AS you profess to know the Scriptures, I need not inform you that the Character of young Elihu shines in the 32d Chapter of the Book of Job with a superiour Lustre, above those other three Friends that came to converse with him. The Humili­ty and Modesty wherewith he first addresses himself to them is peculiarly amiable— ‘I am young, says he, and ye are very old, where­fore I was afraid, and durst not shew you my Opinion—I said, Days should speak, and Multitudes of Years should teach Wisdom.’—But knowing by Experience, ‘that Great Men are not always wise,’ neither do the aged understand Judgment, he said, ‘hearken unto me, and I also will shew my Opinion’—And that they might not censure him for Rashness in speaking, he assures them, Verses 11, and 12, that he had well weighed the Matter before he broke Silence— ‘Behold I waited for your Words; I gave Ear to your Reasons, whilst you searched out what to say—Yea, I attended unto you: and behold there was none of you that convinceth Job, or that answered his Words’—And that they might not be offended at his plain Speaking, or expect that he wou'd be over awed from delivering his Soul, by their Superiority in Age, Learning or Circumstances of Life, in the two last Verses of the Chapter, He bold­ly, but honestly tells them what they were to expect from him— ‘Let me not I pray you, accept any Man's Person, neither let me give flat­tering Titles unto Man, for I know not to give flattering Titles—In so doing my Maker wou'd soon take me away’—And its very re­remarkable [Page 4] that tho' we are told this young Man's Wrath was kindled a­gainst Job and his three Friends, Verses 2, and 3, and tho' (as it appears from the ensuing Chapters) He spoke very close and cutting Things, yet at the End of the Book, we find no blame laid on him by the Great Heart-Searching God—whereas the other three are severely reprov'd and com­manded to apply to Job for the Benefit of his Prayers.

Animated by and willing to Copy after so bright an Example, I now sit down to write you this Letter; in which I wou'd beg Leave to make some Remarks on your Right Reverend Diocesan's late Charge against En­thusiasm—Had I continued in my native Country, I shou'd have taken the Freedom to have written to his Lordship himself; but as I heard that he was very aged, and probably before this cou'd reach England, might be call'd to give up his Account to the great Shepherd and Bishop of Souls, I thought it most adviseable to direct this Letter to you, at whose Request, as appears by the Title Page, this Charge was printed—

It is not my Design to enter upon a critical Examination of every Pa­ragraph—I would observe in general, that his Lordship's main Design from the Beginning to the End of it is to prove, ‘that the indwelling and in­ward Witnessing of the Spirit in Believers Hearts (if there were ever any such Things at all) as also praying and preaching by the Spirit, are all the extraordinary Gifts and Operations of the Holy-Ghost, belonging only to the Apostolical and primitive Times, and consequently all Pre­tentions to such Favours in these last Days are vain and Enthusiastical’—In order to evince this, his Lordship selects several Passages of holy Writ, which in his Opinion are misapply'd by those whom his Lordship is pleased to stile modern Enthusiasts, and undertakes to shew, Page 11th ‘that they are to be interpreted chiefly, if not only of the State of the apostolical and primitive Church, and that they very little if at all relate to the pre­sent State of Christians’—Whether or not, his Lordship hath succeeded in his undertaking, will best appear by a candid and impartial Review of it—

The first Attempt of this Nature which we meet with in his Lordship's Charge is Page the 12th. His words are these— ‘That I may proceed in a regular Manner, with regard to those Passages of Scripture that I shall select on this Occasion, I chuse to begin with the original Promise of the Spirit, as made by our Lord a little before he left the World—It occurs in the 14th and 16th Chapters of St. John's Gospel; in which he uses these words: when the Spirit of truth is come (whom Christ had just before promis'd to send from the Father) Chap. 14 th, verse 16 th, He will guide you into all Truth, and be will shew you Things to come’—And again, ‘ the Comforter, which is the holy Ghost, whom the Father will send in my Name, he shall teach you all Things, and bring all Things to your remembrance whatsoever I have said unto you. It is very clear (proceeds [Page 5] his Lordship) from the bear recital of these Words, that as they were spoken to the Apostles, so they Peculiarly belong to the Apostles them­selves, or to the inspired Persons in the primitive Church.’

But granting that these Words do belong peculiarly to the Apostles, does it therefore follow, that they do not at all belong to their Successors, or in common to all Believers upon whom the Ends of the World are come? Were not the Apostles then Representatives of the whole Church? And may not what was spoken to them in a proper degree be said to be spoken to us and to our Children, and to as many as the Lord our God shall call? Does not his Lordship confess, Page 13th ‘that in one of these Passages it is added, that the Father will give you another Com­forter that he may abide with you forever? And does not his Lordship allow, page 14th, that in the largest sense, in which this may be understood it is synonymous with Christ's Promise to his Disciples at his Ascension, that he would be with them always even to the End of the World’ that is (as himself explains it) ‘by the perpetual Presence of the holy Spirit, as the Guardian of his Church 'till the end of the World?’ But how can Christ be with his Church by the perpetual Presence of his Spirit, or how can the holy Spirit ‘be the Guardian of his Church 'till the End of the World,’ unless it is by opening and bringing all Things to our Remembrance whatsoever Jesus hath said to us in his revealed Will, guid­ing us thereby into all Truth, and teaching us all Things necessary to eternal Salvation?

This Promise, it's true, as his Lordship observes, Page the 15th, ‘was fulfilled in a most solemn Manner by the Descent of the holy Spirit on the Apostles, and others with them at the Feast of Pentecost, that is recorded so very particularly in the 2d. Chap. of the Acts of the Apostles. And it is as true (as his Lordship intimates pag. 16th) that St. Peter makes an Application, of the Prophecy of Joel to the mira­culous Effusion of the Spirit on that memorable Occasion.’

But does not his Lordship by intimating that this Promise of our Lord was wholly compleated on the Day of Pentecost, prove too much? For does it not then follow that no one after the Day of Pentecost was to ex­pect the Holy Ghost to bring all Things to their Remembrance, to teach them all Things, and shew them Things to come? How then could this Promise be fulfilled in the Apostle Paul who was converted sometime af­ter? Or how could this remain in the primitive Church in the inspired Persons, or abide with the Church for ever to the End of the World? And supposing the Apostle Peter does make an Application of the Pro­phecy of Joel to the miraculous Effusion of the Spirit on the Day of Pen­tecost, Acts the 2d. Verses 16th, 17th, &c. Does it therefore follow that this Promise of our Saviour extends no farther than that Day? Do [...]s [Page 6] he any where intimate any such Thing through his whole Discourse? Or is it any new Thing for Prophecies to have several Fulfilments? Is not that Prophecy, Out of Egypt have I called my Son, which was originally spoken concerning God's Isreal, apply'd by the Evangelist Matthew, Ch. 2d Verse 15th. to the Son of God himself? And therefore granting that this Promise was in an extraordinary Degree fulfilled in the Day of Pentecost, how does it follow that it is not now and will be in an ordinary Way fulfilling to the End of the World? And consequently may not this Promise of our Lord, be pleaded by all his Disciples for the Indwelling of his blessed Spirit, and his inward Teaching, by the Instrumentality of his re­vealed Will, now as well as formerly (especially since his Lordship, Page 15th, clears us from pretending to the Operations of the miraculous Kind) without being censured for so doing as Modern Enthusiasts.

But this inward Teaching and Indwelling of the Spirit his Lordship will by no Means allow even the primitive Christians to have had in com­mon, and therefore, Page 35th which (I come to next for Method's Sake) He comments upon ‘another remarkable Scripture that in his Lordship's Opinion has been misapply'd to later Ages, and indeed to the present Times by several Enthusiasts, but was really peculiar to the Times of the Apostles. It occurs, says his Lordship, Page ibid, in the first Epistle of St. John, Chap. 2d. Verse 20th, 27th. But ye have an Unction from the Holy One, and ye know all Things— But the anointing which ye have received of him, abideth in you: But as the same Anointing teacheth you all Things, and is Truth, and is no Lie; and even as it hath taught you, ye shall abide in him.’

This Unction from the Holy One, and this Anointing his Lordship in five or six Pages labours to prove, was some extraordinary Gift residing in some particular inspired Persons, and not in the Believers in general to whom the Apostle wrote—But with what Shadow of Argument does his Lord­ship reason thus? For tho' it be certain (as his Lordship intimates Page 37th) ‘that there were several such inspired Teachers among the first Christians, who were endow'd with various Gifts of the Spirit, and among them with the Gift of Prayer, and Preaching, and Revelation of the true Sense of the prophetical Parts of the old Testament;’ yet how does it appear that these inspired Teachers are the particular Persons referred to by the Apostle in this Passage? If that was the Case, would not the Epistle itself more properly have been directed to them, as having the Oversight of the Flock? Or is it not probable at least that the Apos­tle would have had something to say to them as well as to the little Chil­dren, young Men and Fathers, Verses 12th, 13th, to whom he writes so particularly? And is it not evident from the whole Context that this Unc­tion from the Holy One was not an extraordinary Gift residing in any par­ticular [Page 7] inspired Person, but the Indwelling of the Spirit, which abode in the Believers in general, whereby they had an experimental Proof, that Je­sus was indeed the Christ, and therefore needed not that any Man should teach them (that is further teach them) for the Apostle writes unto them as knowing Persons, Verse 12th, &c.—Is not this Interpretation quite con­sistent with the whole Scope of the Apostle in this Epistle, which was to comfort himself, and Believers in general, now so many Antichrists were abroad, that (since Jesus Christ had declared, Matth. 24. 24. That the E­lect could not be finally deceived) they having a Proof of their Election by receiving this Unction from above, this Indwelling of the Holy Ghost in their Hearts, were now enabled in a Way far superior to though not entirely exclusive of human Teaching to guard against the Seducers of the Day? And consequently may not the Indwelling of the Spirit be in­sisted upon now as the Privilege of all real Christians, without their being justly stiled for so doing modern Enthusiasts.

Again, is not his Lordship greatly mistaken in his Explanation of the 16th Verse of the 8th of Romans, viz. ‘ The Spirit it self [...]reth Witness with our Spirit, that we are the Children of God.’ This Passage, says his Lordship, Page 18th, ‘As it is connected with the preceeding one, relates to the general Adoption of Christians, or their becoming the Sons of God, instead of the Jews, who were then rejected by God, and had lost that Title. But what was the Ground of this Preference that was g [...]n to Christians? It was plainly the Gifts of the Spirit, which they h [...] and which the Jews had not. That Spirit then which by its Gifts enabled the Apostles and other Christians to work Miracles of va­rious Kinds, was a Demonstration, that God was in them of a Truth, and that their Religion was own'd by him in Opposition to that of the Jews, whom he had deserted in a judicial Manner.’ The Conclusion his Lordship draws from these Premises we have Pag. the 20th, viz. ‘That the fore-mentioned Testimony of the Spirit, attended with the Testimo­ny of our own Spirit, i. e. the Consciousness of the Sincerity and good Lives of private Christians, was the publick Testimony of the miraculous Gifts of the Spirit which God had conferred on the Apostles, and many of the first Christians; and which shewed that they and their Brethren were the true Church of God, and not the Jews. And this was a plain Criterion in the first great Controversy, namely, to which of those two Churches Men were obliged to adhere in Com­munion. And consequently, this Witness of the Spirit, which shews that we Christians are the Sons of God, cannot possibly be appl [...]ed to the mere private Testimony of the Spirit given to our own Consciences, to prove that we or private Christians are the Sons of God and Heirs of Salvation, as is pretended by modern Enthusiasts.’

[Page 8] But does not his Lordship here argue from a mistaken Supposition, viz. That the Apostle in the 8th of the Romans is speaking of the miraculous Power our Lord gave his first Apostles to work Miracles in confirmation that their Doctrine was of God? Is there any such Thing so much as hin­ted at through the whole Chapter? Is not the whole Scope of it to shew the Privileges of those, who being justified by Faith alone, Chap. 5th. Have Peace with God through our Lord Jesus Christ? Does not the Apostle there­fore at the first Verse say, That there is no Condemnation to them which are in Christ Jesus? Does he not say Verse the 9th, that the Spirit of God dwelt in them? Does not his Lordship allow, Page 16, &c. That the A­postle in this and the preceeding Verses treats of that spiritual Principle in Christians which enables them to mortifie the Deeds of the Body and overcome carnal Inclinations? and what Shadow of a Reason can be given to prove that the same spiritual Principle is not spoken of in Verse 16th. as bearing Witness with the Believer's Spirits that they were the Children of God? Do not the very Words imply an inward witness, even something that bears Witness with their Spirits, that they are the Children of God? Is it not said Verse 15th. to be something that they had received?— But ye have received the Spirit of Adoption whereby we cry Abba Father. And is not the obvious Sense of these Verses put together plainly this viz: ‘That true Believers those that are Christians indeed, have the Spirit of God dwelling in them, Verse 9th. Are led by this Spirit,’ Ver. 14th, Have gotten an inward Witness from this same Spirit that they are God's Chil­dren, and therefore need not be brought into Bondage and fear, least God would reject them, but may have free Access, and with a full Assurance of Faith and a holy childlike Simplicity Draw near unto him, crying, Abba Father?

His Lordship to prove that this is not the Sense of this Passage, but that the Testimony of the Spirit here spoken of, is a publick Gift of working Miracles, refers Page 19th, to Galatians 3d and 2d, where the Apostle puts this Question to them ‘Received ye the Spirit?’ (i. e. ac­cording to his Lordship, the Power of working Miracles) ‘by the Works of the Law, or by the Hearing of Faith, which (says his Lordship) the same Apostle presently after explains, when he says at Verse 5th, He therefore that ministereth to you the Spirit and worketh Miracles among you, doth he it by the Works of the Law or by the Hearing of Faith’? But is not here a plain Antithesis between administring the Spi­rit and working Miracles? Do they not evidently imply two distinct Things? And can it be supposed that the Spirit which the Apostles asks, Verse 2d, Whether they had received by the Works of the Law, or the Hear­ing of Faith, was a Power to perform such Miracles, at least that only? Would it not then follow, since he declares in the 8th of the Romans, that [Page 9] if any Man have not the Spirit of Christ he is none of his, that either all Believers did receive his Spirit in his miraculous Gifts, or that no one is a Believer that has them not? And doth not the Apostle in this very Epistle make it appear that the Spirit here spoken of is not this miracu­lous outward Testimony? For what says he, Gal. 4. 6. "And because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts (whereby it is plain the Spirit was received into the Heart) crying, Abba Father?" And does not this quite clear up that Passage of Romans, Ch. 8. v. 15. about the witnessing Spirit and the Spirit of Adoption, viz. That Believers (besides seeing the Miracles which the Apostles wrought) had an inward Testimony of the Holy Ghost, making an inward Application of the Merits of Christ to their Souls, and giving them an inward Testi­mony that they were indeed the adopted Sons of God, and therefore in a holy Confidence they might cry, Abba Father? Is there any Thing forced in this Interpretation? And consequently (notwithstanding what appears to the contrary from his Lordship's Explanation) may not Persons assert that there is such a Thing as a Witness or Testi­mony of the Spirit given to our own Consciences to prove that pri­vate Christians [...]re the Sons of God and Heirs of Salvation, without being censured for so doing as modern Enthusiasts?

May I not likewise venture to affirm, that his Lordship is equally mis­taken in his Interpretation of the 26th and 27th Verses of the same Chapter, which run thus, ‘Likewise the Spirit also helpeth our Infir­mities: for we know not what we should pray for as we ought, but the Spirit itself maketh Intercession for us with Groanings which can­not be uttered—And he that searcheth the Heart, knoweth what is the Mind of the Spirit, because he maketh Intercession for the Saints according to the Will of God.’

The Spirit here spoken of according to his Lordship, was the Spirit acting in the inspired Person, who in the Apostolical Age, says his Lord­ship, Page 24th. ‘Had the Gift of Prayer, and interceded for the whole Congregation; so that what is here said of the Spirit, is by an easy Figure transferred to the spiritual or inspired Person, who prayed in that Capacity, for the whose Christian Assembly—It is he that ma­keth Intercession with God for private Christians with vehement and inexpressible Groanings of Sighs’—But however easy it may be to find out a Figure to transfer what is here said of the Spirit, to the spiri­tual, or inspired Person, yet how will it be easy to find a Figure to in­terpret this of the spiritual or inspired Person at all? For has it not al­ready been shewn that this whole Chapter is no where speaking of any such spiritual inspired Person, but of the Spirit of God dwelling in all Believers?

[Page 10] His Lordship goes on, Page ibid, to comment upon the 27th Verse. ‘ And be that searcheth the Hearts, knoweth what is the Mind of the Spirit (i. e. of the spiritual or inspired Person) because he maketh Intercession for the Saints according to the Will of God. That is, says his Lordship, God knows the Intentions of the spiritual Person, and judges of the Vehemence of his Desires in Prayer for the whole Assembly, for whom he makes Intercession, with Regard to the immediate Subject of Affliction, literally indeed, according to God ( kata Theon) or re­latively to him, but by Construction, conformably to the Will of God; namely that in a most fervent Manner, the Person that has the inspi­red Gift of Prayer which he uses for the Benefit of the whole As­sembly; he, I say, leaves it entirely to God, whether it be best that Christians should suffer Afflictions for the Gospel, or be delivered from them. And such an Intention of his Prayer cannot but be high­ly acceptable to God, who searches his Heart, and approves of such an Act of profound Resignation to his Will.’

Thus far his Lordship—But where is there thro' the whole Chapter any Mention made of an Assembly or of any spiritual inspired Person praying in its Behalf? Does it not require a very profound Under­standing to search it out? Is it not more agreeable to the whole Scope of the Apostle in this Chapter, to believe that this Spirit here mentioned as helping Infirmities, or Distresses, and assisting in Pray­er, is the common Privilege of all Believers? Is he not said to make Intercession for the Saints in general? And does not his Lord­ship, Page 22d, in Effect own this? For what says his Lordship? ‘Now on this Occasion, he, i. e. the Apostle adds another Proof of the Truth of Christianity, and that Christians are the adopted Sons of God, and more especially with Regard to their Sufferings at that Time, for the Sake of their Religion, says he, Ver. 26th. Likewise the Spirit also (or rather even kai) helpeth our Infirmities (or our Distresses, for the Word Astheneiais signifies both.) And then he mentions in what Instances he does so, viz. in Prayers to God a­bout bearing Afflictions or being delivered from them; and which of these two is most profitable for us the Spirit knows better than we ourselves, and therefore instructs Christians how to pray with Re­gard to their Sufferings. We know not says he, what we should pray for as we ought, that is, whether it be best for us to bear Afflictions, or to be delivered from them according to our natural Inclinations.’ And after writing thus, how inconsistent is it in his Lordship to say that this is done by the Spirit acting in the inspired Person only, who made Intercession for the whole Assembly? Is not the quite contrary, I could almost say, Self-evident? And how then can those who from this Pas­sage of the 8th of the Romans, humbly claim the Gift & Grace of Pray­er [Page 11] now as well as formerly for so doing, be justly termed Modern En­thusiasts.

May we not further enquire, whether his Lordship's Interpretation of the 4th and 5th Verses of the 2d Chapter of the first Epistle to the Corinthians be found and consistent? The Words are these, Page 27th. ‘ And my Speech and my Preaching were not with the enticing Words of Man's Wisdom, but in Demonstration of the Spirit and of Power, that your Faith should not stand in the Wisdom of Men, but in the Power of God.’ As to the former Part of these Words, viz. ‘My Speech and my Preach­ing were not with the enticing Words of Man's Wisdom,’ his Lordship seems to agree with the Interpretation put upon them by those whom he is pleased to term Enthusiasts; but the latter, viz. ‘ The De­monstration of the Spirit and of Power,’ His Lordship in Pages 29th, 30th, 31st, & 32d, would fain shew means no more than that the A­postle proved Jesus to be the Messiah by Proofs out of the Prophecies of the Old Testament and evinced the Truth of Christianity, by per­forming Miracles.

And supposing this may be one Sense of the Words, yet if this be the sole Meaning of the Apostle's Expression, would it not have better become such a Scholar as Paul was to have said, he came to them in the Demonstration of the Scriptures rather than of the Spirit? Can any parallel Passage be produced where the Word Spirit, is thus put for the Scriptures? And therefore by the Demonstration of the Spirit, may we not understand that the Spirit of God himself whilst the Apostle was preaching wrought a demonstrative Conviction in the Souls of his Hear­ers; not only that what he spake was of God, but also that he was as­sisted in speaking by the Spirit of God? Does not this agree with what he says, 2d Epistle, Cor. 3. 2, 3. Ye are our Epistle, written in our Hearts, known and read of all Men: Forasmuch as ye are manifestly declared to be the Epistle of Christ ministered by us, written not with Ink, but the Spirit of the living God, not in Tables of Stone, but in fleshly Tables of the Heart.—And though it should be allowed that the Word Dunamis (as his Lord­ship observes, Page 30th) ‘in its ordinary Sense in the New Testa­ment, must signify the Power exerted in miraculous Operations;’ yet how is it foreign to the Apostle's Purpose to interpret it also of a divine Power or Energy which ordinarily attended the Word preached by him; I mean such a Power as accompanied the Word when the Lord opened the Heart of Lydia, and when so many were pricked to the Heart and made to cry out, Men and Brethren what shall we do to be saved? Does not the Word Dunamis seem to carry this Sense with it, 2 Cor. 7th. But we have this Treasure in earthen Vessels that the Excellen­cy of the Power ( Dunameos) may be of God and not of Men—And is not Apollos said to be ( Dunatos en-graphais) mighty, or powerful, [Page 12] in the Scriptures, though we do not hear that he performed any Mira­cles at all? And tho' his Lordship is pleased to say Pag.ibid, ‘For by this Power of God here spoken of, (i.e. a Power to work Miracles) appears expresly from the immediately following Verse, in which is assigned the Reason for using this Method of proving Christianity to be true, viz- That your Faith should not stand in the Wisdom of Men, but in the Power of God.’ Yet will it not equally hold good that their Faith stood not in the Wisdom of Men but in the Power of God, if by the Power we understand a divine Power attending the Word preached in convincing the Conscience, and changing the Hearts of Men, exclusive or besides a Power of working Miracles?

His Lordship in the same Page proceeds thus— ‘By the Power of God therefore must necessarily be understood the miraculous Operations per­formed by Jesus Christ and his Apostles as a divine Testimony of their Authority. He goes on in the 7th, 10th and following Verses, to explain this Demonstration of the Spirit and of Power. And tells us that this Wisdom of God is a Mystery, or Wisdom formerly hidden from the World, was couched in the Types and Prophecies of the Messiah in the old Testament under the Title of the Law of Moses, the Psalms and all the Prophets that were actually fulfilled in Jesus Christ—For says he The Spirit searcheth all Things even the deep Things of God. Now we have not received the Spirit of the World (viz. of O­ratory and Philosophy) but the Spirit which is of God, that we might know the Things that are freely given to us of God. That is, that we might learn of the Spirit the true Meaning of those Writings which he dictated himself, and which none but the Spirit of God could know, since the Gospel is the Contrivance of God alone for Man's Salvation; and the Benefits of it are freely and of his mere Grace conferred upon us.’

But in all these Passages where is there a Shadow of a Proof that by the Word Power the Apostle meant only that he worked Miracles a­mong them? Is there any such Thing so much as hinted at in those Verses? Or what greater Reason is there to infer from hence that the Demonstration of the Spirit means no more than proving Christ to be the Messiah from the Books of the Old Testament?

His Lordship goes on Page 31st to comment upon the 13th Verse of the 1st Cor. 2d. thus, The Apostle adds ‘ Which Things also we speak not in the Words which Man's Wisdom teacheth, (viz. as before by O­ratory and Philosophy) but which the Holy Ghost teacheth; comparing spiritual Things with spiritual. From which last Passage it appears that the Words which the Holy Ghost is said to teach must be propheti­cal Revelations made of Jesus Christ in the old Testament which were clearly discovered to the Apostles and explained by them to [Page 13] the World by the same Holy Spirit, that perfectly knew those deep or mysterious Things of God in the holy Scriptures which related to and were fulfilled in Jesus Christ: and whose Expositions of his Doctrine were authorized by the Miracles they wrought in Confirma­tion of it.’

But supposing this be in Part tree, have not the Words a farther Meaning? And by Words which the Holy Ghost teacheth may we not understand, Words which the Holy Ghost did immediately put into this and other Apostles Minds whilst they were Preaching, speaking or writing? Was there not such Assistance promised the Apostles? Did they not speak as the Spirit gave them Utterance? And since Jesus Christ has promised in an especial Manner to be with his Ministers even to the End of the World, may they not humbly claim the divine Influ­ence to assist them in a Degree in preaching now as well as formerly, by bringing to their Remembrance the Words and Things he had taught them in the holy Scriptures before, and so opening a Door of Utter­ance to them without being for so doing justly stiled Modern Enthusiasts?

His Lordship in Order to give a Sanction to these his several Inter­pretations, quotes Chrys [...]stom, Origen and Athanas [...]s—But does his Lord­ship deal candidly or simply in this Matter? For tho' they may in some Respects agree with his Lordship's literal Interpretation, do they not give a spiritual One also? Does not his Lordship himself, P [...]. 4 [...]d, citing the Authority of Athanas [...]s, that great Light of the Christian Church in Effect confess this? Does he not say that he interprets the Unction of the Holy One not merely of divine Grace? But does it therefore fol­low that he did not interpret it at all of divine Grace? Nay does it not follow that he did interpret it of divine Grace, viz. of the Spirit of God dwelling in all Believers, as well at least as of the miraculous Gifts of the Spirit? Does not Ignatius one of the most early Writers, stile himself Theophoros, and the People to whom he writes Theophoros? And can it be supposed, that Origen in particular, who, his Lordship profess­es again and again in his Treatises against Woolston, to be such a spiri­tual Interpreter of Scripture, has in these Passages so tenaciously clea­ved to the literal Interpretation as utterly to deny the Indwelling and inward Witness of the Spirit? Is not this entirely opposite to the whole Tenor of his Writings, as well as the Writings of the most ancient Fathers? And has not his Lordship out of his great Zeal against En­thusiasm by writing thus, unwarily run into an Extreme? And as he justly charged the infamous Woolston, with sticking too close to the Spirit, and not minding the Letter, has he not in this Performance so closely adhered to the Letter; and so sadly neglected the Spirit as al­most totally (if his Interpretations be true) to exclude the Holy Ghost in his Operations, since the primitive Times out of the Christian World?

[Page 14] Is not this Matter of Fact? Are not these Words of Truth and So­berness? Be not angry therefore, but bear with me a little, if like Elib [...] I speak that I may refresh my self— For behold my Belly is as Wine which [...] [...]ent, it is ready to burst like new Bottles.—Let his Lordship write what he pleases to the contrary, "there is a Spirit in Man, and a holy Spirit in Believers, and an ordinary Inspiration of the Almighty which now as well as formerly giveth them spiritual Understanding." But supposing it was not so, and all his Lordship's Glosses upon the fore­mentioned Passages were as right as in my Opinion they are wrong, could you Rev. Brethren (I appeal to your Consciences) in your own Hearts even wish that they were so? If you should answer yes, (as your requesting his Lordship to print this Charge, gives me too great Reason to think you would) Tell it not in G [...]th, publish it not in the Streets of Askei [...]n, least the Daughters of the Philistines rejoice, least the Daughters of the Uncircumcised triumph—For if this be the Case, in what a poor benighted Condition has the Lord Jesus left his Church in these last Days? And what avails it to have his Doctrines and divine Mission e­vinced formerly by Gifts and Miracles, if we are deprived of the in­ward Teachings and Indwelling of the Holy Spirit? It is true, his Lordship does talk here and there of the blessed Spirit and of his ordi­nary Influences. But what are His ordinary Operations, if he is neither to dwell in us, or to give us an inward Testimony in our Hearts, that we are born of God? What signifies talking of his Assistances, and at the same Time declare that they can neither be inwardly felt, or percei­ved, nor Believers be supernaturally assured thereby of their Salvation? Or if we are to expect no Operations of the Spirit that are supernatu­ral, as his Lordship again and again intimates, what are the natural O­perations that we are to look for? Or can there possibly be any Ope­ration of the Holy Spirit which is not supernatural? What can Deists and the whole Tribe of Unbelievers wi [...]h for more than such Doctrine? Does not his Lordship by writing thus, greatly hurt the Cause he would defend, and out of a Zeal to prove Christianity no Enthusiasm, unwit­tingly run into that Fault which he would throw upon these against whom his Charge is levelled, Pag. 2d. ‘I mean does he not act in Con­cert with Infidelity against our established Religion, our great and common Salvation?’ How must the Church of Rome also glory in such a Charge? Is it not after their own Heart? Is not the denying the Witness of the Spirit in Believer's Hearts one of the main Pillars of Popery? Are not Papists kept in Slavery, and taught to trust to the Ab­solution of their Priests, because it was one of the Determinations of the Council of [...], that n [...]ne can here below attain from the Spirit a Certainty of their being finally saved? His Lordship has done well in signalizing [...] by writing against the [...] and Infidels—But what [Page 15] will it avail, or how can his Lordship flatter himself that the Efforts of the latter, Page 2d. ‘ Have been sufficiently opposed’—Since by writing a­gainst the Witness of the Spirit he so nearly symbolizes with the one, and by crying down all supernatural Operations of the Holy Ghost, joins Hands with the other? Besides, if there are no Proofs of the Truth of our Religion by the inward Testimony of the Spirit, as his Lordship affirms, Page 52d, or even by the infallible Application of the seve­ral Marks of Truth in it by the Holy Spirit to the Minds of Men, and his making so strong and violent an Impression on them as to form ( horresco referens) a new unintelligible Sort of divine Faith, Pa. 53. How shall we distinguish true and divine Faith from that which is false and barely historical? Are not the Devils capable of such a Faith? Nay, have they not as real Faith, as Christians themselves▪ if there be no other Faith, but what is wrought by external Revelation and out­ward Miracles? Do they not thus believe and tremble? And can it be supposed that all the Miracles that the Apostles wrought and the glo­rious Sermons that they were enabled to preach, were only to shew People of what Communion they were to be of? Is not this bringing the Gospel down to a mere History, which one may read, as we read of the Exploits of an Alexander, and making Faith to be a bare Assent of the Understanding, which a Person may have and yet be no more be­nefited by the Death of Christ, than Simon Magus was in believing that he was crucified?

But further; Supposing his Lordship had shewn that every one of those Passages he has commented upon had been misapplied by Modern Enthusiasts; yet are there not besides a great Cloud of Witnesses to be fetched from the lively Oracles to prove that the indwelling, and in­ward Witness of the Spirit are the Privileges of all Believers? Will you permit me to instance only in a few? What think you of that Pas­sage in St. John's Gospel, Chap. 7. 37, 38, 39. In the last Day, that great Day of the Feast, Jesus stood up and cried, saying, if any Man thrist, let him come unto me and drink— He that believeth on me, as the Scripture hath spo­ken, out of his Belly shall flow Rivers of living Waters. But this spoke he of the Spirit which they that believe on him should receive? How, I pray you, are we to understand that Petition of our Lord for his Disciples just before his Passion in the same Evangelist, Chap. 17. 20, 21. Neither pray I for these alone, but for them also which shall believe on me through their Word: That they all may be one, as thou Father art in me, and I in thee; that they also may be one: And again, Verses 22, 23. That they may be one, even as we are one, I in them and thou in me, that they may be made perfect in one? How would you explain that Question of the Apostle's to the Co­rinthians (a Church famous for its Gifts above any Church under Heaven) Know ye not that Christ is in you unless you be Reprobates? How do you ex­plain [Page 16] that Assertion of the Evangelist John in his 1 Epist. 5. 10. He that believeth hath the Witness in himself? Or that of the Apostle Paul to the Ephesians Chap. 1. 13, 19. and again Chap. 4. 30? How do you inter­pret that Passage, 2 Cor. 6. 16. Or what say you to that Exhortation of St. Jude ver. 20. But ye Beloved, building up your selves on your most holy Faith, praying in the Holy Ghost, keep yourselves in the Love of God? Can any of these Passages with any Manner of Consistency be interpreted of the miraculous Gifts of the Holy Ghost, or be confined to the primitive Church? Do they not speak of an indwelling, witnessing Spirit which all Believers in all Ages have a Right to expect, till Time shall be no more?

And now my Rev. Brethren if these Things be so, may not that Ques­tion be very justly put to you which our Lord on a like Occasion, asked Nicodemus a Ruler of the Jews, "Are ye Masters of Israel, are ye Mi­nisters of the Church of England and know not these Things? What has his Lordship been doing so many Years in professing to confer the Holy Ghost by Imposition of Hands on so many Ministers, saying unto them, Receive the Holy Ghost in the Imposition of our Hands, if there are none of those Assistances from the blessed Spirit to be expected now, which were conferred when our Saviour first spoke these Words to his Disciples? How can his Lordship in Conscience make Use of the Or­dination Office? Or how could you before many Witnesses publickly confess that you were inwardly moved by the Holy Ghost to take upon you the Administration of the Church, when you openly deny him in his most powerful, and in Believers, common Operations? Should you not tremble to think how much this looks like belying the Holy Ghost, and acting the dreadful Crime of Ananias and Sapphira over again, or lying not only unto Man, but unto God? And why are you so zealous for the Church and continually crying out the Temple of the Lord, the Temple of the Lord, and yet trample her Offices, Collects & Articles in Effect under your Feet? With what Consistency can you use the Baptismal Office, and so­lemnly say unto God, ‘We yield thee hearty Thanks, most merciful Fa­ther, that it it hath pleased thee to regenerate this Insant with thy Holy Spirit.’ And yet agree with his Lordship, Pag. 61, in asserting that ‘to that federal Rice of Baptism is annexed the preventing or preparatory Grace of God, as is likewise (on a due Improvement) that of the assisting Kind.’ Is this all that is implied in the Baptismal Office? And is Regeneration no more than this? What a miserable Condition then are those in who have only their baptismal Regeneration to depend on? For who is there that has improved, nay who is there that has not sin­ned away this preparatory Grace? Is not this directly contrary to the whole Baptismal Office? And are not those to be reckoned Friends to Mankind who bid them look for a better Regeneration than this amounts [Page 17] to? Again, with what Propriety can his Lordship in the Office of Con­firmation pray unto God to give the Persons to be confirmed ‘the Spirit of Wisdom and Understanding; the Spirit of Counsel and ghostly Strength.’ Or how can Ministers in general in the Collect for Whit­sunday say, ‘Grant us by the same Spirit to have a right Judgment in all Things and evermore to rejoice in his holy Comforts?’ Why are those Passages wherein these Blessings are promised to the first Apostles appoin­ted to be read at this Festival if we are not in our Degree to expect the same Mercies? And if these Things are not to be inwardly felt, and we are not to be supernaturally assured of our Salvation, wherefore do you make Use of those Words in the Visitation of the Sick, ‘The Almigh­ty Lord, who is a most strong Tower to all them that put their Trust in him, to whom all Things in Heaven, in Earth, and under the Earth, do bow and obey, be now and evermore thy Defence, and make thee know and feel, that there is none other Name under Heaven given to Man, in whom and through whom thou mayst receive Health and Sal­vation, but only the Name of our Lord Jesus Christ?’ Or with what Propriety can you subscribe to the 17th Article wherein we are told ‘That the godly Consideration of Predestination and our Election in Christ, is full of sweet, pleasant, and unspeakable Comfort to godly Per­sons, and such as feel in themselves the Working of the Spirit of Christ?’ And if there be no such Thing as Inspiration at all, how can you consistent with your Principles, use the Church Collect before the Communion Office and pray, ‘Almighty God to cleanse the Thoughts of our Hearts by the Inspiration of his Holy Spirit.’—Or how can you agree with the 13th Article, which affirms that Works done ‘before the Grace of Christ, and the Inspiration of the Spirit, are not pleasant to God?’ Are not all these Things against you? Do they not all concur to prove that you are the Betrayers of that Church you would pretend to defend? A­las, what Strangers must you be to a Life hid with Christ in God, and the blessed Fruits of the Spirit; such as Love, Joy, Peace, Long-Suffering, Gentleness, Goodness, Faith, Meekness, Temperance, when you know of no other first Fruits of the Spirit than the miraculous Gifts of the Holy Ghost conferred on some particular Persons in the primitive Church, which a Man might have so as to prophesy and cast out Devils in the Name of Christ, and yet be commanded to depart from him in the last Day? How miserable must the Congregations be of which you are made Overseen? And how little of the Divine Presence must you have felt in your Administrations, that utterly deny the Spirit of Prayer, and the Spirit's helping you to preach with Power, as Things that have long since ceased? Is not this the Reason why you preach as the Scribes, and not with any divine Pathos and Authority, and see so little good Effect of your Sermons? Have not your Principles [Page 18] a direct Tendency to lull poor Souls asleep? For if they are not to look for the supernatural Operations of the Spirit of God o [...] any inward Feel­iny or Perceptions of this Spirit, may not all that are baptized, and are not notoriously wicked, flatter themselves that they are Christians indeed? But is not this the very Quintessence of Pharisaism? Is not this the dark, be­nighted State the great Apostle of the Gentiles confesses he was in, before he was experimentally acquainted with Christ, or knew or felt the Power of his Resurrection? Is not this a prophesying falsely, to say unto People, Peace, Peace when there is true solid scriptural Ground for Peace? And are not you then properly the Persons his Lordship speaks of Page 1st, as betray­ing whole ‘Multitudes into an unreasonable Presumption of their Salva­tion?’ For is it not the highest Presumption for any to hope to be saved without the Indwelling of the Spirit, since the Apostle declares in the most awful Manner, If any Man have not the Spirit of Christ be is none of his? Is it not high Time for some Body to rouze the sleepy World out of this State, though it should cost them some melancholly Thoughts: May they not justly despond and despair too of being saved in such a Condition? For how can they possibly be good Christians, or indeed Christians at all, unless they some Time or other feel the Spirit of God in their Hearts? Or how can they justly be stiled enthusiastical Pretenders to immediate In­spiration and new Revelation, Page 3d, who only claim what is promised in the Will of God already revealed, and exhort all to add Diligence to make their Calling and Election sure? And why should that great Man of God, Dr. Owen be so particularly mentioned by his Lordship, Page 15th? Has there a more solid critical learned Divine appeared for many Ages in the Christian World? Being dead, doth he not yet speak? Do not his Works praise him? Or supposing he was an Enthusiast, as his Lordship calls him, how can he be a Modern one? Has he not been dead now above fifty Years? And why is he mentioned with an, &c? Would his Lordship have us understand Dr. Goodwin, Mr. Baxter and Writers of the Puritan Stamp? But in reproaching them, does not his Lordship equal­ly brand Arch-Bishop Usher, Bishop Hall, Bishop Davenant, Bishop Hop­kins, and others, nay all the godly Reformers and Martyrs and the Com­pilers of our Articles, Homilies, and Liturgy also? Were not they equal­ly enthusiastical, with those which his Lordship in this Charge would con­demn, and may I not therefore say, if they were Enthusiasts, would to God you were not only almost, but altogether such as they were? Has not his Lordship undesignedly put an Honour upon the Methodists by joining them in such Company? Might not his Lordship easily foresee that such a Procedure as this would rather encrease than diminish the Pro­gress of Methodism, which his Lordship seems to have unwittingly pro­phesied of three Years ago, when this Charge was first delivered? See [Page 19] Margin of Page 60th. For what in an human Way can have a more na­t [...]l Tendency to strengthen the Methodist's Hands than their having a publick Occasion to shew that they [...] up the great Doctrines of the Reformation, and are thrust out of the Synagogues for no other Reason, than because they preach Articles of Faith, to which they have subscribed as the Expression is in the literal and grammatical Sense?

Oh my Rev. Brethren—My Hear [...] [...] in Pain for you—Indeed I could weep over you—Surely you are not all of his Lordship's Mind—And yet the Title-Page of this Charge [...] at least to imply that 'twas printed at the Request of the Generality of you. Oh be not angry if I entreat you, if there be any Consolation in Christ or Fellowship of the Spirit, to think of these Things and lay them to Heart—Remember I beseech you, re­member the good Confession you made before many Witnesses, when you professed that you were inwardly moved by the Holy Ghost to take upon you the Administration of the Church—And consider with your selves what a horrid Prevarication it must be in the Sight of God and Man, to subscribe to Articles in the literal and grammatical Sense which you do not believe? Reflect on what is spoken by the Prophet— ‘They have run, and I have not sent them, therefore shall they not profit this People at all’—Think what a dreadful Thing it is to preach an unknown an un­felt Christ, and how awful it will be to have the Blood of Thousands re­quired at your Hands at the great Day? As you have received an apostoli­cal Commission, labour after an apostolical Spirit—And do not set your­selves to oppose or run down his blessed Operations in others, because you do not feel them in yourselves—Beware of thus doing Despite to the Spi­rit of Grace. And be not like the Pharisees, who neither enter'd into the Kingdom of God themselves, and those that were entering in, they hindered. Seek you after a Righteousness which exceeds theirs—Call to Mind I be­seech you, that ye are the Lights of the World—If therefore that Light which is in you be Darkness, how great must that Darkness be? Ye are the Salt of the Earth; if the Salt hath lost its Savour wherewith shall it be salted? It is good for nothing but to be trodden under the Foot of Men—God seems now about to rise to shake terribly the Earth—We hear of Wars & Ru­mours of Wars—Oh let your Loins be girt, your Lamps trimmed, and be ye like unto Servants that are waiting for the Bridegroom—That if he should come at the second or third Watch, he may find you so doing—Smite not your Fellow Servants—But rather take ye Gamaliel's Advice,— Refrain from these Men, and let them alone—For if this Counsel or Work be of Men, it will come to nought, but if it be of God ye cannot overthrow it, lest haply ye be found to fight against God.—The Harvest is great, very great, and Souls are every where perishing for Lack of knowledge—Why should the Labourers be so few? Think of that awful Saying of the Angel of [Page 20] the Lord, Curse ye Meroz, curse ye bitterly the Inhabitants thereof, because they came not to the Help of the Lord, to the Help of the Lord against the Mighty—Oh shew that you love Christ above all Things, by feeding his Lambs and his Sheep, by being instant in Season and out of Season—That so when the great Shepherd and Bishop shall appear, you may give up your Accompts with Joy and not with Grief.

Suffer me also (as undoubtedly you requested his Lordship to publish this Charge for their Instruction) to give a Word of Exhortation to your Parishioners—You see, Sirs, that I have used great Plainness of Speech in my Remarks upon this Charge of your Right Rev. Diocesan—Do not without Examination contradict and blaspheme, but be noble as the Bereans were, and search the Scriptures whether these Things be so or not—To the Law and to the Testimony—Let that determine who are the Sedu­cers, who are the Enthusiasts and Enemies to the Church, those who preach up the Doctrine of Justification by Faith alone in the imputed Righteous­ness of Jesus Christ, the Indwelling and Witnessing of the Spirit; Or those who tell you that these were the miraculous Gifts of the Holy Ghost, and not to be expected in these last Days—Say not within yourselves we have Jesus for our Saviour, we have been born a­gain in Baptism, we are Members of the Church of England, we do Nobody any Harm, we will do what we can, and Jesus Christ will do the rest, but seek ye after a better Righteousness than your own, even that Righteousness which is by Faith, and earnestly press after that in­dwelling of the Spirit, and that true inward Holiness and Purity of Heart, without which, no Man living shall see the Lord—Get acquainted with the Collects, Homilies, Articles, & old Writers of that Church whereof you pro­fess yourselves Members, and let not Ignorance be the Mother of your Devotion—Remember that God is a Spirit, and they that worship him must worship him in Spirit and in Truth—See that your Zeal be according to Knowledge—And count not those Troublers of Israel, or like the misguided Jews, irritated thereto by the High-Priests, raise Mobs against them, as Turners of the World upside down, who out of Love to your Souls, have put their Lives in God's Hands, and shew unto you the true Way of eternal Salvation. Place not Holiness in outward Buildings, or reject the Gospel because preached to you in the Fields, in the Streets and Lanes of the City—See, hear and judge for yourselves, and beware lest that come upon you which is spoken in the Prophet— Behold, ye De­spisers and wonder and perish:—For I work a Work in your Days which a Man shall not believe, though one declare it unto him.

As for those among you who in Derision are termed Methodists, be you thankful to that God who I trust has made you wise unto everlasting Sal­vation, and given you not only to believe on the Lord Jesus, but also to [Page 21] suffer for his Name—You have lately been enabled joyfully to bear the spoiling of your Goods ^*—Think it not strange if you should hereafter be called to resist even unto Blood—Fear not the Faces of Men neither be afraid of their Revilings—Having believed on the Lord Jesus, with your Hearts, in Spite of all Opposition from Men or Devils, make Confes­sion of him with your Mouths unto eternal Salvation—Contend earnestly for the Faith once delivered to the Saints, and sealed by the Blood of your Martyrs; at the same Time be ready to give a Reason of the Hope that is in you with Meekness and Fear—If you were of the World the World would love its own, but because you are not of the World, but the Lord Jesus hath chosen and redeemed you out of the World, therefore the World hateth you—Follow him therefore chearfully without the Camp, bearing his Reproach. The more you are afflicted, the more you shall multi­ply and grow. For verily no Man hath lost Houses or Lands for Christ's Sake and the Gospel, who shall not receive a Hundred-fold in this Life with Persecution, and in the World to come Life everlasting—Persecution is your Privilege, it is a Badge of your Discipleship, it is every Christian's Lot in some Degree or other—Only be ye careful to give no just Offence, either to Jew or Gentile, or the Church of God—And as you profess to have received the Holy Ghost in his sanctifying Gifts and Graces, and to have the Spirit of God dwelling in you, be ye studious to bring forth the Fruits of the Spirit in your Lives, that all who are acquainted with you may take Knowledge that you have been with Jesus—Call no Man Master but Christ—Follow others only as they are Followers of him—Be fond of no Name but that of CHRISTIAN—Beware of making Parties or calling down Fire from Heaven to consume your Adversaries— Bless them that curse you, and pray for them that despitefully use you. Labour to shine in common Life by a due consciencious Discharge of all relative Duties, and study to adorn the Gospel of our Lord in all Things—If you are good Christians, you will fear God, and for his Sake honour the King—Be thank­ful for the many Blessings you enjoy under the Government of his pre­sent Majesty King George, and continue to pray to him by whom Kings reign, and Princes decree Justice, to keep a Popish Pretender from ever sitting on the English Throne—Be cloathed with Humility—And al­ways count yourselves Beginners in Religion—Let it be your Meat and Drink to do and suffer the Will of your Master, and forgetting the Things which are behind, reach forward to the Things which are before, and ne­ver cease striving 'till you are filled with all the Fullness of God—Deter­mine to know nothing but Jesus and him crucified—Remember his A­gony and bloody Sweat, his shameful Cross and Passion—Chearfully [Page 22] pledge him in his bitter Cup, and as he was, so be ye also in this World. Think of his last and new Commandment, and love one another with a pure Heart servently—Looking and preparing for that blessed Hour, when he shall come and call you to sit down with him at the Marriage-Feast in the Realms of Light and Love, where the Wicked shall cease from Troubling, and where your weary Souls shall be at Rest.—

Finally, I would drop a Word to you who have been lately called out in­to the High-ways and Hedges, and have been honoured as Instruments to compel many poor Sinners to come in—Against you my Brethren his Lord­ship's Charge seems to be particularly leveled—But I am persuaded you will be nothing terrified thereby, since you know I believe by happy Experi­ence, what it is to have the hidden Mysteries of the Kingdom of God open­ed to your Souls, and to have the Comforter come and abide with you—And you have often felt his blessed Influences whilst you have been pray­ing to that God whom you serve, dealing out the Bread of Life in his Name to the People—Ye are highly favour'd—Having believed, ye speak, and in your Degree can say with our Saviour, We speak the Things that we know— God who hath commanded the Light to shine out of Darkness hath shone into your Hearts with the Light of the glorious Gospel—Put not therefore this Light under a Bushel, but preach the Word, be ye instant in Season and out of Season, rebuke, reprove, exhort with all Long-suffering and Doctrine— Do the Office of Evangelists, and make full▪ Proof of your [...]istry—And whilst others are calling for Miracles from you to prove that you feel and are sealed and sent by the Spirit, do you labour after the Con­version of precious Souls as Seals of your Mission, who shall be your Joy and Crown of Rejoycing in the Day of the Lord Jesus—Whilst others are approving themselves Ministers of Christ by Dignities and great Prefer­ments, do you approve your selves as the Ministers of God in much Pati­ence, &c. Sec 2 Cor. 6. 4.—8. Set the glorious Company of the Apostles, the goodly Fellowship of the Prophets, and the noble Army of Martyrs always before you.—Oh think how abundant they were in Labour's, in Stripes above Measure, in Deaths of [...], and how they rejoiced when they were counted worthy to suffer Shame for Jesus Christ's Sake—Above all, look ye unto Jesus the Author and Finisher of your Faith— Consider him who endured such Contradiction of Sinners against himself, left you be weary and faint in your Minds—Are you esteemed Mad? So was he. Are you termed De­ceivers of the People? So was he. Are ye looked upon as actuated by an evil Spirit? He was called Beelzebub the very chief of the Devils! Are ye thrust out of the Synagogues? So was he. Do Men hunt for your precious Lives? So they did for his—The Jews fought often to kill him, but they could not because his Hour was not yet come—And so it shall be with you—You are immortal 'till your Work is done—The Witnesses shall [Page 23] not be slain 'till their Testimony is finished—Set your Faces therefore as Flints, let your Brows be harder than Adamant, fear not the Faces of Men lest God confound you before them—Give not Place to those who oppose the Operations of the Spirit, no not for an Hour—Go ye forth in the Strength of the Lord, making Mention of his Righteousness, and his only—Remember that blessed Promise, Lo I am with you always even to the End of the World—Jesus is the same now as he was Yesterday—And if you are really thrust out into the Harvest by Jesus, he will give you a Mouth and Wisdom, which all your Adversaries shall not be able to resist—You see how dreadfully the Scriptures are wrested—Give your selves therefore to Reading—Search the Scriptures—But above all Things, pray that ye may be taught of God, without which, notwithstanding all critical and human Learning, you will never be Scribes well instructed to the King­dom of Heaven—Continue to go out into the High-ways and Hedges—Consider what Multitudes there are around you every where ready to perish for lack of Knowledge—And tho' your Enemies, for want of Arguments, should so far prevail as to bring you before Governors for so doing, fear not, for it shall be given you as well as unto the first Preachers of the ever­lasting Gospel what ye shall speak—Oh Men, greatly beloved, my Heart is enlarged towards you—Give me Leave to say unto you as the Angel did to Daniel, Be strong, yea be strong— Quit yourselves like Men— Put on the whole Armour of God—And then, tho' you should be cast into a Den of Lions, that God whom you serve is able, and will deliver you—Though afflicted, destitute, tormented here on Earth, verily great shall be your Re­ward in Heaven.

And now, my Reverend Brethren, to whom this Letter is particularly inscribed, what shall I say more? I commend it and you to the Great God, and to the Word of his Grace, which is able to build you up, and give you an Inheritance among all them that are sanctified—I have written to you out of the Fulness of my Heart, and praying that God may give us a right Judgment in all Things—I beg Leave to subscribe myself, (though the chief of Sinners, and less than the least of all Saints)