The Wesleyan-Methodist Magazine

"While, in some parts of the Connexion, the doctrine of justification by faith has been either incautiously or more boldly impugned, and views maintained differing little from the Romish theology." (Page 456.)

The only drawback from this severe censure (for it is not description) is this:

“The theological works of Mr. Wesley contain, however, statements of a very different character; and the following passage may be cited as singularly at va riance with the crude remarks in the “ Large Minutes."" (Ibid.)

Mr. Conder then quotes a paragraph from Dr. Warren's "Chronicles of Wesleyan Methodism," (vol. i., p. 15,) and refers for it to "Wesley's Works," vol. xi., p. 415. Turning to the place referred to,-the edition cited being the last but one, we found that the passage was in a tract, written in 1740, with the title, "The Principles of a Methodist," in which, as Mr. Wesley was defending himself against what appears to have been a clerical attack, he employs, for the most part, the very words of the Homilies of the Church. The paragraph given by Mr. Conder (which will be found in vol. viii., p. 362, sec. 7, of the last edition of Mr. Wesley's Works) is a mere abstract of the statement of the homily "Of Salvation." We have no wish to be captious; but we cannot help asking, is this a fair method of proceeding? Thus to quote at second-hand may be a tolerably easy way of making a book for sale; but is it the way to make a book for correct and valuable information? For writing the account of the Methodists, Mr. Conder seems to have contented himself with the "Large Minutes," and the "Chronicles" of Dr. Warren,

But even as it is, he has chosen to leave the matter completely in doubt whether the Methodists, as a body, are sound or unsound on the all-important doctrine of justification by faith. Many of the more popular Preachers," it seems "do not scruple" to speak correctly; while "in some parts of the

Connexion the doctrine has been boldly impugned, and views maintained differing little from the Romish theology." So that, should any person, not acquainted with Wesleyan Methodism, wish to ascertain from the present volume what are its leading doctrines, he would find it gravely left as a matter of doubt whether Protestant or Popish views luctant to consider this as wilful had the ascendancy. We are remisrepresentation; but there can be no excuse for the ignorance which it indicates. Mr. Conder might have obtained far better information, had he only taken that trouble to which the writer of a book like this is bound to submit.

As Mr. Conder, while he lays great stress on what he calls "the crude remarks of the Large Minutes," is evidently unacquainted with their proper character, and as their language, where the occasion on which they were written is not regarded, is thus shown to be liable to very serious misapprehension, we will devote a few sentences to the subject.

The "Large Minutes" are the disciplinary regulations of the Connexion, as published by Mr. Wesley. They contain extracts from the Annual Minutes from 1744 to 1789, in relation to what may be termed "the practical economy of Methodism.” No person can read them attentively, and suppose that they contain an exposition, much less a standard exposition, of the doctrinal sentiments of the body. The allusions to doctrine are very few, and those few are made only in reference to what was considered to be the duty of the Preachers. The copy published in 1791 is included in the last octavo edition of Mr. Wesley's works. It occupies forty pages (from page 299 to page 338, inclusive) of the eighth volume, and contains seventy-seven questions, with their several answers. On the 336th page, (the thirty-eighth of the tract,) is the first distinct reference to doc. trine. Question 74. What is the direct antidote to Methodism, the doctrine of heart-holiness ? " The answer is," Calvinism." The two following questions are,-" Wherein

lie the charms of this doctrine?" and, "What can be DONE to guard against it?" Then follows the seventy-seventh and last; in the answer to which are the "crude remarks," on which Mr. Conder animadverts,-"We said in 1744, 'We have leaned too much towards Calvinism.' Wherein ?"-Let the reader remember the connexion between Mr. Wesley and Mr. Whitefield, and the adoption by the latter, at an early period, of a very decided Calvinism, and he will not think it strange that Mr. Wesley was led to approach as near as possible to the verge of what he considered error, that so the friendly co-operation between men whom God had made instruments of a wonderful revival Some might not be interrupted. time previously to the year 1770, however, Mr. Wesley and his Preachers had witnessed a large quantity of actual evil from what we may call an unguarded and ultra method of preaching the peculiarities of Calvinism. We do not say that Mr. Toplady, the Messrs. Hill, and their friends, intended to preach Antinomianism; but there certainly was a revival of a style of preaching similar to that adopted by Dr. Crisp and his admirers. The principal topics of this preaching seem to have been, -the direct imputation of the personal obedience of Christ;-that man is not to work for life, but from life; that the believer has nothing to do with the law except as a rule of life, a directory for the expression of gratitude. All this may be preached by speculative Divines without much mischief to themselves. Their piety may neutralize their creed. But Mr. Wesley saw the effects on the hearers. He saw the work of God impeded, and a torrent of practical evils bursting in. Accordingly, in 1770, at the Conference held in London, this question was asked, "What can be done to revive the work of God where it is The answer is divided decayed?" Stricter attention into six parts. was to be paid to-pastoral visitation,-morning and field preaching, -the quarterly fasts,-the religious instruction of the children,-and

Then follows the sixth porthe public worship at the parish church. tion of the reply, which is likewise Large Minutes," inserted in the as the answer to the seventy-seventh question, as already quoted. The answer relates to doctrine, certainly; but is not so much an exposition of doctrine, as an economical regulation in reference to the present duty of the Preachers. Had the intention been to expound doctrine, so as to lay down a standard, Mr. Wesley would have expressed himself with much greater precision; but this had Large Minutes been done already, as the Trust-deed, contained in the " themselves, will be found to refer to Mr. Wesley's Notes on the New Testament, and four volumes of sermons, as the definite expression of his sentiments. The obvious inten. tion of the Minutes (which, it should be remembered, was the result of a long conversation, in which all the particulars of the subject would be more fully explained) was to put the Preachers on their guard against the errors to which they might be clare the whole counsel of God. exposed, while endeavouring to de

When the Minutes of 1770 were published, the whole party, of which The Hothe Countess of Huntingdon might be considered a kind of centre, united to condemn them. nourable and Rev. Walter Shirley, by a circular letter, called on all the evangelical (that is, Calvinistical) Clergymen and Ministers to meet at Bristol, at the time of the Methodist Conference in 1771, and to require the retractation of the offensive expressions. Such a meeting was accordingly held; and in the course of it Mr. Wesley, evidently desirous of peace, allowed that some parts of the Minutes, considered in themselves, and without reference to their origin and intention, might appear unguarded and erroneous; and agreed to a declaration that nothing in them was intended to interfere with the doctrine to which, in fact, his whole life had been devoted, that we are accounted righteous before God only for the merit of Jesus Christ our Lord and Saviour, by faith, and not for our own works 3D 2

and deservings.

However, peace was not restored. A long controversy ensued, in the course of which the saintly Fletcher, of Madeley, obtained such an honourable position among English Theologians, and performed such good service to the cause of truth and holiness.

If Mr. Conder is not acquainted with these particulars, he has overlooked a very important part of the evangelical history of the period. If he is, he ought not to have taken the Minute in question, which directs the Preachers in the performance of their duty, and represented it as a standard exposition of the doctrine of the Wesleyan Con

nexion.

That we may, if possible, now that the question is before us, set it at rest, we will quote somewhat more of the Minute than Mr. Conder has done; requesting the reader, as he peruses the citations, to remember their occasion and object.

Some of the doctrinal Antinomians of the day, it seems, objected to the use of the term "faithful." The Minute, therefore, refers to this:

"1. With regard to faithfulness, our Lord himself taught us to use the expression therefore we ought not 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."" (Wesley's Works, 3d ed., 8vo., vol. viii., p.337.) The Antinomian expression, about working from life, is next considered :

"2. With regard to working for life, which our Lord expressly commands us to do. 'Labour,' epyaLeo de, literally, 'Work,-for the meat that endureth to everlasting life.' And, in fact, every believer, till he comes to glory, works for as well as from life." (Ibid.)

Then comes the third, which is the part which Mr. Conder quotes, and on which he animadverts :

"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

I cease from evil, and learn to do well.' So God himself teaches by the Prophet Isaiah. Whoever repents should do works meet for repentance. And if this is not in order to find favour, what does he do them for?" &c., &c. (Ibid.)

The reader will now see the particular character of the paragraph. It is a part of a whole, and that whole, not an account of what was to be believed, given by those who were establishing a standard of doctrine; but an account of what was to be done, to secure a particular good, and to guard against a particular evil, by those whose standard of faith was already established, and who, therefore, only wanted to know how the doctrines they believed were most advantageously to be preached. Yet by Mr. Conder the paragraph is quoted thus:—

"Upon the subject of justification, he is reported to have expressed his opinions received it as a maxim,'" &c. in the following language: We have

(Page 455.)

No: Mr. Wesley is not here expressing his opinions on justification, but his opinion as to the manner in which congregations were at that time to be addressed on the subject, that the work of God might be revived. Whether they were to be exhorted to what we believe is an unscriptural stillness, or an Antinomian continuance in sin; or to be called, in the language of the Prophet, to cease from doing evil, and to learn to do well? Mr. Conder should have consulted two admirable sermons on the subject, included by Mr. Wesley in his standard exposition of his sentiments. We allude to the fifth and sixth, in the fifth volume of the last edition of his works. In the latter he would have found an expression which would have been a key to the meaning of the paragraph which has so offended him. Mr. Wesley, addressing the penitent sinner, says, Nor yet do thou say, 'I must do something more before I come to Christ.' grant, supposing thy Lord should delay his coming, it were meet and right to wait for his appearing in

doing, so far as thou hast power, whatsoever he hath commanded thee. But there is no necessity for making such a supposition. How knowest thou that he will delay?Expect him every hour."

It is readily conceded that, when taken by themselves, and without reference to their occasion, object, and particular character, the expressions in the Minutes may appear ambiguous and questionable; but when taken, not as an exposition of doctrine, but a direction as to the manner of preaching it, the obscurity will vanish, and Mr. Wesley's complete orthodoxy be found to be unimpeachable.

As to the "considerable diversity" prevailing in the Wesleyan Connexion on the subject of justification, we have already said that we know nothing of it. So far from this being the case, we have no hesitation in saying that a uniformity exists, as happy as it is complete. Mr. Conder, indeed, intimates that by some Preachers the doctrine of "justification by faith has been boldly impugned." We should like to know where, and by whom; and we publicly call upon him to supply this information.

We regret to have been obliged to make these observations on the volume before us. It would have been far more pleasant to approve and recommend it. But, in justice to Mr. Wesley and Methodism, and in justice to our readers, we have been compelled to go through the painful task of animadversion and censure. We have not asked from Mr. Conder any approval of the Wesleyan doctrines. As a Calvinist, he must believe that they are erroneous. But we had a right to expect that he who undertook to describe them for the information of others, should describe them just as they are. And this Mr. Conder has not done. We are fully convinced that if his "Views" of the tenets of other religionists are given as incorrectly as those of the Methodists,-we do not say that they are, we have scrutinized only that portion in which we took a more immediate interest, but we do say that if it be so, then is the book, for all the purposes for which such a book would be used, utterly valueless, and not only so, but positively injurious, as misleading all who rely on it as their guide.

SELECT LIST OF BOOKS RECENTLY PUBLISHED,
CHIEFLY RELIGIOUS.

With occasional Characteristic Notices.

[The insertion of any article in this List is not to be considered as pledging us to the approbation of its contents, unless it be accompanied by some express notice of our favourable opinion. Nor is the omission of any such notice to be regarded as indicating a contrary opinion; as our limits, and other reasons, impose on us the necessity of selection and brevity.]

Memoirs of the Rev. Richard Treffry, Jun., including Extracts from his Correspondence. To which are appended Select Remains, consisting of Sermons, Essays, and Poetry. By his Father. (With a Portrait.) 18mo. pp. 440. Mason. The volume has our unqualified and earnest recommendation. At a time when almost more than ever it seems requisite that the Christian ministry should be "not in word only, but in power," the power of a vigorous intellect, glowing affections, and fervent piety, the circulation of such a Memoir as this, especially among junior Ministers, and candidates for the ministry,

can scarcely fail of being useful. We do not mean to say, however, that it should only be read by young Ministers. We hope it will find its way into every Methodist family, especially where there are educated youths. Into their hands the Christian father will do well to lose no time in putting it. What by his works, and what by his Memoir, the lamented Mr. Treffry, though removed early,, will yet be made, for years to come, the instrument of extensive good.

An Essay on Apostolical Succession: being a Defence of a genuine Protestant Ministry, against the exclusive and intolerant Schemes of Papists and High

Churchmen ; and supplying a general Antidote to Popery. Also, an Appendix, containing a Review of Dr. Hook's Sermon, on "Hear the Church," preached before the Queen. By Thomas Powell, Wesleyan Minister. 8vo. pp. 175. Ward and Co. Had the volume been a larger one, we might have been inclined to review it, for the sake of copious extracts. These, however, it would be difficult to make from a volume occupied by what amounts to a continuous argumentation on one stirring subject. The volume is neither so large nor so expensive as to render general circulation difficult. We are glad of this, as it makes our own task much easier: that is soon performed. Whoever is disturbed by questions on the subject on which Mr. Powell treats, we advise him to get the book, and read it carefully and prayerfully. Mr. Powell writes with great power, but with great and commendable caution. He does not attack the Episcopal regimen, as used by those who think the discipline of a Church is best secured by it; but he puts it on its right foundation, and clearly shows, that the opinion of the succession, as held by men of Dr. Hook's school, is utterly indefensible, as well as seriously mischievous. tended chain, he shows to be any thing but a real concatenation, though, here and there,,to keep up an apparent continuity, the links (such as they are) are tied together by very thinly-twisted tow. But the great defect, fatal to the whole claim, he shows to be, that the chain has no staple, fastening it indisputably to the apostolic age. Mr. Powell lays down principles, as to the true succession of the Presbyterian Pastorate, which Mr.. Faber has very happily illustrated, (by a singular coincidence,) in the particular case of the Waldenses. Mr. Faber quotes Jerome as Mr. Powell quotes him, and reasons on the passage quoted in the same way. We are obliged to Mr. Powell for the service he has rendered the cause of truth. In a second edition, there are a few expressions which might be altered with advantage; but, notwithstanding these, he has given a work which, we do hope, will contribute to silence bigotry, and show the truly liberal how they may cherish their Christian feelings, without sacrificing a single principle of order that it is their duty to preserve.

The pre

A Sermon on the Translation of Elijah. Preached by the Rev. Edmund Grindrod, July 29th, 1838, in Ebenezer Chapel, King-Street, Bristol, before the Wesleyan-Methodist Conference: and

published at their Request. 8vo. pp. 24. Mason. The request stated on the titlepage of this excellent sermon precludes the necessity of any additional recommendation. We will only say, that the reader will find in it, not only a clear statement of important truths, but a current of quiet, deep feeling, calculated to bring the mind into a very profitable frame. The paragraph on the by-gone race of Wesleyan Preachers is particularly beautiful and impressive.

The Penitents' Prayer; or, brief Remarks on the Fifty-First Psalm. 32mo. pp. 182. Religious Tract Society.

The Doctrine of the Person and Work of Christ. In a Course of popu lar Lectures. By Ernest Sartorius, Professor of Theology, in the University of Dorpat. Translated from the German. 16mo. pp. 137. Religious Tract Society.

The Fruits of the Spirit; being a comprehensive View of the principal Graces which adorn the Christian Character. By John Thornton. 18mo. pp. 234. Religious Tract Society.

Condensed Discourses, or Pulpit Helps; designed chiefly for those who are entering on the sacred Office. By a Minister. 12mo. pp. 289. James S. Hodson.

Heaven taken by Storm: or, the holy Fiolence the Christian is to put forth in the Pursuit after Glory. To which is added, The Saint's Desire to be with Christ. By Thomas Watson, Minister of the Gospel. A. D. 1699. 18mo. pp. 138. Religious Tract Society. The tract which was made the instrument of Colonel Gardiner's conversion.

Hymns for Anti-Slavery PrayerMeetings. Foolscap 8vo. pp. 16. JackSon and Walford. Nine beautiful hymns, of which two are by James Montgomery, two by Bernard Barton, two by Anne Gilbert, one by Josiah Conder, one by Frances Rolleston, and one by "Cruciger."

Bible Thoughts. Extracted from Ca ryl. 32mo. pp. 247. W. Ball. A very elegant little pocket volume, containing two hundred and ninety-six texts of Scripture, with Caryl's remarks on them. There is, likewise, a wellexecuted portrait of the venerable au thor.

The Beauty of Holiness, and other Poems. By George B. Scott, Author of "Leisure Hours," &c. 12mo. pp. 157. Darton and Harvey.-A volume of religious poetry, by no means without merit.

Plain Instructions for the Attainment

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