a charge, the operation of which thus appears not to e confined to thofe, against whom it is directly levelled, but comprehends a very great majority of the whole Chriftian world.

II. Whilft the charge is thus shown to be prefumptuous, it is alfo (as is the nature of all general charges against large bodies of men) accompanied with much misreprefentation, and in confequence uncharitable and unjuft. The clergy of the Church of England confifts of feveral thousands of individuals; with whose fentiments and ftyle of preaching, otherwise than as they are to be inferred from our affent to the authorized declarations of the Church, it is impoffible, that they, who advance the charge, can be acquainted, but upon some very difputable authority. Yet often on fuch authority as this; and often (it is not to be queftioned) on no authority at all, is the fentence of condemnation pronounced upon us; and we have reason to complain in the words of the primitive Chriftians, which an hiftorian of the reformed churches has applied to a perfecuted body in his own days, " Our denomi"nation carries a condemnation with it, with"out any conviction of our guilt."

f Condemnati fumus quia nominamur, non quia convincimur. See Heylyn's Hift. Quinquart. part i. chap. v. fect. 12.

But this unjuft and uncharita' le spirit is evinced still more clearly, where the ch rge is confidently propagated in fpite of posi e teftimony to its falfehood. It me instance in one favourite form, under which it has been frequently repeated; namely, that in our national Church" mere heathenifh morality has generally superfeded the preaching of the

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Gofpel." Now whatever may be the iffue of the question, as to the terms of our justification; and whether we err, or not, in afcribing the importance, which we do, to holiness of life; is it to be broadly afferted, that the holinefs, which we enforce, is a mere heathenish morality? Ought it to be admitted by others? Is it, can it be, believed by the affertors themfelves?-Let us fuppofe, for the argument's fake, that there may have been, that there may be, fome amongst us, who, in their zeal to promote the moral virtues, have not been fufficiently cautious in difcriminating between Chriftian, and heathen, morality; in diftinguishing between "works done before the

grace of Chrift, and the infpiration of his "Spirit "," and thofe "good works, which fpring out neceffarily of a true and lively "faith" in excluding our works, however

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Apology for Sunday Schools, by the Rev. Rowland Hill, p. 27.

h Art. 13.

i Art. 12.

and whenever wrought, from all pretensions to contribute a tittle towards the purchase of our justification; and in afcribing our being "accounted righteous before God only to the "merit of our Lord and Saviour Jefus Chrift*:" -Let this cafe, I fay, be fuppofed; and let us concur in the justice of whatever severity of animadverfion the accufer may inflict upon it, as a dereliction of the Gospel of Chrift for the morality of heathens; is the fame sentence therefore to be pronounced on thofe, who, maintaining unequivocally with the Church the doctrine of "juftification only for the "merits of Chrift by faith, and not for our "own works or defervings," and pronouncing with her, that no works of ours can "put

away our fins, and endure the severity of "God's judgment;" with her alfo affert, that "goods works, which are the fruits of faith,

are pleasing and acceptable to God in Chrift," and "are the right trade and pathway unto "heaven?" From the metropolitan chair of this kingdom, amid the ftudious retreats of this University, and in one of the most obscure and retired corners of our land, the judicious Secker, the excellent and amiable Horne, the venerable Wilson were proclaiming the glory

* Article 11.

Homily on Good Works.

of the Redeemer, and labouring to lead their "flocks befide the waters of comfort, and in the " paths of righteoufnefs, for his name's fake," whilft Methodism was planted and propagated under the fanction of the fpecious plea, that "the people were utterly ignorant of the Gof

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pel," and that" for the moralizing iniquity "of the priest the land mourned m. Being dead, they still speak in their furviving works; and plainly enough, to expofe the uncharitableness and injuftice of our accufers. Many, we doubt not, of their contemporaries deserve to participate in their praise; and many, many, we truft, ftill remain; inheritors of the purity of their faith, if not of their talents for enforcing it; and fearless of the affaults of the enemy, as long as they fhall have grace to hold fast the found apoftolical method of inftruction, practised by these faithful Ministers of Chrift.

III. The temper, with which the charge is urged, is agreeable to the preceding particular in the charge itfelf: a temper, which appears to partake little of that charity, which is the diftinguishing badge of a difciple of Chrift; of that "meekness in inftructing those who op"pose themselves," which is the indifpenfa ble duty of a fervant of the Lord. "A whole

• Whitefield's Works, vol. v. p. 155.

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body of lukewarm, prejudiced, envious, malignant clergy; oppofers of true vital reli "gion; blind leaders of the blind; heretics; "traitors; perjured apoftates; hateful hypo"crites; murderers of fouls; our Saviour's "moft bitter enemies ";"-fuch are the terms, which the patrons of Methodifm have scrupled not to employ in their defcriptions of the regular clergy, under the pretence of "doing "God fervice." "Reproachful language," faid an heathen prince to one who had accofted him with infolence," is wont to irritate the "mind of him, against whom it is uttered: "but although thy addrefs hath been in

jurious, thou haft not provoked me to be "unfeemly in my reply." The refolution is worthy of a Chriftian., Let us adopt it; and "being reviled, let us revile not again." Yet there is one obfervation, which I cannot withhold, with refpect to the temper of our accufers; that the language of bitterness, which it prompts, betrays that perfecuting fort of fpirit, which would hardly be contented with invective, if other weapons were in its power.

.

"Whitefield's Works, vol. i. p. 389, 390. vol. v. p. 271. vol. vi. p. 95. Pietas Oxon. &c. See alfo Outram's Extracts, p. 124-139.

• Ω ξεινε Σπαρτιητα, ονείδεα κατιοντα ανθρωπῳ φιλεει επαναγειν τον θυμον συ μεντοι αποδεξαμενος ὑβρισματα εν τῳ λόγῳ οὐ με έπεισας ασχημονα εν τη αμοιβη γενεσθαι. Herod. lib. vii.