to press forward, and she shall not be disap

pointed. Adieu, Adieu!

Your eternally affectionate

and triumphant brother,

S. HAYWARD.”

When the rich man in the parable,* proposed that Lazarus should be sent from the mansions of bliss, to testify unto his brethren, lest they also shonld come into the place of torment, he urged this reason for his request; "If one went unto them from the dead, they will repent." Now since we are all gone out of the way, and if we say that we have no sin, deceive ourselves: since, therefore, all have urgent need of repentance, it would have been more agreeable to Christian humility, had brother Hayward taught his sublunary friends that salutary practice, which the rich man trusted would result from the certain knowledge of a future state. But not one word of this does his epistle from the skies inculcate; no virtue is enforced, no vice reproved; no sorrow for sin," no fear of punishment, no terrors of the Lord (which even the inspired apostle knew, and therefore persuaded men) are held forth as means or motives to repentance. “Cease to do evil, learn to do well," forms no part of this valedictory salutation. And why should it? The triumphant saint was assured of going to heaven, while he was a militant saint on earth, and wrote his letter by anticipation; and he ad

St. Luke xvi. 19.

dresses his living friends as equally assured of it with himself. This is perfectly consistent, and the antinomian scheme is thus complete. It has a beginning, a middle, and an end, which harmonize together; and good works, voluntary or active virtue, have no part in working out the salvation of the elect. Indefectible grace, necessary perseverance, and unconditional salvation, are their indefeasible privileges: sin they must not, fall they cannot. The contention amongst them is, not who shall be most zealous in the discharge of moral and religious duty, but "who shall strike the loudest string, and sing grace! grace! the loudest."*

T

That the rhapsody, called “The Triumph of Glory," should flow from the pen of methodistical inspiration, is not surprising; but that it should be delivered from the pulpit of the established church, may well occasion both wonder and indignation: yet such was really the case, as the following note, which is subjoined to the letter, testifies :

"N. B. The above letter was, soon after Mr. Hayward's death, read from the pulpit of St. Saviour's church by the late excellent Mr. T. Jones, chaplain."

Some ignorant people mistaking the matter, raised a report that Mr. J. said he had received a letter from glory; but the fact was as here stated." It is very probable, not only that

*

Triumph of Glory, p. 6.

+ Id. id.

some ignorant persons raised such a report, but that many others would readily believe the fact; for an infatuated mind will believe any thing. How much then does it concern those who are "the ministers of Christ, and stewards of the mysteries of God, of whom it is especially required that a man be found faithful;" how much does it concern the pastors of our church "to charge some that they teach no other doctrine" than that which Christ and his apostles taught; "neither give heed to fables, which minister questions, rather than godly edifying, which is in faith." What this godly edifying is, the great apostle immediately explains: "Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved, have turned aside unto vain jangling; desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm."*

The inference which must unavoidably be drawn from the doctrine of the Methodists by those who embrace it, is, that their own religious acts are of no efficacy in promoting their salvation. This indeed is explicitly acknowledged by their most approved instructors. They declare that "acceptance with God is looked for, not in the duty, not in the ordinances, not in repentings, and tears, and services, and prayers, and

* 1 Tim. i. 3, 4, 5, 6, 7.

sacraments, but wholly in the Lord Jesus."* As some qualification of this anti-scriptural position, Dr. Hawker adds, "These indeed, as so many gifts of the holy spirit, are sweet effects of divine love, and evidences that a spirit of grace is wrought in the heart, but not in the smallest degree the cause of salvation." †

What impression this gloss is calculated to make upon the minds of ignorant and unthinking men, is evident enough: they will naturally conclude that no one can help himself in the performance of his duty, or, that if he can, duty is of no avail. We may be told that Christ is the sole cause of our salvation. This is an indisputable truth, in its proper signification; but has he not appointed the means of salvation also? and do they not consist in those very instances of religious duty, which are thus disparaged, in repentance, prayer, and in the holy communion? Are not these sacrifices with which God is well pleased? Are not these services accepted by him as an offering of a contrite heart, thankful for his mercies, and obedient to his laws-and may we not thence "look for acceptance with God," through the merits and mediation of Jesus Christ?

!

But as this doctrine is stated by Dr. Hawker, how can the vulgar and undiscerning part of mankind distinguish truth from falsehood, when their trust in the Redeemer is opposed to that

* Dr. Hawker's Union with Christ, p. 33.

+ Id.

religious practice which he himself required as the earnest of our faith and hope in his atonement? When "to ascertain the fact, on which all depends, "whether the spirit of Christ dwell in them," the fruits of righteousness are not considered a sufficient test: but "if he convinces you," says this teacher, "of your emptiness, and the Saviour's fulness, and is bringing you daily, and sometimes hourly, in a way of sweet barter, to resign your sins for his righteousness, &c. &c. these are sweet and precious proofs of an union with his person."* After saying this, he adds, "I do not know whether I sufficiently explain myself by these terms to the apprehension of every reader." Alas! if the learned writer "do not know," the unlettered reader might inform him, that when the divine simplicity of the gospel is thus obscured, no intellect can discern its heavenly light. When the leader is blinded by these vain conceits, what sight can the blind follower have, or how shall he escape those errors in which his guide himself is lost? But the consequences do not end here: the mistakes of a deluded mind under the influence of religious zeal, usually produce the worst practical evils, by distorting the word of truth, and propagating the most pernicious doctrines. Thus, speaking of divine grace, the author above mentioned says, "As no merit of man induced God to be thus bountiful, so no demerit prevents + Id. p. 33

* Hawker's Union, &c. p. 32.