Chapter XII: Preface (10)

Now what the Evangelist _Philip_ was then to this devout _Ethiopian_, that, spiritual and gospel commentators are to us now. For though the grand lines of our christian faith and practice, are written in such plain and legible characters, “that he who runs may read;” yet if we duly search the scriptures, we shall find many things both in the Old and New Testament, into the due knowledge of which, we have need of some men, or of some good men’s works, to guide us. Various and abundant are the helps of this kind, with which the present age and people of this land are favoured; but amongst them all, in my poor opinion, next to holy Mr. _Mathew Henry’s_ incomparable comment upon the Bible; the Reverend _Samuel Clarke_’s Old and New Testament with annotations, seem to be the best calculated for universal edification. For they contain, though a short, yet (generally speaking) a full and spiritual interpretation of the most difficult words and phrases. A great many parallel scriptures, both as to matter and words, are most judiciously inserted. To this is added, an analysis, or the contents not only of near every book and chapter, but of almost every verse of every chapter in the whole Bible: and yet the notes and references are so disposed in the manner of printing, that the reader, if he hath no time for a further enquiry, may read the bare text without any interruption, or if but little time, he may almost with a single glance, see the meaning of any particular word, phrase, or passage, as he goes along. It must be confessed, indeed, that in the former editions, a few expressions in the explanatory notes seemed not so unexceptionable; but then it must be observed, that they were but few, and those in this edition, as I am informed, are for the most part corrected. It may be, that the curious and very critical reader may meet with some few that may have escaped present notice. But alas! if we forbear reading any book or comment, ’till we meet with one that will suit every taste and is liable to no exception, I fear we must never read at all. The best of mens books, as well as the best of men, are but men and the books of men, at the best: it is the peculiar property of thy life, and of thy book, O blessed JESUS! to be exempt from all real imperfections. Happy they who both in their writings and conduct come nearest to thy divine copy, and most blessed example!

If it should now be enquired who this Reverend _Samuel Clarke_ might be? Must I tell thee? He was one of the many worthies who were ejected by the _black Bartholomew act_. But let not this startle thee, courteous reader; for thou wilt here find no disputes about church government, no controversy about rites or ceremonies; but (as far as I am capable of judging) the mind of the ever-blessed GOD, opened and explained in a manner equally necessary and useful for all serious christians of all denominations. As such, I have spoken of it, both from the pulpit, and in private conversation, many years ago; and if any thing I have said, hath been, or shall be, in the least instrumental in promoting its present publication, or future usefulness, whatever exceptions may be made by persons of different sentiments, I shall look upon it as an honour conferred upon me, by our great and common LORD.

At the same time, I must confess, it gave me pleasure about a year ago, to find this very book recommended in the strongest manner, in the second volume of Dr. _Calamy_’s lives. His words are these, “I cannot forbear here adding a particular account of the Bible which he published. He first formed the design in his younger years, in the university; and made it the work of his most retired leisure, and solemn thoughts. It ripened with years and experience, and was the result of great reading and consideration, both of the best practical writers and the most celebrated criticks. It is a work of great exactness and judgment; commonly fixes on the true sense of the place; diligently observes the connection of things; freely represents the principal matters that ♦occur; and contains the fullest account of parallel places, of any other extant.” He was so happy in this performance, as to obtain the concurring testimony of two great and excellent men, who were thought to have different sentiments of some points of religion; viz. Dr. _Owen_ and Mr. _Baxter_ in their respective epistles before the quarto edition of the New Testament. The words of the former are remarkable. “But this I must say, that to the best of my understanding, he has made his choice of the especial sense which he gives of the word, in all places, with great diligence and judgment. And it is evident, that in the whole, he has so carefully and constantly attended to the analogy of faith, that the reader may safely trust to him, without fear of being led into the snare of any error, or unsound opinion.” The words of the latter are: “And I especially commend it as orthodox, in explaining those texts which meddle with justification, remission of sin, with faith and works, and such great and practical points of doctrine; so that the reader need not fear the corrupting his understanding, by any secret insinuation of errors, or dangerous mixture of private, and unsound opinions.” Since both of them, herein freely expressed their proper sentiments, it is scarce conceivable how there could be any very important difference remaining between them. But be it as it will as to that; this was in a manner the work of Mr. _Clarke_’s life, and bears the lively signatures of his exact learning, singular piety, and indefatigable industry; and has been valued by good judges of different sentiments and persuasions, considering the brevity of the parts, and intireness of the whole, as the best single book upon the Bible in the world.

♦ “occcur” replaced with “occur”

To these may be added the joint opinions of Dr. _Bates_ and Mr. _How_, who thus expressed themselves. “Having seriously perused this laborious work, we cannot but judge, the usefulness will answer the author’s great industry; whose excellent skill hath with that conciseness, and yet clearness, given the mind of GOD in the sacred oracles of the New Testament, that we cannot doubt, but GOD will render it serviceable, to the edifying of conscientious and humble readers, in knowledge, faith and obedience.” If it should be objected that these were Dissenters, Dr. _Calamy_ adds, to our author’s honour, “that his annotations on the Bible were so highly valued by some of the most eminent of the clergy of the Church of _England_, that one of the learned body declared them to be so useful (especially that part that contained parallel scriptures) that he could not compose his sermons without them. Another said, that if they could not be had under fifty pounds, he would give that sum rather than not have them. And one of the highest rank thought fit to recommend them to young divines, at their ordination.”

In respect to Mr. _Clarke_’s personal character, Dr. _Calamy_ further informs us that, “He was a man of very considerable learning; a good critic; especially in the scriptures; a great textuary, an excellent preacher; a great enemy of superstition and bigotry: yet zealous for unaffected piety. He was one of great moderation, both in his principles and temper, lived usefully, and in much esteem; and in his last hours had great peace and serenity.” After such encomiums from such tall cedars in our _Lebanon_, any further recommendation from one of so small a growth, or such a shrub as I am, can be but of little weight. I shall therefore detain the intelligent and religious reader no longer, than whilst I subjoin my hearty prayers, that whether he or I, or any other christian of any denomination, read this or any other comment, or the pure scriptures, without any comment, that we may in such wise read, mark, learn, and inwardly digest them; that by patience and comfort of GOD’s holy word, we may embrace, and ever hold fast the blessed hope of everlasting life, which he hath given us in our Saviour JESUS CHRIST.

Christian reader,
Thine in our common LORD,

GEORGE WHITEFIELD.

_London, October 1, 1759._

OBSERVATIONS
ON SOME
FATAL MISTAKES,
In a Book lately published, and intitled,

“The DOCTRINE OF GRACE; or, The OFFICE and OPERATIONS of the
HOLY SPIRIT vindicated from the Insults of Infidelity, and the
Abuses of Fanaticism. By _William_ Lord Bishop of _Gloucester_.”

In a LETTER to a FRIEND.

_Truth is never more grosly abused, nor its Advocates more
dishonoured, than when they employ the foolish Arts of
Sophistry, Buffoonery, and Scurrility in its Defence._
Bishop of Gloucester’s Preface.

OBSERVATIONS, &c.

_My dear Friend_,

WHEN the great St. _Paul_, in his epistle to the _Romans_, had a mind to lay a solid foundation for the grand distinguishing doctrines of the gospel, I need not inform you, that, like a wise master-builder, he took care to dig deep into the corruption of human nature: and after having given us a lively portraiture of the universal depravity of the _Gentile_ world, he proceeded, in a most masterly manner, to bring down the proud thoughts and high imaginations of the self-righteous and formal Pharisees; by proving, to a demonstration, that the _Jewish_ professors, notwithstanding all their peculiar advantages of external revelation, circumcision, near affinity to _Abraham_, and such-like, were all equally included under sin, were all equally guilty before GOD, had all equally fallen short of his glory, consequently were all upon an equal level with the rest of mankind, and stood as much in need of the free grace of GOD in CHRIST JESUS, and the sanctifying operations of his Holy Spirit, as the most savage barbarian, or disputing Greek. This was acting like as did the forerunner or harbinger of our blessed LORD; for, when he saw many of the Sadducees and Pharisees (the infidels and professors of that age) coming to his baptism, disregarding as it were the former, in a very pungent, and what some would term, a very unpolite manner, he thus addresseth himself to the latter: “O generation of vipers, who hath warned you to flee from the wrath to come? And think not to say within yourselves, We have _Abraham_ for our father; for I say unto you, GOD is able of these stones to raise up children unto _Abraham_.” But why speak I of acting like the forerunner? I should rather have said, this was imitating our common LORD himself, who, in his glorious and divine sermon, (when, to use the words of the seraphic _Hervey_, “a mount was his pulpit, and the heavens were his sounding-board”) employs himself chiefly in detecting the false glosses and corrupt interpretations of the then masters of _Israel_; withal adding this cutting assertion, “Unless your righteousness exceeds the righteousness of the scribes and pharisees, ye shall in no case enter into the kingdom of heaven.”

What a pity is it, my dear friend, that our modern defenders of christianity, in their elaborate and undoubtedly well-meant treatises, have not been more studious to copy after such bright and unerring examples! Many of these tracts I know you have read; and am persuaded, out of your usual candour, you will do them so much justice as to acknowledge, that, in respect to the outworks of religion, such as clearing up the prophecies of the Old, and vindicating the miracles of the New Testament, against the attacks of infidels and free-thinkers, they have shewn themselves, as far as bare human learning, added to external revelation, can carry them, to be masters of strong reasoning, nervous language, and conclusive arguments. But then, as I have often heard you lament, one thing they seem to lack, a deeper and more experimental knowledge of themselves, and of JESUS CHRIST. Hence it is, that when they come to touch upon the internals and vitals of christianity, they are quite grappled, and write so unguardedly of the all-powerful influences of the Holy Ghost, as to sink us into a state of _downright formality_; which, if the Apostle _Paul_ may be our judge, we have need as much to be cautioned against, as of fanaticism, superstition, or infidelity itself: for in his second epistle to _Timothy_, after giving us a dreadful account of the abounding of wicked men in the last perilous times, such as “lovers of their own selves, ♦coveteous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of GOD;” he brings up the rear in this awful manner, “Having a form of godliness, but denying the power thereof, from such, turn away;” and to use the words of our LORD, “Publicans and harlots enter into the kingdom of GOD before them.”

♦ “covetous” replaced with “coveteous”

Sorry am I to send you word, that a writer of this unhappy stamp now lies upon my table: a writer, who, although he entitles his book, “The Offices and Operations of the Holy Ghost vindicated from the Insults of Infidelity and Abuses of Fanaticism,” yet, in his great zeal against the latter, and to the no small encouragement of the former, as far as perverted reason and disguised sophistry could carry him, hath, in effect, robbed the church of CHRIST of its promised Comforter; and thereby left us, upon whom the ends of the world are come, without any supernatural influence or divine operations whatsoever. Often have I heard you observe, that there never was an age in which the stewards of the mysteries of CHRIST were more loudly called upon to vindicate the offices and operations of the Holy Spirit, than this wherein we live. And, for my own part, I cannot help thinking, that the most accomplished and duly qualified person in the universe, could he write or speak so extensively, that the whole world might hear or read him, could not possibly express his love to mankind in general, and to the church of GOD, purchased with his own blood, in particular, in a more necessary, commendable, and useful way, than by declaring, upon the house-top, that the Holy Ghost, like its almighty Purchaser, is the same to-day as he was yesterday; that he is now, as well as formerly, in the use of all instituted means, appointed to convince the world of sin, of righteousness, and judgment; to lead them into all truth, by spiritually opening their understandings, that they may understand the scriptures; and to renew a clean heart and right spirit within them here, in order that they may be thereby prepared for the full enjoyment of a triune, and ever-blessed GOD hereafter. This you will judge, my dear friend, is what any one might have reasonably expected to have met with, in a book bearing such a promising title. But alas, how was I disappointed! And how will you be equally surprised, when I tell you, that upon perusing the book itself, I found that the author, instead of vindicating or asserting, rather denies and ridicules the standing and unalterable operations of the Holy Ghost. For, having ingeniously taken a great deal of learned pains against the insinuations of Doctor _Middleton_, to prove that there once was a Holy Ghost; and that he did once actually descend upon the Apostles, on the day of Pentecost; and further, that he did once inspire the sacred writers to settle the canon of scripture; he then, in order to tear up superstition, and what he calls fanaticism, by the roots, takes infinitely greater pains (as well he might, being a most arduous task indeed) to shew, that what true believers, in all ages, have always looked upon to be the _standing_ and _ordinary operations_ of the Spirit, “Such as manifest themselves in grace and knowledge, and which administer aid in spiritual distresses, are to be accounted and called _miraculous_, as much as those which extended outwards, in the gift of healing, and the relief of other corporeal infirmities.” And these “miraculous powers (he adds) being now, upon the perfect establishment of christianity, _totally withdrawn_, it consequently must be superstitious and fanatical to look for, or pretend to be possessed of, any of those operations which manifest themselves in grace and knowledge, and which administer aid in spiritual distresses.” Pages 75, 82, 83, octavo edition. Strange assertions these, you will say, for a vindicator of the offices and operations of the Holy Ghost, against the insults of infidelity, and the abuses of fanaticism! Alas! what could a _Middleton_ say more? Nay, I could almost add, where hath he expressly said so much? But if it be superstition to look for, if it be fanaticism to seek after, and not rest till we are actually and experimentally possessed of, the supernatural influences of the Blessed Spirit, manifesting themselves in grace and divine knowledge, and affording aid in spiritual distresses, then may you and I, my dear friend, become more and more superstitious and fanatical every day! For I am persuaded, that without such divine manifestations as exceed the powers of humanity, were we to be signed with the sign of the cross in baptism, a thousand times over, we could never successfully fight under CHRIST’s banner against sin, the world, and the devil, and consequently not so much as truly commence, much less continue to be, his faithful servants and soldiers even to the end of our lives.

Surely, was the Apostle _Paul_ to rise from the dead, and read over, or hear of such strange positions, his spirit, as once at _Athens_, would again be stirred in him; to see a writer thus attempting to erect an altar for the public worship of an unknown GOD: I say, an unknown GOD. For how is it possible, in the very nature of the thing, for us, who are by nature carnal and sold under sin, ever to worship GOD, who is a spirit, in spirit and in truth, without some inward manifestations of grace and spiritual knowledge, superadded to the light of external revelation, to enable us so to do? For, to apply what this Apostle observes upon a like occasion, “he is not a real christian, who is only one outwardly; but he alone is a true christian, who is one inwardly, whose baptism is that of the heart, in the spirit, and not merely of the water, whose praise is not of man, but of GOD.” And yet (would you think it?) this writer is so unwary as to attempt to press this very Apostle, that true assertor of the doctrine of grace, that genuine, irrefragable vindicator of the offices and operations of the Holy Spirit, into his mistaken service. Never, I believe, were the saint and the scholar, the gentleman and the christian, more sweetly blended together, than in the character and writings of this favourite of heaven. How often, my dear friend, in our more retired moments, when conversing together concerning the lively oracles of GOD, have you called upon me to take notice of this truly great man’s pertinent and powerful preaching before _Felix_ the governor, as well as his inexpressibly polite and persuasive address to King _Agrippa_? And how have you again and again read over to me, and made remarks upon, those striking images, and those divine characteristics, which this accomplished master of human and divine rhetoric lays before us, in the xiiith chapter of his first epistle to the _Corinthians_, of that most excellent grace charity, or the love of GOD? A grace so absolutely necessary to the christian life, that without it, to use the inimitable language of this inspired writer, “Though we had a miraculous faith, so as to remove mountains, nay though we should give all our goods to feed the poor, and even our bodies to be burnt, it would profit us nothing.” A grace that never faileth, but a sacred something of which we shall eternally remain possessed, and be increasing in, even when faith shall end in the vision, and hope in the endless fruition of the ever-blessed GOD. O my dear friend, how frequently have our hearts burned within us, under the glowing warmth of such an animating prospect? And yet, incredible as it may seem to you, I assure you, that this very chapter is singled out by our hapless Author, to prove, “That supernatural manifestations of grace and knowledge, and spiritual aids in spiritual distresses, were the miraculous gifts of the primitive church, and were totally withdrawn on its perfect establishment.” Surely a more pertinent one could not be selected out of the whole New Testament, to prove directly the contrary. For let any man impartially examine the glorious inseparable properties and concomitants of this divine grace and gift, CHARITY, recorded in this chapter, can he then make the least doubt, whether any person living, can possibly be possessed of this most excellent gift, without those very supernatural manifestations of grace and knowledge, and those divine influences of the Holy Spirit exceeding the powers of humanity, which this unhappy writer would fain persuade us are now abated or totally withdrawn. “Charity (says our Apostle) suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth, beareth all things, hopeth all things, endureth all things.” Now can human reason, with all its heights; can calm philosophy, with all its depths; or moral suasion, with all its insinuating arts; so much as pretend to kindle, much less to maintain and blow up into a settled habitual flame of holy fire, such a spark as this in the human heart? Sooner might one attempt to extinguish the most rapid and devouring flames, by reading a lecture upon the benefit of cold water; or reach out one’s presumptuous hand to create a new heaven and a new earth; than to dream of extinguishing those innate, fiery passions of envy, selfishness, or malice, which this charity or love of GOD is here said to militate against; or, to work or form the soul into any of those divine tempers here spoken of, as the genuine effects and fruits of the love of GOD. No, my dear friend, these are flowers not to be gathered in nature’s garden. They are exotics; planted originally in heaven, and in the great work of the new birth, are transplanted by the Holy Ghost, not only into the hearts of the first Apostles, or primitive christians, but into the hearts of all true believers, even to the end of the world. For doubtless of all such St. _Paul_ speaks, when he says, “Tribulation worketh patience, patience experience, experience hope, and hope maketh not ashamed, because the love of GOD is shed abroad in our hearts by the Holy Ghost which is given unto us.” And hence, doubtless, it is, that we were all in general, directed in one of the collects of our church, to “pray to that LORD who hath taught us, that all our doings without charity, are nothing worth, that he would send the Holy Ghost, and pour into our hearts that most excellent gift of charity.” So that, according to our reformers, supernatural influence and manifestations of grace and knowledge, are so far from being totally withdrawn, that, in the end of this very collect, they teach us to confess, that “without them,” or, which is the same, without the love of GOD poured into the heart by the Holy Ghost, “whosoever liveth, is counted dead before him.” But, if we will believe our Author, charity signifies little more than the outward establishment of the christian church, and consequently, that the Apostle means no more in this chapter than to shew us, “That prophecies, mysteries, knowledge,” (_i. e._ according to this writer, all supernatural knowledge) “were to cease when christianity arrived to a perfect establishment.” Page 82.――Nay, scorning to tread in the steps of _Whitby_, _Hammond_, _Burkit_, and every consistent spiritual expositor of holy writ, our new commentator, out of his paradoxical genius, labours to prove, that when the great Apostle asserts, that “charity never fails,” and therefore hath the preference over faith and hope, he means nothing less than to assert its eternal duration, and that consequently his true meaning hath hitherto escaped every unwary reader but himself, pages 75, 6, 7. Conscious, no doubt, of this singularity, and justly aware of its needing some apology, he very properly adds, page 82. that such an uncommon interpretation “instructs the unwary reader, with what caution and application he should come to the study of that profound reasoning with which all St. _Paul_’s epistles abound.” And may I not, at least with as great propriety subjoin, that this may also instruct every unwary reader, with what caution he should come to the study of that profound reasoning with which this treatise abounds? so very profound, that I believe it exceeds the powers of humanity to fathom its depths, so far as to draw out of it any true, consistent interpretation of the Apostle’s reasoning on this chapter at all.

I might here add, my dear friend, some other specimens of our Author’s manner of explaining scripture, by his fine human reason: for instance, ‘Keeping ourselves unspotted from the world, he says, page 157, signifies only our using the means of grace.’ And again, when the Apostle informs us, _Ephesians_ v. 9. “that the fruit of the Spirit is in all goodness, righteousness, and truth,” he tells us, that “truth refers to christian doctrine, goodness to christian practice, and by righteousness is meant, the conduct of the whole to particulars, and consists in that equal gentleness of government, where church-authority is made to coincide with the private rights of conscience; and this refers to christian discipline¹;” with several such like instances, which even the most unwary reader, without much study or application, may meet with, scattered up and down this Author’s performance; but this would be too great a digression. Indeed I should not have dwelt so long even upon this extraordinary interpretation of the thirteenth chapter of the first epistle to the _Corinthians_, had not the writer himself called it, _this decisive passage_, and given it as his opinion, page 76, “That this is the only express declaration recorded in scripture, to prove, that all supernatural knowledge or divine influence was to cease, when christianity was perfectly established, or the world arrived at a perfect christian state.” But every day’s experience, nay this Author’s very book, proving beyond a doubt, that christianity is not as yet thus perfectly established; we may yet, according to his own principles, expect divine manifestations of grace and knowledge, and spiritual aids under spiritual distresses, without justly incurring the imputation either of superstition or fanaticism.

¹ How much more pertinent is Mr. _Clark_’s interpretation?
According to him, “Goodness is an inclination to do good to
others, truth is freedom from hypocrisy and dissimulation,
righteousness is just dealing.” _Ephesians_ v. 9.

But to proceed. However profound and unintelligible our Author’s comments may be, yet, when he comes to shew the reasonableness and fitness of an abatement or total withdrawing of divine influence in these last days, (but woe to the christian world if he succeeds in his unhallowed attempt!) he speaks intelligibly enough. “On the Spirit’s first descent upon the Apostles, he found their minds rude and uninformed, strangers to all celestial knowledge, prejudiced in favour of a carnal law, and utterly averse to the dictates of the everlasting gospel. The minds of these he illuminated, and, by degrees, led into all truths necessary for the professors of the faith to know, or for the propagators of it to teach.”――True.――“Secondly, the nature and genius of the gospel were so averse to all the religious institutions of the world, that the whole strength of human prejudices was set in opposition to it. To overcome the obstinacy and violence of those prejudices, nothing less than the power of the Holy One was sufficient.”――Good.――“And, thirdly and lastly, There was a time when the powers of this world were combined together for its destruction. At such a period, nothing but superior aid from above, could support humanity in sustaining so great a conflict as that which the holy martyrs encountered with joy and rapture, the horrors of death and torment.”――Excellent.――But what follows?――According to our Author,

_Tempora mutantur, nos et mutamur in illis._

“BUT now,” (a dreadful _but_ it is!) “the profession of christianity is attended with ease and honour;” and we are now, it seems, so far from being “rude and uninformed, and utterly averse to the dictates of the everlasting gospel, that whatever there may be of prejudice, it draws another way. Consequently, a rule of faith being now established, the conviction which the weight of human testimony, and the conclusions of human reason afford us of its truth, are abundantly sufficient to support us in our religious perseverance; and therefore it must certainly be a great mark of fanaticism, to expect such divine communications, as though no such rule of faith was established; and also as highly presumptuous or fanatical to imagine, that rule to be so obscure, as to need the further assistance of the Holy Spirit to explain his own meaning.” Pages 85, 86, 87, 88. This, you will say, my dear friend, is going pretty far; and indeed, supposing matters to be as this writer represents them, I do not see what great need we have of any established rule at all, at least in respect to practice, since corrupt nature is abundantly sufficient of itself, to help us to persevere in a religion attended with ease and honour. And I verily believe, that the Deists throw aside this rule of faith entirely, not barely on account of a deficiency in argument to support its authenticity, but because, they daily see so many who profess to hold this established, self-denying rule of faith with their lips, persevering all their lives long in nothing else but an endless and insatiable pursuit after worldly ease and honour. But what a total ignorance of human nature, and of the true unalterable genius of the everlasting gospel, doth our Author’s arguing discover? For supposing, my dear friend, that this or any other writer should undertake to prove, that the ancient _Greeks_ and _Romans_ were born with sickly, disordered, and crazy bodies, but that we, in modern days, being made of a firmer mould, and being blessed with the established rules of _Galen_ and _Hippocrates_, need now no further assistance from any present physician, either to explain or apply those rules to our present ails and corporeal distresses; though we could not, without the help of some linguist superior to ourselves, so much as understand the language in which those authors wrote. Supposing, I say, any one was to take it into his head to write in this manner, would he not be justly deemed a dreaming enthusiast or real fanatic? And yet this would be just as rational as to insinuate, with our Author, that we who are born in these last days, have less depravity in our natures, less enmity to, and less prejudice against the LORD JESUS CHRIST, and less need of the divine teachings of the Blessed Spirit to help us to understand the true spiritual meaning of the holy scriptures, than those who were born in the first ages of the gospel. For as it was formerly, so it is now, the natural man discerneth not the things of the Spirit: and why? “Because they can only be spiritually discerned.” But when is it that we must believe this Author? For, page 73. he talks of “some of the first christians, who were in the happy circumstance of being found innocent, when they were led into the practice of all virtue by the Holy Spirit.” And what occasion for that, if found innocent? But how innocent did the Holy Spirit find them? Doubtless, just as innocent as it finds us, “Conceived and born in sin.” Having in our flesh, our depraved nature, no good thing; bringing into the world with us a corruption, which renders us liable to GOD’s wrath and eternal damnation; with a carnal mind, which is enmity against GOD, and a heart, the thoughts and imaginations of which, are declared to be only evil, and that continually; and whose native and habitual language, though born and educated under a christian dispensation, is identically the same as that of the _Jews_, “We will not have the LORD JESUS to reign over us.” This, and this alone, my dear friend, is all the innocence that every man, naturally the offspring of _Adam_, whether born in the antideluvian, patriarchal, mosaic, apostolic, or present age, can boast of. And if this be matter of fact, (and who that knows himself can deny it?) it is so far from being superstitious or fanatical to assert the absolute necessity of a divine influence, or a power superior to that of humanity; that it is a most irrefragable argument for its continuance without the least abatement, or withdrawing whatsoever. Daily experience proves, that without such a power, our understandings cannot be enlightened, our wills subdued, our prejudices and enmity overcome, our affections turned into a proper channel, or, in short, any one individual of the apostate fallen race of _Adam_ be saved. And if so, what becomes of our Author’s arguments, to shew the fitness of an abatement or total withdrawing of divine influence in these gospel days? Might he not with as great consistency, have undertaken to shew, the fitness of an abatement or total withdrawing of the irradiating light and genial warmth of the natural sun? For, as the earth on which we tread, stands as much in need now of the abiding influence of the genial rays of that great luminary, in order to produce, keep up, and complete the vegetative life in grass, fruits, plants, and flowers, as it did in any preceding age of the world; so our earthly hearts do now, and always will stand in as much need of the quickening, enlivening, transforming influences of the Spirit of JESUS CHRIST, that glorious sun of righteousness, as the hearts of the first apostles: if not to make us preachers, yet to make us christians, by beginning, carrying on, and compleating that holiness in the heart and life of every believer in every age, without which no man living shall see the LORD. And the scriptures are so far from encouraging us to plead for a diminution of divine influence in these last days of the gospel, because an _external rule of faith_ is thereby established, that on the contrary, we are encouraged by this very established rule to expect, hope, long, and pray for larger and more extensive showers of divine influence than any former age hath ever yet experienced. For, are we not therein taught to pray, “That we may be filled with all the fulness of GOD,” and to wait for a glorious epocha, “When the earth shall be filled with the knowledge of the LORD, as the waters cover the seas?” Do not all the saints on earth, and all the spirits of just men made perfect in heaven; nay, all the angels and archangels about the throne of the Most High GOD, night and day, join in this united cry, LORD JESUS, thus let thy kingdom come!

But, by this time, my dear friend, I imagine you would be glad to know against whom these _bruta fulmina_, this unscriptural artillery is levelled. Our Author shall inform you: “All modern pretenders to divine influence in general;” and you may be assured “the _poor Methodists_ (those scourges and eye-sores of formal, self-righteous, letter-learned professors) in particular.” To expose, and set these off in a ridiculous light, (a method that _Julian_, after all his various tortures, found most effectual) this writer runs from _Dan_ to _Beersheba_; gives us quotation upon quotation out of the Rev. Mr. _John Wesley_’s Journals; and to use his own simile upon another occasion, by a kind of _Egyptian_ husbandry, draws together whole droves of obscene animals, of his own formation, who rush in furiously, and then trample the Journals, and this sect, already every-where spoken against, under their feet. In reading this part of his work, I could not help thinking of the Papists dressing _John Huss_ in a cap of painted devils, before they delivered him up to the secular arm. For our Author calls the Rev. Mr. _John Wesley_, “Paltry mimick, spiritual empiric, spiritual martialist, meek apostle, new adventurer.” The Methodists, according to him, are “modern apostles, the saints, new missionaries, illuminated doctors, this sect of fanatics. Methodism itself is modern saintship. Mr. _Law_ begat it, and Count _Zinzendorff_ rocked the cradle; and the devil himself is man-midwife to their new birth.” And yet this is the man, my dear friend, who in his preface to this very book, lays it down, as an invariable maxim, “That truth is never so grossly injured, or its advocates so dishonoured, as when they employ the foolish arts of sophistry, buffoonery, and personal abuse in its defence.” By thy own pen thou shalt be tried, thou hapless, mistaken advocate of the christian cause. Nay, not content with dressing up this meek apostle, this spiritual empiric, these new missionaries, in bear-skins, in order to throw them out to be bated by an ill-natured world, he proceeds to rake up the very ashes of the dead; and, like the Witch of _Endor_, as far as in him lies, attempts to bring up and disquiet the ghosts of one of the most venerable sets of men that ever lived upon the earth; I mean the _good old Puritans_: “For these, (says our Author) who now go under the name of Methodists, in the days of our fore-fathers, under the firm reign of Queen _Elizabeth_, were called Precisians; but then, as a precious metal which had undergone its trial in the fire, and left all its dross, the sect, with great propriety, changed its name,” (a very likely thing, to give themselves a ♦nick-name, indeed) from Precisian to Puritan. Then, in the weak and distracted times of _Charles the First_, it ventured to throw off the mask, and under the new name of Independant, became the chief agent of all the dreadful disorders which terminated that unhappy reign.” So that according to this Author’s heraldic, genealogical fiction, “Methodism is the younger daughter to Independancy, and now a Methodist is an apostolic Independant;” (GOD grant he may always deserve such a glorious appellation) “But an Independant was then a _Mahometan_ Methodist.” Pages 142, 143, 144. What! an Independant a _Mahometan_ Methodist? What! the learned Dr. _Owen_, the great Dr. _Goodwin_, the amiable Mr. _Howe_, and those glorious worthies who first planted the _New-England_ churches, _Mahometan_ Methodists! Would to GOD, that not only this writer, but all who now profess to preach CHRIST in this land, were not only almost, but altogether such _Mahometan_ Methodists, in respect to the doctrine of divine influence, as they were! For I will venture to affirm, that if it had not been for such _Mahometan_ Methodists, and their successors, the free-grace dissenters, we should some years ago, have been in danger of sinking into Mahometan Methodism indeed; I mean, into a christianity destitute of any divine influence manifesting itself in grace and knowledge, and void of any spiritual aid in spiritual distresses. But from such a christianity, good LORD deliver this happy land! The design our author had in view in drawing such a parallel, is easily seen through. Doubtless, to expose the present Methodists to the jealousy of the civil government. For, says he, page 142, “We see methodism at present under a well established government, where it is obliged to wear a less audacious look. To know its true character, we should see it in all its fortunes.” And doth this writer then, in order to gratify a sinful curiosity of seeing methodism in all its fortunes, desire to have the pleasure of seeing the weak and distracted times of _Charles_ the first brought back again! Or dares he insinuate, that because, as he immediately adds, our country hath been productive of every strange thing, “that we are in the least danger now of any such distracting turn, since we have a King upon the throne, who in his first most gracious speech to both houses of parliament, declared, he would preserve the act of toleration inviolable? And that being the case, blessed be GOD, we are in no danger of any return of such weak and distracted times, either from the apostolic independants, Mahometan Methodists, or any religious sect or party whatsoever.” My dear friend, “if this is not gibetting up names with unregenerate malice, to everlasting infamy,” I know not what is. But it happens in this, as in similar cases, whilst men are thus busy in gibbeting up the names of others, they unwittingly, like _Haman_, when preparing a gallows for that apostolic Independent, that Mahometan Methodist, _Mordecai_, all the while are only erecting a gibbet for their own.

♦ “nick-game” replaced with “nick-name”

But, methinks, I see you now begin to be impatient to know, (and indeed I have neither inclination nor leisure at present to pursue our author any further) who this can be that takes such gigantic strides? I assure you, he is a _perfect Goliah_ in the retinue of human learning.――――Will you guess?――Perhaps Dr. _T――――r_ of _Norwich_;――no――he is dead. Certainly not a churchman? Yes; a member, a minister, a dignitary, a bishop of the church of _England_;――and, to keep you no longer in suspence, it is no less a man than Dr. _Warburton_, the author of “The Divine Legation of _Moses_,” and now _William Lord Bishop of Gloucester_. I know you are ready to say, “Tell it not in _Gath_, publish it not in the streets of _Ascalon_.” But, my dear friend, what can be done? His Lordship hath published it himself: nay, his book hath just gone through a second impression; and that you may see and judge for yourself, whether I have wronged his Lordship or not, (as it is not very weighty) I have sent you the book itself. Upon the perusal, I am persuaded you will at least be thus far of my opinion, that however _decus et tutamen_ is always the motto engraven upon a _bishop’s mitre_, it is not always most certain, though his Lordship says it is, page 202, that they are written in every _prelate’s breast_? And how can this prelate in particular, be said to be the _ornament_ and _safeguard_ of the Church of _England_? when his principles are as directly contrary to the offices of that church, over which he is by divine permission made overseer, as light is contrary to darkness. You know, my dear friend, what our ministers are taught to say when they baptize: “I beseech you to call upon GOD the Father, through our LORD JESUS CHRIST, that of his bounteous goodness he will grant to this child that thing which by nature he cannot have.” But what says his Lordship? “All influence exceeding the _power of humility_, is miraculous, and therefore to abate or be totally withdrawn, now the church is perfectly established.” What say they when they catechise? “My good child, know this, that thou art not able to do these things of thyself, nor to walk in the commands of GOD, and to serve him without _his special grace_.” But what says his Lordship? “A rule of faith being now established, the conviction which the weight of _human testimony_, and the conclusions of _human reason_ afford, are abundantly sufficient to support us in our religious perseverance.” What says his Lordship himself, when he confirms children thus catechised? “Strengthen them, we beseech thee, O LORD, with the Holy Ghost, the Comforter, and daily increase in them thy manifold gifts of grace, the spirit of wisdom and understanding, the spirit of counsel and ghostly strength.” But what says his Lordship, when he speaks his own sentiments? “All aids in spiritual distresses, as well as those which administered help in corporeal diseases, are now abated or totally withdrawn.” What says his Lordship when he ordains? “Dost thou trust that thou art inwardly moved by the Holy Ghost? then, receive thou the Holy Ghost.”

Come, Holy Ghost, our souls inspire,
And lighten with celestial fire:
Thou the anointing Spirit art,
Who dost thy seven-fold gifts impart.
Thy blessed unction from above,
Is comfort, life, and power of love;
Enable with perpetual light,
The dulness of our blinded sight.

What says his Lordship when pronouncing the blessing? “The peace of GOD, which passeth all understanding, keep your hearts and minds in the knowledge and love of GOD.” But what says his Lordship when retired to his study? “All supernatural influence, manifesting itself in grace and knowledge, is miraculous, and therefore to cease under a perfect establishment.”――What says?――But I check myself; for the time would fail me, was I to urge all those quotations that might be produced out of the articles, homilies, and public offices, to confront and invalidate the whole tenor and foundation of his Lordship’s performance. But how it is consistent with that wisdom which is from above, (and by which his Lordship attempts to arraign, try, and condemn the Reverend Mr. _John Wesley_) to subscribe to, and make use of public offices, in the church, and then as publicly deny and contradict them in the press, I leave to his Lordship’s more calm and deliberate consideration. Sure I am, if weighed in the same balance, his Lordship would be found equally wanting, at least. Indeed, during the whole trial, I could scarcely refrain breaking out into the language of the eunuch of Queen _Candace_, to _Philip_ the evangelist, “Speaketh the prophet this of himself, or of some other man?” I hope, my dear friend, you know me better than to suspect I thus retort upon his Lordship, in order to throw dust in your eyes to prevent your seeing what his Lordship may justly except against, in the conduct of the Methodists in general, or in the journals of the Reverend Mr. _John Wesley_ in particular. Whatever that indefatigable labourer may think of his, you know I have long since publicly acknowledged, that there were, and doubtless, though now sent forth in a more correct attire, there are yet, many _exceptionable passages_ in my journals. And I hope it will be one of the constant employments of my declining years, to humble myself daily before the Most High GOD, for the innumerable mixtures of corruption which have blended themselves with my feeble, but, I trust, sincere endeavours, whether from the press or pulpit, to promote the Redeemer’s glory, and the eternal welfare of precious and immortal souls. And, I assure you, that if his Lordship had contented himself with pointing out, or even ridiculing any such blemishes or imprudencies, or yet still more important mistakes, in my own, or any of the Methodists conduct or performances, I should have stood intirely silent. But when I observed his Lordship, through almost his whole book, not only wantonly throwing about the arrows and firebrands of scurrility, buffoonery, and personal abuse, but, at the same time, on account of some unguarded expressions and indiscretions of a particular set of honest, though fallible, men, taking occasion to wound, vilify, and totally deny the all-powerful, standing operations of the Blessed Spirit, by which alone, his Lordship or any other man living can be sanctified and sealed to the day of eternal redemption, I must own that I was constrained to vent myself to you, as a dear, and intimate friend, in the manner I have done. Make what use of it you please; perhaps hereafter I may trouble you with some further remarks.

At present, you know I am on the road to _Scotland_, in order to embark for _America_. And therefore I would now only observe to you further, that the unguarded unwary method made use of by his Lordship to stop, will rather serve to increase and establish, what he is pleased to term a sect of fanatics. The more judicious Bishop _Burnet_, (as I heard an acute advocate once observe,) in the general assembly of the Church of _Scotland_, prescribed a much better (and indeed the only effectual and truly apostolic) way to stop the progress of the puritan ministers, when complained against by some of the clergy, for breaking into and preaching in their parochial charges; “Out-live, out-labour, out-preach them,” said his Lordship. And that the Reverend Mr. _John Wesley_ himself (that famed leader of the Methodists) and every Methodist preacher in _England_ may be thus outed and intirely annihilated, is, and shall be, the hearty prayer of one, who, though less than the least of them all, begs leave to subscribe himself, in great haste, but greater love and esteem,

Yours most affectionately,
In a never-failing _Emmanuel_,

GEORGE WHITEFIELD.

A
RECOMMENDATORY PREFACE
TO THE
WORKS
OF
Mr. JOHN BUNYAN.

A
RECOMMENDATORY PREFACE to the
Works of Mr. JOHN BUNYAN.

_Christian Reader_,

IF such thou art in reality, or if only a bare outward professor, thou needest not be informed, that the all-gracious _Emmanuel_, in the days of his flesh, after he had given us a glorious display of the divine sovereignty in dispensing the everlasting gospel, broke forth into these emphatic words, “I thank thee, Holy Father, LORD of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight.” Agreeable to this, says the great Apostle of the _Gentiles_, “GOD hath chosen the foolish things of this world to confound the wise: and GOD hath chosen the weak things of the world, to confound the things which are mighty; and base things of the world, and things which are despised hath GOD chosen, yea, and things that are not, to bring to nought things that are.” And why? That no flesh should glory in his presence.

Perhaps, next to the first publishers of the gospel of the blessed GOD, these sayings were never more strongly exemplified in any single individual (at least in this, or the last century) than in the conversion, ministry and writings of that eminent servant of JESUS CHRIST, Mr. _John Bunyan_, who was of the meanest occupation, and a notorious sabbath-breaker, drunkard, swearer, blasphemer, &c. by habitual practice: And yet, through rich, free, sovereign, distinguishing grace, he was chosen, called, and afterwards formed, by the all-powerful operations of the Holy Ghost, to be a scribe ready instructed to the kingdom of GOD. The two volumes of his works formerly published; with the great success that attended them in pulling down Satan’s strong-holds in sinners hearts, when sent forth in small detached parties, are pregnant proofs of this. Some of them have gone through a great variety of editions. His _Pilgrims Progress_ in particular, hath been translated into various languages, and to this day is read with the greatest pleasure, not only by the truly serious, of divers religious persuasions, but likewise by those, to whom pleasure is the end of reading. Surely it is an original, and we may say of it, to use the words of the great Doctor _Goodwin_ in his preface to the epistle to the _Ephesians_, that it smells of the prison. It was written when the author was confined in _Bedford-goal_. And ministers never write or preach so well as when under the cross: the spirit of CHRIST and of glory then rests upon them.