9. Why, fince I my felf came leifurely to knowledge, do I not hope another may fee and acknowledge that to morrow, which he sticks at to day? We know not what a day may bring forth. Days teach wisdom and experience; wherefore, they who understand not alike to day, may agree to morrow. Therefore the philofopher's rule is rational, hate now as one who may love afterwards. Part to day upon fuch terms, as you may come together to morrow.

Again, Why think I not, that I was taught of God, to teach him? Luke xxii. 32. When thou art converted, ftrengthen the brethren. A candle is not lighted to be put under a bufhel, Eccl. iv. 9, 10, 1I. 12. Two are better than one, for they have a good reward for their labour. If they fall, the one will lift up his fellow, but wo unto him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? And if one prevail against him, two fhall withstand him : and a threefold cord is not eafily broken. Two are better for help, for warmth and for ftrength.

Again, Why do I imagine that he should always know, what I myself, knew but lately? There were several hours of hiring the labourers. He long, and yet make as happy an escape from his error and mistake as I myself have done.

may err

Again, It may be, he hath a lower place in the myftical body of Chrift. If he has any, he is not. despicable, because he is useful. 1 Cor. xii. 14. The body is not one member, but many: and 15, 16. If the foot fhall fay, because I am not the hand, I am not of

the

the body; is it therefore not of the body?. And if the

ear fhall fay, because I am not the eye, I am not of the body; is it therefore not of the body? Eph. iv. 11, 12. He gave fome apoftles, and some prophets, and fome evangelifts, and fome paftors and teachers; for the perfecting of the faints, for the work of the ministry, for the edifying of the body of Christ.

Again, Shall I difown that which is good in him, because he is not fuch as I would have him? Who is this that despiseth the day of small things? shall I reject him for as little, as God pardons to me ?

Again, May there not be as great a difference in the make of his apprehenfions and faculties, and mine, as is betwixt us, in the point wherein we think not altogether alike? If so, neither he, nor I can keep it. 'Tis neither of our fault, that our understandings are not caft into the fame mould : or that our organs or bodily conftitutions, which occafion variety, are not alike. It may be also, our apprehenfions are nearer than our expreffions. Two who think they say not the fame, may think the fame as to God. Our apprehenfions are unavoidably short, and unworthy in respect of God: yet God doth not reject our devotion. God receives of all forts and fizes; rejects none for weakness of parts, and fhallowness of understanding. Love and good-will have power of affimilation, work things into a fuitable proportion. An abatement and allowance must be made for conftitution, complexion, age, temper, education, temptation, different natural inclination. So much at least by a common law rule. Two men fpeaking together can

not

not hit it, when a third hearing both, fhews them that they mean the fame thing.

Again, Why fo venturous to cenfure, and refuse, where ones felf, by the fame reafon, is fo much in danger? Our own cafe will not bear much feverity. Who knows whereinfoever, he hath been, is, or may be mistaken? Who hath new experience of all the temptations he may come to be in? one may happen to condemn himself in another perfon, as David did, 2 Sam. xii. 5. If we determine the mi- . nimum ut fic falutis, what is the leaft that is neceffary to falvation, we take upon us to make a law for heaven.

Again, Since I vary fo much from myself, at times, and in cases; why do I feverely examine others by my sense, and hold them to that? Rom. vii. 21. I would do good, but evil is prefent with me. I will firft lay out my pains upon myself, to subdue all within myself to right reafon.

Again, Circumftances of cafes are to be stated and fettled, before a determination for parting; as, (1.) That fome revelation from God in fcripture, or reason of things, require it. (2.) Upon what terms we are again to be reconciled, and the party re-admitted. (3.) While we are at a diftance, how far we shall go, and no further. (4.) A reconcilable difpofition must be maintained all the while.

-Again, Why part from them on earth, whom we may meet withal in heaven? What is perfected hereafter, must be begun here. Things here, are both admitted and preferred upon this account, as moft fubfervient and conducive to the affairs of our

VOL. II.

C

future

future ftate. Would it not be ftrange, that two fhould meet there as one, who could never agree here? "Twould prove that both, or one of them was grievously mistaken. God, who will not lofe any thing that is good, will finally fave what is capable of falvation: will only reject malign difpofitions which will not be altered, and fubdued to the temper of heaven. Jerom and Rufinus charged one another with herefy: Chryfiftome and Epiphanius refused to join in prayer; the former wishing the latter might not return alive; the latter, that the former might not die a bifhop; both which came to pass.

'Tis a great mistake in zeal for truth, to let it run out in fome smaller matters, which have fcarce been thought of by the whole feries of chriftians of all ages, but only of late. Some allege the feverity of fome of the ancient prophets, as Elijah, Elifba, and the Baptift. But the difpenfation wherein fuch carriage and practice was not unusual, from extraordinary perfons, is now changed into a new one, whose distinguishing character is charity. We are carefully to bridle all motions of diftempered heat, the effects whereof are as unjustifiable, as it felf. Chrift hath made it the cognifance of his difciples, to love one another, John xiii. 35.

What havock did Paul make in his Judaism, among chriftians, upon the account of zeal ? whereof he found cause to be afhamed all days of his life. Phil. iii. 6. Concerning zeal, perfecuting the church. Acts ix. 1. Saul breathing out threatnings and flaughter against the difciples of the Lord. Acts xxii. 3, 4.

I was zealous towards God, and I perfecuted this way unto the death. Acts xxvi. II. Being exceeding mad against them, I perfecuted them even unto a strong city: I Cor. xv. 9. I am not worthy to be called an apostle, because I perfecuted the church of God. How refrac tory was St. Peter against a vifion to fend him to Cornelius, a juft man, who feared God, and was of good report among the Jews? Acts x. 22. Archbi fhop Laud fays, the church of England is not fuch a fhrew to her children, as to deny her bleffing, or to denounce anathema against them, if fome peaceably diffent in fome particulars remoter from the foundation. If the church of Rome, fince fhe grew to her greatness, had not been fo fierce, had not been fo particular in determining too many things; and making matters of neceffary belief, which had gone for many hundred of years before, only for things of pious opinion, I perfwade myself, that chriftendom had been at happier peace at this daythan I doubt we fhall ever live to fee it. They have rafhly augmented the materials of faith; and thereby have weakened, and diminished charity. This is contrary to the apoftolical practice. Acts XV. 10, 19, 28. Why tempt ye God to put a yoke upon` the neck of the difciples? My fentence is, that we trouble them not. It feemed good to the Holy Ghoft and to us, to lay upon them no greater burden than these neceffary things. 1 Cor. vii. 35. Not that I would caft a fnare upon you.

Two things are final in religion, (1.) To be in reconciliation with God and (2.) To be in reconciliation one with another; and by St. John's C 2 argument