CONTENTS OF VOL. VI. A Letter to a Person lately joined with the people called Quakers: in an- An Extract from a Short View of the Difference between the Moravian Brethren, (so called,) and the Rev. Mr. John and Charles Wesley... Predestination Calmly Considered A Dialogue between a Predestinarian A Dialogue between an Antinomian A Second Dialogue between an Anti- Serious thoughts upon the Perseve- A sufficient Answer to "Letters to the Author of "Theron and Aspa- sio:" in a Letter to the Author.. A Letter to a Gentleman at Bristol.. Thoughts on the Imputed Righteous- Preface to a Treatise on Justification, extracted from Mr. John Goodwin. Wherein all that is personal in Let- ters just published under the name of the Rev. Mr. Hervey is answered Some Remarks on " A Defence of the Preface to the Edinburgh Edition of The question, "What is an Armi- Thoughts upon God's Sovereignty.. 135 Some Remarks on Mr. Hill's "Re- A Serious Address to the People of England, with regard to the State 144 CHAPTER V. From his leaving Tre- vecka, to his going to Bristol CHAPTER VI. From his leaving New- ington, till his return from Swit- Page Three Letters to Rev. William Law 616 to the beginning of his last Illness 463 Three Letters to the Rev. George A Plain Account of Christian Perfec- tion, as believed and taught by the Reverend Mr. John Wesley, from the year 1725, to the year 1777... 483 Brief Thoughts on Christian Perfec- Some Thoughts on an Expression of St. Paul, in the First Epistle to the On Christian Perfection. To the Rev. An Answer to the Rev. Mr. Dodd.. Some Account of the late Dr. Dodd.. Thoughts on a Single Life..... Advice to the People called Metho- dists, with regard to Dress.... A Clear and Concise Demonstration 532 584 Seven Letters to Mr. Merryweather Thirteen Letters to his Brother Samuel 595 Two Letters to Mrs. Emma Moon, To a Friend.... Two Letters to Mr. Oglethorpe.. To Mr. Hutcheson.. To Mr. Vernon.. To Mr. -, of Lincoln College A LETTER TO A PERSON LATELY JOINED WITH THE PEOPLE CALLED QUAKERS. IN ANSWER TO A LETTER WROTE BY HIM. BRISTOL, February 10, 1747-8. You ask me, "Is there any difference between Quakerism and Christianity?" I think there is. What that difference is, I will tell you as plainly as I can. I will, First, set down the account of Quakerism, so called, which is given by Robert Barclay; and, Then, add wherein it agrees with, and wherein it differs from, Christianity. "1. Seeing the height of all happiness is placed in the true knowledge of God, the right understanding of this is what is most necessary to be known in the first place. "2. It is by the Spirit alone that the true knowledge of God hath been, is, and can be, revealed. And these revelations, which are absolutely necessary for the building up of true faith, neither do, nor can, ever contradict right reason or the testimony of the Scriptures." Thus far there is no difference between Quakerism and Christianity. "Yet these revelations are not to be subjected to the examination of the Scriptures as to a touchstone." Here there is a difference. The Scriptures are the touchstone whereby Christians examine all, real or supposed, revelations. In all cases they appeal "to the law and to the testimony," and try every spirit thereby. "3. From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of truth." In this there is no difference between Quakerism and Christianity. "Yet the Scriptures are not the principal ground of all truth and knowledge, nor the adequate, primary rule of faith and manners. Nevertheless, they are a secondary rule, subordinate to the Spirit. By him the saints are led into all truth. Therefore, the Spirit is the first and principal leader.” If by these words, "The Scriptures are not the principal ground of truth and knowledge, nor the adequate, primary rule of faith and manners," be only meant, that "the Spirit is our first and principal leader;" here is no difference between Quakerism and Christianity. But there is great impropriety of expression. For, though the Spirit is our principal leader, yet he is not our rule at all; the Scriptures are the rule whereby he leads us into all truth. Therefore, only talk good English; call the Spirit our guide, which signifies an intelligent being, and the Scriptures our rule, which signifies something used by an intelligent being, and all is plain and clear. “4. All mankind is fallen and dead, deprived of the sensation of this inward testimony of God, and subject to the power and nature of the devil, while they abide in their natural state. And hence not only their words and deeds, but all their imaginations, are evil perpetually in the sight of God. "5. God out of his infinite love hath so loved the world that he gave his only Son, to the end that whosoever believeth on him might have everlasting life. And he enlighteneth every man that cometh into the world, as he tasted death for every man. "6. The benefit of the death of Christ is not only extended to such as have the distinct knowledge of his death and sufferings, but even unto those who are inevitably excluded from this knowledge. Even these may be partakers of the benefit of his death, though ignorant of the history, if they suffer his grace to take place in their hearts, so as of wicked men to become holy." In these points there is no difference between Quakerism and Christianity. "7. As many as receive the light, in them is produced a holy and spiritual birth, bringing forth holiness, righteousness, purity, and all other blessed fruits. By which holy birth, as we are sanctified, so we are justified." Here is a wide difference between Quakerism and Christianity. This is flat justification by works. Whereas, the Christian doctrine is, that "we are justified by faith ;" that "unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness." The ground of this mistake is, the not understanding the meaning of the word justification. For Robert Barclay takes it in the same sense as the Papists do, confounding it with sanctification. So in page 208 of his "Apology," he says, in express terms, "Justification, taken in its proper signification, is making one just; and is all one with sanctification." "8. In whom this holy birth is fully brought forth, the body of sin and death is crucified, and their hearts are subjected to the truth, so as not to obey any suggestion of the evil one; but to be free from actual sinning and transgressing of the law of God, and, in that respect, perfect. "9. They in whom his grace hath wrought in part to purify and sanctify them, may yet by disobedience fall from it, and make shipwreck of the faith." In these propositions there is no difference between Quakerism and Christianity. The uncommon expression, "This holy birth brought forth," is taken from Jacob Behmen. And indeed so are many other expressions used by the Quakers, as are also many of their sentiments. 10. By this light of God in the heart, every true minister is ordained, prepared, and supplied in the work of the ministry." As to part of this proposition, there is no difference between Quakerism and Christianity. Doubtless, "every true minister is by the light of God prepared and supplied in the work of the ministry." But the Apostles themselves ordained them by " laying on of hands." So we read throughout the Acts of the Apostles. "They who have received this gift, ought not to use it as a trade, to get money thereby. Yet it may be lawful for such to receive what may be needful to them for food and clothing." In this there is no difference between Quakerism and Christianity. "We judge it noways unlawful for a woman to preach in the assemblies of God's people." In this there is a manifest difference: For the Apostle Paul saith expressly, "Let your women keep silence in the churches; for it is not |