CHAPTER II

DAUBENY, SIR RICHARD HILL, OVERTON

THE books and pamphlets written against the Evangelicals and Methodists would make a vast library. Bishops in their charges, curates in their sermons, and learned divines in Bampton Lectures denounced the 'fanatics' and 'enthusiasts.' The Evangelical clergy at this time were Calvinists in doctrine, and as a rule they did not violate the order of the Church. Those who now bore exclusively the name of Methodists had passed into actual, though unintentional separation, and had a ministry of their own. The intrinsic value of the books written against them is small, but their historical interest is great. They show the subjects which were then discussed and the spirit which prevailed in the discussion. Two things were continually on the surface, the Calvinism of the Articles of Religion, and the question if Episcopacy was an essential or merely an accident of a true Church. In past times many of the most strenuous advocates of the divine origin of Episcopacy had been Calvinists in doctrine, but the Evangelicals, while holding the doctrines of Calvin and preferring an Episcopal Church, made Episcopacy a matter indifferent.

In 1798 Archdeacon Daubeny published a dissertation called 'A Guide to the Church.' This was intended as a word of warning to all Evangelicals, and especially to William Wilberforce, who had recently written a book called 'A Practical View of Christianity,' also to those Methodists who are in

wholly outside of the Church. Daubeny was a good specimen of the dogmatic churchman. His own opinions were to him absolute truth, and those of all who differed from him were absolute error.

The failing of those for whom the 'Guide to the Church' was written, is briefly summed up as making doctrine of more importance than ecclesiastical polity. The Church was the foundation of doctrine, the pillar and the ground of truth. Its constitution was a hierarchy of bishops, with priests and deacons. Without this Church there could be no Word of God rightly preached, and no sacraments rightly administered. Separation from the Church is schism, and no amount of learning or piety can make it anything but schism. For fifteen hundred years there was no thought of dispensing with the divinely appointed priesthood, and when this was done it was only on the plea of necessity. But it was a departure from the faith once delivered to the saints. The priesthood, in virtue of their commission, have the power to remit sins. Those who preach without this commission are the successors of Korah, Dathan and Abiram. The Spirit of God cannot accompany an irregular ministry, but those who have the commission, however unworthy they may be in themselves, or however wicked in their life, have the Spirit of God because their office is holy. Judas had a devil, but he could baptise for the remission of sins. The Methodists professed to be guided by the Spirit, but they were the greatest deceivers that had ever gone out into the world. St Paul exhorted his disciples to put on the whole armour of God that they might be able to withstand 'the Methodisms of the devil.' The increase of the Methodists so far from being evidence that it was the work of God, was a sign that the last perilous days had come. Because the clergy did not preach Calvinism, they were charged with not preaching the Gospel. The 'wandering preachers had estranged the public mind from the respect which was due to those who held the divine commission.' The 'annals of modern itinerancy were disgraceful.' The Bible

1 See Sermon on the trial of the Spirits. A Methodist might have answered by a passage in St Chrysostom, Homil. iv, de penit. 'We ought to be thankful to God, who, through many Methodisms (διὰ πολλῶν μεθοδειῶν), cures and saves our souls.

CHAPTER II

DAUBENY, SIR RICHARD HILL, OVERTON.

THE books and pamphlets written against the Evangelicals and Methodists would make a vast library. Bishops in their charges, curates in their sermons, and learned divines in Bampton Lectures denounced the 'fanatics' and 'enthusiasts.' The Evangelical clergy at this time were Calvinists in doctrine, and as a rule they did not violate the order of the Church. Those who now bore exclusively the name of Methodists had passed into actual, though unintentional separation, and had a ministry of their own. The intrinsic value of the books written against them is small, but their historical interest is great. They show the subjects which were then discussed and the spirit which prevailed in the discussion. Two things were continually on the surface, the Calvinism of the Articles of Religion, and the question if Episcopacy was an essential or merely an accident of a true Church. In past times many of the most strenuous advocates of the divine origin of Episcopacy had been Calvinists in doctrine, but the Evangelicals, while holding the doctrines of Calvin and preferring an Episcopal Church, made Episcopacy a matter indifferent.

In 1798 Archdeacon Daubeny published a dissertation called A Guide to the Church.' This was intended as a word of warning to all Evangelicals, and especially to William Wilberforce, who had recently written a book called 'A Practical View of Christianity,' also to those Methodists who are in

wholly outside of the Church. Daubeny was a good specimen of the dogmatic churchman. His own opinions were to him absolute truth, and those of all who differed from him were absolute error.

The failing of those for whom the 'Guide to the Church was written, is briefly summed up as making doctrine of more importance than ecclesiastical polity. The Church was the foundation of doctrine, the pillar and the ground of truth. Its constitution was a hierarchy of bishops, with priests and deacons. Without this Church there could be no Word of God rightly preached, and no sacraments rightly administered. Separation from the Church is schism, and no amount of learning or piety can make it anything but schism. For fifteen hundred years there was no thought of dispensing with the divinely appointed priesthood, and when this was done it was only on the plea of necessity. But it was a departure from the faith once delivered to the saints. The priesthood, in virtue of their commission, have the power to remit sins. Those who preach without this commission are the successors of Korah, Dathan and Abiram. The Spirit of God cannot accompany an irregular ministry, but those who have the commission, however unworthy they may be in themselves, or however wicked in their life, have the Spirit of God because their office is holy. Judas had a devil, but he could baptise for the remission of sins. The Methodists professed to be guided by the Spirit, but they were the greatest deceivers that had ever gone out into the world. St Paul exhorted his disciples to put on the whole armour of God that they might be able to withstand 'the Methodisms of the devil.' The increase of the Methodists so far from being evidence that it was the work of God, was a sign that the last perilous days had come. Because the clergy did not preach Calvinism, they were charged with not preaching the Gospel. The 'wandering preachers had estranged the public mind from the respect which was due to those who held the divine commission.' The annals of modern itinerancy were disgraceful.' The Bible 1 See Sermon on the trial of the Spirits. A Methodist might have answered by a passage in St Chrysostom, Homil. iv, de penit. 'We ought to be thankful to God, who, through many Methodisms (dià ñoddŵv μeðodev), cures and saves our souls.'

Society, the Lancastrian system of Education, and other modern inventions were helping the Methodists in the fulfilment of the predicted apostasy of the latter days.

Sir Richard Hill, a veteran Calvinist, answered the Archdeacon in a series of 'Letters' called 'An Apology for Brotherly Love.' He avowed himself a devoted churchman, but it had never been any part of his belief that there was no salvation for those who were separate from the Church of England, or that there could not be a Church without bishops. Doctrine was of more importance than ecclesiastical polity, just as the truth, which the Church was instituted to preserve is of more importance than the Church. The temple which 'sanctifies' the 'gold' is not greater than the gold. The clothing of the king's daughter may be excellent, but her praise is that she is all glorious within. Sir Richard Hill said he had no wish to change the present government of the Church of England, but he could not forget that our most learned theologians, after the labour of many years, had not yet decided whether in the primitive Church there were three orders or only two. Government of some kind indeed there must be, God's vineyard must have a wall, but it is not said of what material that wall must be built. Cranmer, following St Jerome, had argued for the identity of bishops and presbyters. Even some Popes had called themselves presbyters of the Roman Church. So little is said in the Scriptures of Church polity that every age or country may adopt what best suits its wants. The Church of England has never refused the right hand of fellowship to Non-Episcopal Churches.

Then followed the familiar historical evidence for the Calvinism of the English Church at the Reformation. Bucer and Peter Martyr were Calvinists, Baret and Baro were censured by the Heads of Houses in Cambridge for denying predestination. The Lambeth Articles had the sanction of the Archbishops of Canterbury, of York, and of the Bishop of London. Quotations from many of our most famous theologians in the time of Elizabeth and James proved that at that time the consentient or Catholic belief of the Church of England was Calvinistic.