A
DISCOURSE
Concerning
COMPARATIVE
THEOLOGY
.
[
The
Introduction
.
The
ground
of
the
Distinction
of
Theologie
into
Absolute
and
Comparative
.
Both
are
describ'd
.
Inconveniencies
arising
from
the
Ignorance
of
Comparative
Theologie
.
The
Heads
of
the
following
Discourse
.
]
§
.
1.
ALtho'
all
the
Parts
of
the
Christian
Religion
do
agree
in
this
,
that
they
are
revealed
and
enjoin'd
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
weigh'd
in
the
Ballance
of
a
Sound
Judgment
,
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
Judgment
,
Mercy
and
Truth
,
compar'd
with
Tythes
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
call'd
Theologie
,
or
Divinity
,
into
Absolute
,
and
Respective
or
Comparative
.
Absolute
Theologie
,
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
believ'd
or
practis'd
,
and
to
discern
and
distinguish
them
from
all
others
.
Again
,
Comparative
Theologie
,
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
touch'd
this
Distinction
by
the
by
;
and
among
the
proper
Remedies
of
this
Evil
,
I
mention'd
the
Doctrine
of
Comparative
Theologie
.
And
indeed
the
oftner
I
reflect
upon
,
and
the
more
narrowly
I
consider
this
Matter
,
I
am
the
more
convinc'd
,
and
confirm'd
in
my
Opinion
,
of
the
great
Usefulness
and
Necesssity
of
this
Doctrine
.
Nor
do
I
much
question
but
you
,
my
Friends
,
will
be
easily
perswaded
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
cold
;
that
they
are
cold
and
remiss
in
rooting
out
the
Lusts
and
deprav'd
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
retain'd
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
't
is
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
Theologie
is
of
so
large
extent
,
both
for
ordering
the
Lives
and
Manners
of
private
Christians
aright
,
and
for
settling
the
publick
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
agen
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
Draught
and
general
Idea
of
this
Theologie
.
(
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
Theologie
,
and
are
worthy
of
your
Observation
.
SECT
.
1.
[
Wherein
Comparative
Theologie
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
Tree
of
knowledge
of
Good
and
Evil
.
The
Fall
of
Man
occasioned
the
enlargement
of
Religion
A
general
Idea
of
this
.
Theologie
.
]
§
.
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
,
unconstrain'd
,
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
join'd
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
read
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
design'd
to
be
its
Lord
and
Master
,
was
made
and
invested
with
the
Dominion
of
it
.
§
.
5.
For
so
great
Favours
,
so
liberally
dispens'd
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
endued
him
with
a
free
Power
of
determining
the
Acts
and
Exercises
of
his
faculties
to
these
or
the
other
Objects
;
of
adhereing
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
Tree
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
slander'd
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
Tree
;
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
Dependance
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
dwelt
in
his
Soul
,
and
fill'd
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
determin'd
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
observ'd
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
Theologie
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
deprav'd
,
and
consider'd
as
it
is
to
be
repair'd
and
renewed
,
the
same
Love
of
God
still
makes
the
first
,
the
Chief
and
Capital
part
of
Religion
,
which
alone
is
desired
for
it self
,
and
for
whose
sake
all
the
other
things
belonging
to
Religion
are
enjoined
:
So
that
the
Love
of
God
being
compar'd
with
the
remaining
parts
of
Religion
,
is
the
end
to
which
they
all
refer
and
lead
as
so
many
Ways
and
Means
.
SECT
.
II
.
[
Wherein
this
Theologie
is
more
distinctly
and
particularly
explain'd
.
A
Scheme
of
the
Christian
Religion
,
shewing
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
Theologie
thus
summarily
proposed
,
we
are
in
the
next
place
to
shew
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
Flame
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
;
't
was
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
easie
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
enquire
into
the
Causes
and
Reasons
why
God
would
not
be
reconcil'd
to
fall'n
Man
without
the
intervention
of
a
Mediator
.
That
he
would
not
,
is
evident
from
this
,
because
for
want
of
a
Mediator
the
fall'n
Angels
were
precluded
from
any
access
to
the
Grace
and
Favour
of
God
.
But
the
Reason
why
the
Son
of
God
passing
by
the
fall'n
Angels
undertook
the
Cause
of
fall'n
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
vertue
and
efficacy
of
his
Incarnation
,
together
with
what
he
did
and
suffer'd
in
the
Flesh
,
began
to
take
place
immediately
after
Man's
Fall
,
whence
our
blessed
Saviour
is
call'd
,
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
deserv'd
Commiseration
,
they
being
made
obnoxious
unto
,
and
involv'd
in
everlasting
Misery
,
before
they
came
to
exist
by
themselves
out
of
their
Seminal
Principles
,
or
to
enioy
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
procur'd
for
fall'n
Man
is
only
Conditional
,
and
the
Conditions
which
God
requires
of
us
in
order
to
our
being
restored
to
his
favour
(
viz.
that
being
unfainedly
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
perform'd
by
us
,
because
of
the
thick
Clouds
of
Ignorance
and
the
corrupt
Affections
wherewith
Sin
hath
fill'd
our
Minds
;
therefore
some
Means
must
of
Necessity
be
prescrib'd
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.
't
is
clear
and
evident
in
it self
,
that
in
returning
to
the
Love
of
God
we
must
take
a
course
quite
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
expell
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
offer'd
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
void
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
Traytours
should
presume
to
meddle
with
the
Divertisements
that
were
provided
for
dutiful
and
obedient
Children
;
so
unsteady
and
frail
is
Humane
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
,
Cloathing
,
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
easie
,
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
it self
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
it self
shall
be
delivered
from
the
Bondage
of
Corruption
.
If
Men
be
passionately
in
love
with
this
wretched
Carcass
of
a
World
!
What
would
they
have
done
,
if
they
had
seen
and
possest
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
it self
upon
the
others
Ruines
,
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
forc'd
upon
it
.
We
must
do
nothing
to
gratifie
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
throughly
enclin'd
to
put
them
in
practice
;
until
the
Mind
being
duely
affected
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
Cross
,
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
nam'd
,
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
it self
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
,
perswading
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
requir'd
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
blustring
and
tumultuating
Passions
and
Lusts
;
therefor
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
belong'd
to
their
Salvation
.
And
whereas
from
Adam's
Fall
downwards
,
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
concern'd
their
Salvation
,
and
in
a
frail
and
mortal
Body
,
like
that
which
we
bear
about
with
us
,
might
lead
such
a
Life
,
as
is
necessarily
to
be
led
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
publick
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
nam'd
,
might
be
made
known
unto
Men
.
§
.
20.
But
these
are
not
yet
all
the
Expedients
that
God
hath
made
use
of
,
for
rendring
Man's
return
to
his
Love
and
his
way
to
Salvation
the
more
plain
and
easie
.
Tho'
all
that
which
Men
are
concern'd
to
know
and
practice
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
read
;
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
fall'n
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
,
quickning
the
lukewarm
;
rebuking
those
that
commit
Sin
,
and
avoiding
such
as
be
contumacious
.
Religious
Assemblies
also
,
Publick
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
consider'd
by
us
as
Sanctions
of
those
Laws
whereby
Pastors
and
Churches
are
Authorized
,
to
which
we
must
give
obedience
,
or
be
deprived
of
the
Benefit
of
Publick
Worship
,
and
of
the
Comfort
of
the
Sacraments
.
And
last
of
all
,
to
the
end
that
the
publick
Affairs
of
every
Church
might
be
rightly
administred
,
that
is
,
that
every
thing
might
be
done
decently
and
in
order
,
and
that
Communion
might
be
kept
up
,
and
Peace
and
Concord
maintain'd
among
the
Churches
,
Church
Government
was
appointed
.
§
.
21.
Thus
have
I
link
by
link
turn'd
over
the
whole
Chain
of
Religion
,
beginning
at
the
highest
degree
thereof
,
viz.
THE
LOVE
OF
GOD
,
which
alone
is
sought
and
enjoin'd
for
it self
,
descending
from
this
to
the
immediate
Means
whereby
it
is
attain'd
,
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
vers'd
in
Theological
Studies
,
may
easily
discover
what
place
each
part
holds
in
the
Systeme
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
it self
,
and
all
the
rest
are
instituted
for
its
sake
,
that
by
their
means
and
subserviency
,
Mankind
,
which
was
fall'n
from
the
pure
and
chaste
Love
of
God
,
into
the
strange
and
adulterous
Love
of
the
Creatures
,
may
again
be
reduc'd
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
Apostle's
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
Weaning
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
express'd
are
simply
Necessary
,
that
Men
may
attain
to
the
knowledge
of
such
things
as
it
Concerns
them
to
know
and
Practice
,
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
stedfastly
,
needs
not
the
Scriptures
,
except
it
be
for
the
Instruction
of
others
.
Thus
by
these
three
many
live
in
the
Desart
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
read
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
,
Publick
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
Practice
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
mark'd
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
pass'd
his
whole
time
from
his
blooming
Youth
to
an
extream
old
Age
,
in
a
remote
Desart
,
without
the
Company
or
Society
of
any
man
,
except
Anthony
alone
,
with
whom
he
convers'd
for
a
short
time
,
and
that
not
long
before
his
Death
,
hath
deservedly
obtain'd
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
Theologie
.
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
Theologie
(
which
I
have
already
explain'd
)
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
Tryal
.
§
.
26.
First
then
by
this
Doctrine
of
Comparative
Theologie
,
it
plainly
appears
,
that
the
Precepts
of
the
Christian
Religion
have
proceeded
neither
from
the
mere
Arbitrary
Will
of
God
,
nor
from
his
Wrath
and
Displeasure
;
but
from
Love
,
Favour
,
and
Good
will
toward
fall'n
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
aveng'd
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
vertue
of
his
Omnipotence
have
restored
Man
,
who
was
fall'n
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
fall'n
Man
,
it
s
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
fall'n
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
enclin'd
to
squander
away
their
Wealth
,
than
others
,
who
have
acquir'd
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
enquired
,
might
not
God
have
restored
man
immediatly
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
Tryal
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
preserv'd
safe
and
inviolate
.
[
§
.
For
such
is
the
Nature
of
Liberty
,
that
without
hurt
and
prejudice
to
it self
,
it
cannot
allow
,
that
any
of
the
Faculties
that
are
under
its
Conduct
,
especially
the
Will
,
should
be
determined
by
any
other
Principle
than
it self
,
in
their
application
to
this
rather
than
the
other
suitable
Object
,
after
this
,
rather
than
the
other
manner
.
Nevertheless
it
will
suffer
it self
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
push'd
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
strugling
,
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
chaste
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
accustomed
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
perform'd
by
the
Power
of
the
Holy
Ghost
,
whereby
the
old
man
is
subdued
and
mortified
,
the
new
,
quickned
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
inclin'd
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
plyed
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
establish'd
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
Theologie
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
ordain'd
and
enjoin'd
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
.
Wherefor
they
are
far
deceiv'd
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
it self
;
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
contain'd
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
;
therefor
to
know
the
Scriptures
and
to
acknowledge
them
for
a
sure
and
infallible
Rule
of
Faith
,
may
be
call'd
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
necessarily
subvert
some
Fundamental
principle
of
Religion
,
and
that
in
the
Opinion
and
Judgment
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
look'd
upon
as
destructive
and
damnable
,
and
as
such
,
are
with
great
Care
and
Diligence
to
be
expell'd
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
join'd
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
weakned
and
infringed
.
Finally
,
those
Errors
may
be
tolerated
as
harmless
,
whereby
a
Christian
who
is
in
the
way
of
Salvation
,
is
neither
lett
nor
retarded
in
his
course
,
such
was
the
Error
of
St.
Cyprian
concerning
the
Rebaptization
of
Hereticks
;
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
miserably
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
impair'd
and
enervated
,
by
the
mischievous
Examples
of
a
worldly
Life
;
or
finally
,
because
the
Priviledge
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
honour'd
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
extream
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
Theologie
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
Theologie
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
Tythes
of
Mint
,
Cummin
and
Anise
,
but
neglected
the
weightier
things
of
the
Law
,
Judgment
,
Mercy
and
Truth
.
A
fault
whereof
the
greater
part
of
Christians
are
guilty
,
who
put
a
greater
Value
upon
a
right
Belief
and
Perswasion
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
sollicitous
for
this
than
the
other
.
For
as
in
their
own
Practice
,
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
Vertues
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
Inferiour
Ministring
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
lead
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
lead
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
enlightned
and
warmed
by
the
mere
force
of
his
Imagination
,
without
comeing
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
Theologie
,
and
will
chuse
to
follow
its
Directions
,
he
considers
Charity
or
the
Love
of
God
,
as
the
great
End
,
and
the
other
Duties
and
Vertues
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
Practice
,
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
it self
,
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
attain'd
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
rendred
more
profitable
than
pleasant
.
And
therefore
I
shall
here
put
a
stop
to
it
,
heartily
recommending
the
Heads
of
it
to
you
,
my
dear
Fellow-Students
,
to
be
further
digested
,
amplified
and
enlarged
by
you
,
in
your
more
retir'd
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
,
All-Wise
,
and
All-Mighty
Lord
our
God
,
Father
,
Son
,
and
and
Holy
Spirit
,
be
Praise
and
Glory
for
ever
.
Amen
.