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upon Philosophick Principles, and yet should let the Foundatijes action alone upon which it rests; and more yer, that one of my lo Citt's Adverlaries should in the Title Page of his Book (the only place Hie corent where some Authors Confute close they write against) pretend threat to answer all the Arguments, &c. and yer noe meddle with the Bjies and Philosophical, which is the chief part of the Discourse. But ’tis Dur Belt New Philosophy, and that he does not care to trouble his Head of chals with, but likes the Company of his Systematical Divines berche Tomb ter; whose Appretiative, Comparative and Intensive, (whatever my we may Thoughts may be of them in other respects) I no more envy Naturte him than he does me the French. Poets and Divines.
But though our Learned Author thus ftarts and boggles at vile esigen New Philofophy, yet he has the Courage to venture boldly and mai cung hardi'y upon New Logick, whereof he has given us a very prego ponti nant Instance, and such as is not to be parallel'd in the whole Art ich Die of Thinking. Had Mr. N. p. 96. says he, when he said there are disebut two forts of Love, that of Desire and Benevolence, consider'd that ainda this Love of Desire may be branched into Religious and Natural Dee deti fires, Desire of things Spiritual and Temporal, of things good for the osch Body and for the Soul, of things to be used here, and to be enjoyed habis here and hereafter, of things as necessary for our being and cur well
of was being, of things to be desired for their own and for Gods Jake, he would
Lines, Strait and Crooked, consider that Crooked might be
other Mens, and to look better to his hits the next time.
leave it to the Rational part of the World to consider whether
felf any further concern'd with them at present, than to grant
In the mean time, may the good Spirit of God thine forth upon all our Minds with his 'Heavenly Light, and assist our weak Underitandings in the Study and Contemplation of all that Truth which it concerns us to know; and allo by bis Di. vine Grace so dispose our Wills to all Charity and Brotherly Love, that whether we find and consent in the Truth or no, we may yet continue well-affected to each other, and may study to preserve the Unity of the Spirit in the Bond of Peace, and in Righteousness of Life. Which Things I value more highly, and am, I hope, more heartily concern'd for, than for any Hypothesis in the World.