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' for they know not that they do no Injury to

but all Injuries to themselves, His Charity

I shall add only cne Instance more, of Mr. to those who Bonnell's Charity, which falls in naturally afdiffered from ter what went before ; and that is, his Charihimin Religi-ty to those of different Perswasions in Religi

on. He throughly consider'd the Educations and Capacities of Men, their various ways of thinking and expressing their Thoughts, and judgd it unreasonable that all Mankind Thou'd be oblig'd to think and speak just as we do. Tho' no Man was firmer to the Protestant Religion Establish'd among us, and more truly zealous to support and enlarge it; yet Force and Violence he esteem'd the unfittest means in the World, to attain that End. And he utterly condem'd all Persecutions for Religion, and violence to Men's Consciences. Thus in one place, after considering the many Wars and Revolutions, which almost every Forty Years have happen'd in Ireland; he assigns this as one Reason of these Fatal Confusions; that we are a mixt People, of different Nations and Religions, and have very little Love, or Regard for one another; and thus concludes.

" There is no way possible, to prevent the Forty Years Periodical Revolution of Commotions in this Country, but by making all in it, one People, and of one Re

ligion. How shall this be? By Force ? God i forbid. This is a Sieve that Winnows out the Good and saves only the Bad ; be


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cause the Good will be destroy'd by it, and the Bad only brought over. It is a pretty device for lazy Christians to make use of, to convert the World : Such as i care not to be at the Pains of good Living, cor pious Preaching ; set the Temporal • Power, and Rude Soldiers on Work, to bring over People to their Folds, that

they may enjoy the Glory of having greatcer Numbers: Or being Men altogether c worldly Minded, and of fecular Designs,

they desire greater Numbers on their lide, to strengthen their worldly Interest, and < secure their Cause and Party.

His Charity was so generous and Noble, that it effectually securd him from all narTowness of Temper, and Moroseness of Behaviour, towards those who differ'd from him in 'Opinion. He us’d frequently to say, that most differences among Christians, were chiefly in Words; and that their Sentiments were much nearer than their Expressions: And he had always Instances at hand, to prove this: And compar'd the Quarrels of Parties among Christians, to Engagements that happen in Armies; when they fall foul on their friends, thinking that they are Enemies : But the Animosity ceases, when the discovery is made; which shall be the Happiness of good Men in Heaven, whatever Heats and Mistakes may be

And what charitable Thoughts he had of good Men, tho’ of different Perswalions will appear from what follows

( Were

among them here.

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( Were the Circulation of the Blood as

much disputable in Physick, as Pargatory, ( Transubstantiation, and many other things

are in Divinity; and did some Doctors build their Practice upon the Stagnation of the Blood, and others, upon the Circulating of it: Wou'd not each side of these,

cry down the Practice of the other, as 'founded upon a mortal Error; (since both • sides of a Contradiction can never be true) and by consequence, that they who take

the wrong side, must needs Murder the < Bodies of Men ? On the contrary, we shou'd ' find them both upon the matter equally ' successful in their Practice ; because the

Force of Physick, depends not so much upon Speculation, and Hypotheses, as Ob<servation and Practice. In like manner

in Divinity, it is easie for Men to give playsible Arguments for any thing, and which, they themselves, will call Demonftration ; and to assert, that the Erring

side, or che side that differs from them, mult needs Ruine the Souls of Men.

Whereas, we find that Error has not so great an Influence upon People's Lives, as they wou'd make us believe ; but that

up: on the matter, these differing Parties are equally Successful in the Practice of Piety: (chat is to say, there are good Men of all

Parties in the Christian Church, except ' such as deny the very Fundamentals of of Religion) Church-men, and Diffenters, Arminians and Calvinists, have all pro


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'duc'd very pious Men; and that, because

the regulating Mens Lives and Actions, does not depend so much upon their Under

standings, as upon their Wills and Affe. “ctions, not so much on Speculation, as on • Exercise and Practice. God knows, how (to excuse these Errors of our Judgment,

provided. we keep a good Conscience, and I take care to follow it.

The Divisions which prevail among Chriftians, he heartily bewail'd : He faw, how much of Passion and worldly Interest there was in them; and how Destructive they are to Piety and Charity. But then he consider'd, that Charity oblig'd him to look upon all Christians, as his Brethren; as Children of the same Father, and Members of the same Family to which he belong'd; and consequently, that he must not Hate nor Persecute any of them : That he ought to lament their Divisions, and do all that in him lay, to heal their Breaches, and cure their Animo sities; but still, they had a right to his Charity, and to his Prayers.

But Mr. Bonnell always expresses his own Sense in the fittest Words, and in the clear, est manner. And this being a matter of great Moment, 'tis to be hop'd, that the Judgment of one so eminent for Piery, and Charity, will have its just Weight, with every considering Reader

Christian Religion (fays he) is but one : • The Belief of one Trinity in Unity, and " the Redemption of the World, by the In


C carna

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carnation and Pallion of the Lord Jesus “ Christ; and a Life answerable to this Be. lief. This is the Ground and Substance of it. But because, God has thought fit

for the humbling of Men, to leave their ' Minds subject to Error, (the Error of

the Judgment, not being sin, but of the Will, there have arisen several differences among the Profefiors of this one Religion ; each endeavouring what they can (as is natural to Men, fond of their own

Productions) to raise the Merit of their ' differences; and to pretend them to be

of more Elfentialnefs,and weight in Religion, than indeed they are.

Evil minded and Politick Men, knowing the eagerness of Mankind in Points of Religion, whet on this Zeal to promote their worldly De' figns. The matter spreading, and many

being engag'd in it, who have no Reli. gion at all, cry up these differences, as the Tests and Soul of Religion. Thus the World runs into Factions, and good Men filently wonder, and grieve. They are sensible, that none of all these diffe

rences, are Religion; and that the zeal ? of abetting them, is nothing else but world

ly Faétion; that pious Men, may abound ' in their own Sense, and may differ from others, in matters of Judgment, (which are not inconsistent with the abovemerition'd Subitance of Religion,) while with Modesty, Humility and Subinislion, they keep them to themselves. Thus all Pro

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