to _bring_ us to Christ, though it is not sufficient to carry us any
_further_, ’till we are justified.”
2. “After _justification_. The moment a man comes to Christ (by
faith) he is justified, and born again; that is, he is born again in
the _imperfect_ sense (for there are two, [if not more] degrees of
regeneration) and he has _power over_ all the stirrings and motions of
sin, but not a total _freedom from_ them. Therefore he hath not yet, in
the full and proper sense, a _new_ and _clean heart_. But being exposed
to various temptations, he may, and will fall again from this condition,
if he doth not attain to a more excellent gift.”¹
¹ “Mr. _Charles Wesley_, (the note says) was not persuaded of
the truth of the _Moravian faith_, till some time after his
brother’s return from _Germany_.” There is a great mistake
in this. I returned not from _Germany_ till _Saturday,
September 16_. Whereas my brother was fully persuaded of
the truth of the _Moravian faith_ (so called) on _Wednesday,
May 3_, preceding. The note adds, “This (_i. e._ justifying
faith) he received but very lately.” This also is a mistake.
What we believe to be justifying faith, he received _May 21,
1738_.
See second _Journal_, pages 20, 26.
3. Sanctification; the last and highest state of _perfection_ in this
life. For then are the faithful born again in the full and perfect
sense. Then is there given unto them a new and clear heart; and the
struggle between the _old_ and _new_ man is over.¹
¹ The next note runs thus, “Mr. _Wesley_ has such a _peculiar
turn_ and _tendency_ towards the inconsistencies in his
principles, that in his preface to _Haliburton_’s life
(wrote _February 9, 1738‒9, just after_ his return from
_Germany_) he contradicts all that he has said elsewhere
for this _sinless perfection_, viz. ‘But it may be said _the
gospel covenant does not promise entire freedom from sin_.’
What do you mean by the word sin? The infection of nature?
Or those numberless weaknesses and follies, sometimes
(improperly) termed _sins of infirmity_? If you mean only
this, you say most true. We shall not put off these, but
with our bodies. But if you mean, it does not promise entire
freedom from sin, in its proper sense, or from committing
sin: this is by no means true, unless the scriptures be
false. _For thus it is written, Whosoever is born of God,
doth not commit sin._ (Unless he lose the spirit of adoption,
if not finally, yet for a while, as did this child of God)
_For his seed remaineth in him, and he cannot sin, because
he is born of God._ He cannot sin, _so long as he keepeth
himself_, for then _the wicked one toucheth him not_.”
The question is not, whether this be right or wrong: but
whether it contradict anything I have said elsewhere. Thrice
I have spoken expresly on this subject; in a sermon, and in
two prefaces. If in any of these I have contradicted what I
said before, I will own the former assertion as a mistake.
30. (14.) That I may say many things which have been said before,
and perhaps by _Calvin_ or _Arminius_, by _Montague_ or _Barclay_,
or the archbishop of _Cambray_, is highly probable. But it cannot
thence be inferred, that I hold “a _medley_ of all their principles;
_Calvinism_, _Arminianism_, _Montanism_, _Quakerism_, _Quietism_,
all thrown together.” There might as well have been added _Judaism_,
_Mahometanism_, _Paganism_. It would have made the period rounder, and
been full as easily _proved_, I mean _asserted_. For no other proof is
not yet produced.
31. I pass over the smaller mistakes which occur in the 15th and 16th
paragraphs, together with the prophecy or prognostication, concerning
the approaching divisions and downfal of the _Methodists_. What
follows to the end, concerning the ground of our hope, is indeed of
greater importance. But we have not as yet the strength of the cause.
The dissertation promised, is still behind. Therefore as my work is
great, and my time short, I wave that dispute for the present. And
perhaps, when I shall have received farther light, I may be convinced,
that “gospel-holiness (as Mr. _Tucker_ believes) is a necessary
qualification, antecedent to justification.” This appears to me now
to be directly opposite to the gospel of Christ. But I will endeavour,
impartially, to consider, what shall be advanced in defence of it. And
may he who knoweth my simpleness, teach me his way, and give me a right
judgment in all things!
AN
ANSWER
TO THE
Rev. Mr. _Church_’s REMARKS on the
Rev. Mr. _John Wesley_’s last JOURNAL.
In a LETTER to that GENTLEMAN.
_Let not him that putteth on his harness, boast himself
as he that putteth it off._ 1 Kings xx. 11.
Reverend Sir,
1. MY first desire (and prayer to God) is, That I may live peaceably
with all men. My next, That if I must dispute at all, it may be with
a man of understanding. Thus far therefore I rejoice on the present
occasion. I rejoice also in that I have confidence of your sincerity,
of your real desire, to promote the glory of God, by peace and
good-will among men. I am likewise thankful to God, for your calm
manner of writing; (a few paragraphs excepted:) and yet more for this,
That _such_ an opponent, should by writing in _such_ a manner, give
me an opportunity of explaining myself on those very heads, whereon I
wanted an occasion so to do.
2. I do not want indeed (though perhaps you think I do) to widen the
breach between us, or to represent the difference of the doctrines we
severally teach, as greater than it really is. So far from it, that
I earnestly wish, there were none at all: or if there must be some,
that it may be as small as possible: being fully persuaded, that could
we once agree in doctrines, other differences would soon fall to the
ground.
3. In order to contribute, as I am able, to this, it will be my
endeavour, to acknowledge what I think you have spoken right, and
to answer what I cannot think right as yet, with what brevity and
clearness I can. I desire to do this, in as inoffensive a manner, as
the nature of the thing will bear; and consistently with that brotherly
love, which I cannot deny you, without wronging my own soul.
4. You sum up your charge thus: _You have now, Sir, my sentiments――――It
is impossible for you to put an entire stop, to the enormities of the_
Moravians, _while you still_, I. _Too much commend these men_, II.
_Hold principles in common with them, from which these enormities
naturally follow, and_ III. _Maintain other errors more than theirs,
and are guilty of enthusiasm to the highest degree_.¹
¹ Remarks, pages 73, 74.
I. 1. You, first, charge me with _too much commending the_ Moravians.
That the case may be fully understood, I will transcribe the passages
which you cite from the journal concerning them, and then give a
general answer.
“She told me, Mr. _Molther_ had advised her, till she received faith,
to be _still, ceasing from outward works_――――In the evening, Mr. _Bray_
also was highly commending the being _still_――――He likewise spoke
largely, of the _great danger_ that attended the doing of _outward
works_, and of the _folly_ of people that keep _running about to church
and sacrament_.”¹
¹ 4th Journal, page 7.
“_Sunday November 4._ Our society met, and continued _silent_ till
eight.”¹
¹ Ib. page 42.
“_Sunday June 22._ I spoke thus: Eight or nine months ago, certain
men arose, who affirmed, that there is no such thing as any _means of
grace_――――and that we ought to leave off these _works of the law_.”¹
¹ Page 42.
_N. B._ The sentences quoted from the _Remarks_, are all
printed in _italicks_.
“You (Mr. _Molther_) believe, that the way to attain faith, is, not
to go to church, not to communicate, not to fast, not to use _so much_
private prayer, not to read the scripture; not to do temporal good, or
attempt to do spiritual good.”¹
¹ Page 20.
“You undervalue _good works_, especially works of _outward mercy_,
never publicly insisting on the necessity of them.”¹
¹ Page 108.
“Some of our brethren asserted, 1. That till they had true faith, they
ought to be _still_, that is (as they explained themselves) to abstain
from the _means of grace_, as they are called, the Lord’s supper in
particular. 2. That the ordinances are not _means of grace_, there
being no other means than Christ.”¹
¹ Page 8.
“I could not agree, either that none has any faith, so long as he
is liable to any doubt or fear, or that till we have it, we ought to
abstain from the ordinances of God.”¹
¹ Ib.
“Mr. _Br――――d_ speaks so slightly of the _means of grace_, that many
are much grieved to hear him. But others are greatly delighted with
him. Ten or fourteen of them meet at our brother _Clark_’s, with
Mr. _Molther_, and make a ♦mere jest of going to church or to the
sacrament.”¹
♦ “meer” replaced with “mere”
¹ Page 17.
“You (Mr. _Molther_) believe, it is impossible for a man to _use these
means_, without _trusting in them_.”¹
¹ Page 20.
“Believers (said Mr. _Simpson_) are _not subject_ to ordinances, and
unbelievers have nothing to do with them.”¹
¹ Page 34.
“Believers _need not_, and unbelievers _may not_ use them. These _do
not_ sin when they _abstain_ from them; but those _do sin_, when they
do not abstain.”¹
¹ Page 43.
“For one who is not born of God, to read the scriptures, or to pray, or
to communicate, or to do any outward work is _deadly poison_.――――If he
does any of these things, he _destroys_ himself.”¹
¹ Page 48.
“Mr. _Bell_ earnestly defended this.”
“At eight the society (at _Nottingham_) met; I could not but
observe――――that not one who came in, used any prayer at all.――――I
looked for one of our hymn books, but both that and the bible were
vanished away, and in the room thereof lay, the _Moravian_ hymns and
the _Count’s sermons_.”¹
¹ Page 88.
“One of our _English_ brethren, joined with you, said in his public
expounding, ‘As many go to hell by _praying_, as by _thieving_.’
Another, ‘I knew one, who leaning over the back of a chair, received a
great gift. But he must kneel down, to give God thanks. So he lost it
immediately. And I know not whether he will ever have it again.’ And
yet another, ‘You have lost your first joy. Therefore you pray. That is
the devil. You read the bible. That is the devil. You communicate. That
is the devil.’”¹
¹ Page 106.
“They affirmed, that there is _no commandment_ in the New Testament,
but to _believe_; that no other _duty_ lies upon us; and, that when a
man does believe, he is not _bound_ or _obliged_, to do any thing which
is commanded there.”¹
¹ Page 41.
“Mr. _St――――_ told me, No one has _any degree_ of faith, till he is
perfect as God is perfect.”¹
¹ Page 35.
“You believe there are _no degrees_ in faith.”¹
¹ Ib.
“I have heard Mr. _Molther_ affirm, that there is no justifying faith,
where there is ever any doubt.”¹
¹ Page 105.
“The moment a man is justified, he is sanctified wholly. Thenceforth,
till death, he is neither more nor less holy.”¹
¹ Page 100.
“We are to grow in grace, but not in holiness.”¹
¹ Page 101.
♦2. I have frequently observed, that I wholly disapprove, of all these
positions, “That there are _no degrees_ in faith”; “That in order to
attain faith, we must _abstain_ from all the _ordinances_ of God”;
“That a believer does not _grow in holiness_”, and “That he is not
_obliged_ to keep the commandments of God.” But I must also observe,
1. That you ought not to charge the _Moravian_ church with the first
of these; since in the very page from which you quote those words,
“There is no justifying faith where there is ever any doubt” that note
occurs, “In the preface to the second journal, the _Moravian_ church
is cleared from this mistake.” 2. That with respect to the ordinances
of God, their practice is better than their principle. They do use
them themselves, I am a witness; and that with reverence and godly
fear. Those expressions however, of our own countrymen, are utterly
indefensible: as, I think are Mr. _Molther_’s also; who was quickly
after recalled into _Germany_. The great fault of the _Moravian_
church seems to lie in not openly disclaiming all he had said: which in
all probability they would have done, had they not leaned to the same
opinion. I must 3. observe, that I never knew one of the _Moravian_
church, but that single person affirm, “That a believer does not
grow in holiness.” And perhaps he would not affirm it, on reflection.
But I am still afraid their whole church is tainted with _Quietism_,
_Universal Salvation_, and _Antinomianism_: “I speak (as I said
elsewhere) of _Antinomian opinions_, abstracted from practice, good or
bad.”
♦ Number 1. not shown in text.
3. But I should rejoice if there lay no other objection against
them, than that of erroneous opinions. I know in some measure, how
to have compassion on the ignorant: I know the incredible force of
pre-possession. And God only knows, what ignorance or error (all things
considered) is invincible; and what allowance his mercy will make in
such cases, to those who desire to be lead into all truth. But how far
what follows may be imputed to invincible ignorance or pre-possession,
I cannot tell.
Many of “¹you greatly, yea above measure, exalt yourselves (as a
church) and despise others:
¹ 4th journal, pages 107, 108.
“I have scarce heard one _Moravian_ brother own _his church_ to be
wrong in any thing:
“Many of you I have heard speak of it, as if it were infallible;” “Some
of you have set it up, as the judge of all the earth, of all persons as
well as doctrines:
“Some of you have said, that there is no _true church_ but yours; yea,
that there are no _true Christians_ out of it:
“And your own members you require to have _implicit faith_ in her
decisions, and to pay _implicit_ obedience to her directions.”
I can in no degree justify these things. And yet neither can I look
upon them in the same light that you do, as ¹_some of the very worst
things which are objected to the church of_ Rome. They are exceeding
great mistakes: yet in as great mistakes, have holy men both lived and
died: _Thomas a Kempis_, for instance, and _Francis Sales_. And yet I
doubt not, they are now in _Abraham_’s bosom.
¹ Remarks, page 7.
4. I am more concerned for their “¹Despising and decrying self-denial:”
for their “²extending Christian liberty beyond all warrant of holy
writ;” for their “³Want of zeal for good works;” and above all for their
supposing, that “³we may, on some accounts use guile:” in consequence
of which they do “⁴use guile or dissimulation in many cases.” “⁵Nay,
in many of them I have found” (not in all, nor in most) “much subtlety,
much evasion and disguise; so _becoming all things to all men_, as to
take the colour and shape of any that were near them.”
¹ Journal, page 80.
² Page 80.
³ Page 21.
⁴ Page 111.
⁵ Page 104.
I can neither defend nor excuse those among the _Moravians_, whom I
have found guilty of this. But neither can I condemn _all_ for the sake
of _some_. _Every man shall give an account of himself to God._
But you say, ¹_Your protesting against some of their opinions, is not
sufficient to discharge you――――Have you not prepared the way for these_
Moravians, _by――――countenancing and commending them: and by still
speaking of them as if they were in the main the best Christians in the
world, and only deluded or mistaken in a few points?_
¹ Remarks, pages 11, 12.
I cannot speak of them otherwise than I think. And I still think 1.
That God has some thousands in our own church, who have the faith and
love which is among them, without those errors either of judgment or
practice; 2. That next to these, _the body_ of the _Moravian_ church,
however _mistaken some of them_ are, are _in the main_, of all whom I
have seen, the _best Christians_ in the world.
5. Because I am continually charged with inconsistency herein, even by
the _Moravians_ themselves, it may be “needful to give a short account
of what has occurred between us from the beginning.”
“¹My first acquaintance with the _Moravian_ brethren began in my voyage
to _Georgia_. Being then with many of them in the same ship, I narrowly
observed their whole behaviour. And I greatly approved of all I saw.”
(The particulars are related in the first journal.)
¹ These are the words of the 4th journal, page 109, &c.
“From _February 14, 1735_, to _December 2, 1737_, being with them
(except when I went to _Frederica_ or _Carolina_) twice or thrice every
day, I loved and esteemed them more and more. _Yet a few things I could
not approve of._ These I mentioned to them from time to time, and then
commended the cause to God.”
“In _February_ following I met with _Peter Bohler_. My heart clave to
him as soon as he spoke. And the more we conversed, so much the more
did I esteem, both him and the _Moravian_ church. So that I had no
rest in my spirit, till I executed the design, which I had formed long
before; till after a short stay in _Holland_, I hastened forward, first
to _Marienbourn_, and then to _Hernhuth_.”
It may be observed, that I had before seen _a few things_ in the
_Moravians which I could not approve of_. In this journey I saw _a few
more_, in the midst of many excellent things: in consequence whereof,
“In _September 1738_, soon after my return to _England_, I began
the following letter to the _Moravian_ church. But being fearful of
trusting my own judgment, I determined, to wait yet a little longer,
and so laid it by unfinished,”
“My Dear Brethren,
“I Cannot but rejoice in your stedfast faith, in your love to
our blessed Redeemer, your deadness to the world, your meekness,
temperance, chastity, and love of one another. I greatly approve of
your conferences and ¹bands, of your methods of instructing children;
and in general, of your great care of the souls committed to your
charge.
¹ The band society in London, began May 1, some time before I
set out for Germany.
“But of some other things I stand in doubt, which I will mention in
love and meekness. And I wish that, in order to remove those doubts,
you would, on each of those heads, first, plainly answer, whether the
fact be as I suppose; and if so, secondly, consider, whether it be
right?
“Is not the Count all in all among you?
“Do you not magnify your own church too much?
“Do you not use guile and dissimulation in many cases?
“Are you not of a close, dark, reserved temper and behaviour?”――――
“It may easily be seen, that my objections then were nearly the same
as now.” (Only with this difference; I was not then assured, that the
facts were as I supposed.) “Yet I cannot say my affection was lessened
at all, (for I did not dare to determine any thing.) But from _November
1_, I could not but see more and more things which I could not
reconcile with the gospel.”
“These I have set down with all simplicity.――――Yet do I this, because
I love them not? God knoweth: yea, and _in part_, I esteem them still:
because I verily believe, they have a sincere desire to serve God;
because many of them have tasted of his love, and some retain it in
simplicity; because they love one another; because they have _so much_
of the truth of the gospel, and _so far_ abstain from outward sin.
And lastly, because their discipline is, _in most respects_, so truly
excellent: (notwithstanding that visible blemish, the paying _too much_
regard, to their great patron and benefactor, Count _Zinzendorf_.)
“6. I believe if you coolly consider this account, you will not find,
either that it is inconsistent with itself; or that ♦it lays you under
any necessity of speaking in the following manner: ¹_What charms there
may be in a demure look, and a sour behaviour, I know not. But sure
they must be in your eye very extraordinary, as they can be sufficient
to cover such a multitude of errors and crimes, and keep up the same
regard and affection for the authors and abettors of them. I doubt your
regard for them was not lessened, till they began to interfere with
what you thought your province.――――You was influenced, not by a just
resentment to see the honour of religion and virtue so injuriously
and scandalously trampled upon, but by a fear of losing your own
authority._”
♦ “is” replaced with “it”
¹ Remarks, pages 18, 19.
I doubt, there is scarce one line of all these, which is consistent
either with truth or love. But I will transcribe a few more, before I
answer. _How could you so long and so intimately converse with, so much
commend, and give such countenance to, such desperately wicked people,
as the_ Moravians, _according to your own account, were known by you to
be?――――And you still speak of them, as if they were, in the main, the
best Christians in the world.――――In one place you say, “A few things
I could not approve of.” But in God’s name, Sir, is the contempt of
almost the whole of our duty, of every Christian ordinance, to be
so gently touched? Can detestation in such a case, be too strongly
exprest? Either they are some of the vilest wretches in the world, or
you are the falsest accuser in the world. Christian charity has scarce
an allowance to make for them as you have described them. If you have
done this truly, they ought to be discouraged, by all means that can be
imagined._
7. Let us now weigh these assertions. _They_ (i. e. _the charms of
their_ sour _behaviour_) _must be in your eye very extraordinary._
――――Do not you stumble at the threshold? The _Moravians_ excel in
_sweetness_ of behaviour――――_as they can be sufficient to cover such
a_ multitude _of_ errors _and_ crimes――――Such a _multitude_ of _errors_
and _crimes_! I believe, as to errors, they hold _universal salvation_,
and are partly _Antinomians_ (in opinion), and partly _Quietists_. And
for this cause I cannot join with them. But where is the _multitude_ of
errors? Whosoever knows 2 or 300 more, let him please to mention them.
Such a _multitude_ of _crimes_ too! That some of them have used guile,
and are of a close, reserved behaviour, I know. And I excuse them not.
But to this multitude of crimes I am an utter stranger. Let _him_ prove
this charge upon them who _can_. For _me_, I declare, I _cannot_.
_To keep up_ the same _regard and affection_.――――Not so. I say, my
affection was _not lessened, till_ after September 1739, till I had
proof of what I had _feared_ before. But I had not the same degree
of regard for them, when I saw the dark as well as the bright side of
their character. _I doubt your regard for them was not lessened, till
they began to interfere with what you thought your province._ If this
were only a _doubt_, it were not much amiss; but it presently shoots
up into an _assertion_: equally groundless; for my _regard_ for them
_lessened_, even while I was in _Georgia_. But it increased again,
after my return from thence, especially while I was at _Hernhuth_. And
it gradually _lessened_ again for some years, as I saw more and more
which I approved not. How then does it _appear_, that _I was influenced
herein, by a fear of losing my own authority? Not by a just resentment
to see the honour of religion and virtue so scandalously trampled upon.
――――Trampled upon!_ By whom? Not by the _Moravians_: I never saw any
such thing among them.
* But what do you mean by a just resentment? I hope you do not mean,
what is _commonly_ called _Zeal_: a flame which often _sets on fire the
whole course of nature, and is in itself set on fire of hell!――――Rivers
of water run from my eyes, because men keep not thy law._ This
resentment on such an occasion I understand. From all other may God
deliver me!
8. You go on. _How could you so long and so intimately converse
with――――such desperately wicked people, as the_ Moravians, _according
to_ your own account, _were known by you to be_? O Sir, what another
assertion is this? _The_ Moravians, _according to your_ own account,
_were_ known _by you to be desperately wicked people, while you
intimately conversed with them_! Utterly false and injurious. I never
gave any such account. I conversed intimately with them, both at
_Savannah_ and _Hernhuth_. But neither then, nor at any other time,
did I _know_, or think, or say, they were desperately wicked people.
I think and say, nay, you blame me for saying, just the reverse,
viz. That though I soon “found among them a few things which I could
not approve,” yet I believe they are _in the main some of the best
Christians in the world_.