things it is evident that the change of the day in observing the Sabbath could not have been instantaneously effected to its full extent. Had the Lord of the Sabbath' given at the very outset a formal precept on the subject, to be registered in the New Testament for the guidance of His followers in every age; that precept, to have answered its end, must have reduced at once the seventh day of the week to the rank of common days, and have required the first day of the week to be observed thenceforth, according to the rule laid down by the law of the Sabbath. But could this precept have been rigorously obeyed in the first instance? The Jewish polity remaining, the seventh-day Sabbath was the law of the land, and the violation of this law, by doing any manner of work on it, was guarded against by the severest of all penalties, death, Exod. xxxi, 14. Had, then, the foliowers of Christ, during the time that this trial of the Jewish nation was being made, immediately begun to devote the seventh day of the week to secular business, we may conclude, from the persecuting spirit of the Jewish rulers, that it would have led to their certain destruction, unless a perpetual miraculous interference had been employed in their preservation, or the Jewish government had been at once overthrown, which, as has been seen, would have clashed with the evident design of God to keep his ancient people together, in a national form, until they had had a full and free offer of the Gospel made to them. Such indulgence, then, on the subject of the Sabbath, as was allowed in regard of the ceremonial law, was thus imperatively required by existing circumstances. The Mosaic rites and ceremonies were, in fact, abrogated from the period of the death and resurrection of Christ, but the first Christians were long allowed to pay some regard to them. Although they might not depend on them as a means of their justification in the sight of God, they were permitted to comply with some parts of the ceremonial law, as prudential means for promoting piety. Thus even the great apostle of the Gentiles, when at a late period of his life he went up to Jerusalem, complied with the practice of the Christians there, and purified himself and presented himself in the temple, according to the mode prescribed by the law, Acts xxi, 26. Seeing, then, that, so long as the Jewish polity remained, the law of the land guarded the seventh day of the week from being desecrated by labor; and that, as the greater number of the first converts were persons from the humbler walks of life, whose Jewish masters or employers would not, we may be assured, allow them to abstain altogether from labor on the first day, it was quite in accordance with the general toleration on the subject of Judaism, to allow some indulgence in changing the Sabbath from the day on which the Jews observed it, to the first day of the week. For the Lord of the Sabbath' to direct the apostles to begin immediately and mark out the first day, by meeting on it for religious exercises, and to introduce the substitution of that day for the seventh, by degrees, as far as circumstances would allow, till the Jewish polity was overthrown, is a plan recommending itself to our reason, because it was so admirably adapted to the circumstances of the first Christians, and so strictly in accordance with the general toleration of Jewish prejudices. The change once being fully established by such high authority, a plain notice of it, recorded in the New Testament, was obviously sufficient to point out the path of duty to all enlightened, conscientious Christians, in every future period of the Church. But why was the change in the day of the Sabbath made at all, seeing that it was accomplished with such difficulty? What were the reasons which rendered it necessary that the Sabbath should be transferred from the seventh day of the week to the first? Regarding this question as made in the spirit of humble inquiry, and with a view to ascertain what new use the Sabbath is intended to serve on the first day of the week, it may be answered that it becomes on that day a memorial of the Savior's resurrection. It has been well argued, 'that the first day of the week was observed by the apostles and first Christians, in honor of the resurrection of Christ, is evident from its being called by a new and honorable name—the Lord's day—as well as from other hints of Scripture, and many plain and express assertions in the history of the primitive Church.' The Sabbath, on its first institution, was designed as a memorial of the creation. That work was seen by its Divine Author to be of such importance as to render it proper that a weekly remembrance of it should be made by man; but if the work of creating a world thus deserved to be celebrated, does not its redemp tion equally merit some such distinguishing mark? The poet sings "Twas great to speak a world from nought; This me And this is the language of inspiration too. The Scriptures teach us that the glory of the Divine attributes is manifested still more illustriously in redemption than creation, and thus suggest even a stronger reason for a memorial of the latter work than the former. morial Christians have not in a new Sabbath, but in the old Sabbath changed to another day, the day on which our Lord, having paid down the price of the world's ransom, and having laid, in His death, the foundations of a new moral creation, rose from the grave that He might enter on His heavenly rest. In addition to all its original ends, the Sabbath now serves as a remembrance of Christ's resurrection. The next letter, which will be on the sanctification of the Sabbath, will conIclude the series. REVIEW OF FLETCHER'S WORKS. The Works of the Rev. John Fletcher, late vicar of Madely. In four volumes, octavo. New-York, published by B. Waugh & T. Mason, for the Methodist Episcopal Church, at the Conference Office, 200 Mulberry-street. THIS is the first edition of the entire works of that able and pious minister of Jesus Christ, ever published in this country. His Checks to Antinomianism, his Spiritual Letters, and a few other miscellaneous matters, have been frequently published, and widely circulated and read, and no doubt have been productive of much good-for it is scarcely possible for any one to study the writings of the vicar of Madely, and not be made a wiser man, and a better Christian. The present volumes include his Checks to Antinomianism-The Portraiture of St. Paul-An Appeal to Matter of Fact and Common Sense-An Address to Seekers of Salvation-A rational Vindication of the Catholic Faith-Socinianism Unscriptural-Essays on Evangelical Mysticism-Grace and Nature-Eulogy on Christian Philosophers -Defence of Experimental Religion-Natural Aversion of the Human Mind to that which is Good-On the Trinity-On the CrucifixionConversion of Mr. Fletcher-A dreadful Phenomenon described and improved, and a Sermon preached on the occasion, from Numbers xvi, 30-34-Discourse on the New Birth-Nine additional DiscoursesBrief outlines of thirty Sermons-Fragments of Sermons-Posthumous Pieces-A Dialogue between a Minister and one of his Parishioners-A Vindication of the Rev. Mr. Wesley's Calm Address to our American Colonies-American Patriotism farther confronted with Reason, Scripture, and the Constitution-The Bible and the Sword. Perhaps a few remarks in reference to the circumstances which gave rise to the controversy that brought Mr. Fletcher into the field of theological discussion may be acceptable to the reader. Mr. Wesley had been in the field, as a minister of Jesus Christ, for more than thirty years, when the famous Minutes were penned which excited so much attention in England, and which called Mr. Fletcher from his beloved obscurity,' as he termed his seclusion in Madely, in defence of the peculiar doctrines of the Gospel, as taught by John Wesley. Mr. Wesley had from the beginning embraced the scheme of general redemption; and although after his conversion to God, he leaned too much toward Calvinism,' on some points, he uniformly held to the Arminian views of Gospel truth, in opposition to those by which Calvinism is distinguished. This led, in 1741, to a partial separation between him and Mr. Whitefield. From that time onward, there were two sorts of people called Methodists; since denominated Wesleyan and Calvinistic Methodists; the former, however, have always been the most numerous. Lady Huntingdon, an eminently pious lady of the Church of England, became the patroness of the Calvinistic Methodists, and manifested an ardent zeal for the peculiarities of their tenets; and although she had formerly evinced much veneration, and a warm attachment for Mr. Wesley, as an eminently holy and successful minister of Jesus Christ, yet her Calvinism caused her to withdraw, in some measure, her attachment from him, and to exert her influence to oppose his views on those points in which he dissented from the strong points of Calvinism. Mr. Wesley, who ever watched over the flock committed to his care with a jealous vigilance, saw, with no little concern, that the doctrinal peculiarities of Lady Huntingdon and her partisans, were making fearful inroads into his societies, and producing a deleterious influence upon the morals of some, and upon the religious enjoyments of many more. This state of things made it his imperious duty to 'sound an alarm in all the holy mountain,' and to call on all who were co-workers with him to stand upon their 'watchtower,' that they might descry the designs of the enemy, and be on their guard against his subtle approaches. This was done more formally at the conference which was held in London, August 7, 1770, by the following minutes, which were adopted and published : "Take heed to your doctrine.' WE said in 1744, “ We have leaned too much toward Calvinism." Wherein? 1. With regard to man's faithfulness. Our Lord Himself taught us to use the expression. And we ought never 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." 2. With regard to working for life. This also our Lord has expressly commanded us. "Labor," Egya2ed0e, 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. 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 favor with God, should "cease from evil, and learn to do well." Whoever repents, should do "works meet for repentance." And if this is not in order to find favor, what does he do them for? Review the whole affair. 1. Who of us is now accepted of God? He that now believes in Christ, with a loving, obedient heart. 2. But who among those who never heard of Christ? He that feareth God, and worketh righteousness, according to the light he has. 3. Is this the same with "he that is sincere?" Nearly, if not quite ? 4. Is not this "salvation by works ?" Not by the merit of works, but by works as a condition. 5. What have we then been disputing about for these thirty years? I am afraid, about words. 6. As to merit itself, of which we have been so dreadfully afraid : we are rewarded according to our works, yea, because of our works. How does this differ from, for the sake of our works? And how differs this from secundum merita operum, "as our works deserve.?" Can you split this hair? I doubt, I cannot. 7. The grand objection to one of the preceding propositions is drawn from matter of fact. God does, in fact justify those who, by their own confession, "neither feared God nor wrought righteousness." Is this an exception to the general rule ? It is a doubt whether God makes any exception at all. But how are we sure that the person in question never did "fear God and work righteousness?" His own saying so is not proof: for we know how all that are convinced of sin undervalue themselves in every respect. 8. Does not talking of a justified or sanctified state tend to mislead men? almost naturally leading them to trust in what was done in one moment? Whereas we are every hour and every moment pleasing or displeasing to God, according to our works: according to the whole of our inward tempers and outward behavior.' The publication of these Minutes gave great alarm to the Calvinists, particularly to Lady Huntingdon and her party, as they seemed to think that they struck at the foundation of the Gospel, and threatened to introduce the antiquated and heretical doctrine of salvation by works into the Church. To prevent so serious an evil, the following circular was issued: SIR,-Whereas Mr. Wesley's conference is to be held at Bristol, on Tuesday, the 6th of August next, it is proposed by Lady Huntingdon, and many other Christian friends, (real Protestants,) to have a meeting at Bristol, at the same time, of such principal persons, both clergy and laity, who disapprove of the underwritten Minutes: and as the same are thought injurious to the very fundamental principles of Christianity, it is farther proposed that they go in a body to the said conference, and insist upon a formal recantation of the said Minutes; and in case of a refusal, that they sign and publish their protest against them. Your presence, sir, on this occasion, is particularly requested. But if it should not suit your convenience to be there, it is desired that you will transmit your sentiments on the subject to such persons as you think proper to produce them. It is submitted to you, whether it would not be right, in the opposition to be made to such a dreadful heresy, to recommend it to as many of your Christian friends, as well of the dissenters as of the established Church, as you can prevail on, to be there, the cause being of so public a nature. 'I am, sir, your obedient servant, WALTER SHIRLEY.' P. S. Your answer is desired, directed to the countess of Huntingdon, or the Rev. Mr. Shirley, or John Lloyd, Esq. in Bath; or Mr. James Ireland, merchant, Bristol; or to Thomas Powis, Esq. at Berwick, near Shrewsbury; or to Richard Hill, Esq. at Hawkstone, near Whitchurch, Shropshire. Lodgings will be provided. Inquire at Mr. Ireland's, Bristol.' These extraordinary proceedings excited no little alarm among the friends of Mr. Wesley, who felt, indeed, that he deserved much more respectful treatment than to be thus arraigned before the public as the author of a 'dreadful heresy.' Among others to whom this circular was addressed, was Mr. Fletcher; and as he could not attend the VOL. IV.-October, 1833. 35 |