Chapter 14—Later English Reformers

Later English Reformers
While Luther was opening a closed Bible to the people of Germany,
Tyndale was impelled by the Spirit of God to do the same for
England. Wycliffe’s Bible had been translated from the Latin text,
which contained many errors. It had never been printed, and the cost
of manuscript copies was so great that few but wealthy men or nobles
could procure it; and, furthermore, being strictly proscribed by the
church, it had had a comparatively narrow circulation. In 1516, a
year before the appearance of Luther’s theses, Erasmus had published
his Greek and Latin version of the New Testament. Now for the first
time the word of God was printed in the original tongue. In this work
many errors of former versions were corrected, and the sense was more
clearly rendered. It led many among the educated classes to a better
knowledge of the truth, and gave a new impetus to the work of reform.
But the common people were still, to a great extent, debarred from
God’s word. Tyndale was to complete the work of Wycliffe in giving
the Bible to his countrymen.
A diligent student and an earnest seeker for truth, he had received
the gospel from the Greek Testament of Erasmus. He fearlessly
preached his convictions, urging that all doctrines be tested by the
Scriptures. To the papist claim that the church had given the Bible,
and the church alone could explain it, Tyndale responded: “Do you
[246] know who taught the eagles to find their prey? Well, that same God
teaches His hungry children to find their Father in His word. Far from
having given us the Scriptures, it is you who have hidden them from
us; it is you who burn those who teach them, and if you could, you
would burn the Scriptures themselves.”—D’Aubigne, History of the
Reformation of the Sixteenth Century, b. 18, ch. 4.
Tyndale’s preaching excited great interest; many accepted the truth.
But the priests were on the alert, and no sooner had he left the field than
they by their threats and misrepresentations endeavored to destroy his
work. Too often they succeeded. “What is to be done?” he exclaimed.
“While I am sowing in one place, the enemy ravages the field I have
204
Later English Reformers 205
just left. I cannot be everywhere. Oh! if Christians possessed the Holy
Scriptures in their own tongue, they could of themselves withstand
these sophists. Without the Bible it is impossible to establish the laity
in the truth.”—Ibid., b. 18, ch. 4.
A new purpose now took possession of his mind. “It was in the
language of Israel,” said he, “that the psalms were sung in the temple
of Jehovah; and shall not the gospel speak the language of England
among us? ... Ought the church to have less light at noonday than
at the dawn? ... Christians must read the New Testament in their
mother tongue.” The doctors and teachers of the church disagreed
among themselves. Only by the Bible could men arrive at the truth.
“One holdeth this doctor, another that.... Now each of these authors
contradicts the other. How then can we distinguish him who says right
from him who says wrong? ... How? ... Verily by God’s word.”—Ibid.,
b. 18, ch. 4.
It was not long after that a learned Catholic doctor, engaging in
controversy with him, exclaimed: “We were better to be without God’s
laws than the pope’s.” Tyndale replied: “I defy the pope and all his
laws; and if God spare my life, ere many years I will cause a boy
that driveth the plow to know more of the Scripture than you do.”—
Anderson, Annals of the English Bible, page 19.
The purpose which he had begun to cherish, of giving to the peo- [247]
ple the New Testament Scriptures in their own language, was now
confirmed, and he immediately applied himself to the work. Driven
from his home by persecution, he went to London, and there for a time
pursued his labors undisturbed. But again the violence of the papists
forced him to flee. All England seemed closed against him, and he
resolved to seek shelter in Germany. Here he began the printing of
the English New Testament. Twice the work was stopped; but when
forbidden to print in one city, he went to another. At last he made his
way to Worms, where, a few years before, Luther had defended the
gospel before the Diet. In that ancient city were many friends of the
Reformation, and Tyndale there prosecuted his work without further
hindrance. Three thousand copies of the New Testament were soon
finished, and another edition followed in the same year.
With great earnestness and perseverance he continued his labors.
Notwithstanding the English authorities had guarded their ports with
the strictest vigilance, the word of God was in various ways secretly
206 The Great Controversy
conveyed to London and thence circulated throughout the country.
The papists attempted to suppress the truth, but in vain. The bishop
of Durham at one time bought of a bookseller who was a friend of
Tyndale his whole stock of Bibles, for the purpose of destroying them,
supposing that this would greatly hinder the work. But, on the contrary,
the money thus furnished, purchased material for a new and better
edition, which, but for this, could not have been published. When
Tyndale was afterward made a prisoner, his liberty was offered him on
condition that he would reveal the names of those who had helped him
meet the expense of printing his Bibles. He replied that the bishop of
Durham had done more than any other person; for by paying a large
price for the books left on hand, he had enabled him to go on with
good courage.
Tyndale was betrayed into the hands of his enemies, and at one
time suffered imprisonment for many months. He finally witnessed
for his faith by a martyr’s death; but the weapons which he prepared
[248] have enabled other soldiers to do battle through all the centuries even
to our time.
Latimer maintained from the pulpit that the Bible ought to be read
in the language of the people. The Author of Holy Scripture, said he,
“is God Himself;” and this Scripture partakes of the might and eternity
of its Author. “There is no king, emperor, magistrate, and ruler ... but
are bound to obey ... His holy word.” “Let us not take any bywalks,
but let God’s word direct us: let us not walk after ... our forefathers,
nor seek not what they did, but what they should have done.”—Hugh
Latimer, “First Sermon Preached Before King Edward VI.”
Barnes and Frith, the faithful friends of Tyndale, arose to defend
the truth. The Ridleys and Cranmer followed. These leaders in the
English Reformation were men of learning, and most of them had been
highly esteemed for zeal or piety in the Romish communion. Their
opposition to the papacy was the result of their knowledge of the errors
of the “holy see.” Their acquaintance with the mysteries of Babylon
gave greater power to their testimonies against her.
“Now I would ask a strange question,” said Latimer. “Who is the
most diligent bishop and prelate in all England? ... I see you listening
and hearkening that I should name him.... I will tell you: it is the
devil.... He is never out of his diocese; call for him when you will,
he is ever at home; ... he is ever at his plow.... Ye shall never find
Later English Reformers 207
him idle, I warrant you.... Where the devil is resident, ... there away
with books, and up with candles; away with Bibles, and up with beads;
away with the light of the gospel, and up with the light of candles, yea,
at noondays; ... down with Christ’s cross, up with purgatory pickpurse;
... away with clothing the naked, the poor, and impotent, up with
decking of images and gay garnishing of stocks and stones; up with
man’s traditions and his laws, down with God’s traditions and His
most holy word.... O that our prelates would be as diligent to sow the
corn of good doctrine, as Satan is to sow cockle and darnel!”—Ibid.,
“Sermon of the Plough.” [249]
The grand principle maintained by these Reformers—the same
that had been held by the Waldenses, by Wycliffe, by John Huss, by
Luther, Zwingli, and those who united with them—was the infallible
authority of the Holy Scriptures as a rule of faith and practice. They
denied the right of popes, councils, Fathers, and kings, to control the
conscience in matters of religion. The Bible was their authority, and
by its teaching they tested all doctrines and all claims. Faith in God
and His word sustained these holy men as they yielded up their lives
at the stake. “Be of good comfort,” exclaimed Latimer to his fellow
martyr as the flames were about to silence their voices, “we shall this
day light such a candle, by God’s grace, in England, as I trust shall
never be put out.”—Works of Hugh Latimer 1:8.
In Scotland the seeds of truth scattered by Columba and his colaborers
had never been wholly destroyed. For hundreds of years after
the churches of England submitted to Rome, those of Scotland maintained
their freedom. In the twelfth century, however, popery became
established here, and in no country did it exercise a more absolute
sway. Nowhere was the darkness deeper. Still there came rays of light
to pierce the gloom and give promise of the coming day. The Lollards,
coming from England with the Bible and the teachings of Wycliffe,
did much to preserve the knowledge of the gospel, and every century
had its witnesses and martyrs.
With the opening of the Great Reformation came the writings of
Luther, and then Tyndale’s English New Testament. Unnoticed by
the hierarchy, these messengers silently traversed the mountains and
valleys, kindling into new life the torch of truth so nearly extinguished
in Scotland, and undoing the work which Rome for four centuries of
oppression had done.
208 The Great Controversy
Then the blood of martyrs gave fresh impetus to the movement.
The papist leaders, suddenly awakening to the danger that threatened
[250] their cause, brought to the stake some of the noblest and most honored
of the sons of Scotland. They did but erect a pulpit, from which
the words of these dying witnesses were heard throughout the land,
thrilling the souls of the people with an undying purpose to cast off
the shackles of Rome.
Hamilton andWishart, princely in character as in birth, with a long
line of humbler disciples, yielded up their lives at the stake. But from
the burning pile of Wishart there came one whom the flames were not
to silence, one who under God was to strike the death knell of popery
in Scotland.
John Knox had turned away from the traditions and mysticisms of
the church, to feed upon the truths of God’s word; and the teaching of
Wishart had confirmed his determination to forsake the communion of
Rome and join himself to the persecuted Reformers.
Urged by his companions to take the office of preacher, he shrank
with trembling from its responsibility, and it was only after days of
seclusion and painful conflict with himself that he consented. But
having once accepted the position, he pressed forward with inflexible
determination and undaunted courage as long as life continued. This
truehearted Reformer feared not the face of man. The fires of martyrdom,
blazing around him, served only to quicken his zeal to greater
intensity. With the tyrant’s ax held menacingly over his head, he stood
his ground, striking sturdy blows on the right hand and on the left to
demolish idolatry.
When brought face to face with the queen of Scotland, in whose
presence the zeal of many a leader of the Protestants had abated, John
Knox bore unswerving witness for the truth. He was not to be won
by caresses; he quailed not before threats. The queen charged him
with heresy. He had taught the people to receive a religion prohibited
by the state, she declared, and had thus transgressed God’s command
enjoining subjects to obey their princes. Knox answered firmly:
“As right religion took neither original strength nor authority from
worldly princes, but from the eternal God alone, so are not subjects
[251] bound to frame their religion according to the appetites of their princes.
For oft it is that princes are the most ignorant of all others in God’s
true religion.... If all the seed of Abraham had been of the religion
Later English Reformers 209
of Pharaoh, whose subjects they long were, I pray you, madam, what
religion would there have been in the world? Or if all men in the days
of the apostles had been of the religion of the Roman emperors, what
religion would there have been upon the face of the earth? ... And so,
madam, ye may perceive that subjects are not bound to the religion of
their princes, albeit they are commanded to give them obedience.”
Said Mary: “Ye interpret the Scriptures in one manner, and they
[the Roman Catholic teachers] interpret in another; whom shall I
believe, and who shall be judge?”
“Ye shall believe God, that plainly speaketh in His word,” answered
the Reformer; “and farther than the word teaches you, ye neither shall
believe the one nor the other. The word of God is plain in itself; and
if there appear any obscurity in one place, the Holy Ghost, which is
never contrary to Himself, explains the same more clearly in other
places, so that there can remain no doubt but unto such as obstinately
remain ignorant.”—David Laing, The Collected Works of John Knox,
vol. 2, pp. 281, 284.
Such were the truths that the fearless Reformer, at the peril of his
life, spoke in the ear of royalty. With the same undaunted courage he
kept to his purpose, praying and fighting the battles of the Lord, until
Scotland was free from popery.
In England the establishment of Protestantism as the national religion
diminished, but did not wholly stop, persecution. While many
of the doctrines of Rome had been renounced, not a few of its forms
were retained. The supremacy of the pope was rejected, but in his
place the monarch was enthroned as the head of the church. In the
service of the church there was still a wide departure from the purity
and simplicity of the gospel. The great principle of religious liberty
was not yet understood. Though the horrible cruelties which Rome em- [252]
ployed against heresy were resorted to but rarely by Protestant rulers,
yet the right of every man to worship God according to the dictates
of his own conscience was not acknowledged. All were required to
accept the doctrines and observe the forms of worship prescribed by
the established church. Dissenters suffered persecution, to a greater or
less extent, for hundreds of years.
In the seventeenth century thousands of pastors were expelled
from their positions. The people were forbidden, on pain of heavy
fines, imprisonment, and banishment, to attend any religious meetings
210 The Great Controversy
except such as were sanctioned by the church. Those faithful souls
who could not refrain from gathering to worship God were compelled
to meet in dark alleys, in obscure garrets, and at some seasons in the
woods at midnight. In the sheltering depths of the forest, a temple
of God’s own building, those scattered and persecuted children of
the Lord assembled to pour out their souls in prayer and praise. But
despite all their precautions, many suffered for their faith. The jails
were crowded. Families were broken up. Many were banished to
foreign lands. Yet God was with His people, and persecution could
not prevail to silence their testimony. Many were driven across the
ocean to America and here laid the foundations of civil and religious
liberty which have been the bulwark and glory of this country.
Again, as in apostolic days, persecution turned out to the furtherance
of the gospel. In a loathsome dungeon crowded with profligates
and felons, John Bunyan breathed the very atmosphere of heaven; and
there he wrote his wonderful allegory of the pilgrim’s journey from
the land of destruction to the celestial city. For over two hundred years
that voice from Bedford jail has spoken with thrilling power to the
hearts of men. Bunyan’s Pilgrim’s Progress and Grace Abounding to
the Chief of Sinners have guided many feet into the path of life.
Baxter, Flavel, Alleine, and other men of talent, education, and
[253] deep Christian experience stood up in valiant defense of the faith which
was once delivered to the saints. The work accomplished by these
men, proscribed and outlawed by the rulers of this world, can never
perish. Flavel’s Fountain of Life and Method of Grace have taught
thousands how to commit the keeping of their souls to Christ. Baxter’s
Reformed Pastor has proved a blessing to many who desire a revival
of the work of God, and his Saints’ Everlasting Rest has done its work
in leading souls to the “rest” that remaineth for the people of God.
A hundred years later, in a day of great spiritual darkness, Whitefield
and theWesleys appeared as light bearers for God. Under the rule
of the established church the people of England had lapsed into a state
of religious declension hardly to be distinguished from heathenism.
Natural religion was the favorite study of the clergy, and included
most of their theology. The higher classes sneered at piety, and prided
themselves on being above what they called its fanaticism. The lower
classes were grossly ignorant and abandoned to vice, while the church
Later English Reformers 211
had no courage or faith any longer to support the downfallen cause of
truth.
The great doctrine of justification by faith, so clearly taught by
Luther, had been almost wholly lost sight of; and the Romish principle
of trusting to good works for salvation, had taken its place. Whitefield
and the Wesleys, who were members of the established church, were
sincere seekers for the favor of God, and this they had been taught was
to be secured by a virtuous life and an observance of the ordinances of
religion.
When CharlesWesley at one time fell ill, and anticipated that death
was approaching, he was asked upon what he rested his hope of eternal
life. His answer was: “I have used my best endeavors to serve God.”
As the friend who had put the question seemed not to be fully satisfied
with his answer, Wesley thought: “What! are not my endeavors a
sufficient ground of hope? Would he rob me of my endeavors? I have
nothing else to trust to.”—John Whitehead, Life of the Rev. Charles
Wesley, page 102. Such was the dense darkness that had settled down [254]
on the church, hiding the atonement, robbing Christ of His glory, and
turning the minds of men from their only hope of salvation—the blood
of the crucified Redeemer.
Wesley and his associates were led to see that true religion is
seated in the heart, and that God’s law extends to the thoughts as well
as to the words and actions. Convinced of the necessity of holiness
of heart, as well as correctness of outward deportment, they set out in
earnest upon a new life. By the most diligent and prayerful efforts they
endeavored to subdue the evils of the natural heart. They lived a life
of self-denial, charity, and humiliation, observing with great rigor and
exactness every measure which they thought could be helpful to them
in obtaining what they most desired—that holiness which could secure
the favor of God. But they did not obtain the object which they sought.
In vain were their endeavors to free themselves from the condemnation
of sin or to break its power. It was the same struggle which Luther had
experienced in his cell at Erfurt. It was the same question which had
tortured his soul—“How should man be just before God?” Job 9:2.
The fires of divine truth, well-nigh extinguished upon the altars
of Protestantism, were to be rekindled from the ancient torch handed
down the ages by the Bohemian Christians. After the Reformation,
Protestantism in Bohemia had been trampled out by the hordes of
212 The Great Controversy
Rome. All who refused to renounce the truth were forced to flee.
Some of these, finding refuge in Saxony, there maintained the ancient
faith. It was from the descendants of these Christians that light came
to Wesley and his associates.
John and Charles Wesley, after being ordained to the ministry,
were sent on a mission to America. On board the ship was a company
of Moravians. Violent storms were encountered on the passage, and
John Wesley, brought face to face with death, felt that he had not
the assurance of peace with God. The Germans, on the contrary,
[255] manifested a calmness and trust to which he was a stranger.
“I had long before,” he says, “observed the great seriousness of
their behavior. Of their humility they had given a continual proof, by
performing those servile offices for the other passengers which none
of the English would undertake; for which they desired and would
receive no pay, saying it was good for their proud hearts, and their
loving Saviour had done more for them. And every day had given
them occasion of showing a meekness which no injury could move. If
they were pushed, struck, or thrown about, they rose again and went
away; but no complaint was found in their mouth. There was now an
opportunity of trying whether they were delivered from the spirit of
fear, as well as from that of pride, anger, and revenge. In the midst
of the psalm wherewith their service began, the sea broke over, split
the mainsail in pieces, covered the ship, and poured in between the
decks as if the great deep had already swallowed us up. A terrible
screaming began among the English. The Germans calmly sang on. I
asked one of them afterwards, ‘Were you not afraid?’ He answered,
‘I thank God, no.’ I asked, ‘But were not your women and children
afraid?’ He replied mildly, ‘No; our women and children are not afraid
to die.’”—Whitehead, Life of the Rev. John Wesley, page 10.
Upon arriving in Savannah, Wesley for a short time abode with the
Moravians, and was deeply impressed with their Christian deportment.
Of one of their religious services, in striking contrast to the lifeless
formalism of the Church of England, he wrote: “The great simplicity
as well as solemnity of the whole almost made me forget the seventeen
hundred years between, and imagine myself in one of those assemblies
where form and state were not; but Paul, the tentmaker, or Peter, the
fisherman, presided; yet with the demonstration of the Spirit and of
power.”—Ibid., pages 11, 12.
Later English Reformers 213
On his return to England, Wesley, under the instruction of a Moravian
preacher, arrived at a clearer understanding of Bible faith. He
was convinced that he must renounce all dependence upon his own
works for salvation and must trust wholly to “the Lamb of God, which [256]
taketh away the sin of the world.” At a meeting of the Moravian society
in London a statement was read from Luther, describing the change
which the Spirit of God works in the heart of the believer. As Wesley
listened, faith was kindled in his soul. “I felt my heart strangely
warmed,” he says. “I felt I did trust in Christ, Christ alone, for salvation:
and an assurance was given me, that He had taken away my sins,
even mine, and saved me from the law of sin and death.”—Ibid., page
52.
Through long years of wearisome and comfortless striving—years
of rigorous self-denial, of reproach and humiliation—Wesley had
steadfastly adhered to his one purpose of seeking God. Now he had
found Him; and he found that the grace which he had toiled to win
by prayers and fasts, by almsdeeds and self-abnegation, was a gift,
“without money and without price.”
Once established in the faith of Christ, his whole soul burned with
the desire to spread everywhere a knowledge of the glorious gospel of
God’s free grace. “I look upon all the world as my parish,” he said;
“in whatever part of it I am, I judge it meet, right, and my bounden
duty, to declare unto all that are willing to hear, the glad tidings of
salvation.”—Ibid., page 74.
He continued his strict and self-denying life, not now as the ground,
but the result of faith; not the root, but the fruit of holiness. The grace
of God in Christ is the foundation of the Christian’s hope, and that
grace will be manifested in obedience. Wesley’s life was devoted to
the preaching of the great truths which he had received—justification
through faith in the atoning blood of Christ, and the renewing power of
the Holy Spirit upon the heart, bringing forth fruit in a life conformed
to the example of Christ.
Whitefield and the Wesleys had been prepared for their work by
long and sharp personal convictions of their own lost condition; and
that they might be able to endure hardness as good soldiers of Christ, [257]
they had been subjected to the fiery ordeal of scorn, derision, and persecution,
both in the university and as they were entering the ministry.
They and a few others who sympathized with them were contemp214
The Great Controversy
tuously called Methodists by their ungodly fellow students—a name
which is at the present time regarded as honorable by one of the largest
denominations in England and America.
As members of the Church of England they were strongly attached
to her forms of worship, but the Lord had presented before them in His
word a higher standard. The Holy Spirit urged them to preach Christ
and Him crucified. The power of the Highest attended their labors.
Thousands were convicted and truly converted. It was necessary that
these sheep be protected from ravening wolves. Wesley had no thought
of forming a new denomination, but he organized them under what
was called the Methodist Connection.
Mysterious and trying was the opposition which these preachers
encountered from the established church; yet God, in His wisdom, had
overruled events to cause the reform to begin within the church itself.
Had it come wholly from without, it would not have penetrated where
it was so much needed. But as the revival preachers were churchmen,
and labored within the pale of the church wherever they could find
opportunity, the truth had an entrance where the doors would otherwise
have remained closed. Some of the clergy were roused from their moral
stupor and became zealous preachers in their own parishes. Churches
that had been petrified by formalism were quickened into life.
In Wesley’s time, as in all ages of the church’s history, men of
different gifts performed their appointed work. They did not harmonize
upon every point of doctrine, but all were moved by the Spirit of God,
and united in the absorbing aim to win souls to Christ. The differences
between Whitefield and the Wesleys threatened at one time to create
[258] alienation; but as they learned meekness in the school of Christ, mutual
forbearance and charity reconciled them. They had no time to dispute,
while error and iniquity were teeming everywhere, and sinners were
going down to ruin.
The servants of God trod a rugged path. Men of influence and
learning employed their powers against them. After a time many of the
clergy manifested determined hostility, and the doors of the churches
were closed against a pure faith and those who proclaimed it. The
course of the clergy in denouncing them from the pulpit aroused the
elements of darkness, ignorance, and iniquity. Again and again did
John Wesley escape death by a miracle of God’s mercy. When the
rage of the mob was excited against him, and there seemed no way of
Later English Reformers 215
escape, an angel in human form came to his side, the mob fell back,
and the servant of Christ passed in safety from the place of danger.
Of his deliverance from the enraged mob on one of these occasions,
Wesley said: “Many endeavored to throw me down while we were
going down hill on a slippery path to the town; as well judging that if I
was once on the ground, I should hardly rise any more. But I made no
stumble at all, nor the least slip, till I was entirely out of their hands....
Although many strove to lay hold on my collar or clothes, to pull me
down, they could not fasten at all: only one got fast hold of the flap
of my waistcoat, which was soon left in his hand; the other flap, in
the pocket of which was a bank note, was torn but half off.... A lusty
man just behind, struck at me several times, with a large oaken stick;
with which if he had struck me once on the back part of my head, it
would have saved him all further trouble. But every time, the blow
was turned aside, I know not how; for I could not move to the right
hand or left.... Another came rushing through the press, and raising
his arm to strike, on a sudden let it drop, and only stroked my head,
saying, ‘What soft hair he has!’ ... The very first men whose hearts
were turned were the heroes of the town, the captains of the rabble
on all occasions, one of them having been a prize fighter at the bear [259]
gardens....
“By how gentle degrees does God prepare us for His will! Two
years ago, a piece of brick grazed my shoulders. It was a year after
that the stone struck me between the eyes. Last month I received one
blow, and this evening two, one before we came into the town, and
one after we were gone out; but both were as nothing: for though one
man struck me on the breast with all his might, and the other on the
mouth with such force that the blood gushed out immediately, I felt no
more pain from either of the blows than if they had touched me with a
straw.”—John Wesley, Works, vol. 3, pp. 297, 298.
The Methodists of those early days—people as well as preachers—
endured ridicule and persecution, alike from church members and from
the openly irreligious who were inflamed by their misrepresentations.
They were arraigned before courts of justice—such only in name, for
justice was rare in the courts of that time. Often they suffered violence
from their persecutors. Mobs went from house to house, destroying
furniture and goods, plundering whatever they chose, and brutally
abusing men, women, and children. In some instances, public notices
216 The Great Controversy
were posted, calling upon those who desired to assist in breaking the
windows and robbing the houses of the Methodists, to assemble at
a given time and place. These open violations of both human and
divine law were allowed to pass without a reprimand. A systematic
persecution was carried on against a people whose only fault was that
of seeking to turn the feet of sinners from the path of destruction to
the path of holiness.
Said John Wesley, referring to the charges against himself and his
associates: “Some allege that the doctrines of these men are false,
erroneous, and enthusiastic; that they are new and unheard-of till of
late; that they are Quakerism, fanaticism, popery. This whole pretense
has been already cut up by the roots, it having been shown at large
that every branch of this doctrine is the plain doctrine of Scripture
[260] interpreted by our own church. Therefore it cannot be either false
or erroneous, provided the Scripture be true.” “Others allege, ‘Their
doctrine is too strict; they make the way to heaven too narrow.’ And this
is in truth the original objection, (as it was almost the only one for some
time,) and is secretly at the bottom of a thousand more, which appear
in various forms. But do they make the way to heaven any narrower
than our Lord and His apostles made it? Is their doctrine stricter than
that of the Bible? Consider only a few plain texts: ‘Thou shalt love the
Lord thy God with all thy heart, and with all thy mind, and with all thy
soul, and with all thy strength.’ ‘For every idle word which men shall
speak, they shall give an account in the day of judgment.’ ‘Whether ye
eat, or drink, or whatever ye do, do all to the glory of God.’
“If their doctrine is stricter than this, they are to blame; but you
know in your conscience it is not. And who can be one jot less strict
without corrupting the word of God? Can any steward of the mysteries
of God be found faithful if he change any part of that sacred depositum?
No. He can abate nothing, he can soften nothing; he is constrained to
declare to all men, ‘I may not bring down the Scripture to your taste.
You must come up to it, or perish forever.’ This is the real ground of
that other popular cry concerning ‘the uncharitableness of these men.’
Uncharitable, are they? In what respect? Do they not feed the hungry
and clothe the naked? ‘No; that is not the thing: they are not wanting
in this: but they are so uncharitable in judging! they think none can be
saved but those of their own way.’”—Ibid., vol. 3, pp. 152, 153.
Later English Reformers 217
The spiritual declension which had been manifest in England just
before the time of Wesley was in great degree the result of antinomian
teaching. Many affirmed that Christ had abolished the moral law and
that Christians are therefore under no obligation to observe it; that a
believer is freed from the “bondage of good works.” Others, though
admitting the perpetuity of the law, declared that it was unnecessary [261]
for ministers to exhort the people to obedience of its precepts, since
those whom God had elected to salvation would, “by the irresistible
impulse of divine grace, be led to the practice of piety and virtue,”
while those who were doomed to eternal reprobation “did not have
power to obey the divine law.”
Others, also holding that “the elect cannot fall from grace nor
forfeit the divine favor,” arrived at the still more hideous conclusion
that “the wicked actions they commit are not really sinful, nor to be
considered as instances of their violation of the divine law, and that,
consequently, they have no occasion either to confess their sins or to
break them off by repentance.”—McClintock and Strong, Cyclopedia,
art. “Antinomians.” Therefore, they declared that even one of the vilest
of sins, “considered universally an enormous violation of the divine
law, is not a sin in the sight of God,” if committed by one of the elect,
“because it is one of the essential and distinctive characteristics of the
elect, that they cannot do anything that is either displeasing to God or
prohibited by the law.”
These monstrous doctrines are essentially the same as the later
teaching of popular educators and theologians—that there is no unchangeable
divine law as the standard of right, but that the standard of
morality is indicated by society itself, and has constantly been subject
to change. All these ideas are inspired by the same master spirit—by
him who, even among the sinless inhabitants of heaven, began his
work of seeking to break down the righteous restraints of the law of
God.
The doctrine of the divine decrees, unalterably fixing the character
of men, had led many to a virtual rejection of the law of God. Wesley
steadfastly opposed the errors of the antinomian teachers and showed
that this doctrine which led to antinomianism was contrary to the
Scriptures. “The grace of God that bringeth salvation hath appeared to [262]
all men.” “This is good and acceptable in the sight of God our Saviour;
who will have all men to be saved, and to come unto the knowledge of
218 The Great Controversy
the truth. For there is one God, and one mediator between God and
men, the man Christ Jesus; who gave Himself a ransom for all.” Titus
2:11; 1 Timothy 2:3-6. The Spirit of God is freely bestowed to enable
every man to lay hold upon the means of salvation. Thus Christ, “the
true Light,” “lighteth every man that cometh into the world.” John 1:9.
Men fail of salvation through their own willful refusal of the gift of
life.
In answer to the claim that at the death of Christ the precepts of the
Decalogue had been abolished with the ceremonial law, Wesley said:
“The moral law, contained in the Ten Commandments and enforced
by the prophets, He did not take away. It was not the design of His
coming to revoke any part of this. This is a law which never can be
broken, which ‘stands fast as the faithful witness in heaven.’ ... This
was from the beginning of the world, being ‘written not on tables of
stone,’ but on the hearts of all the children of men, when they came
out of the hands of the Creator. And however the letters once wrote
by the finger of God are now in a great measure defaced by sin, yet
can they not wholly be blotted out, while we have any consciousness
of good and evil. Every part of this law must remain in force upon all
mankind, and in all ages; as not depending either on time or place, or
any other circumstances liable to change, but on the nature of God,
and the nature of man, and their unchangeable relation to each other.
“‘I am not come to destroy, but to fulfill.’ ... Without question, His
meaning in this place is (consistently with all that goes before and
follows after),—I am come to establish it in its fullness, in spite of
all the glosses of men: I am come to place in a full and clear view
whatsoever was dark or obscure therein: I am come to declare the
true and full import of every part of it; to show the length and breadth,
[263] the entire extent, of every commandment contained therein, and the
height and depth, the inconceivable purity and spirituality of it in all
its branches.”—Wesley, sermon 25.
Wesley declared the perfect harmony of the law and the gospel.
“There is, therefore, the closest connection that can be conceived,
between the law and the gospel. On the one hand, the law continually
makes way for, and points us to, the gospel; on the other, the gospel
continually leads us to a more exact fulfilling of the law. The law, for
instance, requires us to love God, to love our neighbor, to be meek,
humble, or holy. We feel that we are not sufficient for these things;
Later English Reformers 219
yea, that ‘with man this is impossible;’ but we see a promise of God to
give us that love, and to make us humble, meek, and holy: we lay hold
of this gospel, of these glad tidings; it is done unto us according to our
faith; and ‘the righteousness of the law is fulfilled in us,’ through faith
which is in Christ Jesus....
“In the highest rank of the enemies of the gospel of Christ,” said
Wesley, “are they who openly and explicitly ‘judge the law’ itself,
and ‘speak evil of the law;’ who teach men to break (to dissolve, to
loose, to untie the obligation of) not one only, whether of the least
or of the greatest, but all the commandments at a stroke.... The most
surprising of all the circumstances that attend this strong delusion, is
that they who are given up to it, really believe that they honor Christ by
overthrowing His law, and that they are magnifying His office while
they are destroying His doctrine! Yea, they honor Him just as Judas did
when he said, ‘Hail, Master, and kissed Him.’ And He may as justly
say to every one of them, ‘Betrayest thou the Son of man with a kiss?’
It is no other than betraying Him with a kiss, to talk of His blood, and
take away His crown; to set light by any part of His law, under pretense
of advancing His gospel. Nor indeed can anyone escape this charge,
who preaches faith in any such a manner as either directly or indirectly
tends to set aside any branch of obedience: who preaches Christ so as
to disannul, or weaken in any wise, the least of the commandments of
God.”—Ibid. [264]
To those who urged that “the preaching of the gospel answers all
the ends of the law,” Wesley replied: “This we utterly deny. It does
not answer the very first end of the law, namely, the convincing men
of sin, the awakening those who are still asleep on the brink of hell.”
The apostle Paul declares that “by the law is the knowledge of sin;”
“and not until man is convicted of sin, will he truly feel his need of the
atoning blood of Christ.... ‘They that be whole,’ as our Lord Himself
observes, ‘need not a physician, but they that are sick.’ It is absurd,
therefore, to offer a physician to them that are whole, or that at least
imagine themselves so to be. You are first to convince them that they
are sick; otherwise they will not thank you for your labor. It is equally
absurd to offer Christ to them whose heart is whole, having never yet
been broken.”—Ibid., sermon 35.
Thus while preaching the gospel of the grace of God, Wesley,
like his Master, sought to “magnify the law, and make it honorable.”
220 The Great Controversy
Faithfully did he accomplish the work given him of God, and glorious
were the results which he was permitted to behold. At the close of his
long life of more than fourscore years—above half a century spent in
itinerant ministry—his avowed adherents numbered more than half a
million souls. But the multitude that through his labors had been lifted
from the ruin and degradation of sin to a higher and a purer life, and
the number who by his teaching had attained to a deeper and richer
experience, will never be known till the whole family of the redeemed
shall be gathered into the kingdom of God. His life presents a lesson of
priceless worth to every Christian. Would that the faith and humility,
the untiring zeal, self-sacrifice, and devotion of this servant of Christ
[265] might be reflected in the churches of today!