unfortunate Differences produce; and that we find they arife from a Propensity that hath a ground in our Nature, we may find that fomething analogous to the Productions of Nature, as the Effects of the Contrariety in her radical Principles, is alfo produced by this Difference of Opinion among the Religious of Mankind.

THE Contrariety in the Principles of Nature, occafions that fermented Heat, which gives Life and Motion to natural Bodies; yet by the Artift's Skill, in the Juftnefs of Compofition and Proportion, an Harmony of Action, results from this Contrariety of Principle, and fuch Unity of Action arifing from fuch Rule, and fupported by fuch fermenting Contrarieties, moves and invigorates the Whole. For by fuch various Combinations and Affections, (Nature being fet in Motion by this fermented Heat) all Things produce in their Kind, fomething eligible, fomething useful, to the Whole. And all, in their various Displays feem to speak themselves the finished Parts of the finished Whole of an infinite Wisdom's Work.

THIS Order, Beauty, and Bleffing, will be readily admitted, to arife from this Contrariety in the Principles of Nature compounded by divine Skill. And the Reason is clear. Nature no more knows to err from her affigned Laws, than the Power who fuch Laws can. But will ask what gave you Bleffing, or good Effect foever, can arife from a Contrariety in the Opinions of Man; a Creature fo extravagant, that no Laws reftrain him within his proper Sphere of Action?

INDEED the only one that appears to us, is this. Wherever a Contrariety of Opinion reigns, it is always attended with the Notion of Party; which in more or lefs Degree of Violence affects

the

the Mind, according to the Nature of the Thing and the Tempers of the Men. This ferments the Faculties, it roufes the Paffions, excites a laudable Curiosity in each Party for greater Knowledge of that Affair, and thus are they animated to Action: -For fuch Things are only criminal (as before hinted) when carried to Excess, and with Indecency, to an unreasonable Violence. This produces the happy Effect of acquiring greater Knowledge of that Thing, than perhaps, if we never were fo heated and roufed, we should ever endeavour for. And if we reftrain the Paffions by the Curb of Reafon, fuch Differences must be refolved into the Bleffing of future Knowledge; and terminate in fo defirable an Issue.

If they be religious Debates, we are stirred up to think and fearch, to contemplate and know better, the Almighty, his Commands and Works, than perhaps we should have done if no fuch Debate fubfifted. Are not these then happy Effects? What Confequences might perhaps arife from the Want of fuch a Contrariety of Opinion? Indeed it is proba ble that without fome fermenting Caufe, (tho' it be in fome Degree unhappy) we might fleep a way Life in the Lethargy of Eafe, Luxury, and Indolence, without ever dreaming of an Hereafter, We might be at last reduced to fuch Stupidity and Ignorance of Things foreign to this Life, that we would imagine the Miferies of Life to be no other than Cafualties, and Death itself no more than Accident, or the Effect of fome natural Cause. Nor fhould we ever imagine that thefe Things knew the Concurrence of a chaftening Hand, or the Appointment of an omnipotent Will.

BUT if, by thofe little Heats of Party-Notions, we be stirred up to Searches, whereby we acquire

a juster

a jufter Notion of the divine Mind, and a more extenfive Knowledge of Things; then do we come to know, that notwithstanding it be our Duty, to inform and correct each other, yet it is our Duty to love; and wherever there is Love, it inclines the Action, tho' in Lines of Motion of different Direction, to end in Harmony. And we likewife learn, that our Manner in handling fuch Debates, fhould fhew, that we cannot defpife the Man, tho' we deteft his Error. For fuch are the Principles and Conduct, pleafing to God, and elligible to Man.

How far the Author pursued this Rule, he cannot fay, but declares it was his Aim; and if in any Place, he has miffed it, by Inadvertency or improper Heat, he must be forry for it when it comes to his Knowledge; and in the mean Time (tho' yet unconscious of it) begs all their Pardon to whom fuch Indifcretions, (if fuch he is found to be guilty of) may give just Cause of Offence. Nor does he doubt, that this will be the readier granted, when he affures upon his Truth, that he meant nothing to offend. Because he is fenfible that only fuch Irregularities, and ridiculous unreasonable Heats, carry Men to ftray, in Cafes of different Opinions, beyond the Laws affigned them: For it is fuch unmanly Conduct that has occafioned the Misfortunes in all Ages, which have attended religious Difputes. They have in their kind, the fame Iffue with the Convulfions of Nature. When Man trangreffes his proper Laws of Action, (which in thefe Cafes is the Law of Right Reafon) he turns all Order into Confufian Fire, Sword, and Destruction follow; and by thofe unruly Difcords, as upon the jarring of the elementary Principles mentioned, all Things are

crumbled

Grumbled into Ruins. Therefore to preserve Harmony, as well as to fulfil Duty, our great Care fhould be, not to break the only Bond of Unity, which is LOVE. It is the Cement of Things, the Principle lodged in the Spiritual Faculties, which inclines us to another, as Nature gives Bodies a Tendency to the Center. It fhould be the great Aim of Mankind, especially Chriftians, to worship and adore one God the Creator of Worlds! through one attoning Mediator, the SAVIOUR of the Whole!

If there be any Truth then, in the foregoing Thoughts, it may be allowed, that the criminal Confequences of differing in Opinion, even in religious Matters, do not fo much arife from fuch Difference, as from our ufual Misconduct in the Manner of judging, and adjusting it. For on the Contrary, it feems evident, that this Propenfity in our Nature to differ, is productive of good Effects, and preventive of bad Confequences:-And efpecially when we proceed according to the Laws defigned to regulate human Action; for a contrary Conduct hath moft dire Effects.

THE Author is the more perfuaded of the Truth of what is offered to this Point, from the Advantages he has found to arife to himself, in ftaining the following Sheets. He has improved his Knowledge by Application, and enlarged his Understanding by more attentive Contemplations of the divine Mind and his Works, than perhaps he might otherwise have done. He lightened the Weight of inactive Time, by employing it; and by difpofing it in this Manner, diverted the Springs of Fancy into happier Currents, than perhaps he fhould otherwife have done.-Therefore if he has not been indifcreet, in the Conduct of the following Amufements,

Amusements, he can never grudge the Labour, fince otherwise many Advantages have accrued by it. And if the Thoughts are found to carry any Degree of Juftness, it will add to their happy Effects, the Bleffing of rectifying another's Mistakes. UPON the whole, we may rely on it, that the Mifchiefs of differing in Opinion, does not arife from the Difference; but from a too frequent Licentioufnefs in adjusting it. Nor is it a Mark of Weakness in either, that one Man fhould differ with another in Opinion.

THE chief Thing that in fpecial Manner feems unhappy and miferably stupid, is to build our Faith on the more obfcure Parts of Scripture, when there are others fufficient that we thoroughly know. For it seems as weak, to chufe fuch Places for the Foundation of a better Faith, as to fancy that the more refulgent Rays of Light, iffue from the Motes and darker Part of the Sun.-The Almighty himfelf at the Creation of Things, brought forth Light to Darkness; but Men of this tranfcendent Daring, attempt to extract Light from Darkness.

WE may indeed view them at a Distance, thro' the Telescope of Reafon, by the Light of clear Texts, but we should give, and privately indulge, our Obfervations, with that Modefty and Caution, which all doubtful Matters require. But it is ridiculous to chufe fuch Perplexities, and to reft our Hope of Salvation upon the Guesses we can make at them.

THE Whole Tenor of Scripture, as well as its refpective Parts, is perfectly clear in pointing out the facred Effentiallities of PIETY and VIRTUE. And they are as particular in declaring them to be the Wings, feathered with their several Species and in their feveral Degrees, which alone, by the in

vigorating