remark this writer's strange misapplication of it for by opinions barely speculative, he would have us understand the chief and fun- ́ damental mysteries of the christian faith; nay, that very root and stock, from whence groweth all moral obligation to us as Christians, all strength and comfort in this world, and all our hope of everlasting salvation in the next. All this, as depending upon the doctrine of the Trinity, is, it seems, nothing but a mere lifeless theory, an empty subject for the mind to exercise its curiosity upon, and concerning which, it may think and imagine for itself with as great freedom, as it does about any baseless and airy fabric of modern metaphysics. But it is evident, that the Scriptures give no warrant to this distinction of speculative and practical duties; for when the Jews put the following question to ChristWhat shall we do that we might work the works of God? his answer was—This is the work of God, that ye believe on him whom he hath sent. Where then is the difference between faith and works?

Since the principles of the christian faith, in common with those of all other religions, are (in the author's opinion) barely speculative, he seems to wonder that men should be

more

more displeased with one another for any difference of opinion about them, than for their being of different sizes or complexions; and observes, that for this, no reason in general can indeed be assigned. The fact, however, is not to be disputed and that we may not be at a loss for the reasons, let us first consider the case of the heterodor. Truth and falshood differ in themselves as really as light and darkness. In common life, this difference discovers itself in their effects. The Gospel assures us, that a corrupt tree cannot bring forth good fruit; therefore it is impossible that error in religion can be productive of peace, order, charity, and subjection for conscience sake; or that it can cease to be productive of hatred, malice, rage, and cruelty, so far as it hath an opportunity of following its inclinations. Bigotry to Paganism made the heathens persecute the christians, because the fabulous characters and attributes of Jupiter, Mars, Bacchus, and Venus, could not be vindicated by other methods. Among christians, persecution never found encouragement till they had errors to support by it. Papists do not burn a protestant because he disbe

lieves the Trinity, or the Incarnation, but because he denies the corporal presence, the worship of images, the vicarial character of the Bishop of Rome, &c. &c. In a word, truth defends itself by reason and patient suffering; error by violence and cruelty; and so there is a very particular reason why men, who are grossly mistaken, are displeased with others who differ from them in opinion.

There is also some displeasure on the part of the orthodox, for which they are not to be blamed, unless it degenerates into malice and hatred. Our blessed Saviour was pleased to express his approbation of the church of Ephesus in these words-Thou canst not bear them which are evil; and thou hast tried them which say they are apostles, and are not; and hast found them lyars". St. John hath instructed abideth not in the doctrine of Christ, is not to be received by us into our houses, neither are we to bid him God speed, (that is, we are not in any wise to encourage his attempt, or promote the success of it) for he that biddeth him God speed, is partaker of his evil deeds. And our blessed Lord admonished his apostles, that if any one neglect

us, that whosoever

h Rev, ii. 2.

2 John ix. 10, 11.

to

to hear the church, he should be unto them as an heathen man and a publican; adding withal (on a very proper occasion) that divine authority upon which the church is to proceed→ Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven. It is now thought expedient that we should entertain very moderate and qualified sentiments about such passages as these; yet, we must not forget, that in the Scriptures there are such.

Seeing, therefore, it is absolutely requisite, that there should be a proper distinction preserved between such as are humble and believing, and such as are refractory and unbelieving, lest by encouraging the guilty, the innocent should partake of their crimes, and help to spread the infection; it is somewhat strange that the Reverend Essay-writer should spend several pages in the unnatural endeavour of bringing about a coalition between Christians, Jews, Turks, Infidels, and Heretics; not considering, that amongst such, it is impossible there should be any community of sentiment, or any hearty reconciliation. For if those who are on the right side are quiet,

* Matt. xviii. 17, 18.

and

and at rest, those on the wrong are, through the implacable spirit of him that from the beginning was a murderer, so restless and impatient of contradiction, that they never will, or can be; and for the truth of this, I might appeal to the testimony of all ages.

There is a very plain rule, of resting upon the most certain warrants of Holy Scripture, and of having such a degree of charity for mankind, as to encourage none of them in sin; but this the author will not attend to, choosing rather to descant upon fire and faggot, as the sanction of human appointments in the church of Rome; as if there could be no difference between just reprehension for sin, and unjust persecution for righteousness sake and on the other side, he takes great pains to recommend such a species of charity, as would obliterate the distinction between

:

good and evil. His own charity, however, hath not with-held him from some very absurd and unjust reflections, of which the following is a specimen: for as the conduct of mankind (it should be of Christians) is quite otherways in this respect; that is, as they sometimes disagree, and will have no fellowship with the unfruitful works of darkness, but rather reprove them; he thinks this can be

attributed