standing, 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. Although every man necessarily believes, that every particular opinion which he holds is frue (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. Although 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 (what comes to the same thing) invincible prejudice: which is so often fixt in tender minds, that it is after wards 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: al though it is highly probable, there was in this respect also, a very wide difference between them. For we may well believe Jehonabab 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, although he slew the worshippers of Baal, and destroyed Beal out of Israel: yet from the convenient sin of Jeroboam 519 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 viod 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, although 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 prescibe 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. Although 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 of that which is stiled The Church of England, and consequently sequently to worship God in the particular manner which is prescribed by that church. I was once a zeaJous maintainer of this: but I find many reasons to abate of this zeal. I fear, it is attended with such difficulties, that 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 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 unt o 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 everyμe di avans. Filled with the ener gy of love? Dost thou love God? I do not say, above all X 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 seckest? 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 thy 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 through him? No. X. 3 X 16. Does 4 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 kate 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) accursed 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. Be You II. 1. If it be, give me thine hand. I do not mean, 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. 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 on 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 |