to allow their testimony. "As to that most excellent and ❝evangelical work," as you term it, the eleven letters ascribed to Mr. Hervey, Mr. Sellon has abundantly shewn, that they are most excellently virulent, scurrilous, and abusive; and full as far from the evangelic spirit, as the Koran of Mahomet.

"But Bishop Cowper"-I object to him, beside his being a hot, bitter Calvinist, that he is a dull, heavy, shallow writer. And let him be what he may, all you cite from him is second-hand authority." Nay, I refer to the bishop's "own words." But still you have only the words at second-hand. In order to know the tenets of the church of Rome, you must read the Romish authors themselves. Nay, it does not suffice to read their own private authors. They will disown any thing we charge them with, unless we can prove it, by recurring to their public and authentic records. Such are the Canones & Decreta Concilii Tridentini. Such the Catechisms ad Parochos. Till you have read these at least, you should never undertake to determine what is, or what is not popery.

49. "But as I am now on the subject of popery, I must "make a few animadversions on what Mr. W. affirms, 'I 66 always thought the tenets of the church of Rome, were "nearer by half to Mr. Hill's tenets, than to Mr. W.'s." " (p. 33.) Nay, give the honour of this to its true author; Mr. H. goes to consult a Popish friar at Paris, a Benedictine Monk, one Father Walsh, concerning the Minutes of the Conference. Father W. (Mr. H. says; and I see no reason to scruple his authority here ;) assures him, that the Minutes contain false doctrine: and that the tenets of the church of Rome are nearer by half to his (Mr. Hill's) tenets than they are to Mr. W.'s. (So Mr. Hill himself informs the world, in the Paris Conversation of famous memory: which I really think, he would never have published, unless as the vulgar say, the devil had owed him a shame.) I add, 'Truly I always thought so.' But I am the more confirmed therein, by the authority of so competent a judge: espe

cially when his judgment is publickly delivered by so unexceptionable a witness.

50. Nay, but "you know the principles of the Pope and "of John Calvin, are quite opposite to each other." I do not know, that they are opposite at all in this point. Many Popes have been either Dominicans or Benedictines. And many of the Benedictines, with all the Dominicans, are as firm Predestinarians as Calvin himself. Whether the present Pope is a Dominican, I cannot tell: If he is, he is far nearer your tenets than mine.

Let us make the trial with regard to your ten propositions.

1. "You deny election.

2. "You deny persever'ance.

3. "You deny imputed righteousness.

So does the Pope of Rome." I know not that. Probably he holds it.

So does the Pope of Rome." That is much to be doubted. Perhaps, the Pope of Rome does; but I assert it continually.

4. "You hold free-will. So does the Pope of Rome." No, not as I do, (unless he is a Predestinarian: otherwise)

he ascribes it to nature, I to grace.

5. "You hold, that works are a condition of justifica

tion.

6. "You hold a two-fold justification, one now, another at the last day.

7. "You hold the doctrine of merit.

8. "You hold sinless perfection. 9. "You hold, that sins are only infirmities.

10. "You distinguish between venial and mortal sins."

If you mean good works, I do not..

So does the Pope of Rome." And so do all Protestants, if they believe the bible.

I do not. Neither does the Pope, if father Walsh says true.

So does the Pope." I deny that. How do you prove it? I hold no such thing. And you know it well.

Not so: I abhor the distinction.

Now let every man of understanding judge, whether

father Walsh did not speak the very truth?

51. "This pamphlet was finished, when I was told, that "Mr. W. had lately a very remarkable dream, which "awakened him out of a sound sleep. This dream he com"municated to his society. It was in substance as follows. "A big, rough man came to him, and gave him a violent "blow on the arm with a red-hot iron," (p. 51.) ...

"Now the interpretation thereof I conceive to be as "follows:

1. "The big, rough man, is Mr. Hill:

2. "The bar of iron (red-hot) is Logica Wesleiensis : 3. "The blow denotes the shock which Mr. John will re"ceive by the said pamphlet:

4. "His being awakened out of a sound sleep, signifies "there is yet hope, that he will some time or other come to "the right use of his spiritual faculties."

Pretty and well devised! And though it is true I never had any such dream since I was born, yet I am obliged to the inventor of it; and that on many accounts.

I am obliged to him, 1. For sending against me only a big, rough man: it might have been a lion, or a bear: 2. For directing the bar of iron only to my arm; it might have been, my poor scull: 8. For letting the big man give me only one blow; had it been repeated, I had been slain outright: and, 4. For hoping I shall, some time or other, come to the right use of my spiritual faculties.

52. Perhaps Mr. Hill may expect, that I should make him some return for the favour of his heroic poem. But "Certes I have, for many days

"Sent my poetic herd to graze."

And had I not, I should have been utterly unable to present him with a parallel. Yet upon reflection, I believe I can, although, I own, it is rather of the lyric, than the heroic kind. And because possibly he may be inclined to write notes on this too, I will tell him the origin of it. One Sunday, immediately after sermon, my father's clerk said, with an audible voice," Let us sing to the praise and glory of God,

"A hymn of mine own composing." It was short and sweet, and ran thus:

"King William is come home, come home:

"King William home is come! "Therefore let us together sing

"The hymn that's call'd Te D'um!"

53. Before I conclude, I beg leave, in my turn, to give you a few advices.

And, 1. Be calm. Do not venture into the field again, till you are master of your temper. You know, the wrath of man worketh not the righteousness, neither promotes the truth, of God.

2. Be good-natured. Passion is not commendable; but ill-nature still less. Even irrational anger is more excusable than bitterness, less offensive to God and man.

3. Be courteous. Shew good manners as well as goodnature to your opponent of whatever kind. "But he is rude." You need not be so too. If you regard not him,

"Reverence yourself."

Absolutely contrary to this, is the crying out at every turn, "Quirk, sophistry, evasion!" In controversy these exclamations go for nothing. This is neither better nor worse than calling names.

4. Be merciful. When you have gained an advantage over your opponent, do not press it to the uttermost. Remember the honest Quaker's advice to his friend a few years ago, "Art thou not content to lay John Wesley upon his back, but thou wilt tread his guts out?"

5. In writing, do not consider yourself as a man of for tune, or take any liberty with others on that account. These distinctions weigh little more in the literary world, than in the world of spirits. Men of sense simply consider, what is written not whether the writer be a lord or a cobbler? Lastly, Remember, For every idle word men shall speak, they shall give an account in the day of judgment. Remember, by thy words shalt thou be justified; or by thy words shalt thou be condemned!

:

BRISTOL, March 14, 1773.

A

LETTER

TO A

ROMAN CATHOLIC.

1. YOU have heard ten thousand stories of us who are commonly called Protestants, of which, if you believe only one in a thousand, you must think very hardly of us. But this is quite contrary to our Lord's rule, Judge not, that ye be not judged; and has many ill consequences, particularly this, It inclines us to think as hardly of you. Hence we are on both sides less willing to help one another, and more ready to hurt each other. Hence brotherly love is utterly destroyed: and each side looking on the other as monsters, gives way to anger, hatred, malice, to every unkind affec tion; which have frequently broke out in such inhuman barbarities, as are scarce named among the Heathens.

2. Now can nothing be done, even allowing us on both sides to retain our own opinions, for the softening our hearts towards each other, the giving a check to this flood of unkindness, and restoring at least some small degree of love among our neighbours and countrymen? Do not you wish for this? Are you not fully convinced, that malice, hatred, revenge, bitterness, whether in us or in you, in our hearts or yours, are an abomination to the Lord? Be our opinions right or be they wrong, these tempers are unde