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 supe per 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 evegysμevn di' ayarns,-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 al 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 every thing 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?”

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16. Does the love of God constrain thee to serve him with fear,-to rejoice untɔ 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 l.is holy and perfect law; and herein "exercise thyself to have a conscience void of offence towards God, and towards man?"

17. Is thy heart right towards 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 towards 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."

"Be of my

II. 1. "If it be, give me thy hand." I do not mean, 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 em brace 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 accepta ble 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 suitably 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, 1 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 man kind) 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 ollies 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 towards God and towards 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. Oh 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, whatso ever 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 towards 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 misun derstood, 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. 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 judgment 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 to be of a truly catholic spirit.

learn

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 t. This, likewise, would not be a blessing but a curse. Far from being a help thereto, it would, so long as it remained, be an unspeak able hinderance 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 VOL. I.

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He is clearly con

that particular mode of worship wherein he joins. vinced, 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 towards 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,