DR. LAVINGTON. "St. Ignatius by a sudden light received faith; and the complete perfection of the Divine sanctity: so that he riseth up a new man-a perfect man in Christ. The same saint, by a visit from the Virgin Mary and Jesus Christ, has images of all obscurity wiped from his heart.” (P. 42.) Quoting from Whitefield, "God was indeed there riding in the congregation, and breathing life and courage into lambs. Jesus has been with me much to-day; at another time He was with me on the road; but O! how He was with me at Abergavenny : I entreated Him to meet again and He came." (P. 50.) "As to the authority which such sort of Revelations carry, Mr. Wesley says this: 'God does now give the remission of sins and the gifts of the Holy Ghost, and often in dreams and visions of God.' But afterwards he speaks more distrustfully, 'I told them they were not to judge of the Spirit by any dreams, visions, or revelations, which were of a doubtful and disputable nature— might be from God and might not." (P. 79.) "Parted with a full conviction," says Mr. Whitefield, "that God was about to do great things for us. O! that we may be in any way instrumental." MRS. PIOZZI. "Was the conversion of Colonel Gardiner, (as related by Dr.Doddridge,) true or false? It was not less surprising than these: and I know not how Warburton* will disprove it." "If this is not frenzy it so resembles it, that a man who talks so should not go loose." "We are not sure either that he does or does not. I believe he does to chosen souls." "A good and pious wish." The following extracts will show how successfully Mr. Wesley argued his case: "Let the eight pages you borrow stand as they are. I presume they will do neither good nor harm. In the tenth you say, 'The Methodists act on the same plan with the Papists; not, perhaps, from compact and design; but a similar configuration and texture of brain, or the fumes of imagination producing similar effects. From a commiseration or horror, arising from the grievous corruptions of the world, perhaps from a real motive of sincere piety, they both set out with warm pretences to a reformation.' Sir, this is an uncommon thought,—that sincere piety should arise from the configuration and texture of the brain!' as well as, that pretences to a reformation' should spring from ' a real motive of sincere piety'! "Your second charge is, That I'abuse the clergy, throw out so much gall of bitterness against them, and impute this black art of calumny to the Spirit and power given from God.' (P. 15.) • It is evident that as "The Enthusiasm of Methodists and Papists Compared" was published anonymously, Mrs. Piozzi thought Dr. Warburton was the author. "Sir, I plead Not Guilty to the whole charge. And you have not cited one line to support it. But if you could support it, what is this to the point in hand? I presume calumny is not enthusiasm. Perhaps you will say, 'But it is something as bad.' True; but it is nothing to the purpose. Even the imputing this to the Spirit of God, as you here represent it, is an instance of art, not of enthusiasm. "You accuse me of putting on a sanctified appearance, a demure look, precise behaviour, and other marks of external piety.' How are you assured, Sir, this was barely external, and that it was a bare appearance of sanctity? You affirm this as from personal knowledge. Was you then acquainted with me three or four and twenty years ago? 'He made and renewed that noble resolution,' in order to draw followers.' Sir, how do you know that? Are you in God's place, that you take upon you to be the searcher of hearts? 'That noble resolution, not willingly to indulge himself in the least levity of behaviour.' Sir, I acquit you of having any concern in this matter. But I appeal to all who have the love of God in their hearts, whether this is not a rational, Scriptural resolution, worthy of the vocation wherewith we are called. 'Or in laughter, no, not for a moment.' No; nor ought I to indulge it at all, if I am conscious to myself it hurts my soul. In which let every man judge for himself. To speak no word not tending to the glory of God.' A peculiar instance of enthusiasm this! And not a tittle of worldly things.' The words immediately following are, 'Others may, nay, must. But what is that to me?' (words which in justice you ought to have inserted,) who was then entirely disengaged from worldly busi ness of every kind. Notwithstanding which, I have often since engaged therein, when the order of Providence plainly required it. "You cite as a fourth instance of my enthusiasm, that I say, ‘A Methodist (a real Christian) cannot adorn himself on any pretence with gold or costly apparel.' (P. 21.) If this be enthusiasm, let the Apostle look to it. His words are clear and express. If you can find a pretence to set them aside, do. I cannot; nor do I desire it. "My 'seeming contempt of money,' (p. 26,) you urge as a fifth instance of enthusiasm. Sir, I understand you. You was obliged to call it seeming, lest you should yourself confute the allegation brought in your titlepage. But if it be only seeming, whatever it proves besides, it cannot prove that I am an enthusiast. "Hitherto you have succeeded extremely ill. You have brought five accusations against me; and have not been able to make one good. However, you are resolved to throw dirt enough, that some may stick. So you are next to prove upon me, a restless impatience and insatiable thirst of travelling, and undertaking dangerous voyages for the conversion of infidels; together with a declared contempt of all dangers, pains, and sufferings; and the desiring, loving, and praying, for ill usage, persecution, martyrdom, death, and hell.' (P. 27.) "In order to prove this uncommon charge, you produce four scraps of sentences, (p. 31,) which you mark as my words, though as they stand in your book, they are neither sense nor grammar. But you do not refer to the page, or even the treatise, where any one of them may be found. Sir, it is well you hide your name, or you would be obliged to hide your face from every man of candour or even common humanity. dis 'But at "Sometimes indeed,' you say, ' Mr. Wesley complains of the scoffs both of the great vulgar and the small;' (p. 32;) to prove which you joint and murder (as your manner is) another of my sentences. other times the note is changed, and "till he is despised, no man is in a state of salvation," The note is changed! How so? When did I say otherwise than I do at this day, viz; 'that none are children of God, but those who are hated or despised by the children of the devil' ? "You subjoin a truly surprising thought: 'It may moreover be observed, that both ancient and modern enthusiasts always take care to secure some advantage by their sufferings.' (P. 40.) O rare enthusiasts! So they are not such fools neither as they are vulgarly supposed to be. This is just of a piece with the cunning epileptic demoniacs' in your other performance. And do not you think, (if you would but speak all that is in your heart, and let us into the whole secret,) that there was a compact, likewise, between Bishop Hooper and his executioner, as well as between the ventriloquist and the exorcist? "You proceed to prove my enthusiasm from my notions of conversion. And here great allowances are to be made because you are talking of things quite out of your sphere; you are got into an unknown world! Yet you still talk as magisterially as if you was only running down the fathers of the primitive Church. "And, First, you say, I represent conversion as sudden and instantaneous.' (Ibid.) Soft and fair! Do you know what conversion is? (A term, indeed, which I very rarely use, because it rarely occurs in the New Testament.) Yes, it is to "start up perfect men at once.' (P. 41.) Indeed, Sir, it is not. A man is usually converted long before he is a perfect man. It is probable most of those Ephesians to whom St. Paul directed his Epistle were converted. Yet they were not 'come' (few, if any) to a perfect man, to the measure of the stature of the fulness of Christ.' "I do not, Sir, indeed I do not, undertake to make you understand these things. I am not so vain as to think it is in my power. It is the utmost of my hope to convince you, or, at least, those who read your works, that you understand just nothing about them. "To put this out of dispute, you go on: Thus faith and being born of God are said to be an instantaneous work, at once, and in a moment, as lightning. Justification, the same as regeneration, and having a lively faith, this always in a moment.' (Ibid.) I know not which to admire most, the English or the sense, which you here father upon me; but in truth, it is all your own; I do not thus confound faith and being born of God. I always speak of them as different things; it is you that thus jumble them together. It is you who discover justification also to be the same as regeneration, and having a lively faith. I take them to be three different things; so different as not ever to come under one genus. And yet it is true that each of these, as far as I know,' is at first experienced suddenly; although two of them (I leave you to find out which) gradually increase from that hour. "Here we have,' say you, the true spirit and very essence of enthu 916 EARLY METHODISM AND "Sir, I plead Not Guilty to the whole charges cited one line to support it. But if you could the point in hand? I presume calumny is But it is something you will say, '] ARIES OF THE ESTABLISHED CHURCH. from every man of candour or even estan asy, Mr. Wesley complains of for writta small;' (p. 32;) to prove which yo. da "till he is despised, no man is in a may moreover be observed, ways take care to secure rare enthusiasts! So apposed to be. This •was a cote patt th the purpose. Even the imputing this ness of there* M g and rapture, to At last, from ten ot se the same you had me of my enthusiasm is, my talking of w beginning to work upon earth.' (P.) of such a work. But I deny the consequence; a great work, then the saying He has, is no ners to repentance, to save them from their sins, is to be the work of God. Yea, and to save one sinner is a great ; much more to save many. This Iterm, 'a great work of God." ng of this serious, sober religion'? The same that he has die could the god of this world do in such a case, to prevent the the beginning of the world. To hinder the light of those whom d hath thus changed from shining before men, he gave them all in general a nick-name; he called them Methodists. And this name, insignificant as it was in itself, effectually answered his intention. Farby this means that light was soon obscured by prejudice, which could not be withstood by Scripture or reason. By the odious and ridiculous ide affixed to that name, they were condemned in the gross, without eve being heard. So that now any scribbler, with a middling share of lo wit, not encumbered with good nature or modesty, may raise a laugh those whom he cannot confute, and run them down whom he dares I look in the face. By this means even a Comparer of Methodists and Papists may blaspheme the great work of God, not only without blame, but with applause; at least from readers of his own stamp. But it is high time, Sir, you should leave your skulking-place. out, and let us look each other in the face. I have little leisure, and less Come your Third Part, I will answer all that shall concern me in that, as well a inclination, for controversy. Yet I promise, if you will set your name to the preceding."* Compared."" Wesley's Works, vol. ix., pp. 1–14, passim. "A Letter to the Author of The Enthusiasm of Methodists and Papists `NITARIES OF THE ESTABLISHED CHURCH. 919 extracts from the Second Letter which Mr. Wesley vington. He is quoting the narrative of the tel: me thither, and said, "Good woman, do d down? Do you know Mr. Wesley? amned if you took any money of our maid?" I told him, " ITARIES OF THE ESTABLISHED CHURCH. 917 face from every man of candour or even common say, 'Mr. Wesley complains of the scoffs moreover be observed, ke care to secure thusiasts! So to be. This r other is in No, me, nor to my husband that maid of mine. I never ne once (who, I was damned if I did not and an account it is irreconsmall resemblance in the last ed to have given your Lordship. o your Lordship or no, your Lordship .er affirms it, is no proof at all; since he 3 his purpose. your Lordship's authority cited on such an many of his readers, not considering the man, dship did really countenance such a writer; one that rious, the most awful, the most venerable things into at makes the most essential parts of real, experimental atter of low buffoonery. oably the Comparer will reply, 'No; I do not ridicule the things selves; repentance, the new birth, the fight of faith, or the love of od; all which I know are essential to religion; but only the folly and the enthusiasm which are blended with these by the Methodists.' But how poor a pretence is this! Had this really been the case, how carefully would he have drawn the line under each of these heads,-between the sober religion of a Christian, and the enthusiasm of a Methodist. But has he done this? Does he take particular care to show under each what is true, as well as what is false, religion? where the former ends and the latter begins? what are the proper boundaries of each? Your Lordship knows he does not so much as endeavour it, or take any pains about it: but indiscriminately pours the flood out of his unclean mouth, upon all repentance, faith, love, and holiness. "This consideration, my Lord, dwelt much upon my mind, when I read the former parts of the Comparison. I immediately saw there was no encountering a buffoon by serious reason and argument. This would naturally have furnished both him and his admirers with fresh matter of ridicule. On the other hand, if I should let myself down to a level with him, by a less serious manner of writing than I was accustomed to, I was afraid of debasing the dignity of the subject. Nay, and I knew not but I might catch something of his spirit. I remembered the advice, 'Answer not a fool according to his folly, lest thou also be like unto him.' (Prov. xxvi. 4.) And yet I saw there must be an exception in some cases, as the words Doubtless it was the reprinting and circulation of this absurd story in Norwich to which Charles Wesley refers in his Jcurnal.—Vol. ii., p. 106. |