all in the name of the Lord Jesus; giving thanks unto God, even the Father, through 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 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."

II. 1. "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 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. 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, 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 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, Conmend me to God in all thy prayers; wres tle 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, 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 ain 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 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. 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 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 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 unspeakable 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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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 rationa!. 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,

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, oh 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-On Christian Perfection.

"Not as though I had already attained, either were already perfect," Phil. iii, 12.

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 though 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; tha: those who are sincere of heart may not err to the right hand or 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 though 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 show,

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 show, 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