John Wesley in company with high churchmen

Front matter

JOHN WESLEY

IN COMPANY WITH

HIGH CHURCHMEN.

Introduction

The circumstances of the day encourage an old Methodist to contribute his mite towards determining the opinions, and allaying the scruples, of many men of sober minds, who wish, apart from prejudice and misrepresentation, to know what to think about the many matters of Doctrine, and Ritual, which now engage so large a share of the public attention.

Mr. Wesley's principles and religious convictions are so little known by professed Churchmen, and even by his own people " called Methodists," as to make any careful statement of them of considerable interest, especially as he lived in a day when these points came before him unattended by " the din of controversy and the strife of tongues," and were calmly considered in the light of Holy Scripture, and, as he professes, "the purest ages of the Church."

This fact alone, that the conclusions he arrived at were after most careful study of the Holy Scriptures and their best Comment, the Practice and Records of the Apostolic Churches, and without prejudice (except, considering the age and nation, so far as it was adverse), together with his known integrity, and pure zeal for Apostolic Christianity, must, for a large portion of the religious public, give to them and the pages in which they are embodied a peculiar claim to candid consideration.

This is the Author's hope ; and also that others who entertain the same principles and religious convictions, and

VI INTRODUCTION.

are therefor, like Wesley, denounced, may receive for this, if for no better reason, a little more of that Christian charity which, as all now unite in deploring, was meted out in such scant measure to the Founder of Methodism.

To exhibit their just claim to equal charity on the ground of this identity, it may be best to set forth in order a declaration of those things which by High Churchmen are most surely believed ; and in a parallel column to give a corresponding declaration on the part of John Wesley. This will prove, even to the most incredulous, that John Wesley was, and ever remained — his own Works being witness — a High Churchman.

In the execution of this plan the Author may perhaps be taxed with quoting from writings which, though included in Mr. Wesley's Works, are not his own — /'.<?., Thomas a Kempis's Christian Pattern, Dr. Brcvinfs Treatise on The Christian Sacrifice, and The Manners of the Ancient Christians : but the answer is conclusive in each instance.

The Christian Pattern is not Thomas a Kempis's Christian Pattern, but Mr. Wesley's expurgated edition of it; and the character of the omissions shows that he acted on the principle of admitting only what was suited to his purpose and agreeable to his mind. Moreover, he required all his Societies to be supplied with this book, "which ought," said he, "to be in every house;" had it sold by his preachers in every place ; and earnestly advised every member of the Connexion to make it a regular part of his devotional reading. Min. i. 16, 40.

For the Treatise on the Christian Sacrifice the case is even stronger. This Treatise was deliberately adopted by Mr. Wesley as a formal statement of Eucharistic Doctrine, and carried the sanction of his name into all his Societies from the year 1745 until after his death. For its " Sacramental Principles" Mr. Wesley is even more responsible than Dr. Brevint himself, as ten times over during these fifty years the Treatise was given to his Societies afresh,

INTRODUCTION. Vll accompanied by the " Sacramental Hymns of John and Charles Wesley," which are little more, as Methodists themselves confess, ''than paraphrases of the prose text:1' indeed, in them these principles are further developed, as a close comparison will show, besides having given to them the pointed advantage, among such a people as the early Methodists, of a poetic form.

As to The Manners of the Ancient Christians, by a French author, the extracts which Mr. Wesley was pleased to make therefrom, and publish in English for his Societies, were necessarily acceptable to himself: for in the case of these works published under his name, for the instruction of his people, he avowedly excluded all matter of which he did not approve, for the reason he assigned — to preserve in his teaching " a consistency throughout." Whilst for such others towards which he did not assume this paternal relation, and exercise this expurgatory power, e.g., The Christian Library, he formally disavowed anything beyond a general agreement.

It may also be observed that quotations from none of these stand alone, but have ample confirmation from Mr. Wesley's other writings.

Perhaps it is not unnecessary to remark respecting the Arminian Methodist Magazine that it was commenced by Mr. Wesley in 1 778, carried on during his life under his strict supervision, and continued by his coadjutors — the Wesleyan Conference — after his death, on the same plan of rigidly excluding therefrom whatever was not in accordance "with the spirit and principles of Methodism. So jealous was Wesley to preserve this "consistency throughout," in all Methodist publications, that none of his preachers might print anything even on his own account, which had not previously received correction at head-quarters and the stamp of entire approbation.*

The same reasons % which make it necessary to fortify with

* " Let none print anything of his own till it has been approved by the Conference" {Conference Minute, 1763): "Print nothing without my approbation" (Conf, 1765): "Without my consent and correction." (Conf, 1781.) Contributions intended for the Magazine had first to receive tbe approval of three of the Preachers who were appointed by the Conference " to read and to sanction or reject" them. They were then forwarded to

V1*l INTRODUCTION.

authority, quotations from the above sources, make it desirable that one general remark should be made respecting the manner in which this work has been performed : — Wishing nothing so much as to cut off that last resort of disabled critics, which is to run off upon a word, a point of detail, a solitary instance of misapprehension, the Author has, in endeavour, been most scrupulously exact, and preferred always to tolerate an awkwardness of style rather than by a mere change of person, or an inversion of order, in a quotation to avoid it. Nevertheless, where necessity required he has of course supplied connective particles, and also, for the sake of brevity omitted extraneous matter or mere alliterative sentences. If for these, any one is in haste to raise the charge of interpolation or mutilation, he will do well first to read a page anywhere in Mr. Wesley's JVorks, where quotations from Scripture occur, and consider how far such a charge can be allowed to be sound, and of general application.

That some diversity of expression might be pointed out even in Wesley himself, is evidently probable, and for the most natural of reasons: "Considering," says Wesley, that "during these last thirty jears ... I was answering so many different objectors, frequently attacking me at once, and one pushing one way, another that, with all the violence they were able :" but notwithstanding such occasional diversity of expression, and an acknowledged diversity of sentiment also, between the years before 1738 and the years after, there is nothing in all Mr. Wesley's Works which would substantially affect the following tabulated statement of his principles and religious convictions — this being wholly derived from, or defended by Wesley during those fifty-three years of his life as to which he acknowledged no change in his teaching whatsoever. Whilst any attempt at showing the contrary, were it even apparently successful, would exhibit the Founder of Methodism to the world as the most self-contrarious of

"the London Committee," who had the further power "to make alterations, excisions, &c," at their discretion, or else to signify the limited approbation attached to them by publishing such contributions with the names of those who sanction them. (&«/, 1801.) This shows the nature of the censorsnip over the Methodist Press even as it continued after Mr Wesley's death.

INTRODUCTION.

IX religious teachers, a charge which the Wesleyans have always warmly repelled, and be in irreconeileable hostility to his own honest words — " I have uniformly gone on for fifty years, never varying from the doctrine of the Church at all."

All Saints' Day, 1869.

The Works and Editions used are

Wesley's Works. Pine, Bristol. 1773. lOUOfedthus x ic XXXI 1. Vols s q %5'

Wesley's Works. 3rd Edition. London. \ 1829. XIV. Vois 5

Wesley's Journal. Origin:1.! Edition, in ) XXL Parts )

Wesley's Notes on the New Testament. ) 1805. III. Vols )

Wesley's Sermons. 10th Edition. II. Vols.

The Arminian Methodist Magazine. )

Hymns on the Lord's Supper, by J. & C. )

Wesley. 7th Edition. 1776 . . . ) Minutes of the Methodist Conferences. |

XIV. Vols ]

All others quoted in full.

Notes ii. 25.

Ss. ii. 25.

Mag. ii. 25.

H. No. xxv.

Min. ii. 25.

Contents

PAGffi

Introduction v

CHAP.

Chapter I. Of The Catholic Faith

In loyalty thereto, High Church- In like manner, Wesley, the men unhesitatingly affirm — That "defender of theCatholic Faith," which every Christian is bound as he avows himself, affirms the to believe in is, "The Faith once necessity of its acceptance as by (for all) delivered to the Saints," the Church received and taught, as taught and interpreted by those ' ' ' The Faith that thou hast heard whom God hath commissioned of me, among many witnesses, to teach it, to all nations, even to the same commit thou to faithful the end of the world. men, who shall be able to teach This, Holy Scripture suffi- others also.' Thus was ' the ciently contains for salvation, but Faith once delivered to the Saints,' needs, as a guard against false thus was the Church, the whole interpretations, as well as an in- body of Christians from the bedependent witness to Apostolical ginning, ' the ground and pillar "traditions, whether by word or of truth,' of all the truths conby epistle," what God has pro- tained in the oracles of God. In vided — the authoritative teaching the writings, therefore, of these, of the Church. In these two we not of modern reasoners and dishave a complete rule of Christian puters, are we to search for that faith and practice. These, jointly, sense of Scripture, hard to be

* The plural is used without apology, as the unanimity of High Churchmen (of the newer school) in these and the following sentiments is sufficiently known to justify an individual writer in the use of it.

t The significance and the great importance of these dates, which accompany the chapters throughout, are determined by two facts :—

1. Mr. Wesley never allowed that there was any change in his doctrinal sentiments after 1738, and constantly maintained that he had been uniform in his teaching during the fifty years before his death — e.g., Journal xxi. 145.

2. Dr. Rigg, who, as Editor of the London Quarterly Review, holds the highest literary position in Methodism, has lately affirmed Aat " Wesley, up to 1738, had been a High Church sacramentalist ; all his life afterw lrds he taught the Evangelical doctrine of salvation by faith:" in other words, "that Wesley ceased to be a High Churchman fifty years before his death." (The Relations of John Wesley, isfc, pp. 40, 60).

Mr. Wesley died in 1791.

B

OF THE CATHOLIC FAITH.

High Churchmen, Wesley.

"are the authority we appeal to, understood, which was received thither we refer our case, and from the Apostles, and the Aposcan heartily conclude with that ties from Christ." ix. 10. dictum of Vincentius Lirinensis, "The Rule of Faith (is) de- ' That is to be held which hath livered to us in the oracles of been believed everywhere, always, God, and in the writings of the and by all.' " ancient Fathers of the Christian

In accordance with this, High Church." (JWag-.xxi.401.) Thus Churchmen believe and teach. did the Wesleyans reiterate Mr.

Wesley's language — one parallel only need be quoted: — " Let us therefore hold fast the sound doctrine ' once delivered to the Saints,' and delivered down by them with the written Word to all succeeding generations." Ss. i. 127.

" Faithful (were) the witnesses in those primitive times; and with purity of intention, simplicity, benevolence, and charity did they ' earnestly contend for the Faith once delivered to the Saints.' " (Mag. xx. 199.) Fitting exactly Mr. Wesley's words : — "The most authentic commentators on Scripture, as being both nearest the fountain, and eminently endued with that Spirit by Whom all Scripture was given." (x. 130.) " May we be followers of them in all things, as they were of Christ." J I. xvii. 47.

To Dr. Middleton, who said (apparently in reference to Mr. Wesley's own words, xv. 361), " If the Scriptures are a sufficient rule, we do not want the Fathers as guides; nor, if clear, as interpreters." Wesley replies, ' ' I reject the word sufficient, because it is ambiguous. The Scriptures are a complete rule of faith and practice; and they are clear in all necessary points. And yet their clearness does not prove that they need not be explained, nor their completeness that they need not be enforced." (xviii. 16a.) In truth, Holy Scripture is a sufficient rule, or it is not, according as it is interpreted with or without the aid of the Fathers and the living voice of the Church. To this consistent principle Mr. Wesley held. Speaking of the early Methodists, he said, " From five to seven (each morning) we read the Bible together; carefully comparing it — that we might not lean to our own understandings — with the writings of the earliest ages." (xxvi. 106.) Thirty years later he said of the same people, It is "their one desire and design to be downright Bible- Christians — taking the Bible as interpreted by the Primitive Church and our own for their whole and sole rule" (xv. 376). To sum up all, " Scripture and indubitable antiquity are the authority we appeal to ; fhither we refer our case, and can heartily conclude with that (saying) of Vincentius Lirin., ' That is to be held which hath been believed everywhere, always, and by all.' " xix. 10a.

In accordance with this, Wesley believed and taught.

OF THE SACRAMENTS. g

Chapter II. Of The Sacraments

Sacraments are the means of "By means of grace, I undergrade appointed by God for the stand outward signs, words, or conveyance of His grace to man. actions ordained of God, and

Our use of them is necessary appointed for this end to be the to salvation, since though God ordinary channels whereby He be not tied to them, <we are. might convey to men preventing,

Repentance and faith on our justifying, or sanctifying grace." part' do not supersede, but entitle "A Sacrament is 'an outward us to, the use of them, and are sign of inward grace, and a means requisite to their beneficial effect, whereby we receive the same.' "

Wesley reminds people that not by " believing only" but by their faith leading them to use the means of grace, can they expect salvation. " If you say, w Believe, and thou shalt be saved.' True ; but how shall I believe ? You reply, ' Wait upon God.' Well ? But how am I to wait ? In the means of grace, or gut of them ?" Ss. i. 156.

And to that hackneyed objection about " Trusting in them," he replies, " What do you mean by ' trusting in them' ? Looking for the blessing of God therein ? Believing that if I wait in this way I shall attain what otherwise I should not ? So I do. And so I will, God being my helper, even to my life's end." Ss. i. 161.

b 2

OF HOLY BAPTISM.

Chapter III. Of Holy Baptism

High Churchmen.

(a) Baptism is the means whereby God grants remission of sins and a new and spiritual birth.

The child of wrath is therein made a member of Christ, the child of God, and an inheritor of the Kingdom of Heaven.

(F) Before Baptism, infants are not in a state of salvation ; and as Baptism is the only appointed

(a) '-What are the benefits we receive by Baptism ? The first of these is the washing away the guilt of original sin by the application of the merits of Christ's death. 'As by the offence of one, judgment came upon all men to condemnation, so by the righteousness of One, the free gift came upon all means of washing away the stain men to justification of life.' And of original sin, and consequently the virtue of this free gift, the the only ordinary way by which merits of Christ's life and death, they can enter Heaven, Baptism is for them, as it is for all men — /'.*"., w' generally — necessary to salvation."

(c) Regeneration is so properly the grace of Baptism, that either are applied to us in Baptism. 'Hegave Himself for the Church, that He might sanctify and cleanse it with the washing of water (Eph. v. 25, 26), by the Word1 — namely, in Baptism, the word is used indifferently in Holy ordinary instrument of our justi-

Scripture to express the same fication." xix. 279, 280. thing. k> Baptized into Christ," 4> By Baptism we are admitted

" by the washing of Regenera- into the Church, and conse-

tion," is equally expressed by quently made members of Christ,

"Regenerated into Christ, by the washing of Baptism." And so has the Church always taught.

Correctly speaking, Regeneration never takes place without Baptism; ind -vice versa. Baptism is never auly received without Regeneration.

its Head. For ' as many as are baptized into Christ,' in His Name, ' have thereby put on Christ1 (Gal. iii. 27)— that is, are mystically united to Christ, and made one with Him. For • by one Spirit we are all baptized into one body' (1 Cor. xii. 13) — namely, k the Church the Body of Christ.' From which spiritual, vital union with Him proceeds the the influence of His grace on those that are baptized."

•' By Baptism we, who were by nature children of wrath, are made the children of God. And this Regeneration, which our Church in so many places ascribes to Baptism, is more than barely being admitted into the Church, though commonly connected therewith ; being ' grafted into the body of Christ's Church, we are made the

OF HOLY BAPTISM.

Wesley.

children of God by adoption and grace.1 By water, then, as a means — the water of Baptism — we are regenerated, or born again : whence it is also called by the Apostle, ' the Washing of Regeneration.' Our Church, therefore, ascribes no greater virtue to Baptism than Christ Himself has done. Nor does she ascribe it to the outward washing, but to the inward grace, which added thereto makes it a Sacrament.11

"In consequence of our being made children of God, we are heirs of the Kingdom of Heaven. l If children (as the Apostle observes), then heirs ; heirs with God, and joint heirs with Christ., " xix. 281-2.

(b) "It has been already proved that this original stain cleaves to every child of man ; and that hereby they (infants) are children of wrath, and liable to eternal damnation. It is true the second Adam has found a remedy for the disease which came upon all by the offence of the first. But the benefit of this is to be received through the means which He hath appointed — through Baptism in particular, which is the ordinary means He hath appointed for that purpose; and to which God hath tied us, though he may not have tied Himself." xix. 284.

(c) " Familiar as a household word," amongst the early Christians, was the connection between Baptism and Regeneration, insomuch that they used either of the two words indifferently to express the double truth. Wesley reminds us of this, " The word Regeneration is the name of Baptism" — so Clemens Alexandrinus ; and " Irenaeus, who asserts that infants were regenerated into God," does, " in the usual phrase of those times," so speak of their Baptism. And himself, in correcting the Rev. Mr. Potter's inaccurate language on the subject, says, "The terms, of being regenerated, of being born again, of being born of God — in Scripture — always express an inward work of the Spirit, 'whereof Baptism is the outward sign:" also, " that the outward sign duly received is always accompanied with the inward grace." xix. 319, 320; xvii. 11 ; xxx. 352.

Those who fly off, vaunting the objection, "Why, then, don't the new-born bring forth the fruits of the New Birth in their after life ?" Wesley silences, by pointing out that the objection is of equal force when turned against the excellency of preaching and their own favourite doctrine — Conversion: " The preaching like an Apostle, without joining together those that are awakened and training them up in the ways of God, is only begetting children for the murderer.1''

Indeed, no work of the Spirit can reasonably be expected to be permanent and abiding, unless it be duly nurtured by careful Christian training : and if not in riper years, how much less in infancy, when the subjects of it are wholly dependent upon others. The charge, then, which we foolishly make against God, of withholding

OF HOLY BAPTISM.

Wesley.

His grace from the means, is one which returns to our own door, xxxi. 247.

To an attempt to refine away the express teaching of S. John iii. 5, u Except a man be born of water and the Spirit he cannot enter into the Kingdom of God," Wesley replies, "Vain philosophy I The plain meaning of the expression, ' except a man be born of water,1 is neither more nor less than this, 'except he be baptized.' And the plain reason why he ought to be thus born of nvater is because God hath appointed it." ' ' In the ordinary way there is no other means of entering into the Church, or into Heaven." xix. 231, 282.

Passages from Mr. Wesley's Sermons are sometimes quoted against himself; as might be expected, in utter contempt of the context: Sermons XVIII., " The Marks of the New Birth ;" and XXI., " The New Birth." In the former he says : " The question is, not what you were made in

Baptism (do not evade), but what are ye now? I allow you were

'circumcised with the circumcision of Christ,' as S. Paul emphatically terms Baptism. But does the Spirit of Christ and of glory now rest upon you ? Else ' your circumcision is become uncircumcision.' " " Baptized gluttons and drunkards," &c. "Lean no more on the staff of that broken reed, that ye were born again in Baptism. Who denies that ye were then made ' children of God and heirs of the Kingdom of Heaven' ? But notwithstanding this, ye are now children of the Devil. Therefore, ye must be born again. And let not Satan put it into your heart to cavil at a word, when the thing is clear." (pp. 183, 184.) Language which no High Churchman shrinks from addressing to those who put Baptism in the place of holiness of life. In the other Sermon, Wesley properly guards the Church's doctrine of Baptismal Regeneration from an equally ignorant conception of it: "Baptism is not the New Birth; they are not one and

the same thing A man may possibly be born of water, and yet not

be born of the Spirit. There may sometimes be the outward sign where there is not the inward grace. I do not now speak with regard to infants. It is certain, our Church supposes that all who are baptized in their infancy are at the same time born again ; and it is allowed, that the whole Office for the Baptism of infants proceeds upon this supposition." (pp. 209, 210.) Moreover, Wesley begins these Sermons on the New Birth by setting down the doctrine of Baptismal Regeneration as an elementary truth, too certain to be questioned : " That these privileges — the being born again, born of God, born of the Spirit; the being a son or a child of God, or having the Spirit of Adoption — are ordinarily annexed to Baptism, we know." (p. 175.) Together with his Sermons, Wesley's Notes on the New Testament are the doctrinal standard to which his Societies are bound. In every edition of these, he says on Acts v. 1 6 (one example will suffice), " Be baptized and wash away thy sins: Baptism administered to real penitents is both a means and seal of pardon. Nor did God ordinarily in the Primitive Church bestow this on any, unless through this means." That Wesley never varied from this, he repeatedly declares — eg., in 1789 and 1790, "I have been uniform ip doctrine for above these fifty years," " never varying from the doctrine of the Church at all."

OF CONFIRMATION.

Chapter IV. Of Confirmation

High Churchmen. Wesley, i 744-1 754.

" Confirmation, or Laying on In a description of the manners of Hands," is the means through of the Ancient Christians, taken which God offers to the baptized from a French author, Wesley the gift of the Holy Ghost — not says, "And having been thus prebarely the gift of grace, but the pared they were baptized on ... gift of the Spirit of Grace ; and the Eve of Pentecost, that they being given for a permanent pur- might be ready to receive the pose— that we may be filled with Holy Ghost. When the persona all the fruits of the Spirit, and be baptized were infants, their sureholy, "knowing that we are the ties or sponsors (as Tertullian temple of God" — it is a perma- calls them) answered for them, nent ordinance, and is accordingly Immediately after baptism they classed by S. Paul (Heb. vi. 1, 4) were presented to the Bishop to among the principles and founda- be Confirmed, by prayer and I rations of the Christian Religion. position of Hands." ix. 17.

Infants, the Primitive Chris- Against " a current opinion tians being witness, are proper that ' Christians are not now to subjects of Confirmation ; and receive the Holy Ghost,' " he as they, as well as others, were quotes from the Office of Conanciently confirmed immediately firmation, and adds, ' ' From these after Baptism, renewal of solemn passages it may sufficiently apvows was impossible in the one pear, for what purposes every case, unnecessary in the other, Christian, according to the docand therefore is no part of the trine of the Church of England, Ordinance, however proper to it does now receive the Holy Ghost'''' where Confirmation has been de- —viz., not to work miracles, but layed. to be filled with the fruits of that

The Church of England, here- Blessed Spirit, (xiv. 230, 276,

in followingthe Church of Rome, 283.) With this exception, the

delays Confirmation until the Gift and its main purpose remain

child shall have been taught the the same now as at first: " Such

first elements of Christian faith a receiving the Holy Ghost as

and duty: but requires the priest, that was at the Day of Pente-

on baptizing any infant, straitly cost, I do, in part," mean ;

to charge " the Godfathers and " but," even with regard to this

Godmothers "— " Te are to take necessary exception of extraor-

care that this child be brought to dinary powers, "it is needful to

the Bishop to be confirmed by observe this, that even m the

OF CONFIRMATION.

High Churchmen.

him, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments in the vulgar tongue, and (then to) be further instructed in the Church Catechism set forth for that purpose."

That pernicious abuse on the part of English Bishops of requiring all to be "further instructed" before they be confirmed, and even then denying them the grace of Confirmation unless they be of the full age of fifteen, has for its direct consequences that, ist, One-half of the number of children so baptized are never • • brought to be confirmed" at all; and, and, Two out of three of those so baptized are never " admitted to the Holy Communion."

Wesley.

infancy of the Church, God divided them with a sparing hand.

Were all, even then, prophets?

"Were all workers of miracles?

Had all the gifts of healing?

Did all speak with tongues?

No; in no wise: perhaps not one in a thousand. Probably none but the teachers in the Church, and only some of them.

It was, therefore, for a more excellent purpose than this, that they were all filled with the Holy Ghost: it was to give them — what none can deny to be essential to all Christians in all ages — those holy fruits of the Spirit which, whoever hath not, is none of His." i. 68.

The Laying on of Hands for the gift of the Holy Ghost, Wesley held to be classed among k those ' ' principles of the doctrine

of Christ" which are "fundamental" even " repentance" and "faith in God." "And when they believed, they were to be baptized with the Baptism of Christ, the next thing was to Lay Hands upon them, that they might receive the Holy Ghost; after which they were more fully instructed," &c. Notes, Heb. vi. i, %.

Against the argument entertained even by Bishops — the ministers of this Apostolic Ordinance — that not the Holy Ghost, but a grace of the Blessed Spirit, was what was given, he writes —