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ground that he did transgress canon law. No doubt the same objector would scorn as Jesuitical the suggestion that Catholic principles may outwardly be contravened in the interest of their true essence. The late Bishop Satterlee of Washington, D.C., was an ardent supporter of the Protestant Episcopal Mission in Mexico. The

Mission now numbers some two thousand communicants, and it is known in Episcopalian circles as the Mexican Church. Bishop Charles H. Brent, in describing Dr. Satterlee's approval of the arrangement

"to intrude in the domain of the venerable and fully organized Church which had held jurisdiction for centuries," tells us that the vocation of the Church of Bishop Satterlee's allegiance "demanded that in given circumstances she should organize in Roman Catholic countries. Nor was he looking for sectarian glory in advocating this course.

He felt that true Catholicity

demanded it."

Perhaps this is the dis

position that George Whitefield had in mind when he said of Howell Harris, "He is of a most catholic spirit, and therefore is styled a dissenter."

Burke's inability to draw up an indictment against an entire people should be thought of when considering the Church of England and the Evangelical Revival. Fortunately the narrative can be reviewed without partisanship. It would seem that the Church at heart was proud of Wesley. For a lifetime he had served at her altars. His last years witnessed memorable scenes, the fitting complement to occurrences of a half-century before, with handsome expiations for the former slowness of heart to believe. When were the churches and the cathedrals, and even the University Church of St. Mary's, more thronged with eager and expectant worshipping folk?

1 Charles H. Brent, A Master Builder.

And

what, indeed, could Wesley have accomplished without the affectionate co-operation of a not inconsiderable number of the clergy who, from Archbishop Potter to Mr. Grimshaw of Haworth, stood by him through evil report and good report?

ΧΙ

WESLEY THE HUMAN

LEST, having put into prominence the churchly concerns which bulked in Wesley's life story, we should lose perspective, it is agreeable to return to aspects of his career in which a broad humanity found other scope. Critical estimates of the preacher easily pass into eulogy, not because he was a bundle of priggish virtues, but for the same reason as that by which the vigour of an oak tree always inclines us to make little of its knotted coat. Few men have been subject to keener scrutiny, and none have more worthily met the ordeal. An anthology of Wesley's limitations might be compiled from the mass of literature

centring around his name. He believed in witchcraft, and disliked any scepticism about demons, on the ground that doubt about devils involved doubt about Holy Scripture. The ordinary reader can be merciful to a clergyman whose date was nearer than is ours to the date of the first Prayer Book of Edward VI., with its form. of exorcism at the Baptism of Infants. This man who declared, "We think, and let think," could, make the vicinage uncomfortable for one whose thoughts were much at variance from the standard of the Articles and Homilies. And he was equal to sustaining an aversion such as he had toward Count Zinzendorf. Indeed, Wesley kept more than one bête noire in his backyard.

A writer in the Cambridge History speaks of our preacher's "aspect of imperious tyrannic strength. There is general agreement that at least one ponti

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