, and then fay whether they have not, in the fcrip
ture fenfe of the words, evil and corrupt hearts; Avhether
many of them are any more than Chriftians " outAvardly ;"
for, that fuch perfons live in the habitual practice of what
the Avord of God deems evil, it is impoffible to deny.
This diftinction between a mere nominal, hereditary,
external religion, and real, practical, internal Chriftianity;
between the mere form of Godlinefs, and the power of it,
we cannot relinquifh. All therefore who poffefs only the
former, have need, we apprehend, to lay anew the very
foundation of the doctrine of Chrifth. Such perfons we
therefore exhort in the language of fcripture, to " repent
and be converted " ;" to " make the tree good" in order
that the fruit may be good.

(a) See our Baptifmal Service, and Catechifm. (b) See
amongft other fcriptures, 1 John, Chapters iii, v. ; Piom. viii Gal. v.
(c) Rom. ii. 25. (d) Ibid. ver. 25— 29. (e) Gal. vi. 15,
(f) Rom. xi. 16. (g) See Matt. vii. 17—19 ; xii. 33—35 ;
Luke vi. 44^ 45. (h) See Heb. vi. 1 ; and v. 12.
(i) Acts iii. 19. L 3

162 THE TRUE CHURCHMEN ASCERTAINED.
This change, Ave conceive, is fitly reprefented n.ot only
by the term repentance, but alfo by thofc of converfion,
renovation, fpiritual refurrecUpn, circumcifion pf the heart,
and every fimilar phrafe and metaphor of fcripture, Avhich
are ufed in refpect to the firft converts to Chriftianity.
All thefe phrafes and expreffions, as Mr. Edwards has
proved k, unqueftionably relate tp the fame change, and arq
generally of much the fame import. We are not, as fpme
perfons would infinuate2, fo abford as tp undertake to con
vert perfons already called Chriftians to the profeffio7i of
Chriftianity, as the Apoftles converted the Jews and Hea^
thens. Our object is, the converfion of this hereditary pro
feffion into actual practice and experience. And in fact,
the change effected in the views, difpofitipns, and purfuits,
of thofe who from mere nominal become real Chr'ftians,
bears fo ftrong a refemblance to that experienced, by the,
firft Chriftians on their converfion, as fully to juftify the
defcription of it by the fame terms.
Men may howeyer denominate it what they pleafe ; we,
are not here felicitous about words ; it is the thing only,
the actual reformation of the heart and character, which,
we deem of importance. But, comparing the general (late
of religion around us Ayith genuine Chriftianity ; obferv-
ing the rapid " growth of heathenifin among modern
Chriftians i ¦" learning, from authority the moft refpect-
able, that "the characteriftics of the prefent times are,
eonfeffedly, Infidelity, and an unprecedented Indifference tp
the Religion of Chrift, among profeffed believers ;" that
" not one-third part of the inhabitants" ordinarily attend
" on divine fervice" in the Church, and " not one-fixtfi.
part of the adults" at the communion, through " a great

(k) See Edwards on Orig. Sin, p. 346—360. (?) See Mr. Hag-
gitt's Sermon, p. 12. (y) See " The Scholar Armed againft
the Errors ofthe Time, Vol, 2. p. 269—215.

REPENTANCE. 163
part of the kingdom ;" and of thefe, that " it is to be. feared,"
that merely " nominal Chriftians make up a great part of
many congregations x," this kind of converfion, Ave ap
prehend, fhould form one leading objea of the faithful
minifter's attention. The " poifon" then againft which
Ave are fo anxious to guard, is, tbe abuse of an eftablilhed
doarine in regard to this fubjea; the permitting all per
fons in our communion, Avho have been baptized, to expea
the bleffings of the baptifmal covenant as a matter " of
courfe," whether or not they " may lead the reft of their
life" according to that beginning," whether or not in any
fober fenfe of the Avords they fulfil the conditions of this
covenant. In our judgment, thofe teachers, Avho, by at
tending only to one fide of this engagement, reprefent all
the profeffed members of our Church as " true believers,"
" true Chriftians," of the " true Church of Chrift," " fe-
parated from the world," " partakers of an holy life," and
" in the fore road to heaven," do violence to common faa
and common fenfe, run counter to the whole tenour of
fcripture, and are " in the fore road" to ruin the eftablifh
ment. The author of this happy change of charaaer, Ave be
lieve, is, the Holy Spirit; but, that it is generally effeaed,
and is always to be fought after, in the diligent ufe of the
appointed means of grace.  Neither let it be infinuated,
that Avhen Ave fpeak of this converfion," repentance, or
whatever elfe it is called, Ave are ranting about fome inftan-
taneous operation, which finifhes the Avhole bufinefs of re
ligion at once : We mean by it the ferious commencement of
a work Avhich it requires the vigorous exertions of the
Avhole life to complete.  Our opinion therefore alfo fur
ther is, that humility of mind, and ferioufnefs of deport-

(x) See the Bifhop of Lincoln's Ch. 1800, p. 10, 13, 18; and the
Report of the Lincolnfhire Clergy, p. 6, ; and below at trie conclufiou.
L4

164 THE TRUE CHURCHMEN ASCERTAINED.
ment, highly become the charaaer of Chriftians in their
beft eftate.— And, if indeed, like'onr guilty firft parent,
we have any perception of our fallen condition, any fenfe
of our revolt from God, and ofthe " Evils Avhich our own
mifdeeds have Avrought,"
" What better cart we do, than proftrate fall
Before him reverent, and there confefs
Humbly our faults, and pardon beg, with tears
Watering the ground, aud with our lighs the air , » '
Frequenting, fent from hearts contrite, in fign
Of forrow unfeigned, and humiliation meek '."
2. Very different, hoAvever, are the notions of feveral of
our Opponents. We Avill not affirm that they abfolutely
treat Avith ridicule every appearance of contrition for fin,
or folicitude refpeaing the ftate of the foul ; but they
certainly approach very near fuch a condua. At the moft,
it is only fome gentle feeling of remorfe, fome flight de
gree of fpiritual anxiety, Avhich they can endure. Men
may be ferious, may be affeaed, may difcover folicitude,
about what other objeas they pleafe ; it is not permitted
here : It is knavery ; it is folly ; it is hypocrify ; it is in-
fanity, where the honour of God and the care of the foul
are concerned.
Thus, Mr. Polwhele reckons it among the undeniable
-proofs of Dr. Hawker's fanaticifm, that he " congratu
lates his parifliioner on his feeling himfelf to be a poor (in
ner ; on being fenfible of the burden of his fins » :" that he
- reprefents him as having " difcovered, that his fancied righte
oufnefs before God; is full of unworthinefs ; and that even
in his moft holy things, he is unholy:" .... that " on the
principle of original depravity, he laments, in a general
obfeure manner, the bias of his nature to fin, and cries
out, ' that in his flefh there dwelleth no good thing n :' "

(1) See Paradife Loft, B. 10. (m) Letter, p. 43.
(n) Ibid. p/39.

REPENTANCE. 165
that his Chriftian, " as foon as he feels the awakening
word, goes groaning all the day long under the fenfe
of tranfgreffion ; under the myfterious apprehenfion of im
pending judgment, he is all anxiety and terror0." Mr. P.,
alfo mentions it among the deplorable extravagancies,
which he fays are at this moment taking place " through
almoft all the towns and villages in Cornwall," that per
fons are (t proftrate in the duft, and bewailing their finsp."
And who will fay that this very ferious fubjea is not abfo-
lutelyf ported with, in the folloAving paffage ? "Virgins,"
fays Mr. P., " indeed innocent and unfufpeaing, have
received repeated leffons from their fpiritual inftruaors;
till, at length, fenfible of the burthen of their fins, they
have dropped the tears of contrition i!" " We need not,"
he fays again after Dr. Ibbot, " difquiet ourfelves, or diftruft
our own ftate, becaufe no ftrange thing has happened unto
us, becaufe Ave have not been terrified, nor felt any violent
inward pangs and convulfions. For religion is eafy and
natural, pleafant and delightful, unlefs Ave have made it
otherwife by contrary habits : and even then we may be
reconciled to it, without any of this unnatural dread or

(o) Ibid. p. 56. (p) Ibid. p. 81. (q) Ibid. 79.
We have feen this Gentleman, and his companions, in this fporting
humour before : above, Chap. 3. p. 123. It feems natural to them.
But do they really expect to promote the caufe of true religion by
thefe means? How different was the opinion of Lord Bacon. "To
turn religion into comedy," this prodigy of wifdom obferves, " to
fearch aud rip up wounds with a laughing countenance ; to inter
mix fcripture and fcurrility fometimes in one fentence, is a thing far
from the reverence of a Chriftian, and fcant befeeming the honeft re
gard of a fober man. Non eft major confufio quam ferii et joci : the
majefty of religion and the contempt and deformity of things ridicu
lous are things as diftant as things may be. Two principal caufes
have I ever known of Atheifm, curious controverfies and prophase
fcoffinj." Works, Vol- 4. p. 460.

166 THE TRUE CHURCHMEN ASCERTAINED.
concern'." Accordingly, Avhen an unqueftionably pious
man laments " becaufe he could not do any thing Avith a
fingle intention ;" Mr. P.'s comment is, " i. e. was a hypo
crite * ;" and thus does he invariably treat fimilar confeffions
of fin * Yet, according to this rule of judgment, Cran
mer, Hooper, Latimer, and their Colleagues, muft have
been the vileft wretches upon earth '. But did Mr. P. ne
ver read of an Apoftle Avho " was alive without the law,"
but who died the moment he underftood the command
ment in its true extent and fpirituality ; Avho, although be
fore he had confidered himfelf as touching the law blame-
lefs, npw confeffed himfelf the chief of finners ; and, who
groaned under a fenfe of guilt and corruption even when he
was a faithful preacher of the gofpel w ? Did he never read
the ftrong penitential language of the upright and perfeS
Job, on the true difcovery of his charaaer before God i )
It has before appeared * how this divine lends his counte
nance to that " mpdifh curtailment of the Chriftian faith,"
which ridicules all ferious apprehenfions refpeaing that
once renowned enemy of man's falvation, the Devil. *
Thus, " i)i the name, of his clerical brethren*" does Mr.
Pohvhele treat on this fubjea. , And ., thefe fentiments,
he informs us, are " but an echo to difcourfes from all the pul
pits around him "." They muft, hoAvever, be confidered as
the fentiments of the Reviewers, Avho have extolled his work
as " not more remarkable for its ftrength than its juftice,"
who " ftrenuou'fly recommend it to the perufal of our re
gular clergy," and " Avifh Mr. P. to treat the fubjea more
at large*."

(r) Letter, p. 15. (s) Ibid. p. 30. (t) See ibid.
p. 62, 63. and paffim. (v) See above, p. 146, and Fox paflim.
(w) See Rom. vii. & viii. ; and I Tim. i. 15. (y) See Chap. xl.
4 ; xiii. 5, 6. (z) Above, p. 123. (m) Letter, p. 60.
(n) Second Letter, p. 24.
(a) SeetheAntijac. Rev. for Aug. 1799, p. 452 ; and for Sept.
,1799, p. 100.— Should it be fuggefied that thefe may be only Mr. Pol-

REPENTANCE. 161
Similar *dfo are the notions, of Dr. Croft. Thus, fpeakr
ing of the teachers uader his cenfure, he tauntingly fays,
" They triumph in the tears, convulfions, and agitations of
many of their hearers. Satan is fuppofed tp be lofing
ground daily, and by a lingular confufion of comparifon,
the regenerate, while acquiring the condition of new born
bab|es, fuffer aft the pangs of parturition, not figuratively but
ljteral!yb-" On apother occafion, Dr. C. defcribes thofe
who appear under ferious fpiritual concern, as " unhappy
men, with downcaft looks and fad countenances," whofe
" health is gradually impaired," and Avhofe " religion hath
neither the promife of this life, nor of that which is tp
comec." " I diflike cant," adds Mr. Fellowes, " and all
the gangrened fperm and abortions, of hypqcrify. . . . Re
ligious car-t is, of all the pbjeas of deteftation, the rnpfl;
deteftable : and I am forry to have qccafiqn to remark that a
miferable, whining, driveling cant, . . . hath been top ranch.
praaifed by feveral Avriters of the prefent day, from Avhom
better things might have been expeaed. The fumes of
fanaticifin, feem to have been exhaled and tp be exhaling
from thofe in lpw to thofe in high places." He then de
fcribes the charaaer of perfons holding Calviniftic fenti
ments, as marked by a " funereal afpea, . . . repulfive mor
rpfenpfs, . . and acrimonious feverity, . . made more hideous
find loathfome by defponding" fhrugs, doleful fighs, ari4
hollow-founding groans2."
The fubjeas of Mr. Clapham's ftriaures, " labour," he
fays, " a certain period under the conyiaion of fin, during
which, God requires to be fought by deep fighs, melancholy
grpans, unceafing prayers'1." And thpir doarine, he Avould

whele's encomiums on himfelf? Still we contend that this work be
comes refponfible by their infertion. We are under infinite obliga
tions to the Antijacobin Reviewers for our acquaintance with the
myfteries of the reviewing art.
(b) Thoughts, p. 1,2. (c) Bamp. Left. p. 109, 11#.
(z) Antical. p. 5. (d) Ser. at Boroughbridge, p. 24.

168 THE TRUE CHURCHMEN ASCERTAINED.
affure us, is the high road to defpair and filicide*. His
admired friend, the Author of the " RevieAV, &c." Avhom
he " Avould earneftly recommend f," is, if poffible, a greater
enemy of the difpofition in queftion. " We daily," he
fays, " hear of people, after fome pretended ftruggle and
qualms of confcience, affea to give out that they have ob
tained deliverance from the devil, and are now allured of
eternal happinefs, and of confequence lay claim to all the
privileges of the faithful g." In his judgment, a religion
which excites thefe fenfations, affeas the brain, unhinges
the reafon, injures both body and foul, overfpreads men
Avith melancholy, and creates countenances only proper for
the worfhippers of the devil h. They are unanimous in'
condemning this " broken and contrite heart," as incompa
tible with 'what they call " innocent mirth, and innocent
amufements;'" among which, as Dr. Croft informs us ,
they clafs the entertainments of the ftage.
Let it not, however, be thought, that this is, by any
means, a juft defcription of our doarine. We defy thefe
Gentlemen to fhow from the Writings of the Divines here
vindicated, any ftronger expreffions on the fubjea than are
moft clearly warranted in fcripture. And why do they re-
prefent thefe as a fyftem of groaning, convulfions, and agi
tations; why do they make perfons who only hold the doc
trine to this extent refponfible for the extravagancies of

(e) Ibid. p. 21. (f ) Ibid. p. 13. n.— This Author obferves,
" At this time feveral Churches are occupied by the Methodifts."
Hence it is evident that Mr. C. does not confine the term Methodifm
and his ftri&ures upon it to the followers of Mr. Wefley, and to thofe
of " Mr. Whitefield, who are generally called Calvinifts," but ex
tends them to fome of the regular Clergy ; otherwife thefe ftridhirei
would have been unnoticed in this publication, which does not under
take to apologize for Sectaries, or any of their peculiarities.
(g) Review, &c. p. 22. (h) See Ibid. p. 22— 24; 30—32.
(i) See places already quoted. (k) Thoughts, p. 16, 17.

REPENTANCE. 16»
fcaaries, and fanatics, if they do not Avifh to burlefque and
explode the doarine itfelf z ?
It will not, it is hoped, be here objeaed by thefe Divines,
¦that on fome occafions they reprefent our doarines as moft
" flattering," " fafcinating," and " confolatory doarines ' ;"
promifing every thing, and requiring almoft nothing ; eafing
the conferences of the moft abandoned charaaers at a very
trifling expenfe ; opening a fhort, and cheap, and fure
road to heaven for all defcriptions cf linners, Avithout the
labour of repentance ; permitting them to retain the fame
manners, the fame tempers, and to gratify the fame favourite
difpofitions"1. This they certainly do ; and this flatter
ing nature of the doarine afcribed to us they affign as a
principal caufe of its extenfiye propagation D. We muft,
however, leave it to their own Avifdom to reconcile this re-
prefentation with the preceding one. It utterly exceeds
our dulnefs to perceive ho** doctrines like thefe can drive
men to deipondency.
In the mean time, Ave may inquire, what their ideas are
refpeaing the change of character implied in repentance ?
Now that any total or radical change is meant, by this work,
and neceffary in thefe days ; any thing that, in fcripture
phrafeology, may be reprefented by the term converfion, or
regeneration, or fpiritual refurrection, or anjttanguage of
this import, they deny exprefsly. Such phrafes^and expref-
fions of fcripture, it has appeared, they would afiure us,

(z) How forcibly does all this remind one of the obfervation of
Mr. Boyle. Some Minifters, this eminent man remarks, rather covet
that their hearers " fhould applaud their Preacher, than condemn
themfelves ; being better pleafed with their praifes than to hear their
fighs ; and choofing rather to tickle their ears, than to fling their con-
iciences." " Such,'' however, he adds, '.' may invert St. Paul's fay
ing, that he preaches not Chrift crucified, but himfelf." Life, Theol.
Works, Vol. i. p. 117. (1) See Mr. Clapham's Serm.'p. 24, 25, 27;
and Review, &c. p. 14, 22. (m) Review, &c. p. 10 — 14, 16 — 27, &c.
„ (n) See the two laft Notes; and Mr. Haggitt's Sermon, Pref. p. 13.

170 THE TRUE CHURCHMEN ASCERTAINED.
" mean nothing" to thofe who are born and educated in a
Chriftian country0. The fuppofition of the neceffity of
any fuch change, as this, is Avholly incompatible Avith their
notions of the true Chriftian ftate of all who profefs
Chriftianity, and with their rejeaion of experience in reli
gion t*. It is fuppofed therefore to have no exiftence, but
in the vifionary brains of enthufiafts. To infill uport its ne
ceffity is, they fay, to " reprefent tbe inhabitants of Eng
land as heathens in the age of the Apoftles;" and " thofe,"
it is added, whom thefe enthufiafts " affea to have con
verted, are faid to have turned from idols and vanities'."
Thofe Avho moft foherly inculcate this doarine, they alfo
charaaerize as " bewildered men, who rant about fudden
converfionsr." " If," fays a dry hurfe of the Church, and
profeffed caterer to the tafte of the times, Theophilus St.
John, " we fhould fay to our hearers, ' ye muft be born
again,' Ave fhould fpeak more to your fancy than yoiirV:
judgment*." "What!" adds Mr. Haggitt, with an air of
great confidence and furprife, " convert to the Chriftian
faith thofe who are already regenerate by baptifm, by con
firmation, who are already made, as our ChtirCh Catechifm
declares, the children of grace : but it is another leading
fallacy of thefe Rebukers of others, that with the praifes of
our excell^fc; liturgy ever in their mouths, they very dif-
intereftedly ftrip it of its moft facred prerogatives 
Converfion, properly fo called, however it may be the occa-
fional, is by no means the general office, of the^Minifter of
the Gofpel. Thofe who have been joining with him in the
prayers of the church, who have, &c. ; perfons who have
thus united with their Minuter in the holy office of our
Church, he confiders, — can he dp lefs ? — as Believers, as

(o) Above, p. 118. (p) See above, p. 113, 125.
(q) Antijac. Review for April, 1799, p. 369. (r) Mr. Polwhele**
Letter, p. 10. (s) Sermon 1, p; 8, 9.

REPENTANCE. 17£
in poffeffion of the true faith, in a word,, as fellow Chriftian*
with himfelf 4."
,, Whatever of radical and internal change is allowed ne-
eeffary at any time, is, we fee, foppofed tp. have been ef-
feaed, as a matter of courfe, once for all", wherever the
external rite of baptifm has been obferved in our infancy'.
What thefe teachers therefore chiefly mean by repentance,
is, outward reformation, or at the moft fome very partial
change of charaaer. " It is," they tell us, " to ceafe to
do evil, and to learn to do wellT:" It is the " gradual
amendment of life and converfation w :" Or, if more is al-
. JoAved requifite, it is only in refpea to the more abandon
ed ( part of mankind. " However indulgent," Dr. Car-r
fays, " the Saviour of the Avorld may be to the accidental
failures of infirmities, or paffion ; ... if we have fallen into
adultery,, theft, murder, &c our repentance mufl clofely
'follow1."  Let us then again have recourfe to our ftan-
dard, and fee how the, Church teaches on this fubjea.
3. And firft, it muft be confidered, that thofe for whom
'fee prepared her public writings were neither Jews nor
, Heathens,but perfons, to ufe the language of our opponents,
" born Chriftians ;" and Avho generally had been baptized
in their infancy. Whatever her doarines are, they muft
.therefore chiefly refpea perfons in this fituation. It has
(d) Sermon, p. 12, 13. — " Inftead of aiming at the converfo-n, of
finners," the great man juft quoted, further obferves, " the Mfnifter
thinks he hath done his part, when he hath fhown his Wit, and the
hearer his, when he hath commended it." Mr. Boyle'6 Life, as above.
(e) Although according to his OAvn account, " there is reafon to
fuppofe that more than common pains have been taken" in the com
position of his difcourfe, Mr. Haggitt is certainly in danger of being
called to Order by his Brethren, for " publifhing twofold doctrines of
Regeneration, one at the Font," and another et Confirmation. See
Antijac. Review, March 1100, p. 296.
(t) See Note p. (v) Theophilus St. John, as aboA'e.
'(w) Dr. Faley's Vifitat. Serm. p. 17. (x) Serm. 1. p. 112.

172 THE TRUE CHURCHMEN ASCERTAINED.
already appeared, that (he fuppofes fuch perfons may be
deftitute of " the grace of Clirift, and the infpiration of
his Spirit, and a true lively faith," and not in a ftate of
falvation y.
To Avhom then does the church of England believe re
pentance neceffary ? Her anfwer is, to eve/y perfon ad
mitted into her communion who has arrived at years of
difcretion. Whatever may be the ftate of Infants, this duty
fhe confiders all who would be really Chriftians, " bound to
perform, vrhcn they come to age*." She moft folemnly
exacts it at Confirmation; fhe infifts upon a renewal and
continuation of it, in her Communicants ; all her Worfhip-
pers fpe»k the genuine language of it ; (lie pofitively main
tains, that without it, partaking in her external ordinances
only increases men's condemnation.
But what-does our cnurcri cicneeive is implied in repent
ance ? Her Catechifm anfwers; It is " to renounce the
devil and all his works, the pomps and vanities of this
wicked world, and all the finful lufts of the flefli." Her
Homilies add; It is " utterly to deteft and abhor fin;"
" from the very bottom of our hearts to deteft and abhor
it;" from the confiderations of its " filthinefs," and that
" God cannot but deteft and abhor us for it," and teat "it
coft the dear heart's \>\oA of his only begotten Son our Sa
viour"." She has moreover detinsd it, " Al returning again
of tlu: whole man to God, from when v.e be fallen aAvay by
finb:" " A fortiking all manner of things that are repug
nant and contrary unto God's v, ill, aad giving our hearts
unto him, and the whole ftrength of our bodies and fouls* :",
" A renouncing our former wicked l:fe, and a full con
version to god in a neAV ]ifed." " For they," (he fays,!
" that do truly repent, muft be clean altered and changed,
they muft become new creatures c."

(y) See above, p. 103. (z) See Catechifm. (a) 0i
Repentance, p. 338, 349. (b) Ibid. p. 336. ' (c) Ibid. 338.
(d) Ibid. p. 348. (e) Ibid. p. 346.

repentance. 173
. She cannot, Ave fee, be more exprefs againft fubftituting
any merely outward or partial change for true Repentance.
It is the man, the whole man, that muft be clean changed.
His repentance muft extend to the " heart," the " whole
heart," the " very bottom of the heart." " For fince," (he
fays, " that the heart is the fountain of all our Avorks, as
many as do with their whole heart turn unto the Lord, do
live unto him onlyf." And this repentance, (he teaches,
Chrift Avas exalted to give unto Ifrael ; and " they," fhe
adds, " who think that they have done much of themfelves to
wards repentance, are fo much more the farther from God £."
It is the office of " the Holy Ghoft to fanaify and rege
nerate" men ; and " the more it is hidden from our under-
ftanding, the more it ought to move all men to wonder at
the fecret and mighty working of God's Holy Spirit, which
is within us. For it is the Holy Ghoft, and no other thing,
that doth quicken the minds of men, ftirring up good and
godly motions in their hearts, Avhich are agreeable to the
will and commandments of God, fuch as otherwife of their
own crooked and perverfe nature they would never have.
That which is born of the fpirit, is fpirit. ... As for trie
works ofthe fpirit, the fruits of faith, charitable and godly
motions, if he (man) have any at all in him, they proceed
only of the Holy Ghoft, Avho is the only Avorker of our faiic-
tification, and maketh us neAV men in Chrift Jefus. . . .
Such is the power of the Holy Ghoft to regenerate
men, and as it were to bring them forth anew, fo that
they (hall be nothing like the men they Avere before.
Neither doth he think it fufficient inwardly to work the fpi
ritual and new birth of man, unlefs he do alfo dAvell and
abide in him z." She prays accordingly, that her members
may be " raifed from the death of fin unto the life of righte,-

(f) Ibid; p. 338. (g) Ibid. p. 337. (z) Horn, for
Whitfunday, p. 291. M "

174 THE TRUE CHURCHMEN ASCERTAINED.
oufuefsh ;" that God would " create and make in them
new and contrite hearts ' ;" th-at "being regenerate, &c.
they may daily be renewed by his holy fpirit k ;" that he
Avould " fo work in our hearts by the poAver of this Holy
Spirit, that we being regenerate, and newly born again in all
goodnefs, &c. may in the end be -made partakers of ever*
lafting life*." To the fame effea prays her illuftrious
member Lord Bacon: " O Lord," ... he fays, " thou art
not delighted in the death of tinners, but in their co7iverfion.
Turn our hearts, and Ave fhall be turned ; convert us, and Ave
fhall be converted; illuminate the eyes of our minds and un-
derftanding with the bright beams of thy Holy Spirit, that
we may daily grow in the Caving knoAvledge ofthe heavenly
myftery of our redemption, wrought by our dear Lord and
Saviour Jefus Chrift ; fanaify our wills and affeaiori by the
fame Spirit, the moft facred fountain of all grace and good
nefs. . . . Increafe our weak faith, grant it may daily bring
forth the true fruits of unfeigned repentance, that by the
power of the death of Our Lord and Saviour Jefus Chrift,
We may daily die unto fin, and by the power of his refur
reaion we may be quick eried, and raffed up to newnefs of
life, may be t7'uly born anew, and may be effeaually 'made
partakers of the firft refurreaion, that then the fecond death
"may never have dominion over us*."
"Such are tee ideas of our Church refpeaing the changed
charaaer which repentance implies. She cleariy'then fees,
in thefe days,' fome meaning in the obnoxious terms con
verfion, regeneration, renovation, &c. She fees no abfur
dity in attempting to convo-t thofe who have already joined
in her fervice. She confiders fuch a converfion neceflky
in all her adult members; and, of courfe, that one part of
" the general office" of her minifters is to enforce it. -

(h) Burial Sen „ (i) Collea on Afh. Wed. (k) Coll. for
Chriflmasday. (z) Horn, for Whitfunday, p, '294. (y) Wofki,
Vol. iv. p. 507. 4

REPENTANCE. 171
We have ftill to inquire what her opinion is refpeaing
contrition andfolicitude of mind, as accompanying this change?
And this, we find, (he confiders effential to it. After af
firming that " there are four parts of repentance ;" " the
firft," fhe fays, " is, tbe contrition ofthe heart." " For,"
as fhe proceeds, " we muft be earneftly forry for our fins,
and unfeignedly lament and bewail that we have by them
fo grievoufly offended our moft bounteous and merciful
God '." We muft " have a thorough feeling of our fins ;"
we muft, like tee hearers of St. Peter, be " compuna and
pricked in our hearts1"," And is not this implied in all
her humiliating confeflions, and urgent cries for mercy ?
What does (he mean Avhen fhe exhorts her members to " re
turn unto our Lord God with all contrjtion and meeknefs
of heart; bewailing and lamenting their finful life"?" What
do her children mean when they plead for mercy and de^
liverance as " miferable finners, and miferable offenders ••'?
when they pray for " new and contrite hearts, that wprthily
lamenting their fins, and acknowledging their Avretchednefs,
they may obtain forgivenefs through Jefus Chrift p ?" With
what fpirit dp they " acknowledge and bewail their mani
fold fins and wicke&npfs, which moft grievoufly they have
committed, provoking moft juftly God's wrath and indig
nation againft them ;" and tell God, that " they earneftly
repent, and are heartily forry for thefe their mifdoings, that
the remembrance of them is grievous unto them, and the
burden of them intolerable' ?".  In the name of common
fenfe, does all this only imply thofe gentle touches of re-
morfe for fome fcandalpus tranfgreffions Avhich our op*
ponents dream of, Avhich are fearcely perceptible to the pe
nitents themfelves, and in no cafe perceptible to others, and
compatible with every (pedes of gaiety ?

(1) Horn, on Repent, p. 342. (m) Ibid. p. 343. (n) Conn
mina. Ser. fo) General Confeffion, and Litany. (p) Coll.
Alh. Wed. (0,) Communion Ser,
M 2

17(3 THE TRUE CHURCHMEN ASCERTAINED.
A fpecime'n of the penitential language of our leading
Martyrs has already been produced. A paffage from Brad
ford fhall here be added. " I pray you," he fays to Mr.
Travtes', " in your communication with God, have me, of
all tinners,' a moft negligent, unthankful, and wretched, in
remembrance : .That at length I might truly convert and
return. . . . This paper, pen, arid ink, yea, the marble-ftone,
weepeth, to fee- my llothful fecurity, and unthankful hard-
iiefs, to fo merciful and long fuffering a Lord. I confefs it,
I confefs it, though, not tremblingly, humbly, or peni
tently ; yet I confefs it, oh ! hypocritically I confefs it.
Therefore pray, pray for me, ut refipifcam, et ut Deum
convertar, &c. z."— — Yet this " Bradford," Mr. Strype
calls one of ":four prime pillars of the reformed church of
England.^" Of this Bradford, Bifhop Ridley faid, " In my
¦cdnfcience I judge him more worthy to be a Bifhop-, than
many of us that are Bifhops already, are of being Parifh
Priefts1."  We Avill only requeft attention to one paffage
more. <
".When good men," faith the Homily on fading, " feel
in themfelves the heavy burden of (in, fee damnation to be
the reward of it, and behold with the eye of their mind the
horror of hell, they tremble, tbey quake, and are inwardly
touched Avith forrowfulnefs of heart for their offences, and
cailnot but accufe themfelves and open this their grief unto
Almighty God, and call unto him for mercy. This being
done ferioufly, their mind is fo occupied, partly with for-
-row- and heavinefs, partly Avith an earned defire to be de
livered from this danger of hell and damnation, that all de-
lire of meat and drink is laid apart, and loathfomenefsof all
Avorldly things and pleafures cometh in place, fo that no-
tbino- then liketh them more, than to weep, to lament, to
mourn, and bothAvith Avords and behaviour of body, to (how

(z) See Strype's Ecc. Mem. Vol. iii. Catalogue, No.31. (y) Ibid.
p. 254. (x) Strype's Life of Grindal, p. 8.

REPENTANCE. 177
themfelves Aveary of this life'." " Thus," it proceeds to
fay, " did David, Daniel, Either, Nehemias, the Ninevites,
and all the children of Ifrael, faft and repent*"
Here then, I appeal to Dr. Croft, Dr. Paley, Mr. Pol
whele, Mr. Clapham, Mr. Ludlam, and the Avhole body of
thofe Avho profefs not to know what Experience means in
religion, to fay, Avhether if any perfon, Avith the leaft pre-
tenfion to decency of condua, (hould ferioufly adopt this
language, or by any means difcover this ftate of mind noAV,
they Avould not confider him a Methodift ; and Avhether if
he confulted them as Divines, they would not think of a
Strait- waiftcoat for him ?
And, Iagain appeal to every competent and unprejudiced
judge to fay, which party teaches moft like the church of
England on this fubjea: we, who'allow men to be ferious
in this moft ferious caufe ; or they, who are fo difpofed to
flight, and even to ridicule real folicitude about the fpiritual
ftate : we, avIio urge the neceffity of a praaical,radical, and
general change of charaaer ; or they, who reft fo much upon
hereditary diftinaions, and external reformation, and, at the,
moft, require only fome very partial amelioration of heart
and principles : we, who afcribe true converfion , to God,
to the agency of the Divine Spirit ; or they, Avho confider it
,a Avork which is " eafy and natural" to man ?

(r) Horn, on Fading, p. 175. (s) Ibid.

MS

( 11« )

CHAP. VI.

The queftion profeckted with regard to the doctrine of
JUSTIFICATION.

tyf E proceed to the doarine of a finner's Juftification be
fore God. " How fhall man be juft with Goda? A more
important inquiry cannot occupy the attention of rational
creatures. All who fee and feel themfelves in the condition
defcribed by the church, under the two preceding particu
lars, will thus confider it. All others, as an eminent Re
former has well obferved, will only amufe themfelves with
ingenious trifling on thefubjeab.
It may here be premifed, that this doarine formed a
principal controversy between the Romanifts and the Re
formers, arid particularly between Gardiner and Cranmer0;
that the whole body of the Prpteftant churches were agreed
ripon itd; and, that on this primary article they all difagreed
with the church of Rome*. It would therefore, undergo
the fulleft difcuffions, and we have the moft general and
determinate conclufions upon it.
It is moreover already obvious, that on this point too, in
eftimating the judgment of our church, we muft keep in
view her ideas of man's difeafe, efpecially her notions of his
natural impotence in refpect to divine things. It follows
indeed, of courfe, from hence, that fhe muft either reprefent;
him as faved Avholly by grace, or as not faved at all.

(a)Jobix. 2. (b) Calvin Ioftit. L. 3. Cap 12. § 1. (c) See
Strype's Life of Cranmer, p. 149. <d) See-Corpus Confeffionum,
&c. Art 5. (e) See Second Letter to the Author of the C<w
ftffional, p. 34.

JUSTIFICATION. 179
The charge then, in refpea to us, is, that we afcribe too
much to Grace, to Chrift, and to Faith, in this matter, and
too little to Good Avorks, to comparative Innocence, to Re
formation, and other performances and conditions, on the
part of man. We cannot, hoAvever, with Our views of fcrip
ture and of man's native poAvers, relax on the point. Our
uniform doarine is, — "That Avearejuftified By faith only,"
and "onlyFORthe merit of our Lord a)id Saviour Jefus Chrift f."
And we think that Ave adhere moft punaually to the church
in thefe opinions. But this is the fubjea of our prefent iu-
veftigation. Let us then firft inquire,
2. Whofe ideas moft refemble hers Avith regard to what
is meant by juftification ?  Our views of this particular
are fully expreffed by Archbilhop -Jranmer in his " Dif-
courfe of Juftification" on reviewing the Erudition of a
Chriftian man. To be juftified, this Prelate here fhoAvs, is
to " have the forgivenefs of our fins, to be reconciled- to
God, to be accepted, and reputed juft and righteous in his
fight*. " And, omitting altogether fubjeas Avho are in
capable of faith, this Ave conceive is effeaed whefl a man
rightly believes.
Our Oppofers talk of " two juftifications," which they
denominate " our firft and our final juftification." The
firft, tbey teach, is all that is attainable in this life, and
means " our admiffion into Chriftianity," or " a Chriftian
fociety," and " belongs to all profeffed Chriftians without
exception." Thus teaches Bifhop Watfon, from Taylor
the Socinianh- Dr. Hey approaches infinitely near him.
The "above language is all equally his, except the laft claufe
of the fentence. " Our church," this Divine alfo fays,
calls " the admiffion into Chriftianity our firft juftification,"

(f) See Art. 11. (g) See strype's . Life of Cranmer, Appendix,
p. 60. (h) Tracls, Vol. iii, Taylor's Kev, p.S60 and paffim.
M 4

180 THE TRUE CHURCHMEN ASCERTAINED.
and ufes " the word juftification as fynonimous to Baptifm'."
This is the exprefs doarine of Mr. Daubeny. The confu-
fibn on this fubjea he fays, is to be attributed to a want of
" attention to the fenfe in which the word juftification, is
ufed in the articles :" and adds, " the Avord juftification,
as it Avas ufed at the Reformation, Avas confidered as fynoni
mous with baptifm :" and that accordingly, ' ' By our juftifica
tion is primarily to be underftood our admiffion into
Chriftianity2 ." He then talks of " man's firft juftifi
cation," and his " final juftification ;" and fopports thefe no
tions by the arguments, and nearly the Avords, ufed by
Dr. Hey''.
In anfwer to one of thefe opinions, it may however fuffice
to obferve, that no fuch diftinaion can be found in any of
the legitimate Avritings' of our church. Certainly there is
nothing like it in her articles and homilies oil the fubjea.
And in refpea to the notion, that " juftification is fynoni
mous to baptifm; Dr. Hey himfelf allows, that " the
word" is " feldom, if ever ," ufed in this fenfe, except in our
article and homily'". And does not this circumftance ren
der it highly improbable that it is fo ufed there ? Does it
not far more than outweigh the (ingle expreffion " baptized
or juftified" in the homily ' ? Dr. Key allows too, that there
are fuch Beings as mere " nominal Chriftians," and that
the 13th Article, which treats " of Avorksdone beforejufti-
fication," is " chiefly intended for nominal Chriftians m."
But, if baptifm, or tbe bare admiffion into the Chriftian re
ligion, means the fameas juftification, what fenfe is therein
this article, or in the doariue it maintains, as applicable to
fuch perfons ? Can they avIio are already admitted into
Chriftianity do Avorks before they are admitted into it? Or,
can almost any member of our church, Avhen almost univer-
fally they are admitted in their infancy, ever do fuch works ?

(i) Nor. Left. Vol. iii. p. 26S, 270, 334, 336. (z) Appendix,
p. 182. (y) Ibid, and p. 583 (k) Nor. Left. Vol, iii. p. 336.
(1) On Salva. part 3d. (m) Nor. Lect. Vol. iii. p. 378.

JUSTIFICATION, 181
But the nptipn is overthrown by their own hypothecs ;
namely, that it fuppofes ".men to dp their part faithfully ;"
and that Ave are then only ", put into away of being eter
nally happy, if all things go on well ;" but that " we may
lofe our way11."— Now if this mean, that Ave may lofe our
juftification, and Dr. H. fpeaks of "our being reftored to
it0 ;" then, if juftification be the fame as baptifm, in order
to regain it, Ave muft be re-baptized. "Juftification," he
alfo fays, is " fuppofed variable; fometimes increafing,
fometimes decreafing? ." But ho\v can our baptifm vary,
and be increafed and decreafed z ?
Even the paffage quoted from their favourite, though
very illegitimate, authority, the " Neceffary Doarine,
&c," is nothing to their purpofe. This only mentions
baptifm, as the Avay " by the Avhich God hath determined.
that man eejng of age, and coming to chriftendom, fhould
be juftified « :" It certainly dpes not hence follow, that it is
the Avay by Avhich thofe Avho are not of age, and therefore
not capable of faith and repentance, are juftified. .Our
Church decides favourably, as doubtfefs fhe ought, on the
condition of baptized infants, Avho die jn their infancy. But «
all who arrive at maturity (lie fuppofes to be finners ; and
f they," fhe teaches, " avIio in aa or deed fin after bap-
(n) Ibid, p. 334, 336 ; and Daubeny's Appendix, p. 149.
(o) Nor. Lect. p. 268. (p) Ibid. p. 335.
(z) Mr. Hooker, fpeaking of the Romanifls, fays^ " The firft re
ceipt of grace, in their divinity, is the firft juftification; the increafe
thereof the fecond juftification  Unto fuch as have attained the
firft juftification, that is to fay, the firft receipt of grace, it is applied
further by good works, to the increafe of former grace, which is the
fecond juftification. If they work more and more, grace doth more
and more increafe, and they are more and more juftified." Difc. on
Juftification, p. 19. — But thefe notions Mr.' H. mentions among-
thole in which the Romanifts differ from us, and after the mention of
which he adds ; " This is the myftery of the man of fin. This maze
the Church of Rome doth caufe her followers to tread, when they alk
her the way of juftification." — Ibid.
(q) Nor. Led. p. 336.t

182 THE TRUE CHURCHMEN ASCERTAINED
tifm, are wafhed by Chrift's facrifice from their fins," or ob
tain this bleflirig of juftification, " Avhen they turn again to
God unfeignedly'."  What fhe really does mean by it
fhall appear prefently. It fhall only firft be further ob-
ferved, That fome ef thefe Divines confine juftification wholly
to the pardon of fin; and that this they often fo explain as
to mean very little except our Reformation *. According
to Mr. Ludlam, the juftification of a finner in the court of
heaven is utterly impoffible. The term, it is well knoAvn, is
forenfic, and oppofed to condemnation, and fignifies to be
abfolved and acquitted, or pronounced juft and innocent,
in judgment^. With this idea in view, Mr. Milner has
faid, " By the doarine of Juftification is meant, the par
ticular method laid down in fcripture of honourably ac
quitting finful men before their God, through the atone
ment and righteoufnefs of Jefus Chrift1*." This " defini
tion of juftification," Mr. Ludlam fays, " is unintelligible,"
and " utterly inconfiftent :" " For, finful men, fo far from
being honourably acquitted, cannot be acquitted at all." They
u may," he fays, " be pardoned for the fake of another^"
but not " acquitted." " It is upon account of his own in
nocence only, and upon no other account whatsoever,"
-neither " upon account of, for the fake of, or through the
doings or fufferiflgs of another," " that a man can be ho
nourably acquitted." " That acquittance alone is honour
able, where there is no fufpicion qf guilt1 ." Noav that in
the judgment of the fcriptures and our Church, " all men,"
confidered in themfelves, are finful, and " guilty before
God," and " condemned by the law k," it is impoffible'b

(r) Ham. on Salva. p. 12. (s) See Bilhop Watfon, Tracts,
Vol. vi. 322, 350, 389, from Bifhop Fowler ; and Dr. Balguy's Serm.
iy. p. 58, and Charges, pafiim. (g) See Leigh's Critica Sacra ;
and Cruden's Concordance. (h) Pamphlet on the Life of
W. Howard, p. 43. (i) Firft Effay, p. 10. n. (k) See
Rom, iii. 19 ; Horn, on Salva. p. 16.

JUSTIFICATION* 1$S
deny. If Mr. L. therefore is right, their acquittal or jufti
fication is impcffible. All that God Almighty himfelf their
Maker and Preferver, and Jefus Chrift their Redeemer,
Advocate, and Judge, can do for creatures fo circumftanced
is to pardon them.
Our Church however moft unequivocally teaches, that
" for the merit of our Lord and Saviour Jefus Chrift, by
faith," Ave are not only pardoned, but " accounted righte
ous before God ' :" that befides " the remiffion of our
fins," we are made ',? of unjuft, juft before Godm: that
" Chrift is noAv the righteoufnefs of ail them that truly be
lieve in him ;" that " he for them paid their ranfom by his
„ death ;" that " he for them fulfilled fhe law in his life ; fo
that noAv in him and by him, every true Chriftian man may
be called a fulfiller of the laAv "." " And this juftification
or righteoufnefs," fhe, -fays, " Avhich Ave fo receive of God's
mercy and Chrift's merits, embraced by faith, is taken, ac
cepted, and allowed of God, for our perfea and full jufti
fication;" that "by thi's facrifice we are wafhed from our
fins, brought to God's favour ; and made his children, and
inheritors ofhis kingdom pf heaven." " This," die adds,
" is that juftification or righteoufpefs which St. Paul fpeak-
eth of when he faith, - no man is juftified by the works pf
the iaw, but freely by faith in Jefus Chrift °.'  So in
©ther places, Chrift, fhe faith, " bath purchafed for us the
undoubted pardon and forgivenefs of pur fins, and made
at one the Father of heaven Ayith us, iri fuch wife, that he
taketh us now for his loving children, apd for the true in
heritors, with Chrift his natural fop, of the kingdom of
heaven p." Surely all this means fomething more than our
bare pardon as criminals. It is treating us as if we had

(1) Art. 11. , (m) Horn, on Salva. p. 17. (n) Ibid.
p. 14. (o) Ibid. p. 12. (p) Horn, on the'
Paflion, p. 261.

IS* THE TRUE CHURCHMEN ASCERTAINED.
never offended, and exalting us to the higheft .privileges
and honours.
The fame fentiments are fully expreffed by all the prin
cipal founders of our Church, in their other writings. —
Thus, in the Confeffion figned by Ferrar, Coverdale, Hoo
per, Taylor, Bradford, Rogers, &c. in Queen Mary's
time, our juftification is reprefented as implying " the for-
givenefs of our fins, and Chrifi's righteoufnefs imputed to
usq."  -Nowell's Catechifm teaches, that " God both
forgives our'fins, and fo gktes us the righteoufnefs of Chrift,
hy faith, that on account of this Ave are accepted as if it Avere
our own'."  Archbifhop Cranmer repeatedly defcribes
juftification in nearly the very words of our article, the
being " reputed righteous -."  Bifhop Latimer is A'ery
explicit. " When," he fays, " Ave believe in him (our
Saviour) it is like as if Ave had no fins. For he changeth
with us : He taketh our fins and Avickednefs from us, and
giveth us his holinefs, righteoufnefs, juftice, fulfilling of the
law ; and fo confequently everlafting life. So that Ave b»
like as if we had done no fin at all. For hisrighteoufnefs
, ftandeth us in To goodftead as though we of ourfelves had ful
filled the law to the uttermoft1." " The righteoufnefs of
Chrift is accounted to be our righteoufnefs v." — " I believe,1"
proceeds the great Lord Bacon, " That the fufferings and
merits of Chrift, as they are fufficient to do away the fins
of the Avhole Avorld, fo they are only effeaual to thofe Avho
are regenerate by the Holy Ghoft; Avho breatheth where
he Avill of free grace ; which grace, as a feed incorruptible,
quickeneth the fpirit of man, and conceiveth him anew a
Con of God and member of Chrift : fo that Chrift having
man's flefh, and man having Chrift's fpirit, there is an
open paffage and mutual imputation, whereby fin and wrath

(q) Fox's Ads, p. 1641. (r) p. no. (s) See
above, p. 179. (t) Sermons,- Vol. ii. p. 321. (v) Ibid. p. 871,

JUSTIFICATION. 1S5
was conveyed to Chrift from man ; and merit and life is
conveyed to man from Chrift"1."
, We will only add the fentiments of the judicious Hooker
on the fubjea. Speaking of the man " Avho is found in
Chrift through faith," " Him," he fays, " God upholdeth
with a gracious eye, putteth aAvay his "fin bynot imputing
it; taketh quite away the punifhment due thereunto by
pardoning it; and accepteth him in Jefus Chrift, as perfectly
righteous, as if he had fulfilled all that was commanded him in
the law.  Shall I fay more perfectly righteous, than if him
felf had fulfilled the whole law ? I muft take, heed what I
fay ; but the Apoftle faith, ' God made him to be fin for
us, who knew no fin, that Ave might be made the righte
oufnefs of God in him :' Such are we in the fight of God
the Father, as is the very Son of God himfelf * ."
So very different are the fentiments of our Church
and her moft celebrated primitive Writers from thofe of
Mr. Ludlam ! He thinks " finful men" can only be par
doned, and cannot even be acquitted, on account of the
Saviour : They think, that on believing in this Saviour,
fuch men are thus accounted righteous, accepted intp fa
vour and confidence, and entitled to thofe exalted re-
nvards. So very different are the' vieAvs of the great Philofopher
Bacon and the judicious Hooker, from thofe of the poetical
Mr. .Polwhele and his Colleagues ! What the former
thus fully ftate and zealoufly inculcate, the latter reprefeut
as moft abfurd, dangerous, impious, and blafphemous! Thus,,
to exhibit Mr. P's. own Avords, " You inform your pa-
rifhioner," he fays to Dr. Hawker, " that ' as the fins pf
his people are transferred to , the perfon of Jefus, fo his
righteoufnefs is. imputed to them alfo ;' and that, in confe-
quence of this imputation, ' they are confidered as righte-
(m) Works, Vol. iv. p. 456. (w) Difc. oa Juftification,
annexed to Ecc. Pol. folio, p. 20.

186 THE TRUE CHURCHMEN ASCERTAINED.
ous before God.' Surely this is one of the moft. abfurd
and dangerous doarines teat ever was devifed by man. If
the righteoufnefs of Chrift be imputed to the faithful, fo
as to become (as you teach us) their righteoufnefs, it fol
lows, that the faithful are equally righteous; and indeed,
that the faithful are, in the eye of God, as righteous, as
Chrift himfelf.' j j How impious ; how blafphemons * !"
But to return to Mr. Ludlam: The.fa& is, that confi
dered in its original import, and reftriaed precifely to the
praaiqe of human tribunals, as Mr. L. feems to reftria it,
juftificatioo is not only perfoaiy diftinct from pardon, but
is absolutely incompatible with it. A man cannot there be
both pardoned and juftified at once. To be pardoned he
muft be fuppofed guilty ; to be juftified he muft be fupppfed
innocent. But in refpea to our cafe before God, pardon
and juftification are always conn eaedT. We are pardoned,
as finners, for the fake of Chrift, '* Avho paid our ranfoai;"
-we are juftified, as interefted by faith in his righteoufnefs,
who, in this refpea, " fulfilled the law for us." So at lead
the above extraas plainly teach.
But how can the epithet " honourably" be applied to
this mode of acquittal ? Noav clearly it is neither " incon-
fiftent" nor " unintelligible," if it can properly, be applied
either to the judge who acquits,, or to the perfons ac
quitted. Mr. Milner, I doubt not, had chiefly tlie honour
©f the former in view. Mr. Ludlam does npt feem to have
eonfidered that at all. It is however the diftinguifhing
glory of the method of falvation in queftion, that it pro-
Tides, equally for the honour of both z. Thofe who vieAv the
tranfaaion in the light in which the above quotations place
ijft, AA'ill find no difficulty in thinking honourably of tee ,be-

(x) Letter, p. 40, 41; See alfo Fellowes' Anti-Calvinift, p. 12,
Ayhere a fimilar outrage upon this doctrine is committed ; &c. &c. ¦¦
(y) See Rom. iv. 1, &c (z) See Luke ii. 10-r-l*;
1 Cor. i.; 2 Cor. iv. '

JUSTIFICATION. 187
liever's cafe. And in refpea to the honour of God, the di-
rea objea of this fcheme of juftification is to declare and
demonftrateit. " God," the Apoftle fays exprefsly, " hath
fet forth Jefus Chrift to be a propitiation through faith in
his blood, to declare his righteoufnefs, that he might be /a/2
and the juftifier of him which believeth in Jefus »."
In this light it is unqueftionably confidered by our
church. To omit all other evidence, the greateft part of
the firft homily on falvation is occupied in fhowing it.
" Our heavenly Father," fhe here fays, " prepared for us
Chrift's body and blood, whereby our ranfom might be
fully paid, the law fulfilled, and his juftice fidly fatisfied."
One of three things which (he fays go together in our jufti
fication is, " upon Chrift's part jufiiee, that is, the fiittf-
faction of God's juftice." " The great wifdom of God in
this myftery of our redemption, . . . with his endiefs mercy
joined his moft upright and equal juftice." " He provided
a ranfom for us, that was, tee moft precious body and blood
of his own moft dear and beft beloved Son Jefus Chrift,
Ayho befides this ranfom, fulfilled the law for us perfeaiy.
And fo the juftice of God and his mercy did embrace to
gether, and fulfilled the myftery of our redemption. And
of this juftice and mercy of God knit together," (he
adds, " fpeaketh St. Paul in the third Chapter to the Ro
mans1' ;" Avhich (he proceeds to quote, and to interpret pre-
cifely as Ave have done.
If, then, in this method of acquitting finful men before
God, there is neither any impeachment of the honour of
tee judge, nor any remaining fufpicion attached to their
own charaaers, they are Aovht\ek honourably acquitted.— —~
And thus we fee, how perfeaiy the fentiments of that emi
nent Chriftian and refpeaable Divine Avhom Mr. Ludlam
contemptuoufly ftyles " Jofeph Milner," are in unifon. v. ith
thofe of the church ; and how perfeaiy Mr. L's differ from

'(a) Rom. iii. 20—26. (6) p, 12.— 14.

1S8 THE TRUE CHURCHMEN ASCERTAINED.
her.  Inftead therefore of expreffing this unmerited con
tempt, hiight not Mr. L. more properly have been inquir
ing, with what confcience he fubfcribes, " ex animo," to
doctrines which he- believes unintelligible and impoffible ?
3. But what is the Faith of Avhich we hear fo much,, in
this matter of our juftification ? And in what fenfe are Ave
juftified by faith? '.And who adheres to the eftablilhed doc
trine on thefe points?
What we mean by this faith is well expreffed in the de
finition' given of it in the homily on falvation. " The right
and true Chriftian faith," it is here affirmed, after a recital
of the chief hiftory refpecting our Saviour, " is, not only
to believe that holy fcripture, and all the forefaid articles
of our faith are true, but alfo to have afitre truft and confi
dence in God-s merciful prornifes to be faved from everlafting
damnatiomby Chrift : whereof doth follow a loving heart
fo obey his commandments c" It is a cordial belief of Gofs
teftimony, and a: reliance on hispromijes. But the grand fcbpe
of thefe, revelation throughout, are, the " record which J
God hath given of his Son," and the promife of" the gift
of eternal life in him d." Juftifying faith, therefore, efpeci
ally implies, a receiving Avith intereft and approbation,
" the Avitnefs of God which; he hath teftified of his Son,"
and a furc truft and confidence in God" for falvatidn through)
Chrift Jefus.
• This faith, AAre' maintain, is as diftinct from love, good
Avorks, and obedience in general, as a tree is from its
fruit; but, that it is infeparably connected with thefe graces,
and always productive of them.  And^ the way, in which
it jultifies, is, not as poffeffing any merit, but " as tee only
ordained mean and iriftrument by which we thus receive,
apprehend," and " apply to ourfelves the fruits and merits
of Chrift's death/;" or, as Bifhop Horfley exprefles it,

(c) Page. 18. (d) I John, v. 9—11. (e) Horn, on
Pifiion, p. 272.

JUSTIFICATION. 189
" becaufe it is the fiift principle of that communion between
the believer's foul and the divine Spirit, on which the
whole of our fpiritual life depends f."
Very different are the notions of our opponents refpea-
ing faith. Mr. Clapham does not feem to confider the
belief of any particular creed effential to the forming of a
good man, and obtaining the approbation of our Judge.
He talks of a feafon " Avhen every good man, of whatever
perfuajion, fhall have praife of Gods." Mr. Polwhele is
" -veil, affined," that " be our pe7'fuafions what they may , . . .
if we do our duty to the bGft of our knowledge and abili
ties, we fhall be finally accepted at the throne of mercy h."
Dr. Hey fays, the " faith only," by which Ave are faid to
be juftified, " in our article, means, an honeft principle'1 "
"Man," he fays in another place, " is juftified on being
admitted into the Chriftian fociety, and ... he muft have
that fidelity which every plain man has on entering into
every fociety ;" " the difpofition of an honeft man enter
ing into any contraa, or bufinefsk." Mr. Ludlam expreffes
much fcorn at the refpeaable author of the " Scripture
charaaers," for talking of '' a fpiritual union with Chrift ',"
as formed by faith ; and " of communion between Jefus
and our own fouls™." Thefe phrafes he deems perfeaiy
unintelligible, and the doarine implied in them perfeaiy
unfcriptural. " Surely," he fays, " the fcriptures fay no
thing of any union, either fpiritual or fenfibfe, with
Chrift *." " I do not find any mention of this communion

(f) Charge, 1792, p. 28. (g) Sermon at Boro. p. 9.
.(h) Letter, p. 88. (i) Vol. iii. p. 278. (k) Ibid, p- 270.
(1) Four Effays, p. 49 (m) Ibid. p. 46
(z) A rchbifhop Tillotfon would teach Mr. L. that the 15th Chap.
of St. John fays fomething* of this kind. " Our Saviour," his Grace
ebferves, " compare* his myftlcal body, that is- his Church, to a vine,
N

180 THE TRUE .CHURCHMEN ASCERTAINED
Avith Jefus in fcripture." And " what," he afks with art
air of great confidence, " are Ave to underftand by the com
munion of one intelligent being Avith another intelligent
being11 ?"
It is common to reprefent Chriftian faith as ftrialy im
plying no more than an affent to the truth of Chriftianity ,- or
as Mr. Benfon expreffes it, " an allowance that Jefus is the
Meffiah " ;" or, according to Mr. Daubeny, fuch a faith
as St. James mentions. " St. James has always appeared
to me," Mr. D. fays, " to fpeak, not of a man who merely
fays that he has faith, and has it not; but of one Avho ac
tually poffeffes faith, but a faith unavailable to falvation,; in
confequence of its being unaccompanied by its correfporjd-
ent effeas f." This then is fuppofed to be the faith that is
required, and all that is fuppdfed wanting is works. When

¦which his Father, whom he compares to a hufbandman, hath planted.
To reprefent to us the Union that is betwixt Chrift and all true Chrift
ians, and the influence of grace and fpiritual life, which all that are
united to him do derive and receive from hint, he fets it forth to-us by ¦
fhe refemblance of a vine and branches. As there is a natural vital
union between the vine and the branches, fo there is a fpiritual union
between Chrift and. true Chrifliaris ; and tbis union is the caufe of our
fruitfulnefs in the wprks of obedience and a good life. There are fome
indeed that feem to be grafted into Chrift by an outward profeffion of
Chriftianity, who' yet derive no influence from him, foastobrhjg
forth fruit, becaufe they are not vitally united to him."  Sennoiii,.
Vol. iii. p, 307 ; and quoted by Jonathan Edwards!
(n) Four Effays, p.. 46 — 52.
The judicious Hooker will inform him, that ''Communion with
Chrift eonfifis in the participation of Chrift's Spirit, which Cyprian *
in that refpect well termeth Germaniffimam Socretatem, the higheft
and truefl Society that can be between man and' him, Who isboth'God
and Mail in one." Ecclef. Pol. B. v. § 56. And hither we refer Mr.
L> for a full illuftration and vindication of our doctrine. ' -¦
(o) Sermon ii. p. 30 ; fee alfo Fellowes' Anti-Calv. p. 18 ; and
fiaggitt's Sermon, p. 13. (p) Guide, p. 301.

JUSTIFICATION. 191
therefore we are faid to be juftified by faith, and by faith
only, thefe divines fay, that in this cafe, faith fignifies
" obedience to the whole religion of Chrift, including both
belief and praaice * :" or, as they at other times exprefs
it, " the complex of all Chriftianity r :" or, in Mr., Dau-
beny's language, " faith in the concrete * ,-" " faith as com-
prehenjive of all Chriftian duties l." And this faith juftifies,
they fay, rtot as it unites us to Chrift, or is the inftrument
through Avhich we apply his merits to ourfelves, or as it
complies Avith " the precept of relying on Chrift's merit
for juftification T ;" but as it thus " implies true holinefs in
tlie,nature of it"," as it includes " the other evangelical
graces" as conftituent. parts of it ; or, " as like love and
repentance it is a fundamental caufe of obedience." " It
faves us no othenvife," Dr. Burn in his Sermons for the
.Clergy fully teaches, " than by being a fpring and princi
ple of our obedience*." The word '' inftrument," they
fay is very " improper and obfcure," " and a nicety
whichjCranmer. was not concerned in »."
Thefe opinions are all obvioufly very difcordant from
the notions of faith ftated above, and recognized as ours *.
And, as in this ftatement, Ave adopted as our bafis the very
language of the Church, it is already pretty obvious where
the deviation from her on this point exifts. But let us as
certain the matter a little more fully.
•It is then certainly as clear as language can make it, in
the above definition », that fhe means more by juftifying
faith than what fo generally paffes for faith, a mere affent

(q) See Bilhop Pretyman's Elements, Vol. ii. p. 264.
(r) Bilhop Burnet on Art. 11. p. 123, 124, (s) Appendix, p. 162.
(t) Guide, p. 291. (v) See Bifhop Watfon's Trads, Vol. vi.
p. 391, 392, (w) Ibid. (x) Vol. i. p. 11— 13.
(y) Bifhop Burnet's Hifl-. of Reforma. Vol. i.-p. 288 (z) p. 188.
(a) p. IIS.
N2

192 THE TRUE CHURCHMEN ASCERTAINED.
to the truth of the Chriftian religion. " It is," die fays
exprefsly, " not only to believe that holy fcripture," • anil
all the common articles of our faith, " are true, but alfo
to have afure truft and confidence in God's merciful promifes,
to be faved by Chrift." It is alfo moft clear from hence,
that this truft and confidence is what die deems' further effen
tial to it. It is equally clear, that (he confiders this faith
perfectly diftinct from love and obedience, and yet always
produaive of them, becaufe (he teaches, that they proceed'
from and follow it : " Avhereof," (he adds, " doth follow i
loving heart to obey his commandments."
Thefe fentiments our church repeats fo frequently, and
expreffes under fo many forms, that to miflake her meaning
. feems next to impoffible. Thus in the Homily immediately
on the fubjea, fhe fays again, " The faith Avhich faveth
finners is not oily the common belief of the articles of our
faith, but it is alfo a true tnift and confidenceof the mercy of
God through our Lord Jefus Chrid, and adeadfafthppeofall
good things to be received at God's hand ... for his Son's
fake?." The very fame ideaisex'preffed, in nearly thefame
words, in the fucceeding page of this difcourfe ; and again
very explicitly in the homily on the palfion' ; and in fhort
wherever this faith is the fubjea of difcuflion. She fays
moreover again and again, that, this pretended afl'ent to tbe
truth of Chriftianity, or " the faith that confifieth only in
believing in the word of God, that it is true," Avhen defti-
tute of truft in God and unfruitful, is not the " right, pure,
and lively faith ; but a dead, devilifli, counterfeit, and
feigned faith, as St. Paul and St. James call if1." Nay,
'.' this is not," fhe fays, " properly called faith ;" and, that
the man Avho only poffefies this can no more be faid to be
lieve in God, than he who has read and believes the hiftory
of Ceefar, can properly be faid to believe in Cafar; and,

(t») Page 20. (c) Page 272, 273. (d) Horn, on Salva. p. 1».

JUSTIFICATION. 193
that forafmuch as it is thus " dead," producing neither
comfort nor holinefs, " it is not noav faith, as a dead
man is not a man*." She, does not, it is to be obferved,
like the Divines juft noticed, allow that fuch a man has the
Chriftian faith, and is only defeaive in obedience. She
charges the defea upon itis faith; and maintains moft une
quivocally, that profeffors of Chriftianity who continue in evil
living have " not true faith f." And yet clearly, die does
not confider good works as component parts of this faith ; be
caufe, in itfelf, the aa of truding in God is didina from'
fuch works ; arid becaufe as was hinted above, (he every
where didinguifhes them as the fruits s, effeas h, concomi
tants ', and evidences k, of true faith. Her condant doc
trine alfo js, that this faith " is given us of God1," that
it " is not ours but by God's working in usm."
In perfea harmony with thefe fentiments is every other
part of the legitimate evidence of our Church. The vene
rable Cranmer fpeaks, precifely like the homily, of a " dead
faith" which is worthlefs, and of a " faith which ope
rates," and enables the believer to fay with Job, " I knoAV
that my Redeemer liveth, &c." And this latter he teaches
" cannot but produce love and obedience." The " evil,"
he adds, " have not the right Chriftian faith n."  The
celebrated NoAvell clofely imitates him. " There is," this
Divine fays, " a general faith which confifts in affenting to
the truth of God's word ; this is called a dead faith, and is
poffeffed by wicked men, and even devils. But the living
and true Chriftian faith is, a certain perfiiajion of the paternal
favour of God towards us through Chrift, and a fure expec-

(e) Horn, on faith, p. 19, 20. (f) Horn, on Salva. p. 1,8,
(g) Ibid. p. 19. (h) Horn, on faith, p. 20, 21. (i) Ibid.
(k) Ibid. p. 21, 25. (1) Horn, on Salva. p. 17. (m) Ibid. p. 13.
(n) Difcourfes on Reviewing the Chriftian man, Strype's Life, &l.c
Appendix, 57 —SI.
N!

194 THE TRUE CHURCHMEN ASCERTAINED.
tation of the bleffings promifed in the gpfpel, which always
has joined with it a difpofition to obedience. . . . And
this faith the wicked cannot have0."  -The Bifhops
and Martyrs in prifon, fpeaking of juftifying i'aitu, fay,
" Which faith is not an opinion, but a certain perjuafion
wrought by the Holy Ghojt in the mind and heart of man ;
where through as the mind is illumined, fo tbe heart is dip-
pled to fubmit itfelf to God unfeignediy ; and fo lhoAveth
forth an inherent righteoufnefs, Avuicii is to be. difcerned
(diftinguifhed) in the article of juftification, from the
righteoufnefs Avhich God endueth us withal, juftifying us,
although i)feparably they go together p."  And, if we may,
adduce a foreign teftimony, the cautious Augfuurg con
feffion ufes this language : " Adnionentuv etiam homines,
quod hie nomen fidei non fignificet tantum biitona. -noti-
tiam, quads eft in impiis et diabolo, {ed fignificet fidern,
quae credit non tantrim hiftoriam, fed etiam erfcelum hifto-
ri*e, videlicet, hunc articulum, Remiflionem peccatorum,
quod videlicet per Chriftum habeamus gratiam, jultitiam et
remiflionem peccatorum.- — Jam qui fcit, fe per Chriftum
habere propitium Patrem, is vere novit Deum, fcit, fe ei
cura? effe, invocat eum. Denique non eft fine Deo ficut
Gentes. Nam diaboli et impii non poffunt hunc articulum. f
credere, Remiflionem peccatorum. Ideo Deum tanquani;
hoftem oderunt, nop invocant eum, nihil boni ab eo ex-
peaant. Auguftinus etiam de fidei nomine hoc modo ad-
monet feaorem, et docet, in Scripturis nomen fidei accipi,
non pro notitia, qualis eft in impiis, fed pro fiducia, qua5
confolatur et erigit perterrefaaas mentesq."
The branch of the fubjea which refpeas the effects of
faith, Avill meet us again under our head, good works5. Our
prefent objea is only to afeertain what faith is, independent-

Co) Page 47— 49. (p) Fox's Aas,&c. p. 1641. (q) Art2fl,
(s) Ch.7.§2, 

JUSTIFICATION. J 95
of its effeas. And is it not equally clear, from all this,
both Avhat the fentimerits of our Church on this point are,
and who may judly claim a coincidence Avith her? Is it
podible to reconcile any one of the opinions of our oppo
nents above dated, with this notion of faith ?
A tew paffages (hall however be added, refpeaing the
manner in Avhich faith is direaiy concerned in our juite
ficatio'n. And, in the language of our Church, it is
*' the mean whereby we mud apply the fi'uits and merits
of Chrifi's death unto us, fo that it may work the falva
tion of our fouls ' ;" it is " the only mean and inftrument
of falvation required on our parts-;" -" it remitteth or ap-
pointeth us unto Chrid, for to have only by him remil-
fion of our fins or juftification." •" It faith unto us," as
the Homily on falvation expreffes it, -'-' it is not / that take
away your dns, but it is Chrid only, and to him only I fend
you for that purpofe, for faking therein all your good virtues,
words, thoughts, and Avorks, and only putting your truil
in Chrid w.":  And " becaufe," it is added, "faith doth
directly fend us to Chrift for remifijoQ of our fins, and that
by faith given us of God^ we embrace jthe promife of God's
mercy, and of the remiffion of our fins, which thing none
other of our virtues or works properly doth, therefore the
fcripture ufeth to fay, that faith without, works doth
judify*." It is, fays Nowell, " the hand by which we lay hold of
the mercy of God offered to us through Chrid in the
gofpel. . . It is the inft)'ument of jyftificatioti, Avhich e77ib)'aces
Chrift, who is our righteoufnefs, and unites us fo clofety
with him, that Ave are made partakers of all his benefits5'."
" It is," adds ' Bifhop JeAArel in his Apology, " our faith
that applieth the death and crofs of Chrift, to our bene
fit2." " Chrift," continues the judicious Hooker, " hath

(t) Horn, on Paflion, p. 27?. (v) Ibid, p, 272. f» Horn.
on Salva. p. 16. (x) Ibid. p. 1J. <y) Page 1 1 1. (z) Page 73.
N 4

196 THE TRUE CHURCHMEN ASCERTAINED.
merited righteoufnefs for as many as are found in him. In
him God findeth us if Ave be faithful ; for by faith we are
incorporated iiito Chrift1-." " Faith is the only hand Avhich
putteth on Chrift unto judification ; and Chrid the only
garment which being fo put on, cometh the' (hame of our
defiled natures3."
Noav all this is exaaly and undeniably the language
which Ave ufe on the fubjea ; but is utterly incompatible
with their notions who cenfure us. How will Mr. Ludlam
reconcile many parts of it with his denial of an union fub-
fiding between Chrid and believers ? What elfe but the
ordinary ideas annexed to this phrafe, by fuch Divines as
Mr. Robinfon, is implied in the expreffions being " in
Chrid," "putting on Chrid," being " incorporated into
Chrid;" and in the very phrafe itfelf, being " fo united
to him" as to become partakers of all his benefits ? Hoav
will he reconcile his difgud at this doarine Avith the de
clarations of our Church, that " if Avith a true peni
tent heart and lively faith we receive the, holy facrament,
then Ave fpiritually eat the fiefh of Chrift, and drink his
blood ; then we dwell in Chrift, and Chrift in us ,- Ave are one
with Chrift, and Chrift with usb:" That all true Chriftians
are " plants of the fruitful olive, living branches of the
true vine, members indeed of Chrift's myftical body:"
That " the unbelievers and faithlefs cannot feed upon
Chrift's precious body, Avhereas the faithful have their life,
their abiding in him, their union, and as it Avere their iiu
cojpor ation with himc? How is tfie rejeaion cf this doc
trine compatible with her adoption of St. Johivthe 15tb,
and Ephefians the 4th and 5th into her fervice, Avhere
this fpiritual union is fo largely difcuffed, and Avhere it is
declared that " we are members of his body, of his flefh,
and of his bones ?" How does it comport Avith her fpeak-
ing of " the fpiritual marriage and unity betAvixt Chrift

(z) Difconrfe on Juftification, p. SO. (a) Ibid. p. 32.
(b) Exhortation atCommu. (c) Horn on Sac. p, 285.

JUSTIFICATION.
and his Church d ;" Avhich fhe affirms," is fignified and
reprefented" by the mod intimate of unions with which
Ave are acquainted, that formed by matrimony ? All this
muft mean fomething more than the bare profeffion of
Chrift's religion, becaufe (he declares exprefsly that many
Avho make fuch a profefsion are incapable of this union, and
in a date of imminent guilt and danger e.
Yet, to the fame effea, all the eminent primitive writers
of our church every where fpeak on this point. —Mr.
Hooker, in his celebrated Ecclefiaftical Polity, has a Sec
tion intitled, " The Union or mutual Participation, which
is between Chrift and the Church of Chrid, in this prefent
world." — And this " Participation," he fays, " is that mu
tual inward hold which Chrift hath of us, and we of him,
ip fuch fort, that each poffeffeth other by vyay of fpecial
intereft, property, and inherent copulation." — And, after a
full illuftration of the precife doarine maintained by our
writers, " Thus," he concludes, " we fee ... . Avhat com
munion Chrift hath with his Church, how his Church and
every member thereof is in him by original derivation, and
he perfonally in them by way of myftical affociation
wrought through the gift of the Holy Ghoft, which they
that are his receive from him, and together with the fame,
Avhat benefit foever the vital force of his body and blood
may yield z." Perfeaiy confonant is the language of Lord
Bacon. " The three heavenly unities exceed all natural
Unities: that is to fay, the unity of the three perfons in
Godhead ; the unity of God and Man in Chrift ; and the
unity of Chrift and the Church ; the Holy Ghoft being the
worker of both thefe latter unities : for by the Holy Ghoft
Avas Chrift incarnate and quickened in flefh, and by the
Holy Ghoft is man regenerate and quickened in fpirit^."

(d) Marriage Service. (e) See Note b, and c, above ; &c.
(?) B. 5. § 56. (y) Works, Vol. iv. p. 45 S.

198 THE TRUE CHURCHMEN ASCERTAINED.
Surely it will require all the clearnefs of head which Mr.
Ludlam affeas, to clear our Church of the doarine he cen-
fures, and to clear his own confcierice in the matter of fob-
feription on the point. Nor will the talk of reconciliation
with this umpire be eafy to any of thofe whofe opinions
have been fpecified. Is it poffible to reconcile her notions
of the nature and province of judifying faith" with their
ideas on the fubjea, who are confident Ave may be good
Chriftians and fore of heaven whatever be our perfuafions;
or, Avho reprefent this faith as confiding only in an honeft
principle, or in a barren affent to Chridianity, or as imply
ing both belief and practice, and as juftifying only as it thus
comprehends obedience in its nature?
4. But our principal inquiry on this head yet remains ;
namely, Through what means, or on what account, we ob
tain juftification before God?—; — Haying (how n what our
Church means, by Juftification, and what by Faith, and in
what fenfe (he confiders Faith concerned in the tranfaaion,
and, as we conceive, proved our own perfea coincidence.
Avith her in thefe particulars, we are prepared for this fur
ther inveftigation. Much indeed has already bepn advan
ced on the fubjea, in the illuftration of thefe other points,
but its high importance may warrant a more difhria difcuf-
fion. Our opinion then has been ftated in the Avords of the ar
ticle, " that we are jufiified by faith only, and only
for the merit of our Lord and Saviour Jefus Chrift." And
if we cannot prove, beyond all reafonable room for.contro-
v'erfy, that thefe are the unequivocal fentiments of our
Church aud Reformers, we muft renounce our claim to
churchmanfhip for ever.
We will begin with obfeFvirigfupon this plain language
of the article, and the obvioris conftruaiori of the whole
article taken together, This, we fee, is, that " we are
accounted righteous^" or juftified, " before God, only for,"
in the Latin " propter," op account of? «f the merit of our

justification. 19$
Lord and Saviour Jefus Chrift ; and not for" propter, on
account of, " our OAvn works or defervings."  Language
cannot Avell be clearer. The things oppofed are, the merit
of Chrift, andour own works; and we are juftified, it is :
affirmed, only on account of the former, and not, confc-
quently at all, on account of our Avorks.— — But, it might
be obferved, Ave may be juftified by our works, although
not for them ; , they may be the ftipulated condition of jufti
fication although they do not merit it. No, replies the ar
ticle, it is " by faith." That is, adds fome Dr. Croft, or
;Mr. Daubeny, " by faith and works together." No, fays
.,the article, " we are judified by faith only. It is not, we
mud carefully obferve,/or our faith, any more than for our
works. The Latin is not pi'opter fidem, but "per fidem,
and fold fide." This condruaion indeed would render the
dparine of the article nonfenfe, and flatly contradiaory.
Unlefs therefore the phrafes " by faith," and " by faith on
ly," are thus underftood, in contradidinaion to by works,
there is 710 fenfe in them, nor any reafon Avhy faith fhould
have been mentioned. And the plain doarine here taught
is, that Chrift only is the meritorious caufe of our jollifica
tion, and that faith only is the mean by which we apprehend,
and apply, and become interefted in, his merits, for this jufti
fication. And this doarine " that Ave are juftified by faith only,"
it is added, " is a moft wholfome doarine, and very full
pf comfort, as more largely is expreffed in the homily of
juftification5." This, Dr. Hey alloAvs, " exprefies thefe
things fully and clearly s." Here Biftiop Horfley teftifies,
?' thefe doarines are delivered Avith admirable perfpicuity
and precifionV It is Avorthy pf recolfeaion alfo, that this
homily, in particular, is known to have been written by
Qranmer'. To the homilies upon thefe fubjeas, Ave there
fore with pleafure next appeal.

(f) Art.ll. (g) Vol. iii. p. 270. (hj Charge,
p. 28. CO Strype's Life, p. 149.

SUP THE TRUE CHURCHMEN ASCERTAINED).
" The very true meaning" then, Ave here read, " of this
propofition, or faying, we be^juftified by faith in Chrift on
ly, is tins: We put our faith in Chrift that we be juftified
by him only, that we be juftified by God's free mercy, and
tee merits of our Saviour Chrift only, and by no virtue or
good works of our OAvn that is in us, or that we can be able
to have, or to do, for to deferve the fame : Chrift himfelf
only being the caufe meritorious thereof k." And again,
" This faying that we be juftified by faith only, freely and
without works, is fpokerj for to take away clearly all merit
of our works, as being unable to deferve our juftification at
God's hands, and . . . wholly to afcribe the merit and de-
ferving of our juftification unto Chrift only1." — Thefe paf-
feges, with others that fhall prefently be added, clearly
eftablifh the doarine of the article, that Ave are not juftified
for our own works ; or, that works are in' no refpea the
meritorious caufe of our juftification.
And, with equal clearnefs the point is here alfo confirmed,!
that we are not juftified/or, or in any refpea on account of
the merit of, our faith. " The true underftanding of this
doarine, that we be juftified by faith in Chrift only," it is
affirmed, " is not that this our own aa to believe in Chrift,
or this our faith in Chrift, which is within us, doth juftify
us, and deferve our juftification unto us, for that Avere fo
count ourfelves to be juftified by fome aa or virtue that is
within ourfelves, but the true underftanding arid meaning
thereof is, that although we hear God's word and believe it,
although we have faith, hope, charity, repentance, &c.
within us, and do never fo many works thereunto ; yet vve
muft renounce the merit of all our faid virtues of faith,
hope, charity, and all other virtues and'good deeds, which
we either have done, (hall do, or can do, as things that
be far too weak and infufficient and imperfea, to deferve
rcmiffion of our fins, and our juftification, and therefore we

(k) Horn, on Salvation, p. 16. (1) Ibid, p. 15.^

JUSTIFICATION. 201
ftiuft truft only in God's mercy, and the facrifiee of our
High Prieft Jefus Chrift. ... As great and as godly a virtue
as the lively faith is, yet it putteth us from itfelf, and re-
mitteth or appointeth us unto Chrift, for to have only by
him remiffion of our fins, or judication  Our faith,
as it were, faith unto us, it is not /that take away your fins,
but it is Chrift only, and to him only I fend you for that pur-
yofe,forfaking therein all your good virtues, words, thoughts,
and works, and only putting your truft in Chrift m." And
again, after a moft full declaration and difcuflion of our
doctrine, that " only faith juftifieth us," and that " faith
without Avorks juftifieth ;" it is added, " and becaufe all
this is brought to pafs through the only merits and defervings.
of our Saviour Chrift, and not through our merits, or through
the merit of any virtue that Ave have within us, or of any
Avork that cometh from us ; therefore in that refpect of
, merit and deferving, we forfake, as it were, all together ao-ain,
faith, works, and all other virtues. For our own imperfec
tion is fo great, through the corruption of original fin, that
all is imperfect that is within us, faith, charity, hope, dread,
thoughts, Avords, and works, and therefore not apt to merit
and deferve any part of our juftification ".
In refpect to merit, therefore, faith and works are manifeftly
here placed on the fame footing. It is undeniably excluded
from both. And the pretence AA'hich is fo prevalent, that
the expreffions of our church " by faith only," " by faith
Avithout works, &c. ," mean only to exclude the merit of
works in our juftification, is, as was affirmed above, abfurd
and nonfenfical. In this refpect, it is obvious, we are
equally juftified without faith.  Faith and works there
fore being thus equally excluded as meritorious caufes of
juftification, what can thefe phrafes " by faith only," " by
faith Avithout Avorks,", &c. and the earneftnefs with which
eur church infifts upon them, mean, but that faith only,

(m) Ibid. p. IS. ^ (n) Ibid. p. 17.

202 THE TRUE CHURCHMEN ASCERTAINED.
er faith Avithout wdrks, is the conditional or inftrimxental
caufe of this blefling ?
The way in which the homilies confider faith immediately
and peculiarly concerned in the tranfaaion has been fliown
above0. This is,, as it fends us direaiy tp, Chrift ; as by it
Ave embrace, receive, apply, &c. the merits of Chrift to
ourfelves.— — And, that, in, the judgment of thefe umpires,
we are juftified in the fight of God byfaith.only, thus under
ftood, and not by works nor by faith and works, together, the
following citations in, addition to thofe already produced,
prove moft demonftrably.
Having quoted Romans iii. 23 — -25 ; x. 4 ; and viii. 2, 3;
the homily proceeds thus: " Ip thefe forefaid places, the
Apoftle toucheth efpecially three things, which muft go
together in our juftification: .Upon God's. part, his great
mercy and grape ; upon Chrift's part, the fatisfaaion of
God's juftice ; and uppn our part,, true and lively faith in the
merits pf Jefus Chrid, Avhich yet is not ours, battey God's
working in us,?." And then,,haying pbferved that-thismode
of judification illudrates the judice as well as. the grace of
God, and " fhutteth out the juftice of man," it is added;
" Therefore St. -Paul declarethihere,mo^m^'wj90M^eMa^"
of man concerning his juftification but only a huueand lively
faith, which neverthelefs is the gift of God, and not man's
only work without God : And yet that faith doth not fhut
out repentance, hope, love, &c. to.be joined Avith faith in'
every man that is juftified, but it shutteth them out
from the office of justifying: So that although tbey
be all prefent together in him that is juftified, yet they
JUSTIFY NOT ALL TOGETHER11."
Can language be more exprefs upon any fubjea ? The
meaning hoWever, we here fee, and (hall fully (how here
after z, is not, that works, the verybeft we can perform, are

(o) Page 195. (p) Horn, on Salvation, p. 13.
(q)Ibid. (z) See Chap. 7.

JUSTIFICATION. ^203
at any time to be omitted, or disregarded ; " for we are moft
bounden," it is declared, " to ferve God all the days of our
life:" Much lefs is it intended, that beipg juftified, " Ave
fhould afterwards be idle ;" or that any fhould confider
themfelves judified who are deditute of repentance, love,
and obedience : Bat, the avowed meaning is, to exclude
thefe and every kind of works, " fo that we may not do
them to this intent, to be made jiift by doing of them';" to
(how, that however good, and abfolutely neceffary on other
accounts, thefe works may be, yet teat becaufe of their
imperfeaion, and becaufe God has fo ordained, they have
no part in this matter of our juftification. This point the
Homily certainly preffes with great earneftnefs.
Having in the beginning oi its fecond part recapitulated
the fubftance of what had gone before, arid which has here
been adduced, and having cited feveral of the fcriptures by
which the doarine is ufually fupported, it proceeds, " And
to be fhort, the mm °f ?^ P^'8 difputation is this, that ^f
judice (righteoufnefs or juftification) come of works, thep
it cometh not of grace : And if it come of grace, th,en it
cometh not of works. And to this end' tend all the Prophets
as St. Peter faith in, the tenth pf the Aas, Of Chrift all
the Prophets, faith St. Peter, do witnefs, that through his
name, all they that believe in him, (hall receive the remiffion
of , fins. And after this wife, to be juftified only by this true
and lively faith in Chrift, fpeak all the old and ancient
authors, both Greeks and Latins. Of whom 1 will efpecially
rehearfe three, Hilary, Bafil, and Ambrofe. St. Hilary faith
thefe words .. . ' Faith only juftifieth.' St. Bafil. . . wri
teth thus, ' This is a perfea and Avhole rejoicing' in God,
¦when a man advanceth not himfelf for his OAvn righteoufhefs,
but acknowlsdgeth himfelf te lack true juftice and' righte-
Wnefs, and to be juftified by the only faith in Chiiftr And
JPaul, faith he, doth glory in the contempt of his own righte*

^(r) Hom, on Salvation, p. 13»

2©4 THE TRUE CHURCHMEN ASCERTAINED.
oufnefs, and that he looketh for the righteoufnefs of God by
faith.' And f?t. Ambrofe faith thefe Avords, ' Thisls the
ordinance of God that they Avhich believe in Chrift, (hould be
faced without works, by faith only, f)'eely receivmg rcmiffion
of their fins.'
" Confider diligently," fays the Homily, " thefe words,
without works, by faith 07ily, freely Ave receive remiffion of
our fins. What can befpoken more plainly, than to fay,
that freely without Vorks, by faith only, Ave obtain re
miffion of our fins ? Thefe andtether like fentences, that we
be jirTtified by faith only, freely,' and without Avorks", we
do read oft-times in the bed and moft ancient writers.'' As
befide thofe before rehearfed, in Origen, Chryfoffiom,* "Cy
prian, Auguftihe, &c«."  And in the Very fame page,
"having extolled this doarine, as thus approved "by all old
and ancient authors of Chrift's church ;" as taught in the
holy fcripture ; as the ftrong rock and foundation of the
Chriftian religfori; the honiily' adds, that " AVhofoever de
nieth it, is not to be accounted for a Chriftian man, nor for'
a fetter forth/of, Chrift's glory, but for an adverfary to Chrijl
and his gofpel"
Such is the " admirable, perfpieuity and precifion" with
Avhich the doarine' of juftification by faith alone is taught
in our Homilies. How then can any perfons of integrity
and information, after duly attending' to thefe difcourfes,
deny that this is the certain doarine of our church, or at
tempt to explain her language fo as to evade it ?
The proof of the point is, however, by no means finifhea
here. That good Avorks cannot, in her judgment, be either
the meritorious caufe, or the ftipulated condition of juftification,
has often been juftly argued from the language and ten'our
pf the two fucceeding articles c. Here it is maintained, that
whatever works are done before juftification, are not only de
void af every kind of merit, but that they " are not pleafarit

p) Ibid. p. 14, 15. (t)' 12, and 13.

JUSTIFICATION* 205"
to God, and have the nature of fin" and that " good works
are the fruits of faith, and follow after juftification."  To
the fame effea, " Np man," faith the Homily on Faffing,
from St. Auftin, " doeth good works to receive grace by
his good works, but becaufe he hath firft received grace,
therefore confequently he doth good works* Good works
go not before in him which (hall afterwards be judified ; but
good works do follow after, when a man is firft juftified T."
" However glorious," adds Archbifhop Cranmer, " in the
fight of men, Avorks done before juftification may be, they
are not allowed and accepted before God. Works only
which follow juftification pleafe God, becaufe only after
men are juftified they begin to work as God's law re
quireth w ." But, if good works are thus the fruits of faith,
and only follow after juftification ; then they certainly cannot
go before this bleffing. Fruit certainly cannot exift prior to
the tree which bears it, nor the effea antecedently te its
caufe. And if thefe Avorks cannot precede juftification,
but are themfelves the fruits and confequences of it, then
they cannot be either the caufe or condition of juftification.
Caufes and conditions neceflarily precede1 that of which
they are the caufes or conditions, and (land in direa op-
pofition to the fruits and confequences of it.
The Bifhops and Martyrs in prifon thus exprefs thern-
felves on the fubjea : " We believe and confefs concern
ing juftification, that as it cometh only from God's mercy
through Chrift, fo it is perceived and had of none, who be
of years of difcretion, otherwife than by faith onlyV
" He proveth," faith Bifhpp Hooper, fpeaking of St. Paul's
reafoning in Romans ix. " man to be faved only by mercy,
for the merits of Chrift ; which is apprehended and re
ceived by faith1"." " Our whole juftification," Nowell's Ca-

(v) Page 174 ; fee alfo Horn, on Alros-deeds, p. 247. (w) Dif-
courfe on JufiificaUqn. (x)-Fox's Ads, &c. p. 1641.
(m) Preface to Expof. of Decalogue. O

206 THE TRUE CHURCHMEN ASCERTAINED.
techifoa proceeds, " muft be afcribed to the mercy of God
tbrough Chrift; which freely and gfacioufly accepteth us
in him, Avithout any merit of ours, or any regard to our
works7." " We cannot," it fays again, " by any Avorks
or merits of ours prevent God, and firft move him to be
propitious to us; but tbe fount and origin of our juftifica
tion is his love, and eleaion of us, in Chrift V This blef-
ftng, he alfo teaches, we obtain " by faith ;" but in no wife
for the merit of faith »."  " Faith," continues Bifhop
Jewel, from St. Auftin, " had in the facraments, doth jufti-"
fy, and not the facraments. And Chrift," he immediately
adds from Origen, " is the prieft, the propitiation, and fa-
crifice ; Avhich propitiation cometh to every one by the
mean of faith b."
The fame is the undouhted doarine of the Augfburgb
Confeffion. It is here taught, " Quod homines non poflint
juftificari coram Deo propriis viribus, meritis aut operibus,
fed gratis juftificentur propter Chriftum, per fidem, cum cre-
dunt fe in gratiam recjpi, et peccata remitti propter Chrif
tum, qui fua morte pro noftris peccatis fatisfecjt, Hanc
fidem imputat Deus pro juftitia coram ipfoc." Again,'.
" Tantrim fide apprehenditur remiffio peccatorum ac gra
tia  Remiffio peccatorum et juftifipatio fide, apprehendi
tur, ficut teftatur et vox Chrifti : Cum feceritis haec omnia*
dicite, ferviinutiles fumus. Idem docent et veteres Scrip-
tores EcclefiafticL Ambrofius enim inquit : Hoc conftitu-
tpm eft a. Deo, ut, qui credit in. Chriftum, falvus fit, fine
oper'e, fola fide, gratis accipiens remiffionem peccatorum d."
 In the Edition quoted in the Harmony in Enghfh, the
merit of faith is alfo thus excluded: " We do not .mean
when we fay, we are judified by faith, that we are juft for
the worthinefs of that virtue ; but this is our meaning, that^
we obtain remiffion of fins and imputation of righteoufnefs
by mercy (howed us for Chrid's fake : But now this mercy

(y) Page 1 10. (z) Page 1 13. (a) Page 1 1 1. (b) Apology,
p. 7-?. (c) Ait. 4. (d) Art. 20, and «.'

JUSTIFICATION. 207
cannot be received but by faith." They are treated as ene
mies and heterodox, who " teach not that Ave do by faith
alone undoubtedly receive remiffion of fins for Chrid's fake.""'
"And for any" it is added, "to defpife or miflike this '
doarine, as detraaing from good works," or under any
other pretence, " is more than pharifaical blindnefs."
'Precifely fimilar alfo are the fentiments of Mr. Hooker.
"The righteoufnefs," fays this approved Divine, " where
in Ave mud be found, if Ave -will be judified, is not our own ;
therefore we cannot be judified by any- inherent quality :
Chrid hath merited righteoufnefs for as many as are found
in him. In him God findeth us if we be faithful; for by
faith we are incorporated into Chrid e." In the opinion of
the great Luther, " the attention fhown to this doarine is
the fore mark of a (landing or a falling church '."
i A whole body of further evidence equally exprefs on
the point, from the Works of Latimer, Hooper, Taylor,
Jewel, &c. (hall be omitted, as wholty unneceffary. For^
as Bilhop Horfley teftifies, " That man is Justified by
FAITH, WITHOUT THE WORKS OF THE LAW, Was the UNI
FORM DOCTRINE of the FIRST REFORMERS. It is," ffis
Lordfhip adds, " a far more ancient doarine : it Avas the,
doarine of the Avhole College of Apbdles. It is more an
cient dill : it Avas the doarine of the Prophets. It is older
than the Prophets : it was the religion of the Patriarchs 
It is the yery corner-ftone of the Avhole fyftem cf Redemp
tion h." Or, if the evidence of Bifhop Warburton be pre
ferred, this is, that the redemption of mankind by. Chrift,
" together with its confequent doarine of justification
by faith alone, Avere the great gofpel-principles on Avhich,
protestantism Avas founded '."
So perfeaiy, fo uniformly, fo undoubtedly, do the fenti
ments of our church and her moft eminent early \yriters,

(e) Difcourfe on Juflificat. p. 20. (g) See his Sentiments at large
on this fubjeft, in his Comment on the Galatians. (h) Charge,
f. 26, 6. (i) On Grace, p. 316.
0 2

203 THE TRUE CHURCHMEN ASCERTAINED.
coincide with thofe Avhich we maintain on this doarine.
Let the moft ingenious of our opponents fairly prove the
contrary. Let them adduce any fuch evidence in proof of
their agreement with her.
But how can they reconcile all this Avith the notions they
hold on the fubjea ?  -Their own Conceffions fhow pretty
clearly that, after all their endeavours, the thing is im-
poffible. Thus, the famous Dr. Bennet, commenting on
the article upon the fubjea, inftead of agreeing Avith her,
tells' us, that " Our Church's intention and doarine about
juftification by faith .... are unhappily worded" and that
" the compilers of our articles and homilies do not feem
thoroughly to have underftood St. Paid" on this doarine, . . .
" as later writers have evidently fhown ' !" — Dr. Croft elafies
this doarine with thofe of tlie defcent into Hell, and Predef
tination ; concerning which, either fome new interpretation
obtains, of fomethihg is " now clearly proved by Dr. Tucker
and Dr. Paley;" and he thinks that if our Superiors inter
fere atall," in regard to the articles, " they might explain
the ''nature of Juftification by faith m." ' As if a large1
Hottrily written by Avchbilhop Cranmer for this exprefs
purpofe, Avith fuch- " admirable perfpicuity ahd precifioti,"
and all the other public writings of the church Avere infuffi-
cierit ; as if any perfon of common fenfe could doubt re-
fpeaing her fentiments. The firggeftion can only imply,'
that Dr." C. difapproves of her prefent mode of explaining
this" doarine.
And, to omit all others, the ingenious Dr. Hey is com
pelled to make conceffions on the point. The Reformers,
he plainly teaches, in the heat of their difpute with- the Ro-
manids, Avent too far in depreciating good works, and ex
tolling " the neceffity of founding all pretenfions to reward,
on the merits of Chrift n :" And our church, he owns, " fell -
(1) Dijecuons, &c. p. 88. (m) Strictures on Paley, &c. p, 58, ii.
(n) Vol. jii. p. 2S1.

JUSTIFICATION. 209
in with the reformed0," on this doarine. But, " the Re
formed," he obferves, " have departed fo much from the
rigour of their doarine about faith, and the Romanifts from
jtheirs about good Avorks, that there feems iioav very little
difference between them p." *' Nothing," he fays, " was
more naturaltean running into tee oppofite extreme," after
the IjLeftoration ; ''for fome afcribed even the political con-
fufions, preyious to the Redoration, to the great ftrefs laid
pn the doarine of Juftification by faith." " Neverthe-
fefs, . . . men did pot fairly get ipto the oppofite extreme
until the beginning of the eighteenth Century "•." " Juftifi
cation by faith," he alfo fays, " is one doarine by which
Antinomians are moft diftinguifliedr." He *' knows not
whether the e.xpreflions of our Homilies on the fobjea" pf
good works, " are not fome\yhat too ftrong" for him s ;. fiend
he talks of making " opr article (on Juftification) more ac- ,
ceptable by foftcning fome expreffions feemingly fending fo
Antinomianifm, and by ftrengtheniug expreffions tepding to
encourage virtue, and the hopes of its rewards'."  This
furely is not' the Japgpage of thofe j Avho are quite fatisfiedj.
with the church op this doarine, and whp cordially and
ftri&ly -adhere to her..— J3ut Jet ps adduce, a few fpecirpens
pf this bpafted adherence. ,, .
FeAy words will fuffice tQ ffiow the abfurdity of this pre
tention in thofe who hold the Socipian potion of two judi
cations, and that jail the jpftification attainable in this world,,
is fynopimous to baptifm, pr our admiffion iptp tee pro
feffion of Chriftianity. This ends at once al} difppte about
faith apd wprks on the point, iprpfpea te the generality of
our communion, who are baptized in their infancy whep
both are equally impoffibfe. And certainly.it is not our
juftification at the day of judgment, whiph tec church has,

(o) Ibid. p. 272. - (pj-fbi* p.2^. (<0 Ibid- P- 265'
See alfo above, p. 3 1. Cf) Vol. iii. p, 264. (*) Ibid, p. 37a.
(t) Ibid. p. 2S}3.
r 0 3

210 • THE TRUE CHURCHMEN ASCERTAINED.
immediately in view. She would fcarcely be fo minute in
diftinguifhing what fort of works and fruits they are, Avhicb,
follow after our judification then ; and affirm, that Avhatever,
is done before that period is not pleafant to God, but has the
nature of fin. Befides, this fecond judification, they teach,
is Avholly by works ; but that of which the church is treat- .
ing, is only by faith. But, as was obferved above, this
didinaion, and thefe notions, mud be fought for elfewhere
than in the legitimate writings of the Church of England.
But neither are thefeDivin.es Proteftants enough, wholly
to exclude our own merits in this matter of our juftifica
tion before God. The profeffedly orthodox Dr. Carr teaches,
" that we are fafe under the fhadoAv of God's wings, fo long
as Ave endeavour to deferve his favour and proteaion 7."
Mr. Clapham hopes his Congregation " will recommend
themfelves to the favour of God, ... by. a regular attend
ance upon Divine Ordinances, and an uniform praaice of-
religious precepts"." — Dr. Hey, treating pf the way in
which the pardon of fin is obtained, fays, '' Repentance, I
doubt not, always avails fomething in the fight of God'1."-
Speaking of " natural virtue," he obferves, '' It may be(,
infufficient tp ferye as the ground of a ftria claim upon,
God ; but it may neverthefefs be a great recommendatior^^a
GodV — Mr. Daubeny, although, on fome occafions, he(
verbally difclaims it, is juftly chargeable with the fame doc
trine. Thus, in vindication of his own notions, he pro
duces a paffage from the ' Erudition of a. Chriftian man,'
which fays exprefsly, that. Good Works "be meritorious
towards the attaining of everlafting life z !" And, if there
is any meaning in tee ufe he makes of Revelations iii. 4 ;
and xxii. 14, it muft be fomething of this kind. He talks
of " works," " obedience to the moral law," as confti-
tuting men " relatively worthy ,;" and giving them as he

(v) Ser. 1. p. 10. (w) Thank%iving Sermon, 1797. p. 24.
(x) Vol. iii. p. 311. (j) Ibid. p. 222. (z) Appendix, p. 329,

JUSTIFICATION. 211
explains tbe latter of thefe fcriptures, " a right of grace on
the part of God," to the tree of life; apd. of God becoming
their " debtor a." A right of grace, apd Gpd " man's.
debtor," in confequeoce of his obedience to the moral law !,
for this is what Mr. D. is enforcing .: This furely is ftrange,
if not utterly incomprehenfible doarine ! The Apodle
fapwever, is very intelligible apd exprefs on tlie fubjea.
" To him that worketh," he allows, " the reward is uot
reckoned of Grace, but of Debt." " But if it be of Works,"
he adds, " then it is no more Grace. And if by Grace then
ig it no more of Works b."
The Reverend Mr. Nelfon, fpeaking of " Grace," ob-
ferves, " As it is not given Avhen not wanted, fo it is vouch-
fafed to thofe only who deserve itj and when, by their
vicious condua, men render themfelves unworthy of the far
your,, it is then withdrawn apd withheld frpm them c." This
is the doarine of his " Treatife on Infpiration ;" recom-
ipended in Newfpapers "", like certain other precious Articles,
as nearly effential to the falvation ,of all .Families. And, on
being reminded teat this doarine does not feem exaaiy to
harmonize with that of tee church, Mr. N. , in what he calls
*- A Defence" of his Work, anfwers thus: '' In the above1
paffage, I am to be underdood, as fpeaking of Grace, not
before, but after it is received ; and my meaning is, that, as
it is at firft given to thofe whofe minds are fit to receive it,
fo it is continued to thofe only who, in the gracious eye of
Heaven continue to deferve it; or, in other words, who are
deemed deferving pf jtd!" Some perfons will perhaps think
that Mr. N.'sCure is, at lead, as had, as his Difeafe.— " The
gofpel of Chrid," Mr. Fellowes adds, * is, from beginning
to end, nothing more than a rule of life ; teaching us how
to live fo as to pleafe God and to be worthy of immortality z."
 Mr. Benfon alfo fpeaks out. His ayoAved objea in

(a) Guide, p. 287, 288, 289. - (b) Rom, iv. '4 ; xi. 6. (c) Page3.
(a) See the York Chronicle, 1799. (d) Page-j. (?) Anti-Cal. p. 12.
04

2l2 THE TRUE CHURCHMEN ASCERTAINED.
preaching is, to perfuade his audience f< to become wottky
of eleaion e." " If," he fays, repelling the charge of fom©-
audacious oppofer of his fyderp, " Ave are accufed of re
commending the praaice of moral yirtues, as neceffdry con
ditions, whereby we may through faith in him who pro-
mifeth, render ourfelves worthy the mediation of Our Savi
our : as we drenuoufly affert the doctrine, fo alfo we glory
in the charge f." He urges " the neceffity of recommending*
ourfelves to the mercy of God, and reridering-ourfelves worthy
the mediation of Jefus Chrift by holinefs of living, and b^
an abhorrence of vice&."
And now, how can any perfons, endoAved with ordinary
integrity and difcernrnent, who ufe this language, preteffiS"
to agree with the ftandard writings of our Church? If it is
not clear from the above extracts, that all merit, desert,5
and worthiness, on the part of man, in all fenfes, is thefe
excluded, in refpea to his acceptance with God; there is
certainly no meaning in words.
It may be further affirmed, of a large clafs of thefe prof
feffed adherents to our articles, that they certainly teach the
doctrine of juftification by works. Thefe they reprefent as
the condition of it, and as the chief means by Avhich avc
muft obtain it. " We are required," Dr. Croft fays, " to
confider Good Works as the Condition, but not the meritori
ous caufe of falvation h." " Were we," fays Mr. Benfon>
to his congregation, " to ptter thofe prefung calls, which
elfewhere you may hear . . . ; ' Come to Chrift, and throw -:
yourfelves on his mercy. Come to him bringing nothiirg
but your fins. . . . Seek him not by your deeds, but feek him
by faith.' Were we, I fay, to call you in fuch terms, we
fheuld but turn confpirators againft the welfare of your
fouls." . . . " The call you defire to hear is uttered only to the
righteous. . . . He (Chrift) calls, he fpeaks comfort to, the

(e) Ser. i. p. 8. (f) Ibid. p. Wf. (g) Ibid. p. \9i
(h) Strictures ob Paley, kc. p. 60.

jUSflFIcXTlON. 213
righteous '." Does 'not the Saviour himfelf affirm the di-
rea contrary k ?
Very fimilar is the Theology of Bifhop WafcfoO. %o his
Author, Bifhop'FpAvler, it appears felf-pvident, that " None
but holy fopls are capable of remiffion of .'fin ' !"  *' Thofe
perfons," Mr. Fellowes fays,,Avho, among their other extra
vagancies, " expea juftification upon eafter co)iditions than
. thofe of good Works, Will find themfelves miferably and fatally
deluded2." "As," be obfen*es, '' tee corruptions- with
which the gofpel has been intermingled, by the fraud of
fome, and the ignorance of others, (had he purged away,
Chridianity will become again, as it was at the beginning,
nqtehig more than a rule of life. The praaice of its duties
will be the ted of faith, the ftapdard of intereft, and the
only condition on the performance of Avhich immortality will
be expeaed *." '¦-
The -divinity provided for tbe Clergy by Dr. Burn,
Chancellor of the Diocefe of C&rlifle, is fuch as the follow--
ing. " The laws" of the Gofpel, " never promife any
thisg but to obedience m." " No man will be acquitted
at- the day of judgment, but pply for working and
ohSyihg:?.-" The inquiry will be only, whether Ave have
done what was commafided us ? If we have, we (hall be
pronounced righteous, and fentfenced to eterrial life : if Ave
have Avilfully tranfgreffed and Avrought Avickednefs without
amendment and repentance, to everlafting death °." " There
is no pardon to be purchafed without obedience p."'( Our
obedience is that only teing which will be admitted as a
juft plea: and as a qualification; able' to fave us in the laft
day i." Nor is it obedience taken in an extenfive fenfe, as
confiding efpecially iri believing in him whom God hath

(i) Ser. i, p. 14—18. (k) Mat. ix: 13. (1) Trafts, Vol. vi.
p. 322. (z) Anti-cal. p. 14. (y)'Ibid. p, 27. See alfo Mr.
Haggitt; p. 6— S. (m) Sermons^ Vol. i. p. 2. ,(n) Ibid. p. 5,
(o)'lbid. p*. & Cp) Ser. 8. p, 144. (q) Ser. i, p. 11.

414 THE TRUE CHURCHMEN ASCERTAINED.
fent, that is here chiefly meant ; but obedience to the moral
law, obedience as diftina from faith. This is clear from
what follows. Having obferved how fatally " men evade
this doarine, becaufe the gofpel proipifes falvation to faith,
love, being in Chrift, &c. ;" Thefe, he fays, " fave. us no
otherwife than by being fprings and principles of our obe
dience. . . So that firft or laft, obedience is . . . that alone con
dition Avhich our judge will accept, and Avhich we may fafely
truft tor." Accordingly, Mr. Polwhele exhorts " us all to
be aware, Avhatever our tenets may be, that nothing, can
afford i is comfort, at the hour of death, but the confcioufT
nefs of having ' done juftice, loved mercy, and walked
humbly Avith our God ».' "
And is not this alfo the notorious divinity of Mr.
Daubeny ? The benefits of Chrift and Faith, according to
his phrafeology, are, " Redemption from a ftate of certain
condemnation, and a reiteration to a ftate of poffible falvation ;
together with a gracious provifionof affiftauceto make that
falvation fore V Thefe benefits he cpndders as enjoyed by
all the profeffed members of the Church of England T.
'*'' But whether," he fays, " this ftate of pqffible falvation
through Chrift, may become a ftate of actual falvation to the
believing parly, muft depend upon the ufe made ofthe means
vouchfafed for that purpofe"." Again, having obferve'l
that Chrift has only placed man " in a falvable condition,"
the Clergy, he fays " feel themfelves called upon to enforce
obedience to themoral law, as neceffary to the accomplifhmeni;
of the Chriftian fcheme ; neceffary to bring fallen man into
a ftate of acceptance with Gpd, by qualifying him for the
falvation which has been purchafed*."  " Works," he
fays again, " fhould be preffed uppn Chridians at all times
as the condition upon Avhich they are taught to look for

(r) Ser, 1 . p. 1 1 . (s) Letter, p. 90. (t) Guide, p. 299.
(v) Ibid ; and p. 309 ; and paffim. ' (w) Page 299. (x) Page 287.

JUSTIFICATION. SIS
falvation *" :*" and on another occafion, " They (i. e. Works)
will be confederations on account of which God will be pleafed
to accept a fallen, condemned, though, at the fame time,
repentant and obedient (inner, for the fake of what an all-
gracious Saviour has done and differed for him \"
The dim of Mr. D's. docflrine then, as far as it is at all
intelligible, is this ; that admiffion into Chriftianity by faith,
places men in a ftate of poffible falvatipn; but that Avhether
this becomes a real, actual, and difcriminating falvation to
any believer, depends wholly upon his works ;. whether he is
ieally brought " into a ftate of acceptance with .God," de
pends Avholly on his " obedience to the moral law."
Works therefore are clearly made the grand hinge on
Avhich our juftification and falvation turn. All the falvation
by which true Chriftians are diftingpiffied from the Avicked
is founded on their own ebedience.
And, is it not now adonifhing, that perfons affuming the
high office of Guardians of Qur literature and edabliihed
Theology, fhould affirm, (.hat the doctrines of Mr. D's
Guide ',' suceftrictly conformable to the articles and liturgy of
the Church of England, particularly in the two great point*
of election and juftification a ! Is it not adonilhing, that any
perfons of fepfe and character fhpnld pretend, that all this is
adherence tp the dpctrine of our church ! Thefe teachers,
thus in effect, make works every thing,, or at the lead, the
grand turning point, in the matter of our falvation : Our
church calls upon us to " confider diligently, that they who
pelieye in Chrift, are saved without works, by faith
only, freely receiving the remiffion of their fins." They
teach that in order to obtain pardon, and acceptance Avith
God, we muft be thus " righteous," " holy," " qualified"
by our " obedience to the moral law," and perform all thefe
f - conditions" of good works : Her uniform doctrine is, that

(y) Page 388. (z) Appendix, p 328. (a) See
Antijac. lteview for Jan. 1800, p. 14.
iT '-•./¦'.' , ',

216 THE TRUE CHURCHMEN ASCERTAINED,
" faith only judifieth ;" that in applying to God fpr this
bleffing we " muft forfake all our good virtues, Avorks, &c ;"
that Ave muft not do any works '* to this intent to be made
juft by doing, of them;'' nay, that we cannot, till after we
are juftified, do a good work. ""•
Another opinion, of the fame kind, Avhich thefe Theo*
logians maintain, is, " That faith in the merits of Chrift
fitpplies the defects of our obedience ;" and that '* for the fake '
of CWrfifincerely righteous perfons are treated as if they Avere
perfectly fo. So teaches Bifhop Watfonb from Mr. Locke
and Bifhop FoAvler, Dr. Hey fays, '' The merits of Chrift
fupply imperfection*." Mr. Deafon, whofe divinity was
honoured Avith a prize in the Univerfity, tells us, " Chrift
died more particularly to make perfect by his own fufferirigsi1
the obedience pf fuch as may have been almoft inadvert^f
or cafual finnersd." "--Nothing," Dr. Burp adds, "lefs*
than this) performance of bur duty can avail us unto lifef'
and by the merits of Chrift, and the grace of his gofpel"; this,
will '." And the fame might be fhowp to be the notion -of
moft of the writers jsjjft mentioned. '
Of this, opinion it ha&pften been juftly obferved, that, irr
effea, it deftroys both the law and the gofpel;, by reducing1
the former to a mere vague indeterniinate fomething, nametf
Sincerity; and, both in regard to the honour of God and the
comfort of man, robbing the latter of all its glory. The'
Advocates of this fyftem have alfo, with propriety, ofterf beer-
called upon te (hpw, where in the New Teftament this
doctrine is found ; whpre it is there taught that our ow^1
righteoufnefs perfected by Chrift's is accepted for our jufti
fication, or that his merijs only fupply the defects of ouV
obedience? It is however fufficient to our prefent purpofe
to obferve, that it is clearly very different from the preceding
reprefentations of the church; namely, test* " without the

(b) Trads, Vol. iv. p. 9 ; and Vol. vi. p. 3S2. (c) Vol. iii,
p. 355. (d)Effay on Juftification. f,e) Ser. i. p. 8.

JUSTIFICATION. 211
grace of God by Chrift preventing us, we have no power to
do good works," and that " Ave are accounted righteous
before God only for the merit of our Lprd and Saviour
Jefus Chrift by faith."
But, to proceed to the doarine of the moft orthodox of
thefe Divines, at their mop) orthodox moments ; this is,
that Ave are juftified hy faith and good works together ; or, as
they -often exprefs it, that faith apd good works are the Con-
ditions of our juftification. Little need be advanced in fuppprt
of this affertien, the matter of it -will be fo generally avowed.
Thus, Mr. Gray, treating on the dparine of juftification,
""lays, Our church differs "from the Calvinifts, in conflder-
ihg Good Works not merely as effeas, bu t as co-efficient
conditions with Faith f." Mr. Foley adds," *! The Chtiftian-
religion is founded on a mutual covenant betAveenj the
Creator and the Creature, Faith and good'works are the con
ditions, falvation the reward pf obedience §»" Mr. Daubeny
expreffes , the doarine fully. Having mentioned tee part
which he coriceives, belongs exelufiyely to God in the aa.
of man's judification; " the other parts of the gofpel
cpvenan t," he fays, ¦" as faith, repentance, andngood works
through the operation of theSpirit, are the conditipns upon
Ayhjch God engages tp vouchfafe that justification to
hhph.'\ Again, " Gopd Works," he fays, " are neceffary.
a§fparts,qf the condition upon Avhichtee free grace of Gods
has been fufpended '." And, to be concife .Avhere the cafe.
is fo clear, the learned Bifiiop Bull, ,to whom Mr. Daubeny
refers has having da,ted this fubjea fo clearly as. to render,
further difcuflion ufelefs k ; whofe Pupil .Mr, D. is confidered
by the Britiffi Critic ; and to whofe divinity tee -mod or
thodox pf our opponents AA»puld, doubtlefs, fubfcribe ;

(f) Bamp. Leclup: 246, Note. - - fgV'See A Defence of the
Church of England, by the Rev. R. Foley, M. A- Sermon vi.
(h) Guide, p. 311. , , (i) Appendix, ,p% IJ3. (k) See
Griide, "p. 3-12. 4

213 THE TRUE CHURCHMEN ASCERTAINED.
fpeaks thus upon it. "A man is faid, '! rJjy«» &*«»S<r9*i, ts
he juftified by wm'ks, becaufe Good works are the condi
tion, according to the Divine appointment, edablifhedin the,
gofpel covenant requijite and neceffary to his juftification ; that
is, to his obtaining remiffion of fins through Chrift, and ac
ceptance into the Divine favour l." In attempting to prove
this pofition a little after, he fays, " The firft clafs of thefe
teftimonies (hall be thofe Avhich fpeak of Good Works in a
general fenfe as the requijite and neceffary condition of juftifi
cation" And then having cited feveral paffages from the,
word of God, " Who," he afks, " does not believe that in
thefe fcriptures there is an abundance of good works required,
which if a man do not perform he is altogether excluded
from the hope of pardon and remiffion of fins ?"
But is this indeed the doarine of our Church ? Is thjs
language congenial with what Ave have produced from her((
-writings on the fubjea ? Surely it mud require no ordinary
courage to maintain this. If her doarine indeed is, that
we are thus judified by faith and good works ; or that faith,
and good works are thus the conditions of juftification, isitnot
very drange that1 in none of her exprefs writings on the
fubjea (he (hould have affirmed this ? And is there a fingle
expreffion that founds like it, or that can be fairly conftrued,.
into it, either in her Articles or Homilies on tee poin' ?
J4et the Advocates of the doarine produce it. On the con
trary, does (he not in the mod explicit, uniform, pofitive,
and earned manner, reject this fyftem , and maintain the very,
oppofite one ? In refpea to merit, fhe places, Ave have feen.
Faith and Works precifely on the fame footing ; andafcribe&
this, wholly, in all fenfes, to our Redeemer : and thenSj
when treating Sireftly on the means, or condition, or whatever,
it is called, by Avhich Ave obtain judification, die fays, " It
is by faith only ;" " by faith without works ;" by faith

(1) Bull. Harmon. Apod. Cap. i. § 8. and quoted, by Mr.
Daubeny.

JUSTIFICATION. 219
as it is perfeaiy difttea from obedience to the law, namely,
" as it directly fends us to, and embraces Chrift." She af
firms, exprefsly and repeatedly, that in this aa of ap
proaching the Saviour for judification, " we muQ. forfake
or leave behind us, all our fuppofed good virtues ;" " teat
Ave mud pot do good works to the intent to be made juft by
doing of them ;" that whatever good works 'are joined with
faith in every man that is judified, " it shutteth them
out from the office of justifying ;" that " however,
good works and faith be prefent together in him that is
juftified, yet that they justify not all together." She
(hows, that fhe confiders it as impoffible for good works to
be a condition of judification, as it is for the effea to precede
its caufe, by conftantly reprefenting thefe works as the fruits
and effects of juftification.
"But we muft not here repeat the whole body of her evi
dence to the fame purport. Enough muft have been (aid to
convince all impartial judges, that even this moft favourable
ground of our opponents is not fairly tenable ; and that on
this moft important of all doarines, they do not, as they
would pretend, teach, as it is taught in the ftandard writings
of our church, ^nd was taught by our Reformers.
. "Whether regardis had to the nature of juftification, to the
nature and province of juftifying faith, or to the means by
which juftification is obtained, their deviation from this
acknowledged ftandard, and our ftrict adherence to it, are
thus equally confpicuous.  Our pofition therefore, Ave
conceive, is again eftablilhed on a double bads ; arid that of
our opponents doubly overthroAvn. But whether our pre-
mifes warrant this conclufion ; or whether, at any rate, our
claim to Churchmanfhip on this point is not the belt founded
ofthe two, let every competent judge decide.

( 220}

CHAP. VII.

The queftion of adherence purfued in refpect to the doctrine*
of good works; with a vindication of our tenets on
this heady

UT let us purfoe this inveftigationr of particulars to the,
dbarine of Good Works, or Chriftian, Morality, concern-,
ing Avhichfo much has already incidently been laid.
This then, it muft be remarked, is thepoipt in Avhich
we are fuppofed unqueftionably the moft vulnerable. It, is
chiefly from a refpea to their oearings here, that the ob-.
jeaions to our other doarines woujd be underftood to. ori
ginate. The moft open clamour, the moft frequent infinu-
afion, againft our whole fyftem, is, that we depreciate
good morals*. Becaufe we exclude morality from the
office of juftifying, it is fagacioufly concluded, that Ave
mud either deny its neceffity ; or, at the lead, greatly under
rate its value ; as if becaufe we fhould maintain that our
eyes cannot perform the funaions of our hands, we fhould
deny the neceffity or depreciate the value of our eyes. Juft
fo it Avas argued by the rigidly virtuous Papifts againft the
doarines of the Reformers b. And the fame objeftiorr,"
under a little more difguife, is preferred by the fame kind of

(a) See Antijac. Review for April, 1793,', p. 368, ; and for May,
p. 77 ; Nor. Lea. Vol. iii. p. 254, 296,, 332 ; Review. of Policy, So.
p. 22— 32; Mr Clapham's Sermon, p. 16,17,21; Mr. Haggitt'i,
p. 16, and Preface, p. 15 ; Mr. Fellowes', p. 12, and Preface ; Mr.
Daubeny's Appendix, p. 330 ; &cr (b) See Jewel's Apology;
and the Corpus Confeflionum, paflun ; the Homily on FaWog, p. 174 J
and Nor, Lea. Vol. iii- p, 292.

standard of morality. 221
perfons, againd the Church herfelf. This undoubtedly is
implied in the affirmation of Dr. Croft, that her " Articles
concerning Grace, Faith, and Good Works lean toAvards
the fide of Enthufiafmc." This clearly is expreffed in their
^conceffions , already noticed*1, that" the Reformers went
too far in depreciating good works ; that the compilers of our
eleventh article mifunderflood St. Paul; that the expref-
fions of the homily about works are fomewhat too drong ;
that the article might be made more acceptable by foftening
fome expreffions feemingly tending to Antinomianifm ; and
by drengthening expredions tending to encourage virtue,
and tee hopes^bf its reAvards ;" &c. &e. • f
. We are in good company therefore/it appears, under our
reproach. The charge however is a ferious one, and Avould
deferve, could it be fubdantiated, the mod ferious atten
tion. Were it indeed true that our doarines, or thofe of
the Church, either in their natural tendency, or ordinary
effea,, encourage men in fin, no reprobation could be too
fevere for them. But " audi alteram partem ;" let not a
conclufion be formed too haftily. Our main bufinefs in
deed is, not fo much to vindicate, as to inveftigate, the
doarines of the Church, and to (how whofe dpfcuons moft
n^amble them ; but in this inftance, in attempting the one
objea, we fhall alfo achieve the other.
SECTION I.
Concerning the Standard of Morals.

tyf E will begin Avith the Standard or Pule of morality
which the Church of England prefcribes. This is the
whole moral law of God. " No Chriftian man whatever,"

to Jtopip. Left. p. 110. (d) Above, p. 208, 209.

222 THE TRUE CHURCHMEN ASCERTAINED.
(lie affirms, " is free from the obedience of the command
ments which are called moral e." The fummary of this law
therefore, the Decalogue, die incorporates Avith her ordinary
fervice. What (he underftands is implied in this divine
Code, her catechifm informs us; and (he may challenge
any human compofition whatever to furnifh a compendium
of moral duty, more concife, and more complete ; more
pure, fimple, and truly fcriptural. The firft of two
Ghief things enjoined by this law, in clofe imitation of the
Saviour, (he here teaches, is, " Our duty toAvards God."
This (he fays, is, " To believe in him, to fear him, and to
love him Avith all our heart, Avith all our mind, with all our
foul, .and Avith all our drength ; to worftiip him, to give
him thanks, to put our Avhole triid in him, to call upon
him, to honour his holy Name and his Word, and to ferve,
him truly all the days of our life." And what fhe more
precifely means by this defcription of duty, is fho'vn at
large in the homily on Chridian Love and Charity. Here
it is reprefented to imply, abfolute dependence upon God,
a fupreme affeaion for him, complacency in him as our
chief Good, and the unreferved deA'otion of all our powers,
bote of body and foul, to his fervice, and to the advance
ment of his glory. " This," fhe fays, " is the firft a7\u
principal part of charity f ." So in the homily on Salvation,
our duty, tee teaches, is, thus to devote our whole lives and
powers to God, and " to feek in all things, and above all
things, his glory and honour s." She fpeaks too, of fet-
ting our minds " to ferve God for his own Jake;" and
conftantly, of loving our neighbour " for God's fakeh."
Her members pray accordingly, before the repetition of
this holy law, that God may " cleanfe the thoughts of thei r
hearts," that they " may perfeaiy love him, and worthily

(e) Art. vii. ; and Catechifm. (f ) See p. 36. (g) Page 19.
(h) See Horn, on faith, p. 25 ; Horn, on Salva. p. 19 ; Horn, on Good
Works, p. 35,

STANDARD OF MORALITY. 223
magnify his holy name." Her communicants " offer and
prefent unto him, themfelves, their fouls and bodies, to be
a reafonable, holy, and lively facrifice unto him." Her
Avhole fervice abounds Avith hymns of adoration of him,
and afcriptions of glory to him.
It is moft clear therefore, without further evidence, that,
in the judgment of our Church, the firft aiul chief part of
Chriftian morality has a direct and immediate refpect to God.
It is the reafonable fervice we owe him ; the juft tribute he
demands of us, as the glorious Sovereign of the Univerfe,
as our Creator, Preferver, and Redeemer. " Our firft
duty," (he conceives, as a celebrated Expolitor of human
laws alfo avers, " is unquedionably a duty to God'1."
The fecond chief thing taught in the decalogue, which
the Church notices, is, " Our duty toAvards our neigh
bour." This, dill adhering clofe to our Lord, (he fays, is,
" to love him as ourfelf ;" and, of courfe, in every relation,
and under every circumdance, to aa toAvards him accord
ingly. This condua, as it refpeas both the relative, focial,
and perfonal duties, fhe didinaly fpecifies in her comment
on the fix laft ' commandments. Thefe duties (he notices,
and illuftrates in all their variety of bearings and relations,
in her other writings. Thus, they are again diftinaiy
enumerated in the Homily on Good Works ; and the moft
confcientious obfervance of them is enforced, as what we
are bound unto " by God's commandments1'." That
the exercife of this love- and beneficence muft extend to
enemies as Avell as friends, and triumph over every poffible
oppofition on their part, is particularly fhoAvn, both from
the precept and example of Chrid,' in the Sermon on Cha
rity1. And, in the Homily on Salvation, this duty, die
fays, is, " to be ever ready, for God's fake, to give our-

(i) See Lord Kenyon's Addrefs to the Jury in the Qafe of the Rev.
Mr. Blake, Vicar of St. Leonard, Shoreditch, London, May, 1799.
(k) Page 35. (1) Page 3.7, 38.
P 2

224 THE TRUE CHURCHMEN ASCERTAINED.
felves to our neighbours, and as much as lieth in us, to
ftudy Avith all our endeavour, , to do good to every
man"1." The dim of our Church's doarine refpeaing our neigh
bour then is this: She prohibits us, in every refpea, and
in every degree, from injwing any felloAV creature; fhe
enjoins us, chiefly from a regard to God, to render unto
all, their due degree of affeaion, honour, fervice, aiid kind-
nefs; and, by every means afforded by our refpeaive ta
lents and dations, tofeek the happinefs of all men, our fami
lies, our country, the whole human race.
' How ftrongly fhe infids on the converfion and regula
tion of the heart, as Avell as the external condua, in hef
fcheme of morals, appeared under our head Repentance8.
There too it was manifed that (he accepts of no partial obe-
dien.ce, of no compofition or compliance with one duty for
the allowed breach of another, but infids upon an uniform
refpea to every commandment.—1 — In fhort, the morality
which our church requires, is, aii exaa conformity of
heart and praaice to the holy Will of God as revealed in
his WOI"d; or, that " we be made like the image of his
Only-begotten Son, Jefus Chrid0."
2. And, precifely the fame is the Rule of moral duty
uniformly taught by us. This fupreme love of God, and
dria attention to the duties of the firft Table; this love of
man, and confcientious difcharge of every relative and
perfonal duty, chiefly for God's fake and from a regard to
his authority; this manifeftation of our philanthropy by a
diffufive beneficence, apportiorted to all according to their re
fpeaive diftances from us ; this reaification of the heart
and principle as well as the outward condua ; this uniform
attention to every part of the divine Code (the Avhple (laud-

Cm) Page 19. (n) Above, p, 171— 174. (o) Art. 17;
Horn, on falling from God, p. 48.

' STANDARD OF MORALITY. 225
ing upon the fame authority) is the morality we condantly
inculcate. In other words, this holy, and juft, and good
laAv of God, in 'its perfeaion, as a tranfcript of the divine
Image, as originally written on man's heart, and as exem
plified in the condua of our Saviour, is the common
ftandard by which Ave determine Avhat Chriftian morality
is, and the common rule by which, we teach, men ought
to Avalk.
This law, Ave conceive, as Mr. Scott expreffes it, " has
its foundation in the nature of God and man, in the rela
tions men bear to him and to each other, and in the oblisa-
tions that refolt from them : fo that it is immutable in its
nature, and demands obedience from all mankind, as far as
they have an opportunity of becoming acquainted with it p."
HoAvever, the fame Divine teaches, fome circumfiances re
lative to this law may be varied, " the love of God with all
the poAVers of the foul, and the equal love of each other,
mud continue the indifpenfable duty of all reafonable crea
tures V This law, Mr. S. alfo fays, ''is fpiritual; it
takes cognizance of our inmoft and mod fecret thoughts,
defires, purpofcs, and difpofitions, and demands the ex aft
regulation of the judgment, Will, and affeaions. ... It re
quires entire, uninterrupted, and perpetual obedience . . ,
From the entrance to the clofe of life the Lord enjoins
upon us, exaa conformity to every precept ; every omif-
fion or commiffiop, excefs, defea, or deviation from this
perfea rule is fin, and every fin deferves wrath, and needs
forgri/enefsV ,
And, having obferved that " the ten commandments
are divinely commented upon, in all the preceptive part of
fcripture;" that " the fubdance of them is fummed up in
the two great commands," juft fpecified ; and that " wc
are authorized by our Lord's example, to interpret every

(p) Effays, p. 41. (q) Ibid. p. 192. (r) Ibid. p. 42.
P3

226 THE TRUE CHURCHMEN ASCERTAINED.
one of them in the ftricteft, moft fpiritual, and moft exten-
five fenfe, of which it is capable'," Mr. S. proceeds' fepa-
rately and diftinctly thus to interpret them. " When," he
fays again, " we flee for .refuge to Chrift by faith, Ave are
delivered from the curfe of the law, and from the legal
covenant ; but Ave remain fubjects of God's moral govern
ment and are bound to obedience by new and moft endear
ing obligations. ' God forbid, that Ave fhould fin, becaufe
we are not under the law, but under grace :' yet there is
no other ride of duty and fin, but the moral law as above de
fined, and ' where no law is, there is no tranfgreffion'.'"
He then (hoAvs, how drictly Chrift enjoined obedience to
his commandments, to the leaft of them, expounded in the
moft ftrict and fpiritual manner, upon his difciples ; how
continually his Apoftles refer to the law as the Rule of the
believer's conduct ; and in the manner and very language
of St. Paul, hoAv that we are fo far from making ' void the
law through faith,' that ' Ave eftablifh the law''.''
The fame is the unequivocal doctrine of the " Scripture
Characters." " The moral law," fays Mr. Robinfon,
" is the everlafting rule of righteoufnefs, the grand obli
gations of which depend not on any peculiar circumftances
of fituation, but exift the fame in all ages and pJaces.
For God muft ever require his rational creatures to love
him Avith all their hearts, and one another as themfelves.
This laAv he (Chrift) ' magnified and made honourable;'
for by his OAvn obedience and expiatory fufferings, he
fhoAved,the extent and equity of its demands ; by his fpi
ritual expofition he vindicated it from the falfe interpre
tations put upon it ; and by his holy precepts he enjoined
the obfervance of it upon all his people ;" fo that " be
lievers, though releafed from its penal fanctions, are ftill in*
dispensably bound to regulate their tempers and conduct, agree-

(s) Ibid. (t) Page 196. (v) Ibid,

STANDARD OF MORALITY. 22*3
ably to its directions w." " Wilfully, therefore," adds Mr.
R. a little after, " to tranfgrefs the lead of thefe precepts,
and encourage others to do the fame, as if they might be
difpenfed with, Avould render us unfit for a place in his
kingdom : and to be diftinguifhed in that fociety, we muft
yield an univerfalfub7niffion to them, . . . and enforce the fame
conduct upon others." " Jefus," fays this Author again,
. " hasindructed us," that this divine laAv " enjoin* perfect ho
linefs, in the difpofitions of the mind, as Avell as the practice
of the life1." On this principle, accordingly, like the
Writer lad quoted, Mr. R. proceeds to a particular expo-
fition of its precepts, and to apply them to his Chrifiiati
readers. Such, and fo exactly coincident with that of our church,
is the Pule cf Morality taught by thefe two Avell-knowh
Gofpel-Minifters. And yet it may be affirmed Avithout the
fmalled fear of contradiction, that there is not a Angle indi
vidual amongd the whole body of teachers under our vin
dication, who Avould not cordially fubfcribe to their fenti
ments on the fubject. This is the dandard of morals in
thofe marked objects of Dr. Croft's contempt y, the " New
and Old Churches at Halifax, the NeAV Church at Hull, and
the Works of Jofeph Milner*." Let him, if he is able,
(how the contrary.
So notorious indeed are this clafs of Divines for this doc
trine, that Mr. Wilberforce, Dr. Hawker, Mr. Venn, and,
to ufe his own phrafe, " many Avriters of the fame ftamp,"
are cenfured by Mr. Ludlam on account of it. It is for
maintaining that the moral laAv of God dill requires " per
fect obedience ;" and " that Chriftianity hath not mode
rated the requifitions of God's law, nor mitigated the rigour
of its demands," that this Author charges them Avith great

(w) Vol. i. N. T. p. 142. (x) Ibid. p. 143, 144. (y) See
his Thoughts, &c. (z) See for example, The Introduaion to his
Hiflory of the Church; The Hift. Vol. i. p. 576—584; Vol. ij.
p. 448—459, 46"7— 510 ; and- Effays on Several Subjeas, p.' 10—12.
P *

22S THE TRUE CHURCHMEN ASCERTAINED.
want of penetration, and Avith oppofition to St. John and
St. Paul".
3. But is this the ftandard of morality our Opponents pre-
fcribe? No: " Kfincere, not an unbroken, obedience," Mr.
Ludlam fays, " is required in the gofpel b." " To make
fenfe" of Romans vi. 14; ' We are not under the law, but
under grace;' he fays, Ave muft underftand it to mean, that
we Chriftians are " not under the Jewilh law of ftrict con
formity to every command of God, which is the curfequoted
by the Apodle, Gal. iii. 10; but under that more gracious
law," mentioned Jeremiah xxxi. 31 — 33; " and fubject to
a more lenient rule c." Again, " Unlefs," adds Mr.. L. " Ave
choofe to believe Dr. Hawker and Mr. Venn in preference
to St. John and St. Paul, we mud affirm that perfea obedi
ence is not the condition of the New Covenant ; fo far from
it, that the great defign of the covenant of grace is to re
move the difficulty, and fof ten the rigour of the Jaw of works.
For tee new covenant admits of a defective obedience '"."•
And this fubftitution of fincerity for perfeaion is a com
mon doarine with thefe Divines'-
A feAv obfervations then on thefe opinions naturally oc
cur. And firft, Mr. Ludlam. cannot underftand Dr. Haivker,
Mr. Venn, &c. to hold, that perfea obedience to the moral
Jaw is the condition of our acceptance with Gpd, under the gof
pel difpenfation. He muft know, if he is at all qualified to
fpeak of their opinions, teat thefe Divines teach with our
church, that the' means by which we obtain juftification are
neither perfea, nor imperfea works; but, " teat Ave are
juftified by faith only." What they maintain is, that the law
of God under which the Chriftian is, not lefs than that to
which the Jew was fubjea, is perfeaiy holy, and juft, and

(a) See his Six Effays, p. 23—27. (b) Ibid. p. 24. , (c) Ibid.
p. 23. (d) Ibid. p. 25. (e) See above, p. 216 ; Mr.
Polwhele's Letter, p; 42: Dr, S. Carr's Sermons, p. 114 ; &c,

STANDARD OF MORALITY. 229
good ; arid, that it is as much the duty of the one, as it was
that of the other, ftrictly to conform to it ; and that every
deviation from this law, in heart or praaice, is fin. And
in exaa proportion as any man maintains the contrary, he
is an AntinPmian. But as it is known thefe Divines do
not teach that perfea obedience is required in any other
fenfe, this muft be what is objeaed againft them.
To iky indeed that the Chriftian. covenant, confidered in
all its, parts, as confiding of both the laAv and gofpel, does
not make finlefs obedience effential to the falvation of in
dividuals, and exclude all room for repentance, and, hope
of mercy, from the finner, is to fay juft nothing at all ; for
under no difpenfatipn has. this beep the cafe fince the fall of
Adam, and the promife of a Redeemer. So at lead teaches
the Church of England. " For bote in the Old and New
Teftament," ifhe fays, " everlafting life is offered to man
kind by Chrift'."
. But this ftatement of Mr. L. and his Brethren, involves
ap incopfiftency upon the very face of it. Either Ave are
under the law which requires;, .that is, which prefcribes as
pur duty, " ftria conformity to every command of God,"
or we are not; If Ave are, this is our pofition : If, as Mr. L.
afferts,, we are not, opr Avapt of fuch conformity is neither
fin nor imperfeaion : For " fin," the Apoftle fays, " is the
tranfgreffion of thelawS;" furely of that lavy which tee
finner is under ; and imperfeaion muft be a coming fhort
of this rule. And, to talk of a law that requires only " a
defeaive," or " fincere, not an unbroken obedience" to
itfelf, is to talk (heer nonfenfe. It is, in effea, to fay, there
is a laAv Avhich " does not require all that it does require."
" No laAv," Mr. L. is conftrained to grant, " can permit a
violation of, i. e. a deviation from its commands11." And
yet, " the new covenant," he fays, " admits of a defective
obedience ' !"

(f ) Art. 7. <g) 1 John iii. 4. (h) Six Enays, p, 25.
(i) Ibid. p. 25.

2S0 THE TRUE CHURCHMEN ASCERTAINED
He feems to oavh hoAvever, that there are no " exprefs
allowances of imperfea condua" to be found in itk.
Where then, it maybe afked, did this Divine learn his
" new" and " more lenient rule" of morals' ? Where did
he learn that the preceptive part of this covenant makes
any fuch allowances ? Not furely from the expofition
given of it by its divine Author, where, he declares that he
" came not to deftroy the laAv but to fulfil ;" and " that one
jot or one tittle (hall, in no wife pafs from it, till all be ful
filled ;" and difcovers fuch feverity againft; the Scribes
and Pharifees for lowering its demands m : Not furely from
St. Paul, who fo highly extols its holinefs, its juftice; its
goodnefs, its fpirituality ; Avho fays fo much of its efficacy
and excellence in developing the heart and bringing men
to Chrift, and that it is edabliteed by faith ; who declares
how in his renewed mind and judgment, he approved of
it, and delighted in it n.
But can this information^ that the divine laAv admits of
a defeaive obedience, be colleaed from the interpretation
put upon it by any other of the facred writers ? Not fure
ly from St. John, for he fays, " Whofoever committeth
fin, tranfgreffeth alfo the law ;" and that Chrid " was mani-
fefted to take aAvay our fins0:" Not furely from St. James,
for he fays, "Whofoever (hall keep the whole "law, and
yet offend in one point, he is guilty of all * :" And lead of
all, furely, from the paffage Mr. L. refers to in Jeremiah,
¦where fuch a gracious provifion is made for its fulfilment ;
where God promifes the houfe of Ifrael, to " put his laiv
in their inward parts, and to write it in their hearts"."
Does not the law we are under forbid all fin ? Does it
not command us to love God Avith all our hearts, our neigh
bour as ourfelves, and to aa accordingly ? And is not this
requiring perfea obedience ?

(k) Ibid. p. 26. (1) Ibid. p. 24. (m) Matt. t. 17, 18.
(n) Rom. vii. (o) iii. 4, J. (p) \\. ,18. (ql Jer. xxxi.
31—33.

STANDARD OF MORALITY. 231
But, " the Edablifber of fuch a laAv may," it is main
tained, " foften its rigour, and remit its penalties'," at Ifis
pleafure. To fay nothing of Avhat God Almighty may do,
that is, what he can do, if he poflefled the fame infinite
Wifdom and Goodnefs when he firft eftablilhed this laAv,
that he npw does ; if it be founded in the nature, of things;
arid moft of all, if he has fo folemnly affirmed the contrary,
Avhat ground is there to believe that he has thus relaxed it?
¦: Nor d°es it, as Mr. L. affirms, by«any means " amount
to the fame thing," that " the neAv covenant provides are-
,medy for fin"." In the formeivcafe, an imperfea obedience
fully anfwers the demands of the laAv, and thofe who per
form fuch obedience may fit doAvn contented : They need
no forgivenefs ; they are as hply as they are required to be.
In the latter cafe, we fee continual caufe for humiliation,
application to the Saviour, gratitude toAvards him ; and,
whatever our prefent ftate of moral attainments may be, for
renewed efforts after ftill nearer approaches to our ftandard.
Neither is it fufficient to annex the epithet " iincere" to
this deteaive obedience. Sincerity, in fome degree, is
effential to the loAveft acceptable obedience. And a fincere,
that is, a real honeft defire to knoAv the Will of God in or
der to do it, and a due ufe of the means appointed for this
end, is a very valuable attainment. Hence, no doubt,
" we meet with fuch frequent and honourable mention of
this virtue in Scripture Charaaers1." But however pro-
mifing the ftate of thofe who poffel's it may be, it is certain
ly no proof either of the truth of their principles, or the
reaitude of their condua. It is beyond all queiiion, that
perfons have equally conceived themfelves under the in
fluence of fiucerity Avith tee mod oppofite doarines, and
the moft mifchievous morals.
the Greeks, mentioned by Bifhop Watfon ' from Hero-

(r) Six Effays, p. 2G. (s) Ibid. p. 25. (t) Ibid.
p. 24. N. (v) Sermons and Ch. 1795, p. 57.

232 THE TRUE CHURCHMEN ASCERTAINED.
dotus, who burned the bodies of their deceafed parents,
and the Indians who ate them, were equally (hocked with
the condua of each other, and equally perfuaded of the
propriety of their oavh. Mr. Locke's Eflay on the Human
Underftanding, and indeed hiftory and obfervation in gene
ral, fupply us with fimilar inftances innumerable. But Ave
need only have recourfe to the Sacred Records. Paul was
fincere Avhen he perfecuted the Saviour whom he afterivard
fo zealoufly preached. He could tedify before the council,
when a Cbridian, concerning his condua Avhep a Pharifee,
teat he " was zealous tOAvard God;" that he had " lived in
all good confcience before God until that day ;" and that
he " verily thought Avith himfelf that he ought to do many
things contrary to the name of Jefus of Nazareth w." And,
even many of thofe fubjeas of our Lord's feyere reprehen-
fion, the ancient Pharifees, whofe guilt in no finall degree
confided in relaxing the ftandard of the Divine Law, were,
according to the ordinary fenfe of the word, fincere. They
" trufted in themfelves that they were righteous*." Our
Lord alfo forewarned his difciples of a feafon, when " who
foever killed them would think that he did God fervice'."
And in fhort, the term Sincerity, when ufed for the pur
pofe here in quedion, means jud any thing or nothing.
Mr, Ludlam would doubtlefs profefs himfelf fincere in his
repeated fubfcriptiou to the, laws, or doarinal dandards, of
our church, and in his engagements to teach according to their
ftria and literal meaning, and not to differ ip the feaftfrorn
them a. And yet, if words have any meaning, he not only
teaches doarines very different from thofe here contained,
but affirms of feveral of tee mod exprefs of them, that they
are unintelligible, abford, and even impoffible b ! He may

(w) See Aas xxii. 3 ; xxiii. 1 ; xxvi. 9. (x) St. Luke xviii. 9.
(y) St. John xvi. 2.
(a) See above, p. 46, &c. (b) See above, p. 182: and beloffj
on Candour.

STANDARD OF MORALITY, 233
call it " fincerity of perfuafiori," or "fincerity of inquiry,"
or " fincerity of conviaion '," or what he choofes, it is
fomething, we are to fuppofe, which permits him, Avith a
good confidence, to obey the laAv by Avhich he is moft fo-
lemnly bound, by violating it from year to year, in whatever
way he pleafes.  Others with fimilar pretenfions to this
virtue have, in fome degree, aaed fimilarly*. Such an
'excellent fubftitute for a perfea ftandard in morals is Sin
cerity ,!
Neither is it, as Mr. L. infinuates, " inconfiftent to fay,"
in the fenfe Ave fay it, " that perfea obedience" is required
under the New Covenant, when the beft of Chriftians are
confcious of " many remaining infirmities*." It is furely
a very lax morality to argue from Avhat men really do, that
it is all they ought to do. It is only through the excellency
and perfeaion ofthe law, Avhich, like St. Paul, in their re
newed minds they affent unto, and approve, that fuch
Chriftians difcover thefe defoas.. It is alfo hence, that,, after
this eminent pattern, they fee the neceffity, during their
whole pilgrimage here, of " forgetting thofe things Avhich
are behind, and reaching forth unto thofe' things which are
before," and " preffing toAvard the markf."
All this however is fupererogation. Our iffue turns not
upon the juftnefs of thefe obfervations. The main conteft
here is, who teaches the ftriaeft morality ? , And, as far as
the Rule of it is concerned, we certainly, who contend for a
perfect one,, have the advantage over thofe Avho profeffedly
prefcribe one that is imperfect.
Another ' deviation from this ftandard of morals among
thefe Divines, is, their condua refpeaing the converfion and
fenovation ofthe heart. This, it has appeared, they are fo
far from inculcating as generally effential in Chriftianity,

(c)'See Six Effays. p. 25. (d) See Chapter 1 ; and below on
Candour. (e) Six Effays, p. 27. (f) Phil.'iii. 13, 14.

334 THE TRUE CHURCHMEN ASCERTAINED.
that they more commonly treat it with ridicule and con
tempt8. It is further obfervable, that many of thefe moralifts pro
feffedly account little of the immediate duties of 'the firft table
ofthe law. Little further attention is required to thisclafsof
precepts, than is deemed neceffary to fecure obedience to the
fecond table. One way in Avhich they difcover this fenti
ment is, by their difpofition to reprefent all zealous regard'
to the immediate Avorfhip and fervice of our Maker, as a cha-'
raaeriflic of Enthufiafm.
" In the duties Ave owe to God," Mr. Clapham's favour
ite author fays, " Enthufiafts of every kind feem to be of
opinion, that we cannot be guilty of any excefsh." But
" the laying fo great ftrefs on fuch fervices," he adds,
" muft fofter a fpirit moft inconfiftent with our idea ofthe
greated and bed of Beings. It is reprefenting him as a
Tyrant, and a Tyrant to be pleafed only by continual fawn
ing and riattering : a Tyrant impofing a yoke of cruel fer-
ritude upon his creatures ' ! Befides," it is alfo taugbtj
" fo great a portion of time, devoted to this fervice, en
croaches upon that time, that we are to dedicate to induftry
and to fociety ;" . . . and is imitating " the word part of
Popery k."
In fuch a light does the doarine of their catechifm ap
pear to thefe Gentlemen !_ No Enthufiafts. can lay greater
drefs Upon our duty towards God than this does ; Avhen
it fays, it " is to believe in him, to fear him, and to love
him, with all the heart, with all, etc." No Enthufiafts can
well expound this duty to imply more than is made of it in
our homilies ' And how much more time do perfons
confume, Avithout cenfure, in places of public Amufement

(gl See above, p. 112,-127, ; and p. 164—171. (h) Review-
ofthe Policy, &c. p. 29. (i) Ibid, p 30. (k) Ibid.
(1) See above, p. 222.

STANDARD OF MORALITY. 235
and Diffipation than is ever confumed in the public Avor-
flup of God « ?
: Mr. Poiwhele's language favours of the fame fpirit.
Meeting the opinion of thofe, Avho think that fome addi
tional feafons of religious worfhip in the edablifhment,
would diminidi the number of feaaries, he fays, " Any
additional attendance on the church would give a puritani
cal afpea to the fabbath, and throw' a Pharifaical gloom
over the mod cheerful religion in the world i." " Surely,"
he fays again, " it ought never to be forgotten, that the
relative duties are, of all, the moft indijpenfable ; and, that
the love of God is a mere chimera, unlefs it manifed it-
felf in the love of man1." The former part of this paffage
determines, in contradiaion to our Lord, that the duties of
the fecond table are more indifpenfable than thofe of tbe
fird. The latter part of the fentence is true in its full ex-
tent : But then, the converfe is equally true ; the love of
man, or rather all pretenfion to it, is a mere chimera, in
fhe vieAv of the Gofpel, where the love of God is want-
iug ".
* But,, that the immediate worfhip of God is only required
to the extent which has been mentioned, Ave are taught ex
prefsly. " The effence of religion," it is dated, " confiris
in a good life."  " Preaching and praying, and all
other external fervices," it is therefore argued, " are necef
fary fo far as they fupport this life;" but, that " no further
ftrefs is to be laid upon themm." " Too much," Bilhop
Shipley laments, " is made of faith and devotion"." "The
crime of Atheifm itfelf," Dr. Balguy fays, " confids in

(z) " The Love of God," the Pious Bilhop Butler obferves, " -will .
every where, by the generality ofthe world, ... be called Enthuliafm."
Preface to 15 Sermons at Rolls Chapel, p. 33.
(y) Letter, p. 70, Note. (x) Ibid, p. 71, Note, (w) See
1 Cor. xiii. 16, 22 ; 1 John, Chap"! v. and Cha,p. vi. (m) Review
ofthe Policy, &c. p. 28. '(n) Sermon at Chrift Church, London,
,1777, Works, p. 346.

236 THE TRUE CHURCHMEN ASCERTAINED.
this, that it fubverts morality ° ;" that is, as explained by
themfelves, the proper condua of man toAvardsman. " The
importance of faith," he fays, " arifes from its influence
on our aaions ; and the importance ofaaionsfrom their
influence on the general happinefs p." " It is nothing to
him (God) whether the wickednefs and folly of poor mor
tals break out in one (hape or anpther. The highed offence
they can poffibly commit againd him, is to hurt them
felves." *' For our fakes only was the command given, 'Thou
fhalt have none other Gods but me"1.'" "The happinefs
of men, is the end, and the meafure, even of our duty
to God*."
Of what importance to the Supreme Being our fervices
may be, it is not our bufinefs to determine. It is enough
that he commands our worfhip ; and that, both in the fura-
mary of his laAv and our form of daily Prayer, he teaches
us to regard his honour as our leading objea. If there be
perfons, who under a pretence of ferving God, really neglect
their duty to man, they are by no means vindicated by us.
Whofe fydem is the driaeft, in refpea to the relative
duties, (hall appear prefently. Here we mud remark, that
this language of our opponents certainly reprefents " the
firft and great commandment," as a mere fubfidiaryto the
fecond. Nay, it follows from hence, that Avhen men are
perfuaded that they difcharge their duty towards their neigh
bour, they may, Avith a good confcience, negfea what
immediately relates to God altogether ; the former being
the great end and objea of the latter. And how, different
is this notion from that of our church on the fubjea. She
teaches us to perform our duty towards man, " for God's
fake ;" the doarine here is, that Ave mud ferve God only
for maris fake ; becaufe, in fome.degree, it is requifite to
fecure the good order of fociety. Who Avill Avpnder that

(o) Ch. vi. p. 283. (p) Ibid. (q) Ibid, p, 286, 2S7.
(r) Ibid. p. 222. 4

STANDARD OF MORALITY. 237
pur churches are deferted while thefe are the notions
propagated by Divines z ?
But let us take the matter on their own grounds : Let us
try this boafted drianefs of their morality, in regard to the
duties of the fecond table.  Among thefe, are the duties
of ".temperance, fobernefs, and chadity," and whatever
.refpeas the proper government of the appetites and paf-
fions ; Avhich properly conftitute our duty towards ourfelves.
Here then Ave are to ex'pea drianefs. A very few quota
tions, however, wilt fhow that the contrary is the faa.
" However indulgent," Dr. Carr fays, " the' Saviour of
tee World may be to the accidental failures of infirmities or
paffion, he has no where promifed forgiyenefs to thofe who
are a prey to every temptation. If therefore Ave have fallen
into adultery, theft, murder, &c. our repentance muft .

(z) liow different' too is all this from the notions of the •profound
And pions Bifhop Butler on the fubjea. " Devotion orreligious Wor-
fhip," this Prelate obferves, " is retirement from the world he (God)
has made, to him alone: It is to withdraw from the avocationsof
(eflfe, to employ our attention wholly upon him as upon an objea ac
tually , prefent, to yield ourfelves up to the influence of the Divine
Prefence, and to give full fcope to tbe affeaions of gratitude, love, re
verence, truft, and dependence; of which infinite power, wifdom, arid
goodnefs, is the natural and only adequate object. We may apply to
file whole of devotion thofe words of the fon of Sirach : * When you
"jfWify the Lord, exalt him as much as you can ; for even yet will he
far exceed : arfd when you exalt him, put forth all your firenglh, and
be hot Weary ; for you can never go far enough.' Our moft raifed af-
feflions of every kind cannot but fall fhort and be difproportionate,
When an infinite Being' is the objecVof them. This is the higheft ex-
ereife and employment of mind, that a creature is capable of. As this
Divine Service and Worflrip is ilfelf abfulutely due to God, fo alfo is it
neceffary in order to a further end, lo keep alive upon our minds a
fenfe of his authority, a fenfe that in our ordinary behaviour amongft
men, we a<5\ under hirn as our Governor and Judge." See his ad
mirable Sermon on the Love of God, p. 285, and paflhn. So alfo in
Q

23% THE TRUE CHURCHMEN ASCERTAINED'.
elofely follow s." " Chrift," he fays again, " does not re
quire perfea obedience ; but, that Ave ferioufly liften te
his voice and Minifters;" that Ave do " not yield to every
temptation, and fall a prey to every luft ;" that we do "not
perfevere in habits of known' and wilful guilt, but fincerely
endeavour, &c. after his example, as far as our weak na
ture will admit. This is all he requires c."
" SAvearing and drulikennefs," and fuch other " glaring
vices, that make the moft noife in the world," they fay,
" are the figns of a teoughtlefs mind, rather than of a de-

JExis excellent Charge now annexed to the " Analogy" by Bifhop Ha'-
lifax, fpeaking of Externals in religion, he obferves, " Thefe things
are neglected to a degree, which is, and cannot but be attended with
a decay of all that is good." And, having obferved that " the con-
fcientious attendance Sipon Divine Service ought often to be inculca
ted upon the people, as a plain precept of the Gofpel, as the means-
of grace, and what has peculiar promifes annexed to it ;'" and that
" external a<5ts of piety and devotion, and the frequent returns of
them are moreover neceffary to keep up a fenfe of religion, which the
affairs ofthe world will otherwife wear out of men's heat's;" he pro?
ceeds-, "For this reafon, betides others, the Service of the Church-
ought to be celebrated as often as you can have a congregation to at
tend k.V. . . But fince the body of the people, efpecially in country
places, cannot be brought to attend it oftener. than one day in a week:
and fince this is in no fort enough to keep up in them a due fenfe of
religion, it .were greatly to be wifhed they could be perfuaded to
. any thing wliich might, in fome meafure, fupply the want of more-
frequent public devotions, or ferve the like purpofes." Let Divines
then learn from Bifhop Butler, " that regard to one duty will in no
lort atone for the neglect of anyother." See p. 46<t — 4-66. ¦ Let them
learn alfo from the pious Mr. Boyle, " not to dafh the two Tables of
tlie Law one againft another.'' Let them obferve the ftrain in which
this great man fpeaks of devotion and our duty towards our Maker.
See his Theol. Works, Vol. ii. Chapter " Containing Motives and,
Incentives to the Love of God." — But what avails the- authority of; as
Butler and a Boyle againft a fcrap of poetry- and a fneer"-
(s) Sermon 1. p. 1 12. (t) Ibid. p. 114.

STANDARD PF MORALITY. 239
prated heart y !"-H; — The vices , of our Univerfities have,,
doubtlefs, been exaggerated. In refpea to Cambridge at
leaft, it is certainly indulging" morethan, poetic licence, to
affirm that ftudy languiflies, and emulation deeps w. Afar.
greater proportion of her members,, it may be finely affirm-;
ed, are induftrious, and, in the ordipary fenfe of the words,
fober,- and, moral, than is often imagined t But, there is, it .
muft alfo be admitted, both here and in the- lifter .Seminary,
a clafs, who are, as the poet juftly deferibes them, '.' brothel-;
lers impure, fpendthrifts," and viaims of the moft com
plicated intemperance1. -.Yet,- when charaaers of this
defcription are objeaed agaipft as unfit to be admitted into
"the, Holy Order of Priefts,?' Dr, Croft foftly ftyles thefq
enormities " the irregularities of young men j". Ayhicb, he
fays, " are with ingenuous minds, their owp remedy *." .
And will they pretend to ftria notions of the moral pre
cepts of Chriftianity, avpo can reconcile them with the pre
fent morality of the Stage ? There is furely fomething
very different in the, fpirit and. deportment inculcated in
the one, and exhibited on the other., Rarely does the com
plete entertainment of an evening, terminate without being
polluted Avith open profanation of God's pame, irreyerent
allufions to- things -facred, or geftures and innuepdos Avhich
in ordinary life would (hock common modefty z. And is
this confident with " loving God Avith all our heart, ancLia
all things feeking. his,;glory?" Is this aaing according to_
the fpirit of the feventh commandment ; to feek our enter
tainment, or as fome Avill have. it$ our moral, improvement,
arnidft profanation and obfeemty ? , , „ ,
But; the worft is, that Avhat is efteemed good in thefe
amufements, is good for. nothing. . The morality, they

(v) Review of Policy, &c. p. 29. ; (w). See Cowper'-s Tafk,
p. 83. , (x) See ibid. p. 84. (y) Thoughts, &c. p. 27.
(z) See, e. g. Every one has his Fault ; The Wedding Day ; The
Stranger ; Trie Beggar's Opera ; Piaarro ; &c.
Q2

i40: THE TRUE CHURCHMEN" ASCERTAINED.
ufually inculcate, is equally at variance with the more fub-
lirhe precepts df fcripture, and- the- plain duties of -common
fife. It is, for the mod' paVt,, founded in pride, in ambi-
tioh', in exceffive lbve of fame, iri the exaltation of one vir
tue at tlie Cxperife of another, in fi&ioii, in extravagance,
or in abfurdity. The objea of the conduaors of thofe
fceries; fe to attraa and gratify tee multitude, iii order to
gain. But chafte and corrpa reprefentations of human
life and' manto'ei's} will not effea this end. Their entertain
ments therefore areFitedioufly accommodated to the reign
ing tafte arid appetites 6f their gueft-s. And hence, the
very zed:' arid foiil of them confifts in Avhat is Avrong ; iri
exciting and' cherifliing thofe tempers and paflions, Avhich
it is the* objea of Gbriftiariity to reftrain and fubdue ; aiid
their general' tendency can only be to diflipate and Cor
rupt. The foreign and poifonous trate which is now thte ragey is
indeed infidelity attd li'centioufnels without a niaik ". And
for the reft, eye h Voltaire, a Deift, teftififes of our «' Eng-
Iilii' Comedy'," that " the incidents and language of it, are
thpfeJ of ribaldry and debauchery b." Archbifhop Ti'llbtfoA
dteridMhate^ the Playhoufe, "The Devil's Chapel; The
Schobr* arid l<*urfery of Lewdritefs arid Vice c." Preeifely
firiifer' Were tee* fentimerits of the Fathers Cyprian and
Chryfoftprri *. The Antij'acobin RevieAvers thus poiirtray
the prefent (Me of ffite- Theatres' in the Metropolis : " The
fronf bbxeS; $!r€ almoft exclufively devoted to Aveinen of
the' ttiw'n ; the Mibies1 fwarm With them ; teey ocicupy
every part of the houfe, Avith the fdifaty exception of tee
fide" boxes' and the firft circle'; tlie rooms intended for the
purpbfes df refrefliment are like tee flftW-rooms- of a' tebgtiffo ;
and it is next to impofliblefor a virtuous Avoman to Avalk
from lieV box to her" carriage Without having her eyes of-

(a) Kotzebue's, &e. (fe) Works, (c) Works, Vol. i.
Sermon ffii. (y) See Milner's Hifiory of the Church, Vol. i.
p. 461; Vol. ii. p. 3.21, 4

STANDARD OF MORALITY. 2^1
fended, and her ears (hocked, by the rpoft indecent.geftures,
and tee mPd obfcene language. Andip this moft profli
gate exhibition, the young men are as bad as, if not worfe
than, the women. At a fumnier Theatre, we have feen
the perforpiance abfolutely flopped by the noife of teefe
male and female prpftitutes, and the front boxes rendered
.the fcene of aaious fit only fpr a brothel z."
How teerefore men Avho haye profeffed themfelves per-
fuaded they AA'.ere " inwardly moved by the Holy Ghoft tp
take uppn them the office of Minifters, for the prompting of
God's glory and the edifying of his people*;" and whp.liave
folemnly engaged that, " laying afide the ftudy of the vrorld
and tee .flelh," teey wm labour, " as much as lieth in
them" to fafhfon both themfelves and others, according to
the dparine and example of their mafter ; how the Am-
baffadors of Chrid can be avoAved advocates for (rich modes
of diver fion, muft feem extraordinary ; How they can re
concile thefe jpraa.ices with his example* and with the plain
precepts of his Avord which fo expreFsly condemn all un
neceffary interc.ourfe Ayith tee Avfe^^ ajl " corrupt com
munication," levity, " filthipefs, foolifh talking, and ieft-
inge," it is furely difficult to conceive.  -The Avonder
hoAvever is increafed, if, Avhen they aa thus, they folepinly
profefs, that it is their hope and wifh to do " fervice tp re
ligion," and " to continue angl as far as poffible improye
the "bleffings of a regular minjdry in the Church of Eng
land f ;" and if, at the fame time, the grand article in reli
gion upon which they value themfelves, and. op account of
Avhich they defpife others, is their pure morrflity j.
Yet, under all thefe circumftances, in oppofkiou to ftieh.
Chriftian Minifters as difapprove of theatrical pntertain-

(z) June, 1800, p. 204, 5. (d) See the Ordination Service.
(e) See, e. g. Ephef. v. 1—21; 2 Cor. vi. 14—18; Rom: xii. 2,
Luke vi. 20— 86 ; &c. Sf c. ( f ). See Dr. Croft's Thoughts, &c.
Pfeface,and p. 50,
Q3

{24^ THE TRUE CHURCHMEN ASCERTAINED.
m'ents in theri prefent ftate, Dr. Croft fays, ''Perhaps tee
Stage was never lefs exceptionable than at prefent. If it
be not a fchool of virtue, it may be a fource of innoce7it
arnufementf." The Cohduaors of the Britifh Critic are
coriftrairied to acknowledge, contrary to Dr. Croft, teat
"' the flidmeful indecency at prefent vifible in our theatres,
makes it indeed difficult to defend them ;" but at the fame
time, they offer feveral apologies on their behalf; and
affirm of an eminent modern writer, teat "his ideas con-,
cefning the fiage are" carried to a miftakeii degree of dria
nefs*." Mr. Feflowes is zealous in their defence. In his
judgment, the feemirig " to confider' the theatres as in-
aufpicious to piety," is " raking from its afhes the fpirit of
Calvin, fcoAvling with the morofenefs of fanaticifin. . . . Not
withftanding all the corruptions of the theatre," he believes,
*c a great balahcp will remain in favour of theri general
tendency to promote' the interefts of virtue. ..... On the
fame ground," "Sir. F. infinuates, that Mr. Wilberforce
•would' not frequent the playhoufe, u he might abftaip from
the fe'nate or the ' fariauary." But '' the Diyine Author
of Chriftianity j" Mr. W. is reminded, " eat Avith' publicans
and fi'npers." And ""does he not know," it is added, " that
virtue is proved by iefiftihg temptation; and thgt l^e difcor
vers' thebrighteft integrity, who is chafte amid feduajon,
aiid incorrupt amid corruption? ?  When then this Di
vine fays his Lord's Prayer, he requefts, teat he may;not
be led into temptation: here he recommends deliberately
going info it, for the proof and foblimatipn of our virtue !
The Ahtijacobin RevieAvers favour us with a quotation
of the paffage from Mr. F. containing thefe and fimilar, ,
reriiarks; arid fay, " The admirers of the theatre will, we
doubt not, acknowledge thefWength and truth of it k." 

(g) Ibid; p. 16. This Pamphlet was pub'ilhed in, 1795.
(h) See Brit. Crit. for Sept. 1797^ p. 302. (i) See his " Piaure.
pf Chriftian Philofophy," Oxon. 1799. (k) For Dec. 1799, p. 389.

STANDARD OF MORALITY. 243
This may not, however, prove doarine for Avhich the mini
sters of Chrift .will give an account with joy. It may not
be found, that thefe entertainments have been innocent and
Lviifeful, at that folernp period, when our, offices, pur time,
¦our talepts^ " and every idle Avord Avhich Ave have i'poken,"
^uft be accounted for '.
; ;, Similar .obje&ipns apply to, other of the praaices Avhich
, hefe njprafifts cJafs among " innocent amufements ;" aud
.for which, with almoft one voice™, they are ftrenuous advo
cates. — : — Either the diyerfions are, in fome degree, evil in
themfelves, or in their tendency ; or they are fo conftantly
abufed, and under fuch circumftances, that it is nearly im-
jpoflible to partake, of them, Avithout partaking alfo of this
.abufe : for any of which reafons theyTnay furely be avoided
without fanaticifm.
It is not indeed without fome difcrimination aiid referve
.teat diyerfions are vindicated and reeonunended. " Of
Horfe Races," Dr. Croft fays, " without dopbt, the evjl. by
.far outweighs the good"." There are bounds too, he appears
to think, beyond which jthe Clergy ought not to proceed in
•thefe engagements. In anf-ver to the affertionsof Dr. Kpox
and Dr. Wendeborn, " that our public places of amufeipent
abound with idle and diffolute Clergymen," Dt. C. fays,
"This is not the cafe in Bath," and that " Bath is as fair
an inftance as can be produced ;" and th'^t " the few
Clerical Gamefters wteo are feen there, are fpdken of Avith
marked contempt, and juft abhorrence °."
', The zeal- with which public amufements are yet pro-
fecuted, that they are ftill " as profane, as Ippfe, as
exceptionable, in kind and in degree," as they ever were,
>an eminent Prelate pathetically laments, in the firft Affembly
in the nation. This he confiders as a decifive park that
God's Judgments which are abroad have liQt yet brought us

(1) see Mat. xii. 36. (m) See Dr. Croft's Thoughts, p. 16 ;
Mr. Clapham-s Sermon, p. 20, 21; Scripture Doarine of Grace,
p.192 ; &c. (n) Thoughts,' p." 16. " (o) Ibid. p. 6. 7.

244 THE TRUE CHURCHMEN ASCERTAINED.
to repentance". And is it the. bufinefs of the minifters of
Jefus, to countenance thofe praaices which are proofs of
impenitence ?
There are, no doubt, innocent amufements. And fome
Chriftians^ it may be, have been too fcrupulous refpeaing
them. This hoAvever is certainly the fafer fide, and thai' to
which genuine love to God will incline. — — Befides, all
things do not' become all men. The condua that, under
many circumftances, might properly be connived at, may be
highly improper to be fanctioned and encouraged by thofe
Avho are fet apart to be as the Salt of the Earth c.
At any rate, in proportion as latitude is pleaded for in
thefe, at lead doubtful, matters, the claim to fuperi&r ftrict-
nefs in ihorals muft be relinquifhed-, which is all we have
here to evince.
But it is not, it will perhaps be faid, that part of tee
Second Table Avhich refpeas a man's felf, but that which
refpeas his neighbour, tee fbciai and -relative duties, on
which the ftrefs fhould be laid in morals. — —Let us then
indulge our opponents yet further, and take a fpecimep of
th&r ftriclnejs on this branch of the fubjea.
A leading duty of this clafsj in the church's judgment, is,
that of Loyalty to the f£irig andSubjection to civil Government.
Refpeaing the nature of this duty, her Cpinion is, teat ;
- the powers that be, are ordained of God ;' and that as God s ,
minifters they are in all cafes to be obeyed, except when " they
command us to do any thing contrary to God's command
ments :" and that in thisinftance, our duty is not to attempt
to undermine their authority, or to compel teem to change .
their fyftem ; but rather, to confider their indifcretion as
the y ift judgment of God for the fins of our nation, and as
a call to repentance ; to exercife in a legal and peaceable
manner, according to ourftation in fpciety, that liberty of

(s) Seethe Bi&op of Durham's Sermon before theHoufe of Lords.
(t) See Mat. y. 13.

STANDARD OF MORALITY. 24$
judgment and eondu& with which the cenftiturion we live
under invefts us; and, as fa* as this fails of fuccds,
" patiently to differ all wrongs and injuries" for the truth's
fake, " referripg the judgment of our caufe only to God."
This doarine fhe ittuftrates fo clearly, and inculcates fo'
forcibly, as to exclude all doubt relpeaingher opinion, either
in regard to its nature or importance v. Twofhcat quo
tations (hall, however, warrant our aJbtion. Speaking of
the *¦'- higher powers" then, fhe fays, " All fubjeas are
bound to obey them as God's minyiers, yea, although they
be evil, not only for fear, but alfo for conference fake. And
here let us all mark .diligently, that it is not lawful for
inferiors and fubjeas^ in any cafe, t® refill anddand againft
the Superior Powers: for St. Paul's words be plain, that
whofoever Avithftandete, tea'll get to themfelves damnation :
for Avfaofoever.AA'itliftandetn, witedandeth the ordinance of
God1"." Again, " What," the fays, " (had fubjeas do
then x Shall they obey valiant, flout, wife, apd good princes,
and contemn, difobey, ano. rebel againft cbaildnen being their
princes, or againft undifpreet and eyil governors? God
forbid*." This fyftem (he proceeds at large to Aioav, is both i
abfurd in itfelf, apd contrary to the mod exprefs precept,1 <
and tee general example, of fcripture '.
But all this is certainly very different from Avhat Dr.
Paley and his adherents teach. His fimi'le of tee flock of'
pigeons, and Avhole manner of fpeaking on the fubjea, cer
tainly fuggeft very different ideas from thofe here incul
cated, of the duties of loyalty and fubordination. The
fimile is, in fhort, to this effea ; that fhould Ave fee a flock
of an hundred pigeons in a field of corn, ninety and nine '
pf which fhould toil and labour to heap up and prptea for
one all the choiceft and bed corn, and referve for themfelves

,(v) S«3 the Catechifm ;, a,nd the Homilies on Obedience to Bulers,
and againft Rebellion, paffim. (w) Horn, on Obedience to Rulers,
p. 65. (x) Horn, on Rebellion,' p. 351, (y) Ibid.

£4$ THE TRUE CHURCHMEN ASCERTAINED.
only the chaff and- refufe, and this one perhaps the weakeft
and the worft, which devours and wades it with thegreateft
folly and profufion, we fhould ',' fee nothing more than
what is every day praaifed and eflabhfhed among men z."
. " The oath of. allegiance," Dr. P. Jays, " excludes all
defign^ at the time, of attempting to depofe the. reigning
Prince, for any reafon .whatever1." — — Does.it not then
folloAv, if tbis.be all, teat> the day after, or at apy other
time, whenever the fubjea fhall have changed his mind,
the obligation of the oath ceafes ? " It permits refiftance to
tee.King," the Doaor adds, " when his ill behaviour, or
jmbecillity is fuch as to, make refiftance beneficial to the
community''." " Thejudice of eyery particular cafe of
refidance," he fays again, " is reduced to a computation
of the quantity of the danger apd grievance on tee one
fide, and of tee probability and expenfe of redreffing it, on
•the other.. But /who," he proceeds to afk, " (hall judge pf
.this? every man," he anfwers, " for himself.1' The de-
cifion muft be formed by, " the exercife of a maris private
judgment;" or " by the advice of others, provided he he
¦free to.choofe.his Guide b." He further adds, "It may be
,as much a duty, at onetime, to resist government,
as it is at another to obey it ; to wit, whenever more ad
vantage will, in our opinion, accrue to the community
from refiftance, than mifchief c."
. , "}Mpav this, Ave muft maintain, is very obfcure and lax mo-
. ffalfty. It refeafes men from the plain precepts of the Word
of God, Avhich enjoin obedience to Governors, becaufe his
Prpvidence has made them fuch, and which are intelligible
to the meaneft capacity, and leaves every man ' to aa acr
cording to his own prejudices and fancy, dr the influence of
, fome defigning leader ; as if the fcriptures were wholly fil'eht

(z) Moral and Political Philefophy, Chapter on Property, p. 91.*
(a) Ibid. p. 170. (q) Ibid. p. 171' (b) Ibid. Chaptw
•n Duty of Submiflion, p- 424. (c) rjbld. p.' 425;
* See Appendix, (c).

STANDARD OF MORALITY. 247
.on the fubjea. It places a Thns faith St. Paul, and Thus
faith Tom Paine, precifely on the fame 'footing, as both are
to be eftiiriated only by their tendency. — — Befides, Avhether
ft be confined ftriaiy to politics, 'or' extended te the rela
tive duties in general, there is an abfurdity upon the very
face of the principle. It is, as the Church juftly' reprefents
itd, in the ordinary courfe of its operation, making "the
foot the judge of tee head."-  " It would be abford," Dr.
P. fays, "'to commit the deeifion," when the government
fhould be reformed or changed, " to thofe whofe Condua
has provoked the qrieftibri, and Avhofe own intereft, autho
rity, and fate are immediately concernedin it e ;" i. e. to the
Governors. , . - •
But how, it may be inquired, in a Government like ours,
combining the Avifdom of ages, can the chief agents of it fo
.feffeaually promote their own credit and intereft, as by uni
formly aiming at. the happinefs of the people ? Is: it not
hoAvever moie abford, and infinitely more dangerous, to
make the Governed fole judges in the cafe'? In thefe, as Dr.
P. obferves, " in the moft popular forms of civil govern
ment, the phyfical ftrehgth refides f ." This therefore once
excited to aaion, refembles an impetuous and utterly refift-
'lefs torrent. And there is in the very conftitution of our
nature, an hatred of fubmiffion aud obedience. This clafs
of men alfo, as forming the majority in every nation, are
"dedined, both by the exprefs appointment of Providence and
the ordinary courfe of Nature; to earn their bread by tee
fweat of their brow. Their fituation therefore, under
the very bed adminidration of government, is neceffarily
'that which they will conceive has the lead to fear from any
political change, and which -will as neceffarily mod' incline
"them to wifh for it.
Thefe circumftances alio exclude thepi, in a very great

' ' (d) Horn, on Rebellion, p. 354. (e) Moral and Pol. Phil.
p. 424. (f) Ibid, p. 406.

248 , the true churchmen ascertained*
degree, from the advantages which learning, leifure for re-
fleaion, and the fociety of great apd wife men, bedew1,
And how, in the name of common fenfe, can mipers, me
chanics, hpfbandnjenj and the great body of fubjeas,
whofe attention hasbeep almpft AvhpUy occupied about their
refpeaive cafiings, be any competent judges refpeaing the
perfeaipn of governments, and the mod politic condua of
nations? How can perfons fo fituated, decide Avith pro
priety on queftjpns refpeajng War and Peace, Alliances
and Commerce} and pther intricate fubjeas pf Govern
ment, on whiph the Avifeft and moft virtuous of men, Avhofe
whole fives have been fpent in fuch inyedigatipns, are di
vided ? This js taking the Cobbler beyond his lad with a
withefs! How amongft tee many direaly oppofite
opinions of faaipn fhad hpped men of this defcriptlpn knoAv
which toefpoufe? Yet, on the principle we are oppofing^
this is their only rule of duty in the affair; only as they cari
fee the public qdvaviuge arifipg from ope meafure rather thap
another, are they bound tp ppniply with any of them,
Stria morality truly j
,Apd can any perfons reajly perfuade themfelves that this
js tbe doai-tee pf Scripture ? If there be a point refpeajng
mpralsy pppp which the Wprd 0,f God is Angularly explicit,
furely it is ip enforcing the very ppjppfite doarine ; namely,
);hat the duty it prpferibes jp pue party, in any of tee oral-
wary relatiaps pf fociety, does not ceafe becaufe the cprr
refpopdept duty is pegged by the other party?. Apd in
regard to that which refpea? the " higher Powers," f ' the
Kipg as Supreme, and Goyernprs" as having authority
under him, Chriftians,, as ,tee church has largely (hoAvn,
were enjpjned to filbmit to, honpur, apd, in all tpipgs
not contrary to God's exprefs commands, tp obey teen"-*
"fertile Lard's feke," ,wd <f for eppfqipnee fake/' whep

t(g) See g e. Ephes. v. 22; Aa, 12; \l. 5.^7-; Co^fe. -ifr IS;
1 Peter ii. 18, 19 ; Rom. xiii.

STANDARD OF MORALITY. J4J
fuch monfters as Nero were at tee" head of affairs h. And
really, they who, with Dr. P., can infer tee very oppofite
doarine from Romans xiii. and l Peter ii. are prepared to
make the feriptiir-es teach juft any thing or nothing.
The fimile of the Apoftle*, in refpea to the different Or
ders and Ranks in the Church, is equally applicable to thofe
of the State. The perfeaion of the Body cbnfifts in each
member performing its own proper funaion ; and de
formity and confufion in the want of this. The exhorta
tion in regard to duty in general therefore is, " that we
ftudy to be qutet, and to do our own bufinefs k," and leave
others to do theirs, . or to arifwer for their neglea to their
own matter.  In a Avord, fo far is the mifeondua of our
neighbour toAvard us, from diffblving our obligations of
duty towards hrin:, that the morality moft peculiary Chrift
ian, which only is confonant either with the precepts or
example of Chrift, is, to love, aiid to do good to thofe who
hate us ; to recompenfe to no man evil for evil ; never to be
overcome of evils but to labour by unwearied acts of for-
giyehefs and kindnefs to overcome evil with good1.
Such are the Writer's notions, in conformity with which
he has eifewhere fpokenm ; and fuch, in effect, are thecom-
nion fentiments of the fubjeets of this apology. See in par
ticular in proof of this affertion, Mr. Milner' s Hiftory of tee
'Church B, and Mr. Walker's- Sermons on the fifth com-
mandiwent0' ; works Avhich this clafs of divines univerfally
approve. See alfo Mr. Difcfes?p Thankfgiving-Serm®ffl,
0) Above, p. 245. (f) t Cor. xii. ; and Rom. xii.
(k) 1 Theft i'v. 11.; Mom', xii. IS.- (I) Mat. v. 39, &c. ; Roth.
, xii. M, &c. (m) See a Sermon, entitled " England's Caufes for
Than-kfulnefsy preached Nov. 1798, by a Curate ki the Country ."
(n) Efpecially the Chap, on Ecclefianical EftabMimeiits, Vol. ii. and
Preface to the fecond Edition of Vol. i. (o) See LeftQres on the
¦ Church Gatechifm by Samuel Walker, A. » Ser. 33—40.
(p) " M'nifter of the New Church at Hull i" fee quotation from Dr.
Croft above, p. 13.

250 THE TRUE CHURCHMEN ASRTRTAINED.
1798; Mr. Robinfon's'" " Serious Exhortation to the h'i
habitants of Great Britain^"" previous to the Fad in, 1795;
Mr. Scott's " ObfervationS on the Signs and Duties of the
prefent times1;" and in fhort^ the general language of our
Writers every where. " It is Avorth obferving," fays a
warm and confeientious fopporter of government, fpeaking
of the teachers who fteadily and zealoufly inculcate the true
doctrines ofthe Church of England, " that thefe men, as
might naturally be expected, are, perhaps^ without excep*
tion, friendly to our ecclefiaftical • and civil eftabliftimentsj
and confequently, that their indructions and influence tend
directly, as well as indirectly, to the maintenance of the
caufe of order and good government'." . " This," it is
added, " is not throAvn out rafhly, but afferted on the
writer's ovra knowledge '."• And where is the individual
who has laboured more zealoufly, and move fuccefsfully, in
this important caufe, than a celebrated female writer T ofthe
fame fchool ? May it not be doubted whether even the ex
ploits of a Nelfon have contributed more toAvard the pre-
fervation of our national comforts, than her excellent Tra6bs
have done ?
Dr. Paley may dill affirm, if he pleafes, that our fydem
" lays the ax at once to the root of all religion w," and
fhoAv, if he can', the fliperior drictnefs of his own. He will,
however, furely not pretend to a greater coincidence with
our church on this rioarin'e". She, he will obferve, calls
upon us to " mark, diligently, that- it is not lawful for in-

(q) Author of" Scripture Characters." (r)-This wOrk has
been treated with feverity ; .becaufe in arguing with thofe Chriflians
who will not go all >lejlg ihs with us, Mr. S. intreats. them, at leaft,
',' to join with us in this feafon of danger, in prayer for our country
and for the church of God that is-ambng us, as far as, after ferious
and careful ck-liberation,'.' they believe they confeientioufly can !: I
See p. 29. (s") See Mr. WilBei-force's Practical View, p. 49P. •
(t) Ibid. Note. (V) Mrs. More. (w) Above, p.-91.

STANDARD OF MORALITY. 2*1
feriors and fubjeas in any case to rep, and ftandagaind
the fuperior PoAvters ; he fays, " It maybe as much a duty
at one time, to restst government, as it is at another to
obey it."
We charge no perfons with the Doaor's fentiments, but
thofe Avho profeffedly hold them. Some of pur opponents,
we knoAv, as cordially difapprove of them as we do. We
do not even fay that it is for his difcuflion of this " parti
cular moral virtue," that he has Dr. Croft's " warmed; gra
titude*." This obfervatipn hpwever feems to force itfelf
upon us, that it is no Avonder our Government finds it ne
ceffary to ftrengthen the laws againd Republicans, while in
the fird Seminary in the Nation our Sops are educated in
principles like thefe. . >
We will next take the Duty of a Superior iri Office toAvard
an Irferior; namely, that of aMinider to his Peoplei-^No
duty, furely, in the judgment of Divines, can be either more
important in itfelf, or more intimately connected with the
caufe of morality in general, than this is. To • have the
charge of the immortal fouls of a parifh committed unto us I
To be the appointed " meffeiigers, watchmen, apd dewards
of tee>Lord!" To, have voluntarily and folemnly engaged
to " teach, admonifh, feed, and feek after our flocks, that
they may be faved through Chrid for ever; and never to
ceafeour labour, our care, and diligence, until we have done
all that lieth in us, according to our bounden duty, to bripg
teem to that knowledge of God, and to that ripenefs and
perfeanefs of age in Chi-id,. that .there be no place left
among us, either for error- in religion, or for vicioufnefs in
. 3ifed !—  -What duty" can be more momentous In the efti-
ination of thofe who really believe they muft one day give
an accpunt of their dewardteips ; .. or, who really regard*
(either the honour of Qod, pr the happinefs, of men !

(x) Thoughts, p. 24, " -(d) See the Ordination Service.

252 THE TftU*£ CHURCHMEN ASCERTAINED.
" Evfery esprefliori," as the learned and pious Bifhop of
London Obferves, is applied to our office, " that implies^r-
ferial attention, unremitted affiduity, viigikneeaind fidelity i."
Nor is there in the Ordination voav, as another pious mo
dern Prelate has obferved, " tee mod diftant refervafion,
for any vicarious drfe-barge of the duties it impofes. Vo
luntarily, after the moft fote-tPn admonitions, the matured;
deliberation, in the fight afld hearing of God and of mart,
we vowed to Watch every rieceffity, and feize every occa
fion, within out Cures, of discharging thefe duties'."
Perfonal Seftdence is alfo tee exprefs condition on which
tee defignatiott to any Church is obtained from tee Bifhop'.
" Yotr will undoubtedly recollect," fays the former of thefe
Prelates, addreffing himfelf to his Clergy, " that when you
are indituted to a benefice you do not fay that you -will exe
cute the office by yoPffelvesy or by your.foffi<"iefit deputy.
No: The Bifhop does ift the mod exprefs terms eommirto
yoii, and tb^ozt only, the Cure of the fouls of that parifti, and
you muft in your own perfons be aftfwerable for their falva
tion £." There re too, in the cafe of Vicars, tee obligation
of an exprefs Oath to this effea *. " Refidenee is alfo made
neteffat-y by the Urtequivoeal Law ofthe land*."
" When we look," fays' the BHhop of Offory', " to the
caufes of the extiuaion of the Church of Rome, in fo many
countries, at the time ofthe Reformation, the dedafataems,
^yeP of their owu hifiorians, Avill direa us to feafch for
Ihem, principally, in tee PegMr, of theit Clergy to attend
to their parochial duties, arid totefemore private arid ordi
nary obligations of the Paftoritl care*." A leading act of
otir Reformers therefore, Avas to make a law requiring the
refidence of minifters on theif refpeCtite cures. Their wif-

(q) Charge, London, 1790, fecond Edition, p. 121 (r) See the
Bifhop of Ofiofy's Charge, reprinted at London, H¥i. (s) See (he
form of Inftitution. (t) Charge as above. (v) See the above
form, and Burn's Eecles. Law, Vo*. i. p. 16*. (w) See Burn*
Vol. iii. p. 295. (x) Charge, p. 46.

STANDARD OF MORALITY 253
dom in fo doing, the venerable Lord Kenyon affirms, none
can doubt. Even the Bifhop's difpenfing with refidence,
his Lordfhip obferves, does not alter the Law on the fubjea.
"But independent of this," he adds, " upon every moral
man's mind there mud be a fenfe of duty impreffed, that he
ought not to receive the emoluments ofhis fituation, with
out, as far as he is able, difcharging the duties of it *"
z Attention to this duty is moreover ftrenuoufly recom
mended by tee unanimous voice of our mod eminent Pre
lates2,. In fhort, as the Bifhop of London expreffes it,
" Nothing but extreme ill health, or fome other equally
juft and powerful impediment, can excufe an Incumbent
from that refidence which is required by 'the laws of the
land both civil and ecclefiaftical, as well as by every motive
that can bind the confidence, or influence the conduct of an
honest man*."
In fpite however of all this, Dr. Croft, the Vicar of Arn-
cliffe, is a drenuous advocate for Non-Refidence. Accord
ing to his fublime morality, thefe obligations may be alt con-
feieritioufly negleaed. In his judgment, this mod Aveighty
duty of a.minider towards his parifh, may be faithfully dis
charged, although hefeldom comes near it. '
" The evils of non-refidence and pluralities," hefaysj " are
common fubjeas of declamation . . . But Avere the hopes
of ecclefiaftics ftill more contraaed, all the great abilities- of
the Country AArould have recourfe to other profeflions and
callings1'." " In the rage for reforming, many pleas for nori-
refidence Avere omitted, ftronger than fome of thofe Avhich
are alloAved. I humbly' conceive, notwithflanding, that
more latitude of conftruaion is admiffible. Be this as it
may, (teat is, clearly," be the law what it may) let benignity

(y) See Note (i) ?20, above. (z) Befides the Charges already
mentioned, fee thofe ofthe Bifhops of Durham, Bocheuer, Lincoln,
Exeter; and to.iue this laft Prelate's language, " almoft every charge
of every Bifhop.", (a) Ch. p. U. (b) Thoughts, &c. p. 36.
R

254 THE TRUE CHPRCHJVIEN ASCERTAINED.
ip the ordinarA-, and in all. pther, perfons concerned, fup
ply the defeac."
The plens fuggcfled by the Dr. Avhich.tee legiflatijre has
oiuHfed, are, " any unfortunate chTpute concerning tithes,"
and the confideration how little towards a. reformation ofhis
parifh the incumbent, himfelf can effea!! In the former
cafe, " it is certainly," he fays, " much more adviiable"
for the mmifter " to. change the place of his refidence, and
to five where, he. can live in. peace and, tranquillity d."
Thofe Prelates,, who are drenuous in requiring atten
tion, to this duty, Dr..C.,abufes; and reminds them, that
" the great concern. of. BUhops- is, not to impofe improper
reftvaints, pr tp faften harfh imputations upon tee body of
the clergy e." In anfwer to Arch-bifhop Se.cker, who,, in a
paflage. quoted by Mr. Gifborne, cenfures,Pluralifts,who do
not comply with the exprefs, condition of the inftrument of
their difgepfetiop z, D,r> C. afks, " Whether His Grace re-
fle,aed;1\how ineonyen^ept; and expenfive this Avould prove to
many ?". " Let.the bond therefore," he fays, *' be abro
gated, and AA'hile the clergy do all they can in their refpecr
tive ftations, leathern opppfe wite unremitting zeal the nar-
row rules of ecclefiaftical Martinets, Avho, having found a
finootb and eafy path to liberal emolument, calmly recom
mend difipterefiednefs and humility tp others, and Avould lay
upon therp burdens grievous to be borne f."
. " Still," he adds, " the Avickednefs ofthe world is ovring
to the nop-refidence of tee clergy . . .;Surely men's abilities
and exertions are not to.be meafured by their incomes.
Therefore why fo much declamation againft Curates6?"
The declamation is not againft .Curates, but againft Principals
for abfenting, themfelves.; and Avith many Aveighty reafons
for this complaint, Dr. C. may be.fupplied by the Bifhop of

c) Thou gh ts<. &c. p. 38. (d) Ibid. p. 45. . (e), Stridures on Paley
and Gifborne, p. 142. (z) See Burn, Vol. iii. Ch. on Plurality,
p. 108. (f) Ibid. p. 151. (g) Thoughts , p. 44.

STANDARD OF MORALITY. 255
London. The conclufion of his Lordfhip's remarks on the
fubjea runs thus : " In fhort, let him (the Principal) be ever
fo careful iu the choice of his fubftitute, is he prepared to
anfwer, as he muft, at the tribunal of Chrift, for every
neglea that has happened, every foul that has been loft
among thofe committed to his care, and whom perhaps he
has never feen or thought of for months add years together ?
This is a moft awful confideration ; and I leave it to the
ferious attention of every one Avhom it concerns h." Now
it is unneceffary to add, that Dr. Croft's fentiments are not
fingular on this head.
Leaving then every other part of a minifter's duty, every
other reafon the Dr. may have for wifhing that charges from
the Bifhops to the Clergy might be delivered in private, or in
Latin1 ; this we mud infid upon, that they Avho thus vindicnte
and plead for the violation of, the laws ofthe land, thelaws of
the church, theexp7'efs condition on Avhich they are indituted
to their Benefices, the admonitions of their Ordinary, their
ownfolemn Oath, and " everymotive that can bind the confid
ence, or influence1 the conduct of an honeft man" mud for
ever be filent about inculcating strict morality.
Another duty of immenfe importance to fociety'is that of
Veracity.  In proportion as men deviate from Truth they
defiroy mutual confidence, throw every thing into confufion,
and utterly unfit themfelves for converfe with each other.
There is, accordingly, fcarce any virtue more urgently re
commended tb Chridians, than univerfal fincerity and fim-
plicity in their deportment11; there is novice againft which
the laAvs of Chrift are more aAvfully fevere, than every fpecies
of lying .
Are then thefe guardians of moraisftrict on this point? No.

(h) Ch. p. 13. (i) See his Strictures, p. 155 ; and Thoughts,
p. 38. (k) See Mat. v. 37 ; 2 Cor. i. 12 ; ii. 17 ; Titus ii. 8. 9.
(1) John viii. 44 ; Acts v. 3, 4 ; Rev. xxi 8.
R2

2.56 THE TRUE CHURCHMEN ASCERTAINED-
i
There may be cafes, according to Dr. Croft's cafuiftry, wheri
this abomination to the Lord is abfolutely neceffary. —
Speaking of the condua of Medical Gentlemen toward their
patients, Mr. Gifborne properly obferves, " They are at
liberty to fay little, but let that little be true. St. Paul's
direaion ' not to do evil that good may come,' is clear,
pofitive, and univerfal." Dr. Croft's driaore here is,
" There may be cafes,in which it may be abfolutely neceffary
to deceive a patientm." He talks alfo of " a pardonable
lye"." " The cafuiftry of lying," however he thinks,
" is not in all indances regularly adjuded. Some," he fays,
" have made it malum per fe. If this were the cafe," it
could no more be allowable to lye under any circumdances,
than it could be to commit fornication or adultery." But
" to tell a lye for charity, &c." he fays, " hath not only been
done at all times, but commended by great, and wife,, and
good men °." This furely rather refembles apology fof the-
violation of the duty of veracity, than drianefs upon it.
The celebrated mpralid, Archdeacon Paley, alfo enu
merates a large clafs of direa and intentional " falfehoods
which," he fays, " are not lies," and " not criminal p."
Amongft thefe are fpecified " jefls," " tales to create
mirth," " a fervant's denying his mafter," affirmations
" where the perfon you fpeak to has no right to know the
truth, or more properly where little or no inconvenience
arifesfrom the want of confidence," difeourfe to children, &c.
" for their own advantage," &c. &c q. " Many people," he
obferves, " indulge in ferious difeourfe a habit of fiaion and
exaggeration." Such perfons then, it might appear, certainly
violate the precepts of fcripture refpeaing veracity. But
no : "So long," the Dr. fays, " as the fa&s they relate are
indifferent, and their narratives, though falfe, are inoffenfive,
it may feem a fuperditious regard to truth, to cenfure them

(m) StricUires, p. 163. (n) Ibid. p. 6. (o) Ibid. p. 35. Note.
(p) Moral and Polit. Phil. Ch, On Lies, p, 154, 155. (q) Ibid.

STANDARD OF MORALITY. 257
merely for truth's fake." He expreffes however fpme faint
difapprobation of this condua, and adds, " White lies
always introduce others of a darker complexion '." This
to fome perfons would appear a fufficient reafon why fuch
lies fhould be prohibited. But clearly, whatever may be
tee conveniency of this Divine's morality, it has no claim to
ftrianefs. Very fimilar are the notions of Profeffor Hey on the
point.  "Veracity," the Doaor fays, " may perhaps be
mod conveniently defined, an habitual abftinence from
falfehood." And " falfehood," he adds, " is deceiving
thofe whom we undertake to inform, by the ufe of figns,
agreed upon between us s." To tell a lie occajionally there
fore, is no breach of this duty ; nor is there any guilt in
deceiving all who do not come under thefe circumdances.
— In illudrating this definition, and proving how frequent
ly there is apparent, and no real falfehood, the learned
Profeffor fhoAvs, hoAv, without fpeaking falfehood, Ave may
ufe words in "a fenfe as different from their literal and ob
vious figniftcation, as it would be " to call the Sun by the
name of Moon, and the Moon by the name of Sun c ;" or
of courfe, to call Avhite black, and black white !
Among other inftances of this kind which are produced,
Ave have again that of a fervant's denying his mafter ; that is,
faying, " My mafter is not at home, when his mafter is
reajly Avithin*." (f Archbifhop Seeker, being allied about
this matter," the Dr. fays, he has been told, " anfwered,"
' The firft man that, ufed this excufe Avhen he Avas really at
home, told a lie w ," And -can there be a doubt but that nine
times out of ten Avhen it is ufed, it is a lie ftill ? There has
certainly been no exprefs and general agreement, that thefe
figns or words fhould perfectly change their meaning ;, nor
have they tacitly, or by any other method, acquired a new

*(r) Ibid. p. 157. (s) Vol. ii. p. 8. (I) Ibid, p 11.
(r) Ibid. p. 12. ' (w) Ibid.
R 3

258 THE TRUE CHURCHMEN ASCERTAINED.
meaning which is fo generally underftood either in townpr
country, that, nine perfons out often would not be deceived
by it. The perfon ufing them in fuch a fenfe Avould there
fore, in general, deceive thpfe he undertook to inform, and
according to the Doctor's own definition Avould be guilty
of falfehood. The fame might, of .courfe, be (hown of
every fimilar indance.
And hoAV different,, how exceedingly different, is ad this
from the injunction of our Divine Mader, " Let your com
munication be, yea, yea ; nay, nay ; fpr Avhatfoever is more
than thefe cometh of evil*. " And what a door does it not
open for fubterfuge and evafion 1 Whatever may be its
effects upon learned cafuids in their dudies, (hou)d fuch
principles obtain in common, life,. Avhat hold could mankind
have of each other ?
The evil hoAvever affumes a dill more folemn afpect when
an " Oath fpr confirmation" is concerned. This is tbe
highed fecurity for good conduct that mankind can ppffi-
bly obtain from each other. In proportion as.the obligations
of an Oath a,re relaxed, peaqe, property, reputation, and
life itfelf, are endangered. Whoever therefore, attempts to
tamper with truth under thefe circuipdances, Avhnpyer, in
any degree, Aveakens tips folemn bond, does in that degree,
,the very greated mifchief to fociety.
Yet, whether thefe Sticklers for the foeial virtues are clear
in this matter, highly deferves their confideration. To fome
perfons it appears, that their doarines and condua muft
have this tendency, in refpea to, the oath of allegiance ex
plained as above y; the oaths refpeaing refidence already,
noticed z ; that againd Simony Avhich regards the purohafe
of prefentations and advo-Afons, a praaice Avhich Dr. Croft
alfo defends2 ; and their folemn engagements to teach ac
cording to the plain and literal meaning of articles, the plain ,

(x) Matt. v. 37. (y) Above, p. 216. (z) Above, p. 252—254.
(a) Thoughts, p. ii.

STANDARD PT MORALITY. 2#9
#nd literal meaning of Avhich they either profeffedly reject
oringenioufly evade b.  We ftop not further to'fhow.how
diametrically oppofite their conduct, in each of thefe in-
ftances, is, to1 the exprefs terms and tenour of their engage
ments. Neither fay Ave 'bo-vfar, under filch circumftances,
they may fancy themfelves fincere. But, whatever'becomes
of integrity, for thofe Avho act thus to pretend toftrictnefs in
morality, is an infult to common fenfe.
A further Virtue belonging to this clafs, and to which
our opponents lay an exclufive claim, is teat of Candour.
Having engaged to teach one fpecific 'body of doctrine,
which We beheve to be agreeable to God's Avovd, 'to this we
conceive it our duty to adhere ; and we dare not, like them,
" notefteern any particular opinion corrcer rring the eucharift,
the trinity, fatisfaaionj and originalfin," edbntial to fal
vation ; and affirm after our fabfeription to an Athanafiau
Creed, that " Pelagius was a "tnie Chriftian ' :" As Minifters
of a Church which inculcates the neceffity of praaical
Chriftianity f, and as Stewards of thpfe Oracles "which de
clare, that " without hplipefs no man fhall fee the Lord's,"
we dare not cry, " peace, peace," to the Avrcked, and thofe
who are mere nominal Chriftians : We dare not afpire after
that Candour Avhich does aAvay the turpitude of a man's
own condua, by " tolerating all the vices committed by-
others h :" We dare not affea " teat fenfelefs caiit pf cha
rity, Avhich infults the under'ftandings, and trifles with tbe
feelings ofithofe who are really concerned for the happinefs
pf their fellow-creatures':" We dare not, in fhort, en
courage any to confider themfelves Chridians indeed, ex
cept thofe who aauajly believe the doarines, and, in the ha-

(b) See above, Chap. i. §, 2 ; Chap. 2 ; and below, Chap. viii. § . i.
'(d) See Bifhop Watfon's Charge, 1735, p. 66. (e,) Nor. Left.
Vol. iii. p. 142. (f ) See Chap. iii. . (g) Heb. xii 14.
(h) See Strictures on Female Education, p. 37. (i) Practical
View, &c. p. 432.
R 4

260 THE TRUE CHURCHMEN ASCERTAINED.
bitual tenour of their lives, comply Avith the precepts of
Chrift. Neither dare we, after their manner, explain away
the ftrong language of Scripture and our Church, refpecting
the punifliment of finally impenitent finners, and fuggeft
our doubts Avhether " allmeA may not " be happy'ulti-
mately11." It is, Ave conceive, infinitely more fafe and
more becoming, to imitate Chrift and his Apoftle, and
" perfuade men to flee from the Asfath to come '."
Hence, vire are reprefented by our opponents as harfh and
illiberal bigots, men, " Avho Avith uncharitable zeal deal
damnation round the landm." " It certainly is our opi
nion," fay the Antijacobin RevieAvers, " that no man ever
did, nor ever Avill, write decidedly, on the Calviniriic fide
of the quedioil, as becomes a Gentleman, a Scholar, and
a Chridian. ... It feems to be of the effence of their princi
ples to render thofe Avho hold them four and uncharitable n."
Thefe Gentlemen, on the contrary, make high pretentions
to candour and liberality of fentiment ; " thank God that
they feel no portion of that odium theologicum," which
leads divines " to fpeak hardily or difrefpectfully of thofe
Avho may happen to diffent from them ;" and value them
felves on " creating conciliation and promoting peace, by
recommending mutual forbearance °." A very few fpe-
cimens hoAvever Avill (hew, that they have little ground for
this boad.
Candour, in its genuine fcriptural import, is, the treating
the principles, actions, and characters of others as favour
ably, as is confident Avith what, alter proper inquiry, wp
edeem truth, and a.good confcience. It s therefore fome
thing perfectly diftinct from indifference tp all principles

(k) Above, p. 137, 138; and Nor. Lect. Vol. ii. p,390. See Ap
pendix. (1) 2 Cor. v. 1 1 ; and Mat. iii. 7. (m)_See Dr, Croft's
Thoughts, p. 49 ; Anti-jac. Review, for April, 1799, p. 367—9; Mr.
Clapham's Sermon ; &c. (n) See Rev. for November, 1799, p, 259.
(0) See Daubeny's Appendix, p. 637; Croft's Strictures; &c.

STANDARD OF MORALITY. 261
and all aaions. It is compatible with every other divine
precept, and is therefore compatible Avith " contending
earneftly for the faith p," and " abhorring, that Avhich is
evil q."
But firft, a captious difputatious mode of procedure, a
difpofition to make a man an offender for a Avord, a center
ing with feverity what is unimportant/ or doubtful, or not
fufficiently underftood by us, every thing that refembles
" beholding the mote in our brother's eye and negleaing
the beam in our own *," is certainly a violation of this duty.
Yet of this kind is much of the condua of thefe divines.
Mr. Ludlam's (hall ferve as a fpecimen.
Thus then, Avhen Mr. Robinfon remarks, " that men are
unwilling to accept the falvation provided for them," Mr.
Ludlam produces it as an evidence of his extreme confu-
fiori and obfcurity, and exclaims, " juft as if falvation re-
fembled any other gift s !" Yet only three pages before,
Mr. L. himfelf mentioning Chrift, fpeaks of " the benefits
vouchsafed to fuch as accept his falvation." And in another
place,he (peaks of thofe avIio " are inclined to receive the
- Redeemer and, accept his falvation '." Noav on what princi
ple, except a difpofition at all events to cavil, Mr. L. can ob
jea to a term in Mr. Robinfon's divinity, which he repeat
edly ufes in his own, he Avill fcarcely explain tous.
Of the fame kind, but fomewhat worfe, is Mr. L's. treat
ment of this Divine's expreffions and fentiments refpeaing
the Union of believers Avith Chrift, the Spirit, Grace, &c.
Avhen he only ufes the common language of our moft cele
brated divines on thefe fubjeas ". Of the fame kind is his
fevere cenfure of Mr. Milner refpecting juftification ; who,
he fays, " cannot fee the difference between pardon and ac
quittal w ;" Avhen a" main object with Mr. M. is to make

(p) Jude iii. (q) Rpm. *'"• 9- WSee Mat- ™' 3~5'
(«) Four Effavs, p. 1 05. (0 Six Effays, p. 46. (v) See
above, Ch. vi § 3. (w) Six Effays, p. 56, and above, p. 1 82.
4

26.2 THE TRUE CHURCHMEN ASCERTAINED.
teis:djftinotion, and to infill on tee neceffity of tee latter,
which Mr. L. confiders impoffible.
A general charge advanced by Mr. L. againd thofe Avho
are the objects of his drictures, is their pofitivenefs. " The
whole tribe" of them, he fays, midake ," the pofitivenefs
of opinion for the convictions of reafon x." " They have
treated thofe," he fays again, <' who only defired to know
their meaning with all the arrogant affurance of papal in
fallibility, and all the crocodile compaflion of inquifitorial
bigotry V  Yet the ordinary dyle in which his dogmas
arp enforced, amounts to this : f ' it is fo, and mud be fo ;
it is fo, and can be no otherwife :" His ordinary method of,
characterizing every contrary fentiment is," to denominate
it " abfurd," " unintelligible," or " impoffible."
Thus, in oppofition to Mr. Robinfon, and the generally
prevailing fentiments of the Orthodox on thefe points, he
fays, " God is, and only can be God by office, whatever
may be faid z." '' The meral obligaitiop pf his creatures, . . .
to yield him a willing obedienpe, arifes, and can only arife,
from the benefits he has been gracioufly pleafed to bedow
upon them a." " Love only does, it only can, fpring from
-loveb." " It can only be for our fakes, that he will permit
the worfhip of no other object, and that he will npt give
his glory to another0."
The common explanation of the doctrine of the atone
ment, Avhich fuppofes '' tbe fins of mankind to be tranfT
ferred to Jefus," Mr. L. fays, is " abfurd and unfound-
edA." " Were fuch translation," he adds, " poffible, the
Avord character could not poffibly have any idea affixed to it,
or be capable of any fignification. For character is, and
muft be perfonal ; it arifes, and can only arife from the con-

(x) Four Effays, p. 44. (y) Ibid. p. 60. (z) Ibid. p. 69.
(a) Ibid. p. 74. (b) Six Effays, p. 46. (c) Ibid. p. 40.
<d) Ibid. p. 37, Note.

STANDARD qf MORALITY. 263
duct pf. the. individual; and can rpo more be transferred or
ipiputed to him, than the actions or cppfeioufoefs of one
man, caiiibe made the aaiops, or cpnfcioufnefs of another
man- Tp fopport this.abfurd, and impoffible notion, the
fpfferirigs of,Cjiriftare called hy thofe who maintain it,
what they never are called in fcripture, a punifliment,
though, they neither had, nor could pqfibly have, any thing
but pam ip. copimon with pun'fhtneut <=." And the fpeaking
of God " as being .pleafed with, .delighting, ip, ^pd receiv
ing complacency frorn" thefe fufferipgs, is, he fays, to at
tribute to him " the more than favage brutality ,of the
Roman Soldiers f." And the remark refpecting this
opinion, quoted by Mr. Wilberforce, Mr. L. tell us, " is
both falfe ,apd foolifh s."
Again, " The curfe of the laAv," mentiqned Galatians
jii. 13. Mr. L,. fays, " cannot mean the punifliment annexed
to the violation of the Ghrift'ap laAv : and whatever may
be me-irjt by Chrift's being mjtde a cprfe for us, ip order
to obtarii °W redemption, it cannot be underftood of his
fuffering tee penalty pf any law V In explaining his owp
meaning on the above paffage, in .refpect to Chrift's death,
the Apoftle, Mr. L. obferves, " fays nothing abqut the
fnode of its operation ; about any tranflation of guilt ; any
coinmuiation of punifliment ,- any ftmding in our law-place :
matters either utterly impossible, or utterly unin

telligible '."

AU .this, fin-ely, is pofitivenefs in the extreme ; and Mr.
Ludlam's cenfure of others for this fault, ltrongly reminds us
of the quick-fightednefs reprehended by our Lord1', but by
no means ofthe candour commended by his Apoftle1.
But tp proceed to Avhat is unequivocal on the point. If
there be fuch a fault as tee violation of the laAv of can
dour, it is the involving in one general and uiffupported

(e) Ibid. (f) Ibid, and p. 37. (g) Ibid. (h) Ibid, p. 19.
(i) Ibid. p. 22. (k) Mat. vii. 3. ' , (.1) 1 Cor. xiii.

264 THE TRUE CHURCHMEN ASCERTAINED.
charge of Aveak or Avicked, whole bodies of men who dif
fer from us,' and continually loading them Avith harfh im
putations, and opprobrious names. Yet this is the manner
in Avhich thefe Gentlemen treat the objeas of their ftric-
tures. If their candid portrait of us be correa, we are a
body of Aveak enthufiads and defigning hypocrites ; a clafs
of men, not only deftitute of learning, reafon, and mora
lity, but -Avho depreciate, revile, and rejea thefe attain
ments ; a fpecies of monfters or lunatics, Avho neither
think, nor feel, nor aa, like rational creatures.. A few
paflages, taken from numberlefs others to the fame effea,
(hall fobdantiate this affertion.
Thus teen, Mr. Ludlam, oppofing Dr. Knox, fays, " But
he had a fydem to maintain, and then adieu to fenfe, mean
ing, context, connection, grammar, and fometimes to comt
mon honesty"1." And this too, he fays, vvith an imme
diate reference to the very excellent and candid Mr. Her
vey ! And for what ? Truly, for affirming that our ninth
Article teaches, that " Original fin is the fault and corrupt
tion of every man that naturally is engendered of the off-
fpring of Adam n" ! ! — -The fame candid charge, in nearly
the very fame words, Mr. L. prefers againft Mr. Robinfon,
and, in effea, againd the Avhole clafs of fuch Avriters, in his
former Avork0. In another place he thus tauntingly ex-,
claims: "The piety of certain perfons is right, becaufe
their faith is true ; and their faith is true, becaufe their
piety is right. . No wonder Mr. Jofeph Milner and his
friends diould rejea reafon, and reprobate Locke p."
Under a vad deal of pretenfions to Candour, and Gen-
tlemanfliip, and Brotherly Kindnefs, it- requires the utmoft
ftretch of Mr. Daubeny V charity to believe any profeffors
of Chriftianity in a ftate of falvation who differ from him
in external matters v At the bed, they can only, he main-

Cm) Six Effays, p. 58. (n) Ibid, Note. (o) Four Effays,
89. (p) Ibid. p. 64.

STANDARD OF MORALITY. 265
tains, be left to the uncovenanted mercies of God q. He
Would perfuade his reader that, he has qualified " him to
form a decided opinion on his fubjea," " by an appeal to
hiftoric faar," when this hiftoric fact confifts only of a few
partial and fometimes wholly inadmifftble extraas, and
when, the main body of legitimate and decifively contrary
evidence on the point j is not fo much as glanced at ». He
details falfe and malignant reprefentations of his opponents'
fentiments, Avhich are colfeaed from the Avritings of pro
feffed feorners'. He ahnoft condantly grounds his reafon-
ings and conclufions upon confequences deduced from their
doarines, which they do not admitm. He charges them
exprefsly Avith maintaining " a religious fydem, confiding
of human creatures Avithout liberty, doarines without
fenfe, faith Avithout reafon, and a God Avithout mercy T ; a
fydem which " teareth up the very foundation of religion,
induceth all manner of profanenefs in the world**," and is
" an artifice of the Devil1* ; &c. &c."  So much reafon
has Mr. Daubeny to " thank' God" for his great attain
ments in Candour, and tee pofleflion of a " temper" Avhich
will not fuffer him " to offend," or " to fpeak hardily or
difrefpeafully of. thofe" Avho differ from him'' ! With Inch
propriety is this writer puffed off as a perfea model of
thefe virtues z !
Dr. Croft's common appellations for us are te°fe of
" fanatical divines ;" " clerical enthufiads ;" " enthufiaftic
preachers, who have received epifcopal ordination1."

(q) Guide, p. 178—182 ; and pafiim. (r) Appendix, p. 262.
(s) Compare his Appendix, Letter iv, with Chap. ii. § ii. above.
(t) Guide, p. 81 ; and SirR.'Hilr's 4th Letter. (m) See Ap
pendix, p. 222. (v) Ibid. 249. (w) Guide, p. 81. . (x) Ap
pendix, p. 303. (y) See Appendix, p. 637. (z) See the
Review of his Works, and thofe which they have occafioned, in the
Antijacobin. (a) See his Thoughts, p. 29, 31 ; and Strictures,
p. 145.

266 THE TRUE CHURCHMEN ASCERTAINED
The objeas of Mr. Polwhele's driaiires are, " fapai-
fied denouncers of damnation," " hypocrites," " liars,"
" fools," " knaves," " rogues and debauchees b." After
certain hints, in Mr. P.'s manner, about "favours, pre
terits," &c. from " elect ladies, and honourable women" be
proceeds thus : " This familiar intereourfe of the teachers'
with their people, muft often be improved into an union
of the fexes, as refined as1 that of Father Confedbrs A*'ith>
their relenting daughters  Whrlft the paftors are thus
occupied, the lambs run mad; the reflate wolves in fheep's
clothing — in other Avoids, the more ignorant part of the
Lord's people are aftually deprived of their fenfes, and the
Avifer turn rogues and debauchees. . . . Amidft the doubts
of his diftfa&ed folloAvers, the chambering- and Avantonnefs
of the fanaified denouncer of damnation are brought for-
, Avard ipto^open day c." Speaking immediately of JJjr.
Hawker, bis doctrines , Mr z P. fays, are " mod abfurd and
dangerous/' " impioHSj blafphemousd'!" His Chriftian
" returns homfe in defpondency, .... unfitted for tee com
merce of life, and dreading tee approach of death;" or
" looks down, with' fupereilious contempt, even on his
neareft relations ; and, damning them- to eternal perdition,
exults in the bleffednefs of-the faints':" And as to him
felf, he has " relinquifhed all pretenfions to the charaaer of
a gentleman ;" he'- is " a perfon Avhom gentlemen muft de-
fpife and fliun ;" " a crowd-catcher," " an enthufiaft," " a
fanatic j" a " hypocrite," under the influence of " madnefs,"
and likely " in a puff, to expire an atheiftf ;" &c. &c.
In this manner writes the Vicar of Manaccan, Avith the
" fole view," as be tells us, " to promote the glory of God,
and the edificati&h of his peoples." Id this drain writes

(b) Letter, p. 63, Note; 79—83 ; and 3d Letter, p. 15.
(c) Ibid; (d) Letter, p. 41. (e) Ibid. p. 58. (f) Third
Letter, p. 6, 15, 17, 22 ; 2d Letter, p. 12, 18, 30. (g) Second
Letter, p. 24. 4

STANDARD OF MORALITY. 267
Mr. Polwhele, who, at the fame time, reminds us, " that
when our. Saviour was reviled, he reviled not again";"
and who gravely fays, " Let us no more interfere with one
another in tee fpirit of contention ; "but let each individual
purfue his courfe, according to his belief and his confcience.
.... Let us look on our felloAv-chridians AA'ith eyes of can
dour, of compaffion, and of brotherly love; ready to make
allowances for the infirmities common to many, and to af-
fid our Aveaker brethren by every aa of kindnefs1." In
this dyle does Mr. P. treat a diAtee, whom he once pub
licly charaaerized "eloquent" "ingenious and pious" to
whom he has expreffed " a lively fenfe of obligation, Avhich
he felt in common with the reft of the public, for an Author
who had delighted and informed his mind ; and of Avhom he
dill fays, that he is " the moft popular preacher in the dio-
cefek." But Dr. Hawker has, it feems, perfeaiy changed
Iris theological fentiments. " In your ' Sermons, on the
Divinity of our Saviour,' Mr. P. , addreffing the Doaor,
fays, " you tell us, that ' our bed deeds are largely tinc
tured with a mixture of infirmity.' But in your l^ter pub
lications you affirm, that ' Ave cannot do a good deed, or
even think a good thought,' and that ' we are wholly cor
rupt and depraved in our highed attainments by nature.'
Quantum mutatus ab illo !" Mr. P. therefore exclaims.
" And yet," he adds, " it feems, becaufe I once praifed
you, I muft purfue you dill, through all your changes,
with applaufe1 !" Thefe are Mr. Pohvhele's expreffions
of admiration. Perhaps the reader may noAV think it his
turn to admire.
Our Antijacobin friends highly applaud Mr. P.'s achieve
ments ; and, precifely after his manner, dyle us " Sepa-
(h) Letter, p. 77. (i) Ibid. p. 90. (k) See Mr. P.'s
Review of Dr. Hawker's Sermons on the Divinity of Chrift, in the
Englifh Review for- April, 1793 ; and Mr. P.'s 2d Letter, p.- 13 — IS ;
3d Letter, p. 6. 0) Second Letter/ p-. 30, Note.

268 THE TRUE CHURCHMEN ASCERTAINED.
ratids," " Sectaries," " Seceders," " Method ids," " Sclrif-
iuatics," " Deceivers m," &c— — The Author Avhom Mr"
Clapham fo " earneftly recommends," is, if poffible, more
abufive. His impartial reprefentatibn of us is, that we
"fet up faith in oppofition to a good life ;" ""make \var
upon reafon and upon fill the plain duties of man;'' grant
men " a difpenfatipn from the obfervance. of the moral law
of God;" " open the profpect of everlafting happinefs to
finners of every degree without an abfolute forfakirig of
their fins," and " go a recruiting for the Devil;", arid that
" all they can knoAv of our preaching is, that it is not a
good life," that " it is fomething very ave'rfe to moralityX"
AU this furely is a Angular method of " creatine concili
ation, promoting peace, and recommending mutual for
bearance!" Surely") it was Pot thus our Divine Mafter
taught his difciples " to love one another !" Can the ut-
mod ftretch of Candour itfelf confider all this candid ! Wej
doubtlefs, maybe defective in regard to this virtue, but
we muft out-herod Herod to exceed this degree of viola
tion of it.
We Avill only further 'juft mention the virtue of charity,,
as it confifts in "benevolence and beneficence toward our fel-
loAv-creatures.  To this virtue our opponents alfo make
high pretenfions, and reprefent our doctrines as hoftile to
it. We fee'not hoAveyerany traits of foperior firictnefs pn
this head, in their treatment of'their theological antagonifls,
already noticed"1. We recognize ho extraordinary concern,
for the temporal and fpiritual welfare of their parifhes iri
their arguments for habitual abfence from teem".' There,
is nothing here which reminds us of the Apoftle' s affirma-,"
tion, " I feek riot your's, but you." This principle feeros

(m) Review for April, 1799, p. 361 ; and June, p. 241, 213. ¦'.
(c) Page 13-28. (d) Page 259,. ^p. . (e) Above, p. 253,&c.

STANDARD OF MORALITY. 269
rather to be inverted, and thofe of pure felfifhnefs to be
aaed uppn. We perceive not how this zeal for men's moft
important intereds, they would be thought to poffefs, is
compatible Avith their extreme feverity againft the errors
of zeal in othersj and their indifference to thofe of idlenefs
and dereliaion of duty. Yet fo it is, a'felloAv^minifter
fearcely can render himfelf an objea of their general re-
prehenfion through carelefsnefs, but if any are led to aa
or fpeak indifcreetly through zeal in the execution of their
office, all mouths are open againft them, and they are im
mediately fhiinned as Enthufiads and Fanatics.
And yet, furely here, if any where, it becomes us to aa
" Avith all our might." Unlefs we will admit, what fo
many would infinuate, that our religion is indeed all " date-
craft and prieft-Graft," a mere contrivance to over-aAve the
multitude ; unlefs we Avill admit, teat our doarines refpea~
ing a future date are, in themfelves, of no importance at
all, we mud admit that their importance is immenfe, and
that in proportion to this importance fhould be our exer
tions in inculcating them. Charity towards men, jt fhould
be confidered, is very different from a partiality for them,
when judging of their religious date and charaaer. Tbe
latter is generally the effea of mere felfifhnefs, and difpofes
us to conclude favourably concerning them without fuffi
cient evidence ; the former is difinterefled and felicitous
refpeaing their welfare, not fo much difpofed to believe
the objeSs of it fafe and happy already, as to ufe every en
deavour to make them fo.
Let tee reader fay Avhether party he would be mod in
clined to fufpea of want of charity, from the following
defcription given ofhis opponents by Mr. Polwhele. " They
affea," Mr. P. fays, " a more than ordinary degree of
Charity towards their unfortunate brethren. Leading ho
neft labourers and artificers aftray by the feduaive power
of their eloquence, tbey Avork the ruin of nurnerous fami
lies ; and then put the rich under contribution, in order to
S

2.70 THE TRUE CHURCHMEN ASCERTAINED.
relieve the neceflities ofthe poor. They inditute afylumsj
arid hofpitals ; and move heaven and earth in fupport of
tbeir charitable foundations;; over which they, ' reign as
kjngs.' In favour of an alms-houfe, they folicit the great,
and circumvent the lowly ; irnpofe on credulous men, and;
' leadcaptive fijly women;' — ' damn? the. (inner, and, deify,
the faint ; adininifter medicines tp the fick, and dictetp.
the avjLUs of the dying2."— Now fome credit is due to the ,
reprefentation of an opponent. Strip then this account of"
the, colouring, which poffibly a Avant of charity may have;
given it, and, y;e have the ftrong teftipoony of ,Mr. P. in
proof of the extraordinary charitable exertions of the per
fons cenfured. - At any rate, tips is furely a curious charge1
to prefer againft thofe, Avho, at other times,, are reprefented,.
as making religion confift-almoft wholly in faith a«.- devo
tion, and as regardjefs, of that part of it. which enjoins cha
rity towards man T. . ;. .
But what, fhall we fay pf the extent and difinterefted^ •
nefs of Mr. Ludlam's morality on this point ? " There "is-
nothing morally wrong," this advocate for exalted charity af
firms, " in him who feels more acutely for the lofs of a*
little finger, than for all thofe who perifli in a great battle ;
in Germany, by an earthquake in Italy, or the plague in
Turkey f." Mr. X-s. proof of this doarine is, . " becaufe
neither reafoilnor revelation command a man to love his
neighbour more than hirnfelf."-^But to do this; he muft
feel more acutely for his neighbour's Ipfs of his little fin
ger, than for the lofs of his own. . But the man who.con-
ceiyes ( there is nothing morally Avrong in being; more,
affeaed. about fuch a ttifle.which concerns himfelf, than the
deftruaion of many thoufands of his fellow-creatures, mufty
furely difclaim high pretentious. to philanthropy. Such a
minifter ofcthe gofpel is little likely " very gladly to fpend

(z) Letter, p. 78. (y) See above, p. 234—236. (f) Six
Effays, p. 108.

STANDARD OF MORALITY. 271
and be fpcnt «" for the good of others ; or, if occafion
ftiould require it, " to lay down his life for the brethren11.'''
And ought that Minifte'r-'of Jefus to boaft of fuperior
Chriftian charity, who is an Apologift for that digma of our
renowned nation, that monftrous traffic in human flete,
the African Slave Trade ! — Yet- fuch is Dr. Croft. Thus,,
fpeaking on the fubjea, he fays, " What evils they
(the Negroes) really labour under, is not in my poAver
to determine. . . . Particular infiances of cruelty will iio
more be conchifive againft planters in general, thari Mrs.
Brownrigge's condua, againft all matters and miftreffes of
parifh apprentices. Appeals to Scripture are worfe than
ufelefs ; it is foracwhat profane to appeal to a fentence
Avijich has never been pronounced by the facred penman.
To make it kidnapping, is to aggravate the guilt of it, what
ever that guilt may be, and Avithout an aaual furvey of the
iflands no adequate judgment can be formed. . . . The advo
cates for abolition have certainly accumulated much un
merited abufe upon the planters. ... If Ave can abate the
virulence of mutual inveaive, an intermediate" Avay will
probably be found, which may fatisfy the Avifhes of all par
ties, and be perfectly confiftent Avith the benign fpirit of the
Chriftian religion '." This is inculcating univerfal benevo
lence with a witnefs !
This then is tee ground thefe Divines have for congratu
lating themfelves, iufpeaing the church, and centering us,
in reo-ard to the rule of morals  WE, in ftria adhe
rence to our Guide; prefcribe a perfect ftandard, even the
whole "moral law of God. Perfea conformity in heart
arid condua to this law, we maintain, is the duty of all
rheri ; and that after this conformity they ought continu
ally to labour. — -THEY, in the dead of this, fubftitute

(g' 2 Cor. xii. 15 W-l John, iii. |§„
(i) Preface to Strictures p. 6, 7.
, S2

272 THE TRUE CHURCHMEN ASCERTAINED.
fome vague and indeterminate rule of conduct, which they
call fincerity : They infift-not upon the converfion andreno^
vation of the heart, in thofe who have been educated
Chriftians . They account little of the immediate duties of
the whole firft table of the law, -or allow them only a fecond-
ary importance : Tbey cenfure us for our ftrictnefs in re
gard to Avhat chiefly concerns a maris felf, and tolerate
various kinds of public diffipation : And, fo far are they
from being ftrict on thofe branches of morality: into which
they nearly refolve the. Avhole of it, on the relative and
focial virtues ; fo lax are the notions of fome of them on
the duties of fobjects to their governors, and of miniders
to their people ; fo little rcafon.have they for boading, with
refpect to the virtues of Veracity, Candour, and Charity.
Hence it is, that, as the eminent Bifhop Horfley obferves
, to bis Clergy, when a man affirms that he " is a nwral
¦,man". he means nothing more than that " he is no mur
derer, no adulterer, no thief, no liar, no fpendteriftk."
Yet this is tee morality concerning which Ave hear fuch a
nUPPtinual boad 1 Thefe are the good Avorks which are to
contribute fo much toward obtaining heaven and immor
tality! " With nothing more of tee Chridian charaaer
about him," his Lorddiip proceeds, " than is fuppofed to
be contained in the negation of thefe crimes, he (i. e. fuch
a profeflbr of Chriftianity) hopes to find admiffion into the
kingdom of heaven ; for, if at any time he hath chanced
to drop- in j Avhile you have been preaching, he has heard
you tell your congregation that Morality is all in all1."

Ik) Charge, p. 23. (1) Ibid.

{ 273 )
SECTION II.
Concerning the Sanction? of Morality.

OUT, it js of little importance, it will be faid, what-
our Standard of Morality is, if we dcftroy its Sanctions, and
difpenfe with its neceffity. Let us examine then Avhether or
not this is in any degree the cafe ? Good works, Ave have
maintained, are neither the meritorious caufe, nor tbe ap
pointed conditioji of juftification. Let us inquire Avhether it
from hence follows, teat we have either no neceffary ufe
for them, or np proper fanaions by AA'hieh Ave enforce
them. The* body of thofe Avhom our doarines concern
conditute two claffes, the righteous and the wicked, or
believers and unbelievers ; it maybe proper therefore to at
tend to their bearings on each of thefe claffes of men.
Noav, it mud be admitted, teat this doarine of juftifi
cation, will have the fameafpeaon morals, when taught by
us, Avhich it 'has -when taught precifely in the fame manner,
by our church. In Avhatever way therefore fhe can incul
cate morality confidently with it, we can confidently imi
tate her. The church too, it has appeared, is in fome de
gree implicated in the charge to be refuted'11. To her pro
cedure on the- fubjea we will therefore particularly at
tend. ._ .".-..
And'fird, Our church fecurestheintereds, and inculcates
the neceffity of morality, by confidering Good Works the
natural fruit, and neceffary effect, of that faith which jufii-
fies. .
On this point (he is moft full and decifive. " By all the
<m) Above, p. 221.
S 3

274 THE TRUE CHURCHMEN ASCERTAINED.
declaration of St. Paul," (he fays, " it is evident, that the '
true, lively, and Chriflian faith, is no dead, vain, or un
fruitful thing, but a thing of perfea Virtue, of Avonde'rful
operation and drengtb, bringing forth all good motions and'
good works6." "True faith," fhe affirms, "doth ever'
bring forth good works0." "Good Avorks,"" (he teaches,
" are the fruits of faith, and follow after justification p."
This is the import of the epithets '' true," " quick," and
" lively," Avhich (he annexes to it, and tbe characteriftic by
which ihe condantly diftinguifhes it from all counterfeit-,,
that " it liveth and ftirreth inwardly in the heart," " work
eth by charity," "and is fruitful in bringing forth good
works'1.!' She fubjoins, accordingly, to her definition of
this. faith; " Avhereof doth follow a loving heart to obey -
God?s commandments r." She declares moft exprefsly and
repeatedly, that Avhere " thefe fruits do not follow," men are
deftitute of the true faith; and-that if they pretend to have
it, they " deceive themfelves, mock God," and manifeftly
(how that they know not " what true faith meaneth'."
" That faith," (he (ays, " which bringeth forth (without re
pentance) either evil Avorks, or no good Works, is not a right,
pure, and lively faith, but a dead, devilifli, counterfeit, and
feigned faith, as St. Paul and St. James call itJ." Nay,
" it is not," (he fays, " properly called faith v ;" and that
forafmuch as it is thus " dead, it is not now faith, as a dead
man is not a man w." Accordingly, after her definition of
juftifying faith, fhe adds; "This true Chriftian faith no
man hath, who in his- outward profeffion. . . . feemeth to be
a Chriflian man, and yet in his living and. deeds flioAveth the
contrary*." And again, " If we do not fhoAV ourfelves

(n) Homily on Faith, p. 23. (o) Ibid. p. 26. (p) Art. 12.
(q) Homily on Faith, p. 20,'and paffim. (r) Homily on Salva
tion, p. 18. (s) Homily on Faith, p. 21, 26. (t) Homily
on Salvation, p. 18.' (v) Above, p. 192. (w) Above, p. 193.
(x) Homily on Salvation, p. 18.

•V SANATIONS OF MORALITY. 275-
faithful in our converfation , the faith which Ave pretend to
have is but a /ezV»«/ faith V\ " Deceive not yourfelves
therefore thinking fhat you have faith, in .God, ... .when:
you five in fin; for then, your ungodly and finful life de
clareth the contrary, whatfoever you fay or think*;,"
Nor is this mode -of fpeaking peculiar to our Articles and
Homilies, but is the common language of our Reformers-
and the authorities, they refpeaed, on all occafions.  --
Aichbifhop Cranmer, fpeaking of juftifying faith, fays, it
".cannot but produce love and obedience3." No weU"*-.
Catechifm, treating, on this faith, fays, ".it always has..
joined with it, a difpofition to obedience b." The Bifhops-
aud Martyrs in prifon, having deferibed the fame faith,
fay, " Avhere through as the mind is illuminated, fo.-
the heart is fuppled to lubmit itfelf to God unfeigned 1)' ,
and-fo (ho weth forth an inherent righteoufnefs ;" and that
although this righteoufnefs is to be diftinguifhed " in the
article of judification, from the righteoufnefs which God,-
endueth us -withal juftifying us," yet " ihfeparably theft
go together c\" " Our church,"- the learned Bifhop of'
Lincoln accordingly fays, " confiders good works.; as effen
tial to the charaaer of a true Chriftian, and, as the neceffaiy-
conjeguence pf fincere faith in Chriftd."
: Our church alfo affigns the reafons why true faith is ever
thus, produaive of obedience. Some of thefe are, becaufe
" when we really receive Chrift, Ave receive him fuch as he
'offers hiinfelf'to us ; and that it is his office not only to de
liver us. from fin and death, and reinftate us in God's favour ,
but alfo to reform and regenerate .vs- by the infpiration arid
.Operation of his Spirit, and to redore us to that love and.
practice of holinefs which is called newnefs of life e :" because

' (y) Horn, on faith, p. -22, , (z) Ibid. P- 26. y (a) Above,
p. 193. (b) Above, p. 194. (c) Ibid. A Elements, Vol. ii.
p. 269. (e; Nowell's Cat. p. 112; and Horn, on Refurjec-
tion, p. 277.
S 4

276.' THE TRUE.CttURCHMENi-'ASCERTAIUED'
that as ttae believers ''know Chrift to be the only SavioUf
ofthe world, fo.they know alfo teat Avicked men fhall jiot
enjoy the kingdom of Gpd f :" and -becaufe, on believi-rig
thfey become united to Chrift as the branches are to the vine;?
and through tee continued exercife-of faith, iderive froiu*
him ftrength and nourifhment, and Whatever; is requifile foe ,
the fupport of the. fpiritual life g. Hence the con eludes; i
that, in- the naUuejof things, it is impoffibfe it. fhould be'
otherwife ; that the, principles of the Gofpel really embraced
mud be operative h; teat, as St. John argues,,, '' being borp
of God they cannot," in the ordinary couife of their bs-
haviour, " commit fip.;'?. but that" hisfeed," the divine
principle implanted in regeneration, " remaineth in them;"
and difpofeth them to relifh and- purfue Avhateyer is exJ
cedent'.- — — " Pra^terea," fays the Augfburgh Confeffion,
" decent noftri, quod neceffe fit bona opera faeere, nonut
confidamus. per ea gratiam mereri, fed propter voluntatem
Dei. Tantilm fide apprehepditur remiffio peccatorum ae
gratia. Etquia per (idem accipitur Spiritus fanaus, jam
cprda renovautur, et indvrant novps affeaus, ut parere bona
opera poffint. Sic enim ait Ambrofius : Fides home, volun
tatis, etjudse aaionis genetrix edz." -¦: . , ,
In fhort then, our church teaches mod undeniably, " that
good Works do fpring out necessarily of a true and lively
faith* ;" teat " good living cannot be separated from >
"true faith;" that "as the light cannot be hid, but-wiUfhoW
forth itfelf. at one place Or other, fo a true faith cannot be
kept fecret, but will (how itfelf by good works ;" and teat
" as the living body of a man ever exercifete fuch things as
belong to a natural and living body, even fo the foul that
hath a lively faith in it, will be doing always fpme good

(f) Horn, on Salva. p. 18. (g) See above, p. 1S5 ; and Horn.
on Good Works, p. 27. (b) Horn, on Salva. p. 18. (i),See
Honi. on faith, p. 24—26. , (z) Art. 20. (it) Art. 12.
(1) Horn., on faith, p. 22.

,' .''SANCTIONS OF MORALITY. -». .- 21?
Work, which (hall declare that k is living, and. will not be
unoccupied"1." );'Az ¦ 0.7,
In defiance however pf all this, -a writer, prpfeffing the
greateft candour and fairqefs, and whofe knowledge op the
fubjea is reprefented as nearly Unequalled, would perfuade
the world that tp reprefeiit trpe faith, ?s as neceffarily; prot-
du.aive of good works," is. certainly mot the doarine of
"the 'Church of England »" il ! Tp effea tips purpofe;
and at the fame time to ftiow the abfurdity and danger of
fuch a doarine, Mr. Daubeny has laboured in three fepa*
fate Works, addreffed refpeaively to three eminent modern
charaaers °. Other Writers, filling the high office of
Critics, and profeffed guardians of our Zion, have applauded.
Mr, D-'s labours, and have themfelves denominated thisno^
tipii a " novelty !'7 " ap error undoubtedly," " the child of '
Enthufiafm p.;" Sic. Sie.
\ To, lay, after a perufal of all he advances, what Mr.
Daubeny's fentiments on this ppint are, would' perhaps ex
ceed the (kill of man. A few of his remarks fhall however
he g/dduceo! to juftify what -has -been faid. ,.>
.Thus then, " thofe perfons," he fays, ff Avho affir^ithat
' where true faith is, there will be repentance, obedience,
and holinefs of life ;'.. . . have ajWys appeared to hirp to
Confound, rather than to explain, the Chriftian doarine*1/'
To affirm this, Mr. D. conceives," is in other words to fay,
that Avhen the foundation is Avell laid, it will of itfelf rajfe the
fuperftruaure ; or, to make ufe of another Scripture allufiop,
where the root of the tree is planted in Chrid,, Chriftian
fruit will be the confequent -produce of the' branches. But
in thiscafe (be adds) faas are againd usr."

(in) Ibid. p. 21. (11) See Mr. Daubeny's Letter to Mrs. More,
p. 39—41 ; . his Appendix, 582, and below, p. 277, 278. (o) Mr.
Wilberforce, Sir It. Hill, and Mrs. More- ' (p) See the Antija-
cobinEeviewforOfiober, 179,9, p. 195; and for November, p. '253.
(4) Guide, p. 291. •-'• (r) Ibid, p- 293. ' < :

278-' THE TRUE CHURCHMEN ASCERTAINED.
-, Again, the remark of Mr. Wilberforce, " that faith, Avhere
genuine, always fuppofes repentance, abhorrence of fin, &c"
Mr. D. affirms, "is calculated to lead into error8." In like
manner Avhen it is remarked, " that t/^ue faith is in fcripture-'
regarded as the radical principle of holinefs, and that if the
root exift, the proper fruits will be brought forte ;" Mr. D.,
adriiitting the premifes, obferves, " Ave feel ourfelves called •
upon to deny the conclulion '."
Accordingly, after faying Mr. W. has defcribed " Faith-
as the fird radical grace of the Holy Spirit, Avhich takes,
place in the heart of a finner ; and which brings Avith it par
don, reconciliation, and repentance ; and never can exift
Avithout producing the radical fruits of holinefs;" this Mr-
D. adds to Mrs. More, " is to fay, in your Avords, that there;
is an indivifible union betAveen the Doarines and Duties of
Chriftianity ; or that the latter grow out of the former, as
the natural'and neceffary produaions of fuch a living rootv
But, Madam," he fubjoins, " this is not the, language
either ofthe Scripture, or ofthe Church of England v." To
the fame effea, " Faith," Mr. D. fays, " may be alive to
no faving purpofe w." ..." The doarine Avhich reprefents
the fruits of holinefs as the neceffaiy produce of the Chriftian
faith, ... is nearly related to that of faith without Avorks,'
and is incompatible Av'th the grand economy of man's fal
vation "," " Faith, Avhich you compare to a living root, may
live without being produaive. In this light St. James re
prefents it 7 !"  The Britifh Critic accordingly reprefents
him, as combating '-' the notion that a right faith muft of
neceffity produce good works"1."
It is beyond all queftion then from hence, that the Faith
which Mr. Daubeny denies to be neceflarily prpddaive, is.
not the " counterfeit, feigned, dead, devilifh faith," of which

(s) Guide, p. 310. (t) Ibid. p. 300. (v) Letter to Mrs. More,
p. 38. (w) Appendix-, p. 586. (x) ibid. p. 587. (y) Letter p. 40.
(m) December, 1800, p.,687.

'SANCTIONS'' OF MORALITY. 279
our churchffpeaks, and which (lie fays " is not properly
called faith," and " is 'not faith" but the " righf" " true,"
"genuine," "living," " Chriftian faith ,-" faith confidered
" as the firft radical- grace of the Holy Spirit" faith, as
further explained by himfelf, asit" is ''the good work which
tee grace of God *" effeas ; as it implies " a firm belief in
Chrift*,""' " a reliance on the prOmifes of God through
Chrid1;" faith in fhort, ofthe very kind, "' and diftinguifhed-
by the. very epithets, with that'Avhich the church maintains
is ^neceffarily produaive. His difcordancy Avith her muft
'therefore appear undeniable.-'
•'Unfortunately however for the credit of " one of the firft
Writers of the age," on other occafions, Mr. D. maintains
tec direaly oppofite propofition. " I have," hefays, " again-
and again avowed; that true lively Chriflian faith muft pro
duce goodivorks; for if it did not, it would not be entitled to
that diflinaion. The epithets t)-ue and lively added to faith,
appear defigned tp diftinguifh it from, that falfe and dead
faith, of which St. J^ames fpeaks M" And again, " If faith,"
hefays, "be taken for that honeft vital principle, for ; 'which,
in the Chriftian fenfe, it ought to be taken, it muft, of courfe,,
produce thofe fruits which are here defcribed ; it would not
be truefaithif it did notd !" This Mr. D. is tbe precife pro
pofition of 'thofe you undertake to corre£t; arid wherefore
then all your toil ?
But " by faith," it is added, '"is here meant, faith in the
concrete; in other words, faith Avith all the neceffary ingre
dients of Avhich it mud be compofed, to cbaraaerize itsge-
nuine quality e." That is, faith compofed of the neceffary
ingredients of faith ! Did Mr. D. ever- hear of true faith
compofed of any other ingredients? But what are we to un
derftand by faith in the concrete?- , Why, " faith including
both belief and prance f; " faith as made perfea by

(z) Ibid. p. 52. (a) Gflide, p. 292.' (b) Appendix, p. 1P3.
Cc) Ibid. p. 166. id) Ibid. p. 162. (e) Ibid. (f) Above, p. 191.

280 THE TRUE CHURCHMEN ASCERTAINED.
works* ;" " faith as comprehenfive of all Chriftian du
ties h." And teen the doarine of our church is, that faith
when confidered as comprehensive ; of good AA'orks, is
mceff'arily productive of thofe wdrks !. ! I
But perhaps Mr. D.'s admiring RevieAvers can give us a
more confident interpretation of his .notions. No alas !
They can only maintain his agreement Avith the churob,
by faying, that he " fpoke of faith only as an abftraa.pro-t
pofition, undi/linguiflied by any charaderi/iical epithet to de
termine jts peculiar quality"1:" the yery contrary to Ayhat
has been proved to be the &a. z. .-•...
Thefe zealous Defenders of our church can bo'vpver, of
courfe, clearly (how their own coincidence with her. And
teis is thus effeaed : f Our pofition," they (ay, " is, that
* faith is pot nppeffarily produa+ve of good works :' and
that ofthe Homily is, that ' there is. one faith Avhich bring
eth forth no good works, but is idle, barren, and unfruit
ful. ¦' Between thefe tAvo, whatever; difference there jnay
fppietimes feem to be in found, aa-c contend there is none
in fenfe. For to fay that faith, under certain circumftances,
is unfruitful, is, as it appears to our underftandings, tanta
mount to laying, that faith is not neceflarily produaive;
fince if it were neceffarily produaive, it muft be always
produaive k."
But that which is called faith of which the Homily affirms
this, it fays exprefsly, is only a "feigned faith," and is
" not faith ;" whereas thefe Gentlemen, as followers of Mr,
Daubeny, or indeed as having any meaning, are fpeaking
of true Chriftian. faith. The argument therefore is, be?
caufe that which is not faith is not neceffarily produaive,
therefore that Avhich is faith is not neceffarily prodpajve !
And Mrs. More js almoft charged with fupercilious eon-

(g) Guide, p. 302. (b) Ibid. p. 291; (i) See Antija-
cobin Review for March, 1800, p. 331. (k) Ibid.

SANCTIONS OF MORALITY. 2S4
tempt for not publicly retracing her opinion1 in confe-
quence of this difcbvery ! - _.,--
But to add a few words in vindication of our doarine.
Our Lord affirms, that " Every good tree bringeth, forth
good fruit;" and that " A good tree cannot bring forth evil
fruit™." It does not however follow, that all good trees
are alike good; that 'there may not be great variety, both in
the quantity, and quality of the fruit of gbod trees ; that the
fame trees are equally fruitful in all fituations, in all fea*
fons, and under every fort of culture ; that they, have not
need of conftant nourifhment from the earth, and of expor
fore to the common influences of heaven, inprder to their
fruitfulnefs ; or, that both the trees themfelves and their
fruit may not be injured by (terms and blights. But thus
much is certainly intended; that, in the ordinary courfe of
things, fuch trees cannot produce bad fruit ; that hoAvever
finall thte quantity, pr however ¦ poor of its. kind their pro*-
duce may be, yet that ftill it will necea'arily be of the kind
with the tree, and different from that of a tree Avhich; is
bad in nature; or, that if occafionalfy this produce is really
rendered Avorthlefs, that it cannot then be confidered as the
natural fruit of the tree, but as this fruit coup teraaed. and
fpoiled by fome oppofite influence. ...
Arid juft fo it is Avith true believers. They have riot all
obtained the fame degree of "like precious faith:-'.'' They
arfe hot all alike fruitful : Thefame Chriftians are not equal
ly fruitfulat all feafohs and under all circumftances: They
have all need of continuation in the Chriftian foil ; of the
means of Chriftianity ; the refrefhing .(bowers of Divine
Grace, and the fruaifying beams of the Sun of Righteouf
nefs, in order both to the fife of their faith, and their fruit-,
fulnefs in good Avorks : The heft of them are liable to differ
either in their principles or behaviour from the blights and
dorms of temptation, and the countaraaion pf their old

(t) See Antijacobin Review for Oftober, 1799, p. 195 ; and for
November, 1799, p. 2iS. (m) Mat. vi. 17, 18.
4"

282 THE TRUE CHURCHMEN ASCERTAINED.
nature: Yet can they never, upon the Avhole and in the
general courfe of their lives, be fo deftitute of fruit as not
widely to differ from all others : When there is the lead
of this difference obfervable in their external condua, it is
always great in refpea to the principle by. which tbey are
aauated. When therefore Mr. Daubeny fays, " The pofition, that
faith muff neceffarily produce good works, leaves no middle
charaaer between the downright infidel and tee perfea
Chriftian D ;" he might as well fay, that a tree if good in
nature, Avill produce an equal quantity of equally perfea
fruit, whatever may be its age, ftrength, fize, or fituation.
When he fuppofes thatthis pofition renders the ufe of the
means of grace unneceffary ° ; he might as Avell fuppofe that
a tree is expeaed to live, and grow, and produce fruit,
Avhen it is not continued in the earth, and expofed to the
influence of- the air, and rain, arid fun. When he main
tains, "that faith arid praaice are feparable things'," 01-
that true faith may exift, Avithout producing any good
works »; he might as Avell maintain that* a' tree' is good
Avhich is good for nothing: he maintains, as Bifhop Horf-
ley expreffes it, "a grofs miftake, or rather a manifeft con-
tradiaion." " The direa contrary," his Lorddiip affirms,
" is the truth ;" and that'" the praaice of religion will al-
Avays tbr'iA'e, in proportion as its doarines" are generally
underftood and firmly received i." And when it is main
tained that this notion leads to " Antinomianifm r," the
charge muft be retorted: for, on the fuppofitionwe are op^.
pofing, formalifts, enthufiafts, aiid perfons of the worft mo
ral charaaers may fancy that they have faith, and are in
terefted in the • bleffings annexed to it; Avhereas oil our
fydem no perfon is warranted to confider himfelf a true
believer, and'confequeiitly in the favour of God, who has
pot a foitable condua. For hence,

(n) Letter, p. 45. (o) Ibid, p. 29—25.; Guide, p. 291, -&c".'.
(p) See above, p. 277, &c. (q) Charge, p. g. (r) Se<j
Mr. Daubeny's Appendix, p. 587; and the Review of the Contro-
verfy in the Anlijacobin, as above.

SANCTIONS OF. MORALITY. 28 3
Our church alfo further enforces the neceffity of good
works, by conficleripg. them as the , only fatisfactery FvA
dences of faith and a juftified date.  If true faith is con^
fidere'd as thus neceffarily produaive, nope, it is rpaoifeff,
are warranted to fuppofe themfelves poffeffed of it, but ia
proportion as they experience its fruits and effeas. Ac
cordingly, "By teem," i. e. good, works, our church fays,
"a lively faith may be as evidently known, as a tree d if.
cerueff by the fruit •." Her common char-^eriftic of thole
Avho are "judified" alfo is, that " they are made like the
image of God's only begotten Son Jefus Chrid ;" and that,
"they Avalk religioufly ipgood' works '." She exhorts, us
therefore, like our Saviour and his Apodles, to eftimate
the tree " by tee fruit v ;" to <¦' examine and try ¦ qurfeb/ei
diligently, to knoAv Avhether^ we. have the true lively fajte
ip our hearts,, or not, Avhich Ave (hall know by the fruits
thereof'* ;" to " look upon pur works, and fo judge of pur
faith Aybat :it. is *." .Our, " deeds and Ayorks," fhe fays,
" piud bp. an open teftimonial of our faith ;" "rieclara--,
tipns and teftirnopies of our juftification ;" and mud certify
it to our own confciences, and to other men i. Oteerwife,.
-whatever we, may pretend, fhe maintains moft perempto
rily, and prpves from St. John, that " Ave lack the true
Chriftian: faith," apd remain under God's difpleafure, and
that, if we perfevere in this date, our hypocritical profeffion
will increafe our final condemnation 2.
Arid can the neceffity of virtue be more ftrongly incul
cated, than by thus making Sanaification .the neceffary
Evidence of Judification ? Can the prefumptuou's hopes of,
, the carelefs or enthufiaftic profefior be more effeaually.

¦¦ (s) Art. 12. (t) Art. 17. (v)' Homily on Faith, p-26;"
on Alms-deeds, p. 247 ; for Whit fund ay,, p. 292. (w) Homily
on Faith, p. 23. (x) Ibid. p. 26. (y) Ibid ; and Hamily^
on Faffing, p. 174. (z) Homily on Faith, p. 26: on Salvation,
p,-> IS ; on the Refurrecu'on, , p. 280.

284 THE TRUE CHURCHMEN ASCERTAINED.
fuppreffed, than by only allowing men to confider them
felves really Chriftians in proportion as they are aauated
by Chriftian principles, and exhibit a Chriftian condua ?
And thsit what the church confiders as conftituting this
evidence, and as effential in order to diftinguifh men true
believers, is a morality very fuperior to any thing which
our opponents make neceffary to this end, is pretty clear
from her very fuperior notions refpeaing the rule of mo
rals*. That condua cannot exclude men from tee privi
leges of any fociety, Avhich is tolerated by the laws of the
fociety ; and we have feen how little is implied in their no
tion of a moral man b. The fame matter is clear from the
Avhole teiiour of her language. To Avhat has already ap
peared a fingle quotation (hall be added.
Speaking then exprefsly on the poirit, " A man," (he
fays, "may foon deceive himfelf, and think that he by
faith knoAveth God, loveth him, feareth him, and belong
eth to him when in very deed he ddth nothing lefs. For
the trial of all thefe things is a very Godly and Chridiart
life. He that feeleth his heart fet to feek God's honour,
and dudieth to know the will and commandments of God»
and to- frame himfelf thereunto, and leadeth not his life af*
ter tee defire of his own fiefh, to ferve tbe Devil by fin ;
but fetteth his mind to ferae God for his own fake, and for
hisfike alfo to love his neighbours, Whether they be friends
^ar adverfaries, doing good to every man, as opportunity
ferveth, and willingly hurting no man : Such a man may
well rejoice in God, perceiving'^ the trade of his life, that
he unfeignedly hate the right knowledge of God, a lively
faith, a ftedfaft hope, a true and unfeigned love and fear of
Godc." On the other hand, (he labours to prove from the
Scriptures, that Ave neither know God, love him, trud iu
him, nor belong to him, if we keep not his command
ments, love not our brethren, and do not righteoufnefs d.
(a) See above, p, 221—272. (b) Above, p. 272. (c) Homily
on Faith, p. 25. (d) Ibid. p. 24 ; and on Charity, p. 38.

SANCTIONS OF MORALITY. 385
.'Anr Js not this requiring far more in order to. conftitute
a genuine Chriftian, than they do, who treat all as real
Ch-r'ftians who have been educated in a Chriftian country,,
except profeffed Infidels, and fome notorious offenders
againft the peace of fociety ? The "loweft construction Avhich
can fairly be put upon the above paffage, and others which
have been quoted or referred to, is, that no man ought to
'confider himfelf in a juftified date, Avho is not free from tee
allowed indulgence of any one known fin ,- who doesnot f>ay
.an "habitual regard to every known duty ; and whofe leading
object, the " trade of whofe .life," as the Homily expreffes it,
is not to promote the honour of God and the happinefs of
men. •In this manner then, and. to this extent, does, our church
infiri upon Good Works as the only fatisfactory Evidence of
H;ue faith. and 'a juftified ftate ; and thus are teey as firmly
•ifeepred 'as Avrien-they are confidered co-efficient conditions
with faith in juftification.
There is however no" foundation for the charge, that this
is defining faith 'by' its effects*. A direct definition of it
has been giveri'd. And this recourfe to its' effects, is not lo
afeertain what faith is, but where'h is. Arid, as a learned
Writer has well fhown, this is an expedient we condantly
refort to in regard to "all active principles6."
Other grounds' upon Avhich 6u"r: church enforces the
nccedity of hofi'nefs, and dirnulates endeavours after the
greateft poffible eminericy in it, are, that it is commanded of
God f ; that a grand end .of the Chriftian difpenfatiori is our
redoiation to it*.; that good works which are th^ fruits of

(c) See Bifhop Cleaver's Note on Nowel's Cat p. 49. ¦ .(d) Above,
"p. 188. (e) See Nor. Left. Vol.- iii. p. 353. (f) Horn, on
,Salva. p. 13 ; on Fading, p. 174 ; on Works, p. 35. (g) Horn, on
Nativity, p. 269 ; on the Paffion, p, 262— 4 ;"en-. .the Refurreaion,
p. 27 <5— 9. T

286 THE TRUE CHURCHMEN ASCERTAINED.
faith are pleafing and acceptable to God in Chrift h ; and,
that we are bound to obey his Will, and furrender ourfelves
to his good pleafure, by the mod immenfe obligations of
gratitude '.
On thefe points die infids fo drongly, and under fo many
forms as Avould render the denial of our pofition utterly.
abfurd. We need not therefore here be detained by adducing
further particular proof. — And what rich, what various,
Avhat potent fpri.igs of virtuous action are here laid open ?
Is it a flight obligation Avhich refults from the Command of
the Creator to his Creature ? Can they, with any degree of
judice, be faid to leave out of their religion the neceffity of
holinefs, Avho confider their redoration to it one of two grand
ends for which the whole fcheme of their redemption Avas
undertaken ? Is it depreciating tee dignity of the very bed
works that men in our circumdances can perform, to re
prefent them as " pleafing and acceptable" to that All-
perfect Being to Avhom Ave are fo infinitely indebted, and
whom the brighted Seraphim edeem it their delight to obey ?
And Avhat motives can fecure our allegiance to heaven, if
thefe amazing obligations of gratitude do not ? This lad
principle is rightly urged in all its bearings, and confidered
as wonderfully efficacious ; as adapted to move us " if Ave
be not defperate perfons, and our hearts harder than
ftonesk." But Avhat is efpecially dAvelt upon, and confidered as giv
ing the greateft poffible prevalency to this motive, is, the
method of our redemption. The crucifixion of God's only
and well-beloved Son, the exaction of fuch fufferings of fuch
a Being, as the only acceptable atonement for the fin of man,
our church conceives to be mod awfully expreffive of the
evil nature and malignant confequences of fin, and of God's
hatred of it; and, of courfe, as furnifliing a mod urgent mo

th) Art. 12. (i) Horn, on Salva. p. 19. (k) Ibid.,

SANCTIONS OF MORALITY. 287
tive to abhor and (hun it. " If," (he fays, " God hateth
fin fo much that he would allow neither, Man nor Angel
for the redemption thereof, but only the death of his
only and Avell-beloved Son; who will not fland in fear
thereof; Avho will not hate fin in his heart1?" And,
having defcribed the Saviour's lad agony, and the wonderful
phenomena of nature Avhich accompanied it, " Cand
thou," (he fays, " O finful man think of this and not
trerhble within thyfelf ? Shall man (hew himfelf to be more
hard hearted than dones, to have lefs compaffidn than dead
bodies'11 ?"
And after mentioning, as plain tokens of God's abhor
rence of fin, the dellruaion of the old Avorld, that of Sodom'
and Gomorrah, and many other awful events of this na
ture, " This one example which Ave have in hand," (he
fays, " is of more force, and ought more to move us than
all the redn." — On the other hand, our church reprefents
the grace, mercy, and love difplayed in this tranfaaion, as
calling upon us in tbe mod irrefiftible language to live unto
him, who hath died for us. This wonderful love and mer
cy, the circumftances under which they Avere exercifed,
and the charaaers Avho Avere the objeas of them, die largely
.expatiates upon; and concludes, that the proper con
templation of all this, muft. melt every heart, and engage
every generous affeaion0. In a Avord, on this point the
ftrong language of Young only expreffes her feelings ;
. " And, groaning Calvary, of thee ! there fhine >
The nobleft truths ; there ftrongeft motives fling;
There facred violence affaults the foul ;
There nothing but compulfion is forborn.
Can love allure us, or can terror awe?
He weeps ! — the falling drop puts out the Sun ;
He fighs !— the figh earth's deep foundation makes p."

(1) Horn, on Paffion, p. 261 ; and Horn, on Repentance, p. 349.
(m) Horn, on Paffion, p. 269. (n) Ibid. p. 270. (o) Ibid. p. 27!.
(p) Night Thoughts, N. iv. p. 88.
T 2

28B THE TRUE CHURCHMEN ASCERTAINED.
And wlio," it may well- be inquired, can really believe, and
fcrioufly contemplate, this tranfaaion, and yet think fin
a trifle ? Who, that polfeflbs one generous feeling, can be
hold this loA-e, and not burn with love in return? Who, that
poffeffes a capability of virtue, mud not hence be conftrained
to every aaion that may either honour God or benefit
man z ?
A further diftina ground on Avhich holinefs is inculcated
confidently with our doarine, is, that it is requifite in or
der to qualify us for fpiritual exercifes here, and the enjoy
ments of heaven hereafter.
"" T'> enjoyments, it is certain, can render ereatures happy,
i - , t thofe for which they have a fuitable capacity and
tdfa:. But what tade, A\'hat capacity, can unholy and irn-
--.onitent tinners have for the exercifes of true religion, Avhich
confiftsin knoAving, loVitig, Worfhipping, and refembling the
infinitely pure and holy God ? Are not his fovereign autho
rity, his holy character, his righteous laAv, his humiliating
doctrines, his fpiritual fervice, his faithful people, rather
fources of their uneafinefs, and objects of their averfion ?
Their " unclean filthiriel's," as the homily expreffes the
matter, " feparates and makes a divifipn betwixt them and
their God, and hid eth his facefrom them ;" and their con-
fciouftief's of this ftltiiinefs makes them afhamed to appear
in his'prefence, and difpofes them to hate him. They are
therefore utterly unfit for God's fervice, Avithout tade and

(z) " It is much.difptited," the honourable Mr. Boyle obferves,
" whether God could contrive to reconcile the expiation offih, with
out violatinghis juftice, any other way, than by tbe paffion and death
of Chrift; but whether he could or not, he hath chofen the mcfi
obliging way, the manner of our- r&fetie difplaying the fevereft juftice,
and thehigheft mercy ; thegieateft hatred of fin, and the greateft love
to finners." Works epit. Vol. iii. p. 427.

SANCTIONS OP MORALITY 259
Efilifh for it, and incapable of finding afty delight in it".
Such charaaers, accordingly, are prohibited by otij .church
from partaking in her holy myfleries'; and reminded, teiit
without- a due preparation of heart, our addreffes to Sod
are not only unacceptable, but abominable to him?. Kamti
ing therefore, that the indulgence of fin is thus incompatibly
with intercourfe Avith God; and believing, th.it in propor
tion to his degree of conformity to tbe Divine iaiagp v'ill
be his degree of prefent comfort, the. true Chriftian. is care
ful to avoid i\n, and labours after tbe greateft poliiblc at
tainments in holinefs.
' Still lefs qualified hoAvever are unholy and unfanaified
perfons for that more perfea Avorfhip, that more exalted
fooiety, and thofe more purely fpiritual employments, which
conftitute the felicities of heaven. Not Only therefore are
fuch charaaers excluded from this happy place, by appfi-
tive appointment c, but declared alfo to " be meet for nd'be-t*-
ter purpofe, than to be for ever condemned in hellV And
really, Avhat delight Avould it afford them to have accefs into
God's glorious pretence, and to fee the Lord Jefus Chrift as
he isw, -who are wholly deftitute of affeaiofi for him, arrd
¦whofe lives have been a courfe of rebellion againft him ?
What relilh could they have for the fociety of angels, and
of the fpirks of jud men made perfea, Avhofe enjoyments
here have been entirely of a feufual and worldly nature ?
With what fatisfriaion could they join in the new long be
fore the throne, Avho have acquired no tade for tee exercifes
of thankfgiving and praife ? The very circumftances Avhich
conftitute jt heaven to the faints, Avould render it hell to the
unfanaified and unholy. Were it poflible therefore for un-

A~,
(q) See Horn, on Repentance, p. 349 ; Zechariah xi. 8 ; Amoi iii. 3 ;
John iii ; Rom,:viii. (r) Exhorta. at Commu. ; and Horn, on
Sac. p. 285. fa- (s) Horn, on Common prayer, p. 230. (t) See
Horn, on Repent, p. 349 ; and 1 Cor. vi. 9. (v) Horn, on falling
from God, p. 51. (w) See 1 John iii. 2.

290 THE TRUE CHURCHMEN ASCERTAINED.
holy perfons to (how a title to the inheritance of the faints
in light, they would be deftitute of all meetnefs for it, they
would be utterly incapable of enjoying it.
i Hence then alfo appears the abfolute neceffity of rege
neration and holinefs. And hence, in the very fird office'
ofour church, Ave have this ftrong declaration of the Sa
viour, not only that none fliall, but that "none can enter
into the kingdom of God except he be regenerate and born
anew of Avater and of the Holy Ghoft*." Hence Ave fee,
that thofe good works and holy difpofitions Avhich are the
fruits of faith, and of the Spirit, and evidences of judifica
tion, by which the Chririian glorifies his Saviour and pro
fits his generation here, alfo qualify and capacitate him for
his future inheritance. And hence he finds another power
ful incentive to cultivate and abound in them. For, to omit
an almod infinity of other motives to this condua, arifing
from confiderations of intered, fafety, comfort, pro.-
priety, &c, (
The lad ground, I (hall mention, on Avhich the Advocates
for judification by faith alone enforce good works, is, that
our eternalftate of felicity in heaven will be proportioned to our
degree of fruitfulnefs in thefe Avorks.  It has indeed been
recently objeaed againft us, that Aye " do not knoAv Avhether
there be different degrees of glory in a future ftate *\" But
however certain Individuals may have expfefied themfelves,
a flight degree of knoAv ledge on the fubjea Would have re-
drained thefe Critics from.reprefenting this fentiment as
common to us. And how the doarine of a gradation of
future bleffednefs " militates againft our notions of elec
tion," and Avhy it is " not preached by us z" on this account,
it will require no ordinary ingenuity to fhoAv. Juft as
plaufibiy may it be argued from the differences of men's
piinds or bodies that God has not created them. Hath not

ix) Bap. Service. (y) See Amijac. Rev. for April, 1799, p. 379.
(z) Ibid. »

SANCTIONS OF MORALITY. 291
the Potter power over the clay, of the fame lump, to make
one veffel unto honour, aiid another unto di(honoura ? Some
for nobler, and others for meaner purpofes? However
the nature and charaaers of men may favour of the fame
¦corrupt mafs before they become true Chriftians, nobody
fuppofes that they continue the fame charaaers afterward.
Always is it underdood, that on their really becoming the
difciples of Jefus, they are taken under his divine difcipline,
fanaified by his Holy Spirit, and prepared for whatever
ftation in his kingdom they are dedgned. All true Chrift
ians are reprefented as members conftituting one body, of
which Chrift is the head. They mud therefore occupy -dif
ferent places, and poffefs different capacities. And " God,"
the Apodle fays, " hath fet the members every one of them
ip the body as it hath pleafed himb."
The inheritance of the Saints in light Avill, doubtlefs, con-
fid of different degrees of bleffednefs ; and thefe, it may
alfo be fafely concluded, will exaaiy correfpond with their
different charaaers and attainments here. This feems
naturally to follow from the confideration that good works'
will in any fenfe be reAvarded, a doarine Avhich none, who
admit the authority of fcripture, can quedion. The common
phrafe of fcripture on the fubjea, that we (hall be judged,
rewarded, and receive, " everyone according to our works c,"
in drianefs, implies it. In regard to different degrees of
punifhment, many paffages are exprefs d; and forpe appear
nearly fo refpeaing the reward e. It is a doarine alfo highly
confonant to our reafon and judgment of fitnefs. For,
" can it be," as the excellent Dr. Watts inquires, " that
the great ' judge Avho cometh, and his reward with him, to
render to every one according to his Avorks,' Avill make no
didinaion betAveen Mofes and Samfon, between St. Paul
(a) Rom. ix. 2l. .(b) 1 Cor. xii, 12, &c. (c) Mat. xvi.
27 ; 2 Cor. v. 10'; Revela. xx. 13. (d) Luke xii. 47 ; Mat. xi.
20—24. (e) See 2 Cor.-ix. 6 ; Mat. x. 41, 42; Luke xix.
12— 19; 1 Cor. xv. 41,42.

292 THE TRUE CHURCHMEN ASCERTAINED
and the Thief on the Crofs, between the aged Martyr and
the dying Infant f?" Accordingly, although for tee mod
part, like her facred model, our church contents herfelf with
propofing heaven in general as the objea of our purluit;
yet does (he by no means omit the view of it under con
fideration, but prays that God's " faithful people plenteoufly
bringing forth the fruit of good works, may of him be
plenteoufly rewarded, through Jefus Chrid our Lord *."
Nor do tee Divines Avhofe doarines I am vindicating
vary frorii her on the point. " In confequence of our judi
fication," fays Jonathan Edwards, " our good deeds become
rewardable with fpiritual and eternal rewards'1." " Our
relation to Chrid adds a pofitive value and dignity to our
good Avorks in God's fight." " They receive an exceeding
value in tb,e ngnt of God, by virtue of God's beholding us
as in Chrift, and as it were members of one fo infinitely
•worthy, iri his eyes'." So refpecting the other particular;
" God," hefays, "_hath been pleafed to fix the degree ot
eaqli one's capacity and fo of glory, by the proportion of the
faints' grace andfruitfulnefs here : He gives higher degrees
pf glory, in rCAvard for higher degrees of holinefs and good
works k."
" Many fcriptures," Dr. Doddridge adds, " declare ex
prefsly that God at the great day Avill ' render to every man
according to his Avorks,' and intimate that there (hall be an
exact correfpondence betiveen every man's charaaer and the
reward which, through the riches of, divine grace, fhall theh
be bedowed'." So, fpeaking of thofe who are judified by
faith, " Their fubfequent good Avorks," Mr. Scott obferves,
" conditute the meafure by which their gracious recompenfe
is afcertainedm." Their joys, Avhen their earthly tabernacle

(f) See his Sermons, Vol. i. S. 12. p. 273. (g) Colleft 2*
after Trinity ; and Horn. p. 60, 242, 245. (h) Difeourfe on
Judification, p. S9. (i) Ibid. p. 93. (k) Ibid. p. 101.
(1) Expofitor, Mat> xx. Note. (m) Effays, p. 323,

SANCTIONS OF MOLALITY. 295-
is taken down, '-'are proportioned? to tee' degree of their
grace and fruitfulnefs on earth n."
And fuch are our uliul fentiments*. Yet, as Mr. Ed-
Avards has largely ffiown*-, all this is perfeaiy confident
with- being accounted- righteous before God only for the
merit' of Chrift, by faith, Becaufe, it is not antecedent to out
juftification, but AVholly in confequence of it, and' of our
intereft in, and relation to -Ciirift, that our works are thus
accepted and rewarded. And becaufe) it is plain hoAV ail
the Saints, as members of Cm-id's myftical body, may
partake of his benefits, and be perfectly happy, and yet
poffefs different degrees of happinefs, according to their dif
ferent places and capacities.
But, if tnis is the cafej if the good works of believers will
be rewarded w^ith foeh unmenfe bleffings; if their attain
ments in virtue here conftitute tee capacity for, and will
form the meafure of, their eternal innerit-ance; if the more
they iioav partake of the fpirit and nature of Chrift Jefus
their head, the nearer Avill be-theif approaches to him in his
kingdom of glory; furely they eannot want a motive to the
greateft poffible efforts after holinefs ; furely on this ground;
alfo it becomes them to be " deadfad, unmoveable, always
abounding in the work of the Lord, foradnuch as they
knoAv teat their labour is not in vain in the Lord**."
Thefe then, among others, are the grounds upon AA-hich
our church and thofe avIio adhere to her notions of judifi
cation, inculcate Ghridian morality upon fuch as fuppofe
themfelves believers. They confider holy difpofitions and
good works, as the natural fruit and neceffary effect of that
faith Avhich jufiifies; as the only fatisjactory evidence of a
jhftifted ftate ; as 'commanded of God, and pleafing and accep
table to; him- in Ciirift; as wha.t we are bound unto by the
(n-) Effays, p. 318. (z).See alfo Mr, Scott's Sermons,
p. 205, 208 ; Scripture Characters, N..T. Vol. i. p. .457— 46Q; &c.
(o) Difeourfe on Juftification, p. 88—102. (p) 1 Cor. xv. 58.

294 THE TRUE CHURCHMEN ASCERTAINED.
mod preding obligations of gratitude; as abfolutely requifite
in order to our meetnefs for God's fervice and heaven ; and,
as what will fix the degree of our bleffednefs in eternity.
" It is," therefore, as the judicious Hooker in reply to the
Papids on the fubjea obferves, " a childifh cavil, where-
Avith, in the matter of judification, our adverfaries do fo
«reatly pleafe themfelves, exclaiming, that Ave tread all.'
Chridian virtues under our feet, and require nothing in
Chridians but faith; becaufe we teach that faith alone
juftifieth. Whereas, by this fpeech, Ave never meant to
exclude either hope or charity, from being always joined as
i/ifeparable mates with faith in the man that is juftified ; or
works from being added as neceffary duties, required at the
hands of every juftified man : but to (how that faith is the
only hand that putteth on Chrift unto juftification q; &c."
" That man is juftified by faith, Avithout the works of the
law," Bilhop Horfley to the fame effea remarks, " was the
uniform doarine of the fird Reformers. . . And no one who
hath the lead acquaintance with their writings will impute
to them the abfurd opinion, that any man leading an im
penitent and wicked life, will finally, upon the mere pre
tence of faith, and faith conneaed Avith an impenitent life
muft always be a mere pretence, obtain admiflion into
heaven'."  Hence alfo the charaaer of a " believing
Chriftian," as draAvn by Lord Bacon, is intelligible and
confident : ' ' He knoAveth he fhall not be faved by, nor for
his good works, yet be doth all the good Avorks he cany."
But, as hath been already obferved,on whatever grounds
the church can enforce morality confidently with this doc
trine of juftification, Ave can confidently imitate her. And
that on all proper occafions we do thus enforce it, our op
ponents Avill not readily difprove. The motives which
have juft been fpecified are urged Avith equal condancy and

(q) See his Difeourfe on Juftification, p. 31. • (r) Ch. p. 25.
(y) Works, Vol, iv. p. 505.

SANCTIONS OF MORALITY. 295
equal force by the fubjeas of this apology z, as in the
ATritings of our church. However explicit Ave are, and
think it of importance to be, in (howing that good Avorks
are not the means through which we become united to the
Saviour , and obtain judification ; our uniform doarine is,
that ail " Avhom God did foreknow, he alio did predeltinate
to be conformed to the i)tiage of his So7is," and to " walk
religioufly in good Avorks1 :" that our fa/ictification is equally
as effential in order to our happinefs, both here and here
after, as our judification, and equally .provided for in the
fcheme of redemption : that from the very nature of true
faith, and of the Divine principle implanted in regenera
tion, love', holinefs, viaory over tee Avprld, &c. will natu
rally and neceffarily refult: that nothing except an habitual
renunciation of evil, and purfuit of that! which is good ; " a
patient continuance in well doing;" "a bringing forth
fruit with patience ;" is a fatisfaaory evidence of a date of
falvation ; nay, that all pretendons to fuch a date Avithout
this evidence is the highed prefurnption, and the groffed
abfurdity : and in fhort,, that it is the Chridian's, bounden
duty, his highed intered, his firmeft fecurity, and Avid con
ftitute his daily pleafure, to love, cherifli, cultivate, and
purfue every fpecies, and every poffible degree of holinefs,
for all the reafons, and in confideration of all the motives,
which have been enumerated.
And is This "fitting up faith, in oppojition to a good life'' ?"
Is this teaching "fomething very averse to morality w ,"
and meriting the very heavy charges with which we are
loaded, on the fubjea ? Is this, as Mr. Clapham affirms of
thofe with Avhom we are claffed, not making "the regula
tion of the moral temper, and the extinaion of the malig-

(z) See the Writings of thofe of them who have been mentioned,
pa'ffim ; Seflion iii. below ; Skeletons of Sermons, by Mr. Simeon ;
the Sermons of Mr. Adam, and of Mr. Walker ; &c. &c. , (s) Rom.
viii. 29, 30. (t) Article 17. (v) See Above, p. 268.
(w) Above, p. 268.

296 THE TRUE CHURCHMEN ASCERTAINED.
Bant p'affions, an effential or even afubordinate part of our
fyftem*?" Is this, as Mr. Haggitt pourtrays us, holding
doarines " not only moft fkocking to our moral feelings, but
utterly fkbverjhe of the firft principles of civilized fociety ,•"
doarines, "the obvious effea" of which "is, to cut
af under the bonds' of all moral obligation* r" Is this, as Mr.
Daubeny has the courage to maintain is tbe cafe, " defcii-
bing the obfervance of the moral precepts of the gofpel, as
• vain Avifdom and falfe philofophy * ?' " Is this, as he alfo
reprefents -us, being " perfeaiy agreed in decrying good
works z ?" Ia it not, on the contrary, making thefe works
as neceffary and as important, in their place, as faith is ;
yea, in many refpee\s,fupeiior to it, as the fruit is fuperior
to the tree, and the end to • the means ? Only, it is not
fubftituting tee fruit in the place cf the tree. It is not af-
figtring our good Avorks that place in the fcheme of falva"-
tion, Avhich the fcripture has not affigped them.
But are thfere, can there be, any more poAverful motives
to obedience, than thofe Avhich have been mentioned?
What principles can bind the conferences, intereft the feel
ings, and influence tee condua of Chrift's profeffed Dif-
ciples, if confid'erations like thefe do not ? Have dur op
ponents any more exalted or more efficacious incentives to
virtue ?
They do, it is admitted, in feme refpeas out-bid us.
They fpeak of Avorks as " recommending men to the mercy
of God, and rendering them AA-orthy of the mediation of
tbe Saviour ;" and promife them heaven itfelf as the reward
of their merits and the price of their doings, in a fenfe that
we dare not*. They can, Avith Dr. Paley, enforce mora
lity on principles more purely felfifii, and maintain that
" We can be obliged to nothing, neither to praaise virtue,
abey the Will of God, or any thing elfe, but Avhat Ave our-

(x) Sermon at Boroughbriilge, p. 21. (m) Vi-fitation Sermon,
Preface, p. 15. (y) Guide, p. 297. - (z) Appendix, p. 330.
(a) See above, p. HO, 210— 215, and Mr. FelloAves' Anticalvinift.

SANCTIONS OF MORALITY. 297
felves are to gain or lofe fomething by > ; and that therefore
private happinefs," that is, felfifhnefs, « is our motive" to
all virtue. But is that indeed the "highed fpecies of virtue
which flows wholly from this fource - ? Is this the only or
the principal ground upon which the Gofpel inculcates obe
dience? Or, may it not rather be doubted whether tee
condua which partakes of no higher pririciple is Chriftian
morality at all ? And can there, in the eye of reafon, be a
greater abfurdity than to talk of creatures, circumd'anced
as we are, " dead in trefpaffes and fins V or ;n our beft
edate " unprofitable fervants e," meriting any thing at the
hands of our Maker; and efpecially of our meriting an in-
tered in Chrid Jefus, or eternal glory ? It mud however
exceed the ingenuity of man to reconcile thefe notions
AA'ith the doarine of our church. But if this apparently
high price, Avhich is offered to men for their good works,
cannot be fecured tp them ; if neither fcripture, reafon, nor
the church, will warrant to them the payment of it, they
may Avell be expeaed more abundantly tp produce thefe
Avorks for confiderations Avhich are more certain, though
lefs fpecious.
And, in regard to every other motive our fydem has mod
obvioufly the advantage. Their lower notions of human
depravity f, of the work of the Redeemer £, and of the Rule
of dutyh, neceffariiy lower tbe motives to repentance,
gratitude, charity, humility, and cortftant exertiohs after
higher attainments in every branch- of holinefs. Becaufe,
only in proportion as the difeafe is thought ferious, will
(b) Moral and Political Philofophy, p. 50, quarto. (c) Ibid.
p. 51. (z) "Though," faith feifhop Atterbury, " a good adibn
doth not'-grow immediately worthleft by being done with the profpect
of advantage, as fome have ftraligely imagined ; yfet it will.be allow
ed, I fuppofe, that its being done, without the mixture af that end,
•r with as little of it as poffible, recommends it fo much the more,
and raifes the price of it." Sermon on Pfalm 1. 14. (d) See
Ephef. ii. 1 ; and above, p. 210—212. (e) Luke xvii. 10.
(f) See above, Chap. iv. p. 129, &c. ig) Ibid. Chap. vi. p. 178, Sqc.
(h) Ibid. Chap. vii. p. 221, &c.

2&8 THE. TRUE CHURCHMEN ASCERTAINED.
men be ferious about the remedy ' ; they only who believe
that much is forgiven them, will love much k ; they Avho
afcribe mod to their o'vn powers and merits, Avill lead ex
clude boafting1; and they Avho have a reduced dandard of
duty, will fee fewer imperfeaions to lament, and lefs rea
fon continually "to forget the things which are behind,
and to reach forth unto thofe Avhich are before™." Their
notions in regard to " a defeaive obedience" as all that is
required ; their ideas upon fincerity ; the duties of the fird
table ; and the other particulars refpeaing the rule of con- '
dua, which have been fpecided, are, in faa, drongly anti-
noniian, and fo many exprefs tolerations of deviation from
the moral law of God n.
Their flight manner of enforcing the neceffity of a re
novation of heart and principle °, mud alfo be exceeding
unfriendly to a good condua : for, who that expeas a
pure dream will not be careful to purify the fountain ?
Who Avould attempt tp gather grapes of thorns, or figs of
thifilesP? But Avhat muft have the word effea of all, is, their not
diffidently diftinguifhing between real and merely nominal
Chriftians; their not infifting upon a holy life as effential to
a date of falvation ; but too much treating all as entitled to
the. hopes of Chriftianity who are admitted within its ex
ternal pale ; Avhether or not, in any fober fcriptural fenfe of
the terms, they comply Avith their baptifmal engagements'!.
In this manner the Jews of old reded in Externals, and
negfeaed the fpirit and praaical part of their religion, till
they involved themfelves in ruin. And hence, among our
felves, men are. induced to think Avell of their date and
charaaer, and to hope for admiffion into heaven, who are
not only deditute of the required difpofition of heart, but
guilty of many grofs immoralities ; yea, Avho live in the
(i) See Mat. ix. 12. (k) Luke vii. 47. (1) Rom. iii. 27.
(m) Phil. iii. 13. (n) See above, p. 228, &c. (o) Above,
p. 1U-, &c; 169, &c. (p) Mat. vii. 16. (qA, See above,
p. 114, &c. .

SANCTIONS OF MORALITY. g§9
open violation of every one of the ten commandments,
except thofe, the known breach of Avhich would banifh
them out of the country, or make work for the executioner.
Such is the drianefs with which thefe- champions for
Morality enforce it upon thofe who are confidered real
Chriftians ! So little do they require as the evidence of a
ftate of falvation !
But in confequence of our larger demands in regard
to this evidence, a far greater proportion of thofe Avho
bear the Chriftian name, will clafs Avith the Impenitent and
Unbelieving. It deferves therefore alfo to be enquired,
Avhich party holds forth the ftrongeft motives to repentance
and ferious application to the Saviour; or whofe moral
fanaions are moft powerful as they more efpecially refpea
charaaers of this defcription ?
The church then, it has appeared, in ftria conformity
with the facred Scriptures, every Avhere , fpeaks of the pe
nalty annexed to difobedience, and the punifhment which
aAvaits the finally impenitent, in the ftrongeft andmoft awful
terms imaginable r. She confiders all perfons who "\i\e
in fin," and contrary to their " high profeffion," as noAr
lying under the Divine difpleafure ; and', that there is no
poffible method of their efcaping this mod awful punifh
ment, if they continue in their prefent courfe, if they do
not " with hearty repentance and true faith," turn unto
the Saviour. " Upon fuch prefumptuous perfons and
wilful finners," die fays, " mud needs remain the grssit
vengeance of God5." " The filthinefs of fin," (he fays
ao-ain, " is fuch, that as long as Ave do abide in it, God
cannot but deted and abhor us, neither can there be any
hope, that we (hall enter into the heavenly Jerufalem, exT
cept Ave be fird made clean and purged from it. But this
will never be, unlefs forfaking our former life, we do Avith

(r) Above, p. 141—148; Homily on Repentance, p. 351.
(s) Homily on Faith, p. 26.

300 THE TTftOtE e»U-RC*KME"N ASC&ftTAINED.
our whole heart return wit-o the Lord our God, and whh
a full purpofe of amendment of life, flee unto bis mercy,
.taking fore hold thereupon through faith in the blood of
bis Son Jefus Chrift'." And fo far is die fro in fuppofing
that their having profefied Chrift's religion, and eaten and
drank at bis table, will furnHh fuch charaaeiis with any
ufeful excuse, that this circumftance, their abufe of fuch
diftinguifhing privileges, (he maintains, will aggravate their
condemnation v.
And that on this head we follow her fieps it will be un-
neccflUry to prove. Tais doctrine, added to our ftrict re-
nu (fit ions in refpect to the evidences of a date of falvation,
is What our opponents brand us Avith, as conftituting the
gloonuriefs and rigour of our fydem. Hence it is that we
are -holden ap -to ridicule as " interlarding our difeourfes
Avith dices of liell and damnation w ;" as " brandifhing AA'ith
terror the menace of damnation * ;" as " dealing damnation
round tbe land y." The crime imputed to us on this fub
ject is, that we fet bounds to God's mercy, unfit men for
the pleadfres and duties of life, and drive teem to de-
fpaiv z. And truly, Ave dare not trifle on the trempndptus
fubject. Whatever may be the precife nature of the fu
ture punifhmeht of the wicked, if Avords have any mean
ing-, fomething, av© apprehend, inconceivably dreadful
muft be implied in fuch-reprefentations of it as thefe jraft
alluded to, Avith which the fcripture abounds. Whatever
of harfhtiefs or difficulty the doctrine may prefent, becaUfe
-it appears to us the certain doctrine of fcripture, we dare
Pot reject or mitigate it.
And as to charity towards our fellow-creatures, the}'
furely, we conceive, have the jufteft claim to it, Avho ufe
every endeavour to preferve tbem from the poffibility of

(t) Homily on Repentance, p. 349. (v) Above, p. 107.
(w) Above, p. 137. (x) Mr. Clapham's Sermon, p. 17.'
(y) Dr, Croft's Thoughts, p. 49. (z) See Mr. Polwhele's Letter>
p. 39— -82 ; Mr. Clapham's Sermon,, p. 2 1 ; Review, &c. p. 23 ; &c.

SANCTIONS OF MORALITY. 301
fuch a date of differing as this. Neither the nature nor
certainty of this punifliment, it (hould be confidered, is at
all altered by men's fceptical conceptions concerning it.
Thp.deftruaion of the old world was neither mitigated nor
averted by the general inapprehenfion refpeaing it which
obtained a. The overthrow of Sodom proved equally cer
tain and equally aA\ful, notAvithftanding the admc-nitions of
Lot to his relatives to efcape were regarded as a mocking6.
Kbr can we perceive how thefe admonitions were expref-
five of his Want of charity for them.
" Knowing therefore tbe terror, of the Lbrd, we per-1
fuade menc." Believing ourfelves the awful , reality of
God's folemn denunciations againft thofe, " who obey npt
tee .gofpel V' We entreat fuch charaaers ,to " flee for re
fuge to the hope this gofpel fets before theme;" to flee
uftto him who is exalted " to be a prince and a Saviour, for
to give repentance and forgivenefs of fins f." " As though
God did beieech them by us, we pray them in Chrift's
ftead, to be reconciled to God *." — While, on the one haiid,
Ave exhibit to them the bleflednefs a perfeverarice in their
prefent courfe Avould forfeit, and the nobler motives of the
gofpel, in order to allure them to repentance ; on the other,
Ave foleninly Avarn them " to flee from the Avrath to
come";" and conftantly affur'e them, that "except they,
repent, they muft all perifh1."
This is the encouragement we give rhen " to live as they
Mk!" Thus do " Evangelical preachert circulate doarines,
which powerfully impel bad men on in the career of wick-
edliefs, by holding out the profpe.a of impunity*!" So
rfttreh juftice is there in the charge that Ave " open a road

(a) See Matt. xxiv. 38. (b) Gen. xix. 14. (c) 2 Cor. v. 11.
<d)2Thef.i.8. (e) Heb. vi. 18. (f) Ads v. 31.
(g) 2 Cor. v. 20. (h) Matt. iii. 7. (i) Luke xiji. 13,
See Note (z) above, p. 295. (k) Above, p. 268. (z) See Mr.
Fellowes'Anticalvinift, Preface, p. 4. .; . . .
.'¦¦¦'¦ ' ' u

302, THE TRU£ CHURCHMEN ASCERTAINED.

. fe, .'

to heaven for finners of every dejoription without the trou- .
ble pf repentance " !"
.: If howe ver we again attempt, to recriminate, our oppo
nents Avill not eafily exculpate themfelves from the charge,.
that they greatly undermine and Aveaken this main bar,-
rier agaipft the general overflowings of wickedpefs and
immorality. With their extenuated views of the effeas of
the fail, of the rigour of the laAv, and of the malignity of
fin1, they do not readily conceive that the word of men
can deferve to differ " the hitter pains pf eternal death."
It is a doarine not very reconcileable with their notions of
tbe objea of God in our creation, and their refolution of
all the Divine Attributes, into thofe of pure Mercy and
Benevolence™. And, fropi the little rife they make of it
themfelves, and the feveriiy with which they treat the or
dinary fcripture ufe of it by others, there certainly remains,
a doubt whether or not they really believe the doarine.
For, whatever may be faid to the contrary,, and however
ungrateful the fubjea may be, if the doarine is really/
believed; nay, if it be only thought probable, or even pof
fible, fo far is its extreme aAvfulnefs from furnifhing a reafpn
for generally concealing it, that this confideration tis the
very ftrongeft reafon why impenitent finners- fliould hear it
.¦A'oneftly proclaimed. But, to fay the lead, thefe Divine*
'labour to mitigate the apparent feverity of this threatened
punifliment, and to make as little as poffible of the aAvful
reprefentations of fcripture refpeaing it.
" The difeourfes of Jefus," Mr. Polwhele fays, . . . f< ne
wer didraa the foul by accumulating images of horror, and.

(k) See above, p. 1S9. (I) See above Ch. 4. p. 129, &c.
(nij'See Dr. Paley s Mor. and Polit. PhiloC Ch. on the Benevolejice-
•fGod. " ': ' " '¦"' '*" ' "

SANCTIONS OT MORAllt Y. 303
minutely painting tee fcenes of everlafting termerit"."
Nay, the notion that " Religion impofes the Command to
believefthis, and' to do that, under pain of eternal perdi-
tibn," Mr. P. confiders as an obvious caufe of infidelity a.
¦-4^-Mr: Gilpin reprefents the doarine 'reflecting "the
eternity of future punifhments," as Wholly " uncertain ;"
and Avould by all means baniffl the difcuffib'ri of it frotri
the pulpit*:

\n. Third Letter, &c. p\ 39, Note. This then we are to fuppofe^
is the abfurd condua of Dr. Hawker. Mr. P. however has not fhowni
in what part of this Divine's writings there is a greater accumulation of
''alarming images and declarations, than what is found inour.Lord's
.difcourfes, which, ate recorded. Matthew v. 17 — 30. vii. 13 — 23;
xviii. 6—9 ; xxiii. 13— 36; xxi\'. 1— 51 : xxv. 1— 46 ; Mark ix.42— 49 ;
Luke vi. 24— 26 ; Xviii. 24—25. Does our Lord in feveral of thefe
fcriptures only make fdfne fparing and "obfcure allufibns" to the
" everlafting puirilhment" of the wicked ? (z) Letter, p. 82.
*' (y) See above, p.137. — A writer in the! AntifScobin Review has been
... peculiarly unfortunate in regard tp this fubject and to Mr. Gilpin. In
dignant at another Critic for infinuating, that fome minifters do not
..jproperly inftrufl, their flocks " in evangelical truth," thiswriter under-
ta fces to produce u two ihftaiices which entirely Hefeaf the in fi nuat ion :
" ind having "repeated the titlei df Mr. G.'s Sermons, the matter is
' thought decided incontrbvertibly, arid brother Reviewer is fiyled ari
" uncharitable-Reviler." Defirous however of improving the victory,
our writer proceeds, " They (the cleitgy) do not fqiiare the fcripture to
their own fuperficial philofophy, like Monthly Reviewers, wheh they
deem everlafting pwiifhmenl unjuft. They fee the mercy and the juf
tice of t-fod difpiayed in that rnoft awful truth, iri a manner the moft
confiflent, and the moft favourable to falvation  To believe punifh-
-flient to be not eternal, is to return lo the old notion of purgatory. . . ;
The eternity of future sufferings is a doctrine which man cannot argue
down, while he is a true believer."— This furely is producing Mr. Gil
pin's divinity as a decifive a'nfwer to the charge of -want of orthodoxy^
and at the fame moment flrongly reprobating his" notions ! But after
all, there is no fafety in triifting to the mere titles or1 things. See tl*9
Antijacobin Review for April 1801, pi 428— *33.
U 2-

304 THE TRUE CHURCHMEN ASCERTAINED.
Others deny that this punifliment of eternal death, was"
implied in the fentencp denounced. againft Adam". Mr.
Ludlam fays, this " is no Avhere clearly afserted in fcrip
ture, though it is by certain divines p." Dr. Pal ey fup
pofes, " there may be very little to chuff" between the. con
ditions of fome who are admitted into heaven, and of fome.
Ay ho are cad into hell ". . Dr. Hey favours the fame fentw
ment. " JBeing faved and being damned," he fays, " admit
of various degrees of happinefs or mifery, without limit:"
And, that no " great degree is neceffarily implied in the
Avord' everlading;'" but that " every fine ^ however f mall is
an everlafting punifliment' ." This furely is making heaven
and hell more nearly referable each other, than the ordi
nary reprefentatidris of them in fcripture Avould fugged.
When the Judge feated on his throne, fhall have divided all
nations into two claffes,. and fhall fay to one of them,
" Corpe ye bleffed of my Father, inherit the ^hgdom pre
pared for you from the foundation of the world;" and
unto tee oth'er, " Depart ye cUrfed, into everlading fire,
prepared' for the devil and his angefe*;" one AvOuld not
fuppofe, that only fo trifling a difference of condition may
be implied ; that to " go into life everlading," and/' into
everlading fire,*' may be a date fo nearly fimilar !
Ofthe fame, nature are the obfervations of Dr. H., that
the " expreffion" ufed in our 9th Article-, " God's Avrath
and ' damnation,' is more terrible' in the found than in tlie
fenfe;" that'" damnation is only equivalent to judgment;"
that " it does not of itfelf imply judgment after deaths nor
any determinate degree of evil ;" and " is as applicable to
the Socinian Scheme, as to any other;" that " a verdia

• (o) Above, p. 135. (p) Six Effays, p. 23. (q) See
Mor. and Pol. p. 4 1. (t). Vol. iii. p. 106. " Yet we may,"
be obferves, " eafily fuppofe too fmall a degree of evil, as welras to*
large a one, to be implied in the word ' damned.' " — Ibid.
(s).Mat. xxv. 31, &c.

¦SANCTIONS 0$ MORALlfV. 305
f
againft any one, in our civil judicatures, is judgment, or
damnation, how finall foever the fine1 :" that " owing to the
moderation of our Cburoh, Avd are not called upon to fub-
feribe to the eternity of hell-torments," nor " even to con
demn thofe, who prefume to affirm, that all nien will be
finally faved." " Though," however, he adds, " one Avere
inclined to hope -with Dr, Hartley, that all mtn will be
happy ultimately ; that is, Avhen punifliment has done its'
proper Avork in reforming principles and condua," in
other words, when our date of purgatory k ended, " yet ,
to affirm it, mud always be predimption v."
And mud not all thefe refer vations, palliatives, and limi
tations of the. plain language of fcripture and our church
on this fubjea, tend exceedingly to leffen the dread of pu
nifliment in the minds of vricked men ? Can God's aAvful
denunciations againft impenitent finners have their proper
effea in redraining them from iniquity, if they are not
hbnedly and generally set before them ? Is not this, in fo
many ways foggeding to them, that their punifliment may
ppt by any, means be fo dreadful, as it is often appri*.
fended? Nay, fs it not even leaving them pot wholly
Without a hope that, after ,all, and however they per.fid in
their wicked courfe to the end of their lives, they may be
ultimately happy ? <
As therefore it has been before proved, that our iyiterp
exhibits the ftrongeft incentives to love, gratitude, aud
every principle that can influence the better part, and bet
ter paffipns of men, fo it muft here bp cppfeffed, teat as
far as tee fear of punifliment can operate as a -guardian of
(t) Vol iii. p. 154, 155*. (v) Vol. ii. p.. 390. The condemna
tion of, thofe who affirmed this, D,;H. fays, "was required in the
laft Article of Edward VI, and he thinks. realorably • . h, n,le?(
the Article, < All men mail, not be faved. at length be obferves,
".fee*, inaccurate; as, T think, the mean.ng Is, It is not to be
affirmed, -that all men (hall be faved finally ; or after a defimte hme.
Ibid. Note. . -

30pV THE TRUE CHURCHMEN ASCERTAINED .
morals, we alfo have clearly the advantage. The efi~e.a
furely muft be greater when fuch punifliment, in itsawfuj;-
nature and unquedionable, certainty, is kept generally in
vieAv, than when it is only now and then ihyly apd doubt-'
ingly hinted at, and Avhep the ordinary fcripture reprefen-.
rations of it are fo fpftened and palliated. .
How void of, foundation then* in this view aho, is the
charge Ave Avould refute. And how ill does it become the.
mouths of thofe who advance it. Whether we attend to
the motives to gopd wprks^ chiefly urged upon thofe who
are confidered as true Chridians, or to thofe incentives to
repentance which more efpecially regard the Avicked, fo
i*orfe than deditute are our opponents pf any fplid- ground
for boafting oyer us;

SECTION III.
A Vindication of certain iNDiyipuALs ; an Appeal fa
' "experience, and to the concessions of our Opponents,
on the Point ; and a Conclujion that it is the strictness
of our Morality which gives the Offence. ' '

OO much we may even venture to affirm 6f the doarinel
of thofe among us, whofe ftreng fenfe of the evils attend-
ilig the oppofite errors,' has led them to ufe language1 the
lead, defenfibie on the fubjea, and whofe works our oppo
nents attack toith fuch peculiar virulence. We will in-
ftance, without undertaking the defence of all their modes
of expreffipn, as perfons of tips defcriptiori, and ftariding
in this fituation, the two late well-known Divines, Mr.,
Romaine and Mr Hervey.

DEFENCE OE INDIVIDUALS. 303
1 Ttefpeaing a work of tee former of thefe Gentlemen, as
¦Correspondent of the Antijacobin, who fubfcribes himfelf
"" A Friend to the Edablifhment," thus expreffes hirofell ;:
"One of the Reviewers faid on Mr, Ro.maine's Life of
Faith, ' It was a pity that the, Life of Faith fhould be the.
death of common fenfe.' 'Rut I wouldgo further, and fay ?
that the life of fuch faith, foch Solitary, modern, antino-
mian faith, is the death of all reafon, all piety, all humility j-
all meeknefs. A few ; favourite notions are denominated:
laith, and this faith is exalted above every. Chriftian grace j
apd may exclude every moral virtue *." ... ?
This is a heavy charge. Jf hoAvever this, zealous
churphman will compare the definition of faith given: in
this Avork, with that of our Homily, herwill find, that they
' are precifely, in effea, the fame.. Thus, the Homily fays,
" The right and true Chriftian faith is, not only to believe
that the holy fcripture js true, but alfo to have a fore truft
arid confidence in Go'i's merciful promifes to be faved from
everlafting damnation by Chrift,: whereof doth fofloAv a
Joving heart to obey his commandments"." — Mr. Romaing,
engaged exprefsly like the Homily to (hpw -" what true
faith is," fays, It refers to the Word, df God,, and .that
the perfon who really believes " adepts to it,, relies upon
it, and aas-aceordingiy." " This," he adds, " is faith c :"
and it is clearly nothing elfe than a comprelfion of the
words of the Homily. But, if this is the cafe, thefe hard
epithets of this "Friend to the Eflabliihment," apply
equally to tee faith of the eftablilhed church, as to teat of
tee work in quediop.
And then, as to thefe " favourite notions'" ,fee,ino- ".the
death of allreaf'on, and all piety, and excluding eve/y moral
virtue :" Refpeaing the death of reafon, I (hall advance
nothing; becaufe, enthufiafts like us, will not he allowed to
Jbave any judgment in what its life .cp.nfifts; , apd becaufe,
.liv1. ,..•¦ '-'J '¦¦' -¦-' ' ~'
(a) For May, 1799, p. 77. . ¦ '« i. (b) On Salvation, p. 18.
4e) Life of Faith, 4th Edition, p. 24.
> U 4

308 THE TRUE CHURCHMEN ASCERTAINED.
the Avhole fydem of our doarines, we knoAv, appear irra
tional to a Sociniari Reviewer. In direa contradjaiop
however to the other part of the charge, and in the moft"
perfea confonance Avith the notions of our church, it is ex
prefsly maintained in this little work, that " every man in,
his natural date, before the grace of Chrid and the' infpira
tion ef his fpirit, has no faith:" that " a man Avho liA'es'
carelefs in fin has no faith," but is a " praaical Atheift :"
teat " the fornialifi, avIio is content Avith the form of godli-
nefs and denies the power of it, has not true faith :" yea,
that " he Avho is fo far enlightened as to underftand the Avay
of falvation, and is deftitute of love, has not ti-ue faithi. '.'""
¦  rHow then can it be affirmed that this faith deftroys
" all piety, and may exclude every moral virtue," Avhen
aU carelefs finners, formalifts, and thofe who are deftitute*
of the genuine love of God and man, are thus pofitiyply
declared not to poffefs it? • How can fuch a work be " the
death of all humility," when none but truly penitent fin
ners, and humble Chridians, are addreffed in it, or Avar-
ranf ed to take one word pf encouragement from it ?
It is alfo, on the other hapd, maintained, that all who-
believe " dread whatever is oppofite to the Will of God;"
that " the love of Chrid (hows fin in its exceeding, finful-
nefs;" that they are required " to refid unto blood, driving
againft fin ;" and that " faith working by love tp Chrift,
gains daily viaory over it *." Always is it fuppofed. that
the Redeemer (lands equally engaged, and is equally qua
lified, to fave all who truft in him, from the practice, as from
the condemnation of fin. Commenting on the paffage,
' He, will fubdue our iniquities ;' " He will do it," it is
obferfed ; " He is engaged by promife, by office, it is his
glory to fave his people from the dominion of their finsf."
To the fame purport are the remarks on Romans .vi. 14,
and Galatians v. 16 : '' Grace is Almighty to fubdue fin. . . .
Ye (hall not fulfil the luds of the flefh, either in word or

(d). Ibid. 25—27. (e) P. 12.1, 266. - (f) Page 254.

.- .DEFENCE, QF WDIVlRy^g, $Q*,-
%f*i.not one of thep> fbaji reign oyer you s." A^d, having
'"hooted the believer to apply to Chrid by prayer- for

e:drepgth to refift temptation ;'" Sooner," it. 'is added?" fhall
heaven apd earth p-ffs away, than fin, apyfm, thus Jeft with
Chrift to befubdued, diall reign oyer j;heeh."
True believers are alfo every where reprefented as making
a daily and 'progreffive improvement in virtue. "Chrift," it is
duel, " living, dwelling, and reigning in them by faith, will
day by day weaken the ftrength of Sin, Satttn, apd the,
Y^Jd ; and by thepoAyer of his death and refprr^ajpn he
will be conforming them more to his own image and like-,
nefs.- He Ayill by faith enable them to grpw up into, birpirr
' afJf^ings, as long as they live. /They will be gpipg on frprp-
ftrength to drength, till fin and death be fwallowpd up in
yiaory «.» " TJntjl that happy time come," it is fubjoiped,
" he has. appointee! certain means, ipthe ufe of which they
are tp wait for the- epptjpyal jepeiying of grace.". Ip the
f^thful rife, of thefe meaps, that is, efpecially in prayer,
public worfhip, apd, ,Jpe dipper, tbey are reprefepted, as
finding great,dejight, " winch nothing can rob thetpof but
fin,",,'^|i,i(jh niakps thenx earefplin ^heir life and eonverfa-
tion to pleafe their gracious Lord *, .
In another place this enemy to all piety and morality
proceeds trips : " The fame faith, Avprking by love, has
gajp,ed the hearts, apd affeaiqns of believers over to the1
ipjerefts pf holinefs, and the wmmapdjineptsnow ceafe to'
begrjeyous. Loye.tojjPlirift,, who .isi perfea righteoufnefs
and .holjnefs, cannptconfift Av;ith the (hatred pf either ; nay,
they aj-p reneAyed after his image jn, bote ; and ueaewed in
k'nojyledge, that theytmjgbt knpvv bis.precipps image, and;
renewed, iplieart that they might love it; therefore, being.
ti)us created, anew in Chrift Jefus, tbey will certainly in, the
inper manjideligl-tinrighfeopftiefsanditrue holinefs1." 
" Tfe, .(Chrift) Jha,.s perfeajy fecuned .tbe'JRlarpft.Pf hqHnefs
(gl PageJ'2. (h) P, 118, 0) P. %fy- (k) P? ^,^2-
(I) P. 267.' • •

Si* THE TRtTB CHURCHMEN ASCERTAINED.
And the glory of the moft- holy God; for they are his
workmanfhip, created unto good works, to love them, to dp
them, to walk in them as the way to the kingdom ; and they
live by faith upon ChridYftrengthfor Will and Po-ier to
do them, and upon his intercerfion for the acceptance of
them. . . . To him they look for every thing needful, tp
euable,tiiem to glorify God in their lives, and to (how forte
the yirtues of him who bath called them ; on his grace they
rely that their converfatiou may be as becomes the gofpel
of Chrid, and that they may adorn the doarine of God
their Saviour in all things"1."
Thefe extraas may fuffice to (how, Avith what judice or
propriety, a work like this can be rpprefented as " the.deatb,
of all piety," and asfo exceedingly hodile to " every Chriftian
grace, and every mpral virtue." It will not, furely, be eafy
for this " friend to the Edabliihment," to prove himfelf a
friend to truth. The cafe of the edablifliment is truly
deplorable if it has need of fuch friendship as this. If in
this work there be modes of expr'efiion, or even fentiments,
which fome found Divines of our church may not wholly
approve, furely it can have no fuch tendency, and deferves
no fuch reprobation, as is here prefented to us.
'•- The works of Mr. Hervey * Mv. Ludlam charaaerizes, as
"abounding with numberlefs matters either falfe, or unin
telligible, or unfcriptural ;" and would affure us, that Mr.
H. has bidden " adieu to common honedy n," in the com-
pofitiop of them. Others have fpoken much of the Anti-
noniian tendency of thefe writings °. And, it fliall be allowed,
that they are as. liable to objeaion in this view, as any pro-
duaions within tee fcppe of our apology. Many, with our
views of juftification, think this Divipe has proceeded too
far ip guarding agaipft. the improper ufe, of works,, but not
one of teem will infinuate that he has not gone far enough
(m) p. tm ' („) Stx Effaj»/p. 57, St/ and Note
(o) Wefleyj Bellamy.

"DEFENCE Of INDlVlDUApSv ,--r $1 I
A^teyet,.^ear hpw even he fpeaks, on the 'fubjea. Arpidft a
<^eat deal to the fame effea, •: ,,
V"" Holinefs," he obferves, " is one of the moft diftinguiflied
buffings in bur fydem ; pay, is the very central blessing,1
to •whiVh'all the others verge , in which they all terminaTev-
Were Ave chofep from eternity ?' It Was for this purpofe,
that we may be holy and unblameable in Love. Are we
Called in time ? It is to this intent, that we may (how- forth
Ihe praifes of him, who hath called us but of darknefs into
Ms marvellous light. Are we created again in Ghrift Jefus ?
It is, to capacitate us for acceptable' fervice, arid to furriifti
us unto every good work p." If, Mr. H. readily acknow
ledges, the fcheme of judification by faith had'the fmaUeft
fendency to fupport ungodlinefs, or to difcourage virtue, it
would doubtlefs be worthy of univerfal abhorrencfe. But
1 he appeals not only to the nature of the doaririe/ and the
teafon of things, but to the experience df believers, whether
its tendency is hot " quite the reverie "." And after ex
patiating on the immenfenefs of their bleffihgs, and the
means through which thefe bleffings are procured to them,
the afionifhing love arid fufferings of the Redeemer ; "Is
it poffible," he proceeds, '* for the contemplation of fuch
goodnefs, to Aveaken the motives, or relax the fprings of
bbedienee? As foon inky lenient' -balms kill, and ranked
poifons cure. Is fuch a belief calculated to difcourage duty,
arid patronize licentioufnefs ? Juft as touch as vernal fhoweis
pre fitted to cleave the earth with chjnks, or dimmer's funs
to 'glaze the waters with ice . . . . No; ' Nothing, nothing is
fo"effeadal to beget the mod irrecoficileable abhorrence of all
•^Hgodlihefs, to make the remembrance of it bitter as wdrm-
iiood, tee temptations to it horrible as hell .... Other motives
piay produce forrie external fer vices ; but ibis conciliates te"e
will ; teis prpfelytesthe affeaions; this captivates the very

(p)Tb.eron &c< Xetter 10, p. 239 , . : (q) Ibid* -

Ut THE TRUE CHURCHMEN" ASCERTAINED.
foul; and makes all its powers^ like the chariots of Ammina-
dab, ready, expedite, and aaive in duty'."
He ihpw? moreover, Avhat an exalte4, virtue thefe prin
ciples of faith and love produced in phe Apoftles and (ancient
45ai«fs -; and abounds with pbfervatiops like thefe • : " Where-
ever God works true faith, he plants tee feed of univerfaf.
holinefs, and provides for the propagation of every virtue '.'*
" The dparine of faith is called by St. Paul, a ' docfrine ac-,
cording togpdlinefs' ; exquifitely contrived to apfwer all the
ends, and fecure every intereft of real piety. The grace of
faith, St. Jude ftyles, ' our moft holy faith ;' intimating teat
i.t is pot only produaive of. holinefs,, but that the moft re
fined and exalted holinefs arifes from , it r." " The Scrip
ture lays fpchaftrefs upon faith, becaufe it is a fore, a foye-
reign nieans of ' purifying the heart,' apd never fails, fa
< work by love w.' " This lad, fentiment, ,like ppr church,
Mr. H. in-fifts upon peremptorily ; affirming, " that our
justification and fanaificatiau are abfolutely jftjeparahte '," fhp$
a genuine faith and a copfcieptious obedience axe as indifsolu-
bly connected, as gravity and ftpne, or heat and fire1.; — Such
an Aptinomian is Mr. Hervey ! Such is the language of, a
DiA'ine, whofe notions on the tehjea are among the leqft
defenfihle. But Avill'Mr. Ludlam maintain that the fubjea of his ani-
madverfions, tee " Scripture-Cbaraaers," has an immoral pr
an ungodly tendency? Has he not, amidftall his charges of
folly and fanaticifm, been cdnftrained to allow that this is
a " pious and Avell meant work^ ;" apd that the author of
it " is a man of fenfe and piety * ?" Has it not extorted a
fimilar commendation from tee Britifh Critic % an authority
equally free from fufpicion ?

(r) Ibid. p. 242— 245. ; (s) Ibid. 245— 268. (t) Ibid, p.248.
(v) Lett. -lip. 268. (w)JLett..U">. p. 249 (x) Dia. 10.
p. 341. (y) Four Effays, p. 108: <p) Six Effays, p. 56.
(a) Vol. iv. p. 280,.

. PEFEN.CE OF.INDIVIDUALS. 31$
Or will Mr., L. advance this charge againft the Works of
that objea of his implacable diflike, the late Jofeph Milner ?.
JDoes he knoAv that the profeffed aiid charaaeriftic defign
of this Author in his " Hiftory of the Church," is, to cele
brate only " genuine piety ,-" that in contradiftinction to the,
bulk, of his predeceffors, who have refpeaed other matters
" more than godjiriefs and virtue," and made fuch " large
djfplays of ecclefiaftical Avickednefs," his efpecial objea is,
tp write the hiftory of thofe perfons " whofe difpojitionsand
Uves- have been formed by the rules of the New Teftamennb ?'*
And has he not faithfully adhered to his plan, fhown the
conheaion between doarine and praaice, and recognized
nothing as real Chridianity, but' in proportion as it has.
approached to this ftandard ; in proportion as it has thus re
gulated men's difpofitions and lives'? Is it, for the defec-
tivenefs, or fhe.eminency of his charity, liberality, and good
works ip general, that he fo fully dilates upon, and fo highly
extols, the character of Cyprian*1? Is it for the coldnefs,
pti the fervour of the piety they breathe, that he.likeAA'ife
dwells with fuch peculiar fatisfaaion on the works of that
great, model of our church, St. Auftin e? In what merely,
lpiman coinpofition is there difplayed a more cordial relite
for whatever isexcellent ? Who will affirm, that by the,
perufal of this work, his ftandard of morality has been low
ered, or his ftimulus to the praaice of it abated ? And, is
not the fame fpirit every where confpicuous in Mr. M.'s
Sprmons ? Yet there cannot be a more ftrenuous advocatfif
for our doarine of juftification.
Or, can it be (hoAvn that this is the tendency of the
Works of Mr. Scott, another firm and confident fupporter
of this doarine, and whofe fentiments have lately been re-
' (b) See his Preface. '(c) See Vol. i. Ch. 22 ; and the whdle
Woi>k.paffim. (d)-Ibid.Cent.3. Ch.T.p. 351-Ch. 15. p. ' A>fc
(€) Vol. ii. Cent 5. Ch. 3. p. 323«-Gh. 9. p: 510..

314 THE TRUE- CHURCHMEN ASCERTAINED.
prefented as fo fufpiciousf?: Can it be proved of his riu-
merous writings l, that they either tend, or are defigned j
to depreciate morals ? We appeal to every page, to every
paragraph of them, for proof of the direa.contrary. A
fingle paffage (hall be adduced as a fpecimen. " The AvhoiW
plan of redemption," fays this mod fcriptural Theologian'
commenting on Phil. i. 11, "the humiliation and fufi.
ferings of the Divine Saviour, the infpiration of the holy
fcriptures, tee preached gofpel, and teeindituted ordinances,
are entirely defigned to render men fruitful in good works;- and
if this end be not anfwered in thofe who profefs the gofpel,
the whole, as to them, has hitherto been ineffeaual. . . . Even
the work ofthe Holy Spirit, in regenerating, illuminating,
convincing, and comfortingthefoul, is entirely fubfervient
to the Lord's defigii of rendering it holy and fruitful: nor is
any knowledge, experience, faith, joy, or confidence ge
nuine, which is not connected with fruitfuineft, Or productive
©fits." ' '''•'-" '
•Nor let it be infinuated, as it often ish, that what1 we
mean by holinefs and good fruit, is fomething that has little
or no conneaion Avith the good of fociety. For this writer
proceeds, " Whatever part of a believer's condua tends to
make knoAvn the glorious perfeaions and works of God,
and to promote tlie credit of the gofpel, the converfion of
finners, and the peace or purity of the church ; Avhatever
may diminilh the fum total of ignorance, error, vice, arid
niifery in the world, or increafe that of true knowledge,
wifdom, holinefs, and felicity; in fhort, whatever does real
good to mankind, in their temporal and fpiritual concerns, is
good fruit : all elfe should be counted but as leaves and
bloffoms. An upright, faithful, blamelefs, benevolent,
. peaceable,forgiving, pure, and holy converfation "a cheerful,

(f ) See Antijac. Eev. for September, 1799, p. 33, &e. (z) See
his Commentary on the Old and New Teftament, his Effays, Ser
mons, &c. (g) Treatife on Growth in Grace, p. 44. (h) See
Clapham's Sermons,, p. 17.

DEiFsENEE OF INDIVIDUAtS. - SIJ
thankful, refigned, and -patietit fpirit ; a reverential, and
ftated attendance omthe ordinances of public and family
worfhip; a eopfcientious regard to the Will of God, in our
dealings Avith men, and in our behaviour towards sail Avho
are in any way related to us, even when they negka their
reciprocal duties; and an habitual moderation in all the
purfuits, interefts, and pleafures of life, have a manifeft
tendency thus to adorn our profeffion and benefit mankind.
To thefe we may add a faithful improvement of the talents
committed to our ftewardfhip j whatever meafore of autho
rity, influence, abilities, learning, or riches, may be affigned
to us by our common mafter : for with fuch talents we may
do proportionable good; provided Ave be influenced, by
evangelical principles, avail ourfelves of advantages and
opportunities, and afk wifdom of God to clirea us in out
endeavours, lac. &c. We cannot think ourfelves perfectio.
this life, Avithout being juftly chargeable with pride ; nor
can we neglea to pray for perfeaion and follow after itr
without criminal neglea,; :apd toleration of fin in pur hearts.
and lives'." -•>•."• . - . .- * r
Noav, if it is not uncharitable, unjuft, monftious, to affirm
or to infiriaate, of thofe who ufe this language, . that their
doarines lead to licentioufnefs, and thatthey nearly exclude
morality from their fyftem of religion^ there is furely nothing
to which thefe epithets can be applied. Yet to thefe fenti
ments of Mr. Scott, the general body of Divines under vindi
cation will fubfcribe. They are our common fentiments, on
the fubjea. .¦ But there is no end of particularizing from
fuch a hoft of Witnefies. To notice therefore but. op©
inftance more ;
; Can Mr. Daubeny fubftantiate tins charge againft thjB-
celebrated Works he undertakes to reprehend on the point r
Cap he indeed (how that thefe Works tend to endanger te
"exiftence, lower the tone, or relax the obligation* pf morals ?
(i) Growth in Grace, p. 44— 4fe

;e

816 THE TRlUE .CHURCHMEN ASCERTAINED.
Asfopn, to adopt z}ir .-. Hervey 's allufipp,fc, may-he proye*
that tee firemen, .by playing the engine, and' pouring in
water, contribute to the burning tee houle to the ground,
and laying thefurniture in afties., One of teefepublications,-
however, Mr. D. reprefents asdefcribing faith in amanner^
" calculated to lead tfie. reader to a conclufion fpbysrfivepf ,
the great defign of the gofpel covenant ' ;". as; containing
matter, " more favourable to entiiufiaft% than praafcal
Chridiauity m ;" as defenbing " the obfervapce ofthe moral
precepts as vain wifdom, and falfe philofpphy » ;" &c. &cv
Yet, hoAveterinconfidently, and notwithftanding teisfevere
charge againft fome parts of this. Work, Mr. D. informs us
it Avould give him pleafore to be the means of extending its i
circulation ; and is conftraiped to believe, " that the reader
muft be either good or bad^p the extreme, , Avbo .does not
derive .benefit from it ;" e*nd that it " will produce a mbre»
extenfive, and on many minds a more powerful effea, than
any inftruction from the, pulpit, or even from the pen of a
Divine ».", ¦ ,, -". -;,v,,\ , ,.-,,.- .,/;. "
Nor have any perfons, who ar,p at all worthy of notice,,
ventured to queftion either the intention, , the tendency, or
even the aaual good effea pf this publication, Avhatever
oblique hints, and tefiriuations of ^pother,, kind, a diflike
to fome of its doarines has occafioned. , Trite Critics, ;whq,
are defervedly in the higbeft repute ivitb tee Orthodox;, " re
commend, it to the public as one of thq moft impfeffhe bopks.on
the fubjea of religion, ,that has appeared within their me
mory ;" as " a wprkjin which teeat*teor labours by eisery
mode of argymmf, to revise the decaying zeal aP'd Iqye-for ,
Teligion ;", as " perhaps, intended as a providential indr-w-
ment towards not only prefervipg this nation firm, amidft
the wreck of religious, moral, and, political- opinions, in,,

(k) Dia. x, p. 341 Note. (1) Guide, p. 3U. -,(m) Iiad.
p. 313. (n) Ibid. p. 297, _ (o) Ibid. p. 376. •

DEFENCE OF INDIVIDUALS. 317
many parts of Europe," but even aroufing it " to a purer
practice, and more ardent attachment to the truth p."'
Similar is the judgment formed of this Work by one of
the moft didinguifhed of our Prelates. The Bilhop of
London mentions it as having, in coujunaion Avi'th fome
other fimilar publications, " called the attention of tbe
people of this land to the fundamental doarines and duties
of the gofpel, and prejfed upon them the neceffity of im
mediate reformation, by arguments not eafy to be Avith-
dood ;" and as having produced good effects " certainly
very confiderablei." And few human produaibns have
received greater honour, than this has, from the truly pious
in general1".
But that Mrs. More's Publication alfo contains doarines
dangerous to morality, Mr. D. has written a book to (hew.
This prodigy of female underflanding and ufeful virtue,
he charges with maintaining a pofition Avhich may lead tp
a " very- dangerous concision ,- that of lulling the formal
profeffor of Chriftianity into afatalfecurity, on a fubjea of
the firft importance1 ;" with giving fuch an interpretation
of St. Paul^ "is " renders human exertion needlefs, ... in the
work of falvation ' ;" with exchanging his " argument in
favour of Chriftian praaice, .... for an imaginary idea" ,"
and in fhort, Avith making nonfenfe of it -*.
The Antijacobin Reviewers have approved of this cen-
fure, Avarranted the object of it for " an error undoubtedly,"
and denominated it giving " a novel iwn to the Epifiie of
St. Paul*." — All this, indeed, is amidd much inconfiflent
commendation. We fay inconfifient, becaufe, if the work
really contains doctrines of this tendency, whatever other
excellencies it may poffefs, it deferves the general difap-
probation of the Chriftian minider.
(p) Britifh Critic for September 1797, p. 294, &c. (q) Charge,
1799, p. 35, and Note. (r) This appears from its rapid circulation.
(») Letter to Mrs. More, p- 45. (t) Ibid. p. 31. (v) Ibid. p. 37.
(w) Ibid p. 32. (x) For Odober 1799. p. 195. X

3lS THE TRUE CHURCHMEN ASCERTAINED.
But, that tee particular doarine in quediPP* is - neither
new nor'dangerous, has been fully ftiown above *. And,
taken all together, fuch, on the contrary, is the'undeniable
and extraodinary worth of this -performance, that it has
extorted the approbation, or rather, excited the adonifh-
ment of nearly all perfons, of all fentiments and peifuafions,
in whom there is a capability of approving real excellence z..
It- has proved invulnerable againd the (hafts of malignity
itfelf; the " Enemy of all gobdnefs," like bis great Prerie'
ceffor on another occafion, having come and found nothing
in it, but Avhat has ferved to difplay his OAvn malevolence,
and to repulfe him foiled2. Yea, fuch is its rtndoubtedejr-
cellence, that " the favourable reception and extenfive cir
culation," Avhich this and the lad-mentioned publication
have obtained, have been confidered as indicative of tee
" returning ferioufnefs>" and remaining fecunty of our
nation b. ¦¦•
As Ave cannot Avell have higher human- authority on fuch
a- point, let tee judgment of the Prelate laft referred to,
ferve as a fpfccimen of tee opinion entertained of this work
by fenfible and pious Chriftians. " It prefeiits to the
reader," his Lordfhip fays, " fuch a fund of good fenfe, of
Avholefome counfel, of fagacioiis obfervation, of a know
ledge of tbe world, and of the female heart, of high toned
morality and genuine Chriftian piety ; and all this enlivened
Avith fuch brilliancy of Avit, fuch richnefs of imagery, fuch
variety and felicity of allufioiV, fuch neatnefs and elegance
of diaion, as are net, I conceive, eafily to be found fo
combined and blended together in any other work in the
Englifh language c."
Is it not teen, Ave afk again, morifrrous, openly 'to af
firm, or difingenuoufly to infinuate, that they iu any fenfe

(y) Page 273— 285. .. (z) See the Britim Critic for June,
1739, p. 64-3 ; and the Anlijacobin, as above. Note x. (a) See
Peter Pindar's " Nil Admirari;'' and the Critiques upon it. (b) See
Bifhop of London's Charge, p. 36; Britilh Critic, September'l797.
(c) Charge, as above.

'-APPEAL TO EXPERIENCE , S*p., fj.1'9; -
depreciate virtue, Avhofe intentions are thus benevolent,.
w;hofe exertions are thus happy, and whofe writings, can b$ ¦
thus eharaaerized ? Yet thefe Writers top. maintain tl^o
precife doarines we are vindicating, ,-- Whatever coifl,}ja,v*i
tive difadvantage thefe doarines may fudain through oux -.
inferiority in treating them., theirs are the locitimeiib-j- ayc,
would (support as tbe genuine doatines .of tbe Church uA
England. It cannot, we think, have efc.ipcd obfcrvation,''
how exaaiy fimilat the treatment . of thefe two lad men
tioned. works in particular is, to that Avhjch this fape clal'S ,
of Divines bedoAv upon our edablifhed Writings ; ,y/hei>
amidft many high encomiums they affirm,, " teat the Com
pilers, of them do not feem thoroughly tor have underftopd St.
Paul, on the fubjea of juftification ;" and that they have
afed expve^konzsfbmewhat topftrqng about woi'ks6."
2. Neither are Aye by any means afraid of the refult, if, in
ifrritatiop of our church, we appeal to Experience ip general,
to determine the. tendency of our doariaes..— — Mr. Dau-<
beny, Mr. Pohvhele, Dr. Crcft, &c. mention, Avith great
apparent triumph, inftanees of the contrary ; of perfons
profeffing thefe doarines Avho haye profaned the. Sabbath,
been guilty of grofs Immoralities, or " held up their hands
at the B*".r e." But nothing furely can be more difingenpous
and abfurd. For, npt to fay, that evil reports concerning
fuch perfons, often originate in prejudices eptertainecr-agalnft
them from the very circumftance of their being, like Abel,
i more righteous than their brother ; not to fay, that all Av.bp
fliould really be found ofthe cha,raaer they mention would
be difowned by us as hypocrites ; pot to f'dy, that it is npt
,the CQnduct of a few individuals that will turn the, (bale,
'^ther way 5 whence, it may be alked, proceed thofe troops
pf fabbath-breakers, irreligious and - grofsly immoral cha-

(d) Above, p. 208—209. (e) Guide, p. 86; Letter,
p. 80, 81, Note; Thoughts, p. 35.
X2

'jSO THE TRUE CHUK.CHMEN ASCERTAINED
racters, that abound in almofl every parifh? Whenc©
thofe cohfrant aiid copious fupplies for Tyburn, Newgate,
and Botany-Bay ? Are they not. chiefly from among the
profeffed adherents to" their fydem? Are they riot gene
rally lamentable fpecirriens of thofe Avhom they reprefent
as '¦' members of the true Church of Chrid, tranflatedfrotn
the world, delivered from the "pOAvers of darlteefs!, ancl
heirs with Chrift" of an eternal kingdom f?" Does Mi-.'
Pohvhelc remember no inftances'of difgraceful conduct in
Teachers of religion, except thofe in Avhich he fo apparently
exults2 ? Hoav inattentive muff lie then have been to Lord
Xenyon's labours.
It mud however, on all fides, be acknoAvledged, that the
profeffion of the.pured fpeculative doctrines', is no infallible
fecurity for good conduct. Such is the deceitfulnefs arid
clefperate depravity of the human heart's,' that to accorh-
rilifh its wicked machinations, -ft can, Proteus like, affufne
-- - - ;,-¦.. j. .-- . '.--',-.'' '~-:' ... . ,- :n
every form, and prefent itfelf under every fpecies of d\i-
guife. And if, on one lamentable occafion, through thei
intrigues of a few corifummate hypocrites, tlie doctrines of
G'ate were abufed, Ave need only extend our retrofpect a
very little further to fee thofe of merit producing effects at
leaft equally deplorable. We deny hpAvever, that tee, doc
trines Avhich thofe Agents of^mifchief pretended to 'hold;
Avere fuch as are b ere defended. If they profeffed cjertairj
parts of the fame fydem, thefe t bey f o extended as to arjriT-
hi.late the red, which gave another form and another fpirjt
to the whole'. But in fact, when tried in piir ftanrJarcl
they are unqueriionably proved hypocrites. In this cafe^
ithe apology for .the, doctrines they profeffed is, that they.
could hot be more happily efficacious becaufe they Avere nq't
really embraced. And the frequent alluf.on to this event,

(f ) See above, p. 1 15, &c. (z) See^his Letter ..,^80-,.,
(C) See Jer. xvij.-9.

AtPEAL TO EXPERIENCE,, &C.„ 42.1
^ich our opponents ni^keh, is juft as candid and.jud.as
material in the queftion, as it would be continually to refer
them to the black condua of thofe zealous opppiers of jufti
fication by faith alone, Bonner and Gardiner..' ,! ' \
t Nd. Am id ft all the infirmities and irriperfeaforis, which;,
"lwhat " aJJ flefh is heir to," the fincere adherents to' the
doarines of Grace have to lament in themfelves, it cannot
reafonably be doubted, but that, taken Mafs for Mafs,
there is amongft them a ^more marked, abftinenpe. from
grofs vice, and voluptuous diflipati.on ; a more regular ob-
fervance of -religious ordinances ; a more habitual fenfe of
divine things, and gratitude towards the Saviour; a more
characteriftic , regard to tee Wfll and Authority of God in
their proceedings; more ftrenuous exertions to mend and
blefs mankind ; in fhort, more real godlinefs, fobernefs, and
righteoufnefs ', than are to be found among the oppofers of
thefe "doarines. Whatever bccafional dain evangelical tenets
may have received, through tee affuniption of them by hy
pocrites, from which danger no principles are free, but to
.which their peculiar excellence may perhaps peculiarly ex-
pofe them, Avherever any confidefable Reformation has
been effected by Chriftianity; any thing which has mate
rially idiftinguiflied the charaaers of individuals, bodies of
. people, or places, from Avhat they were before, or from
fuch as have the mere " form of godlinefs," thefe doarines
have been at the bottom of it.
Nor would it be difficult to flieAv, if this were our talk,
that, as a general rule, the piety of men has been cold, and
their morality languid, in exaa proportion to their, diftauce
from this Sun of our fydem, salvation by grace,
Through faith in the 'Redeemer, and its attendant
doarines ; from the fhorter aberrations of our more im-

(h) See Antijacobin Keview for September 1799, p. 35 ; Dr. Hey's
Leaures, Vol. iii- p. 265 ; Mr. Haggitt's Sermon, p. 11. 15.
(i)' See Titus ii. 12.
.• X3

1322 the trVe churchmen ascertained.
mediate opponents to that "frigid zone of Chriftianity,"
•Sbcimanifin ; and from hence to that utter ftarvation and
d'edruaion of every thing religious and goodj modern
French Philofophifm.
In fupport of AA-hrat is -our pofition, Ave niight fhewthe
: d'idingo idling purity of 'tebie who confcientioPfly main
tained thefe doarines in the fird ages of Chridianity : We
might indahce ho-v the.gro«vi«g'cpfrtrptioris Avere oppofed,
-and what' beneficial effeas were produced, by the corre-
fpondent doarines of St. Auftin : We might add the un-
fhaken firmnefs, patient differing, exemplary purity, and
extenfive ufefulnefs, of the Waldenfes and Albigenfes,
.amidft the deplorable corruptions 'of the Romifh Church in
the ¦ 1 3th century : We might exhibit, with ail its benefi
cial effeas, and Avith afl its illuftrious examples, of zeal,
conftaney, and 'di'fintereftednefs> in the caufe of pure reli
gion and virtue, the Reformation itfelf ; for, that tee bulk
of the -great agents in this Avork, were profeffedly of the
fentiments in 'queftion, it is impoffible to deny k : We might
-fhew, that from the fame principles have originated the
chief and mod fuccefeful attempts to extend the biefEfflgs
-of Chridianity to heathen countries, fi'itce teat period;; arid
fhoAV backAvard to undertake tire difficulties of this A*ork,
neven -when invited to it by a Chriftian Government, they
have generally been found, who talk fo much about uni-
verfal benevolence.
A ~S¥e might, to the fame effea, enumerate tee Thorntons,
the 'Howards, and other modern charaaers, . Avhofe u'd-
:. bounded philanthropy, and unexarripled e'xertionsiun the'
, caufe of differing hupian nature, have rendered their names
"dear to every quarter of the globe. — But all this has been
-fufficiently done already, and it Avould here be enteribg
upon too large a field. For full evidence on the point Ave
refer therefore to the " Hiftory of the Church," by Mr.

(k) See Chap. ii. p. 69, &c.

appeal to experience, &c. 323
Milner l ; and to the approved and unanf verable Avork of
Mr. Fuller^., ,,- ' '
Wg canpst hoAvever refrain from appealing to, the crowd
ed churches, the anitUated devotions, and the number pf
truly areforaaed a»d exemplary Chriftian charaaers, iq every
,tpivin and village in the kingdom, wnere thefe doarines
are faithfully and difcreetly inculcated, as coptra,fted with
• tee. general charaaer of the congregations, and peojj!e_,
iK.here.tfaey are rejeaed. The charaaers of many who re
gularly attend the public ordinances of religion, it is ad
mitted, may he doubtful ; but that the cafe, is -bad.Avhere
thefe ., ordinances are generally deferted, there , can be no
doubt. "The form »f religion may indeed be," Bifhop
Butler,, Av-ith his ufual good fenfe, obferves,, ", where there
is litlile of the 'thing itfelf ; but. the thing itfelf cannot be
i prseferved amongft mankind ,withaut the form z .
. And whatever may be faid icf the common people's total
¦want «f Judgment in tech matters'1; and hoAyever it may
aaeomore grateful and often more -pfeful, to fuch divipes as
Dr. Croft, to have the approbation of " the twentieth,"-
(the Squire's, forinftance, or my Lord's) than that of "the
-nineteen ° ;" it muft raot be forgotten, that it was efpecially
""• tQ«he~poor teat the gofpel1 was ftrft preached p." There
is fomeebteg in it peculiarly acceptable- to their condition ;
•and,, -as long 'experience-has proved, wherever it ishonpfti-y
and intelligibly delivered, and no material -. impediment -of
miniderial- charaaer. intei-vePes, there, will they be gathered
-.together. And' if perfons of this clafs cannot judge pf
compdfition, they are (hrewd judges whether a. mmider ,s
-reaHy.in'earneft to do them good ; a matter pf much greater
importance, even in .regard to popularity.
V (OSeeyol.i'Cent.iii: Ch.xxii; Vol. ii. Cent. y. Ch. ii-ix
Vol iii. Cent. xiii. Ch. i— iv ; and paffisi. U*») '
;':Au,b,'t'AiK, p.-.f «¦««-¦¦•

3-24 THE TRUE CHURCHMEN ASCERTAINED.
- We appeal, moreover, to the common integrity of pee*.
fonsin general, to fay, whether, if, inthe courfe of iheiq
travels or vifits, thev fliould meet with a ftrspger whofei
deportment feeined formed upon tA model of Sci'iptur.&
Morality ; who 'fhould, as-COcafion offered". difcountenance
(¦wearing, drunli^'.'.riefs, and foolifhi talking, and introduce;,
ferious tunics of coiiverfation, they would not fufpea him
el't^ie principles iti queftion? We afk them, whether this
fifpicion would n"bt be confirmed, ifj by any means, they
fhould ! further learn, that in his habitual condua the man
Avas thus driaiy correa ; that he abftained from all places
of public" or private diffipatiort, was regular in his devo
tions, confcientious in his dealings, zealous in his attempts
to do good to men's fouls and bodies ; and that his profeffed
rwtive was Love of God, and Gratitude to .Chrid? But if
this, or any thing of this fort, be the '' Shibboleth ""tey
which perfons of our principles are diftinguifhe&y however
thofe who think othenvife may entertain themfelves .with
the idea, it is: a full acknoAvledgment of the fwperi-or moral
effects of fuch 'doarines. • . . .-•;», -,.'.•? fzl
¦dd -  ¦- . ¦• lV. , . ;
But the Conceffions on thcpoint, which they make who
diflike our doarines. defecire further attention.  fior, on
tbe one hand, however incanfideiuly, they. ackuoAvledge,
to a very great extent, theinefficacy of. their oavq principles.
"Modern Chridianity^", --.Mr. Daubeny-adniits, is a" dead
& thing;". and thatffucb is. the " degenerate ilate of tbingsj"
that "tee meaning annexed to. the term, Vital Chriffiann'y,
i:;,. to the bulk of profeflihg. Chriftians, become unintelli
gible." lie'' agrees with" Mr. Wilberforce, ."'irr-his Ac
count of the progreffive Decline of genuine Chriftianity;"
and fpeaks of " tbe growing. progrefs of. adultery,, perjury,
and profanenefs among. u.sr.". — The Britifh Critic alfo " en-

(q) See the Critical Review for November, 1797, .p. 2&9.
,'r) Guide, p. 315, 316, 3S1. E" .,

APPEAL TO EXtPERIENCE, &©.y « 335"
tirely agrees with Mr.- W. as to tee- neceffity teat exifts- at
prefentp for awakening many nominal believers to a recol-
leaion ofthe moft important doctrines of Ohriftianity, and to
an aaive, and heartfelt feafe of religion s. "- Mr.'-Ws's pic
ture* of >the defeaive and '' commonly prevailing notions of
pr-ofeffed rielievers," !thk Critic allows, " is fodrawnthat
it isriot eafy to deny the like pefs c." The lamentations of the
general- body of thefe Divines, as will appear, from our, quo
tations below™, are indeed truly diftreffi-fg. ,, 
Onbthe other hand, they cannot but adspifthat the 'doc
trines which they oppofehuve doneffoinething in the way of
reformation. Dr. Crpft indeed confiders .the matter as
doubtful. - " Whether," he,, fays fpeaking of the perfons in
queftion, " theri'doarines have produced ,the reformation
of manners, which not only they themfelves, but;pven can
did men of a different perfuafion, contend for, admits of
much'doubt w .'' Mr- Clapham, . hqweyer, the , more can
did man^ it may feem, of the two, affures us, thatrundoubted
evidence may be obtained " of many, Avhoj immerfed in
fenfuality, and enflaved to vice, have been, by the preach
ing of Methodifin, reclaimed from their evil courfes*."
The force of truth has alfo extorted the following admiffion
from tee ffworn enemy of Dr. Hawker : " There does not
appear," he fays to the Dr.^" the flighted ground for Mr,
Polwhele' s uneafinefs on account of your fo. far imitating
Whitefield, as to quit haftily your prefent .refidence, ivhefe
you arefo much looked up "to; by thofe whofe morals you
have, in a great meafure ¦reformed, by adding the manners of
the Gentleman to the aecomplifhments of a Scholar. Aud
lfthirik.it Only, juftice to fay, that .your excellent Pulpit
-di&earfes.have been, in all probability, bleffed to the con-
^yia'iiop, comfort, and edification of many fouls now on

(s) September 1797, p. 294- - ft) Ibid. p. 298. (m)_ Ch. ix.
Conclufion, § 2. . (w) Thoughts, p. 35. (x) Ser
mon, p. IS.

326 THE TRUE CHUBCttMEN ASCERTAINED.
earth, and of others who are, doubtlefs, gone to -glory*."
Here then Ave would ferioufly ads the Divines whofe opini
ons we are combating, whether this is not' more than can;
truly and generally be affirmed of their deftrines ? And,
whether the inftances are, not very rare,' even of the out
ward reformation of notorioufly Avicked men, by their, mode
of preaching r
But not only tlie good effects., but tee fuperior good effeas
of our doarinesj in teis point of confider-ation, are allowed'
by an authority of all •otlicr's the lead liable to Mpition, tee
Monthly Reviewers. After quoting Mr. Wilbeiforoe's ap
peal to experienceon theftrbjea,thtey add ; " The trhmipn<jf
methodifm (for fuch they denominate Avhat Mr. W. is re-
Commending as ' the very Chriftianity on which owr
T^abMiment is founded'1) over tee Sociniaii fea, and over
'every other regular ififtitution, in the fodden 'and powerful
efietts which it has, in many places, produced oritee hfweft
Clafs of the people, is admitted.'' But " fncceff* they' ob-
"ferVe, " is in no cafe a proof of truth-;*' and that " irdt-
>Miftaivtoig tee facts in which "Mr. "W.; jrtftly ex A, it
ftill reiri'ate's to be examined whether the fyftem Tvhich has
.produced thefe eneas1 'be fouftded in reafon and Scrip
ture z." A fimilar admifdon is iniplied in their language1 on
another'Occafton. Speaking' of" the people'compofifig itee
methodrdicfea," " We believe,"" it is obferved, " teat 'they
ate as moral chffrad&rs as thte -generality of their •neigh
bours'; and they form perhaps a defcriptrofi -ofOhridians
Whofe influence and -example may be of fmgular 'benefit in a
fceptical and profligate age. . . . May Trot thtsfuccefs of mete o-
di'fm he viewed as a good omen: as 'a proof teat we weed
riot defpair oftee'Ohri4tian:Chiarc-li,buttea.-t wc fhould -rather
be affpte'd that it will flourifh, if its appointed minifters and
paflors, in the true fpirit of tee gofpel and with an ardour
arifiog from ferious conviaion, fieadily perform teedutips of

(y) See Wolton's Letter to Dr. Hawker, (z) July, 1797'. p. 248,

APPEAL TO EXPERIENCE, &C 327
their office10 ?" Whatever teen becomes of the truth and
rationality of our doarines, their good effects, which is pur
.prefent fubjea, are, here plainly adrnitted.
. Nor mud Ave omit what the Conduaprs of the Britite
Critic haye Avitneffed. on the point, Ip their review of Mr.
Fuller's anfwer to Dn Toulmin and Mr. Kentifh, Mr. F.,
it is obferved, " to the knowledge of a found Theologian,
•unites tpe, ta'epts of^au acute and logical difputant." "The
refutation," it is added, " which their (his opponents) ar
guments, have received, will, Ave thipk convince every can
did mind, that the doarines of unitarianifm are not tenable
on the ground pf( their moral tendency, when compared
with thofe of a more evangelical description a."
Mr. F.'s comparifon of the Galvinidic andSocinian fyf-
, terns, as to their moral tendency,, to Avhich Ave have efpecially
appealed, thefe Critics alfo " dronglyrecommpnded." With
,the exception of a." few paffages," thofe doubtlefs in whieh
the fpirit of the Diffenter is vifible, it " appears," theyfay,
" to be the work of a perfpicuous and forcible reafoner, an
acPte difputant, a learned divine, and a very pious and de
vout man b." This is no mean tedimopy eiteerof the man,
or his doarines. But Mr. Fuller isa Cahinift; the fyftem
he thus vindicates is the calviniftic one ; and in exaa pro
portion as our opponents are lefs " evangelical," and verge
in .their notions of grace. and human powers towards Soci-
nianifm, in that proportion his arguments, in regard to
moral, tendency againd this fyftem, apply alfo to theirs.
We will only add the teftimony which thefe fame Gen
tlemen have borne to the effects of our -dqcjripes, asexem-
plriipd in the charaaer of the late Mr. Romaine. This is
important ; both becaufe this Divine's charaaer has been
fpecifically attacked ; and becaufe, -with Avhateyer propriety,

(m) March 1801,.p. 316. (a) Vol. x. p. 635. (b) Vol. y,'.p.' 43,1.

32,8 THE TRUE CHURCHMEN ASCERTAINED.

.„¦»

he has bpen reprefented as a Chief among us S "It appears
then,' theyfay, " that Mr. Rooidine was indefatigably active
during a minifiry of near (ixty years, in difcharging the
duties of his profeffion, and in promoting charitable defigns.
Whatever peculiar theological notions he might entertain,
his piety appeals to have been moft fervent (md fincere ; his
charity ever watchful for opportunities of doing good ; his
literary attainnients refpe&lable, and bis knowledge at all
times wholly devoted to the advancement of religion. To fuch
a man, furely, Avithout prefumption, Ave may apply the
words of Eliphaz, 'Thou (halt come to thy grave, in a
full age, like as a (hock of corn cometh in, in his feafon*1.'"
May all Avho di (like their fentiments,' be condraincd thus
to teftify of the characters of our opponents ! If this is the
morality at which they are fo angry, we mud defpair of
pleafing them. If this is the pattern we are imitating as
Minifiers, they will not eafily make us aihamed of pur
condua. But Avhat now, if, after all, it fhould appear, that it is not
the laxnejs, but the ftrictnefs of our Morality, Avhich excites
fucb complaints ?— There are perfghs, avp knoAv, from in.%
fallible authority, to.Avhom the Redeemer's holy precepts
and humbling doarines are equally obnoxious. To Avhom-
foever the different charaSers may belong, the fcripture
affirms nothing more plainly than this, that the truly righ
teous are difliked by the world e. Nor is there any truth.5
Avhich has been more fully confirmed by experience.
Ifhmael, in days of old, derided Ifaacf. And, " as then,"
the Apoftle fays, " be that was born after the flefb, per
fected him that was born after tbe fpirit, even fo it, is
nowE." So both Jews and Heathens treated the Apoftles
and firft Chriftians. ,- So the Papifis treated tbe moft vir-r
tuous of the "'Reformers: And fo at all times has the World
treated" the genuine Difciples of Chrift ; perhaps in exaa

(e) See above, p. 307 ; and Chap. i. beginning ; and Antijac. "Rev.^
April, 1799, p. 362, &c. (d) Vol. vii. p. 690. (e) John xv. IS. 19.
if) Generis, xxi. 9. (g) Gal. iv. 29.

OUR MORALITY TOO STRICT. 329
proportion as they have partaken of his Spirit, and trodden
>ri his fteps.
Perfons Avho aa thus Avould be thought, indeed, only to
difcountehance hypocrify, grimace, or enthufiafm ; Avhile
they admire the beauty, and delight in the exercife of
genuine virtee. But tbe manner in which (fie AVas treated
when exhibited in, her mod 'perfea form, and lovelieft.
charms, in the Perfon of our Saviour, is a (landing: and ir-
refragable proof of the contrary. And.no excellence of
cliaraaer, nocircumfpe£r,ion of condua, no freedom from
peedlefs peculiarities, has been fufficient to preferve fuch
as have been " transformed by the renewing of their mind h,"
from a portion of the fame treatment ; while thofe who
have been " conformed to this Avorld," and have " Avalked
after the courfe of it'," have invariably fecured its friend-
fhip: - ,.'t
Nor will the reafons of this circumftance be wantmg, to
thofe Avho confider the enmity of the carnal mind againft
God and his law k, the influence of Satan ', and the reproach
which a driaiy holy charaaer reflects, upon that of hypo
crites, fprmaliris, and perfons of more languid virtue.
And it is Avortby of obfervation, as w hat is mod demon-
drable from faa, that it is the living according to the
gofpel, and not the prof efijiom , nor even the preaching, of its
peculiar doarines, in Avhich the real umbrage confifis.
Where there is a conformity to the Avorld in praaice, it
readily pxcufes peculiarity in theory. .
But if fuperior holinefs fo commonly excites a peculiar
diflike, this may eafily be the cafe in the affair before us ;
arid: it exceedingly behoves men to examine the grounds of
their prejudices with a view to' this cir^umdance.u
There is a pafi'age on the fubjea in the Book of
Wffdom well deferring of attention. " Let us," fay cer-'.

,(h) ^pm. xii. .2. (i) Ephes. ii. 2. (k) Rom. viii>7. (1) See
Eghes. vi. 12 ; A Cor. iy. 4 ; 1 Peter v. 8.

330* THE TRUE -CHURCHMEN ASCERTAINED.
tain charaaers, " he in wait for the righteous; beoaufe he
is not for our turn, and he is clean contrary to our 'doings :
he upbraideth us with our offending the law, and objefiteth-
to our infamy the- tranfgreflions of our education. He pro-
feffeth to have the kno'vledge of God; and he calleth him-i
fe'l^the child of the Lord. He was made to reprove our
thoughts. He is grievous unto us even to behold : for hfe
lifeis not like other men's, his ways are of another fafhion.'-
We are edeemed of him as counterfeit ; He abftaineth from
our ways as from filthinefs : he pronounceth the end of the
juri to-be bleffed,and maketh his boad thatGodis hisFather. d.
Let us examine him with defpitefulnefs atid torture, that Ave
may knoAv bis meeknefs, and prove his patience m."  In a
fucceeding chapter they are reprefented as faying on a fo
lemn oeeafion, " This was he Avhom Ave'had fometimes in
derifion, and a proverb of reproach. We fools accounted
his life madneft ; &e n."— — We make no application of this
paffage' but that whieh it neeefiarily makes of itfelf. If
the manner in which any perfons noAv fpeak and aa in
refpea to us be exaaiy reprefented in it, they have certain
ly no occafion to bead of their precedent. If Ave are fuch
mad, lingular, boafting, obnoxious charaaers, as are here
complained of, Ave truft Ave (hall continue fuch to the
feafon jud alluded to.
But that it is the ftrictnefi of our moral fydem which in
reality-gives tbe offence, Ave have the evidence of our oppo
nents themfelves to prove. This is plainly expreffed in the
whole catalogue of their objeaions aganfi the ftridnefs of our
^ftandard of morals,, and their attempts to fubftitute " amore
lenient rule0." This is implied1 in their (lighter requifitibns
• as the evidence of a Chririian riatep. This is confeffed in
their charge* that Ave " ihew no indulgence to the common
(ri) Ch. ii, 10— 1«. , (n)Ch-v. 3,4. (o) Above Ch. vii. §, i.
p. 221, &c. (p) Above^p, 114 — 12f ; 169, 170, 283, &c.

THE CHAPTER CONCLUDED. 331'
failings of human nature if and in all they advance againft
the rigohr and auderity of our fydem and our maimers r.
This the moft refpeaabte of them affirm in fo many Avords.
— Thus, in their review of a popular Work of the defcrip-
tion in queftion, tee Britifh Critics fpecify indances in which
they think the ideas of the Author " are carried to a mis
taken degree of ftriclnefs ,-" and fay, " It is usually censured
as too severe'." — Mrs. More confirms this teftimony.
" It has been warmly urged," (he fays, " as an objeaion to
certain religious books, and particularly againft a recent
Avork of high worth, . . . that they have fet the ftandard of
f elf denial higher than reafon or even than Chridianity re
quires. . . It has been fometimes objeaed, even by thofe
readers Avho on the Avhole greatly admire the particular
Work alluded to, that it is unreasonably strict in the
preceptive and prohibitory parts1."
But if all this is fo undeniably the faa, how could Mr.
Clapham, before a learned Bilhop and a Congregation of
Divines, appeal to the day of judgment, folemhry pledge
himfelf to lay afide " every prejudice," and to confider the
matter " fairly and impartially," as he " believes it will
appear, Avhen the fecrets of all hearts fliall be difclofed," and
then exclaim concerning lis ; " The regulation ofthe moral
temper, and the extinaion of the malignant paffions, do not
alas! feem to be effential, or even fubordinate parts of their
fyftem T !" Hoav could the grave Prelate " command "" fuch
grofs calumny to be publiihed ? With what face can Mr.
Fellowes affirm, that Ave make " Chriftianity itfelf an in
ftrument for the propagation of vice and the diffudon of
mifery ;" . . . that our " doarines tend to deter even good
men from the praaice of virtue, and powerfully impel bad
men on in the career of wickedriefs*?" With. what regard

(q) Clapham's Ser. p. 31. (0 Above, Ch. 7. §. 1. 2. paffim.
(s) September, 1797. p. 295, 302. (t) Striflures. Vol. ii. p. 197.
(v) Sermon, p. 9. (w) See the Title page. (x) Anticalvinift,
Preface, p. 1, 2.

332 THE TRUE CHURCHMEN ASCERTAINED.
to faa does Mr. Haggitt infinuate, that " the obvious effea
of our doarine is, to cut afunder the bonds of all moral
obligation, and to put every man's life and property at the
mercy of every fanatical audience T ?" Hoav can fo many
perfons, under a profeflion of zeal for truth and jufiice, load
us Avith fuch palpably falfe and ignominious charges on this
fubjea ? How groundlefs are the apprehenfions which are
pretended to be entertained by the more refpeaable and mo
derate of thofe who differ from us ! Hoav little mud all
thefe perfons knoAv of our doarines, or how wilfully muft
they mifiCprefent them !  From this full and extenfive
vieAv of the fubjea of morality it appears,
That Ave hold equally the neceffity of Sanctification as of
Juftification, and confider thefe bleffings equally provided
for in the covenant of grace: that we enforce the praaice
of good Avorks precifely on the fame grounds which our church
does : and that, Avhether regard is had to the Pule of Mora-'
lity, or to its Sanctions, or to the degree of it abfolutely in-
fified upon as the Evidence of a Chriftian date ; Avhether Ave
argue a priori from the natural tendency of the doarines •
themfelves to promote genuine virtue, or whether a poderiori
we have recourfe to the effects actually produced by them,
our moral fydem is far ftricter, and our doarines far more
efficacious, than thofe of our opponents are.

(y) Vifita, Sermon, Preface, p. 15.

(333 )

CHAP. VHL

The reasons! of our adherence to the genuine doctrines if
the Chureh' of England ftated ; a7ul a- general' apoloov;
3 for her doctrines. '¦-*-''

lVlEJCH' has been advanced to (how, that we certainly do
-teach according to tire plain doctrine's of our Articles, Li-
turgyj aiid Homilies. It lhah be the bufinefs of this chap
ter to inquire, Avhether or not there are ariy'-fohd reafons for
fuch a conduct in. the Minifters of our; church' And,
Firft, We cannot on any other ground jud.ify our sub
scription to thefe forrps of doctrine and worfhip.
-That- the Articles of our Church were intended by her
founders for, Articles of belief, to be underftood, apd tjaught,
iii their, plain and obvious fenfe, has been proved, beyond aft
room for quedion*. And to us, her Minifters appeal- un^-
der very weighty obligations, fo to underftand and, teach
teem poav. Thefe forms dill-contain an^ inculcate pne ex
plicit andfpecific body of doctrine, and are nugatory and
unmeaning if this doctrine is not believed. StilJ they are
prefaced with the royal Declaration, which forbjds any Mi-
nifter from " putting His own- fenfe or comment to be the
meaning of them," or " affixing any new fenfe to any
article ;" and enjoins "that they ipu(i be " taken in the literal
arid granimaticalfenfe," in their " plate, and full meaning."
Still the defign of the impofer is declared, in the title which
the Articles 'bear, to be, the " avoiding of diverfities ofopU

(a) See efpecially Chap. ii.

331 THE TRUE CHURCHMEN ASCERTAINED.
nions, and the eftablifhing of confent touching true religion,",
Still our fubfcriptions are demanded for thefatisfaafon of ,
our Ecclefiadical Superiors concerning the doarines ay©
mean to teach, and muft therefore imply in them what is.
neceffary for that fatisfaaion.
But \vhat is more,, dill, in the mod folemn manner, after .
fpace for the matured deliberation, every candidate for Or
ders in our Church, declares in the aa of fu'bfcription, ac
cording to'- the 36th Capon, " that the Book of Common ,
Prayer, containeth in it nothing contrary to the Word of
God ; that he alloweth tbe Book of Articles of Religion, and
acknowledgeth all and every the Articles, therein contained,]
to be agreeable to the Word of God ,-"' and that " willingly,
and ex animo, hefubfaibes to thefe Articles, and to all things
that are contained in them b." And, according to tlie datute
vyhich gives our Articles their legal authority, every Minifies
who is admitted to a 'Benefice is required to read them in
the Cburch, with a declaration of his " unfeigned affenf to-
themc." And, if tee obligation can be rendered more binding, dill
are we daily exhorted to teach according to the plain and
genuine doarines of thefe articles by the moft active and
eminent of our Biftiops, and altered by them tbat a contrary*
procedure is equally pregnant with guilt and danger. Thus,.
in his famous Sermon on the fubjea, Bifhop Conybearie
fays; " Every one who fubfcribes the Articles of religion,
does thereby engage, not only not to contradict them ; bu);
his fubfcription amounts to an approbation of, and an affent
to, the truth of the doarines therein contained, in tbe very
fenfe in which the compilers are fuppofed to have under-
dood them." " All tbp confiderations which can be urged
to prove our obligation to moral honefty, are fo many argu
ments of pur duty tp fubfcribe without equivocation or referve.

(b) See the Canon. ic) See the Statute of the 13tli of Eliza-
bet h ; or Burnet on the Arts. Introduce, p. 8.

THE OBLIGATIONS OF SUBSCRIPTION. 335:
Nor can any thing be urged to juriify or excufe prcvarica- '
tion in this refpea, which will not tend to dedroy all mu
tual trud and confidence among men. Whoever therefore
is not really perfuaded that the doarines conUine.l in our
articles are true, cannot fubfcribe, without an. high violation
of moral honefty, and a breaking, in upon the fundamental
principle, on which ad fociety mud be buih,'1."
Arcbbiihop Seeker, after obferving to Candidates for Or
ders, that in fubferibing they have acknowledged the liturgy
and articles of the Church of England to be agreeable to the
Word of God, proceeds : " I hope you will think yourfelves
bound, as you are, to be careful that the inftruaions which
you give, and the doarines Avhich you maintain, in public
. and in private, be agreeable to that liturgy and thofe articles :
that you neither contradia, nor omit to inculcate and de
fend, on proper occadons, the truths which they contain."
" For," continues he, mentioning the engagements of our"
Ordination in general, " there can hardly be a cafe in which
either injincerity, or even thoughtlefsnefs, would carry in it
heavier guilt'."
Bifhop Barrington confiders us bound, to inculcate and
maintain " the doarines which the laws protea, . . . by our
'.duty to God, to the laws of our country, and. the engagements
of our profeffion1."
" The Articles," Bifhop Pretyman adds, " are to be fub
fcribed in their plain and obvious fenfe, and adept is to be
given to them (imply and unequivocally." " All perfons
wheri they enter into holy orders, or are admitted to any
ecclefiadical cure or benefice, are required by law to fub
fcribe thefe articles, that all Avho are employed in the Mini-'
ftry of the eftablilhed church fhould, wifeijnedly believe the
' '(d) See this Sermon in the " Encheiridion Ecclefiallicum," lately
publiihed at Oxford, and recommended by the Bifhop -of Durham,
Ch 1792 (e) See his Inftruaions to Candidates tor Orders, in
the Bifhop of Landaff 's Trads, Vol. vi. p. 108. (f ) Ch. 1792.
p. i7. 2

$36 THE TRUE CHURCHMEN ASCERTAINED
doctrines they contain." And, having mentioned " the pro
feffed object of thefe articles," and the " indifpenfable form-
of fubfcription," and hoAV " it behoves every one before -rite!
offers himself a candidate for holy orders, to perufe carefully
the articles of our church, and compare them Avith the
written Word of God;" "If," his Lordfhip fays, " upon
mature examination he believes them to be authorized by
Scripture, he may confcientioufly fubfcribe them ; but, if on,
the contrary, he thinks that he fees reafon to dififent from any
of the doctrines afferted in them, no hope of emolument of
honour, no dread of inconvenience Or difappointment,
fliould induce him to exprefs his folemn affent.td propofitiolti,
•Which in fact he' does not believe. . . . And' let it," lie fub-
joins, "be ever remembered, that in a bujinefs of this ferious
and important nature, no fpedks whatever of ' evajiottjtlbierfttge,
or referve is to be allbwed, or can 'be practifeil, without immi
nent danger of incurring the Wrath ff Godg."-
* All attempt's therefore, under thefe circumftattces, to
fufiify fubfcription without actual belief of the plain doarines
of the articles, Ave cannot but confider as grofs prevarica
tion; an attack upon common integrity; a condua mod
unbecoming the appointed Guardians of truth and'fincerity,
and as juflly expofing tee Church of Avhich they ate
Minifters to the fcorn of her enemies.
In atrfwer, therefore, to tbe notions of Dr. Paley, Dr. Bal
guy, &c. that our articles Avere only intended for Articles
of peace, profcriptions of certain ancient feas, or whatever
tbey call it, fomething fhort of this belief of tee propofitrons
they contain11, we will only further add the words of -Biflidp ,
Burnet : Speaking of the time when thefe articles Avere
compofed, " One notion," his Lordfhip fays, " that has
fince been taken up by fome, feems not to have been then
thought of; Avhich is, that thefe were rather articles. of

(?) Elements of Theology, Vol. ii. p. 566. ' (h) See Chap.
p. 18—22.

THE OBLIGATIONS OF SUBSCRIPTION. 337
peace than of belief : fo that tbe fubfcribing Avas rather a
cotftpromifc not to teach any doarine contrary to them,
than a declaration that they believed according to them.
3;*tere appears no reafon for this conceit, no fuch thing being
then declared : fo that thofe who fubfcribed, did either believe
them to be true:, or elfe they did grof sly prevaricate'1." ¦
Nor- does ithere appear more reafon, for the more inge
nious, conceit of an acquired fenfe, and a tacit reformation,
about Avhich we hear fo much from the Drs. , Hey, Powell,
and their difciplesk. — The very foundation on Avhich they
red this febeme of accommodation is groundlefs. We al
low that words are mere arbitrary figns of Avhatever ideas
tee general will pf mankind annexes to them; and that,
wteen a fufficient reafon appears, they may agree "to call
the Son by the name of the Moon, and the Mbon by tbe
name of the Sun." But this new fenfe of terms is certainly
only allowable, as far as it is thus agreed upon, and gene
rally underftood, efpecially among thofe whom the fubjea
they -refer to immediately- concerns.
According to Dr. Paley, to juriify a departure from the
original fenfe of any form of words to which we affent, the
ineonveniency of adhering to this fenfe mud "be manifeft,
concerning Avhich there is no doubt1." This he (hows with
refpea to " oaths to obierve local ftatutes ;" and " Sub-
fcription to articles of religion," hefays, " is governed by
the ikme rule of interpretation." And it is on the fuppofi-
tian that this new fenfe of the articles is generally known and
undeiftood,Ar<tt, it is defended by its advocates.
Thus, after a vad deal to the fame effea, Dr. Powell ob
ferves, " How.unjuft then is the. charge brought againft the
Englifh, Clergy, that, having departed from the meaning of
their articles, they all continue to fobi'cribe Avhat none be
lieves ! The accufation is not only fade, but the crime im-

(i) Hiftory of the Reformation, VoJ. ii. p. 169. (k) Chap. i.
d 22—26 0) Moral and Political Philofophy, p. 179.
F ' , Y-3

-338 THE TRUE CHURCHMEN ASCERTAINED.
:poflible. That cannot be the fenfe of the declaration which
no one imagines to be the fenfe;. nor can that interpretation
be erroneous which all have received m"
This paffage is approved, and thus explained, by Dr.
Hey: " The Englifh Clergy comprehends both parties;
that which makes the declaration, and that which receives
it. If thefe are agreed, there can be no falfehood"." Of
a fimilar import is this Profeffor's quotation from Cicero :
" Reaiffime etiam illud receptum ed, ut leges non folom
fuffragio Legiflatoris^ fed etiam tacito confhifu omnium, per
defuetudinem abrogentur0."
But nothing is further from the truth, than the foppofi-
tion that any. fuch general agreement, univerfal under*,
lianding, or tacit cpnfent of all, obtains, in refpea to our
>prefent fubjea.-  In regard to thofe who receive the De
claration, the very reverfe is the cafe. So far are our vene
rable Prelates from, requiring fubfcription.to the articles in
-fome new fenfe, different from their plain and exprefs mean
ing, that they ferioufly lament the departure from this
mode of interpretation, and urgently recommend a returii
to it: This^ it has been fhowni', is tbe undoubted condua
of feveral ofthe mod aaive and eminent of thefe Prelates.
Read a paffage more, on the fubjeft-, from tbe Bifhop of
Rochefter. " You have no authority," his Lordfhip ob
ferves to. his Clergy, " to preach any neAv-fangled opinions
of your own. . . . You mud dick clofe to the doctrine; to
tbe form of found words originally delivered to the Saints.
You. are to lay open tbe wonderful fcheme of man'sre-
demption. .You are to lay it open in its intivety.' You
are to fet it forth faithfully and exaaiy, as it is exhibited
pi the Holy Scriptures; and, upon tbe authority of the
Scriptures in their plain, natural, unfophidicated meaning,
in the Offices, the Thirty-nine Articles, and the Homilies of

(m) Sermon on Subfcription, p. 37. (n) Vol. ii, p. Bi.
Co) Ibid. p. 57. (p) Chap. i. p. 3S—43.

THE OBLIGATIONS OF SUBSCRIPTION. 339
• the Church of England  In delivering the great myrie-
rio.us truths of the Gofpel ; and I repeat it, the whole Gof
pel, Avith all its myfteries, mud be, preached in all congre
gations, I would advife you to ufe in general, not an argu-
-uientative, but a plain didaaic dyle: teach with authority,
not as the Scribes : upon the momentous doarines of Man's
' corruption, of-. Chrift's atonement, tlie gratuitous accep
tance of Man's imperfoa works in regard to Chrifi's me
rits, of the juftification of man, of good Avorks, (the precife
fubjeas of this coptroverfy) always adhering ftrictly, as.i
have before faid, to the Scriptures, the Thirty-nine Articles,
and the Homilies1." Recolfea the decifive language of
.the Bifhop pf Lincoln y. And eafily might it be proved,
that adherence to the. plain and natural fenfe of the efla-
bli(hed Confeffion is inculcated in the Charges of many
other of thefe Dignitaries <>..
In.regard to thofe AA-ho make the Declaration, there are
affo certainly very great numbers who adhere to this obvi
ous and primitive fenfe, and whofee not how tbey could con-
fcientioufly fubferibe in any other. — This clafs of Miniders
our opponents themfelves defcribe as " forming a confider-
able body';" " a confiderable part of the Clergy s ;" as
" numerous, aaive, united, and fupported by opulent
patrons ;" as occupying " many livings in different coun-*
ties of the kingdom, numerous chapels in populous towns,
and a majority of the feaurefoips in London1." " I fliall

(z) Charge, 1800, p. 31. (y) Above, p. 336. (q) This
interpretation is enforced in the 'ifual Exhortations of the venerable
Archbifhop of York, to Candidates for Orders. It is alfo flrongly
enforced by thofe of our Prelates who recommend Nowell's Cate
chifm, Jewell's Apology, Seeker's Charges, &c. as illuftrations of our
Articles. (r> See the Critical Review for November, 1797, p. 289.
(s) Ibid, for May, 1 SOO, p. 18. (t) Antijacobin Review,
April , 1799, p. 364. See alfo the Critical Review for June and July,
1800, p. 223, 33-f. ; and Mr. Haggitt's Sermon, Preface, p. 13. " The
literal and grammatical fenfe," Mr. Bingham obferves, "is the fenfe
in which all churches commonly deiire their Article's to be underftood '
Y 4

3-W THE -TRUE CHURCHMEN" ASCERTAINED.
affume it as'ihdtfputuble," fays. a refpeaable Minifter, ad-
cbefting- his Clerical Brethren, " for the contrary i'uppofi-
tion is too horrid to be admitted for a moment, that Ave
receive the doctrines of our church, as contained in her
.irrt'.cles, to' which Ave have folemnly fubfcribed; and as
breathed in every pngc of our mod excellent liturgy, to
which wc -have publicly pledged ourfelves -to conform;
that" in oui"f> ravers and our difcourfes, we fpeak the fame
language, titter the fame fentiments, and are actuated by
one arid tbef.ime fpirit0."
Arid, in regard to a' third party Avhich is certainly very
intimately concerned in the bufinefs, there is no doubt but
that nine perfons out, of ten, who hear a Minifter read the
Articles Avith a declaration of his unfeigned affent to them,
believe him fincere, arid' to fpeak according to the ordinary
ufe of language. And fo far is a difcovery of the contrary
from being ' univerfally affented to, and acquiefced in, by
the laity,' that for this avowed reafon, becaufe tbey cannot
bear her 'gpuuihe' doctrines v, : large bodies of his Majefty's
fubjects, even by " half a million w " in a clafs, defert'the
fci-A'ice of our church, add frequent other places of worfliip
AVhere'they believe fomething more 'like thefe doctrines is
taught.  -So Weak is the defence- of this new fenfe ofthe
Articles, on the grbund' that'it is univerfttlly agreed upon,
and underftood, by thofe whom the fubject concerns.
Thfe cafe of obfolete Acts of Parliament which Dr. Hey
pleads x, is not parallel to the cafe in queftion. Thefe, Acts
are not' Conftantly and folemnly read with declarations of
unfeigned approbation of them ; but are literally differed
to fall into dif ufe. The very reverie is the treatment of the
Thirty-nine Articles.
arid to underftand them in any other Tenfe, is either to force unna
tural interpretations upon plain words, or make nonfehfe of them."
Apology, p. 96. ,' ,
(o)'See "a Difeourfe delivered at the Vifitation-of The Right
Wormipfur Robert Markham, M.A." By John Lowe, M.A. p. 5.'
(v; See Mr. Benfon's Vindication of the 'Methodifts, p. 11, 1'2, &c*i
(w) Antijacobirt Review, Auguft 1799, p. 452.; fee alfo "Note at
p. 414, below. (x) Vol. ii. p., 55 — 60.

THE OBLIGATIONS OE SUBSCRIPTION. 841
The argument deduced from tee change Avhich hfis taken
-place- with regard to the Habits of Minifters i-; apd from
the phrafe repeatedffo often, " My mafter is not at home * f
the fignatuve, " obedient, humble fervant* ;" &cb, is fri
volous and pitiful. Does the truth of Chrift wax old and
change like the f afhioiv of our garments ? Or -is -it a proper
vindication of Jefuitical cafuiftry in bis. Mimfleus in the
folemn aa of devotion to his fervice, that a fevv compli-
Tneutary lies are tolerated by the World ?
The example of Geneva, which Dr. H. adduces, the
•Bi-itite Critic is canftrained to denominate ?' a flagrant
violation of -tee. laws of confciepce and, morality, and eyep
the religion of an oath, in its inmoft fapctuary ?."«  " Ip
the modern Church of Geneva," Dr. H- fays, " the rpoft
complete tacit Refoi'mation feems to have taken place.
Geneva Avas the metropolis of Calvinifm; Calyip himfelf
taught there; and, after him, Be£a; but the Genevefe have
•noAV in fact quitted their Calvjniftic Doctrines, though in
fomithey retain them. . . . When the Minifter is admitted, he
takes an oath of affent to the Scriptures, and prof effes to -teach
teem '¦according to the Catechifm of Cabin f but this laft
claufe, about Calvin, he makes a feparate hufinefs.; fpeakiog
JoAA-er, oraltering his pofture, or fpeaking afteraconfiderable
interval. There feems dill to be fome obligation to read
public Lectures at Geneva on Calvin's Catechifm, for the
Lecturers propofe a part of it as a fubject or text ;. but then
they immediately go off to fomething elfe: they do not ad
here to it, nor i even treat of it. The Youth are chiefly
taught Odervald's Catechifm, which feems to contain whait
'may now be called the real religion of Geneva *,." " The
multitude," however he fays, " may poffibly retain the
Calvinidic. potions e." Yet after quoting the paffage jiaft
noticed from Dr. PoAvell, " Thisffrows," -Dr. H. ohievueA,

(y) Nor. Left. Vol. II. p. 74. (z) Ibid. p. 63, 70, 12, &c.
(a) Ibid. 71.' "Nole. (b) Ibid. p. 62, &c. (C) May,
1800, p, 499. (d) Vol. II. p. 57. (e) Ibid. p. 73.

342 THE TRUE CHURCHMEN ASCERTAINED.
" how a Minifter of the church of Geneva is now clear of
the crime of prevarication f !"  What then, we afk this
learned Profeffor, is prevarication ? Or what great apology
for this conduct in Chriftian Miniders is it,- to be told, that
" Amongd the ancient pagans, the Philosophers, or Initiated,
had one religion, and the profanuni vulgus another ,s ?" ,
And what would not be tbe effects of the fyftem in
queftion, Avere it generally reduced to practice in the affairs
of civil and common life? Dr. H. himfelf has fuppofed the
objection which- is infeparable from it, that it " feems Cal
culated to perplex plain integrity j to entangle common fenfe,
to confound truth Avith falfehood h." And, if, Avhen, volun
tarily, and after due time for examination, a man declares,
that "from his heart he acknowledges all the articles of our
church, and every thing that is contained in them to be agreeable,
to the Word of God, and engages to take them in their literal
fenfe, and to put no fenfe or comment of his own upon them con
trary to this interpretation," he is to be underftood to mean>
that many of thefe articles have now nofignificathm at all, '-and
that others in their plain and literal fenfe are contrary to the
word of God, .and are to be interpreted in a new and different
fenfe, it mud furely be- inquired, Iioav fociety is to under-
dand his meaning, or to obtain fecurity from him, in any
other covenant ? Mud not fuch a fcheme open a door to
evafion that would, in effect, releafe men from every 'en
gagement that became unpleafant to them ? Or would it
not, at the bed,' occadon as great a confufion of language as
that which attended the fpeculation to build a ' tower to
heaven ' ?
But Ave need not depart from the cafe in hand to difcover
confufion enough. The true ftandard of interpretation,
we are taught, is, the prefent opinion of " the generality of
learned and judicious men ;" or " of thofe Avhom a "minifter

(f ) Ibid. p. S8. (g) Ibid. p. 73. (h) Ibid. p. 55.
(i) Gen. xi, 1—9. '

THE OBLIGATIONS OF SUBSCRIPTION. 343
accounts the moft judicious1*." Let us then fiippofe this to
be the cafe, and that for the fake of being fully underftood,
and of preferying fome appearance of honefty, every mi
nifter after reading the above declaration of affent, fhould
immediately avow this to be his meaning; what would, not
be his perplexity ; and what a farce would not hisfub-
i'cri ption be ?
The learned and eminent Bifhop Watfon, the learned
and judicious Archdeacon Balguy, the learned, &c. ', he
would find, are of opinion, that it is enough merely not to
contradict the eftablilhed confeffion in our indructions from
the pulpit.
The learned and judicious Archdeacon Paley, Avhofe
Work forms a part of the common reading at a great Uni-
verfity, fuppofes, that the riiain end of our Articles, Avas
the profcription of certain fects and tenets which obtained
at their impofition ; and that neither the opinions of the
Compilers, nor of our prefent Bilhopsj are of any fignifica-
tion in the ipterpretation of thefe Articles, but that it is the
legiflature of the 13th of Elizabeth whofe intention the fub-
fcriber is bound to fatisfym. Other learned Divines and
Critics approve of the Archdeacon's fentiments a.
The learned and refpectable Mr. Gifborne maintains,
that "It is the intention, of the prefent legiflature, whether
that be, or be not, tee fame with the intention of the legif
lature of the 13th Elizabeth, which the fubfcriber is bound
tofatisfy0." ,
The learned and judicious Archdeacon Powell, late
Mader of St. John's College, Cambridge ; the learned and
ingenious Dr. Hey, as Norrifian Profeffor of Divinity in
this Univerfity, with their difciples, fay a vad deal about
fome new and acquired fenfev. And this fenfe, Dr. P.
teaches, is neither fixed " by thofe who require" fubfcrij*-
tion, nor " by the Governors of the Church," nor " by
, (k) Above, p. 22-95. (") Ibid. p. IS. (m) Ibid.
$19-33. (n) Ibid. (o) Moral Philofophy, chapter
on Engagements. (p) Above, p. 22-2S, '

S44 THE TRU'E CHURCHMEN ASCERTAINED.
tee lesrifiature '." Oneelafs of Critics favs " The rPeaning"
of the Articles is undoubtedly to befoughifrom theframeis
of therrir :" Another is very confident, truftthe Ifioeefan is
the only proper judge Avhofe preaching -fhould be cbnfi--
dered mod conformable to the public ftandard *. One
body of learned and judicious Doaors adheres to the plain
meaning of the Articles except on fome abfihife dodtrines' '¦:
Another, neither 'lefs learned nor lefs judicious, adheres to
this interpretation on all points'1 f &e. &c.
If, however, amidd this vad variety, a Candidate for
Orders can determine which party to "account the moft
judicious ;" in their fenfe, he may, it feems; confeieiTtiorrfly
fubfcril>e our Articles. And thus will the Church " avoid
diverjities of opinion, and eftaUifh confent touching true reli
gion !" Or rather', -thus" will a Mii-iifter's fubfcription juft
prove teat he can write1 his own name \
But neither can Ave reconcile ourfelves to the refej-ye our
opponents plead for, in refpea to Avhat they denominate the
" myftei-ious and difficult doarines w" ofthe Articles.— - They
do not clearly fpecify their, " few general apd fundamental
principles of Chriftian faith, which are clearly delivered, and
.uniformly believed by all V Neither do tbey fay precifely,
and uniformly, which are thofe " unneceffary," " doubtful,
inaccurate, unphilofoph.ica.l," "too philosophical," " eiv
roneous" Articles, they would retrench and .correct ; apd
what are thofe " abftrufe queftions," and " difputabje
points," they would leave " to the free decifion of every
man's private judgment y." Some of them, however, it is
clear, confider every thing in the eftablilhed forms " myfte-
rious apd. difficult," which they conceive borders on- Calvi
nifm : Others find their difficulties in the doarines of Grace,
Faith, and Juftification : A third party applies thefe epithets
_. (q) Difc. ii. p. 35. (r) Antijac. Reviewers, Jan. 18<30, p. 19.
,(s) Critical Reviewers, Nov. 1797; p. 291. (t) Above, p. 27—29.
(v) Ibid. p. 36—42; 333—335, (w) Above, p. 27— JO.
(x) Ibid. (y) Ibid. p. 27— 29. '

THE OBLIGATIONS OF SUBSCRIPTION. $'4J
to the Doarihe ofthe Trinity .- And a fourth fees- noteirig>
but perplexity and difficulty in requiring fubfcription to any
Articles of faith.
The Avhole tenour of their Avritirigs evinces the fird of
thefe particulars2. Tild quotations already adduced from
the. Drs. Bennet,' Croft, &c. edablHli the fecond ». Pro-
felfor Hey dial I vbuch for the next : " We and the Socinians f
he affirms, " differ orily about Avhat we do not undaftand:
and about -what is t6 be done on the part of God b." And
the l'aft is proved by the Avhole purport of the Confeflional,
the Confideratidns of Bidiop Law c, and many paflkges in
the Philolb-phy of Dr. Paley. " Bifhop Law," Dr. Hey
•lays, " does Pot feem to' allow, that any cafe" can juftrfy re
quiring a declaration Of opinion*."
To allow the Subfe riber therefore to exercife a referve
and a latitude, on all doarines Avhich he may pleafe to call
rrfyfterious and difficult, is not even to diftinguifli him from
it Socinlan, or ah tehehiy to all forms of doarine, and is, in
effea, requiring nothing of him.
"ft is hot indeed neceflary," as the Bifhop of Lincolrt
obferves, "that- he fhould a^iprbve every word or exp7'effi0n,
but he ought to believe alt the fundamental doctrines of the
articles ; all ihoft. tenets in which our church differs from other
churches, or from' othe rfedsof Chridians e." It is not necef
fary, in order toConfcientious fubfcription, that Our Divipes
ihould harmpniie on every podible point of doarine, but
only Upon thofe doarines Avhich are contained in Our forms-,
and only upoo thefe to the extent to which they are there
plainly- fixed and fettled.
Not is- there any cortfiderable difficulty in diftinguifhing
between this fott df latitude, and that Avhichis condemned.
The one refpeas doarines beyond the extent of the aite-

(*)- See -Ibid,- Chap. 2-. (a) Above,- p. 33, 34 ; 204,
(b) Vol, ii. p. 41. (c) On the propriety of requiring' a fub
fcription to .Articles of faith. (d) Vol. ii. p. 133.- - (e): Ele
ments, Vol. ii. p. 567.

3.4$ ' THE TRUE CHURCHMEN ASCERTAINED.
cles, in refpea to which they fettle nothing : The other re
fpeas • thole doarines Avhich in their plain language they
contain and edablifh. " A Father leaves his fortune to his
Son, on condition that he (ho old pay to an old Servant an
annuity for life : of fift}* pounds a year :" But what would
be thought of tbtfi Son's underdanding or integrity, if, after
he became poffefled of the edate, he fhould raife difficulties
and fcruplesj and attempt to evade the plain force of the
condition, becaufe it was not determined whether the an
nuity fliould be paid in Bills or in Gold, or becaufe neither
tbe day nor the hour of the day of payment was fixed ?
Mud it not then be mod unbecoming the charaaer of
Divines to fugged difficulties and to juriify evafion on the
fubjea in hand, by equally frivolous pretences ? On our
fydem there is, to honed minds, comparatively no difficulty.
It beAvilders men in none of thefe endlefs labyrinths : it re
quires none of this fufpicious cafuiftry. All parties con
cerned are foppofed to aa in this cafe, as men of principle
and underdanding aa on other occafions ; to exprefs their
intention by their words, and to ufe Avords in their ordinary
fignification. The forms in quedion are therefore con
ceived to be, at once expreffive of the intention ofthe Com
pilers and original Impofers, and that of our prefent legifla
ture and church-governors who continue them.  Thefe
forms then are the ftandard of doarine; and their meaning
muft be- ascertained by the ordinary rules of interpretation.
And he only who believes the dbarines they plainly contain,
can fairly and confcientioufly fubfcribe them. " Thus
only," Bifhop PretyrPan, after the paffage juft quoted from
him, adds, " can a perfon offer himfelf at the table of the
Lord as his Minifter with fafety ; thus only, can he expect
to receive the divine blelfing upon that courfe of life to
Avhich he then folemnly devotes himfelf."
But, if Ave have thus deliberately, folemnly, and repeatedly
¦engaged to teach according to the plain doarines of our
eftablilhed forms 4 if Ave are continually and earneftly ex-
3

WORTH PC THE -ARTICLES. 347 »
hortedto this condua; by. the modaaive and^emtnent of
our Prelates ; if it be Avhat is generally expeaed froni;Uj> by
the laity. ; if, Ave are bound to it by all the obligations that
can bind us to '* moral honedy ;" and, if a contrary pro-.
cedure is only capable offo paltry, fo frivolous, fo Jefuitical
a defence; if it defeats tee very end of fubfcription,, in
troduces fuch confufion, appears fo fufpicious, fo endan
gers, fincerity, and is attended Avith fuch reproach to the
edablifhed church, Ave have furely no mean reafon, Avhjle
minifters of this church, for adhering to thefe doarines.-  .
Far; hoAvever are we from c.onfidering thefe obligations any
hard (hip upon us. For,
2. Secondly, Ave very highly value our eftablilhed forms
of doarine and worfliip. — —Dr. Croft -will have it, that fe
veral of our articles lean towards EnthufiafrA . Other
Doaors, though rifually "in terms lefs direa, manifed a
fimilar opinion 5. We appeal however to the internal evi
dence thefe articles afford, for a refutation;, 6f this charge.
But what is this Enthufiafm about Avhich Ave Continually hear
fo'muchr Why jud, in Bifhop Home's ftyl'e, what the im-
pofer of the term " pleafes to hate." If we take our idea of
it from Paine k, Huriie1, Lord Shafcsbury k, and their difci-
'ples, it is only another name for Chriftianity. In the mouth
of Dr. Prieftley ', Dr. Geddes z, Mr. Belfharri m, and the ad
mirers11 of their fydem, it means every thing which didin-
ginlhes the doarines of our church from Socinianifm.
Some, Who Avould be thought orthodox, and even church
men, include in their Potion of it all pretendons in thefe

(f) Above, p. 99. (g) Ibid, p. 208, 909. (h) See The
Age of Reafon paffim. (0 See his Effays and Dialogues.
(k) Charadei-iliics. (1) See his Writings paffim. (z) Re
marks on the Hebrew Scriptures and Tranflation ' of the Bible.
' (m) See his Anfwer to Mr, Wilberforce. (n) See the Analy
tical Review for May' 1797, p. 509; the Critical Review for June,
179T, On the " ^radical View," &c.

34S TJ& T-RCE' CHURCHMEN ASCERTAINED.
days to the Ihfpiration of God's Holy Spirit °. Others con
fider all perfons enthufiads, Avho talk of Converfion and
difcriminating Sanaification among" the profeffors of Chrift
ianity ';" avIio - -difcover any confiderable exercifes of tee
Heart and Affeaions in religion ; or in fhort, who hold.the>
neceffity of any, thing Avhich can properly be calldd. Chrift-
iahr Experience p!
The- diftipaion between being a " Jew inwardly," and a
" Jew only outwardly," this clafs of Diviries will not in-
fifitiipon ; arid as Bifhop Butler complains, " under the no
tion" of a reafonable religion," they devife one " fo very rea
fonable, as to have nothing to do with the heart and affections, if
thefe words fignify any thing but the faculty by which we
difcernfpeculative truth q." — —There are others, hoAvever,
furely Avith tee mod exprefs decifions of Scripture r- on their
,-..i , .. . - v , ' ' - :,..,,',.... '^ ' i . .- ii. -' '
fidej who conceive, that every true Chriftian is mfpired* en-
* lightened, fanctified, and comforted, by the Spirit of God.
' In their judgment therefore, en'thpfiafm confids, not necef
farily in the claim itfelf, but' in an unfupported claim to di
vine ipribence,; not in holding- the doarine, but in Ayrong
conceptions of the nature of, it ;. in a fuppofition that the
.manner of the Holy Spirit's operations may be known, or
infpme unfcriptural methods of expecting or afcertaining his
fiiggeftioiis and influence.
HoAvever great then the evil of Enthufiafm may be,, we
mud not, it is manifeft, too readily relipquiflx every doarine
that is branded with it : If we do, Ave muft commence
' Deifts, if not Atheids. It is a commodious term of re
proach"^ by Avhich, from the very time of the Apodles, per
fons of no religion at all, and thofe of cold and languid
"piety, have endeavoured to depreciate true and zealous

(o) Abov-e* p:v,.12-l ; Dr. Balguy's Ch. 1. p. 172. . (p) Above,
p. ' 13, ll2'>. ' (q) Sermons at Roll's Chapel, 13, p. 26S.
(t) $L-e e. g. John xiv. Ig; Romans viii ; 1 Cor. ii.

Worth of the articles. 34,9
Chriftians. It is an imputation which the ungodly and pro
fane are perfeaiy fecurefrom, but which, from the very
nature of Chriftianity, maybe earily faftened, with fonte
degree of plaufibility, on the pious and devout. " The
charaaer of a (bber Chridian," the excellent Bifhop Home
obferves, " will ab.vays be in danger from two forts of
people,, the lukewarm, and the fanatic. With the latter
fort his piety will be lifelefs and formal ; and the former
Avill brand him for an enthufiaft: Thus it Avas, and thus it
ever will be'."—" The Love of God," Bifhop Butler adds*
" Avill every where by the generality of the Avorld, be called
ehthufiadn n." But, as this very fendble and difpaffionate
Prelate alfo remarks, " A doarine's having been a flielter
for enthufiafm, is no proof of the falfity of it: Truth or
right being fomeAvhat real in itfelf, and fo not to be judged
of by its liablenefs to abufe, or by its fuppofed diftanCe
from or rmarnefs to error '." — It is the fferling Coin which
is counterfeited; but Avho on this account wopid deny its
exiftence or rejea its ufe ? — But tb return to our appeal.
,„(. Enthufiafm, as on all hands it feems allowed, oAves its
fundamental fupport to pride*, to an over-weening opinion
h piep entertain of themfelves, and an umvarranted conceit of
their fkn'iliarity Avith God. The doarines of our articles
.are wonderfully adapted to generate humility. The threaten
ings and promifes, the aAvful and amiable attributes of
the Supreme Being*, are fo intermixed and exhibited, as tp
excite that proper mixture of fear and hope, of reverence
and confidence, which only belongs to genuine piety.
Entbpfiafts rejea or depreciate the ufe of reafon, argu^
.ment, learning, and other ordinary means of feeking after
truth, in their religious inquiries*. In our articles Ave fee
" (s) On Enthufiafm. (n) Preface to Sermons, p: 33. See alfo
the Sacred Writings ; Andrews' on Grace ; Milner's Hiftofy of the
Church ; &c. (t) Note q, and Sermon, p. 261. (v) Hey's
Nor. Led. Vol. iii. p. 245 ; Locke on Human Underftanding, Chap
ter on Enthufiafm' ; Hume's Effays ; &c. <w) Nor. Left.
Vol ii, p. 185 ; Locke; Hume; See. Z

.350 THE TRUE CHURCHMEN ASCERTAINED.
. a mod elaborate ufe of thefe rneans,  Enthufiads. account
little ofthe plain duties of common life, and make religion
.to confiff almod Avholly in fomething of a more fublime and
exalted nafure11. Here every Chriftian man whatever, is
declared " bound to obedience to the commandments, of
Gpd, Avhich are called moral ;" and the relative duties are
mod minutely expounded, and urgently enforced. — Enjthu-
fiads, of courfe,exprefs themfelves in language correfpondent
to their rapturous conceptions T. Here Ave find " the words
of truth andfoberpefs," and tee ftrongeft marks of thought,
cpolnefs, and moderation. " Caution and moderation,"
Bilhop Pietyman, fpeaking of our Articles, fays, " are no
lefs confpieuous in them, than a thorough knoAvledge of
the fcriptures, apd of the early opinions and praaice of
Chriftians2.  Enthufiafts prefume that they ' knoAv the
Will of God from. their own feelings % that, their emotions
are infpiredandare therefore ^food ; and hence fuch feelings
beeome.the rule of their cpndua. Here the very reverfe
method is purfued ; the only dandard of duty-prefcribed is
the. written Word of God ; and, we are called upon to judge
of the, caufe by the effeas, to examine whether. our inipref-
fipns and behaviour are correfpondent to this rule, and then
only to confider them good, and afcribe them, to, a divine
influenceb.  -And, to mention at once what Dr. Croft,
Mr. Daubeny, and their clafs of Writers, appear chiefly tp
have in yie>v, Enthufiads, they tell us, afcribe fo much to
divine agepcy* in the Avork of falvation, as to difpenfe with
tee neceffity, or relax the motive, for human endeavours c.
Here, it has been proved at large, the very' contrary is tbe
Cafe,; and the confideration, that " God Avorketh in Us,"
is urged as a mod poAverful motive to our Avorking " out
our own falvation d."

(x) Hume ; Review of Policy ; &c. <y.) Ibid. . (z) Element^
Vol. ii. p, 35. (a) Hume, Locke, &c. (b) Ajbove,
p.' 283— 285. (c) See Crofts Strictures, p.,63, Dauberffi's
Guide, p. 375. Note; Dr. Can's Sermons, j. p. 1.2. (d)Sep
above, Ch. vii. § 2. 4

WORTH OF THE ARTICLES. 351
Neither do we conceive it to be any folid objeaion to
our forms, that they contain doarines teat are myfterious ,
and difficult. — Not to repeat any thing refpeaing the vague-
nefs of thefe terms, if, it may here be obferved, "fome
things hard to be underftood'," were not to befound in
our Articles, they could not be a juft reprefentation of the
whole doarines of fcripture. And what fubject is not; at
tended with Difficulties ? " Are there not," as the learned
Bifhop Stillingfleet obferves, " myfteries in Arts, myderies
in nature, myderies in Providence f ?" But the gofpel is
profeffedly a Myftery ; a myftery " which the Angels defir'e
to look into sf a fcheme of Grace and Mercy utterly un
fathomable. We are told alfo exprefsly, that " noAVAve fee
through a .glafs dafkly ;" and that here we only "knoAv'in
part h." This indeed muft be the cafe, from the nature of
our prefent finite and imperfea faculties, and the nature
of many fubjeas in religion. _<;. .
Nor are aiiy perfons more ready than our opponents,
wheri itfuits their turn, to complain of " the little teat is re
vealed to us/ and the imperfea manner in Avhich that little
is revealed." ; When therefore we are called upon to " affix
determined ideas to every Avoid we ufe1" in our religious
fyftem ;' Avhen, with'-an air of contemptuous fuperiority, it
is faid, " Explain to us what you mean precifely by judifica
tion, by fpirit, by influence, by experience k ':" thefe Gentle
men certainly demand more of us than they can do for them
felves. Explain to us, we 'may retort, what^oK mean pre
cifely by only owe of thefe particulars, " by Spirit ,-" or if ypu
like it better, by the rational fyftem which rejeas Divine
(e) 2 Peter iii. 16. (0 Oh Scripture Myfteries, Oxford
Encheirid. p. 350. (g) 1 Peter i. 12; 1 Tim. iii. 16. (h) I Cor.
xiii. 9 12. Lord Bacon denominates the whole period " from the
Creation to the Diffolution of the world, the time-or the Myftery:"
Works Vol. iv. p. 457. Our modern Geniufes can penetrate, every
thing. ' -CO See Dr. Balguy's 2d Ch. p. 191 ; and Mr. LudWs
Writings. (fc) Critical Review;- Nov. +7P7, on Ludlam. -
- Z 2

3$2 THE TRUE CHURCHMEN ASCERTAINED.
influeuce: 'Shove us precifely the "determined ideas" you
affix only to tlie Avord qod : Point out to us, with precifion,
the conneaipn betAveen Divine Prefcience and MoralAgency ;
or banifh thefe notions from your fydem, and define it Avith
out' them. An attempt of this kind would perhaps, to
purfue teeri, own language, "cut up to the roots," their
vaunting . pretentions to fuch a perfeaioii of knoAvledge,'
and pvecifion of Words.
, A parade about Definitions is by no means that fovereign"
remedy for every difficulty on moral and religious fubjeas,
which fome perfons would infiiiuate. " A Definition," as
the admired Burke obferres, '" may be very exaa, and yet
go but a Aaery little way towards informing us of the nature
ofthe thing defined V But the Avorft is, what is called a
definition, is often neither a true reprefentation of teething,
defined, nor of Avhat thofe who underftand it bed confider
it, but Only of the Writer's own arbitrary, partial or limited
view of it. Yet this, he prefumes, warrants him to treat
every other notion of a fabjea as inaccurate and abfurd.
' This is manifeftiy the condua of Mr. Daubeny on the
fubjea of faith m. This is the method of defining religion
asd morality adopted by Mr. Ludlam, when he " accufes
•Dr. Paley and Dr. Johmfbn of a want of precifion in their
ideas11 " on thefe fubjeas ! There is much propriety iri the
obfervation of the Antijacobin RevieAvers on '-Mr. Ludlam's
Work.- " Thepropenfity in fome writer's," theyfay, "to
dwell upon elementary and verbal didinaions, we have
always disapproved;' efpecially when religion was the fub
jea of their conftdel-ation : arid Mr. Ludktn-s fondnefs for
Definition compels us to obferve, that Chridianity was not
revealed to man fo much for the purpofe of exercifing his
underftanding, as of influencing his affections, and regulating
his condua0." Let then the truths pf religion be in-

(t) Oil the Sublime and Beautiful, IntroducL' p. 5: ' (m) See
above, p. 277, &c. (n) Six'Effays, p.' 1 14 ; and Antijacobii
Review, for July, 1799, p 282. • (o) Anlijac.Ibid.

WORTH OF THE ARTICLES. 3£3
veftigated and afcertained, with the greateft poffible accuracy ;
but let not our forms of doarines be difparaged,becaufe they
afford not mathematical clearnefs on fubjeas Avhich do not
admit of it ; let not thofe who declaim againft myderies, be
conceived to hold a fydem free from difficulties.
One clafs of the difficult doarines of our Articles, isfup-
pofed to arife from their inclination to Calvinifm. But it
will be hard to prove, that even this affords any proper
ground of objeaion to thefe forms. Let not the readter be
alarmed. We Avill not reafon high '¦
"Of providence, foreknowledge, will and fatep,
Fixt fate, freewill, foreknowledge abfolute."
A few obfervations piay however, perhaps,, be properly ^nd
intelligibly fubmitted to him. Is it then, Ave afk, an uu-,
pardonable defect in the eftablilhed confeffion, that it Leaves
in difficulty a queftion, which, our opponents admit, "has
been found hitherto to exceed all the (kill of philofophy q;"
a queftion not originating in ourforms\of 4oclrjne, nor even
in Chriftianity itfelf, but which exifts with equal intricacy
in natural religion, and is as old as the very origin of evil ;
a queftion which, as it is affirmed, " being ftrongly inter
woven both Avith Philofophy and Theology has in all ages
thrown every fchool and every church into inextricable
doubt and perplexity r ?" Is it (0 manifeft an abfurdity as
fome perfons would infinuate it to be, to incline to one fide of
a queftion " upon fubjeas where," it is alfo admitted, "the
moft orthodox have admitted a latitude ; where a Bafil and
an Auguftine would probably" have diffented from each
other * ;" and where, neither the erroneoufnefs of this opir
nion nor the reaitude of the oppofite one, can be more
fatisfaaorily eftablilhed by either philofophers or divines?

<p) Milton, B. 2. 1. 558. (q) See Nor. Left. Vol. iii. p. 490.
(r) Hume's England, Vol. vi. quarto, p. 273. (*) Britilh
Critic for January, 1796, p. 7 3.
Z 3

354 THE TRUE CHURCHMEN ASCERTAINED.
But here, particularly, the objeaors in queftion betray
inconfiftency and unfiiirnefs. When they Avould filence
Calvinifts, the queftion is utterly inexplicable. It is in Mr.
Daubeny's language, a fubjea " on Avhich all human" fpe-
-culations are unprofitable f." He fees " no good purpofe
that can be anfwered by any difcuflion on the fubject v ."
He is therefore "contented to contemplate in reverential
filence, a fubjea, Avhich," he fays, " I find myfelf incom
petent to explain*"." But, in fria, this reverential filence
means large difcuffioris in feveral volumes on tbe fubjea,' a
full liberty to fay all he can on one. fide ofthe quedion, and
loud abufe of all who differ from hini upon it. This pro
feffed incompetency is, in faa, a foppofed ability to (how
exaaly where perfons of the greateft eminence are Avrong
on the fubjea, with as much confidence of decifion ' as if •
he had both " knoWn the mind of the Lord, and been his
counfellor *."
The fame objection feems, in fome degree, applicable to
the reafoning1 of a very learned Prelate on the fubjea.
; Having, in oppofition to the Calvinifig, reprefented Predef
tination as founded on forefeen obedience, " This," his Lord
fhip fays, " appears to me the only fenfe in which" predef
tination is reconcileable with the attributes of God, and the free
agency of man 1 ." Yet, only two pages afterwards, he fays,
"We are utterly incapable of comprehending how
God's prefcience. confids with the other attributes of the
Deity, and Avith the free-agency, of man ; nor can Ave con
ceive hoAV thofe future contingencies, Avhich depend upon
the determination of tee human Will, fhould be certain
and infallible ; and yet, that they are fo, is fully proved by
. tee accurate accomplifliment of prpphefies."
But if Arminian Writers are thus utterly incapable of re
conciling thefe difficulties, what force is there in the' argu-

(t) Appendix, p. 5. (v) Ibid, "p. 18S. (w) Ibid. p. 190.
(x) See his Guide, Appendix, and Letter to Mrs. More, paffim.
(y) See Bilhop Pretyman's Elem. of. Theology, Vol. ii. p. 300.

WORT,H' OF THE ARTICLES. £.11 ," 355
'--¦'• "-"' '-' •': -" <??- ; *.
Went which js only founded in the fuppofitionthat they have
reconciled them ? Is not all this a full confeffion 'thatj for
any thing, they know to. the contrary, the Calviniftic notion
is as .probably right as their-pAvu ?
But to proceed a fiep further : Does it not feem Piore fafe,
and.more becoming, in. a conteft between the ifovereignty
; of„God and the poAyers of man, to make, the abatement .on
man's part than, on God's ? Whatever difficulties our ig
norance may occafion in tee particular application of them ;
; 'wiiatever.abfiirdities a partial, a perverted for an over-extended
view of the fubjea may prefent, the fundamental principles
on which the Calviniftic fyftem reds, are, incontrovertible.
Had not the Glorious Being who created the world, a right
to create it for what purpofes he pieafed ? And has he not
, the fame right to govern his oaa'h world according to his
; ,pl,eafure ? And if his perfeaions are infinite, muft he not
aa in conformity to thefe perfeaions ; and mud not his
purpofes be affuredly accomplifhed ; and mud not all
creatures, in. one Avay or another, be the means of their
accomplifhmept .? Is not his " the kingdom, the power, and
, the g'ory?" Has he not told us, teat " His kingdom ruleth
oyer all ? ;" that he " worketh all things after the couhfel
v of his oavii Will a ;" that "he doeth according to his Will
in tpe armies of heaven, and among the inhabitants of the
earth ;" and,' that "none can day his hand, or fay unto
him, what doeit thou b ?"
And what fcheme does fo much honour to the charaaer
and government of the Supreme Being, astbat Avhich repre
fents him, as aiming continually at the manifedat'on of hjs
OAvn glorious perfections, and the greateft poffible ultimate
felicity of his creatures ; as accomplilhing thefe ends by
means concerted in wifdom apd goodnefs ; permitting
partial evil, in order to greater good; leaving his intelligent
creatures to be influenced by motives Avhich are certain in
their effeas, but which dettroy not the moral refponfibility
(z) Pfalm ciii. 19. (a) Ephef. i. 11. (b) Dan. iv. 35.
Z 4

a5£ THE TRUE CHURCHMEN, ASCERTAINED.
of the Agent *•? What view of things is fo pregnant wish
confolation to every truly godly man ? What unworthy
conceptions muft they entertain of their Maker* avpo Avould
not choofe that their own condition and that of the univerfe, j
fhould depend upon the Will of God rather than the Will
of Man ? Yet hence originates the whole' objeaiop wg are
combating. . , ., ,
There are perfons, however, Avho conceive thata Bein^r-
poffefied of infinite power, wifdom, and goodnefs,' muft
manage all things much better than they themfelves, or any
of his creatures, could do. The language of their hearts.
therefore is, "The Lord reigneth, let the earth rejoice!"
"Alleluia, for the Lord God Omnipotent reigneth'."
Thefe perfons reprefs at once their obje,aions to the Diyine
procedure, and their anxieties under it, with the con-'
fideration, that he is "God f ;" and that although "Clouds
and darknefs are round about him ;" yet, that " righteouf
nefs and judgment are tee habitation of his throve £." ,
And what fyftem, it may be further inquired, foharmo-'
pizes with Experience ; with God's fovereign and unequal
diftributiori of ftrerigth, health, parts, religious privileges',
and other bleffings in this life ? What, other notions are fo
iUuftrated and confirmed in his whole dealings Avith Adam,
Abraham, Jofeph, Mofes, the nation of the Jews, and all
¦ whofe bidovy is recorded in the Bible ? >
That, however,' upon Avhich Ave vvould particularly reft
our vindication pf this part of the eflablifhed forms, is,
their finod 'eration, caution, and modeft acquiefcence intheplain,
letter of Scripture, on thefe deep points b. They decidenot

See Bifcop ;Horne's Sermon on Samuel, ii. 30; Dr. Blair's, on
Pfalm 'xxvi? 10 ; and theWiitings of Ed wards, Bellamy, Leibnitz, &e.
(d) Pfalmxcvii. 1. (e>"K.evelations xix. 6. (f) Pfalm xlvi.. 10.,.
(g) Pfalm xcvii. 2. (h) See above, p. 93—95.- " Thofe that are.
truly pious," IVtth Mr. Boyle, ," whether Calvini/lx or.Remonftrants,
are perhaps moi-eefteemed byGodAhnighty,than by one another ; the
one thiuking to magnify his goodnefs, 'and the other contending to ¦

WORTH •OF THE ARTICtES. 357
¦where the Word of God is not decifive. They -do not, as
is too commonly the cafe, annihilate one clafs of texts, to
eftabiifh the apparent doarine of others ; but proceed on a
plan, which does equal juftice to every part of God's Word
oh the fubjea. They equally extol Grace* and reprobate
licentioufoefs 3 and fo treat of Divine Agency and of Hunliri,
as to fecure the whole glory of our falvation to God, and
yet to afford as drong motives to human exertions, as if it
depended wholly on ourfelves'. And yet it is impoffible to
convia them of inconfifiericy. No fydem of Grace can
therefore be adjuded'rnore Avifety ; none is more adapted
for exalting the Creator, humbling the creature, arid pro
moting every fpecies of piety arid virtue.
» '- J J
fecure the credit of his. juftice, ;Yet in honouring his goodnefs, both
parties feem rivals ; the one thinking it moft celebrated, by allowing
it irrefiftible to whom happinefs was defigned ; and the other thinking
it univerfal, and that every body may be -happy if he ple&fes ; theone
afligning free-grace an unlimited extent, and the'other'afcribingit an
infalhVe victorious degree. But not to enter upon thefe controverfies,
. . ¦. .it isfp evident, that God is the author of man's felicity, that the
difpute is not fo much about the thing as the manner of its being pro-
fered." Theol. Works, Vol. iii. p. 443.  "I confefs," fays Bilhop .
Horfley, " I cannot underftand, upon what principle our brethren of
the Calviniftic perfuaiion fhould demand of us, that we fhould adopt '
either the refolutions of the Synod of Dort, or what are called
the Lambeth Articles, as the neceffary expofition ofthe Articles of our
Chprch. But I'as little underftand, upon what principle our Arminian
, brethren fhould infift, that we fhould fet forth their opinions, as if they
were afferted in our Articles, in their true and plain meaning, in con
demnation of the Calviniftic. . . .'. The opinions ofAuftin, which are
the bails of Calvinifm, have had their ftrenuous afferters in the Church
of Rome itfelf. Indeed, for a long time, they were the prevailing opi
nions of the Latin Church. Among us, Archbiftiop Laud was an Armi
nian ; as fince his time many other good Servants of God, bright or
naments and luminaries of our Church, have been. But if Ave would
look for warm advocates of Church authority in general, and for
able writers in defence of our own form of Church Government in parti*
cutar, fuch we mail find among thofe Divines of our Church, who
were called, in their day, the Do<3rindl Calvini/ts." Charge, 1800,
p. 34. (i) See above, Ch. 7.

S58 THE TRDE CHURCHMEN ASCERTAINED
- But,, that our forms of doarine fhould incline toAA^ard
Enthufiafm, and be otherwife pregnant Avith defeas, is,
it feems, a thing to be expeaed from the circumftances of
the times under which they were prepared. " That the arT
tides concerning grace, faith, and good works, lean towards
the fide of enthufiafm," Dr. Croft fays, " is neither to be
condemned nor wondered at. The errors to which they
were oppofed -will at once explain and juilify fuch lan
guage*." " The Clergy in Eliza's golden days," Mr.
Polwhele adds, " were irradiated by a fpecies of fight
which generated obfcurity. .... Their fophiftry was worfe
than ignorance.1," And the common mode;pf evading the
fenfe, or depreciating the value of thefe forms is, to infi-
nuate fomething about their oppofition to popery, the com
parative darknefs of the age, and other manifold difadvan-
tages which the .authors of them laboured, under'11.
But were the errors of the Church of Be11)6 ofvfuph a
nature, that doarines verging towards, enthufiafm^ formed
an antithefis to them, and were a proper antidote againd
them? Who knows not that enthufiafm Avas a mod pre
valent error of that Church ? Where, ampng the wildeft
reveries of any who have feparated from her, (hall we. find
more frequent pretentions to vifions, dreams, miracles,
extafies, extraordinary revelations, and all thofe extrava
gancies of the imagination Avhich conditute tbe very foul
of enthufiafm ? It Avas by thefe that the greated part of
her monadic edablifliments were fird founded ; by thefe
her other enormities Avere chiefly fupported. And Avhat
but the very effence of enthufiafm Avere her extravagant
notions refpeaing mediators, merits, indulgences,, and
fupererogations, to Avhich the articles in quedion are im
mediately oppofed n ? Even that part of her communion

(k) Bamp. Left. p. 1 10. (1) Effay on the. comparative Learn
ing and Morality ofthe Ancients and Moderns, p. $47. ,(m) See
Ch. l-."§; 1.2; Bifhop Lavy's Theory, p. 247 ; &c. (n) See'
Mofheim's Tranflator, Appendix, Vol- iii. p. 395.

WORTH OF" THE ARTICLES. 359
among whom the chief relics of piety appeared to fubfift
at the time of the reformation, Dr. Mofheim tells us0,
were the Mydic's', a fpecies of notorious Enthufiafts.
Mr. Hume indeed, to afford an opportunity of preferring
1 this charge of Enthufiafm againft tee Reformers, has chofen
'to diftinguifh the errors of the Romifh Church by' the -'name
of Superdition, and has thus fct thefe coufin-germans iri
direa oppofition to each other. " While abfurd rites, and
burdenfome ffuperftitions," he fays, "reigned in the
Romish Church, the Reformers Were thrown by a Spirit
of oppofition, into an pnteuriariic drain of devotion p."
Wifh a confiftency, hoAArever, peculiar to falfehood, in other
places he has been conftrained to confefs the truth, and has
affirmed refppaing the reformation that " no innovation
AVa's adinitted merely from fpite and oppofition to former
' rifage ;" but that, " it preferved itfelf in that happy medium
Which Avife men have always fought,' and Avhich the people
; have fo feldom been able to maintain''."
Accordirtg to Bifhop Pretyman, " Dean Tucker has
fhown, in his Letters to Dr. Kippis, that at the time juft
'preceding the Reformation, the Church of Rome, in re-
-fpea to predeftination, grace, free-Avill, and perfeverance,
•was truly Calviniftical'." How then aaouM leaning to
•Calvinifm, or afcribing too much to Divine agency, which
is Avhat our opponents chiefly mean by enthufiafm, couuter-
-aa this doarine? Nor Avould the temptation to incline to
'the calviniftic fide ofthe queftion be greater, if, according
¦ to another reprefentation, it was a leading objea with the
- founders of our Church to guard againft the Calvinifm of
-certain feparatifts from Rome. But, as we have largely
,-,foewn above °, view the matter in what light they pleafe,
there is no proper ground for this leaning conceit. The

(o) Eccles. Hifl. Vol. iii. p. 301. (p) Hid. of England under
'Henry VIII. " (q) Ibid. Vol. v. p. 149. (r) Elements,
Vol. ii. p. 316. (s) Page 48-54.

360 THE TRUE CHURCHMEN ASCERTAINED.
fituation of our Reformers, in this refpea, was favourable
to moderation and truth. And the complaints of oppofite
parties, the one that tbey flopped fhort, and the other that
they proceeded too far1, is an argument, among many
others, that they aaually obferved the proper bounds; and
that they were neither a kind of half Papifts teenifelvesj
nor hurried into the contrary extreme by their oppofition
to Popery.
But with what juftice do modern Divines claim fuch
mighty advantages over the founders of our Church in
regard to knowledge ?¦ " The conceit of fuperior learnings"
Bilhop Home obferves, " has always had an ill effea upon
Chridianity ; and is frequently found in thofe who have no
great matters to value themfelves upon-." And; never,
perhaps, was it more neceffary to guard againft. fuch a con
ceit than in the prefent times. Never furely did " philofo-
fophy falfely fo called," produce effeas more deplorable
than thofe which we have witneffed.
There is then great reafon to. believe, teat the fijperiority
in quedion is founded far more in conceit than in fa&.
Hear .the evidence of a whole body of thofe, Avhom on other
points Ave have called our opponents. "I hope," Dr. Bal
guy fays, in anfwer to tee foggeftion " that our prefept
articles impofe upon us the doarines of dark and ignorant
ages," " they do not fpeak of the times of the Reforma
tion. The Age of Ridley, and Jewel, and Hooker will be
reverenced by the lateft pofterity w." . ,
"Dr. Rennell," proceeds the Antijacobin Review,
"juftly queftions that claim to pre-eminence which mo
dern philofophers arrogate to. themfelves over their prede-
ceffors." "Incompafs and command of language," fays
the Doaor, " in fimplicity and energy of diaion, in orderly

(t) See above Ibid ; Bingham's Apology, B, ii. Ch. xiji. p. 98—100;
Dr. Hey's Nor. Lea. paffim. (v) Charge, 1792, p. 8,
<» Charge v. p. 271.

WORTH OF THE ARTICLES. 361
and comprehenfiyethought, in profoundnefs of . learning,
and in the detail of accurate and patient inyeftigatipn, I
cannot help thinking that we fhould be unwifein conteft-
ingthe fuperiority *." He then adduces from tee age in
queftion, as eminent inftances both of learning and- piety,
Hooker, Bacon, and Clarendon.
" We are not inclined to diffemble," continues the Bri-
tifli Critic, " that the ftudy of theology has appeared to us,
for many years pad;, to have greatly declined. It is. with
regret we aflert, that neither in the method purtued, nor in
the induftry exerted, have Ave in general been able to dif-
cern that found, manly, and matured excellence, which
diftinguitees thofe divines, Atho, from the period of the
.Reformation, to the middle of the prefent Century, adorned
not, only the" Church to which they belonged, but even the
lariguage arid, literature of their country1."  Among the
e^efcptions from this charge, we fee the moft bximburable
mention of thofe whofe fyftem we defend.
'J-'Dr.'HaAvkfworth defcribes the character of the Scholars
cC the prefent age thus : " Flumina libarit fumriia leves."
They '^"feem," he fays, "to be fiuperficially acquainted
v-fite a friultitude of fubjeas, but to go to the bottom of very
few. This appears in criticifhi and polite learning, as well
aisfp the abftrufer fcieuces : by the diffufion of knowledge
its depth is abated *."
;* And only to add the opinion of the learned Dr. Hey :
Speaking concerning the propriety of "a new Verfion of
the Scriptures," being attempted, "I fear," hefays, " there
is" fcarce a fufficient fund of facred Literature amongft us,
juft at. prefent; Ave are apt to view things fiuperficially;
nor perhaps is there a zeal for Religionfufficiently drong
-tiidrleady. ' The I7th Century Avas more learned than the

fx) See his Commencement' Sermon at Cambridge, July, 1798, and
tbe Arrtijac. Review for Oaober, 1799, p. 13 1 . <y) For Nar,
17£jS, p. 496. (z) Adventurer, No.. 49. .

362'' THE TRUE CHURCHMEN ASCERTAINED.
prefent1." And again', "It seems fufficiently clear," he
fays, "that the perfons, Avho compiled our Articles, Avere:
men of the firft ability : as fcholars (if we except a feAV,
though mere linguiris ought not to be reckoned) Ave are
mere children to them1'."  But, is all this true? How
infufferable teen is the arrogance of modern boafters !
The true charaaeridic . difference of the two periods'
feems to. be, that learning, is now more generally diffufed.
We have a far greater number of fcholars ; and tbe fame
perfons often poffefsmore general knoAvledge, than Avas for
merly ufual. But the fird of thefe circumriances Avould"
give us little advantage over Elizabeth's learned Divines in
forming a Creed, as their number was certainly as great,,
-as could be ufeful in this work; and the other circumftance
will generally, and almod neceffarily^ render our. know
ledge more fuperficial. ... FeAV minds are. •capable of e&-'
tering fully into fp many fubjeas; and perhaps the coni-j
monnefs of learning, or of fomething Ayhich paffes for it,
may leffen the dimuhis for exploring its depths..
We have alfo, doubtlefs, made particular improvements.,
We are improved, it may be, by our controverfies with In.fi-'
dels, in the manner of dating the Evidences, of Chriftianity ;
but this fubjea, enters not.jpto the prefent debate. . Great.
light has been thrown upon particular parts and paffages
of Scripture, by the learned labours of Lowth, Hordey,
Hurd, Kertnicott, and others; but the wifeft of thefe great
biblical Scholars will not pretend that their difcoveries affea,
any fundamental truth. Nay, " The Avorft manufeript ex
tant," it is admitted, " would not pervert one article of our.
faith, or deftroy one moral precept0."
We have moreover the. additional light of a NeAvtpn in
mathematics, arid a Locke in metapbyfics ; but Ridley, Tay
lor, and other leader's of" our reformation, had a fufficient

(a) Vol. 5. p. 62. (b) Ibid, Vol. ii'. p. 204. - (c) Dr.
Powell's Difcourfes, p. 65 ; and Dr. Iley's Nor. Lect. Vol. i. p. 46.

WORTH OF THE ARTICLES. 3^3.
acquaintance with. thefe fubjeas for every theological pur
pofe ; and in Logic and Ecclefiaftical Hiftory, and efpeci
ally in familiarity with the Scriptures, few perhaps will
contend, that they did not greatly excel us, ," The Scrip
tures," Dr. Hey, fpeaking immediately of the Compilers of
our Articles, fays," they were ponverfant in to a degree,
of_which,few now have any conception*1." One drikin?
ipdapce of tips is, that Ridley, and fome others of them,
we are affured,. " got by heart almod all the Epidles in
Greek*." ..,, .,
, Nor are the Reafons of their foperiority in thefe refpeas
wanting. Their attention was roufed to the fubjea in a
rnanner ours is not,_by the peculiarity of their circumftances.
Tlie Reformation, Avas an event of great magnitude, and
" fet, all men pn thinking fpr themfelves.", Theology was
at that time conneaed Avith every thing important in this
nation, and in Europe. Men's uncterfianchngs therefore
" by reafpri of ufe," became more dextrous at difcerninff:
between good and evil. Their all oftentimes depending, on
the iffue of their theological contefts, induced them to exa
mine the real ftrength of every argument, and to invefti-
gafe every queflion to the bottopi.
. ' Thofe alfo of our Reformers who fuffered fix j'ears ba-
, riifhment, made it a feafon of extraordinary improvement
in Divinity. " They canie forth," Mr. Strype informs us,
" out of exile and affliaion, eminent for the inteority of
their lives, the gravity of their behaviour, and the greatneis-
Of their fpirifs ; and finally, for their diligent fearch and
accurate knowledge of Scripture, Councils, "Orthodox Far
triers,* and all ecclefiaftical Antiquity f." Our motives to
fuch an application, to thefe fubjeas have been lefs urgent.
It is no WOnder therefo'reif our knowledge of them is lefs-,
perfea.' What troops' are equally nerved in the time of
(d) Nor. Led. Vol. ii. p. 204. - -(e) See Rolfs Lives of the
Reformers, p. 305 ; and Fox, p 434 ; and Ridley's Farewell; Letter
with Coverdale, d.;7*>. (f) See Strype's Annals under 1559^ p. iqs.

3«4 THE TfttTB CHURCHMEN aIcjERTAINED.
peace as in that of Avar ? And AA'hat but much active fer
vice in the field completes the warrior ?
Evert that circurridamce, about which' We hear fo much,
that our reformers lived tAvo hundred 'years before us, if
noticed at all, niay be confidered as a circumdance in their
favour; as it places them fo much hearer the fountain 'and
firft origin of Chriftianity. — In fubjects of human fciencfe
Avhich' depend oh experience for their perfection, new dis
coveries iPay be expected through the aid of time, and a
progreffive improvement. But in matters of revelation, and
fact, theVpi-y iohtearyis,' in many refpects, the cafe, and
the advantage, in regard to the knowledge of them, de-
creafes in ]SrbpOf tion to our didance from the time of their
reputed origin. A revelation ofthe Will of God is, doubt-
lefs, perfect at firft ; and the highed improvement of which
it 'is capable by striy future ages, is a perfect comprehenfioti
of -what was at firft delivered. For as we read in Jewell,
" Heec ratio, inquit antiquiffimus Pater TferiuUianus, yalet
adyerfiis omnes haerefes : Id effe verum, quodcunque pri-
mum: id efle adnlteriirh, " quodcunque ppderius81"." Arid
" certain iris'," Dr. Rennell obferves, " that the channels
by -which the knoAvIedge of religion wafe communicated,
are neither fo numerous or abundant as in the days of our
fathers6." -
'Some perfons indeed will have it, teat pur phiiofophical
improvements give ni? ah' advantage, as interpreters of .Re
velation, both over tee primitive Chridians, and the Apodles
themfelves '. But furely the Whole notion is infinitely ajb-
ford. For, to omit other obfervations, " How," as Dr.
PoAvell2 incoiitrovertibly argues, "can the difepveries pe
culiar to pbilofophers be of fuch importance for under
ftanding a book neither written by pbilofophers nor addref*

(g) Apol. p. 156. Edit. 1692. (h) Commencement SerWofl.
as above. (i) See Bifhop Law's Theory, &c. p. 144—149.
(z) Yet " Dr. Powell," Profeffor Hey fays, " had as good pretenfions
to the charafter of a philofopher as any man." Vol. ii. p. 263.
* 2

WORTH OF THE ARTICLES. 365
fed, to them?" " the right interpretation. of any Book,"
he obferves, " is the difcovery of the thoughts which the
author intended to convey. But an author caiinot intend
to copvey thoughts, which were never in his own mind.
And the firft preachers of Chriftianity, being no pbilofo
phers, could not entertain notions peculiar to philofbphers.
The one among them who had fome acquaintance Avith Gre
cian literature, exprefsly difavows, in the l'ame both of
himfelf and his- fellow labourers, all human wifdom. But
had they been verfed in the learning of their own times, dill
every later difcovery mud be foreign from their ideas, anil
'ufelefs in explaining themk."
And it is highly Avorthy of remark, as tbe Dr. proceeds
to obferve, that ".the great leader of all our modern difca-
veries, the fagacious and comprehenfive Lprd Bacon , formed
no expeaations in the behalf of religion or philofophy,
of any improvements to be made in either, bythe-affidance
of the other; but. forefaw the mifchiefs they would mutually
receive from ah improper alliance." I have digreffed, his
Lordfhip fays, in his RevieAV of all parts of learning, to
sDivine Philofophy, " becaufe of tee extreme prejudice
which both religion and philofophy have received, and may
receive, by being commixed together ; as that which un-
'doubtedly will make an heretical religion, and an imaginary
aiid fabulous philofophy1." But Dr. Powell and Lord
'!Bacon^Arere perhaps enthufiadic railers againft all learning.
*''"¦' Let it be remembered then, that the reign of Elizabeth,
Avhen our Church was founded, and her genuine doarines
flpurifhed, has ever been celebrated as one of our moft
fplendid literary periods, and, for the depth of its erudition,
has been ftyled an " Auguftan period ;" and that the lead
ing Divines of that age flu-ink not from a competition with
the brigh'teft ornaments of the prefent day. If however any
think it more jud, let our literary fuperiority be admitted;
but let thofe Avho, on this account, Avould dil'parage the

(k) Third Charge, p. 339. , Q) Ibid.
A a

366 THE TRUE CHURCHMEN ASCERTAINED.
eflablided Confeffion, point out to us the conneaion be
tween our modern improvements in fcience, and their neAV
doarines in theology.
But the manner in Avhich our formS of doarine and wpr-
(hip were prepared, alio gives them a high claim to pur re
fpea. Not only was the age which produced them dif-
. tinguifhed for its learning and intelligence, but nearly the
whole of this erudition and Avifdom was colfeaed and ex
erted on the occafion. A number of the mod learned and
pious Bifhops, the mod eminent Divines, and all the prin
cipal perfons in the nation, Avere concerned in the bufinefs.
Every aid was alfo borrowed from the labours and judg
ment of. the mod celebrated foreign Divines™. In fhort,
as tee Antijacobin Reviewers well exprefs it, " they fum-
moned" for the purpofe, " all the Avifdom, learning, and
integrity, of Avhich the world Avas then poffeffedn." The
opinions, reafonings, and obfeaions of all perfons thus con
cerned, Avere brought together, compared, and examined,
Avith great coolnefs and feriousnefs. Every particular in the
Avork was proceeded upon fiep by dep ; former fydems of
faith and forms of worflrip were confulted ; and nothing Avas
retained but Avhat appeared of importance, and the Avifedand
the bed, after the clofed examination and fulled difcuifiop.
And foch A\ras tee unufoal precaution ufed in the bufinefs,
that when the Articles Avere fubfcribed, they regidered both
the number of pages, and the lines in each page0.
Nor was this, as fome Avould infinuate, the immature
Avork of a moment, effeaed " at the fird dawn of the Re
formation," before the full light of truth could be expeaed
to have arifen. From the commencement of Lutheranifm,
Avhich fird turned the attention of men to thefe fubjeas, to
the regular commencement of tee Reformation here, a pe-
(m) Burnet's Hiftory, Vol. ii. p. 93, 155, 168, 385, 392, 405 ;
Strype's Life of Cranmer, p. 273.; and Life of Parker, p. 122,
(it) Review for Oaober, 1799, p. 131. (o) Burnet and'Strype.
as above, and paffim.
2

WORTH OF THE ARTICLES. 367
riod elapfed of near forty years p. And from the fird for
mation of our Articles under Edward the Sixth, to the time
when they were finally fettled, and received their parlia
mentary authority under Elizabeth, there was another pe
riod of near twenty years. So that, in faa, they contain
the doarines of the Reformation matured by the experi
ence and difcuffions of half a Century. Bat during the
whole ofthe latter period of time, thefe doarines urfder-
Ayent the mod laborious invcftigation by our Reformers ¦
and Cranmer and other leading perfons among them had
folicitoufly meditated the great Work, and been induflri-
oudy preparing for it long before *>.
JBut the Characters ofthe chief Agents in the formation
of our national Confeflion, in other refpeas, deferve to be
noticed.  " They were not," Dr. Hey obferves, " mere
fcholars, nor monks, nor monkifh men; but (killed in go
vernment; knoAving men and manners; liberal in behavi
our ; free from all fanaticifm ; . full of probity, yet guided
in their meafures by prudence r." They poffeffed not only.
the advantages already afcribed to them of fird talents, libe
ral education, and unufual knoAvledge of the fcriptures, but
Avhat, in Mr. Locke's opinion *, is far more rare, and yet of
more importance iu order to the difcovery of truth ; namely,
a fincere love of it. At, lead, they gave j, the greateft evi
dence of this difpofition, that men can give. They believed,
contrary to many modern teachers, that right theological
fentiments are of the utmoft importance to mankind.
They exerted themfelves therefore to the utmod to difcover
truth ; and when in their oavii confciences they believed that
they had difcovered it, no facrifice, not even that of life
itfelf, could induce them to conceal it, to prevaricate re
fpecting it, or in the flighted degree to depart from it '.
Men therefore of fuch probity, of fuch piety, were not only
very likely to difcover truth, but Avould alio certainly make
(p) See Mofheim ; &c. (q) See Strype, Burnet, &c. as above,
and paffim. (r) Vol. ii. p. 204. (s) See Effay on the Under-
flanding. Ch. on Enthufiafm, B. 4. p. 316. Ed. 13. (t) See
their Biographers paffim.

363 THE TRUE CHURCHMEN ASCERTAINED.
a faithful reprefentation of it to others. They could have
no motive for fo earnedly inculcating what they -did, but
their fteadfaft perdiafion of its truth and importance.'! Tbey
were indeed men, and bad therefore, doiibtlefs-, theiv imper '
feaions ; but this confideration gives us no advantage over
them, becaufe AAreare )7ieii too. ¦'.
Upon the Avhole then, to adopt the words of Dr. Hey
again, " no fet of men could be chofen, nor any circum
ftances, more likely fo form a good fet of Articles V
Whether we attend to the Age in which our Reformers lived ;
to the fituation in which they Avere placed, and their motives
to exertion ; to their aaual literary and theological attain
ments ; to the number of them that AVere united, and the
immenfe pains they bellowed, in their great Avork ; or, tb
the proofs of difinterefiednefs and genuine piety they ex
hibited, we cannot but think them entitled' to the veiy highefi
refpect as Interpreters of Scripture. We knoAv no contrary
fydem of doarine upon which any fuch degree of intellect,
learning, labour, caution, ingenuoufnefs,and unquedioPable
virtue, has been united and exercifed.
3. To proceed however one riep further on the point, as
far as we are capable of judging for ourfelves, Ave conceive
that our edablifhed forms exhibit the plain and genuine doc
trines of the Scriptures. ,
A rirong prefumption of this, Ave think, is, that tbey
who evade the plain meaning, and prefent application ,pf
thefe, forms, do precifely the fame in refpe.a to the mean-
in"- and application of Scripture. Thus,, Dr. Prieflley,
Mr. Belfham, and others of their principles, Avho rejea the
whole •fyftem of doarines peculiar to our Articles, reject
equally whole paffages and whole Boohs of the facred Scrip
tures ; or leffen their force . by telling us, that the. Writers
-of the NeAV Teftament '" AA-ere fallible, and liable to
miftake " " that fome texts of the Old Teftament have
"been improperly quoted, by Writers in the Nevv ;" that

(v) Vol. ii. p. 205.

WORTH OF THE ARTICLES. 369
they Avere " mifled by Jewifh prejudices," and " mud not
in all cafes be traded too implicitly w !"
Dr. Paley, and his large clafs of difciples, ivho conceive that
the main object of our Articles Avas to truard acainst the errors
of the Papifts and Puritans and other Seas, at the time of the
Reformation, and that they are now in a great degree un
meaning and obfolete ; in precifely the fame manner, confine
tbe application of large portions of the NeAV Teftament to
the circumftances of the Jews and Gentiles at the fird com
mencement of Chridianity, and confider them in refpea
to us, as peifectly unmeaning*. In this Avay, they fay, Ave
mud rerirain the ufe of the terms, " efea," " called,"
" faints," being " in Chrid ;" &c. " The application of
foch phrafes to the whole body of Chriftians," they teach,
" is become PO-v obfeure ;" and that " the application of
them to diftinguifh the profeffors of Chriftianity from one
apoteer" is abfurd. So alfo the, phrafes.','. regeneration,"
" born again of God and of the Spirit," " deadto fin," and
" alive from the dead," a neAV creature," " new crea
tion," being made " fons of God," from -' children of
wrath," " freed from fin," and " from death," and all the
paffages of fimilar import , with Avhich the Avoid of God
abounds, they confine Avholly to the fird converfion of tee
JeAvs and. Gentiles to the profeffion of our religion. " Such
expreffions of Scripture," they fay, now " mean nothing,
nothing, that is, to us, nothing to be found, or fought
for in the prefent circumflances of Chridianity V
Thofe Avho labour to evade the plain fenfe of the Arti
cles on fome particular points, do on thefe points efpecially
attempt to tamper with the Scriptures. Thus, Mr. Dau-
;beny conceives, that the texts Svhich relate to Predeftination
(w) See Dr. Prieflley's Letters to Dr. Price, and to Mr. Burn ;
and his hiftory of the Corruption of Chriftianity ; Belfham'sXetters,
to Mr Wilberforce ; Dr. Hey's Nor. Led. Vol. ii. p. 262; and Ful-,
ler's Syftems compared, Letter 12. (x) See above, p. 115-118.
'vi Ibid • and Dr. Paley's Vifitation Sermon paffim.
c A a 3

370 THE TRUE CHURCHMEN ASCERTAINED.
i
are interpreted " too literally," and Avould not have them
to be fo " fhiaiy and philofophically inquired intoz." Mr.
Ludlam, Avho differs from the Church on the fubjeas of
Oiitrinal Sin, Juftification, Atonement, the teaching ofthe
Spirit, and communion with God % evades the plain force
of Scripture on fuch fubjeas, by confidering it as the
phrafeology of the Jewifh difpenfation introduced into
Chridianity, and by ahnoft blaming our Lord himfelf for
dealing fo much in figures.
Thus when St. Paul affirms, " that the Ephefians were
by nature the children of Avrath ;" according to Mr. L.,
" the Avord nature muft be underftood in a figurative or
metaphorical fenfe ; and the Apoftle only means by this
expreflion to point out the very general prevalence of
Avickednefs amongd the Ephefians ;" he means, that this
Avickedpefs is as contrary to their nature as " the
fize and form of dwarfs and deformed perfons" are to " the
natural ftature and ihape of mankind m ! !" — And, fpeaking
of the times of the Gofpel, " A phrafeology," he fays,
" appropriate to the Jewifh difpenfation from being literally
applied, Avas now to be underdood in a moreextenfive and
tranflatitious fenfe. Nor is it to be wondered at, that per
fons, inured by cuftom and attached by principle to the old
efiablifliment, fhould carry a mode of fpeaking fo familiar
to them into that very different ceconomy Avhich was to
to take place. The various circumftances of the Jewirii na-

- (z) Appen. p. 2C5. (o) See this fully proved above. Yet Mr. L.
can coolly fay, " Every confcientious man, one would think, would
hold himfelf bound to abide by the rules, and practices of that
church, into whofe fervice he has voluntarily entered, and whofe
emolumt/nts he makesno fcruple to take ; or if he finds that h«
cannot confcientioufly- comply with them, would quit both the pay
and the fervice of that church, and engage in one more to his mind ;
juft as a man would quit a fociety, whofe opinions he engaged to
maintain, if he afterwards found he could not do fo, confident with
Tiis'duty "-  This is truly difplaying the philofopher! The reafon
of an ordinary perfon would be a little confounded under fuch
•ircuuiflancesi'v (m) Six Effays, p. 80—96.-

WORTH of the articles. 371
tion fuggefted. ideas' which can no longer obtain5." And,
reprobating the frequent ufe of metaphors in Divinity,
" Perhaps," be fays, " a figurative way of fpeaking ufed
by our Lord himfelf may have given fife to an opinion
Avhich fo drongly and fo extenfively divides the Chridian
world at this day b." We, however, (hall be content to be
humble imitators of our Lord and his Apoftles, and diall
leayeMr. L. the unrivalled merit of improving upon them.
Dr. Hey, avIio makes fo perfea " a nofe Of Avax" of the
Articles which afcribe our Salvation to Grace, does precifely
the fame with tee Word of God on this fubjea. He does
" not conceive, that Ave have, in Scripture, any Theory of
Avhat is called the doarine of Grace t" The paffages by
Avhich this doarine is ufually fupported, are not, he main
tains, " for the fake of truth or fpeculation d," or intended
" to teach any thing c ;" but are mere " exprefsions of fen
timent," of " eloquence," of " formality and decorum f,"
of " compliment s !'' They are, as, tee Dr. conceives,
" popular, paffionate expreflions h," not to be ufed " in a
literal, philofophical, fcientifical fenfe';" but in fenfes
Avhich are " indefinite," and " pliable fc," and fuch as " all
might adopt, in one Avay or other, Avithout finding fault
Avith their brethren," and about which there fhould be no
more difpofition to quarrel " than about an exclamation or
an interjeaion '." They are fine animating " Exordiums,"
containing " nothing didaaic"1." They are " occafional"
expreflions, and therefore Avhen "general" capable of
" particular applications'1;" addreffes to " colfeaive bo
dies" of men, and therefore not applicable to individuals0 ;

(a) Four Effays, p. 84. (b) Ibid. p. 103. (c) Nor.
Lect Vol. iii. P- 230. (d) Ibid. Vol. iv. p. 26. (e) Ibid.
„ ",0 (f) Ibid. p. 1 1. *g) "-id. Vol. iii. p. 466.
Jh)bid.voi.ii.P.422. «Ibid;K.HV1(k)Ib;d-v0,;H"
,« (1) Ibid. (m) Ibid. Vol. iv. p. oi; Vol. u.
P ,r i - „ i«n 199 238 467. (n) Ibid. Vol i.
u 364' Vol. Ul. p- 160, \&, Zj», toi. v r
p 386. (o}Ibid.Vol. iii. p. *»,*«• A a -4

372 THE TRUE CHURCHMEN ASCERTAINED.
mere " Jewifh modes of referring all events to God;P;"
Ac. &c.
In diort, Avhoever- takes the trouble to examine Avill find,
teat the great objea of Dr. H.'s " elementary obferva- :
tions," "preliminary remarks," and general fyfierP of in
terpretation, is to limit tbe plain meaning of thofe fcrip
tures which relate to human impotence, and afcribe our
falvation to the Grace of God i. After this manner, he'
teaches,. Romans viii. 28 — ">"i, is to be interpreted1. Of
this clafs of Scriptures, Ave are informed, are " the open
ings of feveral Epiftfes8," and " the whole Epidle to tee
Ephefians'." Thus alfo, Avhen the fcripture fays, " As
many as were ordained to eternallife, believed ;" " no more,"
it feems, is meant " than that as many as chofe to become
Chriftians, were allowed to become Chriftians1'." And
thus, Avhen the Apodle in thefe Avords congratulates thfe^
Philippians, " Being confident of this very thing, that he
who hath begun a good Avork in you, will perform it until
tbe day of Jefus Chrid ;" this, we are told, "is merely a com
pliment s devoutly exprefsedw !" and, that " there feems no
fufficient reafon Avhy it fhould be interpreted more literally
than the proverbial exprefsion, -' a good beginning makes a'
good ending31.' " &c. &c. &c.
Under thefe bard circumftances, it may be obferved by
the Avay, are fome perfons placed. When certain Gentle
men Avould depreciate Pur mode of dating our doarines,
which we prof'efs to adopt becaufe it is fcriptural, they
call upon us for clefinitionsand -¦precifion, to -" affix deter
mined ideas to every Avord we ufe 1 ;" when they would
vindicate'their own, fydem, they thus fell us, that the lah-

(p) Ibid. Voh.iv, p. 3\. ^ , • , (q) See-Vol, iii, p. 120— 133 >
229—243'; 106—1)3; 1-56— 1#3; 4-63— 485 ; Vol. iv. p. 25— 49, ic.
(r)Ibid. Vol. iii. p. 429 ; Vol. iv; p.- SIS. - (s) Ibid. vol. iv.
pL26. (l).Ibid. p. 30. . (v) Ibjd. p. 32. (wXlbid.
Vel. iii. p. 466. (x) ibid.' p. 469.'' (y) Above, p.'i'si'. ,

WORTH, OF THE ARTICLES* 373
guage of Scripture on fuch fubjeas is ." popular," and,
" indefinite," and "admits not of this dria, philofophical,
and fcientifical" interpretation. It mud,, however, be
pretty clear, that: tbey Avho take thefe, liberties Avith the,
Sacred Writings, are prepared to make them, teach juri any
thing or nothing-. Jt, piuri.alfo. be allowed tp be no mean,
compliment to the fydem Ave maintain, that they who re
jea our dparines are condrained alfo thus to rejea the
plain fenfe of fo great a portion of the Ayprd of God.
Nordo AA'e fee Iioav a more fuitable.Reyerence for Revela
tion can be expeaed, Avhile. its meaning ;and fitnefs are
Avholly tried by the dandard of men's preconceived notions,.
Avhether they denominate, thefe notions Philofophy, Natu
ral Religion, Reafon, or any thing elfe. '' If," fays
Dr. Powell, after fho,wing the ufe of Phijofophy as an Evi
dence in behalf of Chrifiianity, " aWitnefsbe allowed to take
the feat of a Judge, Ave can expect nothing but a.hafty and
partial decifion. And fuch has been the event Avhen Philo
fophy hasprefunied to interpret revealed doctrines, or to examine
thereof bnablenefsoirevea\ed difpenfations z-" " TheEnglifh
Clergy," he fays again, ", haA-e Avifely avoided th/e.applica-.
tion of it (Philofophy) AA-here fuch application is: imperti
nent or profane: impertinent, as in interpretation of Scrip
ture ; profane, as in the judging of God's Depress '¦"
" Revealed religion," adds that, eminent Divine Bifhop,
Horfley, '.', (lands , not upon the ground of any antecedent
difceveries" of Natural Reafon ; and, it is, highly, impolitic
to attempt to place it upon any fuch fade foundation b."
There, fepms indeed to be an labfiirdity upon the face of
fuch a Rule of interpretation. It is beginning at the wrong
end, judging ofthe greater light by the leffer one, examin
ing the ludre of the Sim by the glimmering of a taper. -'-

fz) Ch. iii. p. 337. (a) Ibid. p. 349. (b) Charge, 1T9S.
p. 19.

374 THE TRUE CHURCHMEN ASCERTAINED.
And Avhat, comparatively, has this philofophy, this rea
fon, this natural religion, ever done for thofe Avho have
been deditute of the advantages of Revelation ? Let hif
tory in general c, let the Sacred Writings, let the begin
ning of tbe Epiitle to the Romans in particular, anfwer.
Are the notions here fpecified, the fublime difcoveries by
which Ave are to fix the meaning, and judge of the'fitnefs
of revealed doarines ? No, Mr. Ludlam will reply, we
are not hence " to form an efiimate of the moral and intel-
leaual charaaer of mankind :" This is only " that
wretched date to which man can reduce himfelf by idle
ness, inattention d,"&c. : This is " to ranfack every dark
corner of hidory for indances of atrocious. Avickednefse."
It deferves however to be remembered , that it is the Aporile's
defcription of both the Jews and Gentiles, the multitude,
and the Pbilofophers, at the advent of Christ. And Avhat
reafon have Ave to fuppofe, that " if we had been in the
days of our fathers, Ave fhould not have been partakers
with them in" folly f? Let the exploits, the adoniftiingly
enormous exploits, of Philofophers Avho have rejeaed Re
velation in this " Age of Reafon z ;" let tee convulfive
groans of Europe, anfwer.
The fa.a alfo is, that thofe notions in Avhich tee more
decent of modern philofophers boad, are themfelves bor
rowed from the light of Scripture; and thus is the facred
Book made to furnifh Aveapons for its own annoyance;
thus is a kind of affent to fome parts of it made an obflacle

(c) See as a fpecimen only what is adduced in Bifhop Gibfon's
Pafloral Letters. (d) Six Effays, p. 81. (e) Ibid.
(f) Matt, xxiii. 30. (z) " The age in which we live," Bilhop
\v"atfon remarks, " has been called — the age of philofophy — the age
of reafon: if by reafon and philofophy, irreligion be underftood, it
undoubtedly merits the appellation ; for there never was an age fince,
the death of Chrift, never one firice the commencement of the hiftory
of the world, in which atheifm and infidelity have been more gene
rally profeffed."  Sermons and Charge, p, 1.

WORTH OF THE ARTICLES. 375
to the reception of the red, as if tee whole dood not upon
the fame authority. Surely then Ave fhould be cautious
how we implicitly follow a guide, which, under her faired
profeffions, hath fo frequently thus bewildered men in
labyrinths, and precipitated them into ruin.
Let it not however be foppofed, teat we allow Reafon
no province in our Religion but that of edimating the evil
dence of Revelation. This noble faculty mud alfo be em
ployed in afcertaining the meaning of Scripture, and to a
certain extent, and on fubjeas within the reach of our un-
derdandings, in judging of the nature of doctrines profef-
fing to be revealed. For certain it is, that no evidence can
prove any doctrine to be true, Avhich is demondrated to be
falfe by our underdanding and fenfes ; Avhich is manifedly
abfurd, or contradictory, or Avicked. But although Reve
lation, rightly underifood, contains nothing contrary to
right reafon, it neceffarily treats on many fubjects Avhich in
their full extent, are above the comprehenrion of our pre
fent faculties *. Of this kind efpecially are thofe Avhich re
late to the nature and conduct of God*. What Ave there*
fore maintain is, that Avhen reafon is fatisfied a Revelation
is Divine, it is mod unreasonable to reject or to evade any
doctrines, Avhich by legitimate rules of interpretation fuch
(y) By things above reafon, we mean fuch notions as Reafon with
out the affiftance of Revelation, would never difcover ; whether conr-
prehenfible by our finite capacities or not. By things contrary to
reafon, we mean fuch conceptions as are both undifcoverable by
mere reafon ; and alfo, when underftood, evidently appear repugnant
to fome principle or conclufion of .right reafon.
(x) "Among things that feem not rational in religion," faith Mr.
Boyle, " I make a great difference betwixt thofe in which unenlight
ened Reafon is manifeftly a competent judge, and thofe which natural
reafon itfelf may difcern to be out of its fphere. . . If there be fuch a
Being, as God, or a Being fupremely perfea, many things relating to
liis nature, will, and management of thing's, muft needs be beyond
the fphere of reafon." Theol. Works, Vol. i. p. 378.

376 THE TRUE CHURCHMEN ASCERTAINED.
Revelation is found to contain, becaufe Ave cannot fully
comprehend their import j , or fee their fitnefs*. What we
chiefly object to is, the> extolling as the dictates' of right
reafon, ani rpprefeuting, as fome fixed and certain criterion
of the doctriues of Scripture, thofe vague, contradictory^
and common notions of men, which are more frequently
the offspring of pride, ignorance, prejudice, pr, oppofitjup
to, trie holy Will and. Character of Cod,?.

(w) "A thing may," this fame great puilofopher adds, " if firigly
or precifely confidered, appear unreafonable, which yet may be very
credible, if confidered as , a- part of, or a man if eft- confequence from, a
doftrine that is highly fo." Ibid. p. 398.
(v) " V\e ought to diiiinguifb,'' Mr. B. alfo obferves, " between
reafon confidered in itfelf, and reafon confidered in the exercife of it,
by this or that phitofopher, or by this or that man,' or fociety of men.
For, whateA'er the faculty of reafon is in itfelf, the ratiocinations are
made by men ; and therefore if tlie reafoming faculty is not made, the
heft, ufe of, it does, not follow, .that, what ^thwarts their reafoning^,
muft thwart the dictates, of right reafon ; for, man, having a Wil' and
Affections as well as an, intellect, though our judgments fhould be
made with an unbiaffkl underftanding; yet intellectual weakn'efs,
pr-ejudices or prepoffeffioris, by cuftom, education, intereft, paffious,
vices, &c.;fo much- influence them, that we make few cOnolufions, or
efpoufefew opinions, which arc the true refults of reafon, without
fome perfonal difability, prejudice or fault." — And having further
mentioned " man's inbrec^pride," and otlier ''.innate, prejudices and
propenfities to error which are apt to fway not only whole feclsj.'but
the whole body of mankind," and having quoted Lord Bacon fpeak
ing to the fame effect, the honourable writer thus proceeds : " If in
phyfical things, where one would think rational Beings fhould feek
truth, with no other defign than to find and enjoy it, our underflaud-
ings are fo Wafted by our wills and affections, no wonder, if we allow
the fall of our firft parents, that our paffio'ns and intereft, and fre
quently our vices fiiduld miflead our intellects about thofe revealed
truths, feveral of which are above our comprehenfions, and more con
trary tb our inclinations . . . . The generality of rrijjn may be fufpecte'I
of fecret propenfities to^ err about divine tilings,- and to be indifpofetl
to admit truths, which both lay open the wealthefs of nature and pur

WORTH OF THE ARTICLES. 377
But let us further hear our Oppoherits tbemfelves on
the point. « We objea," fays Dr. Hey, " to calling pre
conceived notions at any a^ra the diarites of Reafon, iri the
more difficult doarines of Scripture ; befcaufe reafon tells
us, that Ave are not to truft our pir-coliceived notions againft
tfie' Scriptures, in things Which relate to tbe Nature of God,
or to the manner in Avhich he is to aa, in Order to promote
the happinefs of his creatures s'." To the fame effea,
fpeaking of the Heretic Marcion, Dr. H. fays, "He feems
a fignal example of the raihnefs of following human notions
of -what is bed, in accepting and applying Divine Dispensa
tions. — Ydu will fay, Marcion's fancies ought not to be
reprefented as human reafon ; but they were fo to him,
and the notions of the Avifed of men, being infinitely
fhprt of divine intelligence, may be conceived as on a foot
ing Avith his, in fuch a comparifon : and he, who fets the
mod improved human reafon in competition with divine
Wifdom, Avill err in the fame form with Marcion, though
not perhaps iri the fame particulars'1."
Again, "The Trinitarians," fie obferves, " have formed
their, dpariiie in one Avay, and the Anti-trinitariaiis in ano
ther.: the Trinitarians have colfeaed their doarine -from
fcripture only ; the Anti-trinitariaus, difgufted with the
difficulties attending that method, or with abufesof it, and:
hopino- to fofteri and riioderate Avhat appeared to them harfn
and uncouth, have fet out from notions of common fenfe,

perfonal difabilities; fo as to mortify our pride and ambition, and
afford .the ,mind fo pure and chafte a light as to difep^er, por- vices and
faults, a nd, often, to crofs our defigns and interefys." , Ibid. p. 386^390.
See ajfomany excellent remarks relating tq this fubje# in Dr. Burgh's
two valuable Works. Read particularly his "' Scriptural Confijta-
tion, &c." Chap, i. p. 13, &c. ; and his " Inquiry into the belief of
the Chriftians ofthe firft three centuries, &c." Chap. ii. p. 23— 43.
' '(g)' Nor. Lect. Vol. ii. p. 3 1 7. . GO. Ibid- Vol. i. p. 372.-,
'i) Ibid. Vol.'ii. p.' 264.

318 THE TRUE CHURCHMEN ASCERTAINED.
reafon, natural religion ; and, taking for granted, that
Scripture, if rightly interpreted, mud coincide with thefe,
have interpreted it by bringing it as near to them as pof
fible >." But " this," it is added, " is not fimple, genuine
interpretation ;" that, " though it be true in theory, that
Reafon and Scripture coincide, yet in praaice Ave are not
to take for granted, that our prefent reafon is perfectly
right reafon ; experience is againd thatk."
And again, " The pride of Science has often hindered
men from treating the doctrines of Revelation Avith fuffici
ent refpect, even on their OAvn principles1 ... In the prefent
age, Ave are proud of our philofophy, and Ave encourage' it
fo much, as to make it fometimes run out into luxuriance. . .
Indeed Cbriflians in. all ages, efpecially thofe Avho have
prided themfelves on any opinions, have made too free with
Scriptures ; and many parts of the Canon have been rejea-
ed, at different times, becaufe they were, or feemed, con
trary to certain favourite preconceived notions. The
Manicheans had an abhorrence of matter, and therefore all
parts of Scripture, which mentioned the ufes of matter, Avere
rejeaed as fpurious ; the Avhole Old Tedament was cut off
at one droke ; our modern Philofophers are prodigious
friends of matter, and therefore Scripture mud be condrued
fo that even the foul may be material. To fet afide whole
books of Scripture feems fomething more grofs than to in
terpret ; yet, if Ave fet afide the genuine fenfe, we niay as
well fet afide Avords too : for, deprived of their right fenfe,
Words mud either be ufelefs, or miflead M."
How excellent is all this ! Who Avould fuppofe that they
Avho ufe this language fhould themfelves be guilty of the
very error tbey fo fenfibly reprobate ! Yet fo it is. Thefe
Gentlemen, it may be added, are great enemies to the doc-

. (i) Ibid. Vol. ii. p. 2G4. (k j Ibid. (1) Ibid. Vol. iii.
p. 186. (m) Ibid. Vol. ii. p. 262.

WORTH OF THE ARTICLES. 379
trine of Salvation by Grace, and therefore, as Ave have feen n,
all Scriptures which appear to maintain this doarine they
explain aAvay, and as to any prefent application annihilate.
That portion ofthe Sacred Writings Avhich relates to thefe
fubjeas they treat precifely as, according to their complaint,
the Socinians treat the Scriptures. On thefe doarines Ave
are left to fettle our notions of " the nature of God, and the
manner in which he is to aa," by fome other rule than the
plain declarations of his Word0. Here then Ave would
reply to Dr. Hey and his admirers, in his own words, that,
in our judgment, this is not "treating the doarines of
reA'elation with fufficient refpea, even on their own prin
ciples ; it is being afraid, and almod adiamed of them p."
The Church of England, on the contrary, proceeds on a
plan which inviolably ref pects all parts of Scripture ; believing
that this alone contains " the Avords of eternal life," that
this alone is our infallible Rule of faith and praaice, and, as
hath been obferved above, that the whole dands upon the
fame authority. And, in regard to the Interpretation ofthe
Sacred Writings, one of the many excellent Rules which
her mod eminent Divines, and other learned Critics have
adopted, is, that generally, and in refpea to effential doc
trines, the plain and literal fenfe is to be taken Avhen this
interpretation contains nothing " manifedly abfurd, or re
pugnant to the analogy of faith."  " When two different
fenfes of places of Scripture are offered," faith the great
Bifhop Stillingfleet, " we are to confider which is mod
reafonable to be preferred, and it is that which, id, Is moft
plain and eafy, and agreeable to the moft received fenfe of words,
efpecially Avhen it is no facramental thing, which initsoAvn
nature is figurative : . . . 2dly, That which fuits mod with

(n) Above, p. 369-373. . (o) Befides the places above
referred to, fee Nor. Led. Vol. i. p. 4; Vol. ii. p. 263, Note; and
Preface to the " Lift of Books " recommended by the Bifhop of
Chefler, p- 5. ' _ (p) Nor. Left. Vol. iii. p. 186, Note; and
above, p. 377.

SSO THE TRUE CHURCHMEN ASCERTAINED.
the fcope and defign not only of the particular places, but
of the whole New Tedament, which is to magnify God
and deprefsman :. . . . 3dly, That which hath been generally
received in the Chriflian Church to be the fenfe of thefe
places : . . . 4thly, That which bed agrees with the charaaer
of Chrid and his Apoftles from Avhom Ave receive the
Chridian faith "."
" Although Ave acknoAvledge," adds the learned Bilhop
Lowth, " there are fome things in Scripture hard to be
Pnderitood, yet we dill affirm, that all things neceffavy for
us to believe and praaice, in order to our falvation, are
delivered there Avith the greateft clearnefs and peif'picuity*. . . .
The generality of the holy Writers affea great plain tiefs of
expredion, and make ufe of a popular dyle, on purpofe to
condefcend to vulgar capacities. . . . The Gofpels are plain
and eafy,and generally intelligible to tee meaned capacity4.".
" You are," Bifhop Horfley obferves to his Clergy, " to
fet forth the wonderful fcheme of Man's redemption faith
fully andexaaiy, as it is exhibited in the Holy Scriptures;
and, upon the authority of the Scriptures in their plain,
'natural, unfophifticated meaning, in the Offices, the Thirty-
nine Articles, and the Homilies of the Church of Eng
land m."
" This" proceeds Bifhop LaAv, "is the neceffary canon
of interpretation, Avhich of all others I think wants mod to
be recommended, that Avherever his (Chrid's) Avords feem
Capable of different fenfes, we may Avith certainty conclude
that to be tee true one, Avhich lay mod level to the com-
prehenfion ofhis auditors'."
The reafon for this mode of interpretation afligned by
Mr. Locke,Avhich accords Avith the reafonings of Dr. Powell *
and Bifhop -Lowth w, is incontroA'ertible. The Scriptures,
this great Philofophcr obferves, " Avere defigned by Ged
(q) On Scripture Myfteries, Oxford Encheiridion Ecclefiafticum,
P- 3 49 (r) Diredions for reading the Scriptures, p. 39.
(") Ibid. p. 52. (m) Ch. 1 800, p. 3 1. (t) Theory of
Eel. p. 309. (v) Ch. 3d, p. 339. (w) Diredions, p. 40.

¦WORTH OF THE ARTICLES. 551*
for the inftruaion of the illiterate bulk of mankind in the
way of falvation ; and therefore generally and in neceffary
points; are to be underftood in the plain direct meaning of the
words and- phrafes, foch as /they may be foppofed to have
had. in the mouths of thefpeakers y who ufed them, according
to the language of that time artd country Avherein they
lived *." Whether fome of thefe Worthies have been fuch'
good Divines as to. follow their own teaching on this fubjea
is another matter. We hoAvever fhall adhere to their ex
cellent Rules, but mud addj Avith our Church, that the bed
of all preparations for Underdanding tee Scriptures are
humility, a willingnefs to be taught by the Spirit, and a
difpofition to comply with the requifitions of God's Word;''.
It is hoAvever one thing to interpret Scripture, and another
rightly to apply it. tf We interpret," Dr. Hey obferves,
" by considering the circumftances of others ; we apply, by
cpnfidering our own-: or, more ftrialy fpeaking, by making
a.comparifpn betAveen the circumftances of thofe, to whom
Scripture was immediately addreffed, and our own2." But
Avjllthis confideration juftify^ or condemn^ the procedure of
the Dr. and his-- friends' -.Avith the Scriptures concerning
Grace? Is, not God in all ages the fame? Is not human
nature "the fame ? And is not true religion, in fubfiance,
always the fame? And does it not hence follow,- that,)
wherever or whenever we are born, or whatever : we are
denominated* the fame change of date and charaaer is, in
effea, neceffary for us j which AA'as experienced by more
early Chriftians ; and that this, change mud be effeaed
through the fame Divine influences ? And hpw. teen can
pur ppponents.lhow, that tbe large portions of God's Word
Which .relate to thefe fubjeas "mean nothing to us1?" The
proper Rule of procedure is, to confider the general direc-*

(x) Reafonabfenefs of Chriftianity. p. 2. (y) Homily ore
Reading the Scripture, pT 5, 6." (z) Nor. Left. Vol. i. p. 75.
(a) See- above, Chap. iii. p. 1 17, US; and Chap. v. p. 169, &c ;
*$», 3-7.0.
Bb

"3&2 THE TRUE CHURCHMEN ASCERTAINED.
f ions and doarines of Scripture as applicable to all times,
Unlefs the Holy Spirit has exprefsly limited them, or fome
folid and fpecial reafon can be affigned Avhy they Ihould De
limited to any one particular time. Some' parts of the
'Sacred Writings are certainly both more applicable, and
more important, to us than other parts are. Like the great
luminaries ofthe natural World, they do not all fhinp fvith
equal fplendour, or with, equal benefit to mankind. But
" all Scripture," Ave are affured, " is given by infpiration
of God, and," direaiy or indireaiy, in one way or another -,
" is profitable for doarine, for reproof, for correaion, for
indruaion in righteoufnefs b;" aiid it highly becomes us to
take heed that Ave do not, like certain expofitors of old,
" make the commandment of God ofno effect0" by our
' glories and evafions. It becomes us to take heed, that we do
'not teach men to evade the obligation of every divine in-
junaiori that is uopleafant to them, led "their blood fhould
be required at our hands*."
~" With thefe confiderations in view then, Ave refer to the
texts of Scripture quoted by Bifhop Burnet, Bifhop
"Beveridge, Bifhop Pretyman, Archdeacon Welchman, Di*.
Hey, or any other Expofitor of eminence for the mod full
and unequivocal confirmation of the plain and exprefs
doarines of our Articles. Thefe Articles indeed, are fo
nearly in fcripture language, on the doarines hoav con
troverted, as Dr ; Hey e and Mr. Urban f in particular have
proved -, that on this ground Ave might red immoveabfy;,
maintaining -that Avhatever the Scripture means by fuch
-language/ *W fhe Church of England means, and that we
iriean.- It is-hoAvever the Scriptures mutually efiabliriiing
and dludrating each other, and forming one confident body
of doarine, Avhich they prefent to us ; the Scriptures un
folding the grand icheme of our redemption, as far as is

*'", (b) 2 Tim. iii. 16. (c) Matt. xv. 6. (d) See
Ezekiel iii. 1 8. .. (e) See Nor. Left, on thefe fllbjeiU.
(f ) See tHe Gentleman's Magazine for April, 1772.

WORTH OF THE ARTICLES. 383
compatible with our prefent faculties ; the. Scriptures con-
fpiring tp promote fhe great end of this wonderful under
taking, the glory of God and the holinefs and happinefs of
men. If further commentary upon thefe Scriptures is required,
Ave refer to the Writings of Audin, Cyprian, and other
primitive Fathers ; to the Works of Luther s, Jewell h,
Davenant', Hall1', and the whole body of the chief founders
of our church ; to the Expofitions of Hopkins, Beveridge-,
Lowth, Scott, Doddridge, &c. &c. &c. The Commentary
of this lad mentioned Divine has lately been recommended
to his Clergy by the Bifhop of Lincoln1. It is recom
mended alfo by the Bifhop of London ". The Bifhop of
Durham, in his celebrated Charge in 1792, bedows upon jt
the very highed encomiums. "In reading the N;ew Teda-
ment," this diftinguiftied Prelate fays, " I recommend
Doddrige's Family Expoiitor as an impartial interpreter,
and faithful monitor. Other Expofitions and Commenta
ries might be mentioned greatly to the honour of their re-
fpeaive authors, for their feveral excellencies; fuch as,
elegance of eompofition, acutenefs of illudration, and copi-
oufnefs of erudition : but I know of no Expofitor, who unites
fo many advantages as Doddridge ; whether you regard the
foJidityof his verfion, the fulnefs and perfpicuity of his
eompofition, the utility of his general arid hiftorical infor
mation, the impartiality of his doarinal cojpments, or,
laftly, the piety, and paripral earnedhefs of his moral and
religious applications, He has made, as he profeffes to
have done, ample ufe of the commentators that preceded
him ; and, in the explanation of grammatical difficulties,
he has profited much more from the philological writers on

(g) See efpecially his Comment on the G-alatians. ,(h) On
the ThefTalonians. (i) On the Coloffians. - (k) Works, paffim.
<I) See Elements, &c. (n) See his Evidences of Chriftian
Revelation, Preface, p. 7.
'¦"¦'¦ Bb 2

38* THE TRUE CHURCHMEN ASCERTAINED.
the Greek Tedament than could almod have been expeaed
in fo multifarious an undertaking as the Family Expofitor;
indeed, for all the mod valuable purpofes of a commen
tary on the New Tedament, the Family Expofitor cannot
fall too early into the hands of thofe intended for Holy
Orders"1." And yet, let Dr. Doddridge interpret Scripture
and" our doarines are indifputable.
Thefe teen, in fhort, are our-Reafons* for adhering to the
genuine doarines of our Articles. We conceive ourfelves
(m) Page 51.

*, The attentive reader will here fee, that beyond all queflioii, two.
of thefe three reafons for adhering to the 'doctrines of the Church,
equally bind us to adhere to her Polity and eftablilhed Difcipline. We
are equally engaged to the one eonduft-as to the other, byOurfub-
4eriplion. We have alike, in each refpect, the authority and matured;
-judgment of her founders. And, the more their notions of " eccle-
fiafiica! polity" are examined thoroughly, the more the writer is
perfuaded, fhall we alio appear bound to them by our third reafqn
fiir teaching our prefent doctrines. The whole external flrufture of
the Church of England is either founded on exprefs injunctions of
'Scripture, or on the undoubted PraSice of the Apoftles and early
¦Chriftians. This has been fa-tisfaftorily fhown by Hooker* and
Milner11; and,' except where they attempt too much, by Jones' and
Daubeny". The Expediency of our eftablifhment, as contrafted with
any thing that oppofesit, has aifo been convincingly fhown by feveral
6( thefe writers, and might be further demonftrated, front the nature
of the thing, the nature of man, and an appeal to hiftoric fact.
• On thefe grounds it is, that the prefent work fo folicitoufly difclaims
'»H intention of apologizing for any fpecies of irregularity in any
minifters, -of the eftablifhment. They, furely," with an ijl grace
reprehend their Brethren for deviating from the Church in one h>
fiance, who themfelves violate equally flrong engagements to her ia
(another. 0*

(a) Ecclef. Po!. (b) Ecclef. Hiftory. (c) Eflay on the
Church. . . (d) Guide to the Church.

THE CHAPTER CONCLUDED. 385
bpund to this conduct by the moft exprefs, folemn, deliberate, and
repeatedengagements:  We think thefe Articles, 'confidered
On the other hand, however, certain Gentlemen fhould be ex-
.eeding cautious, that they do not call that conduct of a minifter
irregular, to which he is folemnly bound by the vows of his Ordi
nation, the laws of his Church, and the exhortations of our Prelates.
Such Gentlemen fhould be exceeding careful that they do not fub-
ftitute their own practice in the place of Rubric, Canons, Ordination
Vows, and Epifcppal Exhortation, and condemn every thing as
extravagant which exceeds that ftandard : They fhould be aware of
the abfurdity of reprefenting thofe Minifters ais Separatifts and
SchifmaticSj whofe whole writings and conduct prove thedireft con
trary ; and who are labouring under the heavier! reproaches from
another quarter, for their bigotry to the church, and their rigid
attachment to forms x.
Our meaning fhall be i'luftrated by fome inflances. In the Ordi
nation fervice then, we are enjoined " never to ceafe our labour, , our
care and diligence, until we have done all that lieth in us, according
to our bounden duty, to bring all fuch as are committed to our
charge, to ripenefs and perfecmefs of age in Chrift." We are ex
horted, "As much as lieth in us, to apply ourfelves whtlly to this one
thing, (our office) and to draw all our cares and fiudies this way.''
Weengage, " to feek for Chrift's fheep that are difperfed abroad ;" and
" to ufe both public and private monitions and exhortations, as well to
the tick as to the whole, within our cures." Thefe engagements we
are conftantly reminded of in the charges of our Prejgtes. See for ex
ample that of the Bifhop of London in 1730. Bilhop Butler makes
this remark : " Since the- great body of the people, efpecially in
country places, cannot be brought to attend the fervice of the.ch.urch
oftener than one day in a week ; and lince this is in no fort eneygzh to
keep up in them a due fenfe of religion ; it were greatly to be wiftied
they could be perfuaded to any thing, which might in fome meafuie fup
ply the want of more frequent public devotions, or ferve the like pur-
p.oles.". . . " It, were greatly to be wiflied," he alfo fays, after obferving how

(z) See Belfham's and Wakefield's Anfwert to Mr. Wilberforce ; Mr.
Pawfon's Sermons; Dr. Hawejs' Hiftory of the Church, and Reply to the
Peanof Carlifle's Preface to the 2d Edition of the ift Vol. of Mr. Milnei't
Hiftory ; &c. Sec.
Bb3

386 THE TRUE CHURCHMEN ASCERTAINED.
as a Commentary on Scripture, defining ofthe higheft refpect,
on account ofthe dronginternal marks of caution, moderation,

how backward men are to make a perfonal application of what they
•hear in public, " that every man fhould have the principles of Chriflir
anity, and his own particular duty enforced upon his confcience, in a
manner fuited to his capacity, in private." All opportunities, therefore,
for this work, his Lordfhip teaches, fhould be carefully watched for,
and feizede. — The prefent Bifhop of Durham, in a ftrain perfectly iimi-
lar, having mentioned the difficulties which, " with all the advantages
of public worftiip," a poor aged man labours under, fays, "Much,
I conceive, might be done by occafional conference with him at his
own dwelling, concerning the ftate of his faith, his hopes, and his
views of futurity. And, if this conference were accompanied with
the reading to him fome portion of Scripture, &c. his minifter would
do him an iict of ineftimable kindnefs. If you could advance.one ftep
beyond this, and induce the aged poor to affift one another, and form
little fbcieties in a large,' or one fociety in a fmall parifh, at which
thofe who are readers might read to thofe who are not, it would be
bringing your poor to a moft defirable and edifying ftate. of fpiritual
communion*."— -Do they then aft according to either the letter
or the fpirit, of thefe engagements and exhortations, who dp no
more than the ftated'public duty which they are abfolutely obliged to
do ? And is every thing beyond this extravagant and fanatical,?
The Bifhop of London, with the fame juft view of the fubject, ferioufly
laments the evils^rifing from a want of more frequent public Servite in
the Church; particularly in the numerous cafes where this fervice is
only performed once in theday. Having excepted fome inftances, par
ticularly parifhes which are fo near to each other, that the congrega
tions actually go from one Church to the Other, " Where this is not ,
the cafe," his Lordfhip obferves, " it appears to me highly neceffary
that each parifh' fhould be called to public worfhip, as the Canons, the
Liturgy and the Rubric evidently require, both morning and evening.
Tn'efs this is done,the fervice is incomplete, there will be one half of the
day totally unoccupied by religious duties ; and if it is not employed in
them, it will be employed, I fear, in a very different manner. It is too
¦ • - - . •-, large

(e) Charge annexed to the Analogy by Bilhop Ha lifax. (f) Charge,
3797, p. 30. . See alfo Bilhop Burnet's Paftoral Care.

. THE CHAPTER CONCLUDED. 387
good fenfe, and knowledge of the Scriptuirs and of mankind,
which they difcover ; and on account of the very extra-

Urge a portion of time to be tru fied-entirely in the hands ofthe commtfn
people. It is too much to be fpared from that facred day, the whole of
which even when moft religioufly obferved, Ishardly fufficient io coun-
teraft the bad impreffions of tlie other fix days of the week. Oh
the due obfervance of this day, and the appropriation of a large por
tion of it to facred purpofes, depends, I am convinced, the very ,
exiftence of religion in this country s."— Bifhop Horfley complains, that
the Devil frequently gets one half of the people, and the SeftarieVthe.
other half, through " the lazy practice" which obtains among the
Clergy, in .regard to their Sunday duties „.— From the Divines' in
queftion, however, we hear of little but the evils of excefsin thedut'ies
of this day. All. hours are " unfeafonable" for religious exercifes
except thofe in which they choofe to labour; all efforts are extrava
gant except thofe which they make; and " any additional attend
ance on the church," they, fay, " would give a puritanical afpect to
the Sabbath, and throw a pharifaical gloom over the moft cheerful
religion in the worldi." z
The 61ft Canon requires that " Every Minifter fhall prepare chil-
¦ dren for confirmation.'' This, in Bifhop Butler's judgment, cannot
properly be done Without perfonal conferences Other Prelates firongly
enforce the duty of catechifing k. The 59th Canon requires that
" tipon every Sunday and Holiday, the Minifter fhall for half an hour
or move, examine and inJiriiS the youth and ignorant perfons of his
parifh, in the ten commandments, the articles of the belief, &c."
Is no more then implied in this duty than bccafionly hearing chil
dren repeat the catechifm ? Is every thing beyond this fchifmatical ?
Another duty to which our Office obliges us is, the Vilitatiqn of
the tick. For our affiftance in a part of this Work, our Church has
provided us a form of words, leaving us in the reft to exhort and ad-
monifh according to our difcretion, as the cafe may' require, to " ex
hort/the lick perfon after Her form, or other like.'' The 67th Canon
• fays, '.' The Minifter fhall r'efort unto fhe lick, ... to inftruct and com fort,

(g) Charge, 1790, p. 14. (n) Ch. iSoo. (h) See Mr. Polwhele's
Letters, p. 70; above *34 ; &c. '(i) Charge as above. (k) Lon-
don, Durham.
Bb4>

388 THE TRUE CHURCHMEN ASCERTAINED.
ordinary degree of talents, learning, labour, and piety, which
were united and exerted'm their formation :  We believe,
after fully examining for ourfelves, and attending to the mod
legitimate rules of interpretation, that they are fiipported by
the t/'ue and genuine fenfe of Scripture.

fort them in their diftrefs, according to--the order of the Communion
Book,' if he be no preacher : or if he beapreacher, then as hejhall think
mofi needful and convenient." And thus is this duty, and this manner
of performing it, enforced by our Prelates. " In many cafes,", the
Bifhop of Durham, earneftly recommending diligence in this work,
obferves, " the funeral fervice might be ufed with almoft as much pro
priety as the office for the tick .... It tends, therefore, greatly to iinT
prove this feafon of affliction, where the Minifter anticipates the call
(of the lick or their friends'. Such vifits of neighbourly inquiry
might, I prefuaie, eafily be converted into occafions of religious in
duction. The earlier vifits might be allotted both to general and
appropriate converfation and inftruction ; the office for the fick be
ing referved for cafes of danger'.7' Much good, Bifhop Horftey alfb
fuppofes may be done, '" by a cheerful, unwearied afliduity in the
¦ charitable offipe of rifiting the dying and the fick.'? And, " Upon
thefe occafions," his Lordfhip obferves, " You will not think it enough
to irepeat the prayers at the bpd-fide, which the church has provided,
but you will make inquiry into the actual ftate of the fick perfon'fj
foul ; that you may adminifter fuch advice pr confolation, as his cafe
may demand11." Yet one circumftance by which the fchifm and fa-
naticifm of fome Evangelical Minifters are thought to be proved un
queftionably, is, that they .' yifit the fick, and ufe not the prefcribed
form €." The regard fhown to the Canons which refpect Simony and
Refidence has been noticed above
What a pity then it is, that the anxiety of any Minifters about their
Brethren's fuppofed errors of excefs, fhould induce them fo entirely to
overlook their own notorious errors of defect I What a pity it is,
that in this mod important of all fervices, remiffnefs fhould be honour
able, and only zeal a difgrace ! The whole of our prefent object,
jiowever, is to ihow, that although we have an equal regard for the
Difcipline as for the Doctrine of our Church, we muft not confider
every thing a violation of her Laws, and an oppofition to her Gover
nors which fome perfons -would infinuafe to be fo.

(a) Ch. 1797, p. 31. (b) Ch. 1800, p. 13. (c) See Mr. Polwhele\ Thirl)
Letter, p. a6.

( 389 j

CHAP. IX,
The Recapitulation and Conclufion.

LERE then the Reader is regtiefted to dim up the evi
dence which has been adduced ; toobferve it.s various bear
ings and concentration on our point; and hence to form his
conclufion. The leading Queftion, he will recolleft, is,
Whether our doctrines or thofe of our opponents mod re
ferable the plain, genuine, and primitive doctrines of the Ar
ticles, Liturgy, and Homihes, of tee Church of England*?
And, in this review of the fubject, let him attend,
Firft, to the arguing againd our opponents, from their
conduct in Subfeription ?, their own Conceffions *, and the
Cbnaplaints of our Bifhops *. Let him condder whether they
can be expected- to believe and teach according to this plain
and primitive fenfe pf thefe Articles, who avow that they do
not confider them as propqjitions to be believed; who tell us ex
prefsly that they have a new and acquired fenfe in which
they are honedly fubfcribed ; or, who lament that, in con
fequence of the errors of thofe times, they contain many
doctrines which are objectionable, and on which they openly
plead for latitude or reformation ? Let him obferve the
language of thefe Gentlemen refpecting the inaccuracy and
.enteufiafm of certain of our Articles, and the effects of age
pn fuch compodtions, Let him hear the mod refpectable

(n) Above, p. 17. (o) Ibid. p. 17—30. (p) Ibid. p. 30— 3S.
(q) Ibid. p. 36— *2.

390 THE TRUE CHURCHMEN ASCERTAINED.
of them exprefsly and repeatedly acknowledging, that " a
defectiqn from the church is widely extended, and a fur-
render of its orthodox principles called for, even by its own
fens:" " that many are defirous, at this time, to make. a
change in the doctrine of the national church ; fome of thefe
Philofophers and Scholars; fome even Miniders of the
church :" that "our abled Divines have gradually departed
from fome rigorous interpretations of the articles that pre
vailed at fird:" that it " isjudly thought to be a great and
crying abufe, that our Preachers neglect the gofpel, and take-
what they call good natural religion into the pulpit," " more
in the manner of Aridotle than of Chrid :" and that it is
'' well known that the Articles lean to our fide of tee quef
tion." Let him fay whether fuch great Prelates as Seeker,
Porteus, Home, Horfley, and Barrington, are not competent
judges on this fubject ; and then perufe the plain, full, un
equivocal, and decifive tedimony by which they prove this
departure from the Articles. Let him obferve thefe mod
unimpeachable witneffes at once maintaining tee evidence
of this deviation, adigning tee caufes of it, lamenting its
evils, and labouring with all their energy for its correction ;
recommending, in the place of it, with the utmoft pious zeal
and eloquence, the very dyle of preaching by which we are
characterized, and which we here defend. The Reader
who has attentively confidered only thefe particulars, will
perhaps have begun to think, that, whatever becomes of our
cafe,, the pofition of our opponents mud be difficult to main
tain. He is requeded, however, for further fatisfaction re-
. fpecting both, to review next,-
Our invedigatipn of the real fenfe of tee Articles, and
doctrines of the Reformers ; and our appeal to thefe umpires, '
on tee quedion'. And here he willparticularly remark,
that the Articles, Homilies, and Liturgy of our church, each
mutually illudrate and confirm tee natural .and full fenfe of

r) Above, p. ii— 99.

RECAPITULATION. 391
the other* : that we are bound to the plain, literal, gram
matical and full meaning of the Articles, and to one deter
mined fenfe, by the title and preamble annexed to them1 :
that the objea and fituation of our Reformers, placed be
tween two oppofite extremes, would induce them to ufe the
great ed Caution -in the expredion of their fentiments ; as they
could not exprefs themfelves too drongly againft one clafs of
errors without encouraging tee other » : that the Confefiions
of the Martyrs, NoweU's Catechifm, Jewell's Apology, and
every other public and approved Writing of our Reformers,
confirm the fame interpretation w ; that our opponents betray
the weaknefs of their caufe by the omifiion of this, and a re
currence to illegitimate evidence *: that the Authorities
which the founders of our church refpected, the common
doarines of the Reformation, the Body of the Confeffions
of the Proteftant Churches, and efpecially the Works of their
great rnbdel St. Auftin, alfo fully judify our notions * : that,
as fully appears from the unanimous teitimony of men of
all fentiments, their other Writings, and the Conceffions and
reafonings of Arminians, the private fentiments of our Re
formers were thofe now ufually termed calvinidic z ; teat
on this ground alone we might well fettle the whofe quef
tion at iffue, thefe fentiments being uniformly difcarded by
pur opponents, and, under the reftri&ions fpecified above,
ufually recognized by us*: Rut, that from all thefe confi-
derations'together, it appears mod unquedionably,
That the founders of our ChUrch meant, at the lead, to
eftabtifh all they have exprefied, in our public forms; that on
many occafions they went beyond what is neceffarily implied
in the letter of the Articles, and difeovered fentiments dill
further from the Divinity we oppofe ; but that they never,
by any rheaiis, abi'idged or reftricted the full and natural fenfe
(g) Ibid. p. 45. (t) Ibid. p. 45— 48 ' (v)P. 48— 55.
(w) P. 55—64. (x) P. 57 and 68. (y) P. 64—6.8.
(z) P. 69—95. (a) P. 93-97. ,

392 THE TRUE CHURCHMEN ASCERTAINED. •
of their' words, and mod certainly never intended they
fhould be fo interpreted : And,
That hence, it follows, as undoubtedly, that all who after
tee manner of our Opponents extenuate or evade the plain,
literal, full meaning of thefe Articles, on the doarines in
quedion, do not " teach them as they were fird delivered
by our Reformers :" And,
That hence alfo, on the other hand, it undeniably fol
lows, that they who after our method adhere to this plain
and full meaning of the Articles, do teach them in their ge
nuine and primitive fenfe ; and that they who, to a certain
extent, exceed this literal meaning on the fide of Divine
Agency, dp not teach more than was taught by our Re
formers. And here our opponents are challenged to fhow,
by fair quotation from the writings of any perfon here vin
dicated, any doarine that exceeds this ftandard ; any thing
that in its natural tendency, and by fair condruaion,
means more than what is plainly taught in our Articles,
Homilies, and Liturgy, and illudrated by the other writ*
ings, and known fentiments of our Reformers. Till this is
done, the Reader may perhaps be difpofed to conclude it is
as certain that we have, as that they have not, adhered to
the true and primitive doarines of thefe forms*,
Let him however proceed to a comparifon of the teach
ing of our Church, our Opponents, and Ourfelves, in re
fpea to,, the ufe made of the pecudar doarines of the gof
pel, and the neceffity of practical Chriftianity*. And here
efpecially, let him compare the language of our Reformers
at the dake, and that of every page of his Prayer Book,
with the profeffed " maxims," and " cold ratiocination of
thefe Theologians." Let him obferve, that while with the
one the Redeemer is every thing; the foul that animates the
whole body of their religion ; " their objea, their fubjea,
and their hope ;" with what afparing ufe, and occafional

(b) Page 98—99. (c) Page 100—127.

RECAPITULATION. 393
mention of him the others are fatisfied. Let him contraft
the drong manner in which our Church infids upon tee
neceffity of perfonal and practical Chriftianity in order to
everlading falvation, tee clear diftinction die makes between
the good and evil among her profeffing members, and her
awful warnings to the latter ; with the addreffes pf thefe
.Gentlemen to the whole body of profefifors of Chridianity,
their confounding the Church of Chrid with the national
Eftabliftiment, and their difpofition to fneer at all preten-
fions to any change of ftate and character, any marks of di.
flinction from other nominal Chriftians, or any thing that
can be called experience in religion. The attentive obfer-
ver will probably fee aS great a difference -between the
Church and the Minifters in quedion in thefe particulars
as upon any theoretic doarines. But that he may not reft
in general reafoning, and may arrive at the utmoft certain
ty on our quedion, with thefe confiderations in view,
Let the Reader alfo recall to his mindj Our examination
of. the point on the particular and important doarines of
Human Depravity*, Repentance, Judification, and Good
Works.  On the firft of thefe great doarines, Let the
evafive, doubting, palliating, extenuating, annihilatino- in
terpretations of thefe Divines, be placed befide the exprefs,
decifive, plain, drong, full, and repeated language of our
Church. Let it be feen, whether, their denial of our ori
ginal corruption altogether ; their doubts whether our evil
propenfities are at all owing to Adam's tranfgreffion ; their
notions refpeaing the obfcurity with which tee doarine is
delivered ; their limitation of this depravity or its effeas to
fome of our race, to fome of our faculties, or to fo partial a
diforder of any of them ; their mild doarine refpeaing the
defert and threatened pumfhment of fin ; and their ideas of
the great powers man naturally poffeffes for refioring him
felf to holinefs and the Divine favour, — do not form a per-
^(d) Page 128—159.

394 THE TRUE CHURCHMEN ASCERTAINED
feet contrad to what is produced from our Articles, Homi
lies, Liturgy, Catechifm, No well's Catechifm, Jewell's Apo
logy, Rogers' Expofition, the Augfburgh Confefiion, the
Declarations of Cranmer, Hooper, Latimer, Bradford, and
tee confeffion containing " the common belief of the Pro-
feffors in thofe days?" Let it be remarked, how nearly im
poffible it is that we fhould ufe ft.ro.nger language on this
fubject than what is here found, and how it mud exceed
the powers of our Opponents, or of man, to produce a
fingle paffage which goes beyond this dandard, from the
late popular work fo immediately charged with " a fqper-
abundance of Orthodoxy," and with " going beyond the
creed of the Church of England ;" or, from the works of
any author within the limits of our apology.
On the doctrine of Repentance", the comparifon to be re
collected is, between the defcription given by the church,
whofe language we adopt, of the nature of this work, as im
plying " a full converfion to God in a new life," " a being
clean changed and altered," a becoming " new creatures,"
&c. ; and that of'thefe Divines, who reject the application
of fuch terms to the profeffors of Chridianity, and conceive
that perfons thus circumdanced mud be radically right and
can only need fome external or partial change of character:
between her notions of the extent to which this change is 'ne
ceffary, who requires it in all her members that have arrived
at maturity ; and theirs, who nearly confine it to the openly
profligate : between her view's of the origin of Repentance,
>vho afcribes it to the gift of Chrift and the influences of
his Spirit} and theirs, who reprefent it as a work to be per
formed by man " before he can hope for any aid from the
gofpel :" between her ideas of the concomitants of true Re
pentance, who ufes the mod genuine language of humilia
tion,, contrition, and anxiety; and theirs, who are fo dif-

(e) Page ISO— 177.

REEGAPITULATION. 395
pofed to treat all vifible and earned folicitude about the fpi
ritual date with ridicule.
On Juftification f, our ideas of it, taken frPm Cranmer
and the Article, as hnrAying forgivenefs of fin and the being
accounted righteous before God, will be remembered. This
definition will be compared with the notions of thefe Di
vines about two juftifications, about judification- as fynoni
mous to baptifm, as implying only the pardon of fin ; and their
reprefentation of our view of it, as unintelligible, impoffible,
and blafphemous.
Here particularly, befides the Words of our Article and
Homilies, the language of Cranmer, Latimer, Farrar, Cover-
dale, Hooper, Taylor, Bradford, Rogers, Nowell, Hooker,
Bacon, will be contraded with that of Hey, Daubeny, Lud
lam, and Polwhele.  Our notions of juftifying Faith, and
of the manner in which it judifies, taken immediately from
the Homilies, as confiding efpecially, in a truft in God's mercy
, through Chrift for falvation which produces obedience ; and
juftifying as it apprehends Chrift, will be compared with theirs,
who do not think any particular doctrhies effential to falva^-
tion, who deny the exidence of a fpiritual union between
believers and Chrid, who conceive that judifying faith con-
' fids in common honefty, in an affent to Chriftianity , or m-bottTy
faith and practice; and that it juftifies as it thus includes prac
tice.'-  Our opinion, dated in the exprefs words of the
Article, " that we are judified hy faith only, and only for
the merit of our Lord and Saviour Jefus Chrift," will be con-
traded with their own conceffions on the point; their re-
ftri'aion of judification in this world to baptifm, when under
its ufual circumdances, both faith and works are equally
impoffible ; their unwillingnefs wholly to exclude our own
merits in the affair ; and their exprefs doarines that we are
judified by works, by faith in Chrid as it fupphes the defects
of our own obedience, and by faith and good works together. On
(f) Page 178—219.

396 THE TRUE CHURCHMEN ASCERTAINED.
this point, it will be remembered, our views are fupported
by the natural condruaion of the Article, the exprefs lan
guage and obvious reafoning of the Homilies, the Bifliops-
and Martyrs in Queen Mary's time, the Augfburgh Con
feffion, Nowell, Jewell, Hooker, Luther, Warburton,
Hordey. On the fubjea of Good- Works * , the Church, it will alfo
be recolfeaed, prefcribes a perfect Standard of Morals h :•
T"hefe Gentlemen objea to this Rule and fubditute Sincerity
in the place of it >. The Church conceives that our firft duty
is our duty to God; with thefe Divines the duties of the fird
table have but a fecondary importance k. The Church alfo
inculcates with true fcriptural drianefs and ferioufnefs the
duties of the fecond table1 : This will be compared with the
Apologies of thefe Moralids for the Stage in its prefent
date, and for other fcenes of diffipation m ; and with their
notions on Loyalty n,, Reddence0, Veracity p, Candour*,
and Charity r.
The Church of England confiders good Works as the
natural fruit and neceffary effect of true Chridian faith * :
thefe Theologians pofitively rejea this notion, and repre
fent it as abfurd and dangerous •. Our Church reprefents
a holy life as the only , fatisfaaory evidence of a judified
ftate, and confiders none Chriftians indeed who do not ex
hibit a Chriftian condua T : our Opponents confider all
perfons real Chriftians who are educated in Chridiati coun
tries, except profeffed Infidels and notorious offenders
againd the good order of fociety w.", The leading motives
on which the Church inculcates morality on Chridians are,
a regard to the authority of God, and gratitude to Chrid*:

(g) Page 220—331 (h) P. 220—228. (i) P. 228—233.
(k) P. 222 and 234—236. (1) P. 223. (m) P. 237—244.
(n) P. 244— 251. (o) P. 251— 255. (p) P. 255— 259.
(q) P. 259—268. (r) P. 268—271. (s) P. 273—276.
(t) P. 277—282. (v) P. 883—285. (w) P. 112—125.
(x) P. 285— 28S.

conclusion. 397
the chief arguments by which thefe teachers enforce it
are of a felfifti nature, that men may recommend them
felves to the favour of God, become worthy of the media
tion of Chrid, or obtain heaven as their reward i. Our
Church in tee mod full, frequent, and folemn manner ap
plies to ungodly and impenitent finners the awful denun
ciations of God's Word5' : thefe Divines are always (hy of
fuch denunciations, and exert their utmod ingenuity to
foften and mitigate them » : &c. &c. &c.
Let the fubjea then be viewed in all this variety of
lights ; let this mafs of evidence be confidered feparately
and colfeaively ; let whatever is doubtful be rejeaed, and
what is frivolous difregarded ; and then let it. be faid, whe
ther upon the whole our claim is not better founded than
that of our opponents ? Nay, then let it be faid, whether
the conclufion is riot eftablilhed on grounds equal to demon-
ftration, that we do, and that they do not teach accord
ing to the plain, primitive, genuine doctrines of our Article's,
Liturgy, and Homilies.
We then are the true churchmen ; and, whatever
adpnifhment certain Critics may exprefs at the affirmation,
in a very fundamental and important fenfe of the word,
Mr. Daubeny and his Aflbciates are dissenters from the
Church of England. For, thefe Critics themfelves being
judges, -' Tlie want of union in the Church on the mean
ing of its articles, is manifedly on the fide of thofe who
have departed from the Church. They who dill remain
with the Church, acknowledge, by the very a a of ad
herence, that all is right. They who do not adhere to the
Church, who do not fpeak the Jame things as the Church,
who are not perfectly joined together in the fame mind, and
in the fame judgment, are not of the Church ; they are
Schifmatics, drialy aiid truly, according to the Apodle's
own definition z."

(y) Page 296, 297. (*) Page 299. (a) Page 302-305.
(z) Antijacobin Review for April, 1801, p. 430. C c

398 THE TRUE CHURCHMEN ASCERTAINED.
1. Hence then, it is hoped, that all real friends of the
Church *will leani not to coif ound her genuine doctrines with-
the tenets of Separatifis and Schifmatics. If, through the
unwarrantable deviations of one clafs of her Miniders from
thefe doarines, ibme diftinction among them is requifite,
in the name of common honedy and common prudence,
let it not be fuch as-refleas difgrace on thofe who have-
confeientioufly adhered to them. This method of proceed
ing mud be as pernicious in its tendency, as it is unjud in
itfelf. It is tbe mod effeaual way to make this departure
from the edabliftied doarine, dill more extenfive; it has in
no fmall degree contributed toward its prefent extent. It
is an opinion in which perfons ofthe greated refpeaability
of all parties concur,, that nothing has fo much '* deterred
many Miniders of the Church of England from enforcing,
the doarines contained in her Articles B," as the fear of
being thus claffed with a Sect. And what wonder ? To be-
denominated enthufiads, to be made refponfible for extra
vagances which they deted, to have their intereds bhaded,
and even the fbundhefs of their reafon qiieftioned ; who is
fufficient to endure all this? What but a conviction of the
moftindifpenf able neceffity being upon them, can induce any
Minifters to adhere to thefe doctrines ? Who that values.
either peace, or reputation, or emolument will not keep at
a~ marked diftance from all liability to inconveniences like
thefe ?
Yet as the afperfion of the real doctrines of tee Efta-
blilhment is a necefliiry apology for thofe who have defert-
ed them, it is not furprifing to find them under this oblo
quy, nor will it be eafy to free them from it. Of this the
true friends cf the Church fiiould be particularly aware.
Let thofe who really exceed her doctrines or violate her

(b) See Dr. Knox's Chriftian Philofophy; the Britifh Critic for
September 1796, p. 283 ; Bifhop Horfley's Charge, p. 4. ; the Critical
Review for July 1800, p. 336.

eoNCLUsiorii 399
otfeipline be pointed out didinctly. But let not this be done ,
by preferring againft them vague and unfupported charges
of folly and fanaticifm; but by a fpecific and fubftantiated
ftatemeiit of the particular points on which they are be
lieved to err: And let all proper means be ufed to " fhow
unto them our more excellent way."— Let thofe " who fay
they are Jews,, and are not, but do lie*," be treated ac
cording to their defert. Let their hypocrify be unmafked,
and their inconfidencies expofed; fo that if we cannot
" make them to come and worlhip before" our altars, they
may be difahled from perverting others. And if any are
indeed found ib far " of the fynagoguC of Satan d," as under
the profeffion of friendfhip to be feeking the hurt of our
Zion, let them efcape no chadifement that Chridianity
warrants. And let it be invariably inculcated, that to con
ftitute a genuine Churchman, an obedience to her authority
is equally effential with an adherence to her doarines.
We are perfeaiy of opinion with the Critic, that " As
the acquiefcence of an Arian in the difeipline of the Church.
feems by no means to juftify his fubfcription to the Arti
cles, the moft rigid belief of the doarines of the Church
is no" judification of a contempt for her difeipline e. We
mud therefore here take the liberty to ad'ure this Critic,
that he is the farthed poffible from the faSt, when he repre
fents the views and condua of Dr. Haweis as a fair fpeci-
men of the general opinions of the Clergy of the Church
of England who are called Evangelical r. The generaL
body of thefe Divines, as fincerely lament the fchifm of Dr.
L[aweis, as the heterodoxy of fome other doaors.
In fhort then, let the fincere friends of the edablifhed
Church in every way exercife their vigilance and feek her
profperity. But, as they value her falvation, let them.
' (c) Revelations iii. 9. (d) Ibid. (e) Critical
"Review, Mav, 1800, p. 20. <f) See Ibid. p. 18.
Cc 2

400 THE TRUE CHURCHMEN ASCERTAINED.
above ad things beware, that, amidft profeffions of attach
ment, they do not, through tee feduaions of modern inno
vators, difpa'rage her charaaeriltic doarines, by confound
ing them with feaarifm ; that they do not unite with per
fons of this defcription in rendering a confeientious ad
herence to her a reproach; that they do not contribute to
render thai conduct of her Minifters reproachful, to which
they have folemnly bound themfelves in the face of this
Church, and the prefence of their God.
But hence 'alfo, How exceedingly unbecoming mud the
condua of our opponents appear ? In their clamour againft
our tenets, they publicly attack, and contemptuoudy revile
the very docti'ines which they have publicly pi'ofeffed to believe,
and folemnly engaged themfelves to teach. In centering our
condua, they criminate us for difcharging that duty,
which, under equal obligations to it, they criminally ne
glect. To one clafs of thefe Divines we will therefore take
the liberty to fay, Study Ihe doctrines of your Church. Ex
amine the Articles and Homilies in which thefe doctrines
are contained. Read with ferioufnefs and attention the
other principal Writings of our Reformers, to whom you
have alfo appealed. This would reftrain them in future
from thus, at once, advancing wrong charges againd a
large body of their Brethren, and proclaiming their own
ihconfidencies. This would render their " zeal" for the
Church more "according to knowledge;" prevent them
from confounding things that are feparate, and incompa
tible ; and enable them hereafter to promote, indead of 'in
juring the caufe they undertake.
To another clafs of fuch Minifters we would beg leave
to fay, Act more ingenuoufly. If, in their judgment, the real
doctrines of the Church will not endure the light of this
age of reafon, let them acknowledge this like men; lay the
blame where it fhould be ; folicit a reformation ; or relin-
quite their connections with her. But let them not didn-
{jenuoufly fubferibe to thefe doctrines, and pretend to teach

CONCLUSION. 401
them, and yet at the fame time by hints and infinuations
reprefent them, when really adhered to by their brethren,
as the peculiarities of enthuftaftic Seaarifts. Let them not
endeavour to fupport a pure religion, the minifters of this
religion, the whole national edablifhment, by evafions and
fubterfuges that would not be tolerated in the affairs of
common life. The attempt is as hopelefs, as it is unjudi-
fiable. Such a mode of vindicating the Church, can only
excite the tears of her friends, the fcorn of her enemies,
and betray alarming fymptoms of her condition.
'- The Church," fays a determined enemy of it, the
direwd Mrs. Barbauld, it will be in great danger whenever
it has within itfelf many who have thrown afide its doc
trines, or even who do not embrace them in the fimple
and obvious fenfe. ... If the people fhould ever find that
your Articles are generally fubfcribed as Articles of peace,
they will be apt to remember they are Articles of expenfe
tcob." And really, to what does the profeffed zeal of thefe Gen
tlemen for the Church amount? Allowing the very utmoft
tb Externals that can with any reafon be demanded ; yet,
as the Lord himfelf aiks on an occafion very fimilar, and
which exce'edingly deferves our attention, " What is the
chaff to tlie wheat" ?" What is the bed external Policy
without the pure doarines of the Gofpel? And, what.
credit would be allowed to a Commander who fliould keep
up a vigorous defence of the outworks, but treacheroufiy
confpire with the enemy to plunder the city ? How inade
quate is that defence, which fuffers. the chief treafures that
make prefervation defirable, to be taken away ? Or, to put
the appoiite language of the Britifh Critic interrogatively,

(hi See her Addrefs on the Repeal of the Corpora, and Teft.
A£ts 1790- See alfo Mr. Fraid'i lit Letter to Bifhop Pretyman ; the
Conkional, Chap, vii p. 270, &c. (1) jerem. *xih. *8. -
t c 3

402 THE TRUE CHURCHMEN ASCERTAINED.
" If, ici compliance with the depraved habits of thinking,
the indolence, the foppery, and fuperficial information of
an age of infidelity, the doctrines of the Church are to be
either treacheroufly compromifed, openly furrendered, or
fecretly difavowed; if, tp the fpecious names of liberality
of fentiment, the right of private judgment, and freedoni,
of inquiry, the faith of Chrid is tp be facrificed, how little
does it import, whether tee Epifcopal, the Prefbyterian, qr
the Independent regimen be the medium of fuch a furren-
der k ?" A proper attention to the " outfide," in refpea
to Church matters, is therefore a poor apology for neg-r
leaing that which is " within." " Thefe things ought
they to'have done, and not to leave the other undone'."
But, if we have been at all fuccefsful in another part of
our Work, very weighty reafons for teaching the real
doarines of our Articles have appeared, befides our hav
ing fubfcribed them. — ; — Thefe Articles, it has been fhown,
carry upon the face pf them drong marks of caution, mor
deration, knowledge of the Scriptures, and of the Fathers,
and of Mankind : The objeaions preferred againft them
are Unfounded, or frivolous : The difficulties attending
them are fuch as neceffarily arife from the nature of the fub
jea, and from which in reality no fydem of religion is more
free: They difplay the very highpd wifdom on thefe deep
points, about which ferious Chridians have often been di
vided ; And in fhort, danding only on the ground of their
own internal excellence, they fhrink not from the driaeft
fcrutiny ; they challenge a comparifon with any body of
doarine whatever m. They have, moreover, a high claim
to our refpea in confideration of the circumftances under
which they were prepared, the mode of their formation,
the characters who compiled them, and the extraordinary
iegree of intellect, learning, labour, and unquedionabfe"'

(k) Jan. 1796, p. .71. (1) Mat. xxiii. 23— 21.
,(m) Above, p. 347— 38 J.

CONCLUSION. 403
integrity that were united and exerted upon them °. Till
therefore any contrary doarines can fhow ashigh an origin,
•they have no right to equal veneration. Till fome new
fydem comes recommended by as high an Authority, it is
mod rational to adhere to the old one, and to conclude that
it is better*
^ But thefe Articles are alfo fupported by the fair and. legi
timate interpretation of Scripture. This has efpecially ap
peared, from obferving how thofe who evade the plain doc
trines of the Articles, evade alfo the plain meaning pf
Revelation, and from a reference to the mod eminent
Commentators0. This then is an appeal to the. highed
authority. The Word of God is an Umpire before which
all parties will bow. And, what affords a ftrong argu
ment that we rightly underftand tlie decifion of Scripture,
it has further been fhown that the true doctrines of our
Church are moft efficacious in bleffing and mending man
kind*. The oppofers of thefe doarines, as underftood by
us, may reft perfeaiy eafy about the interefts of morality.
Or rather, they may confefs uniformly, what they do oc-
cafionally, and what there is undoubted evidence for believ
ing, that it is the ftrictnefs of our moral fydem which dif-
fuds them 9. For, by a very full and minute examination,
has been proved, that we hold equally the neceffity of
fanctification as of juftification, and that whether regard is.
had to the Rule of morality, or to its Sanctiofis, or to its
zejfential Neceffity iu Chridianity ; our fydem is much ftricter
than theirs'. And, by a very large appeal to experienqe,
tee adduaion of many particular inftances^ and their own
conceffions, it has alfo been proved, that thefe are the doc
trines which -have always been mod happily efficacious hi
producing a real change for the better among aien v.
(n) P. 357-368. (.0) P. 36S-382. (p) P. 306-328.
(Cf). P. .328-331. (r) P. 230-332. (i)>5m
Note (p) " .
C c 4

404 THE TRUE CHURCHMEN ASCERTAINED.
2. Such tlien, are the doarines of the Church of England ;
and fuch are the danding obligations of her Miniders to
adhere to thefe doarines. And never, furely, were they
more imperioufly called upon to " take heed both utitd
themfelves and unto their doarine'," than in the prefent
awful circuindances of religion, and of Europe. The
eighteenth Century has brought forth " a regularly digefted
plan "" for the extirpation of the Chriftian religion, and
the propagation of Anarchy. The attempt has fuccceded
to a degree aftonifh'ing in its extent, and tremendous in it's
confequences. Exiled therefore, deferted, or abufed bv
every other nation, Chridianity, with order, harmony, and
other of her attendants, has fought her chief, her laft
afylum here. We ftand in the momentous fituation of
guardians of the religion and morals of tee world. Our
Governors have nobly aaed their part in proteaing the
external form of Chrid's religion, but it is ours to protca
her purity, and difplay her internal excellencies ; and in-
effeaual will be the bed efibrts of the Chriftian Magiftra'te
in this glorious caufe, unlefs they are properly fupported by
thofe of the Chriftian Minifter. In vain the unparelleled
exertions of wifdom in our Statefmen ; in Vain the prodi
gies of valour achieved by our Heroes ; in vain our vaft
fcxpenfe of blood and treafure, mud all ultimately prove,
for the falvation of our Country, unlefs, by the exertions
of i.er appointed Watchmen, a general reverence for reli
gion, and her edablifhed ordinances,' can be preferred in
the great mafs of the people. And yet,
Here alfo alas ! on their prefent plan of pleaching and pro
cedure, the ftate of the eftablilhed religion is become de
plorable. How painful to every true friend of his church
n:.uft it be to 'lean.-, from the concurring teftimohy of her
great Prelates, who cannot be fufpeaed of either prejudice
(t) 1 Tim. iv. 16. '(v) See Bifhop of Lincoln's Ch. 1S00,
p. 9.

conclusion. 40&
or exaggeration, teat, " even in' this country," there is
" an aliiiqfi wliverfal lukewarmnefs arid indifference in Chrift
ians, refpeaing the effentials of their religion," and an iri-
creafe of " gcepticifm and Infidelity w :" that here alfo " the
characteri'fti'Cs of the prefent times are, confeffedly, Infi
delity, and an unprecedented Indifference to the Religion of
Chrift among' profeffed believers* :" that " on one half ofthe
Lord's day good inclinations carry the more pious part of
our parifhioners to the Conventicle ; and tee Devil invites
thofe of another cad to the Aldioufe":" that tee danger
which points moft certainly " to tlie calamity of this coun
try ; and which apparently advances by neiteer flow nor
fecret flops, is, that arifi'ng from a national depravity; a
general deterioration in the moral and religious conduct iri the
body of the Country, collectively viewed; that melancholy
abandonment of better habits, which God has iii no cafe
permitted to go finally uhpumfhed :" and that hence, " it
requires neither prophecy, nor the interpretation of pro
phecy, te decide upon the too probable fate of thefe king-
dotes *."
¦ Hew lamentably convincing are the acknowledgments of
' thofe who would be rrroft backward in admitting too much,
that- " Modern Chriftianity is a dead thing:" that fuch is
" the degenerate date of things," that " tee meaning an
nexed to the terrii vital Chriftianity,-is,to the bulk ofprofefftiig
Chriftians becom'e unintelligible :" that there has been a
" progreffive decline of genuineChriflianity,"anda'cgrPw--
in'g pfogiefs" of wickednefs among us'1: that ffiould tee
number of Sectarids '' continue to increafe with the fame
rapidity which has marked their pro'grefs of late, tee Con
fequences may prove fatal to the eftablilhmeht * :" that

(w) Bifhop Barrington's Ch. 17:*7, p. 2 and 20. ' (x) Bifhop
Pi-et> irra.i's'Ch.' l'SOO, p. 10. (ii) Bp. lio'ifley's Ch. 1800, p. 27.
(y) Sp: CleiVer's' <jfi. 1799, p. 6, 7, 11. (z) Kir. Daubeny's Guide,
p. 3'l5,'3i6» 381. (a) Antijac. Review, Sept. 1799, p. 102.

406" THE TRUE CHURCHftTEN ASCERTAINED.
from a dngre city, that " of Salifbury alone, there" iffues
forth on the Sabbath, no lefs a number than between
fifty and fixty Difienting preachers" :" that, " in a popu
lation of 64,000 Inhabitants, there appear to be 52,000 on
a date bordering upon indifference to the rights of the
Church p :" that "' the Church of England now, compared
with what it has been, is like an oak cleft to lhivers with
wedges made out of its own body ;" and teat they cannot
'**'" without anxiety look forward b."
What friend of virtue and his Country mud not tremble
to hear, thatfuch is " the increafed prevalence of immo
ral and vicious habits," and fuch the " woful depravity of
public manners," that a " fcene of aaions, fit only for a
brothel," is " publicly tolerated ;" that fuch is " the vaft
number and increafed impudence" of wicked perfons, " that
unlefs fome drong and decidve meafures be fpeedjly adopted
for the more effeaual repreffion of vice and immorality,
for putting an immediate dpp to the flagitious praaices
that pollute our ftreets,' for enforcing an obfervance of de
cency and decorum in our places of public refort ; that
unlefs, in fhort, a general reform take place in the morals
and manners of every defcription of people, we can fee
not the fmalled reafon to hope for our efcape from the fame
dreadful fate, which the jud vengeance of an offended God
has, at different times, indiaed on various nations ofthe
earth, not more degenerate, not more profligate, than our
own c ?"
What " a matter of jud and fearful alarm," it may well
be to every churchman, to find from the Reports of the
Bifhop and Clergy of one Diocefe, that fo "rapidly the
evil of irreligion may and, does diffeminate itfelf through
the mafs ofthe people at this moment, . . . that above forty

(o) Daubeny's Appendix, p. 500. (p) See Archdeacon
Woodhoufe's Charge, 1800. ff (b) Daubeny's Appendix,
p: 643. (c) Antijacobin Review,7 June, 1800, p. 205, 206.

,. . CONCLUSION.  40?
.teoufand perfons, in. one. parifh pafs. the Lord's Day without
attention to' public worfhip. under any mode whatever";."
and to hear alfo, at' the fame time, of." the extraordinary
increafe 0f diffenting congregations regidered within thefe
very few years in this Diocefe ' ?"
How fimilar an apprehenfion mud, be excited by tee
ftatement of fafts given by the Clergy of a didria iu,
another Diocefe, and recognized by the Diocefan, from
which it appears, " that the ordinary number of attendants
on divine fervice does not amount to one third pa7~t of the
number of inhabitants," and that " tee communicants are
" not onejixth part of the adults ;" that thefe people are alfo
otherwife extremely inattentive to the indruaious of their
Clergy, and to religious duties ; and that here alfo there are
increaling numbers of feparatids ? How dill more alarmino-
is the confideration when we are informed by the great
Prelate himfelf, that " this Report is allowed to defcribe a
great part of the kingdorn* ?"
How drpngly is this cafe of difirefs alfo reprefented in
the united cry of thefe Divines for fome extraordinary in-
terpofition pf the legislature8 ? But in fhort, this is a truth,
as much too obvious to require proof, as it is too melancholy
to dwell upon. It mud be manifed to all who have eyes to
pbferve, pr minds to reflea. Let any man deliberately
compare the congregationsattending other'placesof worfhip,
with thofe ufually found under the edabliftied means of in-
druaion in tee Town, or in the Country : Let him view
the progrefifively aru} rapidly ihcreafing n umber of ' Sectarifts on
the one hand, and of carelefs and i7religious perfons on the
other, and he will perceive, that, on this ratio continued,
thefe two claffes of people united will foon form a majority
ofthe nation, and of courfe be poffeffed of a preponderancy
©f influence : Let him reflea that however heterogeneous

(d) gee Bilhop of Chefler's Ch. p. 10, 1 1. (e) Ibid. p. 14.
(f) See the Report, &c. of Lincoln, p. 6, 7, ,and paffim ; arid his.
Lordlnip's Ch. p. 17, IS (g) See Note (e) (d) (f.)
3

408 THE TRUE CHURCHMEN ASCERTAINED.
the other fentiments of this coalefced body might be, they
would certainly agree in thinking our maintenance a burden
_proper to be removed : Let him confider the natural ten
dency of fuch principles, either in a religious pr political
point of view, and how perfons of this description have
uniformly aaed, when poffeffed of power, at home and
abroad: Let any unprejudiced perfon carefully weigh
together thefe fa,as and circumdances, and it will appear to
him not lefs certain than demondration itfelf, that on the
prefent plan of teaching in the Church, fhe cannot long be fup-
ported, but that Church, Conditution, and all that diif-
tinguifties us from our didraaed neighbours, mud be loft.
i. It is furely then high time to, invedigate the caufes" of
this deplorable date of things ; it is high time to inquire after
the bed poffible remedy for it. And bote the one and the
other are immediately conneaed with . the fubject under
confideration. There is the very bed" grounded reafon for
believing, that one principal caufe of this low ftate of religion
in the eftabliffied Church, is, the neglect of her genuine doc
trines; and that the moft 'effectual remedy for the evil would
be, a faithful and edrneft inculcation of thefe doctrines, by her
Minifters. For,
Eirft, The negfea of thefe doarines in the Church, is tee
exprefs reafon affigned for their recourfeto other means, by
that large clafs of Semi-Diffenters who now occupy the
greateft public attention h A faithful promulgation of theft!
doarines by the regular Clergy would, therefore, remove
from fuch perfons, the very foundation of their diffent; deprive
them, on their own principles, of all plaufible excufe for this
condua ; and if it failed of fuccefs in redoring to order and
confidency thofe who have acquired habits of irregularity,
it would dived others of a fimilar reafon for following their
example. But with what hope of fuccefs can we exhort our
parifhioneis to adherefirrhly to the good old religion of their
(b) See Note (v) above, p. 340 ; Mr.. Wefley's Writings ; the
Antijacobin Review, May, 1799, p. 76, Sec.

CONCLUSION. 409
forefathers, if this is not done by ourfelves ? Who will re
gard our remondrances refpeaing their violation ofthe dif
eipline of the Church, while we depart from her doarines ?
In vain, with the great bulk of religionids, will be our
highed encomiums upon our excellent Liturgy, if the fame
fpirit and fentiments are not vifible in our Sermons. No:
If we do not adhere faithfully to the doarines of the Church,
we compel thofe who do adhere to them to be Diffenters.
But it will have more weight with many perfons, to ob-
ferye, . Next, That, both as it regards Seaarids and careleGs
people, the difeafe and the remedy, our propofition is fup-
ported by the mod eminent Divines and Prelates of the
efiablifhed church. The reafon, in Mr. Jones' judgment,
why " Gofpel preachers arife and abound, who have no
authority to teach the people," is, " becaufe it is too generally
known againd our preachers, that they neglect the gofpel, and
take what they call good natural religion into the pulpit."
" This," he conceives, " is judly thought to be a great and
crying abufe \"
" Many well-meaning Chridians of this time," proceeds
Biihop Home, " third after this doarine, and think they
have heard nothing, unlefs they have heard of Salvation by
Jefus Chrift, which is what we properly call the Gofpel ,- and
if they do not hear it in the difcourfes from our Pulpits,
where they expea to hear it, they are tempted to wander in
feai-ch of it to other places of worfliip  And it mull not be
concealed, that, by delivering cold inanimate Lectures on
moral virtue, independent of Chridianity, many of our
-Clergy of late years have lod themfelves very much in the
edimation of the religious part of the laity V
" To improve the people effe&ually," Archbifhop Seeker
addreffing his Clergy, adds, " you mud be afliduous in
teaching the, principles ... of the Gofpel, and of the gpfpel
not as almod explained away by modem refiners, but as it is

(i) See above, p. 35. (k) Ch. p. 13 ; and above, p. 40.

410 THE TRUE CHURCHMEN ASCERTAINED.
taught by the Church." . . . "-The truth," hefays, "I fear, "
is, that many if not mod of us have dwelt too little on thefe
doarines in our fermons ; . . the effect has been lamentable.
Our people have grown lefs and lefs mindful, fird of the
didinguilhing articles of their creed, theri, as will always be
the cafe of that one which they hold in common with the
heathens. . . reffeaions have been made uponns ... on ac
count of thefe things, by Deids, Papids, Brethren of our '
own l, &c." This Prelate's opinion, in refpea to Seaaries,
appears in our Title-page, one part of which, time has
certainly proved well founded.
The Bifhop of London exhorts his Clergy in a drain
perfeaiy to the fame effea ; cautioning them of the in-
efficacy of mere " moral effays ;" altering them that the
great evangelical doarines can alone produce the. effeas
defired ; and urging them to prefs thefe doarines upon their
hearers with the utmod earnednefs10.
Bifhop Horfley conceives, that the progrefs of Infidelity '
and Seaaries would be more effeaually dopped, were it
not for the induence of fome " erroneous and pernicious
maxims which have very much governed the condua of
the Clergy in the minidration of the Word, and much con
tributed to dived our Sermons of the genuine fpirit and
favour of Chridianity, and to reduce them to mere moral
effays n." This dyle of preaching' his Lordfhip therefore
reprobates ; and recommends, with all his might, as pro-
mifing good effeas the mod extenfive, a more evangelical
doarine °. " This doarine," he fays, on another occafion,
having mentioned the plain doarine- of our Articles and
Homilies, " will always find its way to the hearts of thofe
that fhall be faved, and bear down all oppofition, internal or
external, of the carnal man. But if, indead of thus preach
ing Chrid, you are content to preach only Socrates or
Seneca ; if, inftead of the Everlafting Gofpel of the Living

(1) See above, p. 36. (m) Ibid. p. 37. (n) Ibid. 39.
(o) See below, p, 416, and Ch. paffiin.

CONCLUSION.; 411
God, you preach fome extraa only of your own, accom
modated by a bold retrenchment of myderies, to the blind-
nefs.and the pride of human reafon : depend upon it, ani
mated enthufiafm will be an overmatch for dry frigid Ethics;
Superditipn will be an overmatch for all fuch mutilated
Gofpels ; and crafty Atheifm, taking advantage of tee ex
travagance of the fird, the infipidity ofthe fecond, the enor
mities, pf the third, and of the rate conceffions of half-
believers, will make an eafy conqued of them all. *"
;.,The Bifhop of Durham affigns his " reafons for thinking,
that the growth of Scepticifm and Infidelity in the Chriftian
world, is to be afcribed to an almod univerfal lukewarmnefs
and indifference in Chriftians, refpeaing the effentials of
their religion, the peculiar grounds of their faith, of their
hopes, and their fears ;" and " upon the mod diligent view,
of the fubjea, is " perfuaded," that one of four caufes to
which " that lukewarmnefs in religion is, in a great mea-
fure, to be afcribed, is, An infrequency in the Pulpit of
thofe fubjeas which ' conditute the peculiar doctrines of
Chriftianity p."
On this evil, his Lordfhip alfo, like his Brethren, particu
larly expatiates, and labours with all his eloquence and zeal
for its removal. "All," he obferves, pleading with thofe
who do not preach evangelically enough, " that didinguifhes
Chridianity from other religions is doarinal : a Chriftian's
hopes and confolations, his obligations and motives, are
doarinal points; the very means and end of his.. falvation,
the main objeas of his mod earned contention,' are all the
ppints of faith and doarine; Dived then Chridianity of its
faith and doarines, and you defpoil it of all that is peculiar
to it in its motives, its confolations, its fan&ions, and its
duties'!." And on another occafion, " In the.peculidr doc
trines of Chridianity," he proceeds, " are we to look for
the topics which have the ftrongeft hold on the aifeaions ;
which mod intered our hopes and pur fears. . . . The doc-

(z) Ch. 1800, p. 31. (p) Above, p. 42. (q)'Ch.;179?,
p. 17.

412 THE TRUE CHURCHMEN ASCERTAINED.
trines which diftinguiih a Chriftian from a Jew, a Mahome
tan, or an heathen, fliould be a Chriftian's con'ftant ftudy;
and as it is your duty to teach, what it is every man's con
cern to know, it is incumbent upon you to prefent them
frequently to your congregations, to imprefs them on their
minds with all the energy which you can derive from lan
guage, with all the affection which they are calculated to
infpire'." — There is, however, higher authority than even
this of pur great Divines and Biihops for the opinion we
are maintaining.
It is alfo manifeft from the Word of God, and the
reafon of the thing. Our commiffion is to " preach the
gofpel*." It is " the preaching of tee crofs," it is "the
Gofpel of Chrid," which " is the power of God unto falva
tion c." Thefe are the efpecial means which God has ap
pointed for the reformation and recovery of mankind from
fin and death. Thefe only therefore he can be expected
to blefs. The doctrines peculiar to this divine fcheme are
alfo, above all others, in their own nature, wonderfully
adapted to this blefied end. " The practice of religion,"
Bifhop Horfiey obferves, " will always thrive, in propor
tion as its doctrines are generally underdood and firmly
received ; and the practice will degenerate and decay, in
proportion as the doctrine is mifunderdood and neglect
ed. . . . The motives which the revealed doctrines furnifh,
are the only motives a preacher of the gofpel has to do
with, and the only motives by which religious duty can be
effectually enforced V " Let me," fays Bifhop Pretynian,
to his Clergy, " particularly recommend to you, to make
the Doctrines of Chridianity the condant bafis, of moral
indruction, as no other ground can give fecurity to human
virtue w."

(r) Charge 1797, p. 22. (s) Mark xvi. 15 ; and Ordination
Service. (t) Rom. i. 16; and 1 Cor. i. 18. (v) Charge.,
p. 8. (w) Charge, p. 14.

CONCLUSION. 413
It was with principles, precepts, and motives derived.
from this fource, teat the firft Ambafiadors of the Redeemer
went forth into a World lying in wickednefs, and produced
fuch aftonilhing effeas. It was " the crofs of our Lord
Jefus Chrift," which formed the grand object of the great
Apoftle's glorying, and which became the effeaual means
of his fanaification x. It was " Jefus Chrift and him cru
cified," which St. Paul fo fteadfaftly determined to make
the grand fubjea of his preaching, and, in companion of
which, to know nothing elfe r. And, his declaration to the,
Galatians is applicable to others, in proportion as they either-
intermix with, Pr fubftitute in the dead of, this gofpel, any.
thing whatever. " Behold, I Paul fay unto you, that if ye
be circumcifed, Chrift fhall profit you nothing. . . . Chrid is
become of no effea unto you, whofoever of you are judified
by the law z."
Could therefore, the mod perfea acquaintance with natu
ral religion, the underdanding of a Newton, the eloquence
of a Demodhenes, and the zeal of a Martyr, centre in one
Minifter of our church, no truly faving and fanaifying ef
feas could be expeaed from his exertions, if the name and
offices of the Son of God were defpifed or omitted. What
ever elfe fuch a preacher might achieve, he would certainly
never reconcile one finner to God, change one heart, or fit
one individual for the true fpiritual worfhip of God here,
and the enjoyments of heaven hereafter. And the effea
mud be proportionally bad, when thefe great doarines of
" our moft holy faith" are only admitted in general terms,
and not frequently and fpecifically enforced.
And as, under thefe circumftances, none but an evange
lical ftrain of preaching can reafonably be expeaed to have

(x) Gal. vi. 14. (y) 1 Cor. ii. 2. (z) Chap. v. 2, 4.
Dd

414 THE TRUE CHURCHMEN ASCERTAINED.
any proper influence in promoting true religion in the
world, fo it is alfo found to be the cafe,
By the experience of fact. Thefe doarines, it has appeared ,,
have in all ages of the Chridian church been mod fuccefs-
ful in effeaing the reformation of individuals, and of bodies
of men ; this, mode of teaching arreds the attention, and in
fluences the condua, beyond every otherat the prefent timea.
Its fuperior popularity is on all hands admitted b ; and tp
every unprejudiced obferver its fuperior moral efficacy muft
alfo be manifeft. Wherever the genuine doarines of our
Church are faithfully and difcreetly inculcated by her
Minifters, there is feldom wanted a crowded attendance
upon them, and fome other vifible good effeas of their la
bours : Wherever thefe doctrines are notorioufly negfeaed,
there, almoft invariably, will be found, a greater number of
one defcription of perfons, who feek fuch doarines elfe-
where, and of another defcription, who negfea public wor
fhip altogether.
And, the very objection to this ftyle of preaching which,
fs juftly thought moft plaufible,is neither founded in reafeij
hor in wifdom, but really furnifhes a ftrong argument for
its encouragement. Whatever, it isargued, be its effea
ill any parifh while it is continued, it indifpofes perfons for
every lefs evangelical mode of indruaion,.and therefore has
certainly, in fome cafes, been attended with consequences
detrimental to the church, on its removal from fuch place,
But, is'it a proper reafon why one Minider fhould negleft

(a) See above, p. 30S— 328. (b) See above, p. 339, 340. " No
thing can be more notorious," fays the Antij'accbin Review, " than
that the kingdom is divided almoft between Methodius and Deilis','
If'we look into any town, almoft in England, and examine the reli
gious creeds of its inhabitants-, we mail find that the thinking (or ra
ther half-thinking) gentry are Deifis or Socinians, fome profeffedly,
others fecretly ; that the majority of the middle claffes are Calvinifiic
br Arminian Methodifts, and that three parts ofthe lower? orders are
Methodius." June 1 801, p. 187.

Conclusion. 415
iiis own plain duty becaufe his Succeffor may poffibly ne-
gfea his ? Do any perfons reject the bleffings of feafons
of plenty, becaufe they may be followed by years of defi
ciency and dearth ? Would it be wifdom, in the prefent
time of general fcarcity, to reprefs tee exertions of thofe,
who by their extraordinary attention to agriculture contri
bute molt to the fupplies of their neighbourhood ? The
evil is wholly chargeable on thofe who defert the true doc
trines of the Church, who introduce the tadelefs fare of
Ariftotle in the room of the rich provifion of Chrift : And
tee only proper and adequate remedy would be, the very
condua we are recommending, that all Minifters fhould
preach evangelically, that their flocks fhould uniformly be
fed on that " feaft of fat things" which is made " for all

rev
Such good reafon is there for aferibing tee prefent bad
ftate of our Church, in a great degree, to the neglea of her
peculiar doctrines ; fuch drong ground is there for bedev-
ing, that a proper attention to thefe doctrines would be the
moft fuccefsful means of effecting her recovery.
4. Our fubject then is certainly important. It is not a
light matter whether we " continue in the things which we
have learnedd," and inculcate them on others, or whether
we comply with modern innovations. The points for which
we contend refpect the very life of practical Chriftianity :
They are connected with the happinefs of individuals, the
prefervation of our Church, and the falvation of our coun
try. The preaching of the true doctrines of the Eftablifh
ment, is at once a duty to which we are folemnly bound,
and a conduct of all others the moft promifing of general
good The propagation of the genuine gofpel among men,
is the grand method by which- we mud check the progrefs
©f infidelity and licentioufnefs, heal the breaches of our
(c) Ifaiab. xxv. (d) 2 Tim. iii. 14.
Dd 2

416 THE TRUE CHURCHMEN ASCERTAINED.
Zion, move the land to repentance, appeafe the wrath of
an offended God, and avert the judgments which are defo-
lating the reft of the world.
" Vital Chridianity," we confefs, " is our grand pana
cea6." This we dare indeed " boldly prefcribe," as the
mod fovereign remedy' " for the moral and political dis
orders of fociety f ;" it is " the leaves of the tree of life
for the healing of the nations s :" This is the leaven we
would infufe into the whole mafs of mankind11 : This is the
fait which, in the name of tee Lord, we would cad into.
the pernicious waters to render them wholefome1: And
thus would we be " The Salt of the Earth*."
And what happy effeas might not be expeaed would all
the " Miniders of the Altar," apprized of their true fitua-
tion, fet themfelves in their refpeaive departments, by doc
trine and example, with zeal and confidency, to propagate
the genuine fpirit aiid praaice of this Divine religion ?
" I am much midaken," fays Bifhop Horfley, recommending
the plain doarines of our Articles and Homilies, " if a
proper diligence on our parts, to inculcate thefe doarines,
which are indeed the very balls of the Chrifiian fydem,
which the philofophers of tee prefent times explain away,
and the illiterate enfhufiad, by the meannefs of his dyle,
and the abfurdity of his iiludrations, to'o often burlefques;
I am midaken, if a proper diligence, on our part, to incul
cate thefe doarines, would notfopn fuperfede the neceffity
of all controverfy. Truth,- deeply planted in the public
mind, would keep poffeffion by its own nalive drength ; the
common people, made proficients in the faith, however in
other refpeas illiterate, and accustomed to the doarine ori
ginally delivered to the faints, would turn with horror from
every thing of a contrary found. ^Nourifhed with the dn-

"T* (e) Seethe Monthly Review for July, 1797, p. S47. (f) Ibid.
(g) Rev. xxii. 2. (h) Matt. xiii. 33. (i) 2 Kings ii, 19- -22.
(k) Matt. v. 13.-

CONCLUSION. 417
cere milk 0f the word, by their proper padors, they would
retufe a drink of doubtful quality, mingled by a dranger..
In a word, our churches would be thronged ; while tee
Moralizing Unitarian would be left to read his dull weekly
leaure to the walls of his deferted conventicle ; and the
Field-Preacher would bellow unregarded to the wilder-
nefs1." This is perhaps expeaing too much. The cafe may have
become too inveterate to admit of fo complete a cure. Our
utmod however fhould be done. We fhould remove all jud
caufe of complaint againd us from Seaaries ; we fhould
obey the admonitions of our Prelates ; we fhould impart
the meffage entruded to us; we fhould adopt meafures
which experience proves the mod efficacious ; we fhould
deliver our own fouls. If this method of proceeding fails
ofteccefs, little is to be expeaed from any other. In
vain fhall we have recourfe to penal laws. Thefe can never
effea any thing radical in religion, and are peculiarly ill
fuited to the cad of the prefent times. If we would really
preferve our pepple from other teachers, we mud preach to
them a doarine fuited to their neceffities ; we mud convince
them by unremitted affiduity and attention, that no perfons
are fo much concerned for their falvation : If we would
preferve them from infidelity, we mud fhow them, by our
¦whole depprtment, that we believe ourfelves what we teach
to others : If we would fee them true Chridians, we muft
be " an example of the believers, in word, in converfation,
in charity, in fpirit, in faith, in purity m."
In fhort, if, in thefe times, we would fupport the credit of
our Order, we mud " renounce the hidden things of dif-
honedy, not walking in craftinefs, nor handling the word
of God deceitfully, but, by manifedation of the truth, com
mend ourfelves to every man's confcience, in the fight of

(1) Ch. p. 29 <m) 1 Tim. iv. 12.

418 THE TRUE CHURCHMEN ASCERTAINED.
God":" We mud " take heed unto ourfelves, and to all
tbe flock, over the which the Holy Ghod hath made us over-
feers, to feed tee church of God, which he hath purchafed
with his own blood":" We mud "give attendance to
reading, to exhortation, to doarine ;" muft " meditate on
the things" which concern our profeffion, and " give our
felves wholly to therm ... In doing this, Ave fhall both fave
ourfelves and them that hear usp.'r
And what motives can be wanting to awaken our vigi
lance, and ftimulate our zeal to the .utterrrioft ? How fo
lemnly are we warned by tee fate of other carelefs Churches?
We have feen their " candlediek removed i," and darknefs
and wretchednefs unparallelled fuceeeding; and fimilar
caufes, we know, will infasMibly produce fimilar effeas;-
The whole hiftory of God's providential government,' in re
fpea to bodies of people and nations-; is a commentary upon.
his declaration^ " Them that honour me twill honour ; and
they that defpife me fhall be lightly eft eerried'." Yea;,
although the King's houfe of Jndah is as " Gilead unto
God," and " Codiahwereteeuguetu-poiS his- right hafld, . . ,
yet furely," on its " iniquity beitag Mf," " will he pluck
him thence," make him as a " broken Idol," and his land
as a " wildernefs s."
And can we then, without the great-eft" folicitude, behold
the growing progrefs of irreligion, licentioufnefs, diffipation,
and faaion, in this our nation? Can we witnefs tee rapid'
advances of thofe principles- and vices, which at once, pro
voke the Divine difpleafure, and lead, in tbe natural courfe
of things, to its execution, and not do. our utmqft to- check and
r-eprefs them ? Where then is either our boafted church-
manfhip or patriotifm ? . How different was the Apoftle's
regard for hiscountry, who "could- wifh that himfelf were

(n) 2 Cor. iv. 2. (o) Acls xx. 28. • (p) 1 Tim. iv. 13—16
(q) Revcla. ii. 5. (r.) 1 Sam. ii. SO. (s) Jeremiah xxii. 6, 24.

CONCLUSION. 419
accurfed from Chrid, for his brethren, his kinfmen, ac
cording to tee flefh'?" Nay, where is our regard for our
felves, for the welfare of our own body ? Can we read God's
awful denunciations againd thofe " Watchmen who fee
the fword come upon the land, and blow not the trumpet" ;"
ean we fee. the divine threatenings executed, and the
Miniders of fo many churches aaually " made contemptible
and bafe before a]l the people w," " fed with wormwood
and drinking tee waters of Gall x," for havino- " cor
rupted the covenant of Levi,'* and " been partial in the
law i ;" can we at the fame time really feel a growing ne-
glea of our Sacred Order, and not inditute a drift inquiry
into our own condua, and not tremble for our own fafety,
if we are really unfaithful ?
There are however confiderations to be kept in view, in
finitely more weighty than any thing of a merely temporal
na,ture ; confiderations, in comparifon of which, even the
revolutions of Kingdoms fhrink into infignificancy. The
grand objea of the Redeemer, in his adonifhing undertak
ing, was,, to fave thefouU-of men; to refcue them from
mifery, and provide for them a happinefs, in refpea to an
evei'lafting ftate. The grand objea of our Commidion, is,
" fo to prepare and make ready his way, by turning the
hearts of the difobedi.ent to the wifdom of^ tee jud,
that at his second coming to judge the world, we may be
found an acceptable people ia his fight V The World,
and all its glories, are paling away like a fhadaw. This
folemn feafon is fad approaching. And then mud each of
us give a drift account of our itcwardfliips. Then will it
be found, that both our own, and the everlafting condition
of our people, have been, intimately connefted with our mi-
nifterial condua. And: what a momentous refpoiifibility

(t) Rom. ix. Si. (v> Ezekiel xxxiii. 6. (w) Malachi ii. 9.
(x) Jer. xxiii. 15. (y) Ibid- (*) Cq]1 th'lrd Sl,nday in Advent.

420 THE TRUE CHURCHMEN ASCERTAIKED.
do thefe confederations attach to our office ! How felicit
ous fhould this make us, both that our doftrines may be
found, and our diligence unwearied; that we may neither
" pervert3," nor by any means " hinder the gofpel of
Chrift b;" and that we may be " unto God a fweet favour
of Chrift, in them that are faved, and in them that perifh;"
" not as many, which corrupt the word of God ; but as of
fincerity, but as of God, in the fight of God may fpeak'
in Chrift e."
How fhould. we " watch for men's, fouls, as they that
mud give an account"1." What caution fhould we ufe
"led that by any means when we have preached to others,
we ourfelves fhould be cad-awayse." What a preponde
rating objeft of our ambition fhould it be, that when our
courfe is finifhing, and we fay to our people, " Ye fhall
fee my face no more," we may be able to add, amidd their
affeaionate " forro wings," — " Ye know how I kept back
nothing that was profitable unto you: I have not fhunned
to declare unto you all the counfel of God : I take you to
record this day, that I am pure from the blood of all
men f."
Well may we, on this view of our fituation, earnefily
inquire,, with the apodle, " Who is fufficient for thefe
things s?" and importunately folicit the aid of God. Well
may we, under thefe impreffions, and a fight of the world
around us, feelingly exclaim with Mofes, " O that they
were wife, that they underdood this, that they would con
fider their latter end h !" Well may we addrefs them in
tee folemn language of the weeping Prophet, " O earth,
earth, earth, hear the word of the Lord'!" Well may we
" befeech" finners in God's name, " and pray them in
Chrid's dead, to be reconciled to Godk."

(a) Gal. i. 7. (b) 1 Cor. ix. 12. (c) 2 Cor. ii. 15, 17.
(d) lleb. xiii; 17. - (e) 1 Cor, ix. 27. (f) Ads xx. 20,
25^27, 38- (g) 2 Cor. ii. 16. (h) Deut. xxxii. 29.
(i, Jer, xxii. 29. (k) 2 Cor, v. 20.

CONCLUSION! 421
fiut, are we " the Meffengers of the Lord of Hefts*," the
Ambaffadors of that Saviour who left the gleries of heaven,
and laid dawn his life for the falvation of men, and can we
make a light matter of our office, and be carelefs about the
execution of it ? How deplorably then do we betray our
truft ; how regardlefs are we of the honour of our Divine
Mafter ; how devoid are we of love for him ! Have we de
liberately taken upon us tee Cure of the immortal fouls of
our refpeaive parifhes?.. And do we" entangle ourfelves
with the affairs of this life," or make it the leading object
of our profeffion to obtairTworldly honour and advantage ?
Cab. we calmly think of any who have been committed to
our care, living and dying in dn, and ignorance, and im
penitence, and perifhing everladingly, through our fault ?
Where then are our '- bowels and mercies" for our fellow
creatures ; where is our philanthropy ; where our common
humanity ? Surely our hearts muft be like adamant, and
our cruelty unparalleled.
While therefore, on the one hand, we judly felicitate
ourfelves on the dignity of our office, as the nobleft that can
poffibly devolve on mortals ; let us remember, on the other,
that if we can trifle with it, our charaaers are moft defpi-
cable. — While, on the one fide, we contemplate the moft glo
rious reward awaiting the faithful difcharge of our duty ; let
us, on the other, learn from the whole tenour of fcripture,
that if we are unfaithful we fhall ofallmen be mqft miferable.—
While, on the one hand, bur exertions are animated with the
confideration, that " they who turn many to righteoufnefs
fhall fhine as the darsfor ever and everm;" may we, on the
other, be ever fuitably affeaed with fuch paffages as the
following : — " Son of man, I have fet thee a Watchman
unto the houfe of Ifrael ; therefore thou fhalt hear the word
at my mouth, and warn them from me. When I fay unto
(1) Mai. ii. 7. (m) Dan. xii. 3.
Ee

422 ' THE TRUE CHURCHMEN ASCERTAINED.
f;he wicked, O wicked man, thou fhalt furely die ; if thou
dod not fpeak to warn the wicked from his way, that wicked
man fhall die in his iniquity; but his blood will I require at
thine hand n." " Though we, or an Angel from heaven,
preach any other gofpel unto you, than that which we have
preached unto ypu, let him be acpurfed °." " If I dp this
thing willingly, I have a reward : but if againd my will, a
difpenfation of the gofpel is committed unto me ; . . . necefT
fity is laid upon me ; yea,, Wo is urjto me, if I preach nqt
the gofpel »."'

r"

f,n) Ezek. xxxiii. 7, 8. (o) <Jal. '. 8. (p) 1 Cor. ix, 16, 17.

APPENDIX.

(A) The venerable Baronet, mentioned page 116, has affvired the
author, that he had no intention, in quoting only the former part of
Lord Bacon's defcription ofthe church, but to fliew, " that there is aa
invifible and fpiritual church, as well as a vifible and external one :"
and it is clear, from what is advanced by this pious writer in a fubfe-
quent work, that he fhould be fo interpreted.
(C) It has been objected, by perfons for whofe judgment the author
entertains very high refpect, that Dr. Paley has not juflice done him
in this paragraph ; and that the advantages attending the inftitution
of property, which he proceeds to mention in the fubfequent chapter,
remove the wrong impreffion left by this bare ftatement of what he
fuppofes to be the fact — The occafion on which the com parifon is made
fhould have been noticed. The writer's intention, however, was, to
cenfure the ftatement itfelf, whatever explanation may be given of it.
Such a reprefentation, he conceives, is both falfe and pernicious. It is
not true! that, in civil fociety, "the ninety-nine referve nothing for
themfelves but the chaff and refufe:" many of them feed no worfe, and
know far lefs anxiety, than the " one." It is mifchievous to reprefent
thofe who fill exalted ftations, as rioting, without concern, and with
out reftraint, on the fweat of their inferiors.  Nor are the writer's
notions, by any means, lingular on the point. " It appears to me,"
feith Mr. Pearfon, obferving on this chapter of Dr. Paley, " that the
effects of the inftitution of property, as here fiated, are greatly over
charged" (Annotations p. 29.) In the view of another Annotator,
the paffage " contains the fubflance of that which all faBious andfedi-
tious men have urged," in order to effea their purpofes.— When, there
fore, Dr. P.'s repetition of the worft part of this reprefentation, in his
chapter on civil government, and the other paffages which are quoted
from him, are alfo taken into the account, it is, furely, a moft candid
defcription of his notions, only to fay, that « his manner of fpeaking
on the fubjea fuggefis very different ideas of the duties of loyalty and
fubordination, from thofe inculcated in our homilies/'
(D) The reader of " Remarks, &c" addreffed to the author, by Ed
ward Pearfon, B. D. is requeued to examine what Mr. P. gives, p. 36,
37 as Mr O's quotations and references refpeaing Dr. Hey. In the
firft infianee, he will find, Mr. P. exprefsly reprefents a fart of what

424 APPENDIX.
Dr. H. fays, as the whole of it ; and takes no notice of a reference to
no fewer than Jeven places in Dr. H.'s. leaures, which the writer fup
pofes to bear upon his point. In the fecond infiance, Mr. P. is alfo
partial in refpect to reference ; whollyomits various notes and expla
nations, on which the point in queftion immediately turns ; and, in pro-
feffing to quote the precife paffage of Dr. Hey, flops at tbe beginning
of the very words on which the writer would lay the greateft'firefs. 
Whether Mr. P. allow the fame importance to what is omitted, or not,
h no matter. Of this it would have been the reader's bufinefs to judge,
•when it was presented to him.—' — In this conduct, therefore, under his
circumftances, with the evil of unfair quotation or mifreprefeutation
immediately under reprehenfion, Mr. P. will, doubtlefs, be confidered a
remarkable infiance of a Gentleman, with great apparent coolnefs and
candour, notorioufly fubjeaing himfelf to the very charge he is, un-
fuccefsfully, attempting to fubftantiate againft another. Wrong inten
tion, however, is by no means fufpeaed to have obtained, but, furely,
greater accuracy fhould have been obfer.ved.
On the main fubjea. of Mr. P.'s." Remarks," the writer will only
here obferve, that, with all poffible deference to the judgment of fo re-
fpeaable an author, he cannot fee that Mr. P. has invalidated the ob
jections, already advanced in this work, againft his mode of interpreting
the articles and homilies of our church on Juftification ; proved any
incorreanefs in the ftatement of the doarine here adopted ; or pro
duced any thing, either from the church or the fcriptures, incon/iftent
witli this view of it. If it fhould appear, that the more impartial pub
lic are pf a different opinion, or any other fufficient reafon fhould pre
fent itfelf, an opportunity of paying further attention to the fubject
will be taken.

THE END.

Printed at the OlBce of
T. WILSON and R. SPENCE,
HigliOotcgatc, Vorlt.