* There is therefore a _Catholic_ spirit, a _communion of saints_ in the love of God and all goodness, which no one can learn from that which is called orthodoxy in particular churches. It is only to be had by a total dying to all worldly views, by a pure love of God, and by such an unction from above, as delivers the mind from all selfishness, and makes it love truth and goodness with an equality of affection in every man, whether he be _Christian_, _Jew_, or _Gentile_. He that would obtain this divine spirit in this disordered state of things, and live in a divided part of the church, without partaking of its division, must have these three truths deeply fixed in his mind: _first_, that universal love, which gives the whole strength of the heart to God, and makes us love every man as we love ourselves, is the noblest, the most God-like state of the soul, and the utmost perfection to which the most perfect religion can raise us; and that no religion does any man any good, but so far as it brings this love into him. This will shew us, that true orthodoxy can no where be found, but in a pure disinterested love of God and our neighbour. _Secondly_, That in the present divided state of the church, truth itself is torn and divided asunder; and that therefore he is the only true Catholic, who has more of truth, and less of error, than is hedged in by any divided part. This truth will enable us to live in a divided part, _unhurt_ by its division, and keep us in a true liberty and fitness to be assisted by all the good that we hear or see in any other part of the church. And thus uniting in heart and spirit with all that is holy and good in all churches, we enter into the true _communion of saints_, and become real members of the holy Catholic church, tho’ we use the outward worship of only one part of it. It is thus, that the angels, as ministring spirits, assist, unite and co-operate with every thing that is holy and good, in every division of mankind. _Thirdly_, he must always have in mind this great truth, that it is the glory of the divine justice to have no respect of parties or persons, but to stand equally disposed to that which is right and wrong, in _Jew_ and _Gentile_. He therefore that would like as God likes, and condemn as God condemns, must have neither the eyes of the Papist nor the Protestant; he must like no truth the less because _Ignatius Loyola_ or _John Bunyan_ were very zealous for it; nor have the less aversion to any error, because Dr. _♦Trapp_ or _George Fox_ had brought it forth. Now if this impartial justice, is the spirit which will judge the world at the last day, how can this spirit be too soon or too much in us? Or what can do us more hurt than that which is an hindrance of it? When I was a young scholar of the university, I heard a great religionist say, that if he could believe the late _king of France_ was in heaven, he could not wish to go thither himself. This was exceeding