Now, if this be the Cafe, no higher Life than the natural Life can here be opened. All that is faid, therefore, in Scripture of "REGENERATION, the INWARD MAN, SPIRITUAL DISCERNMENT of the THINGS OF GOD, to which the NATURAL MAN cannot attain;" and indeed, the whole Account that is there given of the Chriftian's Progress in Divine Knowledge and Practice, must be totally rejected, or received merely in an outward and literal Senfe, without the leaft Refpect to an inward and spiritual Life.

Many also are the Paffions, Prejudices, and Interests, by which the greater Part of learned Men are influenced in their Inquiries after Truth. Till thefe are in fome Degree fubdued, they cannot “love Truth for Truth's Sake." Some feem to place the whole Delight of their Life in an Argument: They doubt, difpute, cavil for ever: The Simplicity of Truth can never ftrike fuch Minds with Conviction:

They

They do not fuffer it "to command their Affent by it's own Authority alone:" Their reftlefs and difputing Tempers will never be fatisfied with a Conviction, that "a Thing is fo," but they must know "how and why it is fo." Such Perfons may think that they love Truth; but their own Judgment, and fancied Acuteness of Reasoning, is the Egyptian Idol they are continually worshipping. This Self-Love keeps them from embracing the Truth. Till this Evil is refifted as Sin against the Lord, and the Lord alone is regarded and applied to as the Fountain of Truth, by keeping his holy Commands, and praying to him to "open their Underftanding, that they may underftand the Scriptures," they will continue to wander for ever in Doubt and Darkness, without Light in their Underftandings, or the Love of God and Man in their Hearts.

Others have been for Years, perhaps, attached to fome favourite Systems of

--

Doctrine, and have fo confirmed themfelves therein, by talking, writing, preaching, and publishing their Opinions founded thereupon, that they cannot "love Truth for Truth's Sake;" they see it through the Medium of Prejudices, worldly Paffions, and worldly Interefts, which urge them continually to oppofe it. Their literary Reputation is at Stake;-they have, perhaps, compofed Volumes on Subjects of Divinity, Morality, or Natural Philofophy; they are fpoken of as Luminaries of the Age; refpected, courted, and applied to as Oracles by the whole Circle of their Friends and Acquaintance. It would be a fevere Sacrifice indeed to fuch Men, to part at once with their worldly Fame, and their long-received Opinions, candidly to confess their Ignorance, and publicly to renounce former Errors. They fhrink from fuch Convictions of Truth, as they plainly see must lead to fuch Sacrifices. Arminians, Calvinifts, and Socinians, who have

written.

written largely and learnedly on their respective Forms of Doctrine, are also with-held by the fame Motives of Prejudice, Self-Conceit, and Vain-Glory, from 'loving the Truth for Truth's Sake."

"

And yet could thefe Men be prevailed upon to lay afide the Pomp and Parade of human Learning, the Pride of literary Fame, and all undue Attention to worldly Refpects; could they enter the School of Chrift with that Child-like Simplicity, which he recommends as indifpenfibly neceffary for all religious Attainments; could they seriously determine to "keep the Commandments," that is, to fly from the Love of Self, and the Love of the World, in all their Variety of falfe and evil Forms, to love the Lord with all their Hearts, and their Neighbour as themselves, they would foon find a Way open for their Entrance into Life: They would foon "know of the Doctrine, whether it be of God or not:" They would foon be poffeffed

of

of as much Truth as their prefent States and Capacities could receive; and would find a Path of "Light fhining," as they advanced, "more and more unto the perfect Day."

Even the Philofophers of old acknowledged and taught this fundamental Maxim, (which they received from an higher Source than most of them fufpected) that the Purification of the Mind from Errors and Vices was previously and indifpenfibly neceffary to the Reception of 'Truth and Virtue, which could not take up their Refidence in an Understanding, clouded and confused by Falfhood, and an Heart polluted by fenfual, selfish, and impure Defires.

Let these few Hints fuffice to prepare the learned Reader for the important Contents of the following Pages.

2. To the Unlearned, who are fatisfied with having been instructed in their Cate

chifirs,