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either "his sense or his spirit. His hypothesis was unsupported by Scripture; very ingenious, but quite precarious. When Dr. Bentley published his Greek Testament, one remarked: 'Pity but he would publish the Old; then we should have two New Testaments!' It is done. Those who receive Mr. Hutchinson's emendations certainly have two New Testaments! In order to learn all I could from his works, I read over the Glasgow abridgment with Mr. Thomas Walsh, the best Hebrean I ever knew. I never asked him the meaning of a Hebrew word but he would tell me how often it occurred in the Bible, and what it meant in each place! We both observed, that Mr. Hutchinson's whole scheme is built upon etymologies; the most uncertain foundation in the world. We observed, secondly, that, if the points be allowed, all his building sinks at once; and, thirdly, that, setting them aside, many of his etymologies are forced and unnatural. Mr. Hutchinson affirms, the points were invented by the Masorites, only thirteen or fourteen hundred years ago, in order to destroy the sense of Scripture. I doubt this: who can prove it? Who can prove they were not as old as Ezra, if not coeval with the language? Let any one give a fair reading only to what Dr. Cornelius Bayley has offered in the preface to his Hebrew Grammar, and he will be as sick of reading without the points as I am." 1

During his autumnal sojourn in the metropolis, Wesley took to task the editor of the Monthly Review, for "jumbling together, and condemning by the lump, the whole body of people called Methodists," the Moravians being bound up in the branded bundle. He also wrote a long letter, under the date of October 15, to his old friend Mr. Hervey, pointing out the excellencies and defects of his "Dialogues between Theron and Aspasio." "In the first dialogue, there are several just and strong observations, which may be of use to every serious reader." "The description in the second is often too laboured, and the language too stiff and affected; but the reflections on the creation make abundant amends for this." "The third and fourth dialogues contain an admirable illustration and confirmation of the great doctrine of Christ's

1 Wesley's Works, vol. xii., p. 434.

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1756 satisfaction; yet there are a few passages liable to exception." Age 53 In the fifth and sixth dialogues, the author unnecessarily contends for the imputation of Christ's righteousness. "The seventh and eighth are full of important truths"; but contain sentiments and expressions to which Wesley cannot yield assent. "The ninth proves excellently well, that we cannot be justified by our works." The tenth contains several passages to which he takes exception. The eleventh proves, by irrefragable arguments, the doctrine of original sin, and has not a single sentence liable to objection. "The twelfth, likewise, is unexceptionable; and contains," says he, “such an illustration of the wisdom of God in the structure of the human body, as, I believe, cannot be paralleled in either ancient or modern writers." "The former part of the thirteenth dialogue is admirable;" to the latter he had some objection.

In the same style and spirit, he criticises the "Letters," and thus concludes his critique, which fills eighteen printed pages.

"Upon the whole, I cannot but wish, that the plan of these dialogues had been executed in a different manner. Most of the grand truths of Christianity are herein both explained and proved with great strength and clearness. Why was anything intermixed which could prevent any serious Christian's recommending them to all mankind? anything which must necessarily render them exceptionable to so many thousands of the children of God? In practical writings, I studiously abstain from the very shadow of controversy. Nay, even in controversial, I do not willingly write one line, to which any but my opponent would object. For opinions, shall I destroy the work of God? Then am I a bigot indeed. Much more, if I would not drop any mode of expression rather than offend either Jew, or Gentile, or the church of God.

"I am, with sincerity, dear sir,

"Your affectionate brother and servant,
“John Wesley.”1

Hervey did not reply to this, but, a few years later, Wesley's letter led to great unpleasantness, which will have to be introduced hereafter. Hervey died in 1758. Wesley lost one friend, but gained another, in some respects his superior. John Fletcher wrote to him, on November 24, 1756, as his "spiritual guide," asking his advice respecting his entering into orders. He tells him that, seven years ago,

Wesley's Works, vol. x., p. 323.

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when first converted, he resolved to dedicate himself to the 1756 service of the church, and prosecuted study with that design. Age 53 Feeling himself, however, unequal to the burden of ministerial responsibilities, and "disgusted by the necessity he should be under to subscribe to the doctrine of predestination, he yielded to the desire of his friends, who wished him to go into the army." The disappointments with which he met occasioned his leaving Switzerland, and coming to England. “Here he was thrice called outwardly to enter into orders"; but had hitherto been prevented. Six weeks ago, a gentleman had offered him a living, and a clergyman a title. The living he intended to decline, as, he thought, he "could preach with more fruit in his own country and in his own tongue"; but he wishes Wesley to decide for him, "whether he can and must make use of the offered title to go into orders. I know," says he, "how precious is your time. I desire no long answer; persist, or forbear, will satisfy and influence, sir, your unworthy servant, JOHN FLETCHER."1

Wesley said, "Persist," and, within four months afterwards, the young Swiss, in the twenty-eighth year of his age, was ordained, at Whitehall, London; and, "on the same day, being informed that Wesley had no one to help him at West Street chapel, he left as soon as the ordination was over, and assisted him in the administration of the Lord's supper." 2 Wesley writes: "How wonderful are the ways of God! When my bodily strength failed, and none in England were able and willing to assist me, He sent me help from the mountains of Switzerland; and a helpmeet for me in every respect: where could I have found such another?"

Thus began the lifelong friendship of these distinguished men; and thus commenced the renowned ministry of the vicar of Madeley.

On the 13th of December, 1756, young Fletcher sent to Wesley a most interesting letter, of which the following is an

extract.

"SIR, Whenever I have received the sacrament in your chapels, though I admired the order and decency observed, I thought there was

1 "Collection of Letters on Sacred Subjects." Dublin: 1784. P. 17. 2 Wesley's Works, vol. xi., p. 275.

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something wanting, which might make that awful part of the Divine worship still more profitable and solemn.

As the number of communicants is generally very great, the time spent in receiving is long enough for many to feel their devotion languish for want of outward fuel. In order to prevent this, you interrupt, from time to time, the service of the table, to put up a short prayer, or to sing a verse or two of a hymn; and I do not doubt but many have found the benefit of that method. But as you can spare very little time, you are obliged to be satisfied with scattering these few drops, instead of a continual rain. Sir, would not this want be easily supplied, if you were to appoint the preachers, who may be present, to do what you cannot possibly do yourself, to pray and sing without interruption, as at a watchnight?

"I take the liberty of giving you this hint, because you said lately in the society, that you heard willingly the observations of your people, and were ready to follow or improve them, if they were just or reasonable. “I am, sir, your unworthy servant,

"JOHN FLETCHER.”1

Nothing now remains but to briefly notice Wesley's publications in 1756. They were as follows.

1. "An Extract of the Rev. Mr. John Wesley's Journal, from July 20, 1749, to October 30, 1751." 12mo, 107 pages.

2. "A Treatise on Baptism," dated November 11, 1756. This was his father's "Short Discourse on Baptism," published in 1700. It is true, that Wesley has slightly abridged and verbally altered his father's work, but that is all; and yet he makes not the least reference whatever to its original author. In these days of sacramental controversy, it is only fair to give an extract.

"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 children of God by adoption and grace.' This is grounded on the plain words of our Lord: 'Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.' By water then, as a means, the water of baptism, we are regenerated or born again. Herein a principle of grace is infused, which will not be wholly taken away, unless we quench the Holy Spirit of God by long continued wickedness."

This is strong, and somewhat startling language, and yet

1 Methodist Magazine, 1798, p. 92.

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not really stronger than Wesley uses in his sermon on the New 1756 Birth: "It is certain our Church supposes, that all who are Age 53 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. Nor is it an objection of any weight against this, that we cannot comprehend how this work can be wrought in infants. For neither can we comprehend how it is wrought in a person of riper years." 1 It is true, that, in the same sermon, Wesley lays it down, that "baptism and the new birth are not one and the same thing, the one being an external, and the other an internal work"; and he also asserts, that "it is sure all of riper years who are baptized are not at the same time born again"; but, in reference to infants, he unquestionably held the high church doctrine of his father. It is no part of our proposed task either to justify or to condemn this opinion; our sole object is honestly to relate facts.

3. "The Good Soldier, extracted from a Sermon preached to a company of volunteers raised in Virginia, August 17, 1755." 12m0, 16 pages. The publication was doubtless occasioned by the threatened invasion of England, by the French, at the beginning of the year, when Wesley himself proposed to raise "for his majesty's service a body of at least two hundred volunteers."

4. "A Letter to the Rev. Mr. Law, occasioned by some of his late writings." 8vo, 102 pages. This has never been entirely reprinted, an extract only being given in Wesley's collected works.

Strangely enough, William Law,-a man of almost unequalled power and eloquence, had become a Behmenite. Jacob Behmen, the "German theosophist," was born of poor parents, in 1575. At the age of ten, he was apprenticed to a shoemaker; at nineteen, he became a master, and was married. At twenty-five, he fell into a trance, which lasted for seven days, and afforded him an intuitive vision of God. This was followed by others, in which his spirit was carried to the inmost world of nature, and was enabled to penetrate through the outward forms of bodies into their inward

1 Wesley's Works, vol. vi., p. 69.

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