ardent wish for union among all those of different denominations and opinions who love the Lord Jesus Christ; and on such a subject he was speaking to a kindred mind; for no man ever set a better example of Christian charity, and nowhere is the excellence and obligation of that temper more forcibly drawn and inculcated than in his most interesting sermon on "A Catholic Spirit." With such a testimony and example before them, his followers would be the most inexcusable class of Christians were they to indulge in that selfish sectarianism with which he was so often unjustly charged; and for which they, though not faultless in this respect, have also been censured more frequently and indiscriminately than they have merited. It would scarcely be doing justice to this part of Mr. Wesley's character not to insert an extract from the sermon alluded to:

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Is thy heart right with God? 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 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.'

6

"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 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 memorials 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 be as my heart,' if thou love God and all mankind, I ask no more: 'Give me thy hand.'

"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.

"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 this 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 sud. den stress of temptation. And hope to the end, that what. ever is amiss will, by the grace of God be corrected, and

whatever is wanting supplied, through the riches of his mercy in Christ Jesus." (Sermons.)

And then, having shown how a catholic spirit differs from practical and speculative latitudinarianism and indifference, he concludes: "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.'” (Sermons.)

The

The first CONFERENCE was held in June, 1744. societies had spread through various parts of the kingdom; and a number of preachers, under the name of assistants and helpers, the former being superintendents of the latter, had been engaged by Mr. Wesley in the work. Some clergymen, also, more or less co-operated to promote these attempts to spread the flame of true religion, and were not yet afraid of the cross. These circumstances led to the distribution of different parts of the kingdom into circuits, to which certain preachers were for a time appointed, and were then removed to others. The superintendence of the whole was in the two brothers, but particularly in Mr. John Wes

To

ley. The annual conferences afforded, therefore, an admi rable opportunity of conversing on important points and distinctions of doctrine, that all might "speak the same thing" in their public ministrations; and of agreeing upon such a discipline as the new circumstances in which the societies were placed might require. The labours of the preachers for the ensuing year were also arranged; and consultation was held on all matters connected with the promotion of the work of God, in which they were engaged. Every thing went on, however, not on preconceived plan, but "step by step," as circumstances suggested, and led the way. the great principle of doing good to the souls of men, every thing was subordinated; not excepting even their prejudices and fears, as will appear from the minutes of the first conference, which was held in London, as just stated, in 1744. The ultimate separation of the societies from the Church, after the death of the first agents in the work, was at that early period contemplated as a possibil ity, and made a subject of conversation; and the resolu tion was, "We do and will do all we can to prevent those consequences which are supposed to be likely to happen after our death; but we cannot, in good conscience, neglect the present opportunity of saving souls while we live, for fear of consequences which may possibly, or probably, happen after we are dead." To this principle Mr. Wesley was "faithful unto death," and it is the true key to his public conduct. His brother, after some years, less steadily adhered to it; and most of the clergymen, who attached themselves to Mr. Wesley in the earlier periods of Methodism, found it too bold a position, and one which exposed them to too severe a fire, to be maintained by them. It required a firmer courage than theirs to hold out at such a post; but the founder of Methodism never betrayed the trust which circumstances had laid upon him.

CHAPTER VIII.

THE year 1745 was chiefly spent by Mr. Charles Wesley in London, Bristol, and Wales. In the early part of the next year, he paid a visit to a society raised up by Mr. Whitefield at Plymouth, and from thence proceeded into

Cornwall, where he preached in various places with great success; but in some of them amidst much persecution. He reviewed this journey with great thankfulness, because of the effects which had been produced by his ministry; and at the close of it he wrote the hymn beginning with the stanza,—

"All thanks be to God,

Who scatters abroad
Throughout every place,

By the least of his servants, his savour of grace:
Who the victory gave

The praise let him have;

For the work he hath done;

All honour and glory to Jesus alone !"

On his return to London, through the introduction of Mr. E. Perronet, a pious young man, he visited the Rev. Vincent Perronet, the venerable vicar of Shoreham, in Kent, a very holy and excellent clergyman, of whose wise and considerate counsels the Wesleys afterward frequently availed themselves, in all matters which involved particular difficulty. The name of Wesley was, however, it seems, every where become a signal for riot; for being invited to perform service in Shoreham church, "as soon," says he, "as I began to preach, the wild beasts began roaring, stamping, blaspheming, ringing the bells, and turning the church into a bear garden. I spoke on for half an hour, though only the nearest could hear. The rioters followed us to Mr. Perronet's house, raging, threatening, and throwing stones. Charles Perronet hung over me to intercept the blows. They continued their uproar after we got into the house." (Journal.) Mr. E. Perronet returned with him to London, and accompanied him on a tour to the north. On the way, they visited Staffordshire, which was still riotous and persecuting; and Mr. Charles Wesley's young friend had a second specimen of the violent and ignorant prejudice with which these modern apostles were followed. The mob beset the house at Tippen Green, and, beating at the door, demanded entrance. "I sat still," says he, "in the midst of them for half an hour, and was a little concerned for E. Perronet, lest such rough treatment, at his first setting out, should daunt him. But he abounded in valour, and was for reasoning with the wild beasts before they had spent any of their violence. He got a deal of