1763 as clergymen of the Church of England, in consequence of that ordination; and under your own sanction and approbation? Nay, did you not Age 60 repeatedly declare, that their ordination was, to all intents and purposes, as valid as your own? 3. Did you not strongly press this supposed Greek bishop to consecrate you a bishop, that you might be invested with a power of ordaining what ministers you pleased, to officiate in your societies as clergymen? And did he not refuse to consecrate you, alleging this for his reason,―That, according to the canons of the Greek church, more than one bishop must be present to assist at the consecration of a new one? 4. In all this, did you not palpably violate the oath of supremacy, which you have repeatedly taken ? part of which runs thus: 'I do declare, that no foreign prince, person, prelate, state, or potentate, hath, or ought to have, any jurisdiction, power, superiority, preeminence, or authority, ecclesiastical or spiritual, within this realm.'" How much truth was there in all this? It will be seen, that the pretended certificate was signed only a fortnight before the statement, already quoted, appeared in Lloyd's Evening Post. Both the chapels mentioned were Wesley's chapels. Alexander Mather, who had been six years in the itinerancy, was a baker before he entered it, and had a considerable amount of innocent ambition. Wesley was in great difficulty arising from the want of ordained preachers to administer the sacraments; and, though he had long held the theory of Lord King, that, according to New Testament teaching, every presbyter was, in reality, a bishop; and therefore, that he himself, being a presbyter, was also a bishop, and as fully authorised to ordain others as any bishop in the world; yet, for prudential reasons, this was an authority which, at present, he was not prepared to exercise: and, hence, it would not have been surprising if he had made the application to Erasmus which it is surmised he did. All this gives considerable plausibility to the half affirmative queries of Augustus Toplady. On the other hand, however, we have the absolute declaration of Wesley himself, that Erasmus never rejected any overture that he made to him; and, if this were so, it follows that, either Erasmus did actually ordain him a bishop (which no one ventures to assert); or, that Toplady's insinuation is calumniously untrue. To this, also, must be added, the testimony of Thomas 1 Wesley's Works, vol. x., p. 432. Olivers, who with Wesley's consent, if not at his request, replied to Toplady's attack; namely, that though Wesley did get Erasmus to ordain John Jones, and though John Jones did dress as a clergyman of the Church of England, and did assist Wesley in administering the Lord's supper in the Methodist societies, yet Wesley had authorised him (Olivers) to give the most positive and unqualified denial to the insinuation, that he had asked Erasmus to ordain himself to the high office of a bishop. But," continues Olivers, "suppose he had, where would have been the blame? Mr. Wesley is connected with a number of persons who have given every proof, which the nature of the thing allows, that they have an inward call to preach the gospel. Both he and they would be glad if they had an outward call too. But no bishop in England will give it them. What wonder then, if he was to endeavour to procure it by any other innocent means?"2 This was written in 1771, only six or seven years after the alleged events took place. Which is likeliest to be true-the bitter insinuation of a malignant opponent like Toplady; or the positive assertion of Wesley himself, and the authorised declaration of Wesley's friend Olivers? Here the matter must be left. Though somewhat tedious, it is also important, as tending to show, that the growth of Methodism was one of Wesley's greatest difficulties, and rendered it absolutely imperative either that he should make the Methodists Dissenters; or, that he should procure episcopal ordination for his preachers; or, that he should do something else, which he tried to do in 1764, and which will have to be noticed in the year following. Wesley's life was a continued warfare. In 1763, there was published, "A Caution against Religious Delusion: a sermon preached at the visitation of the Archdeacon of Ely, in the church of St. Michael, Cambridge, on Thursday, May 19, 1763. By William Backhouse, M.A., fellow of Christ's college, and vicar of Meldreth." 8vo, 20 pages. Of course, this was another attack on Methodism. Methodist preachers 1 Myles's History, p. 88. 1763 Age 60 1763 are "modern pretenders to supernatural informations"; they Age 60 are "hurried away with the exorbitancies of ungoverned piety"; they are "enthusiastic preachers, who are mindful enough of one part of St. Paul's injunction to Timothy, 'to give attendance to exhortation, and to doctrine,' but alas! if they really would, they could not give heed to the first and fundamental part of it-reading." Another onslaught was made by a greater Church dignitary than Mr. Backhouse. Dr. Thomas Rutherforth was a fellow of the Royal Society, archdeacon of Essex, regius professor of divinity at Cambridge, and an author of repute; though Warburton says of him: "If he knows no more of theology than he does of morals, he is the meanest pedant of the age.' In 1763, Rutherforth published "Four Charges to the Clergy of the Archdeaconry of Essex"; in which he took the liberty to tell his readers, that though "the Methodists pretend to be the genuine sons of the Church of England, they adopt the language and opinions of the conventicle; for they maintain, that every believer, provided he has the gift of utterance, is qualified to preach, and that human learning is rather an impediment than otherwise." His pamphlet of ninety-five pages, octavo, is dull and dreary, though upon the whole, respectful. Five years afterwards, Wesley wrote an answer to it, from which the following are extracts. Rutherforth charges Wesley with maintaining contradictions. Wesley replies: "If all my sentiments were compared together, from the year 1725 to 1768, there would be truth in the charge; for, during the latter part of this period, I have relinquished several of my former sentiments. During these last thirty years, I may also have varied in some of my sentiments and expressions without observing it. I will not undertake to defend all the expressions which I have occasionally used during this time, but must desire men of candour to make allowance for those It is not strange if, among these inaccurate expressions, there are some seeming contradictions, especially considering, I was answering so many different objectors, frequently attacking me at once. Nevertheless, I believe there will be found few, if any, real contradictions in what I have published for near thirty years." Again, Dr. Rutherforth had objected to the Methodists, Wesley and Dr. Rutherforth. 491 on the ground of their doctrine of assurance. Wesley's reply 1763 to this is well worth pondering. "I believe a few, but very few, Christians have an assurance from God of everlasting salvation; and that is the thing which the apostle terms full assurance of hope. "I believe more have such an assurance of being now in the favour of God as excludes all doubt and fear; and this, if I do not mistake, the apostle means by the full assurance of faith. "I believe a consciousness of being in the favour of God, (which I do not term full assurance, since it is frequently weakened, nay, perhaps interrupted, by returns of doubt or fear,) is the common privilege of Christians, fearing God and working righteousness. Yet I do not affirm there are no exceptions to this general rule; but, I believe, this is usually owing either to disorder of body, or to ignorance of the gospel promises. Therefore, I have not, for many years, thought a consciousness of acceptance to be essential to justifying faith. "After I have thus explained myself once for all, I hope all reasonable men will be satisfied; and whoever will dispute with me on this head must do it for disputing's sake." the Rutherforth's main accusation, however, is that Methodists teach, that "Christianity rejects the aid of human learning." To this Wesley replies: "Mr. Berridge thinks it does; but I am not accountable for him, from whom, in this, I totally differ." In proof of this he appeals to his "deliberate thoughts on human learning" in his "Serious Address to the Clergy"; to his establishment of Kingswood school; and to the fact that, though his preachers did not profess to know the languages and philosophy, yet some of them understood both one and the other better than great part of his pupils at the university did. He continues: "What I believe concerning learning is this: that it is highly expedient for a guide of souls, but not absolutely necessary. What I believe to be absolutely necessary is, a faith unfeigned, the love of God and our neighbour, a burning zeal for the advancement of Christ's kingdom, with a heart and life wholly devoted to God. These I judge to be necessary in the highest degree; and next to these a competent knowledge of Scripture, a sound understanding, a tolerable utterance, and a willingness to be as the filth and offscouring of the world.”1 Noble words are these of Wesley. Let all Methodist quarterly and district meetings and conferences act upon them. 1 Wesley's Works, vol. xiv., p. 329. Age 60 1763 The most furious attack on Wesley, in 1763, was by WarAge 60 burton, bishop of Gloucester, in an octavo volume of 259 pages, first published in 1762, and entitled, "The Doctrine of Grace: or, The Office and Operations of the Holy Spirit vindicated from the Insults of Infidelity, and the Abuses of Fanaticism." Warburton allows, that Wesley is "an extraordinary man"; but finds fault with him for having "laid claim to almost every apostolic gift and grace in as full a measure as they were possessed of old." In earnest raillery, and trenchant language, the Gloucester prelate professes to establish this, by citations from Wesley's Journals. To attempt a summary of his episcopal scoldings is impracticable; indeed, it would be of little use. It is a curious fact, that Warburton sent the manuscript to Wesley before the work was printed, with a request to notice its errors. Wesley says: "the manuscript abounded with quotations from poets, philosophers, etc., both in Greek and Latin. After correcting the false readings, improper glosses, and other errors, I returned it." This incident helps to explain a sentence in one of Wesley's letters to his brother, dated "January 5, 1762": "I was a little surprised to find Bishop Warburton so entirely unacquainted with the New Testament; and, notwithstanding all his parade of learning, I believe he is no critic in Greek."2 Wesley lost no time in replying to Warburton's attack. This he did, in "A Letter to the Right Reverend the Lord Bishop of Gloucester. Occasioned by his tract on the office and operations of the Holy Spirit. London: 1763.” 12mo, 144 pages. The character and substance of Wesley's answer may be inferred from its concluding paragraphs. "I have now finished what I had to say, either concerning myself, or on the operations of the Holy Spirit. In doing this, I have used great plainness of speech, and yet, I hope, without rudeness. If anything of that kind has slipped from me, I am ready to retract it. I desire, on the one hand, to accept no man's person; and yet, on the other, to give honour to whom honour is due. "If your lordship should think it worth your while to spend any more words upon me, may I presume to request one thing of your lordship,—to be more serious? It cannot injure your lordship's character, or your cause." 1 Everett's Life of Dr. A. Clarke, vol. i., p. 244. 2 Wesley's Works, vol. xii., p. 114. |