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CONTENTS OF VOL. VI.
swer to a Letter wrote by him... 5 Free Thoughts on the Present State
Serious thoughts upon the Perseve- A Seasonable Address to the more
81 serious part of the Inhabitants of
the Author of "Theron and Aspa- happy Contest between us and our
sio :'" in a Letter to the Author.. 91 American Brethren: with an oc-
Some Remarks on “A Defence of the
A Compassionate Address to the In-
125 How far is it the Duty of a Christian
Mr. John Wesley"
144 A Word in Season: or, Advice to an
CHAPTER V.–From his leaving Tre- Page Three Letters to Rev. William Law 616
vecka, to his going to Bristol 442 To Couni Zinzendorf, at Marienborn 620
to the beginning of his last Illness 463 Three Letters to the Rev. George
dists, with regard to Dress.. 545 To Lady
Thoughts upon Dress
553 To Mr. Hosmer.
A Clear and Concise Demonstration To Mr. Alexander Coates
of the Divine Inspiration of the Holy To Mr. S. F.
554 To Lord
The Real Character of Montanus... 554 To the Rev. Mr. H-
Letter on Preaching Christ. 555) To the Rev. Mr. Plenderlieth. 744
Thoughts on Salvation by Faith.... 560 To Mr. S., at Armagh..
God's Eyes are over all the Earth 562To
A Remarkable Providence.... 563 Two Letters to Mr. John Trembath 748
An Account of the Brothers' Steps.. 564 To Mr. Jonathan Maskew .. 750
A Providential Event..
565 To Mr. Knox.
An Extraordinary Cure.
565|To Mrs. Maitland
Munier Prevented by a threefold To Mr. Hart.
566 To Miss T-
An Answer to a Report ..
566 To Miss L---
A Letter to a Friend concerning Tea 567 To the Rev. Mr. G
Thoughts on Nervous Disorders: par- To the Rev, Mr. D-
ticularly that which is termed Low- To Mrs. R
ness of Spirits ....
575 To Mr.
A Scheme of Self-Examination. Used To the Society at Monyash, Derby
by the First Methodists in Oxford 579 shire
Thoughts upon Dissipation...... 581 To the Rev. Mr. Wanley, Dean of
A Question concerning Dew on Coach Ripon...
582 To Mary Yeoman, of Mousehole,
Some Account of an Eminent Man.. 583 Cornwall....
Four Letters to his Father,
584 Seven Letters to Mr. Merryweather
Seven Letters to his Mother .... 589 of Yarm..
Thirteen Letters to his Brother Samuel 595 Two Letters to Mrs. Emma Moon:
To a Friend
Two Letters to Mr. Oglethorpe.. 611 Thirty-seven Letters to a member of
To Mr. Hutcheson..
To Mr. Vernon....
614 Thirty-three Letters to Mr. Christo-
To Mr. - of Lincoln College 614 pher Hopper.
To Mrs. Chaproan
615 To Mr. Thomas Carlil
A PERSON LATELY JOINED WITH THE PEOPLE
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 ceeded 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 perpctually 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 tltese 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