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things, or fingular in one. He may teach in one hour, more than a man by reading or discourse can learn in many. The mind of man is more fruitiul than any soil. Sow seed in a rich foil, and reap a large crop ; do but give a hint to a considerative mind, and he will work it out to a coinpleat form : wherefore it is great unrighteousness to be false, perfidious, treacherous, to betray converse ; for this is a transgreslion of the law and rule of society, that which governs our carriage towards one another, and is fundamental to all that we can receive from one another. This power of speech is an excellency that God hath endowed our nature with, whereof inferior: nature partakes not; for there it is only naked presence, not converse, if fociety of men be not for mutual advantage, to wit of help, of supply, instruction, direction, or comfort, or satisfaction; then I do say the converse of mankind is to less purpose, than the bare prefence of beasts, and is as insignificant. All this I have to say concerning man as man, in respect of the principles whereof he consists in the moment of his creation.

2. If we consider man as Christ's purchase, he is much more obliged to all good nature : for christianity casts a further obligation upon us to fairness, candor, ingenuity; and there is no pretence to the contrary, but from difference in opinion ; and in reference to this I resolve, that foul usage of one another upon occasion of difference in opinion, whether it be matter of religion or of civil concern, is that wherein no man can justify himself, or satisfy the reason of his mind, if he doth confider. And there is a plain account of it. For it is in no man's power to

believe

believe otherwise in any matter whatsoever, than he himself finds cause. It is not to be expected that there should be unity of perfuafion in all things, and it may be no body's fault if there be not this unity of persuasion; it may not be culpable, or imputable to any fault or crime ; for things themselves appear differently to persons in several stations. That seems to me to be the reason of the case, and the best reafon, which seems not so to another : for this I will give you an account out of the philosopher. There is no man in any matter can give fo great reason, but another man in the use of reason will find great reason to decline it: there is reason against reason in most cases. And therefore, pauca respicientes falsa pronunciant. If a man do not examine and take into consideration all materials, all principles, all circumstances in any case whatsoever, the conclusion he makes

may
be erroneous;

so that we may say of differences of opinion, as the apostle of heresies, 1 Cor. xi. 13. For there must be also heresies. I will not say they are allowable and justifiable, if it could be helped; but I must say they are unavoidable, as things are, if it be but from the different make of our parts, which occafion different apprehenfions which none of us can help ; for, the make of our parts who can help? We receive ourselves from another's hand, we did not form and fashion ourselves, we are as things cast into several moulds by the maker of us, which will not hit and square together ; and therefore it is, that we do not agree, but in several things differ. We are of several complexions, several conftitutions, wherein several qualities are predominant,

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and till eminent virtue be acquired, we are mostly bodily-wise ; the motions of mens minds will follow the humours of their bodies, except the use of reason and the exercise of virtue do over-rule bodily temper and constitution. It is only by wisdom that we are more than temper.

I could tell what every man would be, if I knew his bodily temper and con. stitution ; if I was resolved that he doth not live by principles of reason and religion. Add to all these, that our different education, our several studies, our various cmployments, the different course of life that we lead, do form and fashion us, more or less ; and we must further allow for former prepoffeffions, long suppositions, early prejudices, which are not easily removed, nor suddenly altered. I must add one fuggestion more ; there is difficulty and obscurity in some things themselves, and great uncertainty ; difficultas intelligendi, partim à rebus, partim ab intellectu : so there is a double difficulty in judging right, partly from the things themselves, partly from our understanding. Some things are intricate, difficult, obscure, and then there is a weakness and fallibility in our understanding ; so that there is a difficulty of abiding certain in the truth, upon both these accounts. Whereupon we find that very ingenious persons fall under different apprehenfions in certain matters; I say, persons of great ingenuity, and of confiderative minds, that use care and diligence to inform themfelves by converse, and by searching into things, yet are of different thoughts in several matters : so that they find cause to pause, suspend, to forbear, and after a long freedom of converse, to think of some

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things otherwise, one than another : now this is no injury ; therefore there should be no offence taken ; he doth me no injury, no wrong, that thinks not as I do in all things.

Now to all this that I have said, there is but this one resolution, in matters of religion, which are of highest and greatest weight, and of most confequence and concernment to us : we may maintain the unity of verity in point of faith, and the unity of charity in point of communion, notwithstanding all difference in point of apprehension ; and so fulfil the direction of the apostle, let brotherly love continue, Heb. xiii. I. There is no allegation to the contrary ; it is spoken out-right, without any limitation. Now this I will make appear, that we may maintain unity in point of faith, notwithstanding difference of sentiments and opinions ; because we have a perfect absolute rule of faith in holy scripture ; and if we thus maintain this unity of verity in matters of faith, we shall do well, and all will do well, and all other differences will daily leffen ; or if they do not, 'tis no great matter ; yea, we may turn it into advantage, and make it matter of friendly debate. Dic aliud ut duo fimus. For this we do observe, that a conference is ended as soon as it is begun, if persons agree in mond and figure, in matter and expression : and if there be not some difference, farewel to all conference. 'Then also there is no excitation of a man's parts, no use of his wits ; he doth not so employ himself, nor improve himself in converse as he might. Also without this, he may be more shallowly grounded in his belief, and more remifs in practice according to it. Niltam cer

tum !

tum quam quod poft dubium certum ; nothing is so certain, no man is so well resolved in any thing, as that of which he did before doubt, and which he before questioned, and had not before submitted to severe and impartial examination. I never arrogate so much to myself, as to think I am certainly in the right, because in my own thoughts I have so resolved; but will so far make use of the reason of another man, as not to disable him by shewing myself affected and prepossessed ; but seeming indifferent, let the examination be one way as well as the other ; and thus a man hath the true use and exercise of another man's reason. We may observe also, that the church of God in this age, is most at ease and quiet in those points, which have been most controverted in former times ; and upon occasion of which, council after council was called. We in these times have the advantage of those differences, we have their resolutions, which we may also examine, and receive satisfaction.

Now that we may maintain unity of verity in point of faith, and unity of charity in point of communion, (which are the things I contend for, and none can deny) is apparent. For as for the first, that there may be certain unity of verity in point of faith, this lies fairly before us ; because we have a certain plain and infallible rule of faith in the holy scripture, so that that which is not there determined, may be

into the catalogue of things about which we do fufpend, and submit to farther examination ; because the certain articles of faith are there determined. The latter, that there may be unity of charity in point of communion, is absolutely in our power, if

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