FIRST CHECK TO ANTINOMIANISM | LETTER 2

FIVE CHECKS TO ANTINOMIANISM

BY JOHN WILLIAM FLETCHER

John William Fletcher of Madeley

OCCASIONED BY A LATE NARRATIVE

TO THE HON. AND REV. MR. SHIRLEY

BY THE VINDICATOR OF THE REV. MR. WESLEY'S MINUTES (John Fletcher). 

Reprove, rebuke, exhort, with all long-suffering and (Scriptural) doctrine; for the time will come when they will not endure sound doctrine. I Tim. iv, 2, 8. 

Wherefore rebuke them sharply, that they may be sound in the faith. But let brotherly love continue. Tit. i, 18; Heb. xii, 1. 

LETTER II

HONOURED AND REVEREND Sir, -- Having proved that Mr. Wesley's doctrine is not heretical, permit me to consider the propositions which close the Minutes of his last conference, on which, it seems, your charge of dreadful heresy is founded. 

They wear, I confess, a new aspect; and such is the force of prejudice and attachment to particular modes of expression, that at first they appear to be very unguarded, if not altogether erroneous. But when the din of the severe epithets bestowed upon them by some warm friends was out of my ears; when I had prayed to the Father of lights for meekness of wisdom, and given place to calm reflection, I saw them in quite a different light. Our Lord commands us "not to judge according to the appearance, but to judge righteous judgment;" appearances, therefore, did not seem to me sufficient to condemn any man, much less an elder, and such an elder as Mr. Wesley. I consider, beside, that the circumstances in which a minister sometimes finds himself with respect to his hearers, and particular errors spreading among them, may oblige him to do or say things, which, though very right according to the time, place, persons, and juncture, may yet appear very wrong to those who do not stand just where he does. I saw, for example, that if St. Paul had been in St. James's circumstances, he would have preached justification in as guarded a manner as St. James; and that if St. James had been in St. Paul's place, he would have preached it as freely as St. Paul; and I recollected that in some places St. Paul himself seems even more Legal than St. James. See Rom. ii, 7, 10, 14; Gal. vi, 7, &c, and 1 Tim. vi, 19.

These reflections made me not only suspend my judgment concerning Mr. Wesley's propositions, but consider what we may candidly suppose was his design in writing them for, and recommending them to the preachers, in connection with him. And I could not help seeing that it was only to guard them and their hearers against Antinomian principles and practices, which spread like wild fire in some of his societies; where persons who spoke in the most glorious manner of Christ, and their interest in his complete salvation, have been found living in the greatest immoralities, or indulging the most unchristian tempers. Nor need I go far for a proof of this sad assertion. In one of his societies, not many miles from my parish, a married man, who professed being in a state of justification and sanctification, growing wise above what is written, despised his brethren as legalists, and his teachers as persons not clear in the Gospel. He instilled his principles into a serious young woman; and what was the consequence? Why they talked about "finished salvation in Christ," and "the absurdity of perfection in the flesh," till a perfect child was conceived and born; and, to save appearances, the mother swore it to a travelling man that cannot be heard of. Thus, to avoid legality, they plunged into hypocrisy, fornication, adultery, perjury, and the depth of Ranterism. Is it not hard, that a minister should be traduced as guilty of dreadful heresy, for trying to put a stop to such dreadful practices? And is it not high time that he should cry to all that regard his warnings, "Take heed to your doctrine?" As if he had said, 

"Avoid all extremes. While on the one hand you keep clear of the Pharisaic delusion that slights Christ, and makes the pretended merit of an imperfect obedience the procuring cause of eternal life; see that on the other hand you do not lean to the Antinomian error, which, under pretence of exalting Christ, speaks contemptuously of obedience, and "makes void the law through a faith that does not work by love." As there is but a step between high Arminianism and self-righteousness, so there is but one between high Calvinism and Antinomianism. I charge you to shun both, especially the latter. 

"You know, by sad experience, that at this time we stand particularly in danger of splitting upon the Antinomian rock. Many smatterers in Christian experience talk of finished salvation in Christ, or boast of being in a state of justification and sanctification, while they know little of themselves and less of Christ. Their whole behaviour testifies that their hearts are void of humble love, and full of carnal confidence. They cry, Lord! Lord! with as much assurance and as little right as the foolish virgins. They pass for sweet Christians, dear children of God, and good believers; but their secret reserves evidence them to be only such believers as Simon Magus, Ananias and Sapphira. 

"Some, with Diotrephes, 'love to have the pre-eminence, and prate malicious words,' and not content therewith, 'they do not themselves receive the brethren, and forbid them that would,' and even cast them out of the Church as heretics. Some have 'forsaken the right way, and are gone astray, following the way of Balaam, who loved the wages of unrighteousness; they are wells without water, clouds without rain, and trees without fruit:' with Judas they try to 'load themselves with thick clay,' endeavour to 'lay up treasures on earth, and make provision for the flesh to fulfil the lusts thereof.' Some, with the incestuous Corinthian, are led captive by fleshly lusts, and fall into the greatest enormities. Others, with the language of the awakened publican in their mouths, are fast asleep in their spirits; you hear them speak of the corruptions of their hearts, in as unaffected and airy a manner, as if they talked of freckles upon their faces. It seems they run down their sinful nature only to apologise for their sinful practices; or to appear great proficients in self-knowledge, and court the praise due to genuine humility. 

"Others, quietly settled on the lees of the Laodicean state, by the whole tenor of their life say, 'they are rich and increased in goods, and have need of nothing;' utter strangers to 'hunger and thirst after righteousness,' they never importunately beg, never wrestle hard for the hidden manna. On the contrary, they sing a requiem to their poor dead souls, and say, 'Soul, take thine ease, thou hast goods laid up (in Christ) for many years, yea, for ever and ever;' and thus, like Demas, they go on talking of Christ and heaven, but loving their ease, and enjoying this present world. 

"Yet many of these, like Herod, hear and entertain us gladly; but, like him also, they keep their beloved sin, pleading for it as a right eye, and saving it as a right hand. To this day their bosom corruption is not only alive, but indulged; their treacherous Delilah is hugged; and their spiritual 'Agag walks delicately,' and boasts that 'the bitterness of death is past,' and he shall never be 'hewed in pieces before the Lord:' nay, to dare so much as to talk of his dying before the body, becomes almost an unpardonable crime. 

"Forms and fair shows of godliness deceive us: many, whom our Lord might well compare to 'whited sepulchers,' look like angels of light when they are abroad, and prove tormenting fiends at home. We see them weep under sermons; we hear them pray and sing with the tongues of men and angels; they even profess the faith that removes mountains; and yet, by and by, we discover they stumble at every mole hill; every trifling temptation throws them into peevishness, fretfulness, impatience, ill humour, discontent, anger, and sometimes into loud passion. 

"Relative duties are by many grossly neglected: husbands slight their wives, or wives neglect and plague their husbands: children are spoiled, parents disregarded, and masters disobeyed: yea, so many are the complaints against servants professing godliness, on account of their unfaithfulness, indolence, pert answering again, forgetfulness of their menial condition, or insolent expectations, that some serious persons prefer those who have no knowledge of the truth, to those who make a high profession of it. 

"Knowledge is certainly increased; 'many run to and fro' after it, but it is seldom experimental; the power of God is frequently talked of, but rarely felt, and too often cried down under the despicable name of frames and feelings. Numbers seek, by hearing a variety of Gospel ministers, reading all the religious books that are published, learning the best tunes to our hymns, disputing on controverted points of doctrine, telling or hearing Church news, and listening to, or retailing, spiritual scandal. But, alas! few strive in pangs of heart-felt convictions; few 'deny themselves and take up their cross daily;' few 'take the kingdom of heaven by the holy violence' of wrestling faith, and agonizing prayer; few see, and fewer live in 'the kingdom of God, which is righteousness, peace, and joy in the Holy Ghost.' In a word, many say, 'Lo! Christ is here; and lo! he is there;' but few can consistently witness that 'the kingdom of heaven is within them.' 

"Many assert that 'the clothing of the king's daughter is of wrought gold;' but few, very few experience that she is 'all glorious within;' and it is well if many are not bold enough to maintain that she is all full of corruptions.

With more truth than ever we may say, 

Ye different sects, who all declare,

Lo! here is Christ, or Christ is there;

Your stronger proofs divinely give,

And show us where the Christians live:

Your claim, alas! ye cannot prove,

Ye want the genuine mark of love. 

"The Consequences of this high, and yet lifeless profession, are as evident as they are deplorable. Selfish views, sinister designs, inveterate prejudice, pitiful bigotry, party spirit, self-sufficiency, contempt of others, envy, jealousy, making men offenders for a word, -- possibly a Scriptural word too, taking advantage of each other's infirmities, magnifying innocent mistakes, putting the worst construction upon each other's words and actions, false accusations, backbiting, malice, revenge, persecutions, and a hundred such evils, prevail among religious people, to the great astonishment of the children of the world, and the unspeakable grief of the true Israelites that yet remain among us.

"But this is not all. Some of our hearers do not even keep to the great outlines of heathen morality not satisfied practically to reject Christ's declaration, that 'it is more blessed to give than to receive,' they proceed to that pitch of covetousness and daring injustice, as not to pay their just debts; yea, and to cheat, and to extort, whenever they have a fair opportunity. How few of our societies are there where this, or some other evil, has not broken out, and given such shakes to the ark of the Gospel, that had not the Lord wonderfully interposed, it must long ago have been overset! And you know how to this day the name and truth of God are openly blasphemed among the baptized heathens, through the Antinomian lives of many, who 'say they are Jews when they are not, but by their works declare they are of the synagogue of Satan.' At your peril, therefore, my brethren, countenance them not: I know you would not do it designedly, but you may do it unawares; therefore 'take heed,' -- more than ever 'take heed to your doctrine.' Let it be Scripturally evangelical: give not the children's bread unto dogs: comfort not people that do not mourn. When you should give emetics do not administer cordials, and by that means strengthen the hands of the slothful and unprofitable servant. I repeat it once more, warp not to Antinomianism, and in order to this, take heed, O! take heed to your doctrine." 

Surely, sir, there is no harm in this word of exhortation; it is Scriptural, and Mr. Wesley's pen cannot make it heretical. Take we then heed to the design of the directions which follow: -- It is evident, that, in order to keep his fellow labourers clear from Antinomianism, he directs them, FIRST, Not to lean too much toward Calvinism; and, SECONDLY, Not to talk of a justified and sanctified state so unguardedly as some, even Arminians do; which tends to mislead men, and relax their watchful attention to their internal and external works, that is, to the whole of their inward tempers and outward behaviour. See No. 8. 

He produces three particulars, wherein he thinks that both he and his assistants in the Lord's vineyard have leaned too much toward Calvinism, each of which has a natural and strong tendency to countenance the Antinomian delusion. The FIRST: -- Being afraid or ashamed to maintain that every man is faithfully to employ his every talent; though our Lord himself goes so far in maintaining this doctrine, as to declare that 'if a man be not FAITHFUL in the unrighteous mammon, God will not give him the true riches.' The SECOND: -- Being afraid to use the expression, working for life; although our Lord, who must be allowed perfectly to understand his own Gospel, uses it himself. And the THIRD: -- Granting, without proper distinction, that a man is to do nothing in order to justification, "than which," says he, "nothing can be more false;" as common sense dictates, that a rebel must lay down his arms before he can receive a pardon from his prince. 

This being premised, Mr. Wesley invites his fellow labourers to review the whole affair; and while he does it, he saps the foundations of the Babels built by those who call Christ "Lord! Lord!" without departing from iniquity. Who among Christians, says he, is now accepted of God? Not he, that, like Hymeneus, formerly believed, and "concerning faith hath now made shipwreck:" nor he, that, like Simon Magus, actually believes with a speculative, Antinomian faith; but "he that now believes in Christ with a loving and obedient heart," or, as our Lord and St. Paul express it, he whose "faith works by love, and whose love keeps God's commandments." This must at once overthrow the pretensions of those whose feigned faith, instead of producing a change in their hearts, only adds positiveness to their self-conceit, bitterness to their bad tempers, and perhaps licentiousness to their worldly lives. 

Still carrying on his point, he observes next, to the shame of loose Christians, that none are accepted of God even among the heathens, but those that fear him and work righteousness. Nor is this observation improper, (you, sir, being judge,) for you tell us in your fifth sermon, page 84,* that "Cornelius was a man of singular probity, humanity, and morality; and that a view of his character may perhaps convince some, who consider themselves as Christians, how far short they are even of his imperfect righteousness." 

* [London, printed for J. Johnson, 1762.]

This leads him, No. 4, to touch upon an important objection, that will naturally occur to the mind of a Protestant; and he answers it by standing for the necessity of works, as firmly as he does against their merit in point of salvation; thus cutting down, with one truly evangelical stroke, the arrogancy of self-righteous Papists, and the delusion of licentious Protestants. And lest Antinomians should, from the Protestant doctrine "that good works have absolutely no merit in point of salvation," take occasion to slight them that live in sin, he very properly observes, No. 6, that believers shall be rewarded in heaven, and are even often rewarded on earth, because of their works, and according to their works, which, he apprehends, does not so widely differ from secundum merita operum, as Protestants in the heat of their contentions with the Papists have been apt to conclude. No. 7, he starts another objection, which Antinomians will naturally make to St. Peter's declaration, that God accepts those "who fear him and work righteousness." 

And now, Hon. sir, reserving for another place the consideration of his answer, let me appeal to your candour. From the general tenor of these propositions, is it not evident that Mr. Wesley, (who is now among Gospel ministers, what St. James formerly was among the disciples, and Mr. Baxter among the Puritan divines, that is, the person peculiarly commissioned by the Bishop of souls to defend the Gospel against the encroachments of Antinomians,) aims at stemming the torrent of their delusions, and not at all at "injuring the fundamental principles of Christianity," or bringing "a dreadful heresy into the Church."

You may reply, that you do not so much consider what he aims at doing, as what he has actually done. Nay, sir, the intention is what a candid judge (much more a loving brother) should particularly consider. If aiming to kill a wild beast that attacks my friend, I unfortunately stab him, it is a "melancholy accident;" but he wrongs me much, who represents it as a "dreadful barbarity." In like manner, if Mr. Wesley has unhappily wounded the truth, in attempting to give the wolf in sheep's clothing a killing stroke, his mistake should rather be called "well-meant legality" than dreadful heresy. 

You possibly reply, "Let any one look at these Minutes, and say, whether all the unawakened clergy in the land would not approve and receive them."

And what if they did? Would the propositions be therefore false? Would you reject a mathematical truth, because it is received by all the mathematicians in the kingdom? But how does it appear, that the unawakened clergy approve the Minutes? Do you know one who has declared his approbation of them? If you do, it is more than I do. But suppose the whole body of them should approve them; yea, suppose Dr. Taylor, Bishop Warburton, and all the great defenders of the moral philosopher's scheme, should rise up and say, We approve the Minutes; we do not find any harm in them; would this prove, that they are anti-evangelical? Is not the Gospel good news to every sinner, and particularly to every self-condemned, broken-hearted sinner? And is it not glad tidings, that God in Christ reconciles the world unto himself, not imputing unto them their trespasses; and that he has committed unto his servants the ministry of reconciliation? If you look upon this as an anti-evangelical doctrine, you greatly mistake the nature of the Gospel of Jesus Christ. But, you ask, 'Can an unawakened man be a friend to the doctrines of grace, which are delivered in those Minutes?' I answer, No, he cannot, while he continues unawakened. And therefore I cannot help looking upon the objections which you raise from the approbation of the clergy, as so many clouds, which vanish into air, before they form into an argument against the Minutes.

The principal reasons of your dislike to the doctrine of the Minutes seem to be, (1.) Because they affirm, that there is no salvation, no present salvation, without faith.

(2.) Because they assert, that faith is a divine, supernatural evidence or conviction of things not seen. And,

(3.) Because they say, that "every man, in order to obtain eternal life, must go through a course of obedience to God, which is not possible to be performed without the assistance of Christ, who is the light of the world:"  he as the stock of the tree of righteousness, and we as the branches, "having our fruit" from him "unto holiness," and "some real Protestants, continually harp upon the words FREE grace, and FREE will; but he gives reasons of considerable weight fo for the freedom of our choice: and he has too much sense to delight in perpetual tautology. (3.) He finds, by blessing, that this tree is still watered by the dew of heaven, and that those who abide in it are still fruitful. Such are his views of the divine decrees, which are not absolute, but conditional. He sees in this light the meaning of that Scripture, "As the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands."

I am very sorry to observe, that many who talk much about free grace, when it suits their purpose, forget it all, when Mr. Wesley enforces what they call free will. But as the heat of our controversy arises chiefly from the want of accurately distinguishing what is to be ascribed to free grace, and what to free will, I shall endeavour to point out the difference between them in as few words as possible.

As a Divine, I consider that there is free grace in every blessing we enjoy, from our creation to our glorification: and, as a logician, I observe, that we must distinguish between the acts of God and the acts of man. Though, therefore, all our good works are of God, as the first cause, yet, as they are our own works, we are rewarded according to them; and I see no more absurdity in this assertion, than in saying, that though the light of the sun is not ours, yet it is our eyes that see by it. We do nothing spiritually good without the grace of God; but, with that grace, we can do all things. Free grace is the source of all spiritual life and action; free will is the medium, by which it passes into act, according to that word of God, "I will pour water upon him that is thirsty." Here is free grace. "And he that is athirst, let him come." Here is free will.

Again, "Without me," says Christ, "ye can do nothing." Here is free grace. "Believe also in me." Here is free will. "Work out your own salvation with fear and trembling." Here is free will. "For it is God which worketh in you, both to will and to do of his good pleasure." Here is free grace.

Now, is it not strange, that one part of the Divine declaration should be so warmly contended for, and the other so bitterly decried, though both are equally true, and equally necessary to salvation? By maintaining free grace in opposition to free will, we run into Dr. Crisp's scheme: by asserting free will in opposition to free grace, we adopt the impious notion of Pelagius. The truth lies between these two dangerous extremes, and the Scriptural medium is that which our Church has laid down in her articles, where she speaks of the grace of God preventing us, that we may have a good will, and working with us, when we have that good will.

On, the state of "fathers in Christ," or, the glorious liberty of the children of God; "sometimes" a being strengthened, stablished, and settled in this state of Christian maturity. He often observes with pleasure, that when the believer goes on from grace to grace, and from faith to faith, he at last attains a settled peace, and joy in believing, and an established victory over the world, sin, and Satan. But this state is never represented as a state of absolute perfection, in which believers are in no danger of falling into sin, or as a state in which they can place their confidence in themselves, or their own works. On the contrary, they are continually exhorted to maintain a humble dependence on Christ, and to go on unto perfection, always bearing in mind that their standing is by faith.

But we come to an objection of greater weight:--

"Mr. Wesley contradicts himself. He has hitherto preached salvation by faith, and now he talks of salvation by works, as a condition: he has a thousand times offered a free pardon to the worst of sinners, and now he has the assurance to declare that a man is to do something in order to justification." Where will you "find such inconsistencies?" Where! In the Old and New Testament, and especially in the epistles of the great preacher of free justification, and salvation by faith. There you will see many such seeming inconsistencies as these: -- Eternal life is the gift of God through our Lord Jesus Christ. "Charge the rich to lay up in store for themselves a good foundation, that they may lay hold on eternal life: we are temperate, to obtain an incorruptible crown." By grace ye are saved through faith. "In so doing thou shalt save thyself. Work out your own salvation." We are not sufficient of ourselves to think any thing as of ourselves. "The Gentiles do by nature the things contained in the law." God justifieth the ungodly and him that worketh not. "He shall render to every man according to his works, even eternal life to them who by patient continuance in well doing, seek for glory." God forbid that I should glory in any thing, save in the cross of Christ. "As the truth of God is in me, no man shall stop me of this glorying," that I have kept myself from being burdensome. I am the chief of sinners. "I have lived in all good conscience before God until this day." We rejoice in Christ Jesus, and have no confidence in the flesh. "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world." Not by works of righteousness that we have done, but according to his mercy he saved us: not of works, lest any man should boast; for if it be of works, then it is no more grace, otherwise work is no more work. "I keep under my body, lest I myself should be a cast-away: be not deceived; whatsoever a man soweth that shall he also reap: he that soweth little shall reap little; he that soweth to the Spirit, shall of the Spirit reap life everlasting." I am persuaded that neither death, nor life, neither things present nor things to come, &c, shall be able to separate us from the love of God which is in Christ Jesus. Those that fall away "crucify to themselves the Son of God afresh, and put him to an open shame: for the earth which bears thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned. Some of the branches were broken off by unbelief, thou standest by faith; be not high minded, but fear; continue in God's goodness, otherwise thou also shalt be cut off." 

Now, sir, permit me to beg you would lay your hand upon your heart, and say, whether malicious infidels have not a fairer show of reason to raise wicked men against St. Paul, than you have to raise good men against Mr. Wesley? And whether a grain of the candour with which you would reconcile the seeming* contradictions of the great apostle would not be more than sufficient to reconcile the seeming inconsistencies of the great minister whom you have so warmly attacked? 

* [Most of these seeming inconsistencies of St. Paul, and those which are charged upon Mr. Wesley, will be reconciled with the greatest ease by considering the two axioms mentioned in my first letter. In the former part of the imaginary contradictions those servants of God make use of the first Gospel axiom; in the latter part they employ the second, and thus declare the whole counsel of God.] 

Some persons indeed complain aloud that "Mr. Wesley, in his new scheme of salvation by works as a condition, fairly renounces Christ's blood and righteousness." I grant that the words "blood and righteousness" are not found in the Minutes, but "acceptance by believing in Christ" is found there; and he must be a caviller indeed, who asserts that he means a Christ without blood, or a Christ without righteousness. Beside, when he cuts off the merit of works from having any share in our salvation, far from forgetting the meritorious life and death of the Redeemer, he effectually guards them, and the Protestant ark, sprinkled with the atoning blood, from the rash touches of all merit mongers. Add to this, that Mr. Wesley has sufficiently declared his faith in the atonement, in thousands of sermons and hymns, some of which are continually sung both by him and the real Protestants, so that "out of their own mouth" their groundless charge may be refuted. 

Again, the doctrine of the atonement had been fully discussed in former conferences and Minutes, and Mr. Wesley is too methodical to bring the same thing over and over again; nor is it reasonable to expect it should be peculiarly insisted upon in a charge against Antinomians, who rather abuse than deny it. Once more: Mr. Wesley's extract of the Minutes is a memorandum of what was said in the latter part of a conference, or conversation; and no unprejudiced person will maintain, that those who do not expressly mention the atonement in every conversation do actually renounce it.

To conclude: if the author of the Minutes had advanced the following propositions which you have dropped in your second sermon, you might have had some reason to suspect his not doing the atonement justice, (page 36.) "Christ only did that to the human nature which Adam (had he stood upright) would have done." What! sir, would Adam have died for his posterity, or did not Christ die for them? You add, "See the true reason of his death; that he might subdue the earthly life in every sense." And page 45, "He certainly died for no other end but that we might receive the Spirit of holiness." Mr. Wesley is of a very different sentiment, sir; for, poor heretic! he believes with the Papists that "Christ died to make an atonement for us;" and with St. John, that "he is the propitiation our sins, and for the sins of the whole world." Nevertheless, he will not cry out, Dreadful heresy! though he will probably think, that you were once a little too deeply in Mr. Law's sentiments. Leaving you to think with how much justice I might descant here upon this line of the satiric poet, 

Dat veniam corvis, vexat censura columbas:

I remain, Rev. and dear sir, yours, &c,

J. FLETCHER. 

Written by John William Fletcher - Edited by Nigel Dinneen