in case of indifpofition and imprudence. Men may. be unqualified for hearing truths; as r Cor. iii. 3. where there is envying, ftrife, and divifion. He is a conceited fool that cannot enjoy his own thoughts; and keep them from fuch as are not capable to receive them. This was the notion of the philofophers who distinguished between the truths that were fit to be communicated to thofe without, and to thofe that were prepared. They would not caft their pearls before swine.

But, Thirdly, Serious and confiderate perfons fuch as are real, and fincere in their religion, do not greatly differ; to wit, not in those things wherein the honour of God, or the fafety of mens fouls are concerned; (for, these are the substantial things in religion :) neither do they fee that that follows which one that doth diffent from them, doth infer to the prejudice of either. Yea, they are fo far from admitting any fuch confequence; that they will much rather renounce their opinion, than hold any thing that is either prejudicial to God's honour, or the fafety of mens fouls. This I dare undertake is really true of all that are fincere and hearty in their profeffion of religion. And therefore to thefe there is due, patience, and charity. I am much of his mind that did thus apologize for those that did diffent, tho' they were in an error. "They do not err in their affection to God, religi❝on, and goodness; though perhaps they are mif"taken in their choice." But, then, 'tis far better for men to have fome mistakes in their way, than to be devoid of religion. 'Tis better for men to be in fome miftakes about religion, than wholly to ne

glect

glect it. These very things argue that the perfons are awake; and are in search after truth, even there, where they have not attained to it.

on.

Fourthly, Whatever private apprehenfions are in other matters; wife and good men do obferve the measures of peace and order, in foro externo. For, they go by this rule, that peace and good-will among men, is of greater confequence than any private apprehenfiTherefore, wife and good men do fo moderate themselves, that they will obferve the rules of peace and order.Zeal in defence of truth: confcience in observation thereof, are high titles; things of great name; but greatest mischief follows, when paffion and interest are fo cloathed. The priests and Pharifees were our Saviour's accufers: the Zealots were the deftruction of the city and temple, as Jofephus gives account the Jefuits, denominated from Jefus, are the incendiaries of the world.. The more of our fancy there is in that we take up for our religion, the more warm we are in defence of it. We love our own creatures, and doat on our own notions. Who hath reason on his fide, satisfies himself that the best is done that can be done, when reafon is fhewn : he trufts to it, fits down, expecting that reason should prevail.

Fifthly, We are all, whether we diffent or agree, one with another, in fome matters, agreed about this; that we all ought to be guided by fcripture. Now fcripture is clear, full, and perfpicuous, in all matters of life; and absolutely determining in all matters of neceflary belief. But, in other things; we being removed above fixteen hundred years from the apostles,

and,

and, fince in the intermediate ages, many things have been agitated by the several parties, and disputed pro and con, and yet not agreed about; and fince it doth hardly appear, what was the apostles judgment in those controverted matters; fince they are what we cannot certainly determine by their writings; and no application to be made to any perfon inspired fince that time in the fucceffion of ages; if we do err in these matters, it is much less than if we had lived in their times. They that are settled in the great matters of life and faith, will out-wear mistakes in leffer matters: or, if they do not, I dare undertake from the warrant of fcripture, that if they hold the head, Chrift fefus, fuch mistakes fhall not hurt them. For this, fee Phil. iii. 15.

Therefore I do refolve, that by that time we have made due allowance for the different tempers of men, for the different make of mens parts, for mistakes occafioned from company and converfe, as alfo for thofe that have been occafioned from our education, and for conceits rooted in men, and become natural to them, because they have fo long thought after this or that manner; we fhall in the end find little reafon for anger and displeasure towards one another upon this account. The different make of mens parts is fuch, that ab origine without any affectation, contrivance, or defign (which are the things that make men culpable) foundation is laid of difagreeing apprehenfions. For fome mens apprehenfions cannotpoffibly hit, in any thing: they are, as it were, caft in different moulds: and they can no more help this, than they can make their faces to be alike. We may

look

look at this, as an effect of the various wifdom of the creator. 'Tis no more faulty, than that one star differeth from another, in glory: fince the wifdom of God appears in the feveral diffimilitudes and diverfities that are in the world: different makes, fhapes, constitutions, as to the body; different fenfes, imaginations, choices, fatisfactions, as to the mind; varieties and diverfities above us, and beneath us.I fay it again; that by that time we have made a juft allowance for our different tempers and conftitutions, which are not subject to our choice; for our different makes, whereupon fuch variety of apprehenfions depend; fince there are men of fuch different makes, that in nothing they think alike (or, at least they do not express themselves alike, where they mean the same thing ;) by that time we have made allowance for the error and mistake of our own age, and the ages that have been before us; when we fhall have made allowance for the general fuppofitions which oft take place; for pre-conceived opinions from education, company and converfe; for conceits rooted in men, and become natural to them, because they have long thought fo; by that time we have made a just allowance for all these confiderations, and abatement proportionable; we fhall find little reafon for anger and displeasure with one another, upon occafion of these differences.

I add, further; that fince religion is a bond of union, and lays an obligation upon us to God, and to one another; it ought not to be a ground of any difference or displeasure : and, religion is in an unnatural use, if it doth difunite. Neither are we qualified

to

to pursue truth, or to find it out, unless our minds be discharged of all ill-will, anger, and displeasure. For, envy, ill-will, ftrife, and contention, are as prejudicial as any other inordinate affection whatsoever. Sublime knowledge cannot dwell in an unquiet spi

rit.

'Tis wholly an unchristian temper that is given to ftrife and contention, as might be fhewn by feveral fcriptures, 1 Cor. i. 1o. I beseech you by the Lord Je fus Chrift, (fee what an obligation is here! And for what is it! Namely this) that you all speak the fame thing, and that there be no divifions among you, &c. So 1 Cor. iii. 3. the apoftle tells them that they were carnal, because there was among them envyings ftrife and divifions. Nothing doth more unqualify a man for divine and heavenly knowledge, than this temper. So Jam. iii. 13. 14. &c.— - If men value themfelves by their opinions, and different apprehenfions from others; and fo far arrogate to themselves, as to reprobate other men for not entertaining their opinions; there muft of neceffity be high provocations, great exafperations. Whereas, if men do calmly propose, with a fubmiffion of their fense to an impartial examination; then, the things that are offered will be taken into confideration : and men may be either better inform'd, or elfe they will be further confirm'd in what they thought before, if they find that other perfons grounds are inferior to theirs. Upon which account it is true kindness, to impart what one finds cause to believe, and what the grounds are of fuch perfuafion; leaving the party to judge, as he finds cause. Yea, I account it the greatest kindness

that