against the substance of the Articles and Catechism of the English Church, nay, of the whole Christian world, excepting the Socinians, and to call it "Hints concerning the dangerous and abominable absurdities of Methodism," is too bad.
Ib. p. 43.
But this Calvinistic Evangelist tells us, by way of accounting for the utter impossibility of producing in himself either faith or repentance, that both are of divine origin, and like the light, and the rain, and the dew of heaven, which tarrieth not for man, neither waiteth for the sons of men, are from above, and come down from the Father of lights, from whom alone cometh every good and perfect gift!
Is the Barrister—are the Socinian divines—inspired, or infallibly sure that it is a crime for a Christian to understand the words of Christ in their plain and literal sense, when a Socinian chooses to give his paraphrase,—often, too, as strongly remote from the words, as the old spiritual paraphrases on the Song of Solomon?
Ib. p. 46.
According to that Gospel which hath hitherto been the pillar of the Christian world, we are taught that whosoever endeavours to the best of his ability to reform his manners, and amend his life, will have pardon and acceptance.
As interpreted by whom? By the Socini, or the Barrister?—Or by Origen, Chrysostom, Jerome, the Gregories, Eusebius, Athanasius?—By Thomas Aquinas, Bernard, Thomas-a-Kempis?—By Luther, Melancthon, Zuinglius, Calvin?—By the Reformers and martyrs of the English Church?—By Cartwright and the learned Puritans?—By Knox?—By George Fox?—With regard to this point, that mere external evidence is inadequate to the production of a saving faith, and in the majority of other opinions, all these agree with Wesley. So they all understood the Gospel. But it is not so!
Ergo