A

CHRISTIAN LIBRARY:

CONSISTING OF

EXTRACTS FROM AND ABRIDGMENTS OF

THE

CHOICEST PIECES

PRACTICAL DIVINITY

WHICH HAVE BEEN PUBLISHED IN THE ENGLISH TONGUE.

IN THIRTY VOLUMES.

FIRST PUBLISHED IN 175O, IN FIFTY VOLUMES, DUODECIMO.

BY JOHN WESLEY, M.A.

LATE FELLOW OF LINCOLN COLLEGE, OXFORD.

VOL. 13

LONDON

PRINTED BY T. CORDEUX, FOR T. BLANSRARD, 14, CITY-ROAD AND (36,PATERNOSTER-ROW.

1821.

A

DISCOURSE

CONCERNING

COMPARATIVE RELIGION;

OR

THE TRUE AND SOLID GROUNDS

OF

PURE AND PEACEABLE THEOLOGY:

A SUBJECT VERY NECESSARY, THOUGH HITHERTO ALMOST WHOLLY NEGLECTED.

THE

PUBLISHER OF THE TRANSLATION

TO

THE READER.

"THE wisdom that is from above is first pure, then peaceable." How far the Christian world is at this day from exhibiting these Divine qualities is but too visible. Men have so transformed the Christian Doctrine by their glosses, that 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, or the Trent Creed and Canons; in defense of which, men relinquish and reject the true spirit and essence of Christianity, the Love of GOD and their Neighbors, 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 destruction of one another. Such a bloody and irreconcileable disposition, though 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, that they will not hear of any principles or proposals that may tend this way; but if any thing be offered that may sweeten the minds of men toward one another, they make it their business to treat the pro-posers as common enemies, and to give such characters, both of them and of their sentiments, as may lead the people to abhor them.

The prejudices which arise from false representations of religion 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, affords 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 that we are all concerned, both as we are men, and as we are Christians, in this our day a to know, the things that belong to our peace, before they be hid from our eyes."

The following Discourse was originally intended by the Author, to form in the minds of those youth, whom hewas 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, although they are now become the pillar and ground of most, if not all, of the unhappy and unaccountable contentions that arc abroad in the Christian World. And a written copy thereof falling into the hands of some persons, for whose judgment the Author has a great esteem, they obtained his permission to make it public: and since some persons have been ready, since the publication thereof, to give ill impressions of it to those who do not know 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.

That this Discourse may, by the blessing of GOD, con-tribute to lead "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.

A

DISCOURSE

CONCERNING

COMPARATIVE RELIGION.

The Introduction. The Ground of the Distinction of Theology into Absolute and Comparative.

Both are described. Inconveniences arising from the Ignorance of Comparative Theology. The Heads of the following Discourse.

ALTHOUGH 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 judgment, some of them are found to be more weighty than others. The Prophets tells 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 a Judgment, Mercy, and Truth," compared with " Tithes of mint, cummin, and anise," the " more weighty things of the law;" Matt. 23: 23. From this consideration there arises a distinction or division of that skill, knowledge, or 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 practiced, 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 between the Accessories of religion and the Principals, the Circumstantials and the 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 on this distinction by the bye; and among the proper remedies of this evil, I mentioned the Doctrine of Comparative Theology. And indeed the oftener I reflect upon this matter, and the more narrowly I consider it, I am the more convinced and confirmed in my opinion of the great usefulness and necessity of this doctrine. Nor do I much question but that you 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 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 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 propagation of some opinions that are either obscure or uncertain, but in no way necessary, and for the suppression of others of the same nature which are not hurtful; that some religious rites and ceremonies are pertinaciously retained by some Christians, and as obstinately rejected by others; that they are at peace with vice and vicious persons, while they wage war only with error and erring persons;—these things are not so muchto be imputed to the want of an Absolute Knowledge of Religion, as of that which is Comparative. No more call 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 it is because the generality of Christians either do not know, or will not consider, how much repentance, self-denial, mortifying of the flesh, charity, and humility, are of more weight than mere orthodoxy, or a sound belief, and sin and vice more hateful than error;—the essential principles of religion being 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 it will be a good office done, and nothing disagreeable to my hearers, if I shall furnish you with a key, by which you may enter into the most remote and intricate recesses of this Theology.

3. I shall comprise what I have to say under three general heads: 1: I shall give a rude draught and general idea of this Theology. 2: I shall descend to a more particular description of it. And, 3: I shall lay down some Conclusions, which naturally flow from this Doctrine.

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 Tree of Knowledge of Good and Evil.

The Fall of Man occasioned the enlargement of religion. A general idea of this Theology.

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 of restoration after the fall, or of consummate felicity, does solely consist in the LovE of Gan, as our Savior teacheth us, Matt. 22: 37, where he says, that the first and greatest coin-wand of the Law is, to " love the Lord our GOD with all our heart, 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 unnecessitated 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 becauss man is a creature made up of a soul, a spiritual substance, and of a body, which is material; GOD created this visible and corporeal world,—furnished it with innumerable objects for delighting the outward senses, and recreating those faculties which belong to the soul, as it is 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 does 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 designed to be its lord and master, was made and invested with the do-minion of it.

2. For so great favors, so liberally dispensed unto elan, GOD required, or rather expected, no other testi-mony of a grateful mind but hove:. And that his love might be noble and free, generous and unlimited, not necessitated, forced, or restricted, it was the will of GOD that than 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 to other objects, of adhering to God by love, or of departing from him. And provided-that he still continued to love GOD, and I:o place his delight in him alone, nothing was forbidden to him; all things were lawful unto him, and he was master of power most free 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 Know-ledge 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 cornmand, at his pleasure,• provided always that he used them without prejudice of the love which he owed to his Maker. But it is not improbable, that GOD by this symbol designed to keep man mindful that he held all the rest, whereof the free use was allowed to him, by right of vassalage, and only with a dependence upon GOD, the Supreme Lord of all, to whom, on that account, he owed the greatest love.

3. 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 Gov, and with it the blessed presence and company of the Deity, who dwelt 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 Got), 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.

4. Out of what has been already said, this succinct and general idea of the doctrine of Comparative Theology does arise; namely;—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 the capital part of religion, which alone is desired for itself, and for whose sake all the other things belonging to religion are en-joined: so that the Love of GOD, being compared with the remaining parts of Religion, is the End to which they all refer and lead, as so many `gays and Means.

SECT. 2

Wherein this Theology is more distinctly and particularly

explained. A Scheme of the Christian Religion, shelving

the weight and importance of all the parts thereof. Two

particulars in it worthy of observation.

For a more particular explication of this doctrine of Comparative Theology, thus summarily proposed, we are, in the next place, to skew 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 flaunt in the hearts of men.

2. 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 that love and affection which are due to GOD only, had drawn upon himself GOD's displeasure, and exposed himself unto eternal death; it was impossible that he could be restored unto his former state, without the mercy of GOD, pardoning his offence, and allowing him both a competent time, and all such grace and other helps as were necessary, for his recovery to the love and service of GOD.

3. For obtaining this mercy, the intercession of a Mediator was necessary; one who might procure this by his merit and favor with GOD. I shall not make it my business here to enquire 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 favor of GOD. 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 Savior is called, " The Lamb slain from the foundation of the world," Rev. 13: S.

4. To this mean of salvation which is placed without us, and has no dependence upon us, those which answer on our parts are love and gratitude to JESUS CHRIST, who became our surety to GOD; and faith, whereby we ascribe to him those hopes of salvation which he has 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.

5. 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 favor, (namely, that being unfeignedly penitent for our sins we should return to GOD by JESUS CHRIST, and resolve to seek that grace by which we may 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 cannot directly, immediately, and at once be performed by us, because of the thick clouds of ignorance and corrupt affections, wherewith sin haul 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 path GOD prescribed in his word, and by so doing has adopted them into the family of religion.

6. It is clear and evident in itself, that in returning to the love of Con, we must take a course quite contrary to that by which man departed from it. Seeing then that man lost this love of GOD, not by enjoying the creatures, nor by taking his divertisement with them, (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 such 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, I John 2: 15; because GOD requires that the heart of man be offered unto him whole and entire: " My son," (says 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 any rival loves into his heart, GOD forsakes it as polluted and defiled. But such are the good-will and mercy of GOD in CHRIST JESUS towards straying man, that no sooner is the heart of man offered unto him whole and entire, than 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, honors, pleasures, or any created thing.

7. Again, as in order to the recovery of the love of GOD, the impure 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, and of 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, since it was depraved by sin, that it cannot view nor enjoy those delights, without being inveigled in their love. And therefore it behooves us in our food, clothing, and other means of life, to rest contented with things necessary, and industriously to avoid such as are merely delightful.

8. 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 in Rona. 8: 2O, 21, where he says, that " 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 carcass of a world, what would they have done, if they had seen and possessed it in its primitive perfection of splendor and beauty

9. Furthermore, because self-Iove is no less an enemy to the love of GOD, than the love of other creatures, and does usually raise trophies to itself upon the other's ruins, it must of necessity be put off also; and to et1hetuate 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 has 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, being brought into subjection, it 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 shall never be thoroughly inclined to put them in practice, until the mind, being duly 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 sinful love of the creatures in the hearts of men, are the same which CHRIST and his Apostles so frequently inculcate in the holy Scriptures, when they enjoin repentance, self-denial, renunciation of the world, crucifixion of the flesh, taking up of the cross, and putting off the old man.

1O. Moreover, as it is only the gracious and immediate presence of the Deity, filling the soul with light and joy, that can beget therein the true love of GOD, which is the perfection of all religion; so the other means of salvation, which I have already named, spring from a higher and far more noble principle than our nature. For seeing that 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 that 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 assistance must be both internal, which acteth upon the mind immediately, 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: 13. 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," says our LORD C.-MIST, " and ye shall receive:" 11Tatth. 7: 7. "And grieve not the holy SPIRIT OF GOD," says the Apostle, _ ph. 4: 3O.

11. 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 tumultuous 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 external 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 downwards, man-kind growing still worse, breaking out into divers kinds of sins, and adding new crimes to their old vices, wandered still farther from Go"), 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 man-kind, 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 that in a frail and mortal body, like that which we bear about with us, he might lead such a life as is necessary 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, that he might lay down his life for the expiation of the sins of men.

12. The whole doctrine of religion, comprehending the discourses and deportment of JESUS CHRIST, together with the revelations of the Prophets and the Apostles, is also recorded in the Scriptures, as in public registers, that by this means it may 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, may be made known unto men.

13. But these are not yet all the expedients that GOD has made use of, for rendering man's return to his love, and his way to salvation, the more plain and easy. Though all which men are concerned 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 it, may, with a due application, easily there discover it; yet there are many who do not apply themselves to the reading of the Scriptures: many, 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, at many times through inadvertency step aside, or by the violence of temptations are hurried into the way of sin, and having once fallen into it, do sleep securely in it. To remedy these evils, the following expedients were provided. Pastors were appointed, whose office it is to instruct, admonish, reprove, and comfort. Religious Societies of Christians, or Churches, were instituted 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 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, though they greatly contribute to the promotion of Christian faith and holiness, do yet, not-withstanding, manifestly suppose Pastors and Christian Societies, and may be considered 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 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.

14. Thus have I, link by link, turned over the whole chain of religion; beginning at the highest degree thereof, namely, the love of GOD, which alone is sought and en-joined for itself, and descending from this to the immediate means whereby it is attained, and from them to such as are more remote, until at last we come to the most remote of all. This account, which I have given of religion, furnisheth 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.

15. The first is the remarkable difference between Charity, or the Love of GOD, and all the other parts of religion; among which it has 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, man-kind, who were fallen from the pure and chaste 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; agreeably to the Apostle's plain instruction, " The end of the commandment is charity;" 1 Tim. 1: b. Now as the wooden frames and scaffolds, that are used in building, are taken away when the work is ended, being no longer useful; so, when the Love of GOD shall be finally perfected in the hearts’of those that are to be saved, then Sacraments, Pastors, Churches, the holy Scriptures, Renunciation of the world, Mortification 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," says 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."

16. Another thing, that is to he 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; (2.) others are indeed necessary, but not sure and infallible; and (3.) others are neither sure and infallible, nor absolutely, indispensably, and universally necessary. In the first rank, are Faith in JESUS CHRIST, the Mediator; Repentance; the mortifying of the corrupt nature, or the Old Man; the renouncing of the world, with all its pomps and vanities; and, finally, the weaning of the heart from the impure love of the world, and of all thecreatures, 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 are indispensably necessary for recovering the Love of GOD; and they have a sure and infallible connection, mediate or immediate, 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 practice, in order to their salvation.—But though the Scriptures be necessary, 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.—In the third rank of means of salvation, which are neither absolutely, indispensably, and universally necessary, nor sure and infallible, are included Pastors, Religious Societies, or Churches, Sacraments, Public Worship, and Ecclesiastical Polity, or Church Discipline, and whatever else is instituted by GOD for this end, that men may be excited to learn, or keep in mind, or practice, those duties of religion which are fully and clearly delivered in the Scriptures. That these have no sure and infallible connection with the salvation of men, is more evident than to want either proof or illustration: and although 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 because in the right use of them, many excellent advantages may be reaped, yet this will not. make them absolutely, indispensably, and universally necessary to salvation; for it is possible that such as have the Scriptures, if they carefully and diligently peruse them, with prayer, 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, although they live in 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.

SECT. 3

Wherein several material Propositions and useful Corollaries are deduced from the preceding descriptions of this Theology.

How to discern between the fundamental principles of religion, and such as are not fundamental; and between damnable, dangerous, and harmless errors.

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, rules, and conclusions, which may be deduced from this doctrine. And indeed so various and manifold is the use of this Theology, both in a private life, and also for the right ordering of the Church, and it abounds with so many rules and instructions for every kind of life, that it would be hard to reckon up all that might be deduced from it, by serious and attentive meditation. I shall instance only in a few.

2. First, then, by this doctrine of Comparative Theo-logy 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 his love, favor, and good-will toward fallen man. And the reason why GOD has imposed the hard laws of repentance, self-denial, and the renunciation 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 way of raising them to a true and lasting happiness, besides that which the precepts of religion 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 in-stance of instability and inconstancy, which ADAM had given, evidently discover, that nothing was to be expected in 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, it is 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, though it be the more difficult, yet it is 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 inclined to squander away their wealth, than others, who have acquired riches by their own industry and labor, after they have felt the pinching difficulties of want and poverty; so it is not to be doubted, but that those men, who have with difficulty struggled out of the deep gulf of sin and misery, and have come to happiness by the rough, uneasy, and narrow way of penitence, are likely to prove far more constant in the love of their Creator, and more firm and resolute in sustaining and repelling the assaults of temptation, than either ADAM was, who was created in a state of felicity, or than his posterity would have been, in case that happiness had been by succession transmitted to them from ADAM.

3. If it shall here be inquired, might not GOD have restored man immediately after his fall, and, after his restoration, have confirmed him also in grace and holiness, and put him out of all danger of falling again any more, so that he should have been afterwards no more obnoxious unto sin 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 upon no other conditions was it granted to the Angels, who persisted in their duty and fidelity; nor would it have been given unto ADAM, supposing he had not sinned, till after a competent time of trial faithfully spent in the love of Gon:—and finally, that it is not possible that a reasonable creature can attain to a consummate state of perfection, by any other way, without infringing its liberty, which GOD will have preserved safe and inviolate.

Indeed, after 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 endeavors, 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 those who are rooted in sin, and when he rewards the GODly for the good use that they have made of their liberty with more 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. But rational and 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.

4. Secondly, This doctrine of Comparative Theology discovers the ground of that which the Apostle delivers in 1 Cor. 12:, where he declares that those parts of religion which are commonly most esteemed, such as, much knowledge in divine things, orthodoxy, faith, and the suffering of persecution for the true religion even unto death, will all be unprofitable to salvation without Love; 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 Got.; so that if they do not attain to that End, they become vain and unprofitable. Wherefore, they are far deceived, who conceive good hopes, and entertain a good opinion of themselves, and of their own spiritual condition, because they belong to this or the other party of Christians, or because they are diligent and assiduous in hearing, reading, praying, and communicating; all these being too weak supports whereupon to build a solid hope of salvation. For, unless men will denounce war against their corrupt nature, renounce the world, and deny them-selves, they shall never recover the true and sincere love of GOD; and without the unfeigned love of GOD, they shall never come into his presence, nor into the dwelling-place of the Blessed.

5. 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, when 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 are necessary, but not sure,—and others are indeed means of salvation, but neither sure nor absolutely necessary;—it is evident that the precepts and institutions of the third class do by no means belong to the fundamentals of religion, properly so called. A Fundamental is that, the knowledge whereof is necessary to salvation directly, and of itself. Now all the precepts and institutions of the first class, and they only, are in that sense necessary. 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 religion, than by the Scriptures, therefore to know the Scriptures, and to acknowledge them for a sure and infallible rule of faith, may be called a secondary Fundamental Principle of Religion.

6. 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 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 so many arches, which, joined and united together, do make up this bridge: And therefore those errors, which 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.

7. 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 it shall come to an end, and that the Damned themselves shall at last be translated into the habitations of the Blessed. By this doctrine, it is evident, that the fear of Hell, and the force thereof to restrain men from sin, is in a 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 hindered nor retarded in his course; such was the error of ST. CYPRIAN concerning the Re-baptization of Heretics; and another of IRENAUS, who writes, that our Savior was fifty years old when he suffered.

8. From hence, in the fifth 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-Governors also, in making and abrogating ecclesiastical laws. For 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 his salvation. It is therefore 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 by evil principles, and such as flatter corrupt nature,—or because the force and efficacy of sound and wholesome doctrine are 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:—And thirdly, That the communion of that Church whereof he is a

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[ Comparatively, at least, such errors may be harmless, if held soberly and peaceably, so as not unduly to divert the person who holds them from more important subjects, and not made occasions of unsettling the minds of others, or of disturbing the Church of CHRIST.]

member already, and whose fellowship, though 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.

9. 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 the advancement of Christians in true piety;—nor requiring any thing as a necessary condition of external communion, but that which any sober person in his right mind, and who is actuated by a serious and sincere desire after holiness, may perform with a good conscience; lest they chance to debar from the external communion of their church those whom CHRIST has honored 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 corollary we may behold, as in a glass, the deplorable 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 uncertain, 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 concord, which our Savior so earnestly recommended to his disciples. Nor is this all; but they do what in

them lies to force all others, by corporal punishments, to embrace all their banishments, and to fulfill the conditions thereof; and by so ead of making men Christians, they only make thelllh tpod crites,—of all sinners the most hateful in the sight of God.

1O. Last of all, from this scheme of Comparative Theo-logy, 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 part. 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 raised, and animosities and hatred 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 honor 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 centre 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.

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, or 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, practicing now one duty, then another, as his inclinations or circumstances shall prompt him. Thus he will not be unlike to an unskillful husbandman, that should take much pains in sowing, digging, tilling, and harrowing 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 labors, I mean, of a plentiful harvest, so the other would infallibly lose the gracious fruit and reward of a religious conversation, namely, holiness 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, that is, the stamp of Divine Authority, and not adverting to the proper and peculiar aims of every one of them in particular, are much taken up about religion to little purpose, and 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 Lox's house. Such persons 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 are greater and more weighty; with which our Savior upbraids the Scribes and Pharisees, who " paid tithes of mint, cummin, and anise," but " neglected the weightier things of the law, judgment, mercy, and truth." Of this fault the greater part of Christians are guilty, who put a higher value upon a rightbelief 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 the LORD," (Heb. 12: 14,) being less solicitous 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 agree with them in doctrine and worship, be their lives ever so sensual and worldly, but exclude as aliens and strangers all such as differ from them in these matters, be their lives otherwise ever so harmless and holy; seeking to gain disciples and followers rather to their own way and party, than to CHRIST and his religion; who, if, like 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 Christian Religion, take up their rest in the means subservient thereunto, such as are Scriptures, Sermons, Sacraments, and the like, whose use is to instruct men in the essential duties of religion, to stir them up to them, and to assist them in the performance of them. In these we may observe many to be much employed, who think that, in so doing, they have tolerably well discharged their duty as Christians, though they never aspire after humility, the mortification of the flesh, the renouncing of the world, and the love of GOD and their neighbor; for the sake of which all those other things, wherewith they are so much taken up, were purely intended and appointed. These persons are 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 horses, chariots, servants, provisions, and other necessaries for the journey, and, in the mean time, never stir one foot from home, to set forward on the journey.—Or,

Thirdly, He 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 endeavor 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 that they can attain to the internal virtues of contrition, humility, contempt of the world, self-denial, and the love of GOD, by meditation and thinking only, without practicing the external good works that dispose and lead thereunto, and without avoiding the allurements and temptations to the contrary vices, such as riches, honors, pleasures, and the familiarity 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 mere 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, communion with GOD, spiritual joys, and such like rewards and comforts of a pure heart, although 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, 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 uses only in consideration of their subserviency to this first. He reads the Scriptures, meditates, hears sermons, receives the Sacraments, and per-forms other subservient duties of Religion, not that he may rest in them, but that by their means the may be stirred up and helped forward to the contempt of himself and the world, and to the love of GOD, and of his neighbor for GOD’s sake; knowing that all the labor that is laid out in that way is lost, if it do not contribute to this end.

He is neither so fond, nor so afraid, of any religious rite or ceremony, or ecclesiastical custom, which is innocent, and being indifferent in itself, may be used for a good end, but that he can either use or abstain from it, as the peace of the church, or the edification of his neighbor, may require; imitating 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 the 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 Cola 9: 2O, &c.

The necessary, fundamental truths of religion the 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 in 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 them, 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 he carefully avoids the company and familiarity of all wicked and worldly-minded men, as hurtful and contagious, although they agree with him in the profession of the same doctrine, and in out-ward worship.

These inferences ought to have been treated with more accuracy, and at greater length; but the shortness of the time allotted for this exercise has obliged me to abridge them, and silently to pass over others of some consequence. Besides, I am 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, has rendered 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 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, all-wise, and all-mighty LORD our

GOD, FATHER, SON, and HOLY SPIRIT, be praise and

glory for ever. Amen.