has no holiness in himself, but in Christ only. The trials of the spirit, commonly called sanctification, such as love, gentleness, long-suffering, good ness, meekness, temperance, neither make us holy before God, nor in our own consciences, that is, we are not made good or holy by any inward qualities or dispositions; but being made pure and holy in our consciences, by believing in Christ, we bear forth inwardly and outwardly the fruits of holiness. A believers does not increase in holiness as he increases in the love of God and man. The very moment he is justified, he is wholly sanctified, and he is neither more nor less holy from that hour to the day of his death. Entire justification, and entire sanctification, are in the same instant, and neither of them is, therefore, capable of increase or decrease. We are to grow in grace, but not in holiness. The moment we are justified, we are as pure in heart as ever we shall be. A new born babe is as pure in heart as a father in Christ; there is no difference. In addition to this collective detail of the principles of the Antinomians, we shall give our readers the substance of a letter received from one of them," which, perhaps, is a more perfect view of the principles of the sect, and of many popular preachers, who yet do not separate from the church, or the sects with which they are united, on that account. edified by what they profess. There seems to me to be two very essential points absolutely necessary, namely, the knowledge of ourselves, of the true state of human nature, and the knowledge of salvation, in and through the promised Messiah or Redeemer, or, in other words, that Jesus is the son of God, that he died for our sins and rose again for our justification, agreeable to the scripture testimony; that man is a sinner, reason and revelation afford us the most ample proof; from whence it is likewise evident, that he stands convicted in his best doings and performances by the law of his maker, which spiritual and divine commandment entails condemnation on all who hope for mercy and acceptance by a partial and imperfect obedience. As opposites tend to illustrate, so does an acquaintance with ourselves, with the frailty and infirmity of our nature, serve to illustrate the beauty and extent of divine grace, as manifest in the person of Christ our Saviour. To speak with candour and impartiality for myself, without reference to any person or party whatever. As a Christian, I acknowledge Christ as the only foundation of my hope towards God, my acceptance with him, and rejoicing in him: Frest all my concerns for time and eternity with him, as my wisdom to guide me through all the mazes of life: I see mercy consistent with justice, and a plenitude of grace This I have occasion to observe, that no extending to the guilty, and all in harmony with sooner does a person believe and profess salvation every attribute of deity, in and through the one mealone by Christ, without works of righteousness, diator between God and man, the man Christ Jesus: as done by him, but immediately upon his embra- the harmony and consistency of the sacred pages I cing such a profession, he shall be branded with the likewise see in him, of whom Moses and the proname of an Antinomian, though he should be at the phets spake, every precept fulfilled by him, every same time, notwithstanding his change of profes- theatening endured by him, and every promised sion, as to his behaviour and deportment in life, as blessing I lay claim unto, as my lawful inheritance, unblameable as the strictest legalist whatever; from in and through him, my glorious and exalted head, whence it is pretty evident, that the name of an An- In censequence of this relation between Christ, as tinomian is given to many by way of reproach or the head, and the church, his members, unspeakably ridicule, and that there are many so accounted, to great and extensive are the privileges which they have whom the charge does not justly belong; because a claim unto, and yet with reverence they acknowthey disown all their own works in point of merit or ledge the pre-eminence of their head in all things. acceptance with God; yet that is no proof, but The name of Jesus, a Saviour, is to me a sound what they may be found in the practice of all such more striking, more excellent, more harmonious, good works as are necessary for good government than the most melodious notes from the best tuned and œconomy in society. They own the reasonable instruments. The whole creation, in its vast extent ness and necessity of these, but that they do not and variety, is to me as so many striking figures of that make up or constitute any part of that kingdom consummate beauty and perfection, which dwells in which is spiritual, and is not of this world. As I his adorable person; every amiable character by am far from thinking that the religion of Jesus con- which he stands distinguished, is to me full fraught sists merely in externals, neither do I think that an with instruction, admiration, and consolation; he intricate system of doctrines, such as are superioris precious and honourable in my esteem, and the to a common understanding, is in the least neces-language of the Apostle is with me very familiar; sary, but rather prejudicial to those who would be that is, I count all things but loss for the excel lency 1 dency of the knowledge of Christ Jesus my Lord, &c." While I hear of various sounds from the various sectaries, as having learned to distinguish the voice of the true shepherd, I know that never varies. I see no danger of running into error, while I have recourse to, and gather all my supplies from him, as the fountain of truth itself. Thus I go on in dependence upon and intercourse with my Lord and Saviour, as, having a glimpse of his glory, I sometimes contemplate the pleasures that must necessarily result from a happy and immortal existence. Till that period shall commence, my prevailing prayer and supplication is, that he would teach me in all things by his influence and spirit, that, under a sense of my own insufficiency, I may rely upon his fulness; that, with a becoming gratitude of soul, I may acknowledge every instance of his goodness in all the dispensations of his providence and grace; that I may have a continued sense of his presence, which contains the fulness of joy; the views of his reconciled countenance, which makes life pleasant, and gives a true relish for every rational enjoyment, in forming a just estimation of persons and things; imploring in all submission to the divine will, so as to be able to justify him in the whole of his dealings towards the children of men. But perhaps you may say what is all this, without the external or practical part? I answer, as the lesser must of consequence be subservient to the greater; so, where the religion of Jesus has its proper influence on the nind, every thing that is commendable and praiseworthy, every thing becoming a reasonable man, becoming a Christian, will be the natural product, as much as good fruit is the natural product from a good tree. Perhaps persons acquainted with the principles of the modern Antinomians will be surprised at some things in this letter, and the vein of Christian charity that is visible in it. In short, the writer seems not to be willing to be called by that name. With respect to the present state of Antinomians, they are much on the decline. God has implanted something in human nature that teaches even the Heathens to shudder at the thoughts of a religion, which does not inculcate morality. Why did Christ do good here below, unless it was to shew us an example, as well as to make an atonement for our sins? Why did Christ teach his followers to do good, and at the same time point out to them the nature. and necessity of holiness, if it was not to make a part of his religion. All the apostolical epistles are full of injunctions of that nature. Religion has been defined by that great divine. Mr. Ciement Ellias, in his Scripture Catechist, to be a dedication of the whole man to the will of God." Now, surely Christ never came into this world to establish a system of licentiousness, and licentiousness it must be, unless the subject matter is bordered by sanctions. The sanctions of all religions are obligations to duty; and the word duty implies three things, namely, our duty to God, to our neighbour, and to ourselves. Our duty to God implies our attendance upon all such divine ordinances as are prescribed. in his word.. To be sincere and keep ourselves pure from all manner of pollution, and to wean ourelves. as much as possible from the world. Our duty to our neighbour consists in doing them all the good. offices we can, consistent with the nature of our consciences; and, lastly, our duty to ourselves consists in attending to those two abovementioned, be-cause the more we do so, the more we promote our own temporal and eternal interests. All these things are, however, despised by the Antinomians, and they teach, that men may sin as much as they please; because however God may hate sin, yet he takes pleasure in forgiving it. This sentiment will, perhaps, appear dreadful to those who have any idea of the Divine perfections, of the state of human nature, and the Christian dispensation. Those who name the name of Christ, should depart from iniquity; but what encourage.. ment can there be for virtue, or moral duties, while people are taught to believe, that they are altogether: unnecessary. So far as we know, these people have not above two or three meetings in England, but, consistent with › the nature of their practices, and indeed the practices, of all those. who believe in such sentiments, they discuss their religion in public houses. As morality is an unnecessary thing, and as holiness, say they, can be no evidence of faith, so some of them meet in a room in a public house every Sunday evening, having before them that much despised book the Bible. Each member pays for a pot of beer, which is drank by the company in a social: manner. Then a text of the sacred scripture is, read, and every one in his turn is called to deliver his opinion concerning it. A great deal of jargon with no meaning ensues, and every thing is said that. can possibly be thought of against holiness or good. works. The sacred scriptures are debased to the, worst of purposes, namely, to set open the flood-. gates of profaneness; and youth are corrupted under. the prostituted name of religion. A few foolish, weak and insignificant personsattend these meetings; and we may venture to affirm, that it is the worst thing they can do. They do all they can to pervert the scriptures, and to trample u nder under foot every Divine institution. Self-interest may teach or induce them to mind their duty in this world, but as for eternity, they are so unconcerned about it, that those aweful thoughts which generally affect the minds of Christians, make no impression on them. We are sorry to conclude this article with declaring, from the best information, that all the Antinomians in England, were originally what we commonly call Irregular Methodists. The warmth of the imagination often misleads the judgment, and induces men to take that to be true, which afterwards they find to be false. The knavish tricks practised by men who pretend to a superior rank in piety, prejudice weak minds against religion, and lead them into all sorts of absurdities. Constantine the Great used to say, that if he saw a bishop guilty of an irregularity, he would conceal it, lest it should give offence to those who were weak. Happy, if those who pretend to superior knowledge in religion, would attend to this maxim; but this naturally leads us to take notice of another sect not yet fully described. ACCOUNT OF THOSE PEOPLE WHO ARE COMMONLY CALLED CALVINISTICAL METHODISTS. THERE was morow after the Antino. they thought proper to steer such a course as should HERE was nothing more necessary than that draw from them what conclusions they pleased, and these should follow mians, for the two following reasons. The Arminian Methodists have acted upon a plan which we shall not call consistent, though it is plausible. On the other hand, the Antinomians have ran into wide extremes, and set up a system of licen tionsness. take in those of different sentiments. At the head of these Methodistical Calvinists was the late celebrated and reverend Mr. George Whitefield. He was, in all respects, an original. He had perhaps, never his fellow in England, or indeed in the world. From what motives he acted we shall not We have already scen that the Arminian Metho- say, for to his own master he standed or falleth. dists make faith the condition of salvation; that is, We have read those letters which give an account of that every person who believes the gospel as revealed his conversion, but whatever may be contained in in the New Testament, and practises the duties en- them, we shall draw no harsh conclusions. To joined, will be saved. On the other hand, we have On the other hand, we have preach, to write, and to live, all are different things. considered the Antinomians as overthrowing all the Preaching may nourish our pride, in consequence of sanctions by which religion is bounded, and tramp-public popularity; writing accounts of God's dealling upon the rights of human society. Between these two extremes, we have seen the Calvinistical Dissenters, screwing things up to an ungovernable height, trampling on the right of private judgment, and establishing sentiments of a very disputed nature, with a dogmatical certainty. Whether the Arminians, the Calvinists, and the Antinomians, are in some things mistaken, is not a matter of proper enquiry in this work; but certain it is, the Methodistical Calvinists have interwoven with their system something from Arminius, and something from Calvin. They were to abide by all the high points in disputed theology, but they were to No. $3. ing with us, may cause us to be esteemed as saints of God, while we have no interest in his favour, and consequently do not live a life corresponding with the holy gospel of Jesus Christ, who requires sincerity in all our actions. But all these things we have nothing to do with, on the present occasion, nor do we think them at all applicable to Mr. Whitefield, whom we believe to have been an eminent servant of God, and a happy instrument in his hand of turning many from the evil of their ways. Mr. Whitefield had been early connected with Mr. Wesley, but they separated their interests, on 9 M account account of a difference in sentiments; Mr. Whitefield holding fast the Calvinistical doctrines, while Mr. Wesley embraced the Arminian system, and propagated his notions with the greatest assiduity. Notwithstanding, at the decease of Mr. Whitefield, in consequence of an agreement made between themselves, that the survivor should preach the other's funeral sermon, Mr. Wesley delivered a discourse to his memory, at Tottenham-court chapel, before a very crowded auditory. Adjoining to this chapel they have a burying ground, which has been properly consecrated, and where every office is observed in the most regular manner. of Considerable collections are made at this part the town, and at the Tabernacle near Moorfields; the expences of carrying them on being very great, but the surplus is always employed in sending out ministers to various parts of the kingdom, and the residue divided amongst the poor and necessitous. The followers of Mr. Whitefield are, in some of their practices, much the same as the adherents of Mr. Wesley. They have also their love feasts, and preaching thrice on sabbath-day, besides service at two or three times in the week. The executors of Mr. Whitefield have the direction of these two very large places of worship in the neighbourhood of London, which we have already mentioned, and where vast numbers of people attend the ministrations of those who occasionally offici ate. These people have also a great number of other meetings, but so far as we know, they have no stated preachers, but admit all those who offer their services. As they have been always patronized by the Countess of Huntingdon, so that lady has caused several chapels to be erected for them in the most populous towns in England. Here however it is necessary to observe, that in those chapels of Lady Huntingdon, the service of the church of England is used; so that none are admitted, but such as have received canonical ordination. In some of those chapels, clergymen preach who have been brought up in the university; but in general, they are such as have received a private education. To make up some of To make up some of the deficiencies in the want of preachers, Lady Huntingdon has established an academy in South, Wales, where young men are brought up, and when they have acquired the rudiments of learning, these young gentlemen get into orders; we are not certain how much this practice is approved of by many learned men in the church, who are of the same sentiments with her ladyship. A little learning with much reading, a good memory, and a sound judgment, might easily qualify a man to be a good preacher, and a very useful pastor. If these young men really serve God; if they are what they call themselves, regenerated persons, then they will by all means, teach their people equally by their examples as by their preaching; if it makes an impression on their hearts, they will be afraid to give any offence, so as to have the gospel blamed, It is certain that the rules laid down by Mr. Wesley, for the regulation of his societies, have more the appearance of primitive Christianity, than those of Mr. Whitefield. Why the latter did not strike into the same line, we know not, but notwithstanding, the Whitefield, or rather the Calvinistical Methodist preachers are more popular than Mr. Wesley's Arminian ones. Their public service in their meetings has little difference, and indeed the chief distinction consists in their hymns. The Calvinists use a set of hymns for themselves, calculated according to the doctrinesthey mantain; but Mr. Wesley has hymns for all. occasions whatsoever. There is generally much heat among new converts; and thus it happened, that some years ago persons were employed to sing hymns in support of each other's doctrines. We have an instance of a similar nature in eccle-siastical history: When Chrysostom was bishop of Constantinople, he wrote hymns in defence of the trinity in unity, and employed several to sing them about the streets. The Arians did the same in favour of their opinions; and it frequently happened that when two of these hymn-singers met, a battle ensued, a circumstance that might have been reasonably expected. In their private families, the Methodists are all, more or less very fond of singing of hymns. It was first proposed by their leaders as useful to take place of the common songs which are profanely sung, many of which contain much obscenity. In this respect the design of the Methodists seems to have arisen from pious motives; but then we should attend to what our saviour says, "never to cast our pearls before swine." Thus it too frequently happens, that as obscene ballads inflame the passions of youth, so the frequently singing of hymns, especially in the presence of a promiscuous company takes off the force of religion, defeats its owm intention, and without design opens the mouth of blasphemers. We know but little of any public charities established by these people, except a few alms-houses in Tottenham-Court-Road. As for sentiments concerning church government, they are professed Latitudinarians. They look upon all forms of church government in the same point of view, which is as much as to say, that they look upon them as not of Divine institution. In this they are not singular; for Mr. Hooker, bishop Stillingfleet, and archbishop Leighton, were all of the same opinion. It is certain, thar we ought not to contend much about the externals of religion, so as we can only attend to the internals; but notwithstanding, there ought to be a form of church government, according to the original plan. But we shall conclude this article with one observation, namely, "That loose notions concerning the externals of religion, lead to loose practices in the internals." I' AN ACCOUNT OF THOSE PROTESTANTS WHO ARE CALLED MORAVIANS. T is well known that every denomination of Christians in the world pretend, that their doctrine, worship, discipline and government, comes nearest to the primitive plan. And here it is necessary to observe, that the few lights we have to direct us for upwards of one hundred years after the death of the Apostles, have rendered things very confused; for we may be almost certain, that the rites and ceremonies used in the third century, were, for the most part, human inventions. That the Moravians should pretend to the same high original, is not to be doubted; and we find them doing so, and they called themselves by the name of United Brethren. Count Nicholas Lewis Zinzendorf, prince of the German empire, gave rise to this sect. He was born 1700, and in 1721, when he came of age, he began to put in practice a scheme he had formed some years before when he was very young. He was joined by several persons, who where of his own way of thinking, and settled at Bertholsdorf in Upper Lusatia, an estate which he had purchased, giving the curacy to a student of the same sentiments with himself. Bertholsdorf soon came to be known for this sort of piety. News thereof was brought to Moravia, by a carpenter named Christian David, who had been before in that country. He embraced every opportunity of instilling his sentiments into the minds of the people, with a distaste for the superstitions of the church of Rome, and an inclination to the Protestant religion. Having engaged two or three of these proselytes to leave their native country, with their families, count Zinzendorf received them kindly at Beltholsdorf. They were directed to build an house in a wood, about half a league from that village, so that on St. Martin's Day 1722, these people held their first meeting there. It is said, that they foresaw that God would kindle a light in this place that should enlighten all the country. Christian David was so sure of the future growth of this settlement, that he divided the spot of ground round it into quarters, and marked out in what directions the streets were to run. The event has not contradicted his prognostication. A good many people from Moravia and elsewhere, to shelter themselves under the protection of count Zinzendorf, flocked to this new settlement, and built houses, and the count himself fixed his residence there. sidence there. In a few years it became a considerable village, having an orphan-house, and other public buildings. Thirty-four houses were built there in the year 1728, and in 1730 the number of its inhabitants amounted to six hundred. An adjacent hill, called The Huth-Berg, gave occasion to these colonists to call their place Huth-dez-Heman, and afterwards Hern-Huth, which may be interpreted the guard or protection of the Lord, and from this the whole sect has taken its name. The |