LETTER XXII.

“And they shall teach my people the difference between the holy and the profane, and cause them to discern between the clean and the unclean; and in controversy they shall stand in judgment.”

To —

Amongst the many painful lessons which the Lord teaches his children, perhaps there is none much more humiliating than the carnal enmity of the human heart; all sin in men, or devils, has an enmity in it to God; every man is by nature an enemy to God, to his holy law, to his holy gospel, and to his holy ways and people; and, dying in that state, it is impossible for him to be saved; for, “without holiness no man can see the Lord; but, blessed are the pure in heart, for they shall see God,” the great atonement brought nigh to us in the gospel, _applied_, _revealed_ and _manifested_ to the conscience, purifies the conscience; the love of God, shed abroad, purifies the affections; but the truth, as it is in Christ, purges the understanding and the judgment from _error_, which is spiritual uncleanness, and without being purged away, by the light of truth in the soul, a person is not fit for the kingdom of light, because he is not yet translated out of darkness; but, being in the dark about the way of salvation, he is also in a state of _enmity_. Many such are to be found in the church of God, whose proud hearts have never been humbled to submit to God’s truth; and being men of talent, have perverted, carnalized, and scoffed at the great leading doctrines of the gospel; yet mighty sticklers for holiness, love, charity and good works (falsely so called;) their conceptions of God are all carnal, dictated by the flesh, and are opposite to the revealed character of God. Hence the awful charge brought against them.—“Thou thoughtest that I was altogether such an one as thyself, but I will reprove thee.” I was very much astonished, in my younger days, at many persons, into whose company I fell, as they passed for very _holy good_ people, when some of the fundamental truths of God were spoken of, to see their very countenances redden, and their rage and enmity boil at the very mention of some of the most sweet and awful doctrines of the cross. With all their pretended, delusive, supposed _meekness_, they hissed like serpents, particularly at the very mention of the glorious doctrine of eternal election, and divine predestination to eternal life. Here they lost all patience, like their fathers of old, who listened, and wondered at the general discourse of our Lord; but when he began to talk about God’s sovereignty, they hurried him to the brow of the hill, with an intent to break his neck. _Luke_ 4. And so it is now. I observed one thing, namely, that I could see no difference between these great professors, who boasted they were convinced here, converted there, justified here, and sanctified there. I say I could see not the least difference between them, as it respects their religious sentiments or views of God’s word, than the most profane, wicked, worldling, or dead formalist. _This_ then, is an awful proof of their blindness and enmity. Situated as I was in the world, I had often opportunities of hearing carnal, wicked, worldlings talk about religion; and generally observed, that they _brought_ up, _censured_ and _ridiculed_ eternal election, and represented it as a most dreadful and arbitrary act; adding, that those who held this sentiment, also believed that God had, from eternity, reprobated and consigned over to hell, the greatest part of mankind; yea, infants who had never sinned, which (they argued) made out God to be a very unjust, and tyrannically wicked; being, yea, worse than Molech. All these sentiments and ideas we expect from an ungodly world; they know no better. God declares that they are blind, and enemies; yea, _enmity_ itself. Such we can pity. _But_, _judge my surprize_, when one of Mr. Wesley’s followers put a book into my hand, entitled “Hymns on God’s Everlasting Love:” finding it contained the very language that these profane and wicked worldlings had been constantly using; where then, exclaimed I, is the difference between the author, the admirers of this work, and the bitterest enemies of God: why, alas! in point of truth, or light, or love, _none at all_; they are all upon a footing; for, though they may differ in some things of an external nature, I found they all agreed to ridicule the truth of God’s most holy word. Here the _Heathen_, the _Papist_, the _Quaker_, the _Arminian_ and the most _profane_, as well as the most _precise_ and _moral_ professor, all unite. The above hymns, as they are called, are full of the most deadly poison, and the most awful _misrepresentations_; and though but consisting of little better than eighty pages, contain more than two hundred palpable falsehoods: no Christian, as taught of God, can read them without shuddering at the base, lying, wicked _declarations_, _insinuations_, and wilful _misrepresentations_; and, while the author professes so much seeming meekness and pity for the wicked world, and is ridiculing the awful doctrine of reprobation, he himself has the daring impudence to _reprobate_ all the real ministers of the gospel in the following lines:—

“Hear the _old hellish murderers_ roar For you Christ died, and not one more; His _children_ listen to his call, And shout Christ did not die for all.”

You will surely be surprised when I tell you that this was written by _that_ candid, meek, _holy_ creature, against those who differ from him in doctrine. The Calvinist preachers, and their hearers, surely owe Mr. Wesley little thanks for his politeness and candour, as he has styled them all hellish _murderers_, _monsters_, and the people in general who receive the truth, the _children_ of such _monsters_ and _murderers_. This is the man who is reprobating reprobation; and, at the same time, is reprobating all who differ from him, as _reprobates_. I found, through all his book, his awful enmity to the doctrines of the gospel.—Eternal election, and scriptural reprobation he first scandalously misrepresents, and then holds both up to ridicule, while he asserts God’s holy and awful decrees to be horrible; and that if election and reprobation are true, God is worse than Molech, if he has chosen some, and left others, _in_ the solemn display of his severity. Hear the language of Mr. Wesley.

“Oh, horrible decree! worthy of whence it _came_. Forgive their _hellish blasphemy_, who charge it on the Lamb.”

“I could the _devil’s_ law receive, Unless restrain’d by thee; I could, good God, I could believe The _horrible_ decree. I could believe that God is hate, The God of love and grace, Did damn, pass by, and reprobate The most of human race. Farther than this I cannot go, Till Tophet takes me in; But oh, forbid that I should know _This_ mystery of sin.”

And did these holy men, John and Charles, thus talk?—Yes; such were their hearts, and out of that wicked abundance they thus spoke and wrote; and, in these awful delusions, and dreadful enmity to truth, I suppose they lived and died, for we never hear that either of them ever recanted or repented of their awful errors; and I am informed that many Calvinist preachers hung their pulpits in black when the above gentlemen died.—I ask was it for _sorrow_, or to shew the _colour_ of their errors? The man that dies in his errors _unrepented_ of, must be damned if God be true; and he that errs from the truth must be converted from the errors of his way, before his soul can be saved from death, or the multitude of his sins be covered. I am thankful, however, it was my mercy to be favoured with the sound of the pure gospel, and at times furnished with some excellent books written in answer, and forming a complete refutation of the system of Arminianism. Dr. Gill, Mr. Toplady and others very masterly answered Wesley and his colleagues; and Sir Richard Hill and others, refuted Fletcher; although the Wesleyan Methodists boldly assert that Fletcher is invulnerable, and has never been answered or refuted. This could easily be proved, if Sir Richard’s works were again revived. Gurney likewise wrote many excellent pieces; especially the “Nature and Fitness of Things,” and “The Perfection of God, a Standing Rule to try all Doctrines and Experiences by;” in which the author says, upon a review of the “Hymns (blasphemously so called) on God’s Everlasting Love.”

“Blush, Wesley blush, be fill’d with shame, Doom thy vile poem to the flame: What tongue thy horrid crime can tell; Put saints to sing the song of hell!”

Many, indeed, humbly hope that Mr. John and Charles are now in heaven, singing the song of the Lamb, with all the blood-bought throng. I hope they are; but they must both alter their singing there, to that strange song they sung upon _earth_. In the hymns we have just noticed, no man can learn _that_ song which the redeemed sing there; but the redeemed themselves; and if not redeemed, they cannot sing; if they are the redeemed they will sing of it. But millions dying in awful enmity to God is no proof they were redeemed from hell; and all that are in heaven, or ever will be, are redeemed _from among_ men. This is the world which he died for. As God took a _nation_ from the midst of another nation, so he takes a world _from the midst_ of the world. These are the _every men_ he died for; not devils, serpents, vipers, dogs and goats; “But ye my flock are _men_, and the sheep of my pasture are _ye_, oh house of Israel;” the price of their redemption is paid—God hath accepted it, and the Holy Spirit has engaged to make it known to all who are interested in it sooner or later; and, having began this work, he will never leave it till it terminates in the glorification of the bodies and souls of all his elect redeemed.

“For how would the power of darkness boast, If but one praying soul was lost.”

But that cannot be, while Jesus lives to plead their cause; he _must_ deliver up his kingdom in the final consummation. For this is the Father’s will, that of _all_ he hath given me I should lose _nothing_, but shall raise it up again at the last day. This opposition to truth was raised originally by Pelaquis, revived in Holland by Van Harmin, Arminius, and brought over to this country in the sixteenth century; propagated by the Wesley’s, and received by so many thousands, because it is suited to the carnal world, the pride of the heart, and opposition to God’s divine sovereignty and justice. This subject, I say, not only drew forth the pens of great men in its defence, but also some sarcastic writings, treating it with the contempt it deserves. Amongst many other pieces, there was one which appeared in the Old Gospel Magazine, supposed to be written by The Rev. R. H—, or Mr. M’Gowan, and signed “Auscultator,” which, as it is printed, I here present it.

_The Serpent and the Fox_; _or an Interview between Old Nick and Old John_.

There’s a Fox, who resideth hard by, The most perfect, and holy, and sly. That e’er turn’d a coat, or could pilfer or lye.

As this Reverend Reynard one day, Sat thinking what game next to play; Old Nick came a seas’nable visit to pay.

“O your servant, my friend,” quoth the priest; “Tho’ you carry the mark of the beast, I never shook paws with a welcomer guest.”

“Many thanks, holy man,” cry’d the fiend, “’Twas because you’re my very good friend, That I dropt in with you a few moments to spend.”

JOHN.

Your kindness requited shall be; There’s the Calvinist-Methodists, see, Who’re eternally troublous to you and to me.

Now I’ll stir up the hounds of the _whore_ That’s called _scarlet_, to worry them sore; And then roast ’em in Smithfield, like BONNER of yore.

NICK.

O a meal of the Calvinist brood Will do my old stomach more good, Than a sheep to a wolf that is starving for food.

JOHN.

When America’s conquer’d, you know (’Til then we must leave them to crow), I’ll work up our rulers to strike an home blow.

NICK.

An excellent plan, could you do it; But if all the internals too knew it, They’d be puzzled, like me, to tell how you’ll go through it.

JOHN.

When they speak against vice in the great; I’ll cry out that they aim’d at the _State_; And the Ministry, King, and the Parliament hate.

Thus I’ll still act the part of a lyar; Persecution’s blest spirit inspire; And then “_Calmly Address_” ’em with faggot and fire.

NICK.

Ay, that’s the right way, I know well: But how _lyes_ with _perfection_ can dwell, Is a riddle, dear John, that would puzzle all hell.

JOHN.

Pish, you talk like a doating old elf: Can’t you see now it brings in the pelf? And all things are lawful that serve a man’s self.

As serpents we ought to be wise: Is not self-preservation a prize? For this did not _Abram_ the righteous tell lyes?

NICK.

I perceive you are subtle, tho’ small: You have reason, and scripture, and all; So stilted, you never can _finally fall_.

JOHN.

From the drift of your latter reflection, I fear you maintain some connection With the crocodile crew that believe in Election.

NICK.

By my troth, I abhor the whole troop; With those heroes I never could cope: I should chuckle to see them all swing in a rope.

JOHN.

Ah, could we but set the land free From those bawlers about the _Decree_, Who’re such torments to you, to my brother, and me!

As for _Whitefield_, I know it right well, He has sent down his thousands to hell; And, for aught that I know, he’s gone with ’em to dwell.

NICK.

I grant, my friend John, for ’tis true, That he was not so _perfect_ as YOU: Yet (confound him) I lost him, for all I could do.

JOHN.

Take comfort! he’s not gone to glory; Or, at most, not above the _first_ story. For none but the _perfect_ escape purgatory.

At best he’s in _limbo_, I am sure; And must still a long purging endure, Ere like _me_, he’s made sinless, quite holy, and pure.

NICK.

Such purging my Johnny needs none. By your own mighty works it is done, And the kingdom of glory your _merit_ has won.

Thus wrapt in your self-righteous plod, And self-raised when you throw off this clod, You shall mount, and demand your own seat like a god:

You shall not in Paradise wait, But climb the _third_ story with state; While your _Whitefields_ and _Hills_ are turn’d back from the gate.

Old John never dreamt that he jeer’d: So Nick turn’d himself round, and he sneer’d; And then shrugg’d up his shoulders, and straight disappear’d.

The priest, with a simpering face, Shook his hair-locks and paused for a space: Then sat down to forge lyes, with his usual grimace.

“ASCULTATOR.” {239}

I have no doubt I shall get but little thanks for the revival of this old controversy, nor should I have mentioned it, but—1st, To inform you how my mind was harrassed at times between Calvinism and Arminianism, and how I was delivered from that shackling system into electing and _constraining_ love.—2. To caution others against such a sandy foundation.—3. To shew you the state of the professing church at this day. How once _they_ tried those who said they were apostles and were not, but were found liars, and who very industriously carried their system, as they now do, to almost every quarter of the globe: but, alas! this first love is left, and a system of moderation is adopted to please the pharisaic part of the world, by those who _know_ better; this is giving their colours to the enemy indeed. We see this in some old ministers who were once zealous for truth; but now, alas! occupy the very pulpits, and wink at those very errors they once opposed. How is the gold become dim, and the most fine gold changed. Instead of the Lord’s controversy—a statement and defence of truth in its purity—many of our Dissenting, Independent, and Baptist congregations, are entertained with a dish or two of Fuller’s earth and Baxteriansand; their sermons in general being eked out with a stir about the Antinomians, merely to help out at a dead lift when they have nothing else to say. I speak this of our modern Calvinists; but blessed be God we have still a few names in our sardis that have not defiled their garments, and who are bold champions for _all_ the truth, as it is in Christ; the Lord increase their number in the churches of every denomination.—Amen.

Whatever were the objections I could possibly raise against the doctrine of God’s sovereignty, I found in the Sacred Scriptures the line of distinction drawn by the pen of eternal truth, between the two heads—Christ and Adam; and between the two seeds—elect and non-elect; nor could I, nor dare I contradict it,—the subject was plainly set before my eyes, and all the carnal logic that men are masters of, can never blot this fact from the word of God, let them turn and twist it how they may—namely, that there is a people whom the Lord _never_ loved nor _ever_ will save. I will now remind you of this in a few Scriptures, and leave them in the solemn and awful manner in which God has stated them.

“The Lord hath _made_ all things for himself, even the wicked _for_ the day of evil; and they shall call them the border of wickedness, the _people_ against whom the Lord hath indignation for _ever_.—But Esau have I hated; the _abhorred_ of the Lord shall fall into it; their souls abhorred me and my soul also _abhorred_ them.—Reprobate silver shall men call them, because the Lord hath _rejected_ them.—I will profess unto you I _never_ knew you.—A stone of stumbling, a rock of offence to both the houses of Israel for a gin and a snare, and many among them _shall_ stumble and fall and be _broken_, and _snared_ and _taken_.—Behold this child is set _for_ the fall of many in Israel.—I thank thee, oh Father, that thou hast _hid_ these things _from_ the wise and prudent.—Not _many_ rich are _called_.—But the wicked _shall_ do wickedly, and _shall not_ understand.—To the one we are a savour of death unto death.—Whosoever hath not, from him shall be _taken_ that which he seemeth to have.—But ye believe not because ye are _not_ of my sheep.—To them it is _not_ given, the world _cannot_ receive, the natural man _cannot_ discern.—_No_ man _can_ come to me to me except the Father draw him.—For when he would have inherited the blessing he was rejected.—For there are certain men crept in unawares who were before of old _ordained_ to this condemnation.—_I_ also will choose their delusions—And many false prophets _shall_ arise and deceive many.—For it is a people of no understanding; therefore he that made them will _not_ have mercy upon them, and he that formed them will shew them _no_ favour.—They which are the children of the flesh are _not_ the children of God.—But because ye are not of the _world_, therefore the _world_ hateth you. Behold ye despisers, and wonder and perish. I will work a work in which you _shall in no wise believe_.—You shall _not_ believe, ye shall seek me and shall _not_ find me.—And if the prophet be deceived, I the Lord have deceived that prophet, and I will destroy him.—So then it is not of him that _willeth_, nor of him that _runneth_.—For judgment I am come into this world that those which see _might_ be made blind.—_Make_ the heart of this people gross, and _make_ their ears heavy lest they see, hear, understand, convert and be healed.—And for this cause _God shall_ send them strong delusions that they _should_ believe a lie, that they _all may_ be damned who believe not the truth, but had pleasure in unrighteousness.—Evil men and seducers _shall_ wax worse and worse.—It shall be a bridle in the jaws of the people, _causing_ them to err.—They perish for ever, without _any_ regarding it.—Ye shall seek me, and _shall_ die in your sins.—Many are called, but _few_ chosen.—He that is unjust, _let_ him be unjust still; and he that is filthy, _let_ him be filthy still.—But the miry places shall be _given_ to salt.—But these, as natural brute beasts, _made_ to be taken and destroyed, and _shall_ utterly perish in their own corruptions.—This is the portion of a wicked man from God, and the heritage _appointed_ unto him by God.—He shall divide the _sheep_ from the goats—Whom he will he _hardeneth_.—The Lord _bid_ Shimei to curse David, _moved_ David to number the people, _stirred_ up Joseph’s brethren to sell him into Egypt, _hardened_ the heart of Pharaoh, _sent_ a lying spirit to deceive Ahab, _mingled_ a perverse spirit in the midst of Egypt.—I make peace and _create_ evil.—If our gospel be hid, it is hid to them that are lost, whose names are _not_ written in the book of life; therefore will he give them up.—And Eli’s sons hearkened not unto the Lord, because he _would_ destroy them.—It had been better for that man if he had never been born.—One shall be taken and another left.”

These are a few of those Scriptures which are so highly offensive to the Arminian pride of the human heart: I find them very offensive to my proud heart. But the Lord is in his holy temple. Let the earth keep _silence_ before him, and do you give all diligence to make your calling and election, sure.—Get some solid evidence of your predestination to eternal life, so as to render it unquestionable, and your labour shall not be in vain in the Lord. I cannot conclude this letter without sending you part of a remarkable speech, delivered in parliament, Jan. 26, 1628, by Francis Rouse, esq. a member of the House of Commons.

“We have of late entered into consideration of the petition of right, and the violation of it, and upon good reasons; for it concerns our goods, liberties and lives. But there is a right of an higher nature—a right of religion, derived to us from the King of Kings, confirmed to us by the kings of this kingdom, and enacted by laws in this place: streaming down to us in the blood of the martyrs, and witnessed from Heaven by miracles, even miraculous deliverances.—And this right, in the name of this nation, I this day claim; and desire that there may be a deep and serious consideration of the violations of it.

“I desire, first, it may be considered what new paintings are laid on the old face of the whore of Babylon, to make her more lovely, and to draw more suiters to her.

“I desire that it may be considered, how the See of Rome doth eat into our religion, and fret into the banks and walls of it; by which banks and walls I mean the laws and statutes of this realm.

“I desire that we may consider the increase of Arminianism: an error that maketh the grace of God lacquey it after the will of man; that maketh the sheep to keep the shepherd; and makes mortal seed of the immortal God. I desire that we may look into the very belly and bowels of the Trojan horse, to see if there be not in it men ready to open the gates to Romish tyranny and Spanish monarchy. For an Arminian is the spawn of a Papist; and if there come the warmth of court favour upon him, you shall see him turned into one of those frogs that arise out of the bottomless pit.

“If ye mark it well, you shall see an Arminian reaching out his hand to a Papist; a Papist to a Jesuit; a Jesuit gives one hand to the Pope, and the other hand to the king of Spain. And these men (that is the Arminians, then newly sprung up) having kindled fire in our neighbour’s country, (that is in the Dutch provinces) have now brought over some of it hither, to set on flame this kingdom also.”

Heu, pietes! Heu, prisca fides! Alas, Religion! Alas antient faith!

I must also recommend to your diligent attention “Dr. Owen, on Arminianism,”—“Dr. Gill’s cause of God and Truth,”—“Huntington’s Arminian Skeleton, and Funeral of Arminianism,” with Mr. Toplady’s “More Work for John Wesley.” Praying for a spirit of judgment (_Isaiah_ iv.) and burning, that the filth, (_the Arminianism_) of the daughters of Zion may be purged, according to his very precious promise. Many shall be purified and made white, and tried: not forgetting the exhortation that speaketh to you as to children. “Let thy garments be always white, and thine head lack no ointment: let thy fountain be always blessed, and rejoice with the _wife_ of thy youth (the _truth_ as it is in Christ); let her be as the loving hind and the pleasant roe; let her breasts (of consolation) satisfy thee at all times, and be thou always ravished with her love; and why wilt thou my son be ravished with a strange woman, (error) and embrace the bosom of a stranger, for the ways of man are before the Lord, and he pondereth his _goings_.”—_Proverbs_ v. But the Lord is faithful, which will establish you and keep you from evil.

Yours, truly, J. C.