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life for Christ's sake; and, if he cannot, he is not worthy of him.

Universal Charity, notwithstanding all her pretensions to love, is no friend to the church of England, nor to them that are of it; for it teaches them to deny her doctrines, and yet cleave to her walls; it cuts off her breasts of consolation, and then tells us to stick to her carcase. Surely this is a strange way of shewing charity! The church of England tells me, in her catechism, that I am wholly unable to come to Christ, though he commands me; or to love God, though I am bidden; or to serve him, though it is for my life. 'My good child, know this, that thou art not able to do these things of thyself, nor to walk in the commandments of God, and to serve him, without his special grace, which thou must learn at all times to call for by diligent prayer.' Universal Charity contradicts this, and says, Christ's calling me implies I have a power to come, or else Christ mocks me with a fruitless call.

However, the spouse could reconcile Christ's call and her own weakness very well together. Arise, my fair one, and come away, says Christ. Draw me, and we will run after thee, says the spouse: she turns his command into a petition, and obtains

an answer.

Universal Charity teaches me to call Christ's righteousness imputed nonsense, and to boast of perfection in myself; and then warns me never to for

sake the church of England. But is this charity, to send me wrapped up in my own righteousness, and boasting of my own perfection, to the Lord's table in the church of England? Surely, if I go there in this manner, I shall carry lies in my mouth; for it teaches us to say, 'We do not presume to come to this thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies: We are not worthy so much as to gather up the crumbs under thy table,' &c. Strange language this for a perfect man taught to despise his Maker's righteousness! Such souls have no right to approach the Lord's table, or to join the church of England service; because it forbids dissemblers with God. No man, perfect in himself, has any right there; nor any but such as are heartily sorry for their sins, and who can say the remembrance of them is grievous, and the burden of them intolerable.' He that is taught to deny election is instructed to deny the church catechism, which teaches, 'I believe in God the Holy Ghost, who hath sanctified me and all the elect people of God.'

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How can a man join with the church of England service, and say, Endue thy ministers with righteousness, and make thy chosen people joyful,' when he denies it in his heart? Drawing nigh to God with the lips, and honouring him with the words of election and imputed righteousness, while the heart is far from him as a sovereign, and as the justifier of the ungodly, is only worshipping him in vain.

If a man is taught to deny and detest the doctrines of God, and then be sent to tread God's courts in falsehood, and compass his Maker. about with lies, to cloak his manifold sins with sinless perfection, and thus to dissemble them before the face of Almighty God our heavenly Father, he goes the only way to rush into the greatest damnation, which they are threatened with who are hypocritical mock_ ers in worship. If the subjects of Universal Charity have any better doctrine than this to deliver, let them now declare it, or for ever hold their peace about their belonging to the church of England.

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If we compare this Universal Charity with the copy Paul gives us of the love of God, we shall find it as contrary to that as its doctrines are to the established church. Paul gives us a true portrait of divine Charity, or love, in 1 Cor. xiii. 1. Though I speak with the tongue of men and of angels; though I speak with all the eloquence which the wisdom of this world teacheth; and though I talk of holiness and sinless perfection as much as an elect angel could do; yet, if I have not charity, if I am not a happy partaker of the electing and everlasting love of God, and am not brought to love God above self, and to love God's chosen vessels above all apostates and traitors; I am nothing but sounding brass (base metal), or a noisy instrument about charity, compared to a tinkling cymbal. And though I have the gift of Arminian prophecy, as Mr. Bell had, and could tell when London would be destroyed by an earthquake,

so that I could drive thousands into Hyde Park to escape it. And though I understand all mysteries, and have all knowledge, so that I could contradict Mr. Toplady, Mr. Hervey, Mr. Whitefield, old John Calvin, the prophets, apostles, and even Christ himself, as was before hinted, and as some in our days do, yet, if I have not charity, I am nothing.

And, though I have all faith, so that I could remove the mountains of guilt, and indwelling sin also; and declare a fallen wretch as perfect in the flesh, as God is perfect; yet, if I have not the discriminating love of God in my heart, I am nothing; nothing but a deluded sinner in rebellion against God. And, though I give my goods to feed the poor, in order to make up my own righteousness, and bring in my Maker debtor; and though I give my body to be burned, or shew such charity for sinners as to wish my part taken out of a Saviour's blood, unless it streamed for all the race; yet all this shew of fleshly affections, which exalts me so high in the esteem of sinners, without the love of God in my heart, profiteth me nothing. Charity suffereth long, and endureth all things for the elect's sake, 2 Tim. ii. 10; and is kind, especially to the household of faith, Gal. vi. 10; in feeding them with true knowledge and understanding, John xxi. 16.

Charity envieth not, envieth no man for his faithfulness in declaring the whole counsel of God, Acts xx. 27; or his being valiant for truth, Jer. ix. 3. Charity vaunteth not itself, vaunts not about

improving a natural talent, being faithful to grace received, or despising an imputed righteousness, in order to assist a sinner in establishing his own web on the ruins of a Saviour's obedience. Is not puffed up with a vain notion of free-agency, nor with a vain conceit of fleshly perfection, nor of infallibility, but says, "if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know." Doth not behave itself unseemly, in crying down every preacher's reputation; nor teaches any to deny the doctrines of the Bible. Seeketh not her own glory; nor teaches any to speak vain visions out of their own hearts, but the glory of him who sent her; nor allows men to establish themselves in the judgment and affections of sinners above Christ and his truth. Is not easily provoked under just reproof when given. Thinketh no evil of them who preach eternal election, and contend for the stability of God's everlasting covenant, and the glorious privileges of it.

Charity rejoiceth not in iniquity; rejoiceth not because errors are abundantly propagated, and advocates for them are increased; shews no joy at the world's wondering after the beast; takes no delight in parties made and armed with rebellion against God; but rejoiceth in the truth. Rejoiceth when eternal election is revealed to a poor sinner, and makes his soul rejoice that his name is written in heaven, Luke x. 20, and shews him his witnesses there, and his record on high, Job xvi. 19. Rejoiceth in the enjoyment of an imputed righteous

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