The works of the Rev. John Wesley, Vol. 03 (of 32)

by John Wesley

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. It 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 judgment. 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 an 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 burthen, 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 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, thro’ 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, wherein soever 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 strengthning 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 mayst 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 chearful 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 grosly 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 tost about with every wind of doctrine, is a great curse not a blessing; an irreconcileable enemy not a friend to true Catholicism. A man of a truly Catholic spirit, has not now his religion to seek. He is fixt as the sun in his judgment concerning the main branches of Christian doctrine. ’Tis true, he is always ready to hear and weigh, whatsoever can be offered against his principles. But as this does not shew 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.