Chapter V: Part 5

6. And yet there may be a still wider difference than this. He who differs from us in judgment or practice, may possibly stand at a greater distance from us, in affection than in judgment. And this indeed is a very natural and a very common effect of the other. The differences which begin in points of opinion, seldom terminate there. They generally spread into the affections, and then separate chief friends. Nor are any animosities so deep and irreconcileable, as those that spring from disagreement in religion. For this cause the bitterest enemies of a man, are those of his own houshold. For this the father rises against his own children, and the children against the father; and perhaps persecute each other even to the death, thinking all the time they are doing God service. It is therefore nothing more than we may expect, if those who differ from us either in religious opinions or practice, soon contract a sharpness, yea bitterness toward us; if they are more and more prejudiced against us, till they conceive as ill an opinion of our persons as of our principles. An almost necessary consequence of this will be, they will speak in the same manner as they think of us. They will set themselves in opposition to us, and as far as they are able hinder our work: seeing it does not appear to them to be the work of God, but either of man or of the devil. He that thinks, speaks and acts in such a manner as this, in the highest sense, _followeth not us_.

7. I do not indeed conceive, That the person of whom the apostle speaks in the text (altho’ we have no particular account of him, either in the context, or in any other part of holy writ) went so far as this. We have no ground to suppose, That there was any material difference between him and the apostles; much less that he had any prejudice either against them or their Master. It seems we may gather thus much from our Lord’s own words, which immediately follow the text, _There is no man which shall do a miracle in my name, that can lightly speak evil of me_. But I purposely put the case in the strongest light, adding all the circumstances which can well be conceived: that being forewarned of the temptation in its full strength, we may in no case yield to it, and fight against God.

III. 1. Suppose then a man have no intercourse with us, suppose he be not of our party, suppose he separate from our church, yea, and widely differ from us, both in judgment, practice, and affection: yet if we see even this man _casting out devils, Jesus saith, Forbid him not_. This important direction of our Lord, I am, in the third place, to explain.

2. If we see this man casting out devils――But ’tis well, if in such a case, we would believe even what we saw with our eyes, if we did not give the lie to our own senses. He must be little acquainted with human nature, who does not immediately perceive, how extremely unready we should be, to believe that any man does cast out devils, who _followeth not us_, in all, or most of the senses above-recited. I had almost said, In any of them: seeing we may easily learn even from what passes in our own breasts, How unwilling men are, to allow any thing good in those, who do not in all things agree with themselves.

3. “But what is a sufficient, reasonable proof that a man does (in the sense above) cast out devils?” The answer is easy. Is there full proof, 1. That a person before us was a gross, open sinner? Secondly, That he is not so now; that he has broke off his sins, and lives a Christian life? And, thirdly, That his change was wrought by his hearing this man preach? If these three points be plain and undeniable, then you have sufficient, reasonable proof, such as you cannot resist without wilful sin, That this man casts out devils.

4. *Then _forbid him not_. Beware how you attempt to hinder him, either by your authority, or arguments, or persuasions. Do not in any wise strive to prevent his using all the power which God has given him. If you have _authority_ with him, do not use that authority, to stop the work of God. Do not furnish him with _reasons_, why he ought not any more to speak in the name of Jesus. Satan will not fail to supply him with these, if you do not second him therein. _Persuade_ him not, to depart from the work. If he should give place to the devil and you, many souls might perish in their iniquity, but their blood would God require at _your_ hands.

5. “But what if he be only a _Layman_ who casts out devils? Ought I not to forbid him then?”

Is the fact allowed? Is there reasonable proof, That this man has or does _cast out devils_? If there is, forbid him not: no, not at the peril of your soul. Shall not God work by whom he will work? _No man can do these works unless God is with him_, unless God hath sent him for this very thing. But if God hath sent him, will you call him back? Will you forbid him to go?

6. “But I do not know, That he is sent of God.” _Now herein is a marvellous thing_ (may any of the seals of his mission say, any whom he hath brought from Satan to God) _that ye know not whence this man is, and behold he hath opened mine eyes! If this man were not of God, he could do nothing._ If you doubt the fact, send for the parents of the man: send for his brethren, friends, acquaintance. But if you cannot doubt this, if you must needs acknowledge, _That a notable miracle hath been wrought_, then with what conscience, with what face can you _charge_ him whom God hath sent, _not to speak any more in his name_?

7. I allow, That it is _highly expedient_, whoever preaches in his name, should have an outward as well as an inward call. But that it is _absolutely necessary_ I deny.

“Nay, is not the scripture express? _No man taketh this honour unto himself, but he that is called of God, as was Aaron?_” Heb. v. 4.

Numberless times has this text been quoted on the occasion, as containing the very strength of the cause. But surely never was so unhappy a quotation. For, first, _Aaron_ was not called to preach at all. He was called _to offer gifts and sacrifice for sin_. That was his peculiar employment. Secondly, These men do not offer sacrifice at all; but only preach, which _Aaron_ did not. Therefore it is not possible to find one text in all the Bible, which is more wide of the point than this.

8. “But what was the practice of the apostolic age?” You may easily see in the _Acts of the apostles_. In the 8th chapter we read, _There was a great persecution against the church which was at Jerusalem: and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles_, ver. 1. _Therefore they that were scattered abroad, went every-where preaching the word_, ver. 4. Now were all these outwardly called to preach? No man in his senses can think so. Here then is an undeniable proof, what was the practice of the apostolic age. Here you see not one, but a multitude of _Lay-preachers_, men that were only sent of God.

9. Indeed so far is the practice of the apostolic age, from inclining us to think it was _unlawful_ for a man to preach before he was ordained, that we have reason to think, it was then accounted _necessary_. Certainly the practice and the direction of the apostle _Paul_ was, to _prove_ a man before he was ordained at all. _Let these_, (the deacons) says he, _first be proved: then let them use the office of a deacon_――1 Tim. iii. 10. Proved? How? By setting them to construe a sentence of _Greek_? And asking them a few common-place questions? O amazing proof of a minister of Christ! Nay: but by making a clear, open trial (as is still done by most of the Protestant churches in _Europe_) not only whether their lives be holy and unblameable, but whether they have such gifts as are absolutely and indispensably necessary, in order to edify the church of Christ.

10. *“But what if a man has these? And has brought sinners to repentance? And yet the bishop will not ordain him?” Then the bishop does _forbid him to cast out devils_. But I dare not forbid him. I have published my reasons to all the world. Yet ’tis still insisted, I ought to do it. You who insist upon it, answer those reasons. I know not that any have done this yet, or even made an attempt of doing it. Only some have spoken of them as very weak and trifling. And this was prudent enough. For ’tis far easier to despise, at least, seem to despise an argument than to answer it. Yet till this is done I must say, when I have reasonable proof that any man does cast out devils, Whatever others do, I dare not forbid him, lest I be found even to fight against God.

11. And whosoever thou art that fearest God, _forbid him not_, either directly or indirectly. There are many ways of doing this. You indirectly forbid him, if you either wholly deny, or despise and make little account of the work which God has wrought by his hands. You indirectly forbid him, when you discourage him in his work, by drawing him into disputes concerning it, by raising objections against it, or frighting him with consequences, which very possibly will never be. You forbid him, when you shew any unkindness toward him, either in language or behaviour: and much more, when you speak of him to others, either in an unkind or a contemptuous manner: when you endeavour to represent him to any, either in an odious or a despicable light. You are forbidding him all the time you are speaking evil of him, or making no account of his labours. O forbid him not in any of these ways: nor by forbidding others to hear him, by discouraging sinners from hearing that word, which is able to save their souls.

12. Yea, if you would observe our Lord’s direction in its full meaning and extent, then remember his word, _He that is not for us, is against us; and he that gathereth not with me, scattereth_. He that gathereth not men into the kingdom of God, assuredly scatters them from it. For there can be no neuter in this war. Every one is either on God’s side or on Satan’s. Are you on God’s side? Then you will not only not forbid any man that _casts out devils_, but you will labour to the uttermost of your power, to forward him in the work. You will readily acknowledge the work of God, and confess the greatness of it. You will remove all difficulties and objections, as far as may be, out of his way. You will strengthen his hands by speaking honourably of him before all men, and avowing the things which you have seen and heard. You will encourage others to attend upon his word, to hear him whom God hath sent. And you will omit no actual proof of tender love, which God gives you an opportunity of shewing him.

IV. 1. If we willingly fail in any of these points, if we either directly or indirectly forbid him, _because he followeth not us_, then we are _Bigots_. This is the inference I draw from what has been said. But the term _bigotry_, I fear, as frequently as it is used, is almost as little understood as _Enthusiasm_. It is, too strong an attachment to, or fondness for, our own party, opinion, church and religion. Therefore he is a _bigot_, who is so fond of any of these, so strongly attached to them, as to forbid any who cast out devils, because he differs from himself, in any or all these particulars.

2. *Do _you_ beware of this. Take care, 1. That you do not convict yourself of _bigotry_, by your unreadiness to believe, that any man does cast out devils, who differs from you. And if you are clear thus far, if you acknowledge the fact, then examine yourself, secondly. Am I not convicted of _bigotry_ in this, in forbidding him, directly or indirectly? Do I not directly forbid him on this ground, because he is not of my _party_? Because he does not fall in with my _opinions_? Or because he does not worship God according to that scheme of _religion_, which I have received from my fathers?

3. *Examine yourself, do I not indirectly at least forbid him, on any of these grounds? Am I not sorry, that God should thus own and bless a man that holds such erroneous opinions? Do I not discourage him, because he is not of my church? By disputing with him concerning it, by raising objections, and by perplexing his mind with distant consequences? Do I shew no anger, contempt or unkindness of any sort, either in my words or actions? Do I not mention behind his back, his (real or supposed) faults? His defects or infirmities? Do not I hinder sinners from hearing his word? If you do any of these things, you are a _bigot_ to this day.

4. _Search me, O Lord, and prove me. Try out my reins and my heart! Look well if there be any way of_ bigotry _in me, and lead me in the way everlasting._ In order to examine ourselves throughly, let the case be proposed in the strongest manner. What if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of _bigotry_. Yea, if it could be supposed, that I should see a Jew, a Deist, or a Turk doing the same, were I to forbid him either directly or indirectly, I should be no better than a _bigot_ still.

5. O stand clear of this. But be not content with not forbidding any that casts out devils. *’Tis well, to go thus far, but do not stop here. If you will avoid all _bigotry_, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are: defend his character and his mission. Enlarge as far as you can his sphere of action. Shew him all kindness in word and deed. And cease not to cry to God in his behalf, that he may save both himself and them that hear him.

6. I need add but one caution. Think not, the _bigotry_ of another, is any excuse for your own. ’Tis not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The apostles forbad another to do what they did themselves. But beware of retorting. It is not your part, to return evil for evil. Another’s not observing the direction of our Lord is no reason why you should neglect it. Nay, but let him have all the _bigotry_ to himself. If he forbids _you_, do not you forbid _him_. Rather labour and watch and pray the more, to confirm your love toward him. If he speaks all manner of evil of _you_, speak all manner of good (that is true) of _him_. Imitate herein that glorious saying of a great man (O that he had always breathed the same spirit!) “Let _Luther_ call me an hundred devils: I will still reverence him as a messenger of God.”

SERMON XXXIX.

CATHOLIC SPIRIT.
2 KINGS x. 15.

_And when he was departed thence, he lighted on_ Jehonadab _the
son of_ Rechab _coming to meet him. And he saluted him and
said, Is thine heart right as my heart is with thy heart? And_
Jehonadab _answered, It is. If it be, give me thine hand._

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_, saith 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 another. By this shall all men know that ye are my disciples, if ye have love one to another_: John xiii. 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 c. iii. 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_, v. 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_, c. iv. 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_, v. 10, 11.

3. All men approve of this. But do all men practise it? Daily experience shews 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 intire 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 mixt 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, 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 enquiry concerning _Jehonadab_’s opinions. And yet ’tis 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 intail 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 descendents 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. xxxv. 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. ’Tis very possible, that many good men now also may entertain peculiar opinions: and some of them maybe as singular herein, as even ♦_Jehonadab_ was. And ’tis 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. Altho’ 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. Altho’ in what particulars he mistakes, he does not, perhaps 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 so fixt 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 thine heart right, as my heart is with thy heart_?

7. We may, secondly, observe, That here is no enquiry made, concerning _Jehonadab_’s mode of worship: altho’ it is highly probably, 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 altho’ 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 x. 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, altho’ 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 chuse, among so much variety? No man can chuse 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. Altho’ 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 stiled _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, that 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 intirely destroys the right of private judgment, 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 administring it? Or the age of these to whom it should be administred? 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 in 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, thro’ him, _fighting the good fight of faith, and laying hold of eternal life_?

14. Is thy faith ἐνεργουμένη δι’ ἀγάπης. 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 every thing to give thanks_, dost thou find, _it is a joyful and a pleasant thing to be thankful_? Is God the center 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 a-while, 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 fixt on him? Always _looking unto Jesus_? Dost thou point at him in whatsoever thou dost? In all thy labour, thy business, thy conversation? Aiming only at the glory of God in all? _Whatsoever_ thou dost, either _in word or deed, doing it all in the name of the Lord Jesus, giving thanks unto_ God, _even the Father thro’ 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 you?_ 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) _accurst_ for their sake? And do you shew this, by _blessing them that curse you, and praying for those that despitefully use you and persecute you_?

18. Do you shew 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 thine 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. 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_.

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 _Catholick 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 _Catholick 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 _Catholick spirit_. He is fixt 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 houshold, 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 fixt 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 judgment, 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.

SERMON XL.

CHRISTIAN PERFECTION.
PHIL. iii. 12.

_Not as tho’ I had already attained, either were already perfect._

1. THERE is scarce any expression in holy writ, which has given more offence than this. The word _perfect_ is what many cannot bear. The very sound of it is an abomination to them. And whosoever _preaches perfection_ (as the phrase is) _i. e._ asserts that it is attainable in this life, runs great hazard of being accounted by them, worse than a Heathen man or a Publican.

2. And hence some have advised, wholly to lay aside the use of those expressions: “because they have given so great offence.” But are they not found in the oracles of God? If so, by what authority, can any messenger of God lay them aside, even tho’ all men should be offended? We have not so learned Christ; neither may we thus give place to the devil. Whatsoever God hath spoken, that will we speak, whether men will hear, or whether they will forbear: knowing that then alone can any minister of Christ be _pure from the blood of all men_, when he hath _not shunned to declare unto them all the counsel of God_.

3. We may not therefore lay these expressions aside, seeing they are the words of God, and not of man. But we may, and ought to explain the meaning of them; that those who are sincere of heart, may not err to the right-hand or to the left, from the mark of the prize of their high calling. And this is the more needful to be done, because in the verse already repeated, the apostle speaks of himself as not perfect: _not_, saith he, _as tho’ I were already perfect_. And yet immediately after, in the fifteenth verse, he speaks of himself, yea and many others, as perfect. _Let us_, saith he, _as many as be perfect, be thus minded_.

4. In order therefore to remove the difficulty arising from this seeming contradiction, as well as to give light to them who are pressing forward to the mark, and that those who are lame be not turned out of the way, I shall endeavour to shew.

_First_, In what sense Christians are _not_, and,

_Secondly_, In what sense they are _perfect_.

I. 1. In the first place I shall endeavour to shew, in what sense Christians are _not perfect_. And both from experience and scripture it appears, first, that they are not perfect in knowledge: they are not _so_ perfect in this life, as to be free from ignorance. They know, it may be in common with other men, many things relating to the present world; and they know, with regard to the world to come, the general truths which God hath revealed. They know likewise (what _the natural man receiveth not_: for these things _are spiritually discerned_) _what manner of love it is, wherewith the Father hath loved them, that they should be called the sons of God_: they know _the mighty working of his Spirit_ in their hearts, and the wisdom of his providence, directing all their paths, and causing all things to work together for their good. Yea, they know in every circumstance of life, what the Lord requireth of them, and how _to keep a conscience void of offence both toward God and toward man_.

2. But innumerable are the things which they know not. _Touching the Almighty himself, they cannot search him out to perfection. Lo, these are but a part of his ways; but the thunder of his power, who can understand?_ They cannot understand, I will not say, how _there are three that bear record in heaven, the Father, the Son, and the Holy Spirit, and these three are one_; or how the eternal Son of God _took upon himself the form of a servant_: but not any one attribute, not any one circumstance of the divine nature. Neither is it for them _to know the times and seasons_, when God will work his great works upon the earth; no, not even those which he hath in part revealed, by his servants and prophets, since the world began. Much less do they know, when God having _accomplished the number of his elect will hasten his kingdom_: when _the heavens shall pass away with a great noise, and the elements shall melt with fervent heat_.

3. They know not the reasons even of many of his present dispensations with the sons of men: but are constrained to rest here, tho’ _clouds and darkness are round about him, righteousness and judgment are the habitation of his seat_. Yea, often with regard to his dealings with themselves doth their Lord say unto them, _What I do, thou knowest not now; but thou shalt know hereafter_. And how little do they know, of what is ever before them, of even the visible works of his hands? How _he spreadeth the north over the empty place, and hangeth the earth upon nothing_? How he unites all the parts of this vast machine by a secret chain which cannot be broken? So great is the ignorance, so very little the knowledge of even the best of men.