thing. If they keep themselves they do not, otherwise they can and do, commit sin. I say nothing contrary to this in either Sermon. But, hence you say, we conclude, Thát he who is born of God may POSSIBLY commit sin.' An idle conclusion as ever was formed. For whoever denied it? I flatly affirm it in both the Sermons, and in the very paragraph now before us. The only conclusion which I deny is, That 'all Christians do and will commit sin as long as they live.'"* He goes still further, and states his belief, that persons perfected in love may make shipwreck of the faith. For his more enlarged views on the subject, you, Sir, as the Editor of the last edition of his Works, will naturally advert to his "Serious Thoughts on the Perseverance of the Saints." To place man in such a degree of perfection in this world, as to raise him above the possibility of falling, is to elevate him above Adam in his paradisiacal state, and is every way incompatible with a state of probation. As it regards the second particular, the Methodists consider themselves in possession of sufficient ground for its support. They do hold sanctification indespensably necessary to a person's admission into heaven. They view a salvation from sin as the object of Christ's death,-" He was wounded for our transgressions-bruised for our iniquities-delivered for our offences-and bare our sins in his own body on the tree:" they behold it as attainable; not only because "The blood of Jesus Christ cleanseth from all sin," but because God has solemnly promised to cleanse us from all our filthiness, and to save us from all our uncleannesses: [] and lastly, they urge it as necessary; becausé, without holiness no man shall see the Lord, and because the glorified saints in heaven have all "Washed their robes, and made them white in the blood of the Lamb." This, Sir, includes the third particular which I purposed noticing; for if not any thing that is unholy can enter heaven, I contend * Works, vol. xv. p. 341. xxxvi. 25, 29. + Page 87. 1 Pet. ii. 24. + Vol. xiv. page 412--428. 1 John i. 7; Ezek. I Heb. xii. 14; Rev. vii. 14. that there can be no presumption to pronounce even with dogmatism, that, without entire sanctification, final happiness is "utterly hopeless." For further reasons, I again refer you to Mr. Wesley's Works. Mr. W. anticipating an objection to which he seems afraid he will be laid open, asks of a person laying claim to the inspiration of the Spirit, "Are we to admit that it would be a satisfactory answer to those who might feel disposed to dispute his claims, to say, that they were absolutely incompetent judges of the case, since they never had shared in the same privilege?" Such persons, it is readily acknowledged, may be competent judges in what relates to the arts and sciences-civil life-moral conduct, &c. but in what relates to the operations of the Holy Ghost, they are utterly incompetent to decide. Some have treated admirably of painting, who never excelled in the use of the pencil. Cicero could remark that Aratus, by the common consent of the learned, wrote excellently of the heavens and of the stars, though no noted astronomer. Many have delivered lectures on eloquence, who were not remarkable as orators. Galen, that great master of physic, wrote learnedly on the subject, though seldom seen in the practice. Some of our best treatises on poetry, have been penned by men who never shone in the art. And not a few have descanted on military tactics, who never entered the field. All this is within the range of reason, and of extensive knowledge. But, Sir, the case in dispute, is properly an exempt one. It was considered as such by St. Paul, who positively affirms, "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him neither can he know them because they are spiritually discerned.;‡ You will excuse this long letter: but really, Sir, where the very vitals of Christianity are wounded, it is difficult to compress the subject. In my next, in which I purpose taking up the subject of Providence, I promise, if that will be any consolation, to be more brief.-Your's, JAMES EVERETT. Particularly vol. vi. p. 329--334. + Page 52. + 1 Cor. ii. 14. REV. SIR, LETTER III. "Providence comes forth to meet mankind, In various modes of emphasis and awe."-YOUNG. IN my last, the Bible was stated to be the grand standard of appeal; which statement was supported by express declarations of Scripture. Dependant upon this, it was assumed as a fact, that whatever coincidences are now met with,whatever similarity of effect is visible in the intellectual, moral, and political world, with things recorded in the Sacred Writings, we are justified in ascribing them to the same cause; in saying, especially as it regards Christian experience, and remarkable occurrences of Providence-this is the work of God. Mr. W. on the contrary, informs his readers, that the witness of the Spirit, with some other Christian doctrines, belonged to the members of the primitive church, and that an extraordinary Providence terminated with the age of miracles. The first of these subjects was dismissed in what I lately forwarded to you; and I am happy, Sir, that, in the course of discussion, an opportunity was afforded me, of vindicating the doctrines of the Church of England, -a church to which the Methodists owe much, to which they are actually indebted, under God, for their religious existence. The subject of Providence shall now occupy our attention. Perhaps it is not too much to affirm, Sir, that Providence is the same, in a general way, in every age. Indeed, if God acts, taking Mr. W. on his own ground, by general laws, it must be the case; for the same general laws must be carried through every dispensation, whether patriarchal, Mosaic, prophetic, or Christian. A careful observer must see a substantial harmony of providence with providence. Were this not the fact, to what purpose are the dispensations of God in former, recommended to the serious reflection of after ages? In a passage, part of which has been already cited, the apostle reminds us of this duty: "Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come."* Now, Sir, to what end, I again demand, are these extraordinary providences of judgment and mercy, as the consequence of obedience and disobedience, left upon record, if not for our advantage! Surely, if Providence has a hand to work, and a tongue to speak, in this unusual way, man should have an eye to see, and an ear to hear. It is the wisdom of every human being to inquire into that which most intimately concerns him, the end of all the dispensations of God: and yet, to proceed no further than bare inquiry, would be injudicious and dangerous; since a holy comformity to the will of God should be the result of every inquiry. To know this, or that, to be the design of the Supreme Being, in any dispensation, and not to accede to it, is to render us doubly criminal. That I may not mistake my way, Sir, in the discussion of a subject professedly so intricate, as that of Providence, I purpose to proceed, as I have commenced, with the Sacred Writings as my guide. Under the tuition of the Word of God, we may humbly expect to make no small proficiency in the school of Providence. It may be permitted to decide on a question of this nature the more readily, first, because it alone is capable of unravelling various difficulties. Very often, a parallel case, (of which a little more in due time,) or something by way of implication, is con 1 Cor. x. 6-11. tained in the Bible, which throws a blaze of light on some of the darkest dispensations. This emboldens us to ask, "Is there any thing whereof it may be said, See, this is new? it hath been already of old time which was before us."* The Scriptures are the more necessary, secondly, because it is from an ignorance of them that the perplexity, and consequent distress, which numbers experience, relative to the Divine dispensations, originates. The man that mistakes a promise, will be disposed to dispute with Providence. Faith is not unfrequently called in, to allay the dust which has been raised by sense and reason: hence we find the perturbation excited in the bosom of the royal prophet, terminating in a calm, "Blessed be the Lord for evermore. Amen and amen."+ Lastly, the Sacred Records may be urged, because the want of a proper acquaintance with them, is one grand cause why the Providence of God is so seldom improved. The very dispensation which should open the eye, actually closes it. Thus, Ahab charges the troubles of Israel upon Elijah; whereas, if he had taken the torch of the word in his hand, and entered the cave of Obadiah, he might have seen the ejected prophets, sight which would have soon enabled him to determine who was the troubler of Israel. How necessary then is it, to adhere, yes, rigidly to adhere, to "The Book !"-for "The commandment of God is pure, enlightning the eyes.”‡ Important as the doctrine of Providence is, I am far from considering it of equal magnitude with that of grace. To men, whose principal enjoyments are limited to this life, it will be stamped with all the importance which Mr. W. is desirous of attaching to it, who, after enlarging on the doctrines of grace, observes, "Among the conspicuous tenets of the same party, there remains to be considered a topic of still greater interest, and one which merits an ampler discussion than is consistent with the limits of the present remarks; I mean the views which the Methodists, and many Eccles. 10. + Psalm lxxxix. 52. *Psalm xix. §. 1 |