John Wesley – An Example of Knowing Real Christians

 

John Wesley’s Dream.

“The city had twelve gates, on the east, three gates; on the north, three gates; on the south, three gates; and on the west, three gates; . . . and in the midst of the street, and on either side of the river of life, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations” (Rev. xxi. 12, 13; xxii. 2).

These words are figures, but they are figures of a great truth. They represent to us the variety, the diversity of heaven. They express in an outward picture what our Saviour said, also under a figure, though more simply, “In my Father’s house are many mansions.” We do not know whether “those that shall be saved will be few or many.” It may be that those who are able to struggle through the strait gate will be very few. It may be that the good, and the true, and the just will be in a minority in the next life, as they usually are in this life. But whether few or many, the Bible reveals to us most clearly the truth which our carnal, narrow hearts are very unwilling to receive — namely, that amongst the good, whom we hope to meet in heaven, there will be every variety of character, taste, and disposition. There is not one “mansion” there, but “many”. There is not one “gate” to heaven, but many; there are not gates only on the north, but “on the east three gates, and on the west three gates, and on the south three gates.” From opposite quarters of the theological compass, from opposite quarters of the religious world, from opposite quarters of human life and character; through di£ferent expressions of their common faith and hope, through different modes of conversion, through, different kinds of instruction and teaching, through different portions of the Holy Scriptures — will the weary travelers enter the Heavenly City, and meet each other — not without surprise — on the shores of the same river of life. And on those shores they will find a tree bearing, not the same kind of fruit always and at all times, but “twelve manner of fruits,” for every different turn of mind — for the patient sufferer, for the active servant, for the holy aud humble philosopher, for the spirits of just men now at last made perfect; and “the leaves of the tree shall be for the healing,” not of one single church or people only, not for the Scotsman or the Englishman only, but for “the healing of the nations” — the Frenchman, the German, the Italian, the Russian — for all those from where, it may be, in this world its fruits have been farthest removed, but who, nevertheless, have “hungered and thirsted after righteousness,” and who, therefore, shall be filled.”

And here, again, let me tell a third tale of the dark night, which shows how the light of the other world, in this its most evangelical aspect, dawned upon the soul of a great teacher amongst ourselves.

It is said that John Wesley once, in the visions of the night found himself, as he thought, at the gates of hell. He knocked, and asked who were within. “Are there any Roman Catholics here?” he asked. “Yes,” was the answer, “a great many.” “Any Church of England men?” “Yes, a great many.” “Any Presbyterians?” “Yes, a great many.” “Any Wesleyans?” “Yes, a great many.”
Disappointed and dismayed, especially at the last reply, he turned his steps upwards, and found himself at the gates of Paradise, and here he repeated the same questions. “Any Wesleyans here?” “No.” “Any Presbyterians?” “No.” “Any Church of England men?” “No” “Any Roman Catholics?” “No” “Whom have you, then, here?” he asked in astonishment. “We know nothing here,” was the reply, “of any of those names that you have mentioned. The only name of which we know anything here is ‘Christian’; we are all Christians here, and of these we have a great multitude which no man can number, of all nations, and kindreds, and peoples, and tongues.”

Yes, we shall be obliged in heaven to meet with Christians, with good men, of very different opinions. Had we not better prepare for that meeting by consenting to meet with them on earth? We shall be obliged there to make little of our differences, to put up with diversity of opinions, and ranks, and pursuits. Had we not better moderate our differences here, and bear and forbear with these diversities in this world? Is it not a waste of time to try to force all our fellowtravellers through our own gate now, when we shall be obliged hereafter to welcome those who enter from the western gate, though we have entered from the eastern, and those who have entered from the southern gate, though we have entered from the northern?

How wide the gates of heaven stand open — how many different characters will be found amongst the elect, will best appear if we read these passages: —

Ps. lxxvii. 3-7; cxix. 96; Isa. lx. 11; Luke xiii. 28, 30; xiv. 22, 23; xv. 7; xxiii. 42, 43; John x. 16; xiv. 1, 2; Rom. ii. 14-16; xiv. 1-8; 1 Cor. xii. 14-21; Rev. vii. 9; Xii. 24, 25. — Good Words.

A Letter to A Roman Catholic

1. You have heard ten thousand stories of us who are commonly called Protestants, of which, if you believe only one in a thousand, you must think very hardly of us. But this is quite contrary to our Lords rule, “Judge not, that ye be not judged”; and has many ill consequences, particularly this — it inclines us to think as hardly of you. Hence we are on both sides less willing to help one another, and more ready to hurt each other. Hence brotherly love is utterly destroyed; and each side, looking on the other as monsters, gives way to anger, hatred, malice, to every unkind affection, which have frequently broke out in such inhuman barbarities as are scarce named among the heathens.

2. Now, can nothing be done, even allowing us on both sides to retain our own opinions, for the softening our hearts towards each other, the giving a check to this flood of unkindness, and restoring at least some small degree of love among our neighbors and countrymen? Do not you wish for this? Are you not fully convinced that malice, hatred, revenge, bitterness, whether in us or in you, in our hearts or yours, are an abomination to the Lord? Be our opinions right, or be they wrong these tempers are undeniably wrong. They are the broad road that leads to destruction, to the nethermost hell.

3. I do not suppose all the bitterness is on your side. I know there is too much on our side also — so much, that I fear many Protestants (so called) will be angry at me too for writing to you in this manner, and will say, “It is showing you too much favor; you deserve no such treatment at our hands.”

4. But I think you do. I think you deserve the tenderest regard I can show, were it only because the same God hath raised you and me from the dust of the earth, and has made us both capable of loving and enjoying Him to eternity; were it only because the Son of God has bought you and me with His own blood. How much more, if you are a person fearing God (as without question many of you are) and studying to have a conscience void of offence towards God and towards man!

5. I shall therefore endeavor, as mildly and inoffensively as I can, to remove in some measure the ground of your unkindness, by plainly declaring what our belief and what our practice is; that you may see we are not altogether such monsters as perhaps you imagined us to be.

A true Protestant may express his belief in these or the like words:–

6. As I am assured that there is an infinite and independent Being, and that it is impossible there should be more than one; so I believe that this one God is the Father of all things, especially of angels and men; that he is in a peculiar manner the Father of those whom he regenerates by his Spirit, whom he adopts in his Son as co-heirs with him, and crowns with an eternal inheritance; but in a still higher sense the Father of his only Son, whom he hath begotten from eternity.

I believe this Father of all, not only to be able to do whatsoever pleaseth him, but also to have an eternal right of making what and when and how he pleaseth, and of possess­ing and disposing of all that he has made; and that he of his own goodness created heaven and earth and all that is therein.

7. I believe that Jesus of Nazareth was the Savior of the world, the Messiah so long foretold; that, being anointed with the Holy Ghost, he was a Prophet, revealing to us the whole will of God; that he was a Priest who gave himself a sacrifice for sin, and still makes intercession for transgressors; that he is a King, who has all power in heaven and in earth, and will reign till he has subdued all things to himself.

I believe he is the proper, natural Son of God, God of God, very God of very God; and that he is the Lord of all, having absolute supreme universal dominion over all things; but more peculiarly our Lord, who believe in him, both by conquest, purchase, and voluntary obligation.

I believe that he was made man, joining the human nature with the divine in one person; being conceived by the singular operation of the Holy Ghost, and born of the blessed Virgin Mary, who, as well after as before she brought him forth, continued a pure and unspotted virgin.

I believe he suffered inexpressible pains both of body and soul, and at last death, even the death of the cross, at the time that Pontius Pilate governed Judaea under the Roman Emperor; that his body was then laid in the grave, and his soul went to the place of separate spirits; that the third day he rose again from the dead; that he ascended into heaven; where he remains in the midst of the throne of God, in the highest power and glory, as Mediator till the end of the world, as God to all eternity; that in the end he will come down from heaven to judge every man according to his works, both those
who shall be then alive and all who have died before that day.

8. I believe the infinite and eternal Spirit of God, equal with the Father and the Son, to be not only perfectly holy in himself, but the immediate cause of all holiness in us; enlightening our understandings, rectifying our wills and affections, renewing our natures, uniting our persons to Christ, assuring us of the adoption of sons, leading us in our actions, purifying and sanctifying our souls and bodies, to a full and eternal enjoyment of God.

9. I believe that Christ by his Apostles gathered unto himself a Church, to which he has continually added such as shall be saved; that this catholic (that is, universal) Church, extending to all nations and all ages, is holy in all its members, who have fellowship with God the Father, Son, and Holy Ghost; that they have fellowship with the holy angels, who constantly minister to these heirs of salvation; and with all the living members of Christ on earth, as well as all who are departed in His faith and fear.

10. I believe God forgives all the sins of them that truly repent and unfeignedly believe his holy gospel; and that at the last day all men shall rise again, every one with his own body. I believe that, as the unjust shall after their resurrection be tormented in hell for ever, so the just shall enjoy inconceivable happiness in the presence of God to all eternity.

11. Now, is there anything wrong in this? Is there any one point which you do not believe as well as we? But you think we ought to believe more. We will not now enter into the dispute. Only let me ask, If a man sincerely believes thus much, and practices accordingly, can any one possibly persuade you to think that such a man shall perish everlastingly?

12. “But does he practice accordingly?” If he does not, we grant all his faith will not save him. And this leads me to show you in few and plain words what the practice of a true Protestant is.

I say, a true Protestant: for I disclaim all common swearers, Sabbath-breakers, drunkards; all whoremongers, liars, cheats, extortioners; in a word, all that live in open sin. These are no Protestants; they are no Christians at all. Give them their own name: they are open heathens. They are the curse of the nation, the bane of society, the shame of mankind, the scum of the earth.

13. A true Protestant believes in God, has a full confidence in his mercy, fears him with a filial fear, and loves him with all his soul. He worships God in spirit and in truth, in everything gives him thanks; calls upon him with his heart as well as his lips at all times and in all places; honors his holy name and his Word, and serves him truly all the days of his life.

Now, do not you yourself approve of this? Is there any one point you can condemn? Do not you practice as well as approve of it? Can you ever be happy, if you do not? Can you ever expect true peace in this or glory in the world to come, if you do not believe in God through Christ? if you do not thus fear and love God? My dear friend, consider, I am not persuading you to leave or change your religion, but to follow after that fear and love of God without which all religion is vain. I say not a word to you about your opinions or
outward manner of worship. But I say, all worship is an abomination to the Lord, unless you worship him in spirit and in truth, with your heart as wall as your lips, with your spirit and with your understanding also. Be your form of worship what it will, but in everything give him thanks, else it is all but lost labor. Use whatever outward observances you please; but put your whole trust in him, but honor his holy name and his Word, and serve him truly all
the days of your life.

14. Again: a true Protestant loves his neighbor — that is, every man, friend or enemy, good or bad – as himself, as he loves his own soul, as Christ loved us. And as Christ laid down His life for us, so is he ready to lay down his life for his brethren. He shows this love by doing to all men in all points as he would they should do unto him. He loves, honors and obeys his father and mother, and helps them to the uttermost of his power. He honors and obeys the King and all that are put in authority under him. He cheerfully submits to all his governors, teachers, spiritual pastors, and masters. He behaves lowly and reverently to all his betters. He hurts nobody by word or deed. He is true and just in all his dealings. He bears no malice or hatred in his heart. He abstains from all evil-speaking lying and slandering; neither is guile found in his mouth. Knowing his body to be the temple of the Holy Ghost he keeps it in sobriety, temperance, and chastity. He does not desire other men’s goods; but is content with that he hath, labors to get his own living, and to do the whole will of God in that state of life unto which it has pleased God to call him.

15. Have you anything to reprove in this? Are you not herein even as he? If not (tell the truth), are you not con­demned both by God and your own conscience? Can you fall short of any one point hereof without falling short of being a Christian? Come, my brother and let us reason together. Are you right, if you only love your friend and hate your enemy? Do not even the heathens and publicans so? You are called to love your enemy to bless them that curse you, and to pray for them that despitefully use you and persecute you. But are you not disobedient to the heavenly calling? Does your tender love to all men – not only the good, but also the evil and unthankful – approve you the child of your Father which is in heaven? Otherwise, whatever you believe and whatever you practice, you are of your father the devil. Are you ready to lay down your life for your brethren? and do you do unto all as you would they should do unto you? If not, do not deceive your own soul: you are but an heathen still. Do you love, honor and obey your father and mother and help them to the utmost of your power? Do you honor and obey all in authority? all your governors, spiritual pastors, and masters? Do you behave lowly and reverently to all your betters? Do you hurt nobody by word or deed? Are you true and just in all your dealings? Do you take care to pay whatever you owe? Do you feel no malice, or envy, or revenge, no hatred or bitterness to any man? If you do, it is plain you are not of God; for all these are the tempers of the devil. Do you speak the truth from your heart to all men, and that in tenderness and love? Are you an ‘Israelite indeed, in whom is no guile’? Do you keep your body in sobriety, temperance, and chastity, as knowing it is the temple of the Holy Ghost and that, if any man defile the temple of God, him will God destroy? Have you learned, in every state wherein you are, therewith to be content? Do you labor to get your own living abhorring idleness as you abhor hell-fire ? The devil tempts other men; but an idle man tempts the devil: an idle man’s brain is the devil’s shop, where he is continually working mischief. Are you not slothful in business? Whatever your hand finds to do, do you do it with your might? And do you do all as unto the Lord, as a sacrifice unto God, acceptable in Christ Jesus?

This, and this alone is the old religion. This is true, primitive Christianity. Oh, when shall it spread over all the earth? When shall it be found both in us and you? Without waiting for others, let each of us, by the grace of God, amend one.

16. Are we not thus far agreed? Let us thank God for this, and receive it as a fresh token of his love. But if God still loveth us, we ought also to love one another. We ought, without this endless jangling about opinions, to provoke one another to love and to good works. Let the points wherein we differ stand aside: here are enough wherein we agree enough to be the ground of every Christian temper and of every Christian action.

O brethren, let us not still fall out by the way! I hope to see you in heaven. And if I practice the religion above described, you dare not say I shall go to hell. You cannot think so. None can persuade you to it. Your own conscience tells you the contrary. Then, if we cannot as yet think alike in all things, at least we may love alike. Herein we cannot possibly do amiss. For of one point none can doubt a moment, — “God is love; and he that dwelleth in love dwelleth in God, and God in him.”

17. In the name, then, and in the strength of God, let us resolve first, not to hurt one another; to do nothing unkind or unfriendly to each other, nothing which we would not have done to ourselves. Rather let us endeavor after every instance of a kind, friendly, and Christian behavior towards each other.

Let us resolve secondly, God being our helper, to speak nothing harsh or unkind of each other. The sure way to avoid this is to say all the good we can both of and to one another; in all our conversation, either with or concerning each other, to use only the language of love to speak with all softness and tenderness, with the most endearing expression which is consistent with truth and sincerity.

Let us, thirdly, resolve to harbor no unkind thought, no unfriendly temper, towards each other. Let us lay the axe to the root of the tree; let us examine all that rises in our heart, and suffer no disposition there which is contrary to tender affection. Then shall we easily refrain from unkind actions and words when the very root of bitterness is cut up.

Let us, fourthly, endeavor to help each other on in what­ever we are agreed leads to the kingdom. So far as we can, let us always rejoice to strengthen each other’s hands in God. Above all, let us each take heed to himself (since each must give an account of himself to God) that he fall not short of the religion of love, that he be not condemned in that he himself approveth. O let you and I (whatever others do) press on to the prize of our high calling! that, being justified by faith, we may have peace with God through our Lord Jesus Christ; that we may rejoice in God through Jesus Christ, by whom we have received the atonement; that the love of God may be shed abroad in our hearts by the Holy Ghost which is given unto us. Let us count all things but loss for the excellency of the knowledge of Jesus Christ our Lord; being ready for Him to suffer the loss of all things, and counting them but dung that we may win Christ.

–I am

Your affectionate servant for Christ’s sake.

 

A Catholic Spirit

“And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him, and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered: It is. If it be, give me thine hand.” 2 Kings 10:15.

1. It is allowed even by those who do not pay this great debt, that love is due to all mankind, the royal law, “Thou shalt love thy neighbour as thyself,” carrying its own evidence to all that hear it: and that, not according to the miserable construction put upon it by the zealots of old times, “Thou shalt love thy neighbour,” thy relation, acquaintance, friend, “and hate thine enemy;” not so; “I say unto you,” said our Lord, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children,” may appear so to all mankind, “of your Father which is in heaven; who maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

2. But it is sure, there is a peculiar love which we owe to those that love God. So David: “All my delight is upon the saints that are in the earth, and upon such as excel in virtue.” And so a greater than he: “A new commandment I give unto you, That ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:34, 35). This is that love on which the Apostle John so frequently and strongly insists: “This,” saith he, “is the message that ye heard from the beginning, that we should love one another” (1 John 3:11). “Hereby perceive we the love of God, because he laid down his life for us: and we ought,” if love should call us thereto, “to lay down our lives for the brethren” (verse 16). And again: “Beloved, let us love one another: for love is of God. He that loveth not, knoweth not God; for God is love” (4:7, 8). “Not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another (verses 10, 11).

3. All men approve of this; but do all men practise it? Daily experience shows the contrary. Where are even the Christians who “love one another as he hath given us commandment?” how many hindrances lie in the way! The two grand, general hindrances are, first, that they cannot all think alike and, in consequence of this, secondly, they cannot all walk alike; but in several smaller points their practice must differ in proportion to the difference of their sentiments.

4. But although a difference in opinions or modes of worship may prevent an entire external union, yet need it prevent our union in affection? Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may. Herein all the children of God may unite, notwithstanding these smaller differences. These remaining as they are, they may forward one another in love and in good works.

5. Surely in this respect the example of Jehu himself, as mixed a character as he was of, is well worthy both the attention and imitation of every serious Christian. “And when he was departed thence, he lighted on Jehonadab the son of Rechab coming to meet him; and he saluted him, and said to him, Is thine heart right, as my heart is with thy heart? And Jehonadab answered, It is. If it be, give me thine hand.”

The text naturally divides itself into two parts: —First, a question proposed by Jehu to Jehonadab: “Is thine heart right, as my heart is with thy heart?” Secondly, an offer made on Jehonadab’s answering, “It is:” “If it be, give me thine hand.”

I. 1. And, first, let us consider the question proposed by Jehu to Jehonadab, “Is thine heart right, as my heart is with thy heart?”

The very first thing we may observe in these words, is, that here is no inquiry concerning Jehonadab’s opinions. And yet it is certain, he held some which were very uncommon, indeed quite peculiar to himself; and some which had a close influence upon his practice; on which, likewise, he laid so great a stress, as to entail them upon his children’s children, to their latest posterity. This is evident from the account given by Jeremiah many years after his death: “I took Jaazaniah and his brethren and all his sons, and the whole house of the Rechabites, . . . and set before them pots full of wine, and cups, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab,” or Jehonadab, “the son of Rechab, our father” (it would be less ambiguous, if the words were placed thus: “Jehonadab our father, the son of Rechab,” out of love and reverence to whom, he probably desired his descendants might be called by his name), “commanded us, saying, ye shall drink no wine, neither ye, nor your sons for ever. Neither shall ye build house, nor sow seed; nor plant vineyard, nor have any: but all your days ye shall dwell in tents…. And we have obeyed, and done according to all that Jonadab our father commanded us” (Jer. 35:3–10).

2. And yet Jehu (although it seems to have been his manner both in things secular and religious, to drive furiously) does not concern himself at all with any of these things, but lets Jehonadab abound in his own sense. And neither of them appears to have given the other the least disturbance touching the opinions which he maintained.

3. It is very possible, that many good men now also may entertain peculiar opinions; and some of them may be as singular herein as even Jehonadab was. And it is certain, so long as we know but in part, that all men will not see all things alike. It is an unavoidable consequence of the present weakness and shortness of human understanding, that several men will be of several minds in religion as well as in common life. So it has been from the beginning of the world, and so it will be “till the restitution of all things.”

4. Nay, farther: although every man necessarily believes that every particular opinion which he holds is true (for to believe any opinion is not true, is the same thing as not to hold it); yet can no man be assured that all his own opinions, taken together, are true. Nay, every thinking man is assured they are not, seeing humanum est errare et nescire: “To be ignorant of many things, and to mistake in some, is the necessary condition of humanity.” This, therefore, he is sensible, is his own case. He knows, in the general, that he himself is mistaken; although in what particulars he mistakes, he does not, perhaps he cannot, know.

5. I say “perhaps he cannot know;” for who can tell how far invincible ignorance may extend? or (that comes to the same thing) invincible prejudice? —which is often so fixed in tender minds, that it is afterwards impossible to tear up what has taken so deep a root. And who can say, unless he knew every circumstance attending it, how far any mistake is culpable? seeing all guilt must suppose some concurrence of the will; of which he only can judge who searcheth the heart.

6. Every wise man, therefore, will allow others the same liberty of thinking which he desires they should allow him; and will no more insist on their embracing his opinions, than he would have them to insist on his embracing theirs. He bears with those who differ from him, and only asks him with whom he desires to unite in love that single question, “Is thy heart right, as my heart is with thy heart?”

7. We may, secondly, observe, that here is no inquiry made concerning Jehonadab’s mode of worship; although it is highly probable there was, in this respect also, a very wide difference between them. For we may well believe Jehonadab, as well as all his posterity, worshipped God at Jerusalem! whereas Jehu did not: he had more regard to state-policy than religion. And, therefore, although he slew the worshippers of Baal, and “destroyed Baal out of Israel,” yet from the convenient sin of Jeroboam, the worship of the “golden calves,” he “departed not” (2 Kings 10:29).

8. But even among men of an upright heart, men who desire to “have a conscience void of offence,” it must needs be, that, as long as there are various opinions, there will be various ways of worshipping God; seeing a variety of opinion necessarily implies a variety of practice. And as, in all ages, men have differed in nothing more than in their opinions concerning the Supreme Being, so in nothing have they more differed from each other, than in the manner of worshipping him. Had this been only in the heathen world, it would not have been at all surprising: for we know, these “by” their “wisdom knew not God;” nor, therefore, could they know how to worship him. But is it not strange, that even in the Christian world, although they all agree in the general, “God is a Spirit; and they that worship him must worship him in spirit and in truth;” yet the particular modes of worshipping God are almost as various as among the heathens?

9. And how shall we choose among so much variety? No man can choose for, or prescribe to, another. But every one must follow the dictates of his own conscience, in simplicity and godly sincerity. He must be fully persuaded in his own mind and then act according to the best light he has. Nor has any creature power to constrain another to walk by his own rule. God has given no right to any of the children of men thus to lord it over the conscience of his brethren; but every man must judge for himself, as every man must give an account of himself to God.

10. Although, therefore, every follower of Christ is obliged, by the very nature of the Christian institution, to be a member of some particular congregation or other, some Church, as it is usually termed (which implies a particular manner of worshipping God; for “two cannot walk together unless they be agreed”); yet none can be obliged by any power on earth but that of his own conscience, to prefer this or that congregation to another, this or that particular manner of worship. I know it is commonly supposed, that the place of our birth fixes the Church to which we ought to belong; that one, for instance, who is born in England, ought to be a member of that which is styled the Church of England, and consequently, to worship God in the particular manner which is prescribed by that Church. I was once a zealous maintainer of this; but I find many reasons to abate of this zeal. I fear it is attended with such difficulties as no reasonable man can get over. Not the least of which is, that if this rule had took place, there could have been no Reformation from Popery; seeing it entirely destroys the right of private judgement, on which that whole Reformation stands.

11. I dare not, therefore, presume to impose my mode of worship on any other. I believe it is truly primitive and apostolical: but my belief is no rule for another. I ask not, therefore, of him with whom I would unite in love, Are you of my church, of my congregation? Do you receive the same form of church government, and allow the same church officers, with me? Do you join in the same form of prayer wherein I worship God? I inquire not, Do you receive the supper of the Lord in the same posture and manner that I do? nor whether, in the administration of baptism, you agree with me in admitting sureties for the baptized, in the manner of administering it; or the age of those to whom it should be administered. Nay, I ask not of you (as clear as I am in my own mind), whether you allow baptism and the Lord’s supper at all. Let all these things stand by: we will talk of them, if need be, at a more convenient season, my only question at present is this, “Is thine heart right, as my heart is with thy heart?”

12. But what is properly implied in the question? I do not mean, What did Jehu imply therein? But, What should a follower of Christ understand thereby, when he proposes it to any of his brethren?

The first thing implied is this: Is thy heart right with God? Dost thou believe his being and his perfections? his eternity, immensity, wisdom, power? his justice, mercy, and truth? Dost thou believe that he now “upholdeth all things by the word of his power?” and that he governs even the most minute, even the most noxious, to his own glory, and the good of them that love him? hast thou a divine evidence, a supernatural conviction, of the things of God? Dost thou “walk by faith not by sight?” looking not at temporal things, but things eternal?

13. Dost thou believe in the Lord Jesus Christ, “God over all, blessed for ever?” Is he revealed in thy soul? Dost thou know Jesus Christ and him crucified? Does he dwell in thee, and thou in him? Is he formed in thy heart by faith? having absolutely disclaimed all thy own works, thy own righteousness, hast thou “submitted thyself unto the righteousness of God, which is by faith in Christ Jesus? Art thou “found in him, not having thy own righteousness, but the righteousness which is by faith?” And art thou, through him, “fighting the good fight of faith, and laying hold of eternal life?”

14. Is thy faith energoumene di agapes, —filled with the energy of love? Dost thou love God (I do not say “above all things,” for it is both an unscriptural and an ambiguous expression, but) “with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength?” Dost thou seek all thy happiness in him alone? And dost thou find what thou seekest? Does thy soul continually “magnify the Lord, and thy spirit rejoice in God thy Saviour?” having learned “in everything to give thanks, dost thou find “it is a joyful and a pleasant thing to be thankful?” Is God the centre of thy soul, the sum of all thy desires? Art thou accordingly laying up thy treasure in heaven, and counting all things else dung and dross? hath the love of God cast the love of the world out of thy soul? Then thou art “crucified to the world;” thou art dead to all below; and thy “life is hid with Christ in God.”

15. Art thou employed in doing, “not thy own will, but the will of him that sent thee” —of him that sent thee down to sojourn here awhile, to spend a few days in a strange land, till, having finished the work he hath given thee to do, thou return to thy Father’s house? Is it thy meat and drink “to do the will of thy Father which is in heaven?” Is thine eye single in all things? always fixed on him? always looking unto Jesus? Dost thou point at him in whatsoever thou doest? in all thy labour, thy business, thy conversation? aiming only at the glory of God in all, “whatsoever thou doest, either in word or deed, doing it all in the name of the Lord Jesus; giving thanks unto God, even the Father, through him?”

16. Does the love of God constrain thee to serve him with fear, to “rejoice unto him with reverence?” Art thou more afraid of displeasing God, than either of death or hell? Is nothing so terrible to thee as the thought of offending the eyes of his glory? Upon this ground, dost thou “hate all evil ways,” every transgression of his holy and perfect law; and herein “exercise thyself, to have a conscience void of offence toward God, and toward man?”

17. Is thy heart right toward thy neighbour? Dost thou love as thyself, all mankind, without exception? “If you love those only that love you, what thank have ye?” Do you “love your enemies?” Is your soul full of good-will, of tender affection, toward them? Do you love even the enemies of God, the unthankful and unholy? Do your bowels yearn over them? Could you “wish yourself” temporally “accursed” for their sake? And do you show this by “blessing them that curse you, and praying for those that despitefully use you, and persecute you?”

18. Do you show your love by your works? While you have time as you have opportunity, do you in fact “do good to all men,” neighbours or strangers, friends or enemies, good or bad? Do you do them all the good you can; endeavouring to supply all their wants; assisting them both in body and soul, to the uttermost of your power? —If thou art thus minded, may every Christian say, yea, if thou art but sincerely desirous of it, and following on till thou attain, then “thy heart is right, as my heart is with thy heart.”

II. 1. “If it be, give me thy hand.” I do not mean, “Be of my opinion.” You need not: I do not expect or desire it. Neither do I mean, “I will be of your opinion.” I cannot, it does not depend on my choice: I can no more think, than I can see or hear, as I will. Keep you your opinion; I mine; and that as steadily as ever. You need not even endeavour to come over to me, or bring me over to you. I do not desire you to dispute those points, or to hear or speak one word concerning them. Let all opinions alone on one side and the other: only “give me thine hand.”

2. I do not mean, “Embrace my modes of worship,” or, “I will embrace yours.” This also is a thing which does not depend either on your choice or mine. We must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable to God, and I will do the same. I believe the Episcopal form of church government to be scriptural and apostolical. If you think the Presbyterian or Independent is better, think so still, and act accordingly. I believe infants ought to be baptized; and that this may be done either by dipping or sprinkling. If you are otherwise persuaded, be so still, and follow your own persuasion. It appears to me, that forms of prayer are of excellent use, particularly in the great congregation. If you judge extemporary prayer to be of more use, act suitable to your own judgement. My sentiment is, that I ought not to forbid water, wherein persons may be baptized; and that I ought to eat bread and drink wine, as a memorial of my dying Master: however, if you are not convinced of this act according to the light you have. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these smaller points stand aside. Let them never come into sight “If thine heart is as my heart,” if thou lovest God and all mankind, I ask no more: “give me thine hand.”

3. I mean, first, love me: and that not only as thou lovest all mankind; not only as thou lovest thine enemies, or the enemies of God, those that hate thee, that “despitefully use thee, and persecute thee;” not only as a stranger, as one of whom thou knowest neither good nor evil, —I am not satisfied with this, —no; “if thine heart be right, as mine with thy heart,” then love me with a very tender affection, as a friend that is closer than a brother; as a brother in Christ, a fellow citizen of the New Jerusalem, a fellow soldier engaged in the same warfare, under the same Captain of our salvation. Love me as a companion in the kingdom and patience of Jesus, and a joint heir of his glory.

4. Love me (but in a higher degree than thou dost the bulk of mankind) with the love that is long-suffering and kind; that is patient, —if I am ignorant or out of the way, bearing and not increasing my burden; and is tender, soft, and compassionate still; that envieth not, if at any time it please God to prosper me in his work even more than thee. Love me with the love that is not provoked, either at my follies or infirmities; or even at my acting (if it should sometimes so appear to thee) not according to the will of God. Love me so as to think no evil of me; to put away all jealousy and evil-surmising. Love me with the love that covereth all things; that never reveals either my faults or infirmities, —that believeth all things; is always willing to think the best, to put the fairest construction on all my words and actions, —that hopeth all things; either that the thing related was never done; or not done with such circumstances as are related; or, at least, that it was done with a good-intention, or in a sudden stress of temptation. And hope to the end, that whatever is amiss will, by the grace of God, be corrected; and whatever is wanting, supplied, through the riches of his mercy in Christ Jesus.

5. I mean, Secondly, commend me to God in all thy prayers; wrestle with him in my behalf, that he would speedily correct what he sees amiss, and supply what is wanting in me. In thy nearest access to the throne of grace, beg of him who is then very present with thee, that my heart may be more as thy heart, more right both toward God and toward man; that I may have a fuller conviction of things not seen, and a stronger view of the love of God in Christ Jesus; may more steadily walk by faith, not by sight; and more earnestly grasp eternal life. Pray that the love of God and of all mankind may be more largely poured into my heart; that I may be more fervent and active in doing the will of my Father which is in heaven, more zealous of good works, and more careful to abstain from all appearance of evil.

6. I mean, Thirdly, provoke me to love and to good works. Second thy prayer, as thou hast opportunity, by speaking to me, in love, whatsoever thou believest to be for my soul’s health. Quicken me in the work which God has given me to do, and instruct me how to do it more perfectly. Yea, “smite me friendly, and reprove me,” whereinsoever I appear to thee to be doing rather my own will, than the will of him that sent me. O speak and spare not, whatever thou believest may conduce, either to the amending my faults, the strengthening my weakness, the building me up in love, or the making me more fit, in any kind, for the Master’s use.

7. I mean, Lastly, love me not in word only, but in deed and in truth. So far as in conscience thou canst (retaining still thy own opinions, and thy own manner of worshipping God), join with me in the work of God; and let us go on hand in hand. And thus far, it is certain, thou mayest go. Speak honourably wherever thou art, of the work of God, by whomsoever he works, and kindly of his messengers. And, if it be in thy power, not only sympathize with them when they are in any difficulty or distress, but give them a cheerful and effectual assistance, that they may glorify God on thy behalf.

8. Two things should be observed with regard to what has been spoken under this last head: the one, that whatsoever love, whatsoever offices of love, whatsoever spiritual or temporal assistance, I claim from him whose heart is right, as my heart is with his, the same I am ready, by the grace of God, according to my measure, to give him: the other, that I have not made this claim in behalf of myself only, but of all whose heart is right toward God and man, that we may all love one another as Christ hath loved us.

III. 1. One inference we may make from what has been said. We may learn from hence, what is a catholic spirit.

There is scarce any expression which has been more grossly misunderstood, and more dangerously misapplied, than this: but it will be easy for any who calmly consider the preceding observations, to correct any such misapprehensions of it, and to prevent any such misapplication.

For, from hence we may learn, first, that a catholic spirit is not speculative latitudinarianism. It is not an indifference to all opinions: this is the spawn of hell, not the offspring of heaven. This unsettledness of thought, this being “driven to and fro, and tossed about with every wind of doctrine,” is a great curse, not a blessing, an irreconcilable enemy, not a friend, to true catholicism. A man of a truly catholic spirit has not now his religion to seek. He is fixed as the sun in his judgement concerning the main branches of Christian doctrine. It is true, he is always ready to hear and weigh whatsoever can be offered against his principles; but as this does not show any wavering in his own mind, so neither does it occasion any. He does not halt between two opinions, nor vainly endeavour to blend them into one. Observe this, you who know not what spirit ye are of: who call yourselves men of a catholic spirit, only because you are of a muddy understanding; because your mind is all in a mist; because you have no settled, consistent principles, but are for jumbling all opinions together. Be convinced, that you have quite missed your way; you know not where you are. You think you are got into the very spirit of Christ; when, in truth, you are nearer the spirit of Antichrist. Go, first, and learn the first elements of the gospel of Christ, and then shall you learn to be of a truly catholic spirit.

2. From what has been said, we may learn, secondly, that a catholic spirit is not any kind of practical latitudinarianism. It is not indifference as to public worship, or as to the outward manner of performing it. This, likewise, would not be a blessing but a curse. Far from being an help thereto, it would, so long as it remained, be an unspeakable hindrance to the worshipping of God in spirit and in truth. But the man of a truly catholic spirit, having weighed all things in the balance of the sanctuary, has no doubt, no scruple at all, concerning that particular mode of worship wherein he joins. He is clearly convinced, that this manner of worshipping God is both scriptural and rational. He knows none in the world which is more scriptural, none which is more rational. Therefore, without rambling hither and thither, he cleaves close thereto, and praises God for the opportunity of so doing.

3. Hence we may, thirdly, learn, that a catholic spirit is not indifference to all congregations. This is another sort of latitudinarianism, no less absurd and unscriptural than the former. But it is far from a man of a truly catholic spirit. He is fixed in his congregation as well as his principles. He is united to one, not only in spirit, but by all the outward ties of Christian fellowship. There he partakes of all the ordinances of God. There he receives the supper of the Lord. There he pours out his soul in public prayer, and joins in public praise and thanksgiving. There he rejoices to hear the word of reconciliation, the gospel of the grace of God. With these his nearest, his best-beloved brethren, on solemn occasions, he seeks God by fasting. These particularly he watches over in love, as they do over his soul; admonishing, exhorting, comforting, reproving, and every way building up each other in the faith. These he regards as his own household; and therefore, according to the ability God has given him, naturally cares for them, and provides that they may have all the things that are needful for life and godliness.

4. But while he is steadily fixed in his religious principles in what he believes to be the truth as it is in Jesus; while he firmly adheres to that worship of God which he judges to be most acceptable in his sight; and while he is united by the tenderest and closest ties to one particular congregation, —his heart is enlarged toward all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbours and strangers, friends and enemies. This is catholic or universal love. And he that has this is of a catholic spirit. For love alone gives the title to this character: catholic love is a catholic spirit.

5. If, then, we take this word in the strictest sense, a man of a catholic spirit is one who, in the manner above-mentioned, gives his hand to all whose hearts are right with his heart: one who knows how to value, and praise God for, all the advantages he enjoys, with regard to the knowledge of the things of God, the true scriptural manner of worshipping him, and, above all, his union with a congregation fearing God and working righteousness: one who, retaining these blessings with the strictest care, keeping them as the apple of his eye, at the same time loves—as friends, as brethren in the Lord, as members of Christ and children of God, as joint partakers now of the present kingdom of God, and fellow heirs of his eternal kingdom—all, of whatever opinion or worship, or congregation, who believe in the Lord Jesus Christ; who love God and man; who, rejoicing to please, and fearing to offend God, are careful to abstain from evil, and zealous of good works. He is the man of a truly catholic spirit, who bears all these continually upon his heart; who having an unspeakable tenderness for their persons, and longing for their welfare, does not cease to commend them to God in prayer, as well as to plead their cause before men; who speaks comfortably to them, and labours, by all his words, to strengthen their hands in God. He assists them to the uttermost of his power in all things, spiritual and temporal. He is ready “to spend and be spent for them;” yea, to lay down his life for their sake.

6. Thou, O man of God, think on these things! If thou art already in this way, go on. If thou hast heretofore mistook the path, bless God who hath brought thee back! And now run the race which is set before thee, in the royal way of universal love. Take heed, lest thou be either wavering in thy judgement, or straitened in thy bowels: but keep an even pace, rooted in the faith once delivered to the saints, and grounded in love, in true catholic love, till thou art swallowed up in love for ever and ever!

[Charles Wesley’s hymn, CATHOLIC LOVE, added in some editions:
Weary of all this wordy strife,
These notions, forms, and modes, and names,
To Thee, the way, the Truth, the Life,
Whose love my simple heart inflames,
Divinely taught, at last I fly,
With Thee and Thine to live and die.

Forth from the midst of Babel brought,
Parties and sects I cast behind;
Enlarged my heart, and free my thought,
Where’er the latent truth I find
The latent truth with joy to own,
And bow to Jesus’ name alone.

Redeem’d by Thine almighty grace,
I taste my glorious liberty,
With open arms the world embrace,
But cleave to those who cleave to Thee;
But only in Thy saints delight,
Who walk with God in purest white.

One with the little flock I rest,
The members sound who hold the head.
The chosen few, with pardon blest
And by th’ anointing Spirit led
Into the mind that was in Thee
Into the depths of Deity.

My brethren, friends, and kinsmen these
Who do my heavenly Father’s will;
Who aim at perfect holiness,
And all Thy counsels to fulfil,
Athirst to be whate’er Thou art,
And love their God with all their heart.

For these, howe’er in flesh disjoin’d,
Where’er dispersed o’er earth abroad,
Unfeign’d, unbounded love I find
And constant as the life of God
Fountain of life, from thence it sprung,
As pure, as even, and as strong.

Join’d to the hidden church unknown
In this sure bond of perfectness
Obscurely safe, I dwell alone
And glory in th’ uniting grace,
To me, to each believer given,
To all Thy saints in earth and heaven.

Charles Wesley]