"as we feel the air which we breathe, or the "food we eat?"

If these be errors, as I believe them, and on fome future occafion fhall attempt with God's good bleffing to prove them, to be; they arise in a great degree from inattention to the rule of interpretation now before us; which directs us to confider, not only what is faid, but the various circumstances, under which it is spoken: a rule, to the neglect of which fome of the most extravagant peculiarities of Methodifm, both in opinion and in practice, may be referred.

10. To the foregoing rules for the interprctation of Scripture, only one more remains to be added; which however is of the most extenfive application and utility: I mean, that no doctrine, however fpecious, is to be admitted as part of the Gospel, which is not agreeable to the general tenour of the whole; in conformity with the prudent decifion of our Church in her 17th Article, that " we must re"ceive God's promifes in fuch wife, as they "be generally fet forth to us in Holy Scrip"ture."

This, as I have already faid, is of the moft extensive application: nor do I conceive, that

* See Whitefield's Works, vol. i. p. 202. 223. 280. 237. 163. 166. 205. &c.

any of the popular doctrines, of faith independent of Christian works; or Calviniftic predef tination; or irrefiftible grace; or the perceptible influence of the Holy Spirit; or regeneration, distinguished from the inward fpiritual grace of baptifm; or an inftantaneous and special converfion; or a full and infallible affurance of falvation; or a finless perfection in the true Christian; can in any way ftand its teft.

These are the points, upon which the charge, that we are not preachers of the Gospel, principally turns; and to which therefore your attention will be directed in the fucceeding lectures. I am well aware, that most, if not all, of these subjects have been often and ably difcuffed; and that the theological ftudent, who wishes to investigate them thoroughly, must be referred to other fources for more ample fatisfaction. Still to bring the fubjects forward in fomething of a connected form, and for the fpecific purpofe, which has been stated; thereby to direct the thoughts of the younger part of this affembly to the present ftate of religious opinions amongst us, on which, it is especially neceflary that they should be informed; to apprize them of the nature of the objections, which are perpetually alledged against the great body of the national Clergy; and to furnish them, if it may be, with some leading principles, by which those objec

8

tions may be repelled; with the view, not of fuperfeding, but of encouraging, more extenfive inquiries on the matters in debate; has appeared to me an attempt, calculated to promote the knowledge of the true Gospel of Jefus Chrift. It is with this defign, that I have ventured to engage in my prefent undertaking: however weak and imperfect may be the execution in other refpects, at least I trust, that it will not be difgraced by that intemperance of language, and that acrimony of invective, which fometimes mark the accufations, that have been levelled against us. To "fpeak the "truth in love," fhould be the refolution, under divine grace, of every follower, and much more of every minifter of Chrift. Zealous as we may, and ought to, be in the propagation of our religious opinions, it is our duty, as "the fervants of the Lord, to be gen"tle unto all men, patient and forbearing, in "meeknefs inftructing those that oppofe them"felves." And that man strangely mistakes the manner of spirit he is of, who knows not, that peaceableness, and gentleness, and mercy, as well as purity, are infeparable characteristics of the wifdom that is from above:" and that Chriftian charity ought never to be facri

f Ephef. iv. 15.

James iii. 17.

2 Tim. ii, 24, 25.

ficed even for the promotion of evangelical truth.

Now unto God the Father, God the Son, and God the Holy Ghoft, three perfons in the unity of one Godhead, be afcribed all might, majefty, and dominion, henceforth and for ever. Amen.

DISCOURSE II.

MATT. xix. 16, 17.

And behold, one came and faid unto him, Good Master, what good thing fhall I do, that I may have eternal life?

And he faid unto him, Why calleft thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

THIS reply of our Lord is judged capable of two interpretations. By Calvin it is construed into an intimation, that eternal life is not to be attained by obedience to the laws of God. As if Chrift had faid, If thou wilt enter into life, keep the commandments; but thou canst not keep the commandments; therefore thou canft do no good thing, that thou mayeft have eternal life. The other interpretation is that which is fanctioned by our Church; who reprefents Chrift as "declaring by these words, "that the laws of God be the very way, that

• Calv. Inft. lib. iii. cap. xviii. §. 9.