COMPARATIVE THEOLOGY; Or, The True and Solid Grounds OF Pure and Peaceable THEOLOGY.  
A Subject very Necessary, tho' hitherto almost wholly neglected.  
Proposed in an University DISCOURSE.  
And now Translated from the Printed Latin Copy, with some few Enlargements by the Author.  
Gemmula grata magis quam magno Pondere ferrum.  
Printed and Sold by the Booksellers of London, and Westminster. 1700.   

THE CONTENTS.  

AN Introduction, with the Occasion and Design of the whole. page. 1  
SECT. 1 Wherein Comparative Theology is handled in a general way. The State wherein Man was created. Man's Duty in that State. The reason of the Prohibition concerning the three of Knowledge of Good and Evil. The Fall of Man occasioned the Enlargement of Religion. A general Idea of this Theology. p: 11  
SECT. 2. Wherein this Theology is more distinctly and particularly explained. A Scheme of the Christian Religion, showing the Weight and Import of all the Parts thereof. Two particulars in it Worthy of Observation. p. 22  
SECT. 3. Wherein several material Propositions and Corollaries are deduced from the preceding Aecounts of this theology. How to discern betwixt the fundamental Principles of Religion, and those that are not such; and betwixt damnable, dangerous, and harmless Errors. p. 61  
The Concl●sion. Wherein the use o● this Theology is more particularly declared. The I●●onveniences to which they are exposed, who are not acquainted with it. The Character of one who follows its direction. The Epilogue. p. 93    

THE PUBLISHER of the TRANSLATION TO THE READER.  
THE Wisdom that's from above is first Pure, then Peaceable: How for the Christian World is at this day from these divin● Qualities is but too visible. Men have so transformed t●e Christian Doctrine by their Glosses, as it is now hardly to be found among them in its Truth and Simplicity. The Doctrine of Jesus Christ, as it is delivered unto us by his Apostles, is not now to be considered as the Standard of Christianity, so much as the Shorter and Larger Catechisms, the Westminster Confession, the Trent Creed and Canons, &c. In defence of which, Men relinquish and reject the true Spirit and Essence of Christianity, the Love of God, and their Neighbours; and frame to themselves such a Doctrine as will flatter their corrupt Nature, and foster their Pride and Envy. In some Nations it has been the great Idol of differing Families and Tribes, to keep up their Feuds and Enmities among themselves, and to prosecute them to the last Extremities in the mutual destruction of one another: Such a bloody and irreconcilable Disposition, tho' it has been justly esteemed Barbarous in them, is yet looked upon to be a gracious and a holy Zeal in the several Tribes and Parties of Christians, every one contending so earnestly, and disputing with such Heat and Concern, that they may maintain their own Sect and set of Opinions in opposition to all others. And the Generality of the Respective Spiritual Heads and Guides, are so far from doing their Duty in restraining these Barbarities, as they will not hear of any Principles or Proposals that may tend this way, but if any thing be offered that may contribute to sweeten the Minds of Men toward one another, they make it their Business to treat the Proposers as common Enemies, and to give such Characters both of them, and of their Sentiments, as may led the People to abhor them.  
The prejudices which the false Representations of Religion do to the true Interest thereof, and to the Souls of Men, are innumerable: and how hurtful they are to Societies and Commonwealths, the present as well as former Ages is a sufficient Evidence; the Factions in the State can never find fitter Tools for carrying on their Designs, than those of the Church; who are ready to sacrifice both the Liberties and Wealth of their Country, with the Life of Religion itself, to the little Interests of their Parties: so as we are all concerned both as we are Men, and as we are Christians in this our Day to know the things that belong to our Peace, before they be hide from our Eyes.  
The following Discourse was originally intended by the Author to form in the Minds of those Youth, whom he was to train up in Theological Studies, such just and adequate Notions of Religion in all its parts, as might raise their Concern for those things in it that are absolutely Necessary and Essential; and preserve them from a blind, ungovernable, and furious Zeal for those other things, which are either merely circumstantial, or at least not necessary, nor of the Essence thereof, altho' they are now become the Pillar and Ground of most, if not of all the unhappy and unaccountable Contentions that are abroad in the Christian world. And a written Copy thereof falling into the hands of some Persons, for whose Judgement the Author has a Great Esteem, they obtained his Permission to make it public: Seeing some Persons have been ready since the Publication thereof, to give ill Impressions of it, unto those who do not understand the Latin Tongue, it has been thought fit to publish it in English, that such might peruse it with their own, and not with other Men's Eyes.  
The few Enlargements that have been made in this Translation are placed between Crotchets[] so that they will be easily diseern'd by the Reader. That this Discourse may by the Blessing of God, contribute to led Men to the true Knowledge and Love of God, in Christ Jesus, and to mutual Peace and Charity with one another, is the earnest Prayer both of the Author and Publisher.   

THE Publisher of the Original in LATIN TO THE READER.  
Christian Reader,  
THere be many who have written of absolute Theology, and that oftimes to little purpose, but I have never heretofore met with any who have treated of Comparati●ve theology.  
When by chance I happened first to red this Discourse, it did appear to me so Excellent, the Subject so Necessary, and treated withal in that Saving Way which is not common, that I thought the making of it public, would be a good Office done to all, who aspire after solid Knowledge in Christianity and Divine things.  
If you desire to know the Author, the Dissertation itself does plainly show, that he has for some time been the Instructor of Students in Theology in some University: To know more of him, is not necessary, it may be, not expedient, while there are such Heats among the several Parties of Christians. In the mean time, it were to be wished, that those who have the Charge of others to instruct them in divine things, would season them with the like Doctrine, then should we see Christian Churches and Common-Wealths, and every private Person also grow and advance daily in all Good, and in Peace and Favour with God and Man: which may our infinitely good God grant, to whom be Glory for ever. Amen.   

A DISCOURSE Concerning COMPARATIVE THEOLOGY.  
[ The Introduction. The ground of the Distinction of theology into Absolute and Comparative. Both are described. Inconveniencies arising from the Ignorance of Comparative theology. The Heads of the following Discourse.]  
§. 1. ALtho' all the Parts of the Christian Religion do agree in this, that they are revealed and enjoined by God; and also, that they are directed to the Glory of God, and the Salvation of Men; yet they are not all of the same Weight and Importance: but being weighed in the balance of a Sound judgement, some of them are found to be more weighty than others. The Prophets tell us, that Mercy, the Knowledge of God, and Obedience to his Commands, are more acceptable to him than Sacrifices and Burnt-Offerings, 1 Sam. 15, 22. Hos. 6, 6. and our blessed Lord calls judgement, Mercy and Truth, compared with tithes of Mint, Cummin and Anise, {αβγδ}, the more weighty things of the Law. Matth. 23, 23. From this Consideration there ariseth a Distinction or Division of that Skill, Knowledge and Understanding which is conversant about Religion, and which is commonly called theology, or Divinity, into Absolute, and Respective or Comparative. Absolute theology, or that Knowledge of Religion which I call absolute, considers its Object only as revealed and enjoined, or instituted by God, and its business is to find out those things which are proposed to us in the Scriptures to be believed or practised, and to discern and distinguish them from all others. Again, Comparative theology, or the respective Knowledge of Religion ponders the weight or importance, and observes the Order, Respect and Relation of things belonging to Religion; whether they be points of Doctrine, or Precepts, or sacred Rites, and teaches to distinguish and put a difference between the Accessories of Religion, and the Principals; the Circumstantials and Substantials; the Means and their Ends.  
§. 2. In a preliminary Discourse to our Divinity Lectures of the last Year, speaking of the Differences about the Christian Religion, that are in the Christian Church, I touched this Distinction by the by; and among the proper Remedies of this Evil, I mentioned the Doctrine of Comparative theology. And indeed the oftener I reflect upon, and the more narrowly I consider this Matter, I am the more convinced, and confirmed in my Opinion, of the great Usefulness and Necesssity of this Doctrine. Nor do I much question but you, my Friends, will be easily persuaded to be of my Mind, when you shall perceive that the corrupt and dangerous State of the Christian Church at present, is in a great degree owing to the want of this Comparative knowledge of Religion, or of a due regard had to it. For, that among all Sects and Parties of Christians, true Piety is neglected, and divine Charity and brotherly Love are waxed could; that they are could and remiss in rooting out the Lusts and depraved Affections of corrupt Nature; when in the mean time, they lay themselves out with Zeal and application for the propagating some Opinions that be either obscure or uncertain, but no ways necessary, and for the suppressing others of the same Nature which are not hurtful; that some Religious Rites and Ceremonies are pertinaceously retained by some Christians, and as obstinately rejected by others; that they are at peace with 'vice and vicious Persons, while they wage a Cruel War with Error and erring Persons. These things are not so much to be imputed to the want of an Absolute Knowledge of Religion, as of that which is Comparative. No more can this be attributed to their being ignorant of any Christian Precept, or of any absolute Divine Truth that is of any import to Salvation: But 'tis because the Generality of Christians either do not know, or will not consider how much Repentance, Self-denial, Mortifying of the Flesh, Charity, Humility, &c. are of more weight than Orthodoxy or a Sound Belief; and Sin and 'vice more hateful than Error: The Essential Principles of Religion excepted in both Cases. Since then the use of Comparative theology is of so large extent, both for ordering the Lives and Manners of private Christians aright, and for settling the public Affairs which concern the Peace of the Churches within themselves, and their mutual Concord with one another: I presume then, dear Fellow Students, it will be a good Office done to you, and nothing disagreeable to the rest of my Hearers, if I shall furnish you with a Key, by which you may enter into the most remote and intricate Recesses of this so often commended Theology.  
§. 3. That I may avoid rambling to and again without Order or Method in this Discourse, I shall comprise what I have to say under three General heads.( 1) I shall give a rude draft and general Idea of this theology.( 2) I shall descend to a more particular description of it. And in the third place, I shall lay down some Conclusions or Positions, which do naturally flow from this Doctrine of Comparative theology, and are worthy of your Observation.  

SECT. 1.  
[ Wherein Comparative theology is handled in a General way. The State wherein Man was Created; Man's Duty in that State. The reason of the Prohibition concerning the three of knowledge of Good and Evil. The Fall of Man occasioned the enlargement of Religion A general Idea of this. theology.]  
§. 4. AS to the first, it is to be considered that the Essence of Religion, or of the Duty which Man owes to God, or which God requires of Man, in whatsoever State, whether that of Integrity and Innocence, or Restoration after the Fall, or consummated Felicity, doth solely consist in the LOVE of GOD, as our Saviour teacheth us, Matth, 22, 37. where he says, that the first and greatest Commandment of the Law is to love the Lord our God with all our Heart, and with all our Soul, with all our Mind, and with all our Strength. For God being self sufficient, and independent of all other Beings, did not in the least stand in need of the Creatures and their Service: but being determined by a most free, unconstrained, and unnecessary Act of his good Pleasure, to take his delight with something without himself, he did for that end, after the Creation and Fall of the Angels, make Man in his own Image( that is, of a Nature like his own) with whom he might live in Friendship, and have all things in common; by offering Himself, with all His glorious and amiable Perfections to be deliciously enjoyed by Man; and by receiving from him the grateful Return of a Reciprocal Love and Affection. And because Man is a Creature made up of a Soul, a spiritual Substance, and a Body which is material: God created this visible and Corporeal World, and furnished it with innumerable Objects for the delighting the outward Senses, and recreating those Faculties which belong to the Soul, as it is joined and united to the Body; and made Man Lord over it. To this end, that as the Soul had God the Infinite Good, fitted and proportioned to its vast Capacity, so the Body also might not be without suitable and delightful Objects. And to this Design of God in the Creation of the World, the History thereof doth excellently agree; wherein we red that this whole Visible World, was at first created and finished, as a Magnificent Palace richly provided with all Kinds of Furniture, and that after this, Man, who was designed to be its Lord and Master, was made and invested with the Dominion of it.  
§. 5. For so great Favours, so liberally dispensed unto Man, God required, or rather expected no other Testimony of a grateful Mind but LOVE. And that his Love might be noble and free, generous and unlimited, not necessitated, forced or restricted; it was the will of God that Man should be at his own disposal, and therefore he endowed him with a free Power of determining the Acts and Exercises of his faculties to these or the other Objects; of adhering to God by Love or departing from him; and provided he still continued to Love God and to place his delight in him alone, nothing was forbidden him: All things were lawful unto him, and he was Master of Power most free( not only in a Physical, but also in a Moral Sense) to dispose of all his faculties, and of the Creatures subjected to him at his Pleasure, and that without any Offence to God. As for the three of Knowledge of Good and Evil, concerning which the Scriptures inform us, that God charged Adam not to Eat of it; this was not done out of Envy, as if God had grudged him that pleasant Fruit( as he was slandered by the Devil) or intended in the least to diminish or infringe the full and free Right and Power which he had bestowed upon him of using his faculties, and all things under his command at his Pleasure, without prejudice always of the Love he owed to his Maker. But it is not improbable that God having even then discovered in Man some remote and dawning Dispositions to the Love of the Creatures, did forbid him the use of one three; either because his Inclinations to it were greater than was fit, or that by this Symbol he might keep Man mindful that he held all the rest, whereof the free use was allowed to him, by Right of Vassalage, only with a dependence upon God the Over-Lord of all, to whom on that account, he owed the Greatest Love.  
§ 6. After that Man had abused the Liberty bestowed upon him, by transferring his Love from God to the Creatures, and had thereby violated the Law of his Creation and the League of Friendship that was contracted with God, and had also lost the Love of God, and with it, the blessed Presence and Company of the Deity who dwelled in his Soul, and filled it with Light, and Joy, and Peace; to which succeeded Darkness, Anguish and Disquiet: After, I say, that Man had made defection from God, and God was determined to restore Man, then did the Confines of Religion begin to be enlarged, and besides the Love of God which was lost, and still holds the Principal place among the divine Precepts and Duties of Religion; several other things were revealed, prescribed, and instituted to be observed by Man, as being some of them useful, and others necessary for recovering the Love of God that was lost, and for bringing back Man, that was gone astray into the road of his Duty.  
§. 7. Out of what hath been already said, this Succinct and General Idea of the Doctrine of Comparative theology doth arise, viz. In the State of Nature's Integrity and Innocence, the Love of God made up the whole of Religion, nor was there any other Duty incumbent on Man, but to love the Lord his God with all his Heart. Again in the State of Nature depraved, and considered as it is to be repaired and renewed, the same Love of God still makes the first, the Chief and Capital part of Religion, which alone is desired for itself, and for whose sake all the other things belonging to Religion are enjoined: So that the Love of God being compared with the remaining parts of Religion, is the end to which they all refer and led as so many Ways and Means.   

SECT. II.  
[ Wherein this theology is more distinctly and particularly explained. A Scheme of the Christian Religion, showing the weight and importance of all the Parts thereof. Two particulars in it worthy of Observation.]  
§. 8. FOR a more particular and distinct Explication of this Doctrine of Comparative theology thus summarily proposed, we are in the next place to show how, and in what order all the other Precepts and Institutions of Religion do respect Charity or the Love of God, and serve for kindling up again that heavenly flamme in the Hearts of Men.  
§. 9. First then, inasmuch as Man had unworthily violated the League of Friendship into which God had vouchsafed to admit him, and by transferring unto the Creatures the Love and Affection that is due to God only, had drawn upon himself God's Displeasure, and exposed himself unto Eternal Death; 'twas impossible that he could be restored unto his former State, without the Grace and Mercy of God pardoning his Offence on these terms,( and none more easy could be either desired or granted) viz. That Man should return to his Duty, that is, to the Love of God; and that for this Effect God should allow unto Man a competent Time, together with such Helps as were necessary for that purpose.  
§. 10. For obtaining of this Mercy, the Intercession of a Mediator was necessary; one who might procure this by his Merit and Favour with God. I shall not make it my Business here to inquire into the Causes and Reasons why God would not be reconciled to fallen Man without the intervention of a Mediator. That he would not, is evident from this, because for want of a Mediator the fallen Angels were precluded from any access to the Grace and Favour of God. But the Reason why the Son of God passing by the fallen Angels undertook the Cause of fallen Man, seems to be partly the Relation of the same common Nature; For he took not on him the Nature of Angels, but the Seed of Abraham, Heb. 2, 16. and the virtue and efficacy of his Incarnation, together with what he did and suffered in the Flesh, began to take place immediately after Man's Fall, whence our blessed Saviour is called, The Lamb slain from the beginning of the World. Rev. 13.8.) partly because the whole Race of Mankind falling in and with their Stock, the Case of Adam's Posterity deserved Commiseration, they being made obnoxious unto, and involved in everlasting Misery, before they came to exist by themselves out of their Seminal Principles, or to enjoy the use of their Reason and Liberty.  
§. 11. To this mean of Salvation which is placed without us, and hath no dependence upon us, that which answers on our parts is Love and Gratitude to Jesus Christ, who became our Surety to God; and Faith, whereby we ascribe to him those hopes of Salvation that he hath purchased for us, and rely on his Merits and Intercession for the pardon of our Sins, the acceptance of our Services with God, and the obtaining of every thing that is good for us.  
§. 12. Because the Pardon which Christ procured for fallen Man is only Conditional, and the Conditions which God requires of us in order to our being restored to his favour( viz. that being unfeignedly penitent for our Sins we should return to God and our Duty, restore unto him the full possession of our hearts, and both begin and ever continue to love him with all our Soul) are such as they cannot directly, immediately, and at once be performed by us, because of the thick Clouds of Ignorance and the corrupt Affections wherewith Sin hath filled our Minds; therefore some Means must of Necessity be prescribed and made use of for this end, by which, as by Steps, we may gradually ascend to the perfect Love of God, which is seated, as it were, upon the high Throne of Religion. Such means hath God prescribed in his word, and by so doing hath adopted them into the Family of Religion.  
§. 13. 'tis clear and evident in itself, that in returning to the Love of God we must take a course quiter contrary to that by which Man departed from it. Seeing then Man lost this Love of God, not by enjoying of nor taking his divertisement with the Creatures( both which he might lawfully do) but by uniting his Heart unto them by Love, it follows, that if we would have this Divine fire to descend upon the Altar of our Hearts, we must of necessity extinguish and put out the impure and muddy Love of the World, and of the Creatures: for the love of God, and the love of the Creatures cannot subsist together in one and the same Subject, but do mutually expel each other out of the heart of Man: For if any Man love the World, the love of the Father is not in him, as St. John affirmeth, 1 John 2.15. because God requires that the Heart of Man be offered unto him whole and entire; My Son( saith he) give me thy heart, Prov. 23, 26. Nor can he allow a Rival with him in Man's Love; as soon as Man admits new and strange loves into his Heart, God forsakes it as polluted and defiled. But such is the Good will and Mercy of God in Christ Jesus towards straying Man, that no sooner, is the heart of Man offered unto him pure and voided of the Love of the Creatures, but as soon he is willing to re-enter and dwell in it, and to fill it with divine Light and Joy. And to this mean of recovering the Love of God, do all those Precepts of Religion belong which forbid to love, covet, or seek after, the World, its Riches, Honours, Pleasures, or any created Thing.  
§. 14. Again, as in order to he recovery of the Love of God, the love of the Creatures must be laid aside; so likewise, that Man may be freed from this love of the Creatures, it is needful that he abstain as much as may be, from the Converse and Use of the Creatures, those especially that are grateful and pleasing to the Flesh: For besides that it appears unjust and unreasonable that Rebels, and traitors should presume to meddle with the Divertisements that were provided for dutiful and obedient Children; so unsteady and frail is human Nature fince it was depraved by Sin, that it cannot view nor enjoy those delights, without being inveigled in their Love. And therefore it behoveth us in our Food, clothing, and other means of Life, to rest contented with things necessary, and industriously to avoid such as be delightful.  
§. 15. That which makes this part of our Duty the more easy, is the Cursing of the Earth, and the defacement of at least this sublunary World, which by the wise and just Providence of God was the Consequence of Adam's Fall; by reason of which, the World as it now is, differs as much from itself as it was before the Fall, as a vile Dungeon does, from a Royal and Magnificent Palace. Concerning this Corruption of the World, the Apostle speaks, Rom. 8.20, 21,& 22. where he says; The Creature was made subject to Vanity, not willingly: And that at last the Creature itself shall be delivered from the Bondage of Corruption. If Men be passionately in love with this wretched carcase of a World! What would they have done, if they had seen and possessed it in its primitive Perfection of Splendour and Beauty?  
§. 16. Furthermore, because Self-love is no less an Enemy to the Love of God, than is that of the other Creatures, and does usually raise Trophies to itself upon the others ruins, it must of necessity be put off also; and to effectuate this, we must keep up a constant Warfare with our corrupt Nature, all whose Thoughts, Counsels and Desires are by the Verdict of God himself, Gen. 6.5. only and continually Evil: whatever it desires must be denied it, and the things for which it hath an Aversion must be forced upon it. We must do nothing to gratify it, but its Motions must still be resisted to the end, that it being brought into Subjection, may never more obstruct or retard the operations of God's Spirit renewing Man in the Heart. And because all these things are hard and grievous, and very unacceptable to our corrupt Nature, we will never be thoroughly inclined to put them in practise; until the Mind being duly affencted with a sorrowful Sense of Sin, and of its own Misery do first groan under the burden thereof, and aspire after deliverance from it. And these means which serve to extinguish the love of the Creatures in the Hearts of Men, are the same which Christ and his Apostles do so frequently inculcate to us in the holy Scriptures, when they enjoin us Repentance, Self-denial, Renouncing the World, Crucifying of the Flesh, Taking up of the across, and putting off the Old man.  
§. 17. Moreover, as it is only the Gracious and immediate presence of the Deity, filling the Soul with Light and Joy that can beget therein in the true Love of God, which is the perfection of all Religion: So the other means of Salvation that I have already named, do spring from a higher and far more Noble Principle than our Nature. For seeing the Human Nature as it is depraved by Sin, is blind, and seeketh itself and its own advantages in all things, always and every where; and seeing the Precepts of Religion, of which we are speaking, are most unpleasing and hateful unto it; it is evident that a compliance with them cannot be expected without the assistance of Divine Grace. And that, both Internal, which acteth upon the Mind immemediately, instructing, alluring, persuading and exciting it; and also External, which worketh by the Mediation of the outward Senses: So that it is not without ground that the Apostle says: It is God that worketh in us both to will and to do. Phil. 2, 3. For the obtaining of this Mean which is only in God's Power, there is required on our part continual Prayer, and a ready Compliance with the Inspirations of the Holy Ghost. Ask, saith our Lord Christ, and ye shall receive. Matth. 7, 7. and grieve not the Holy Spirit of God, saith the Apostle, Eph. 4, 30.  
§. 18. But inasmuch as the inward Manifestations of the Holy Ghost do require a calm and composed Mind; and the soft Whispers, the sweet and gentle Voice of the holy Spirit teaching and admonishing in the bottom of the Heart cannot be heard and observed by unregenerate Men, because of the obstreperous Noise, and din of blustering and tumultuating Passions and Lusts; therefore it became necessary to call in the assistance of a Gross and Corporeal way of teaching, such as might make its way to the Mind through the eternal Senses. For this reason God sent the Prophets( to whom he had first manifested himself, partly by Visions represented to their Fancies, sometimes when they slept, and sometimes when they were awake, and partly by a Voice and outward Signs) that they might warn and admonish other Men in his Name, concerning those things that belonged to their Salvation. And whereas from Adam's Fall downward, Mankind growing still worse, breaking out into divers kinds of Sins, and adding new Crimes to their old Vices, wandered still farther from God, it became expedient that God should warn them of their Danger, by new Advertisements from time to time, and that he should multiply his Precepts according to the diversity of the Sins, whereby Men ignorantly and inconsiderately strayed from the way of Salvation, until at length the Wickedness of Men being risen to an Extraordinary height, and the Revelations of the Prophets, not being able to put a stop thereunto, the only begotten Son of God in his great Love to Mankind, putting on our mortal Nature with all its Infirmities( yet without Sin) vouchsafed to dwell among Men, that he might perfectly instruct them in all that concerned their Salvation, and in a frail and mortal Body, like that which we bear about with us, might led such a Life, as is necessary to be lead by All who shall be saved: that so by a sensible Experiment, he might convince us that a Christian Life is not impossible to our Frailty, when fortified with the Aids of divine Grace: And finally might lay down his Life for Expiating the Sins of Men.  
§. 19. Also, the whole Doctrine of Religion comprehending the Discourses and Deportment of Jesus Christ, together with the Revelations of the Prophets and the Apostles is recorded in the Scriptures as in public Registers; that by this means it might be far and near diffused throughout the World. The Scriptures therefore are necessary, that the Precepts of Religion, and the means of Salvation already named, might be made known unto Men.  
§. 20. But these are not yet all the Expedients that God hath made use of, for rendering Man's return to his Love and his way to Salvation the more plain and easy. Tho' all that which Men are concerned to know and practise in order to their Salvation, be so fully and plainly delivered in the Scriptures, that all who are desirous to learn them, may with a due Application, easily there discover them; Yet there be many who do not apply themselves to the reading of the Scriptures; many who blinded with Prejudice, are slow to understand that which they do red; others are remiss and negligent in performing what they do understand; and even they who have begun to tread in the Paths of Life, do many times thro' inadvertency step aside, or by the Violence of Temptations are hurried away into the way of Sin, and being once fallen into it, do sleep securely in it. To remedy which Evils, these following Expedients were provided. Pastors were appointed, whose Office it is to instruct, admonish, reprove and console: Religious Societies of Christistians, or Churches were instituted as useful for this end, that Christians might be helpful to one another, in promoting the common work of their Salvation, by instructing the Ignorant, reclaiming such as do err from the Truth; raising up those that are cast down, quickening the lukewarm; rebuking those that commit Sin, and avoiding such as be contumacious. Religious Assemblies also, public Worship and Sacraments were instituted, which tho' they do greatly contribute to the promoting of Christians in Faith and true Holiness, do yet notwithstanding manifestly suppose Pastors and Christian Societies, and may be considered by us as Sanctions of those Laws whereby Pastors and Churches are authorised, to which we must give obedience, or be deprived of the Benefit of public Worship, and of the Comfort of the Sacraments. And last of all, to the end that the public Affairs of every Church might be rightly administered, that is, that every thing might be done decently and in order, and that Communion might be kept up, and Peace and Concord maintained among the Churches, Church Government was appointed.  
§. 21. Thus have I link by link turned over the whole Chain of Religion, beginning at the highest degree thereof, viz. THE LOVE OF GOD, which alone is sought and enjoined for itself, descending from this to the immediate Means whereby it is attained, and from them to such as be more remote, until at last we come to the most remote of all. This account, which I have given of Religion, furnishes us with a Key, whereby any one that is but indifferently versed in Theological Studies, may easily discover what place each part holds in the system of Religion; how one Part stands related to such other Parts as are above, as a Mean to the End; and to such as are below it, as the End to the Means: and in what degree of necessity every part ought to be held. But for the sake of Beginners, I shall propose one or more of those things in this Scheme, that deserve the greatest Consideration.  
§. 22. The first is the remarkable Difference between Charity or the Love of God, and all the other Parts of Religion; among which it hath the pre-eminence, because it alone is desired for itself, and all the rest are instituted for its sake, that by their means and subserviency, Mankind, which was fallen from the pure and chased Love of God, into the strange and adulterous Love of the Creatures, may again be reduced to the Love which they owe unto God. And thus Charity is related to the other Parts of Religion, as the End is to the Means: agreeable to the apostles plain Instruction; The end of the Commandment is Charity. Eph. 4, 11. Now as the wooden Frames and Scaffolds that are used in building, are taken away when the work is ended, they being then no longer useful; so when the Love of God shall be perfected in the hearts of those that are to be saved, then Sacraments, Pastours, Churches, the holy Scriptures, the renouncing of the World, the mortifying of the Flesh, Repentance, Faith, and all the other Parts of Religion that are distinct from Charity, shall cease: as the same Apostle teacheth us, 1 Cor. 13▪ 8. Charity, saith he, never faileth, but whether there be Prophecies, they shall fail; whether there be Tongues, they shall cease; whether there be Knowledge, it shall vanish away; when that which is perfect shall come; then that which is in part shall be done away: Now abideth Faith, Hope and Charity; but the greatest of these is Charity.  
§. 23. Another thing that is to be diligently observed in this Scheme, concerneth those Parts of Religion that are distinct from Charity, their difference among themselves as they stand related to it as to their End. And in this respect, they are classed in a three-fold Difference. They are all means for recovering Charity. But( 1.) Some of them are Necessary, and withal Sure and Infallible: others( 2.) are indeed Necessary but not Sure and Infallible: and others( 3.) finally are neither Sure and Infallible, nor absolutely and Indispensably Necessary. In the first Rank are Faith in Jesus Christ the Mediator, Repentance, the mortifying of the Corrupt Nature, or the Old Man; the renounceing of the World with all its Pomps and Vanities, and finally the weening of the Heart from the impure Love of the World, and all the Creatures which being once rooted out, the Love of God succeeds and is kindled up and  shed abroad in the Heart by the Holy Ghost. All these be indispensably Necessary for recovering the Love of God, and they have a sure and infallible Mediate or Immediate Connexion therewith. In the second Rank stand the Holy Scriptures, which for Reasons already expressed are simply Necessary, that Men may attain to the knowledge of such things as it Concerns them to know and practise, in order to their Salvation. Which nevertheless is not so to be understood, as if those who were once well acquainted with the Doctrine of Religion delivered in the H. Scriptures, could not afterwards live a Christian Life without those Sacred Books. For as Augustine writes in his Treatise of Christian Doctrine lib. 1. Ch. 39. A Man grounded in Faith, Hope and Charity and retaining them steadfastly, needs not the Scriptures, except it be for the Instruction of others.  
Thus by these three many live in the desert without Books; whence I think that in them is fulfilled that saying, whether there be Prophesies they shall fail; or Tongues they shall Cease; or Knowledge, it shall be destroyed, &c. But tho' the Scriptures be necessary in the degree I have mentioned, yet are they not sure and Infallible means of Salvation: Seeing very many of those who have them, and red them daily, come short of it, not for any fault in the Scriptures, but in the Persons themselves who take no care to order their Lives and Manners according to the Prescripts in them delivered.  
§. 24. In the third Rank of means of Salvation, which are neither necessary nor sure and Infallible, are included Pastors, Religious Societies, or Churches, Sacraments, public Worship, Ecclesiastical Polity, or Church Discipline, and if there be any other Instituted by God for this End, that Men may be excited to learn, or keep in Mind, or practise the Duties of Religion, that are fully and clearly delivered in the Scriptures. That these have no sure and infallible Connexion with the Salvation of Men, is more evident than to want either proof or Illustration: And altho' Christians ought not to Neglect or Despise, but to make use of them when they can be had as well because they are prescribed by God, as that in the right use of them many excellent Advantages may be reaped; yet this will not make them absolutely and indispensably necessary to Salvation, for it is certain that such as have the Scriptures, if they carefully and diligently peruse them, may both discover the way of Salvation marked out in them, and having found it, may begin to walk in it, and by the Assistance of God's Grace, may constantly persevere therein, until at last they work out their Salvation, altho' they live in such a Corner of the World, where they have no Opportunities, either of Preachers whom they may hear, or of Churches, to which they may join themselves, or( by consequence) of Sacraments, of which they may partake. Of this we have notable Instances in some of the Hermits, particularly in Paul the first of them, who having passed his whole time from his blooming Youth to an extreme old Age, in a remote desert, without the Company or Society of any man, except Anthony alone, with whom he conversed for a short time, and that not long before his Death, hath deservedly obtained a great Reputation for Piety in the Church of Christ.   

SECT. III.  
[ Wherein several material Propositions and useful Corrollaries are deduced from the preceding Descriptions of this theology. How to discern betwixt the fundamental Principles of Religion, and such as are not fundamental; and betwixt damnable, dangerous, and harmless Errors.]  
§. 25. HAving laid down the General Idea of this Theology, together with the more distinct and particular Explication thereof, I come now to the many and weighty Propositions, and Rules, and Conclusions which may be deduced from this Doctrine. And indeed so various and manifold is the use of this Comparative theology( which I have already explained) both in a private Life, and also for the right ordering of the Church; it abounds with so many useful Rules and Instructions for every kind of Life, that it would be hard to reckon up all that might be deduced from it, by serions and attentive Meditation. I shall instance only in a few for a trial.  
§. 26. First then by this Doctrine of Comparative theology, it plainly appears, that the Precepts of the Christian Religion have proceeded neither from the more Arbitrary Will of God, nor from his Wrath and Displeasure; but from Love, Favour, and Good will toward fallen Man. And the Reason why God hath imposed the hard Laws of Repentance, Self-denial, and the Renouncing of the World, as necessary to be observed by all that would be saved, is not, that he might exercise his Authority over Men, or be avenged on them; but because there is no other safe and secure way of raising them to a true and lasting Happiness, besides that which the Precepts of Religion do prescribe. God might indeed by virtue of his Omnipotence have restored Man, who was fallen into Sin and Misery, unto his original holy and happy State, without the Intervention of a Medicinal Penitence. But recent experience and the notable instance of instability and inconstancy, which Adam had given, do evidently discover that nothing was to be expected this way, but that Adam having lightly escaped so great a Danger, would have been the more presumptuous to offend again; or if his Experience had made him more cautious and wary, yet his Children would readily have relapsed into his Sin and Misery. So that if this Method had been taken for recovering fallen Man, its probable that Adam only would have been saved by it. For this reason it was more agreeable both to the Wisdom and Goodness of God, to grant unto fallen Man regress and return unto his first State of Happiness by the way of Penitence only, which tho' it be the more difficult, yet is it the most safe and infallible. For as those who come to great Fortunes, either by Succession to their Parents, or by the Bounty of their Prince, are more probably inclined to squander away their Wealth, than others, who have acquired Riches by their own Industry and Labour, after they have felt the pinching Difficulties of Want and Poverty: So it is not to be doubted, but those Men who have with Difficulty wrestled out of the deep Gulf of Sin and Misery, and have come to Happiness, by the rough, uneasy and narrow way of Penitence, will prove far more constant in the Love of their Creator, and more firm and resolute in sustaining and répelling the assaults of Temptations, than was either Adam, who was created in a State of Felicity, or than his Posterity would have been, in case that Happiness had been by Succession transmitted unto them from Adam.  
§. 27. If it shall here be inquired, might not God have restored man immediately after his Fall, and having restored, confirmed him also in grace and holiness, and put him out of all danger of falling again any more, so as he should not have been afterward obnoxious unto Sin, no more than the glorious Angels? I answer, that a confirmed State of Grace and Holiness, is both the Fruit and Reward of a previous and tried Constancy and Firmness in the Love of God. That it was granted upon no other Conditions to the Angels, who persisted in their Duty and Fidelity, nor would have been given unto Adam, suppose he had not sinned, till after a competent time of trial faithfully spent in the Love of God: Finally, that it is not possible that a reasonable Creature can attain to a consummated State of Perfection by any other way, without infringing its Liberty, which God will have preserved safe and inviolate.  
[§. For such is the Nature of Liberty, that without hurt and prejudice to itself, it cannot allow, that any of the Faculties that are under its Conduct, especially the Will, should be determined by any other Principle than itself, in their application to this rather than the other suitable Object, after this, rather than the other manner. Nevertheless it will suffer itself to be sixed and bound either to good or evil by cords of its own making; such are the Habits contracted by long and continued Exercises of the Acts of Love, Desire, Complacency, Enjoyment, and the like, upon the same Objects: whereby a Man finds himself pushed forward to the Love, Desire, and Enjoyment of those Objects: and drawn back when he offers to separate and withdraw his Affections from them; so that without Difficulty and Violence done to himself, he cannot abstain from the Acts unto which such Habits do dispose him, no more than exercise thecontrary; which hath given the rise to that vulgar Maxim Custom is a second Nature.  
§. This is plain and undeniable in the Case of Evil Habits that are so common and ordinary. For who knows not that a Glutton, a Drunkard, or a Lascivious Person, for Example, are so enslaved to those vicious Habits and Lusts which they serve, that they cannot without great Difficulty and much struggling, refrain from satiating their sensual Desires and Appetites, when they have it in their Power, nor be reclaimed from their dissolute Conversation, to a Sober, a Temperate, and a chased Conversation. This the Prophet Jeremy doth significantly express, when he saith, Can the Aethiopian change his Colour, or the Leopard his Spots. Then may ye also do good, who are accustomend to do evil. Jer. 13.23.  
§. Nor is there less force and efficacy in Good Habits, which are contracted by a long course of good Actions performed by the Power of the Holy Ghost, whereby the old man is subdued and mortified, the new, quickened and advanced by degrees, till in the end he become a perfect Man. For when any Person is once come this length, he becomes ready, forward and inclined to Good; slow, backward and averse to Evil. As St. John instructs us. Whosoever is born of God doth not commit Sin, for the seed of God abideth in him, and he cannot sin because he is horn of God. 1 Joh. 3.9. To this the Experience also of the Regenerate, who declare that they find it so, doth perfectly agree.  
§. After that these good or evil Habits have received their proper and suitable improvements from God, that is, after he has fortified and established the good, by renewed measures and communications of his Grace; and has plied the Evil with repeated endeavours, and all to no purpose, to reclaim them, when he resolves that the Graces of his Spirit shall not be any more prostituted to the Scorn and Contempt of thos● w 〈…〉 e ●ooted in Sin; and when 〈◇〉 rewards the Godly for the good use that they have made of their Liberty, with plentiful measures of Grace, and takes the Government of their free will( after they have freely resigned it) into his own hands: then follows the final, unchangeable and endless Obduration of the wicked in sin, and the establishment of the Godly in Grace and Holiness. Whence it appears, that rational free Creatures can neither be established in a State of Grace, nor hardened into a State of Sin, without infringing their Liberty, except the free use and exercise thereof in Good or Evil( which in good at least must be habitual) have gone before it.]  
§. 28. Secondly, This Doctrine of Comparative theology discovers the ground of that which the Apostle delivers, 1 Cor. 13. where he declares that those Parts of Religion which are commonly most esteemed, such are, much knowledge in divine Things, Orthodoxy, Faith and suffering of Persecution for the true Religion even unto death) will be improfitable to Salvation without Charity; because these and all other things pertaining to Religion, are for this end ordained and enjoined by God, that by them Men may be brought to Charity or the Love of God; so that if they do not attain to that end, they become vain and improfitable. wherefore they are far deceived who conceive good hopes, and entertain a good Opinion of themselves, and of their own Spiritual Condition, because they do belong to this, or the other Party of Christians, because they are diligent and assiduous, in Hearing, Reading, Praying and Communicating; all these being too weak Supporters whereupon to build a solid Hope of Salvation. For, unless Men will denounce War against their corrupt Nature, renounce the World and deny themselves, they shall never recover the True and Sincere Love of God; and without the unfeigned Love of God, they shall never come to his Presence, nor to the Dwelling-place of the Blessed.  
§. 29. Thirdly, This Theology teacheth us, how to distinguish between the Essential or Fundamental Principles of Religion, and those that are not fundamental. And here I take the Essence of Religion not strictly, for all that which belongeth to Religion always, and in all States( in which sense the Love of God alone makes up the whole Essence of Religion) but more largely for all those things which are necessary for Men, considered in a State of corrupt Nature, that they may be fitted for and brought into the Enjoyment of Eternal Happiness. Now whereas some parts of Religion, are means of Salvation, both necessary; and sure or infallible, others necessary, but not sure; and others are indeed means of Salvation, but neither sure nor necessary; it is evident that the Precepts and Institutions of the third Class do by no means belong to the Tribe of the Fundamentals of Religion. Moreover, because a fundamental of Religion properly so called, is, that the Knowledge whereof is necessary to Salvation directly, and of itself; and all the Precepts and Institutions of the first Class, and they only are such; from this, it does appear that the whole Family of the Fundamentals of Religion is contained within the Limits of the first Class. But because Men can by no other means come to the certain Knowledge of the Fundamentals of Religion, than by the Scriptures; therefore to know the Scriptures and to aclowledge them for a sure and infallible Rule of Faith, may be called a secondary Fundamental Principle of Religion.  
§. 30. Fourthly, This Theology teacheth also the difference of Errors; that some are damnable and pernicious; some dangerous only, and some harmless: All those Errors touching Faith and Religion, which do necessary subvert some Fundamental principle of Religion, and that in the Opinion and judgement of the erring Person, or that cannot subsist at the same time, and in the same Mind with the Belief of the Fundamental Principles of Religion. These and these only are to be looked upon as destructive and damnable, and as such, are with great Care and Diligence to be expelled out of the Confines of the Church. For the Christian Religion is like a Bridge by which alone Men can go from this Valley of Miseries to the blessed Regions of Light and Peace; and the fundamental Principles of Religion are as so many Arches, which joined and united together, do make up this Bridge, and therefore those Errors that do overturn any of the fundamental Principles of Religion, do as it were, cut out an Arch from the Bridge, whereby a Breach is made in it, and the Passage by it into Heaven is thus cut off and obstructed.  
§. 31. Again those Errors are to be avoided as dangerous, whose tendency is to make Men remiss and negligent in the business of their Salvation: of this kind is that Error ascribed to Origen, concerning the Punishment of the Devils and Damned. That after a long course of time they shall come to an End, and that the Damned themselves shall at last be translated into the Habitations of the Blessed. By which Doctrine, it is evident, that the fear of Hell, and the force thereof to restrain Men from Sin, is in great measure weakened and infringed. Finally, those Errors may be tolerated as harmless, whereby a Christian who is in the way of Salvation, is neither let nor retarded in his course, such was the Error of St. Cyprian concerning the rebaptisation of heretics; and another of Irenaeus, who writes that our Saviour was fifty years old when he suffered.  
§. 32. From hence in the 5th place we may draw Rules and Principles, for directing not only private Christians, how far they may entertain or refuse External Communion with the different, yea adverse Sects and Societies of Christians into which the Unity of the Christian Church is miserable divided and rent asunder: But Church Governours also in the making and abrogating Ecclesiastical Laws. For, whereas the End and Design of those Christian Societies, which we call Churches, is, that by their Help, every private Christian may be forwarded in a Course of Piety, and assisted in working out their Salvation: It is plain; First, That a Christian, who lays the work of his Salvation to heart, ought( if his Circumstances will permit him) to join himself unto, and associate with those Churches, wherein the best helps to Piety are to be found. Next, that he must abstain from the Communion of those Churches, whose Fellowship is apt to hinder or retard his Progress in true Piety, either because the purity of the Christian Doctrine is therein corrupted with evil Principles, and such as flatter corrupt Nature, or because the Force and Efficacy of sound and wholesome Doctrine is impaired and enervated, by the mischievous Examples of a worldly Life; or finally, because the privilege of Communion is annexed to something that is unlawful, as a necessary Condition thereof. Thirdly, That the Communion of that Church whereof he is a Member already, and whose Fellowship, tho' it be little useful to Piety, yet is not prejudicial to it, should be continued in, in case it cannot be forsaken without some great Inconvenience.  
§. 33. For the same reason also it becomes the Duty of all those who are promoted to the Government of Churches to make use of their Power and Authority for Edification, and not for Destruction, not enjoining any thing that is not conducive to Christians, their Advancement in true Pi●ty, nor requiring any thing as a necessary Condition of External Communion, whic● any sober Person in his right Mind, and who is acted by a serious and sincere Desire, after Holiness, cannot perform with a good Conscience; lest they chance to debar from the external Communion of their Church, those whom Christ hath honoured with inward and Spiritual Communion with himself, and with the Saints, that is, with the invisible Church. And finally, constraining no Persons against their Mind and Conscience, to an external Communion with any Church.  
[§. In this Corrolary we may behold, as in a Glass, The deplorble State of the Christian World at this Day, wherein almost every Sect of Christians, at least the Ruling Part among them, do require the Belief and Profession of their peculiar● and distinguishing Doctrines, which are some of them obscure, others doubtful and incertain, and others false, as a necessary Condition of Communion, sowing by this means the Seeds of Discord, and Division, and Hatred among Christians, instead of that Unity, and Love, and Concord, which our Saviour so earnestly recommended to his Disciples. Nor is this all, but they do what in them lies to force all others, by Mulcts, Banishments, and Corporal Punishments, to embrace their Communion, and to fulfil the Conditions thereof; and by so doing, instead of making Men Christians, they only make them Hypocrites; of all Sinners the most hateful in the sight of God.]  
§. 34. Last of all, from this Scheme of Comparative Theogie, it does plainly appear, that Church Government is such a Mean of recovering the Love of God, as is neither necessary, nor sure and infallible, and consequently, that it is not a Fundamental Principle, nor an Essential Member of the Christian Religion; and that in the Body thereof, it holds the Place, not of the Heart or other Vitals, but of the more extreme Parts. This is a Matter that ought to be well considered by all Christians, but especially by those among whom bitter Envyings, and Strifes, and Contentions are kept up, Discord and Tumults are raised, Animosities and Hatred are exercised about particular Forms of Church Government and Discipline, to the great Reproach of Christianity, the Scandal of the Weak, and the woeful Decay, or( shall I say) the utter Ruin and Subversion of true Piety. How much better were it, and more conducive to the Honour of the Christian Religion, to Piety and to Peace, that Christians should rather exercise a mutual Forbearance in this Case, by allowing every one free Liberty to think, and speak, and act as they please, in these and other such like Matters that are remote from the Center of Religion, concerning which, sincere Lovers of Truth and Holiness may differ in their Judgments, and that without any prejudice to mutual Love and the Duties of Charity, either among single Persons, or among the Societies of Christians and Churches.   

[ The Conclusion,  
Wherein the use of this theology is more particularly declared. The Inconveniency to which they are exposed, who are not acquainted with it. The Character of one who follows its direction. The Epilogue.]  
[§. FRom all that has been said, the notable use and necessity of this Comparative theology does abundantly appear; For he who does not understand the various and differing respects and relations of the several parts of Religion among themselves( which this Theology teaches) cannot but often stumble and fall, and wander in his way to eternal Life. For either,  
§. First, he will consider all the Parts of Religion as Equal, and standing upon the same Level, and so will apply himself to them indifferently without Order or Choice, practising now one Duty, then another, as his Inclinations or Circumstances shall prompt him: not unlike to an unskilful Husbandman, that should take much Pains in Sowing, Digging, Tilling, Harrowing, &c. his Ground, without any regard to the Order or Season that ought to be observed therein; for as this Man would unavoidably fall short of the hoped for Reward of his Labours, I mean, of a plentiful Harvest; so the other would infallibly lose the Fruit and Reward of a Religious Conversation, viz. Regeneration and Eternal Life. Now I make no doubt but there are many such to be found among the Professors of Christianity, who considering only what is common to all the Parts and Precepts of their Religion, viz. The stamp of Divine Authority, and not adverting to the proper and peculiar Aims of every one of them in particular, do keep a mighty Stir, and are much taken up about Religion to little purpose, without making any considerable Progress in it; like the Men of Sodom, who being smitten with Blindness, wearied themselves in vain, to find the Door of Lot's House, and seem to be pointed out by the Apostle under the figure of silly Women, who are ever learning, and never able to come to the( saving and Practical) Knowledge of the Truth. Or,  
§. Secondly, He will prefer the lesser and lighter Matters of Religion, to such as be greater and more weighty: with which our Saviour upbraids the Scribes and Pharisees, who paid tithes of Mint, Cummin and Anise, but neglected the weightier things of the Law, judgement, Mercy and Truth. A fault whereof the greater part of Christians are guilty, who put a greater Value upon a right Belief and persuasion touching things less necessary, such as are almost all the distinguishing Doctrines of every Sect of Christians, together with some Religious Rites and particular Rules and Forms of Church Discipline and Government, much controverted in these Times, concerning which, a Man may think and act thus, or otherwise( provided he act not against his Conscience) without prejudice to his Salvation, than they do upon Holiness of Heart and Life, without which, no man shall see God. Heb. 12.14, being less solicitous for this than the other. For as in their own practise, they study more to be Orthodox, than to be Humble, Charitable, Mortified to the World and Self-denied; so they do with open Arms receive into their Communion all that do agree with them in Doctrine and Worship, be their Lives never so sensual and worldly, but do exclude as Aliens and Strangers, all such as differ from them, in these Matters, be their Lives otherwise never so harmless and holy, seeking rather to gain Disciples and Followers to their own way and party, than to Christ and his Religion; who, if with the Proselytes of the Scribes and Pharisees they grow not worse, yet will certainly get little more by their Change, than an exchange of Opinions, and of the Modes and Circumstances of External Worship.  
§. They do also split upon this same Rock, who, neglecting the Capital virtues of the Christain Religion, take up their rest in the means subservient thereunto, such as are the Scriptures, Sermons, Sacraments, and the like( whose use is to instruct Men in the essential Duties of Religion, to stir them up to, and assist them in the performance of them) in which we may observe many to be much employed, who do think that in so doing, they have reasonably well discharged their Duty as Christians, tho' they never aspire after Humility, the Mortification of the Flesh, the renouncing of the World, and the Love of God and their Neighbour, for the sake of which, all those other things wherewith they are so much taken up, were purely intended and appointed: not a whit wiser than one who intending a Journey to some remote Country or City, should Employ all his Time and Care in providing and viewing of Horses, Chariots, Servants, Provisions and other Necessaries for a Journey, and in the mean time, never stir a foot from Home, to set forward on the Journey. Or,  
§. They will Slight and Neglect the inferior ministering and subservient Parts and Duties of Religion, and seek to come at those of the highest Rank and Degree without them: with no better Success, than if a Man should endeavour to get up to the top of a high Tower without the help of the Stairs, that led to it, by throwing out his Arms, straining his Body and standing on tip-toe. And this fault is but too common among Christians, who imagine they can attain to Internalvertues of Contrition, Humility, Contempt of the World, Self-denial, the Love of God, &c. by Meditation and thinking only, without Practising the External good Works that dispose and led thereunto, and without avoiding the Allurements and Temptations to the contrary Vices, such as be Riches, Honours, Pleasures, and the Famillarity and Friendship of worldly-minded-Men: acting in this with as little Colour of Reason, as one, who being shut up in a dark Prison or plunged in Snow up to the Chin, should expect to be enlightened and warmed by the more force of his Imagination, without coming forth into the bright and warm Sun.  
To these we may add some others, who boast of inward Manifestations of the Spirit, Commnion with God, Spiritual Joys, and such like Rewards and Comforts of a pure Heart, altho' they have not as yet purged out the old leaven of Carnal Lusts, and Earthly Affections, embracing thus the Shadow for the Substance.  
§. On the Contrary, he who is Acquainted with the Doctrine of this Pure and Peaceable theology, and will choose to follow its Directions, he considers Charity or the Love of God, as the great End, and the other Duties and virtues belonging to the Christian Religion as the Means appointed for attaining thereunto: And accordingly, he makes the first his great Aim and Business, and the rest he regardeth and useth only in Consideration of their subserviency to this first. He reads the Scriptures, Meditates, hears Sermons, receives the Sacraments, and performs other subservient Duties of Religion, not that he may rest in them, but that by their means he may be stirred up and helped forward to the contempt of himself and the World, and to the love of God, and of his Neighbour for God's sake. Knowing that all the Labour that's laid out that way is lost, if it do not Contribute to this End. And as, tho' Eating and Drinking are the necessary Means of Life and Health, and yet Men must not be always Eating and Drinking, but must allow some time for Digestion; so he observes a Mediocrity in Reading the Scriptures, hearing Sermons, &c. avoiding Excess therein as hurtful.  
§. There is no help to Piety, how mean and contemptible soever it may appear which he either contemns in his own practise, or condemns in anothers, yet is he not so much wedded to any External Means of Salvation, which are not necessary, but that he can lay them aside, in case that through long use, or rather abuse, they are become improfitable or hurtful, as was the Brazen Serpent; he is neither so fond nor so afraid of any Religious Rite or Ceremony, or Ecclesiastical Custom that is Innocent, and being indifferent in itself, may be used for a good End, but he can either use or abstain from it as the Peace of the Church, or the edification of his Neighbour does require herein, imitaing the Apostle, who To the Jews became as a Jew, that he might gain the Jews; to them that were under the Law, as under the Law, that he might gain them that were under the Law; to them who were without the Law as without the Law, that he might gain them that were without Law; to the weak he became as weak, that he might gain the weak, finally he was made all things unto all Men, that he might by all means save some. 1 Cor. 9.20, &c.  
§. The Necessary Fundamental Truths of Religion, he finds to be but few, to which he firmly adheres, and lays them up carefully in his Heart, but is less taken up with the rest, concerning which he loves not to debate with any person, well knowing, that as few Controversies were ever ended this way, so the Minds of Men are thereby diverted from the Study of Holiness, and Hatred, Animosities, Divisions, and Persecutions are begotten and fomented; and that a further Progress and Advancement in the saving knowledge of the Truth, is better attained by holy living, than by much Disputing; he maintains an inward spiritual Communion of Love and Affection with all that truly fear God, and sincerely seek him; however much they may differ from him, and among themselves concerning the Matters of Religion that are less necessary: being ready to entertain external Communion with 'em, so far as the Terms and Conditions of external Communion which they require, will allow, and so far as they do not obstruct the Love of God, and the Mortifying of our corrupt Nature: but carefully avoids the Company and Familiarity of all wicked and worldly-minded Men, as hurtful and contagious, altho' they agree with him in the Profession of the same Doctrine and outward Worship.]  
§. 35. These inferences ought to have been treated with more accuracy and at greater length, but the shortness of the time allotted for this Exercise, hath obliged me to abridge them, and silently to pass over others of some consequence. Besides, I'm afraid my Hearers may already be weary of this Discourse, which the great variety of Matter, that of necessity must be crowded into its narrow bounds hath rendered more profitable than pleasant. And therefore I shall here put a stop to it, hearty recommending the Heads of it to you, my dear Fellow-Students, to be further digested, amplified and enlarged by you, in your more retired Thoughts and private Meditations: And to the Father of Lights, to be by Him plentifully watered with the Blessing of Heaven.  
To the All-Good, alwise, and almighty Lord our God, Father, Son, and and Holy Spirit, be Praise and Glory for ever. Amen.