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172 This same heart of Christian love was shown in the division that arose between the brothers and Whitfield; and owing to this it was that division of opinion did not destroy unity of spirit, design and influence in the efforts of these good men to make their fellows good also. “The threefold cord,” as they loved to call it, remained firm through life, and the world saw in them one of the best fruits of the religious spirit, mutual reverence in conscientious difference. This rarest sight alone would have given them a claim to instruct the souls of men.

We wish indeed that this spirit had been still better understood by them, and that, in ceasing to be the pupils of William Law, they had not felt obliged to denounce his mode of viewing religious truth as “poisonous mysticism.” It is human frailty that requires to react, thus violently, against that we have left behind. The divine spirit teaches better, shows that the child was father of the man, and that which we were before has prepared us to be what we now are.

One of the deepest thinkers of our time believes that the exaggerated importance which each man and each party attaches to the aims and ways which engage him or it, and the far more odious depreciation of all others, are needed to give sufficient impetus and steadiness to their action. He finds grand correspondence in the laws of matter with this view of the laws of mind to illustrate and sustain his belief. Yet the soul craves and feels herself fit for something better, a wisdom that shall look upon the myriad ways in which men seek their common end—the development and elevation of their natures,—with calmness, as the Eternal does. For ourselves, in an age where it is still the current fallacy that he who does not attach this exaggerated importance to some doctrinal way of viewing spiritual infinities, and the peculiar methods of some sect of enforcing them in practice, has no religion, we see dawning here and there a light that predicts a better day—a day when sects and parties shall be