light, as when the bright shining of a candle doth enlighten the house." God then reigns alone. All that is in the soul is holiness to the Lord. There is not a motion in his heart but is according to his will. Every thought that arises points to him and is in obedience to the law of Christ. 12. And the tree is known by its fruits. For as he loves God so he keeps his commandments, not only some or most of them, but all, from the least to the greatest. He is not content to "keep the whole law and offend in one point," but has in all points "a conscience void of offense toward God and toward man. "Whatever God has forbidden, he avoids; whatever God hath enjoined, he doeth; and that whether it be little or great, hard or easy, joyous or grievous to the flesh. He " runs the way of God's commandments," now he hath set his heart at liberty. It is his glory so to do, it is his daily crown of rejoicing, "to do the will of God on earth, as it is done in heaven;" knowing it is the highest privilege of "the angels of God, of those that excel in strength, to fulfill his commandments and harken to the voice of his word." 13. All the commandments of God he accordingly keeps, and that with all his might. For his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength. He continually presents his soul and body a living sacrifice, holy, acceptable to God; entirely and without reserve devoting himself, all he has, and all he is, to his glory. All the talents he has received he constantly employs according to his Master's will, every power and faculty of his soul, every member of his body. Once he "yielded" them "unto sin" and the devil, "as instruments of unrighteousness," but now, "being alive from the dead, he yields" them all "as instruments of righteousness unto God." 14. By consequence, whatsoever he doeth, it is all to the glory of God. In all his employments of every kind he not only aims at this (which is implied in having a single eye), but actually attains it. His business and refreshments, as well as his prayers, all serve this great end. Whether he sit in his house or walk by the way, whether he lie down or rise up, he is promoting in all he speaks or does the one business of his life; whether he put on his apparel, or labor, or eat and drink, or divert himself from too wasting labor, it all tends to advance the glory of God by peace and good-will among men. His one invariable rule is this: "Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God and the Father by him." 66 15. Nor do the customs of the world at all hinder his "running the race that is set before him." He knows that vice does not lose its nature though it becomes ever so fashionable, and remembers that "every man is to give an account of himself to God." He cannot, therefore, "follow" even a multitude to do evil." He cannot "fare sumptuously every day," or "make provision for the flesh to fulfill the lusts thereof." He cannot "lay up treasures upon earth," any more than he can take fire into his bosom. He cannot "adorn himself," on any pretense, "with gold or costly apparel." He cannot join in or countenance any diversion which has the least tendency to vice of any kind. He cannot "speak evil" of his neighbor any more than he can lie either for God or man. He cannot utter an unkind word of any one, for love keeps the door of his lips. He cannot speak "idle words," "no corrupt communication" ever comes out of his mouth," as is all that "which is " not "good to the use of edifying," not "fit to minister grace to the hearers." But "whatsoever things are pure, whatsoever things are lovely, whatsoever things" are justly "of good report," he thinks and speaks and acts, "adorning the Gospel of our Lord Jesus Christ in all things." 66 but 16. Lastly. As he has time he "does good unto all men," unto neighbors and strangers, friends and enemies; and that in every possible kind, not only to their bodies by "feeding the hungry, clothing the naked, visiting those that are sick or in prison; much more does he labor to do good to their souls, as of the ability which God giveth, to awaken those that sleep in death; to bring those who are awakened to the atoning blood that, "being justified by faith, they may have peace with God," and to provoke those who have peace with God to abound more in love and in good works. And he is willing to "spend and be spent herein," even "to be offered up on the sacrifice and serivce of their faith," so they may "all come unto the measure of the stature of the fullness of Christ." 17. These are the principles and practices of our sect; these are the marks of a true Methodist. By these alone do those who are in derision so called desire to be distinguished from other men. If any man say, "Why, these are only the common, fundamental principles of Christianity!" Thou hast said; so I mean; this is the very truth. I know they are no other, and I would to God both thou and all men knew that I and all who follow my judgment do vehemently refuse to be distinguished from other men by any but the common principles of Christianity-the plain old Christianity that I teach, renouncing and detesting all other marks of distinction. And whosoever is what I preach (let him be called what he will, for names change not the nature of things), he is a Christian, not in name only, but in heart and in life. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness. And having the mind that was in Christ, he so walks as Christ also walked. 18. By these marks, by these fruits of a living faith, do we labor to distinguish ourselves from the unbelieving world, from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all; not from any who sincerely follow after what they know they have not yet attained. No. "Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no further question. If it be, give me thy hand. For opinions or terms let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. If there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, let us strive together for the faith of the Gospel, walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long suffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bonds of peace, remembering there is one body and one Spirit, even as we are called with one hope of our calling, "one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." THE PRINCIPLES OF A METHODIST. 1. THERE has lately appeared in the world a tract entitled, A Brief History of the Principles of Methodism. I doubt not but the writer's design was good, and believe he has a real desire to know the truth. And the manner wherein he pursues that design is generally calm and dispassionate. He is, indeed, in several mistakes; but as many of these are either of small consequence in themselves, or do not immediately relate to me, it is not my concern to mention them. All of any consequence which relates to me, I think, falls under three heads: First. That I believe justification by faith alone. Of each of these I will speak as plainly as I can. 2. First. That I believe justification by faith alone. This I allow. For I am firmly persuaded that every man of the offspring of Adam is very far gone from original righteousness, and is of his own nature inclined to evil; that this corruption of our nature in every person born in the world deserves God's wrath and damnation; that therefore, if ever we receive the remission of our sins, and are accounted righteous before God, it must be only for the merit of Christ, by faith, and not for our own works or deservings of any kind. Nay, I am persuaded that all works done before justification have in them the nature of sin, and that, consequently, till he is justified a man has no power to do any work which is pleasing and acceptable to God. 3. To express my meaning a little more at large: I believe three things must go together in our justification-upon God's part his great mercy and grace, upon Christ's part the satisfaction of God's justice by the offering of his body and shedding his blood, and upon our part true and living faith in the merits. of Jesus Christ. So that in our justification there is not only God's mercy and grace, but his justice also. And so the grace of God does not shut out the righteousness of God in our justification, but only shuts out the righteousness of man-that is, the righteousness of our works. 4. And therefore St. Paul requires nothing on the part of man, but only a true and living faith. Yet this faith does not shut out repentance, hope, and love, which are joined with faith in every man that is justified. But it shuts them out from the office of justifying. So that although they are all present together in him that is justified, yet they justify not all together. 5. Neither does faith shut out good works necessarily to be done afterward. But we may not do them to this intent-to be justified by doing them. Our justification comes freely of the mere mercy of God; for whereas all the world was not able to pay any part toward their ransom, it pleased him, without any of our deserving, to prepare for us Christ's body and blood, whereby our ransom might be paid and his justice satisfied. Christ, therefore, is now the righteousness of all them that truly believe in him. 6. But, let it be observed, the true sense of those words, "We are justified by faith in Christ only," is not that this our own act, to believe in Christ," or this our faith which is within us, justifies us, for that were to account ourselves to be justified by some act or virtue that is within us; but that although we have faith, hope, and love within us, and do never so many good works, yet we must renounce the merit of all, of faith, hope, love, and all other virtues and good works which we either have done, shall do, or can do, as far too weak to deserve our justification; for which, therefore, we must trust only in God's mercy and the merits of Christ. For it is he alone that taketh away our sins. To him alone are we to go for this; forsaking all our virtues, good words, thoughts, and works, and putting our trust in Christ only. 7. In strictness, therefore, neither our faith nor our works justify us-that is, deserve the remission of our sins. But God himself justifies us, of his own mercy, through the merits of his Son only. Nevertheless, because by faith we embrace the promise of God's mercy and of the remission of our sins, therefore the Scripture says that faith does justify, yea, faith without works. And it is all one to say, "Faith without works," and "Faith alone justifies us. Therefore the ancient fathers from time to time speak thus, "Faith alone justifies us." And because we receive faith, through the only merits of Christ, and not through the merit and virture we have or works we do, therefore in that respect we renounce, as it were, again, faith, works, and all other virtues. For our corruption through original sin is so great that all our faith, charity, words, and works cannot merit or deserve any part of our justification for us. And therefore we thus speak, humbling ourselves before God and giving Christ all the glory of our justification. 8. But it should also be observed what that faith is whereby we are justified. Now that faith which brings forth not good works is not a living faith, but a dead and devilish one. For even the devils believe that Christ was born of a virgin, that he wrought all kinds of miracles, declaring himself to be the very God; that for our sakes he died and rose again and ascended into heaven, and at the end of the world shall come again to judge |