Beauties of Fletcher, being extracts from his checks to antinomianism

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UNITED STATES OF AMEBIC A.

Introduction

The Vindication of Mr. Wesley's last Minutes, or, "Checks to Antinomianism," by the celebrated Mr. Fletcher, of Madely, Eng., has been very justly regarded by the Methodist societies, both in Europe and America, as one of the most excellent works of the kind that has ever been published in the English language.

This work was first published in London, A.D. 1788, in six duodecimo volumes, and it has passed through four editions in America. It has had a very extensive circulation in this country, and has been read with great pleasure and profit. Many have thereby been led from the mazes of a speculative and vain philosophy, and the intricacies of Calvinian subtleties, to a clear and satisfactory view of the plan of salvation as exhibited in the Holy Scriptures. And not a few, who, by means of Calvinism, had renounced the Bible and become skeptical, have, by reading these "Checks," been brought to see a beauty and harmony in the doctrines contained in this sacred volume, and have acknowledged its truth. It is a fact too well known to be denied, that many who have known no other way to understand the Scriptures than as Calvinism teaches,

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have seen in Calvinian predestination, election, and reprobation, so many things repugnant to reason and common sense, that they have chosen, rather than believe such doctrines, to renounce the book which they had been taught to believe contained them. Not a few of these have been induced to read these Checks, which exhibit a different view of the divine government, and of the 'plan of salvation, from that which is exhibited in Calvinism, and have thereby been led to embrace Christianity again, as a system the most lovely and interesting of all the exhibitions of the divine Being.

" What is truth ?" This is a very interesting question : there are, however, many persons in the world like Pilate, who make this important inquiry, but have not sufficient patience to wait for an answer. If a book be large, or if a work consist of several volumes, they cannot endure the thought of perusing the whole in order to ascertain what is truth. This is the case of many who are not accustomed to close thinking or extensive reading. These must be accommodated with a treatise that is brief and directly to the point, or their attention is not gamed, nor can we win their assent to truth.

In the works of Mr. Fletcher there are many matters contained which may be considered rather of a local character than of general interest. At the time when they were written they were, doubtless, considered very interesting to all concerned, but at this distance of time

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and place, few of his readers would feel much interest in them. A kind of abridgment, which shall contain a sketch or outline of these matters, and also present an epitome of the work, will interest, and greatly profit, a very numerous class of readers.

Again, many readers there are who feel a repugnance to every thing in the form of controversy, and so great is their aversion that they cannot be persuaded to read any work like this of Mr. Fletcher's ; they would, at least, affect to regard it as a quarrel among ministers about religion. In order that such may embrace the truth, it must be presented in a form which to them may seem less exceptionable than it usually is in works on controversy.

The above considerations have induced the compiler of these extracts to undertake the present work. In his estimation, no man has more closely studied the Holy Scriptures in connection with their bearing on these points of doctrine than Mr. Fletcher.

In making these extracts, I have selected such articles as are deemed most interesting to the greater part of inquirers after truth at the present day. In some instances I have gathered the writer's remarks on one subject from different volumes, and I have united them in one chapter. And in many cases I have made distinct chapters under appropriate heads, when they did not so exist before. My principal object in the selection and in the arrangement which I have introduced, has

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been to present the reader a very distinct view of the most important parts of these controversial writings, consisting of essays and arguments, proofs and illustrations of divine truth. Here the inquirer after truth will find objections answered, difficulties removed, and explanations of many difficult passages of Holy Scripture.

On the whole, I cannot but hope that the reader will receive great benefit from a careful perusal of the work which is here presented to him.

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CHAPTER II. On the merit of good works

Section I. — The rewardableness of good works illustrated by a

comparison, 31

Section ii. — Calvinistic reasoning respecting reprobation answered, -----.-...-34 Section hi. — Calvinistic reprobation inconsistent with the perfections of God, -40

An objection against God's wisdom answered, - - - - 44

Chapter X

A Scriptural essay on the astonishing rewardableness of works according to the covenant of grace.

Section i. — A variety of plain scriptures, which show that heaven itself is the gracious reward of the works of faith, and that believers may lose that reward by bad works, ... - 122

Section ii. — An answer to the most plausible objections of the

Solifidians against this doctrine, ...... 135

Section hi. — Some reflections upon the unreasonableness of those who scorn to work with an eye to the reward which God offers to excite us to obedience, 156

CHAPTER XI. An essay on truth. — Introduction, Page 171

Section i. — A plain definition of saving faith, how believing is the

gift of God, and whether it is in our power to believe, - - 172 Section ii. — Saving truth is the object of saving faith : what truth is, and what great things are spoken of it. Our salvation turns upon it, - -- -- -- -- -- 183

CHAPTER XII. The Scripture scales

Section i. — Three pairs of gospel axioms, ----- 188

Section ii. — The glory of faith, and the honour of works, - - 191 Section hi. — What is God's work, and what is our own, - - 196

Chapter XVI

Absurd consequences attached to error. Section I. — The elect shall be saved, do what they will, and others will be damned, do what they can, ------ 246

Section ii. — Mr. Toplady's inquiries answered, - - - 249

<• ' CHAPTER XVII.

A rational account of the origin of evil, ------ 253

CHAPTER XXIII. The mischievousness of the doctrine of Christian imperfection, - 302

AN HISTORICAL SKETCH

OF

THE CIRCUMSTANCES WHICH GAVE RISE TO, AND WERE CONNECTED WITH, THIS CONTROVERSY.

In the latter part of the year 1739, several persons, who were deeply awakened to see their need of salvation, came to the Rev. John Wesley in London, desiring" that he would spend some time with them in prayer, and advise them how to flee from the wrath to come. That he might have more time for this great work, he appointed a day in which they might all come together, which from thenceforth they did every week. Such inquirers becoming quite numerous, he formed them into classes, and gave them such advice from time to time as he judged most needful for them. Similar classes or societies were soon formed in various parts of England, voluntarily putting themselves under the pastoral care of Mr. Wesley ; and from among them the Lord soon raised up individuals to assist Mr. Wesley in this great work. Several of these he licensed as preachers, and they became his regular helpers in promoting this blessed revival of pure religion throughout Great Britain. These preachers used to meet Mr. Wesley in conference once a year, and sometimes oftener, to confer on the most suitable means to promote this great work which God had commenced ; and to receive from Mr. Wesley their appointments to their respective fields of labour.

1*

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In the year 1770 their conference was held in the city of London ; and from the Minutes of their conversation the following extracts were published : —

" Take heed to your doctrine."

" We said in 1744, ' We have leaned too much toward Calvinism.' Wherein?

" 1. With regard to maris faithfulness. Our Lord himself taught to use the expression, and we ought never to be ashamed of it. We ought steadily to assert on his authority, that if a man is not faithful in the unrighteous mammon, God will not give him the true riches.

" 2. With regard to working for life, this also our Lord has expressly commanded us. Labour, kpya^ode, literally, work, for the meat that endureth unto everlasting life. And, in fact, every believer, till he comes to glory, works for as well as from life.

" 3. We have received it as a maxim, that ' a man is to do nothing in order to justification — nothing can be more false. Whoever desires to find favour with God should cease from evil, and learn to do well. Whoever repents, should do works meet for repentance. And if this is not in order to find favour, what does he do them for?

" Review the whole affair.

" 1. Who of us is now accepted of God? He that now believes in Chvist with a loving, obedient heart.

" 2. But who among those who never heard of Christ? He that feareth God and worketh righteousness according to the light he has.

" 3. Is this the same with, c He that is sincere ?' Nearly, if not quite.

1!

" 4. Is not this salvation by works ? Not by the merit of works, but by works as a condition.

" 5. What, then, have we been disputing about for these thirty years ? I am afraid, about words.

" 6. As to merit itself, of which we have been so dreadfully afraid : We are rewarded according to our works, yea, because of our icorks. How does this differ from, for the sake of our works? And how differs this from secundum merita operum ? — As our works deserve ? Can you split this hair ? I doubt, I cannot.

" 7. The grand objections to one of the preceding propositions are drawn from matter of fact. God does, in fact, justify those who, by their own confession, neither feared God nor wrought righteousness. Is this an exception to the general rule ? It is a doubt, God makes any exception at all. But how are we sure that the person in question never did fear God and with righteousness? His own saying so is no proof: for we know how all that are convinced of sin undervalue themselves in every thing.

" 8. Does not talking of a justified or sanctified state tend to mislead men ? Almost naturally leading them to trust in what was done in one moment ? Whereas we are every hour and every moment pleasing or displeasing to God, according to our works, — according to the whole of our inward tempers and our outward behaviour."

The publication of the above extracts from the Minutes gave great offence to the enemies of Mr. Wesley, and also to several clergymen. Among these was the Honourable and Reverend Walter Shirley. This gentleman addressed a printed circular to several persons,

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both clergy and laity, inviting them to meet at Bristol at the time of Mr. Wesley's next conference, which was to be held at that place, and to go in a body to said conference and i?isist on a formal recantation of the said Minutes ; and in case of a refusal, that they sigu and publish their protest agaiust them. This circular denounced these Minutes as injurious to the very fundamental principles of Christianity, and as dreadful heresy.

Mr. Shirley desired those gentlemen whose convenience it might not suit to be present, to transmit their sentiments on the subject to such person as they should think proper to produce them. One of these circulars was sent to Rev. Mr. Fletcher, vicar of Madely, one of the most holy and devoted men in the nation. By means of this circular his attention was turned to these obnoxious Minutes ; and on carefully comparing the doctrines which they contained with the Holy Scriptures, and the Articles and Homilies of the Church of England, he could not discover that " dreadful heresy" mentioned by Mr. Shirley ; nor could he perceive any thing in them injurious to the " fundamental principles" of Christianity. Instead, therefore, of uniting with Mr. Shirley and " other Christian friends, clergy and laity, as well of the dissenters as of the established Church," as had been proposed, he addressed a series of letters to Mr. Shirley, to be laid before the " principal persons, both clergy and laity," whom he had invited from all parts of England and Wales.

In these letters Mr. Fletcher undertakes three things, viz. —

I. To give a general view of the doctrines which Mr. Wesley believed and preached :

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II. An account of the commendable design of the Minutes: and,

III. A vindication of the propositions which they contain.

In giving a general view of Mr. Wesley's doctrines, he remarks, that he had frequently heard Mr. Wesley preach in his chapels, and sometimes in his own church ; that he had familiarly conversed with him, often corresponded with him, and had perused his numerous works in verse and prose, and knew that he had, for these sixteen years past, steadily maintained the fall of man in Adam, and his utter inability to recover himself,- that the deepest expressions that ever struck his ears on the melancholy subject of natural depravity and helplessness, are those which dropped from Mr. Wesley ; and that Mr. Wesley was in the habit of pointing out Christ as the only way of salvation, and faith as the only way of receiving him, and the benefits of his righteousness and meritorious death.

Mr. Fletcher remarks, that the next fundamental doctrine of Christianity is that of holiness of heart and life ; and insists that no one could accuse Mr. Wesley of leaning to the Antinomian delusion, which makes void the law through a speculative and barren faith. On this subject he shows wherein Mr. Wesley agrees with the Holy Scriptures. He shows also that Mr. Wesley holds the doctrine of general redemption in a Scriptural manner: and that in these views he perfectly agrees with the doctrine of the established Church, which declares that Christ redeemed all mankind, and that he made upon the cross a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world. And that Mr. Wesley, in his

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preaching, never loses sight of these two gospel axioms, viz., that all our salvation is of God in Christ, and therefore of grace, — all opportunities, invitations, inclinations, and power to believe, being bestowed upon us by mere grace. And that all our damnation is of ourselves, by our obstinate unbelief, and our avoidable unfaithfulness, or incorrigible impenitence.

After having distinctly stated the doctrines to which Mr. Wesley had subscribed as a minister of the Church of England, and which he was in the constant habit of promulgating both in public and private, Mr. Fletcher proceeds to show the commendable design of the Minutes, and to vindicate the propositions which they contain.

Respecting the Minutes, Mr. Fletcher remarks, that such was the force of prejudice and attachments to particular modes of expression, that at first they appeared to him very unguarded, if not altogether erroneous ; but when the din of severe epithets bestowed upon them by some of his warm friends was out of his ears — when he had prayed to the Father of lights for meekness of wisdom, and had given place to calm reflection — he saw them in quite a different light. When he considered the circumstances in which Mr. Wesley and the preachers in connection with him were placed, he could not help seeing that it was necessary to guard them and their hearers against Antinomian principles and practices, which spread like wildfire in some of his societies. There were many who spoke in the most glorious manner of Christ and their interest in his complete salvation, and at the same time were living in the grossest immoralities, or indulging the most unchristian tempers.

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Under these circumstances Mr. Wesley cries out, " Take heed to your doctrine." As if he had said, " Avoid all extremes : while, on the one hand, you keep clear from Pharisaic delusion that slights Christ, see that, on the other hand, you do not run into the Andnomian error, which, under pretence of exalting Christ, speaks contemptibly of obedience, and makes void the law' through a faith which does not 'work by love.'"

Mr. Fletcher clearly shows that it was Mr. Wesley's design, in these Minutes, to guard his preachers, and the numerous societies under his care, against "leaning too much to Calvinism" on the one hand, and too much to Pharisaism on the other : and for this purpose advises them to " review the whole affair." In doing this he establishes four things, viz. : that those only who are under the gospel dispensation are accepted of God, who now believe in Christ with a loving, obedient heart — that among those who never heard of Christ, they that fear God and work righteousness according to the light they have are also accepted and saved— that this salvation is not by the merit of works, but by works only as a condition — and that in these points of doctrine Mr. Wesley is perfectly consistent with himself.

The Yindication of these Minutes consisted of Jive letters, addressed, as we have said, to the Hon. and Rev. Mr. Shirley. Whether they exerted any influence on Mr. Shirley and his friends in relation to their conduct at the meeting of Mr. Wesley's next conference, we cannot say ; but it is certainly due to Mr. Shirley to say, that on that occasion his conduct was much like a minister of the Prince of peace. At the conference there were such explanations made as to prevent any

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" formal protest," or insisting on a " formal recantation" of the Minutes.

Mr. Fletcher was prevailed on to furnish a copy of these letters for publication. To their publication Mr. Shirley was quite opposed : and by some of his friends it was represented as an act of injustice, inasmuch as Mr. Shirley's subsequent conduct was so highly creditable to him in the matter above alluded to. Mr. Fletcher addressed a letter to Mr. Shirley, in which he acknowledged his pleasure at the results of the conference, and expressed his willingness that the publication of his letters should be suppressed ; but remarked that, whether his letters were suppressed or not, he thought the doctrines contained in the Minutes must be vindicated — that Mr. Wesley owed it to the Church, to all real Protestants, to all his societies, and to his own aspersed character. Indeed, such was the modesty of Mr. Fletcher, and such his love of peace, that he wrote to the gentleman concerned in the publication of his letters, that if he would stop it, he would take the whole expense of the publication on himself, though it should oblige him to sell his last shirt to defray it. But Mr. Fletcher's friends, and the friends of those doctrines they so ably vindicated, prized these letters too highly to allow them to be suppressed. They were well aware that these letters would be eminently useful in stemming the tide of error, and in establishing the truth.

In reply to these letters Mr. Shirley published a " Narrative." This gave occasion to Mr. Fletcher once more to take up his pen. He published a " Second Check to Antinomianism," in three letters, addressed to the honourable and reverend author of the u Narrative." He makes no complaint of any severity used in the

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"Narrative," but acknowledges that, considering the sharpness of his fifth letter, the " Narrative" was kinder than he had reason to expect. But he complained that the author had wronged Mr. Wesley and the fifty-three preachers united with him in conference, by insinuating, if not directly asserting, that they had given up the doctrine of justification by works in the day of judgment. Mr. Fletcher insists on it, that so many judicious and good men could never so betray the cause of practical religion as tamely to renounce a truth of so great importance. After showing distinctly what is meant by those who hold to justification by works in the day of judgment, viz., by works as an evidence, he proceeds to maintain this doctrine by a great variety of passages found in the sayings of our Lord and other inspired teachers. His arguments are classed under five distinct heads ; and he notices and answers no less than ten objections which are usually raised against this doctrine.

It appears that Mr. Shirley had, some time before, published a volume of sermons, from which Mr. Fletcher had made large quotations in support of the doctrines contained in the Minutes. Mr. Shirley, in order to get rid of the arguments drawn from this source, had, in the " Narrative," made a public recantation of the sermons. In Mr. Fletcher's second letter of this new series, he expostulates with him for renouncing so many truths as were contained in those sermons. He compares Mr. Shirley with the Dutch, in their last efforts to balance the victory and secure the field. When they were pressed by the French, rather than yield, they break their dikes , let in the sea upon themselves, and lay all their fine gardens and rich pastures under

If

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water. Mr. Fletcher expresses great regret that Mr, Shirley had not been as prudent as they, who,, before laying their country waste, saved all their valuable goods which they could. He also notices a number of misstatements made in the ,,; Narrative" by this honourable and reverend gentleman in reference to the " Vindication." He closes this letter by assuring Mr. Shirley of his dislike to controversy. "I no more like it.'" says he, " than I do applying a caustic on the back of my friends ; it is disagreeable to me, and painful to them ; nevertheless it must be done when their health and mine is at stake."

To this Second Check Mr. Shirley made no reply; but Richard Hill, Esq., seconded the opposition which Mr. Shirley had raised against Mr. Wesley's Minutes This gentleman appears to have possessed talents equal to Mr. Shirley, but he did not possess as amiable a disposition. He published five letters, addressed to Mr. Fletcher, entitled, " Pietas Oxiensis, or, Oxford Piety P To these Mr. Fletcher replied in a letter addressed to the honourable author. As these letters were written from a concern for 11 mourning backsliders" so the answer originated from a fear lest Dr. Crisp's balm should be applied to such instead of the balm of Gilead.

Mr. Hill does Mr. Wesley the justice to acknowledge that a man's faithfulness" is an expression which may be used in a sober gospel sense; and Mr. Fletcher shows that this is the sense in which Mr. Wesley and all sober men wish to use it. Mr. Hill not only attacks Mr. Wesley's Minutes, but also the Vindication : it therefore became necessary for Mr. Fletcher to defend the Yindication. To the numerous objections brought

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by Mr. Hill against the doctrines here vindicated, and the many arguments he had introduced in favour of the peculiar dogmas of Calvinism, Mr. Fletcher answers in a very masterly manner. He follows Mr. Hill through all his refined subtleties of reasoning and sarcastic sneers with which his letters abound, in a manner which does great credit to his head and his heart.

In reply to this letter of Mr. Fletcher, Mr. Hill published six letters addressed to Mr. Fletcher. These letters gave occasion to Mr. Fletcher's Third Check to Antinomianism. He compares these letters to a storm of hail pouring down from the lowering sky, ushered by some harmless flashes of lightning, and accompanied by the rumbling of distant thunder.

About the same time Mr. Rowland Hill, fellow of Clare-Hall, Cambridge, came to the aid of his honourable brother. He published a " Review of Mr. Fletcher's Vindication," in what he called " Friendly Remarks." To these gentlemen Mr. Fletcher addressed thirteen letters, entitled Logica Genevensis, i. e., Geneva Logic, or Fourth Check to Antinomianism.

To this Fourth Check, Mr. Richard Hill, Esq., replied in a work entitled " The Finishing Stroke." In this he attempts to screen his mistakes, by presenting a wrong view of the controversy, and endeavours to show that his scheme diners from Antinomianism. About the same time, Rev. Mr. Berriage published a work designed to attack sincere obedience, and justification by works and not by faith only. These publications gave rise to the Fifth Check to Antinomianism, a work equal in character to either of the preceding which had dropped from the pen of Mr. Fletcher.

Although Mr. Hill had given the " finishing stroke,"

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as he supposed, to the doctrines of Arminianism and its vindicator, he found his antagonist yet in the field, having so skilfully warded off the "stroke," that the doctrines of Arminianism were gaining ground in public opinion. He therefore thought proper to take up his pen once more, and addressed three letters to Mr. Fletcher, to which was appended a creed for Arminians and Perfectionists, which he introduces in these words : " The following confession of faith, however shocking, not to say blasphemous, it may appear to the humble Christian, must inevitably be adopted by every Arminian and Perfectionist whatsoever." This fictitious creed, consisting of ten articles, received an answer from Mr. Fletcher, in which he showed that neither of these articles need to be believed by Mr. Wesley, Mr. Sellon, or himself, whose initials the writer had subjoined, nor by any others who believed in the doctrines of the Minutes, or their Vindication. To this fictitious creed he opposes a genuine creed for those who believed that Christ tasted death for every man. And this creed he supports by the Holy Scripture.

It seemed to be the design of Mr. Fletcher's opponents to fasten consequences on the doctrines contained in the Vindication which are calculated to undermine the doctrines of the Bible. They insist that Arminianism leads to Pharisaism. To this charge, on which they so constantly insisted, Mr. Fletcher published a work entitled, "An Equal Check to Pharisaism and Antinomianism." This consisted of an historical essay on the danger of parting faith and works, — a Scriptural essay on the astonishing rewardableness of works according to the covenant of grace, — a rational vindication of the doctrine of salvation by faith, — and a dedicatory epistle to the right honourable, the Countess of Huntingdon.

After the publication of the Equal Check, Mr. Hill found it necessary to give a " Second Finishing Stroke," to which he appends " reasons for declining any farther controversy respecting. Mr. Wesley's principles." He quits the field like a brave Parthian. He shoots his own arrows as he retires, and borrows those of two gentlemen whom he calls, f a very eminent minister of the Church of England," and " a lay gentleman of great learning and abilities." In this work he does little else than repeat the same things he had said in his former work. He treats Mr. Fletcher and Mr. Olivers with great contempt. He notifies Mr. Fletcher, that he would not in future look into any of his books if he should write a thousand. And as to Mr. Thomas Olivers, who certainly was a writer of no mean talents, " I shall not," says he, " take the least notice of him, or read a line of his composition, any more than if I were travelling on the road, I should stop to lash, or even order my footman to lash, every impertinent little quadruped in a village that should come out and bark at me." This specimen will serve to show the spirit of some of Mr. Fletcher's opponents.

In reply to this Second Finishing Stroke, and the letters accompanying it, Mr. Fletcher wrote his Zelotes and Honestus reconciled, or the second part to an Equal Check to Pharisaism and Antinomianism, being the first part of the Scripture Scales. This is a most admirable work, well calculated to throw light on the plan of salvation, and to assist in understanding many dark and difficult passages of Holy Scripture. His scales are well calculated to weigh the gold of gospel

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truth. In them he balances a multitude of opposite scriptures, and thereby unites free grace in God, and free will in man.

After this reply, Mr. Hill was as good as his word, for it appears that he published nothing more on the subject. But he had scarcely quit the field of controversy, when another warrior, clad in armour, thought proper to make his appearance in defence of the peculiarities of Calvinism. This was Rev. Mr. Toplady. He published his " Scheme of Christian Philosophical Necessity, asserted in Opposition to Mr. Wesley's Tracts on that Subject," and his " Vindication of the Decrees." The spirit with which this reverend gentlemen wrote did not reflect much honour on him, either as a Christian or a gentleman.

To this work Mr. Fletcher wrote a reply, in which he shows that Mr. Toplady's scheme represents God as the cause of all sin and damnation. Against this scheme he brings forward fourteen arguments ; and in a very clear manner he answers the capital objections of the necessitarians to the doctrine of liberty. His answer to Mr. Toplady's " Yindicatian of the Decrees" will richly repay the reader, if he be an inquirer after truth. He cannot fail to be edified.