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sins of the whole world." Like an honest man, and yet a man of sense, he so subscribed the seventeenth article as not to reject the thirty-first, which he thinks of equal force, and much more explicit ; and, therefore, as the seventeenth article authorizes him, he "receives God's promises in suchwise as they are generally set forth in holy Scripture;" rejecting, after the example of our governors in Church and state, the Lambeth articles, in which the doctrine of absolute unconditional election and reprobation was maintained, and which some Calvinistic divines, in the days of Queen Elizabeth, vainly attempted to impose upon these kingdoms, by adding them to the thirty-nine articles. Far, therefore, from thinking he does not act a fair part in rejecting the doctrine of particular redemption, he cannot conceive by what salvo the consciences of those ministers, who embrace it, can permit them to say to each of their communicants, "The blood of Christ was shed for thee;" and to baptize promiscuously all children within their respective parishes, "in the name of the Father, and of the Son, and of the Holy Ghost," when all that are unredeemed have no more right to the blood, name, and Spirit of Christ, than Lucifer


Thus far Mr. Wesley agrees with Arminius, because he thinks that illustrious divine agreed thus far with the Scriptures, and all the early fathers of the Church. But if Arminius, (as the author of Pietas Oxoniensis affirms, in his letter to Dr. Adams,) "denied, that man's nature is totally corrupt; and asserted, that he hath still a freedom of will to turn to God, but not without the assistance of grace," Mr. Wesley is no Arminian; for he strongly asserts the total fall of man, and constantly maintains that by nature man's will is only free to evil, and that Divine grace must first prevent, and then continually farther him, to make him willing and able to turn to God.

I must, however, confess, that he does not, as some real Protestants, continually harp upon the words FREE grace, and FREE will; but he gives reasons of considerable weight for this. (1.) Christ and his apostles never did so. (2.) He knows the word grace necessarily implies the freeness of a favour; and the word will, the freedom of our choice and he has too much sense to delight in perpetual tautology. (3.) He finds, by blessed experience, that when the will is touched by Divine grace, and yields to the touch, it is as free to good, as it was before to evil. He dares not, therefore, make the maintaining free will, any more than free breath, the criterion of an unconverted man. On the contrary, he believes none are converted but those who have a free will to follow Jesus; and, far from being ashamed to be called a 66 free-willer," he affirms it as essential to all men to be "free-willing creatures," as to be "rational animals ;" and he supposes he can as soon find a diamond or a flint without gravity, as a good or bad man without free will.

Nor will I conceal that I never heard him use that favourite expression of some good men, Why me? Why me? though he is not

*This is worded in so ambiguous a manner, as to give readers room to think that Arminius held man hath a will to turn to God before grace prevents him, and only wants some Divine assistance to finish what nature has power to begin. In this sense of the words it is I deny Mr. Wesley is an Arminian.

at all against their using it, if they can do it to edification. But as he does not see that any of the saints, either of the Old or New Testament ever used it, he is afraid to be humble and "wise above what is written," lest "voluntary humility" should introduce refined pride before he is aware. Doubting, therefore, whether he could say, Why me? Why me? without the self-pleasing idea of his being preferred to thousands, or without a touch of the secret self applause that tickles the Pharisee's heart, when he "thanks God he is not as other men," he leaves the fashionable exclamation to others, with all the refinements of modern divinity; and chooses to keep to St. Paul's expression, "He loved me," which implies no exclusion of his poor fellow sinners; or to that of the royal psalmist, "Lord, what is man, that thou art mindful of him; and the son of man, that thou visitest him."

5. As a consequence of the doctrine of general redemption, Mr. Wesley lays down two axioms, of which he never loses sight in his preaching. The first is, that ALL OUR SALVATION IS OF GOD IN CHRIST, and therefore OF GRACE;-all opportunities, invitations, inclination, and power to believe being bestowed upon us of mere grace ;-grace most absolutely free: and so far, I hope, that all who are called Gospel ministers agree with him. But he proceeds farther; for, secondly, he asserts with equal confidence, that according to the Gospel dispensation, ALL OUR DAMNATION IS OF OURSELVES, by our obstinate unbelief and avoidable unfaithfulness; as we may "neglect so great salvation," desire to "be excused" from coming to the feast of the Lamb, "make light of " God's gracious offers, refuse to "occupy," bury our talent, and act the part of the "slothful servant;" or, in other words, "resist, grieve, do despite to," and "quench the Spirit of grace," by our moral agency.

The first of these evangelical axioms he builds upon such scriptures as these:-"In me is thy help. Look unto me and be saved. No man cometh unto me except the Father draw him. What hast thou that thou hast not received? We are not sufficient to think aright of ourselves, all our sufficiency is of God. Christ is exalted to give repentance. Faith is the gift of God. Without me ye can do nothing," &c, &c.

And the second he founds upon such passages as these: "This is the condemnation, that light is come into the world, and men loved darkness rather than light. Ye always resist the Holy Ghost. They rejected the counsel of God toward themselves. Grieve not the Spirit. Quench not the Spirit. My Spirit shall not always strive with man. Turn, why will ye die? Kiss the Son, lest ye perish. I gave Jezebel time to repent, and she repented not. The goodness of God leads [not drags,] thee to repentance, who after thy hardness and impenitent heart treasurest up wrath unto thyself. Their eyes have they closed, lest they should see, and be converted, and I should heal them. See that ye refuse not him that speaketh from heaven. I set before you life ard death, choose life! Ye will not come unto me that ye might have life. I would have gathered you, and ye would not," &c, &c.

As to the moral agency of man, Mr. Wesley thinks it cannot be denied upon the principles of common sense and civil government; much less upon those of natural and revealed religion; as nothing would be



more absurd than to bind us by laws of a civil or spiritual nature; nothing more foolish than to propose to us punishments and rewards; and nothing more capricious than to inflict the one or bestow the other upon us; if we were not moral agents.

He is therefore persuaded, the most complete system of divinity is that in which neither of those two axioms is superseded: He thinks it is bold and unscriptural to set up the one at the expense of the other, convinced that the prophets, the apostles, and Jesus Christ left us no such precedent; and that, to avoid what is termed legality, we must not run into refinements which they knew nothing of, and make them perpetually contradict themselves: nor can we, he believes, without an open violation of the laws of candour and criticism, lay a greater stress upon a few obscure and controverted passages, than upon a hundred plain and irrefragable Scripture proofs. He therefore supposes that those persons are under a capital mistake who maintain only the first Gospel axiom, and under pretence of securing to God all the glory of the salvation of one elect, give to perhaps twenty reprobates full room to lay all the blame of their damnation either upon their first parents, or their Creator. This way of making twenty real holes, in order to stop a supposed one, he cannot see consistent either with wisdom or Scripture.

Thinking it therefore safest not to "put asunder" the truths which "God has joined together," he makes all extremes meet in one blessed Scriptural medium. With the Antinomian he preaches, "God worketh in you both to will and to do of his good pleasure ;" and with the Legalist he cries, "Work out, therefore, your own salvation with fear and trembling ;" and thus he has all St. Paul's doctrine. With the Ranter he says, "God has chosen you, you are elect;" but, as it is "through sanctification of the Spirit and belief of the truth," with the disciples of Moses he infers, "make your calling and election sure, for if ye do these things ye shall never fall." Thus he presents his hearers with all St. Peter's system of truth, which the others had rent to pieces.

Again, according to the first axiom, he says with the perfect Preacher, "All things are now ready;" but with him he adds also, according to the second, "Come, lest you never taste the Gospel feast." Thinking it extremely dangerous not to divide the word of God aright, he endeavours to give to every one the portion of it that suits him, cutting, according to times, persons, and circumstances, either with the smooth or the rough edge of his two-edged sword. Therefore, when he addresses those that are steady, and "partakers of the Gospel grace from the first day until now," as the Philippians, he makes use of the first principle, and testifies his confidence, "that he who hath begun a good work in them, will perform it until the day of Christ." But when he expostulates with persons, "that ran well, and do not now obey the truth," according to his second axiom, he says to them, as St. Paul did to the Galatians, "I stand in doubt of you; ye are fallen from grace."

In short, he would think that he mangled the Gospel, and forgot part of his awful commission, if, when he has declared that “he who believeth shall be saved," he did not also add, that he “who believeth not shall be damned;" or, which is the same, that none perish merely

for Adam's sin, but for their own unbelief, and wilful rejection of the Saviour's grace. Thus he advances God's glory every way, entirely ascribing to his mercy and grace all the salvation of the elect, and completely freeing him from the blame of directly or indirectly hanging the millstone of damnation about the neck of the reprobate. And this he effectually does, by showing that the former owe all they are, and all they have, to creating, preserving, and redeeming love, whose innumerable bounties they freely and continually receive; and that the rejection of the latter has absolutely no cause but their obstinate rejecting of that astonishing mercy which wept over Jerusalem; and prayed, and bled even for those that shed the atoning blood-the blood that expiated all sin but that of final unbelief.

I have now finished my sketch of Mr. Wesley's doctrine, so far as it has fallen under my observation during above sixteen years' particular acquaintance with him and his works. It is not my design, sir, to inquire into the truth of his sentiments, much less shall I attempt to prove them orthodox, according to the ideas that some real Protestants entertain of orthodoxy. This only I beg leave to observe: Suppose he is mistaken in all the scriptures on which he founds his doctrine of Christian perfection and general redemption, yet his mistakes seem rather to arise from a regard for Christ's glory, than from enmity to his offices; and all together do not amount to any heresy at all; the fundamental doctrines of Christianity, namely, the fall of man, justification by the merits of Christ, sanctification by the agency of the Holy Spirit, and the worship of the one true God in the mysterious distinction of Father, Son, and Holy Spirit, as it is maintained in the three creeds, not being at all affected by any of his peculiar sentiments.

But you possibly imagine, sir, that he has lately changed his doctrine, and adopted a new system. If you do, you are under a very great mistake; and to convince you of it, permit me to conclude this letter by a paragraph of one which I received from him last spring :


"I always did (for between these thirty and forty years) clearly assert the total fall of man, and his utter inability to do any good of himself: the absolute necessity of the grace and Spirit of God to raise even a good thought or desire in our hearts: the Lord's rewarding no works, and accepting of none, but so far as they proceed from his preventing, convincing, and converting grace, through the Beloved; the blood and righteousness of Christ being the sole meritorious cause of our salvation. And who is there in England that has asserted these things more strongly and steadily than I have done?"

Leaving you to answer this question, I remain, with due respect, Hon. and Rev. sir, your obedient servant, in the bond of a peaceful Gospel, J. FLETCHER.

MADELEY, July 29, 1771.


HONOURED AND REVEREND SIR,-Having proved that Mr. Wesley's doctrine is not heretical, permit me to consider the propositions which close the Minutes of his last conference, on which, it seems, your charge of dreadful heresy is founded.

They wear, I confess, a new aspect; and such is the force of prejudice and attachment to particular modes of expression, that at first they appear to be very unguarded, if not altogether erroneous. But when the din of the severe epithets bestowed upon them by some warm friends was out of my ears; when I had prayed to the Father of lights for meekness of wisdom, and given place to calm reflection, I saw them in quite a different light. Our Lord commands us "not to judge according to the appearance, but to judge righteous judgment;" appearances, therefore, did not seem to me sufficient to condemn any man, much less an elder, and such an elder as Mr. Wesley. I consider, beside, that the circumstances in which a minister sometimes finds himself with respect to his hearers, and particular errors spreading among them, may oblige him to do or say things, which, though very right according to the time, place, persons, and juncture, may yet appear very wrong to those who do not stand just where he does. I saw, for example, that if St. Paul had been in St. James's circumstances, he would have preached justification in as guarded a manner as St. James; and that if St. James had been in St. Paul's place, he would have preached it as freely as St. Paul; and I recollected that in some places St. Paul himself seems even more legal than St. James. See Rom. ii, 7, 10, 14; Gal. vi, 7, &c, and 1 Tim. vi, 19.

These reflections made me not only suspend my judgment concerning Mr. Wesley's propositions, but consider what we may candidly suppose was his design in writing them for, and recommending them to the preachers in connection with him. And I could not help seeing that it was only to guard them and their hearers against Antinomian principles and practices, which spread like wild fire in some of his societies; where persons who spoke in the most glorious manner of Christ, and their interest in his complete salvation, have been found living in the greatest immoralities, or indulging the most unchristian tempers. Nor need I go far for a proof of this sad assertion. In one of his societies, not many miles from my parish, a married man, who professed being in a state of justification and sanctification, growing wise above what is written, despised his brethren as legalists, and his teachers as persons not clear in the Gospel. He instilled his principles into a serious young woman; and what was the consequence? Why they talked about "finished salvation in Christ," and "the absurdity of perfection in the flesh," till a perfect child was conceived and born; and, to save appearances, the mother swore it to a travelling man that cannot be heard of. Thus, to avoid legality, they plunged into hypocrisy, fornication, adultery, perjury, and the depth of Ranterism. Is it not hard, that a minister should be traduced as guilty of dreadful heresy, for trying to put a stop to such dreadful practices? And is it not high time that he should cry to all that regard his warnings, "Take heed to your doctrine?" As if he had said,

"Avoid all extremes. While on the one hand you keep clear of the Pharisaic delusion that slights Christ, and makes the pretended merit of an imperfect obedience the procuring cause of eternal life; see that on the other hand you do not lean to the Antinomian error, which, under pretence of exalting Christ, speaks contemptuously of

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