■'<■,. -^ it .\ iQK^gi' CORNELL UNIVERSITY LIBRARY THE Arthur H. and Mary Harden Dean Book Fund 3 1924 103 924 282 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924103924282 C O M P E N Dn U M CHRIS TI AN THEOLOGY. BY JOHN FREDERICK, OSTERWALDy A CELEBRATED DIVINE OF SWITZERLAND. Newly Tranflated into English, from tKe Original Latin, BY THE REV- JOHN M'MAINS. H A R T F O R D : PRINTED BY NATHANIEL PATTEN. M.PCCLXXXiVIII. r "i ] INTRODU.CTIO]^. TH E following letter, addfefled to a Clergy- man of charader in the country', with whom the Author of this Verfion had cultivated ^ friendly correfpondence for a confiderable time, perhaps, may not he improper to be communicated to the public, as it ma?| partly ferve to fliew his intention in falling about the work, and partly apologize for whatever inaccuracies n;iay oQ^ur to thejudicious and learned reader. * . REV. SIR, HAVING refided for fome time in the coun^ try, without bufinefs of any importance^ I af length began to expoftulate with myfelf, how I Ttught employ the leifure Ifours on my hands, fo as to accomplifti fome valuable end. The refult of my moft ferious, and intenfe refle(5bions on this fubjedt, is the. exhibition of an Englilh verfion of a ^all, but very comprehenfive Syftem of found Divinity.* The Author of it is the celebrated Of- terwald of Switzerland, . a very learned Divine, iand m6ft agreeable Preacher. This Author, with, whofe char|j|ler, I fuppofe, you are well acquaint- ed, together with all his performances, have been much extolled, and applauded wherever they ap- peared. Such a defign as this, I think, if profecuted, ■and with a ^ferable degree o'ft'laccuracy executed, A 2 might iv I N T R P U C T I O N. might be deemed a kind office, both by the learned and unlearne4. It might be of- iafc to youhg ratn cfpdidates for the Miniftry, if any iijch ar,e to bg found, who have not attained to a thorojjgh . knowledge of the L,atin .Language. Ifi particular, it itiifi^J iniprovp my own mind, as it tends to infpire th^* mpft elevatpd confeptions of Religion and Virtye. Now though I Ipplf on Jach an undertaking a§ truely laudible, yet a certain felf-diffidpnce intervenes, whIch,.^ocs not indeed proceed fo much from any confcioufnefs I entPr^ tain of my ignorance of either the i^uthpr'g. lan- guage, or meaning, but rather from a jealou^Jof my not being fo much mafter of Englifh, as might enable mp to do jjiftice to fo gloripus an Author ; an Author, the mbtimity of whofe fenti- ments, merit the moft piaftierly ftro^^es of the fineft pen, pi^t into the hagj^s p|" the nio0: enlarged, and refined genius. Being thi^s embarrafled by this obfticle, r thought proper, Sir, to apply unto you, \vhofe fituation In life muft, in ^n, eminent degree, render you acquainted with literature, for your candid advice. Now, in order that you may he the better judge, and determine jn this cafe, I haive fent you a fpecimen of the intended tranf- lation, with the original, which I hope you wil| peruie, apd compare together, ar(d ?lfer perufal^ and c^parifon, frankly tell yqur mind, If your judgment is in my favour, I fhall with the greatef ardor proceed, if othegvife, I ftiall bear niatters, with a philofophical patience, I ha4 ^Imoft, fftid a Woical apathy. ■Bein& INTRODUCTION. ♦ Being encouraged by the Gentleman alludid to, the Editor proceeded, and thinks that he cannot afford the world a better eharafter of both the Au- thor and original work, than what was drawn by Mr. Robert Foulis, Printer for the Academy of Glafgow, in the year. One thoufand, feven hundred and thirty-nine. Which J have trgnflated, and is is follows. To [. vl ] .To the Benevolent READER, the Bookfeller wiflteth all Health. AT length 1 deliver to you, defcribe4 with my own types, John Frederick Oftetwald, an incomparable Divine and Preacher, and a very ven- erable Deacon of the Church '"of Neucomium, his Compendium of Chriftian Theology. This fmall •volume, if you only regard its fize, will appear to be of little value, but after looking into its contents, will be deem^ed greater than any price. It is a notorious fa(5l:, that for the moft part, fuch compen3s offciences as have been made public to the world, have not been attended with that de- gree of fuccefs which might be wiftied for, which can be attributed to no other caufe, but that their authors frequent weighing the moment of things in unjuft balances, without a difcriminating judgment, omitting matters of the greateft moment, dwell upon the furface and inutilities ; and thus, inftead of compends, rather obtrude upon their difciples, the lofs' of leifure and time. The cafe here is quite the reverfe, where this very great man of the moft penetrating judgment, propounds the capital topics of univerfal Theology, with that f erfpicuity, that force of argumentation, that fim- plicity, and which is*l'he principal recommendation of a Divine, that defire of promoting peace, that I muft ingenioufly aflert, no book equal to it, hath (hitherto been extant, and would not fcruple to ap- ply to it that Epi^et of the Jews concerning the Sacred Writings themfelves, viz. that it contains the moft momentous dodrines, every where pend- ing on pregnant expreffions. Nor, certainly. Reader, is there any caufe why you fhould enter- tain the fmalleft doubtfulnefs concerning thcfe aflertions, or imagine that they proceed from any fordid views of making gain. For, long fince, hath the illuftridtts ^Ofterwald,* by other writings which he has publifhed, of the greateft utility to the Chriftian world, proved, that only things of fuch importance could proceed from him, being born for the good of the Church. The greateft Divines have acknowledged the fignal weight, and moment of his writing, who, during4the fpace of thirty years fince, have judged it advantageous, nay even neceflary, both m their private and pub- die fchools, to inftill into their auditors, the pure and facred ftreams of falutkry doftrine, Ofterwald being their guide. In a word, the 'judgment formed by all, concerning this Compendium, who have ever been acquainted with it, appears even from this, that there was not one fingla perfon among them, who, feeing that at that time the precious treafure could not be otherwife obtained, did not tranfcribe it with his own hand, or take care that it fhould be done for him, all being of opinion, that neither pains nor coft fhould be fpar- cd in the accmifition. It had indeed been long fince defired, that either the celebrated Author himfelf had been the Editor, or that he had given permiffion to others to be fb, but previoufly, ap- |)Hcation5 of fuch fort have been fruitlefs. Now at f vIH 3 at length hatifflg obtained leaye from the vsncvA-^ M& old mati'' Mmfel'f, to be the puWifher, this I have certainly done with the greateft care and at- tention, ill order that I might deliver it unto you-. Reader, as corred as poffible, and free from thig •prors of tnmfcribers. The principal palfeges' inf- Sacred Scriptures, which are only cited, I haVe every where fet down- in full..; Thsreforey friendly Reader, witE gkdijife of heai»t enjoy this gift, and let your fervent prayers be united with mine ta' Almighty God, that he may keep its venerable Au- thor in fafety until he arrives at the age- of Neftor : moreover,- that he may abundantly fupply him with ftrength, to edify the Church of Chrift, not only as a preacher, but lilcewife by the addition of various writings, with which we ajjQ well' aflured his defies ore replete. Farewell. SUB- ( « 3 SUBSCRIBERS NAMES. A. REVEREND Timothy Alkn, Chefterfield, Maflachufetts, Dr. John Averit, Aflivford, Cotuiefticut, 7 books, Capt. Oliver Allen, Shatefbury, Maflachufetts, Mr. Thoimas Allen, bookfeller, N. York, 7 books, AUzer Andrews, merchapt, Southington, Con- necticut, Saul Alvord, Bolton^ do. Mofes AUen, Enfield, do. Charles Andrews, jun. Gl.oftenbury, do. David Auftin, Wincrhefter, 2 books, do. Levi Andrews, jun. Berlin, do. Amos Avery, Hartford, do. David Aufliin, Winchefter, do. Jofiah Alfred, Granby, Maffachufetts, Elifha Adkins, Granville, do. Benjamin Atwell, jun. Montville, Connefticut, Chriftian A. ^abrififccgr. New- York, B. Rev. Benjamin Boardman, Hartford, Connefticut, Rcvv Benjamin Bell, Amefbury, Maflachufetts, Rev, John BaflTett, New- York, X SUBS'CRIBEllS NAMES. Rev. Samuel Buel'paft Hampton, Longlfland, Rev. Noah Benedift, Litchfield county, Connefticut Rev. Daniel Brinfmade, , do. Rev, Aar^n JordonBooge, Granville, MaflathufettS Rev.' Thdrhas Brockway, Lebanon, ConnedbicUt, Col. Jacob Bates, Granville, MafTachufetts, Ezra Branard, Efq. Haddam,, Connedticut, Jofeph Byington, Efq. Briftplj do. William Billings, Ef(J. Conwaf^'Maflachufetts, Capt. Caleb Boothe, Eaft Windfor, Connefticut, Capf. Lawrence Buckminfter, Framingharh, Maf- fachufetts, Thomas Beebe, Eaft Haddam, Connedicuf, Caleb Bull, jun. merchant Hartford, do. Jofeph Balch, Becket, MafTachufetts, 7 books, Daniel Burnap, Eaft Windfor, Connedicut, Abner Burnap, Coventry, dp. Samuel Burr, merchant, Hartford, do. Benjamin Brown, Eaft Hartford, do. John Bradley, Wethersfield, do. Thomas Barber, Windfor,- &6. Titus Burr, Wintonbury, do. Eliphalet Bartlet, Newtown, New Hampfhire^ Ebcnezer Bofworth, Afhford, Connefticut, John Babcock, Coventry, do. Piatt Buffet, Student of Clinton Academy^ Ldng Ifland, ( William Battle, Toi'rington, ConneftieUt, Jofeph Bifl'el, Lebanon, do. Ifaac Biffel, Suffield, do. Bbenezer Burr, Norfolk, 2 books, do, David Belamy, merchant, Bethlim, do. David Burt, Northampton, -Maffachufetts, David Brown, Lyden, do. Lieut. David Billings, Hatfield, do. SUBSCRIBERS NAMES. x Mff Lovel Bullock, Guilford, Vermont, 7 books John Bullard, Wefthampton, Maflachufctts, "William Butler, Printer, Northampton, 7 books, do, Judah Barns, Briftol, Connefticut, Eliftia Billings, Conway, Maflachufctts, Joel Baker, do. do. PubliusV.Booge,A.B.Farmington, Connecticut Enos Blife, AsB.Longmeadaw, Maflachufctts, Afa Baker, ^Colchefter, Connefticut, Truman Bofl:ick, New Milford, do. David Blifs, Hartford, do, ^^muel Beckwith, do. db. C, B.ev. George Colton, Bolton, Connedlicut, Rev. Rozel Cook, Montvllle, Mafl^achufetts, Col. Samuel Canfield, Durham, Connedlicut, Mr. Samuel Cam|)ell, bookfeller, N . York, 2 8 books Afahel Clark, Eiq. Lebanon, Connefticut, Richard Carry, Efq. Charlefl:on,Mafl*achufetts, Elnathan Camp, Efq. Durham, Connedlicut, Dr. John Clarke, Windham, do- Dr. Policarpus Cufliman, Barnardfton, Mafia chufetts, 7 books. Dr. Eb^ezer Childsii Shelburn, Vermont, Pr. Samuel Church, Sunderland, Maflachufctts, Capt. James Chamberlain, Eaft Windfor, Con- nedticut, Lieut. Simon Cooley, Sunderland, Maflachufctts, Lieut. Abncr Cooley, DearfieTd, do. Lieut. John Cowles jun. Belehertown, do. Lieut. Daniel Clapp, Montague, do. Enfiga Martin Cooley, Sunderland, do, »i: SUBSCRIBERS NAMES. Mr. ET)enezer. Calkins, Lebanon, Conneaktit, JacobCatlin, A.M. Marlborough Maflachufetts Aaron Church, A. M. Hartland, Connedicut, Jeremiah Clark, Hampton, Maflachu[etts, Amos Clark, do. Stephen Chubb,jun*New Hartford, Connedicut Jofeph E. Camp, Bethlem, do. Aaron Curtis, Granville, Maffachufetts, 2 books, David Cunningham, Cumington, Vermont, Jofeph Childs, Lyden, do. JohnClarke,Greenfield,Mafrachufetts, 1 4books Ifrael Clarke, Sunderland, do. Rennah Cooley, do. Lemuel Clarke, do. v Benjamin Cook, Loudon, do. Francis Childs, New- York, Nehemiah B. Cook, Student Clinton Academy - Eaft-Hampton, Long Ifland, ^ Aaron Chapift, Hartford, Coniieflicut, George Clarke, Farmington, * do. Afel Cooley, New Canaan, do. D. Dr. Benjartiin Dyer, Windham, Connedbicut, Benjamin Dibble, Granby, Maflachufetts, Seth Dwight, Williamfburg, dp. Elifha Dickinfdh, Hadley, do. Mifs Rebecca Dickinfon Hatfield, do. Lemuel Delano, Sunderland, do. Edward Dimock, Mansfield, Conncdbicut, Philip Davis, Mansfield, do. Thomas Danforth, Wethersfieldj do. Jofeph Dwight, Spmers, % do. Lathrop Davis, Lebanon, do. Joel Day, Springfield, Maflachufetts, SUBSCRIBERS NAM E S. xUi Mr. Jofeph Dtmock, Mansfield, Connedlcut, Jonathan Dexter, do. ;,#do. E. Dr. Mofes Eaton, Charlemont, MafTacKufetts, Reuben Eno, Simfbury, ConneVherein the nature of the niiniftry of the Gofpel D coniifti. ir6 ^he Preface. confifts. Second. "What qualifications are requi- fite in a Minifter of the word of God. Third.! What preparation < is neceflary, in order to the undeitalting this office in a proper manner. I. TH E duty and office of a njinift^ of the Church Gonfifts of four parts. ♦ Firft. To teach' or announce the doftrine of the Govill do the will of God, he (hall know of the doftriiie. But piety confifts of two parts, viz. Fkft. Elxtemal devotion, and daily prayer. Second Purity of heart, and inno- cencc- of life, but efpecially young rnen, who are ' preparing to undertake the facre4 office of the Miniftry,.ought to avoid carnallufts, according to Paul's f 8 ^ fhe Pnfa&. Paul's admomtibn. 2. Tim. il. 22. efpedally fiothfulnels, pride, and pieafures. II. Sedulity, "and diligence. In antient times, the men of God were frequently taught by revelations, and moved by infpirations, fo that without much labour and ftudy, at certain times; ■ they could fpeak in his name, but in the prefent times, there is need for the elofeft applicationi i. Tim. iv. 13. 14. Give attendance to reading, to exhortation, to doilrine^ hcgbiSt not the gift that is in thee. The neceflSty of this fedulity appears, as well from the dignity, and importance of this facre^ lofficc, as the variety, multiplicity, ' and amplitude of Theological ftudies. For various is the prepa- ration, that the man of God may be duly furnilh-- ed for the difcharge of fo important an office fuch as an extenfive knowledge of the Scripture, daily meditation, a thorough acquaintance with the languages, and ecclefiaftical difcipline, that ■divine art, neceflary for the government of fouls, and innumerable other things, any one of which, taken feparately, requires great labour and pains, but complexly, ingrofe aU the faculties of the hu- inan foul. * . There ^ two faults » commonly -to be met with in young men, which %ppofe fedulity ; the firftis indolence, or flothfulnefe, whicft may; be juilly termed, the peft of youth, and fountain both upon Preparatien and Vocation to the S. M. 39 both of ignorance and vice, for this reafon it is that fo few worthy Minifters are to be found. The latter is kvity, and inconftancy, fo natural to youth, this is the caufe, why the greateft part of young men, upon the very commencement of their ftudies, turn flothful, fly from" one kind, of ftudy to another, do nothing accurately, wd BKjftly abhor fuch as require long time, and clofe application. \ III. Docility comprehends the four following particulars. Firft. A confcioufnefs of ignorance j he who imagines he has already attained to know- ledge, will never tamely fubmit to inftrayho will not yield to it, who is pertinacioufly addided to his own opinion, has always new fcruples, and new difficulties to move, new qileftbris to ftart, and fomething to retort. If any young man is fo unhappy, as to labour Under this fingle difadvantage, though he has all other gifts, of the moft excellent kind, and hath obtained the moft celebrated matters, adieju to him, he will be pertinacious through^ the whole of his life, morofe, hated by all, adlfturber of the peace of the Church, and will fcafily fall Into error: Students ufUally transfer this, malig^an|; turn of nilnd from the ftudy of Philofophy ^ errone- oufly inftituted, and academic^ disputations, to the ftudy of Theology* To ccmclude, there are two things very Injuri- ous to docility, viz. prejudices, and a propenfity to vice, the one precludes accefs to truth, the other precludes accefs to viilUe, the former cafts a dark- nefs on the underftanding, the latter depraves the will, both alienate from the love and knowledge of falutary dod;rine. IV. Of 0/ the Method sf it^Bgicdt Stu^. 4* m pfihe Mthod of Theohgkd Sn^. A GREAT deal depends upon the order and; method of ftudieS : Many caiifes might bd affignedi why yoiing men, who hiv« devotea ftemfel^estpthe ftudy of Theology, fiavfe niade ^ flow a pfogrefs ifi it ; But this, I think, may- be ranlded artiong the firft.- For the moft pdrt, they attempt it without ol'der : Neither Is this a matter of wonder, for the grjeatiefl: part of them are left tb themfelvesi Without any difedOri or gui4er P^ Otfierwife, put uhdet the tuition of ftiafterSj who ate far from b'eing qualified for the purpofe^ fom^ adbptirig a prepofterous method, others applying no metlrod at all. What ought to be dbrie firft, they overtook^ and treat of fijbjedsj not fiiitable for beginners j they take tijj the firft book that is offeredby chance, and the whole of their proceed-' iiigs are attended with c6rifufi6ni which want of me- thod, retards die progwfe 6f fttidieiSj and is tlie pa* rent of ignoran<;e and eonfufion; In order, th&eforfe, to discover my oivh fenti- ihentSj relative to the metha| of Theological^ ft^,- dy, in the firft place, I would obferye^ before^ \ treat of Theology itfelf, that thare are toa^ kinds of ftudy, v^ch ought to precede, or ey^n be annejc- edtoit* 42 Th£ Preface. I. The firftis the ftudy of the languages, ef- pecially Latin, the utilitjr. of which, extepds itfelf to almoft all fciences, hut efpecially Theology : Likewife, Greek and Hebrew, Which, it is plain, are necefikry, in order to attain an accurate ibiowledge of the Sacred Scripture. Now, the ftudy of the languages is peculiarly adapted to youth, becaufe, in that age they are attained w^ith greater eafe. With refpeft to. the languages, this rule is to be obferved, much praftlte, and but few precepts. The knowledge of theni may be attained with little trouble, by frequent reading, daily exer- cife, and repeated interpretation. ' 2. Some knowledge of Philofophy is alfb re- ■^uifite, vii;. fo much as is neceffary for the inVe-. ftigation of truth, and to diredt the mind, in a proper method of reafoning. Logic is of fervicc to this purpofe. The other branches of Philofp- phy, though not contemptible, yet are not of fuch utility. But here caution fhould Be ufed, left vain curiofity, too much flibtility, a fpjrit, of con- tradiftion, or ah itching defire for difputation, be extrafted from it, thefe are the common foiljles of PhilofopherS.; These things being premifed, we come to The- ology itfelf, and here it is to be obferved, that at their very entrance u|roh Theological ftudy, they ought to ; begin with the reading of the Sacred Scripture, and perfevere in it, through their whole life-time, according to that of Paul, 2 Tim, iii. where he fays, that the Sacred Scripture can make upon the Method of Theological Study. 43 jnake the man of God perfeft ; and here again, method fhould'be ufed, the hiftorical books ought to be firft read, again, fuch are the dogmatical, and moral, and then the Prophets, concerning this, fee Zduifinus's Diflertation on the Nature of Theo- logical Study. 2. To the reading of the Scripture ought to be annexed. Sacred Hiftory, extrafted from a fhort compend of Hiftory and Chronology, which ought indeed, to be carefully perufed, and . under- ftood by beginners , fo that they might have an ac- curate knowledge of the principal epochas, moft memorable events, illuftrious men, and other things of.fimilar importance, according to the order of thp different periods of time. 3. Before they come to a more tedious ftudy of the feveral topicks of Theology, they ought to have their minds furnifhed vyith a more general Jdeaofit. Beginners ought to avoid all prolix authorss and lay them entirely afide, until a more proper feafon -, let it fufEce them for the prefent, to have fome fhort and Ample compend of Chriftian Theology, nay, even a Catechifm, For the ca- pital points of Theology are treated in Cate- chtfms. Formerly, in the Primitive Church, no fuchperfons were to be found, as we at prefent call Profeflbrs, but only Catechifts. Such a com- pend ought to be ferioufly, and frequently read, uotil it be firmly riveted in the memory. After- y/ards E a 44- fi>e Preface^ wards let them proceed to the ftudy of more prolix, »id ipecial fyftems* 4. The Scholaftick inethdd ought to be aVoi them, i Joha ii. 4. He that fayeth, I know him, and kefepeth not his commandments, is a liar. This alfp ap- pears, from the nature and fpirit of the Chriftiah religion. For if we take a view of the feveral parts of the Chriftian dodlrine, it will appear, that they have fuch reference to piety and prafticc, asj that this point being given up, the whole of reli- gion may be difmifed, and will be of no utility. The feveral articles of the Chriftian religion, are fuch as fend to produce piety, this may be ,faid of what it delivers, concerning the attributes of God, his power, knowledge, and merc^,' and concei'ning his Providence, as likewife, the perfon, and office of" our Saviour. The precepts are. giv- en for pradtice only, and would not be precepts, if they were given only in order that they might be known, "but not put into practice. The pl-o- mifes entirely prefuppofe piety, as they are made to thofe only, who are truly pious, i. Tim. iv. 8. And they would ceafe to be' promifes, if, let^^us live as we lift, we were made partakers of the hap- pinefs propofed. • The threatnings would be attended with no force or energy, and would oflly merit the ap^ela'^-' tion of bugbears, if the heceffity of obediencfe were excluded. Bare knowledge, deftitute of pi- ety, would be To fat- from being available, that it would rkther be~an augmentation, to the degree of puniftiment. Luk6'xii. 4. 7. The fervant that kno\veth his matter's will, and doth it not, i&c. Let I1S attend to what Paul feys of empty know- ' ledge. S^ geherat Idea ofTheeh^ ;^ ledge, which is not accompanied with piety atj^ charity, i. Cor. viii. and xiii. Here two things ought particularly to be at- tended to, by foch as embrace the ftudy of The- ology, viz. that this praftice confifts of two parts, the one refpedting themfelves^^ viz, that they would unite the defire of piety with the know- ledge of Thec^ogy ; the other refers to the Pafto^ rai Office, aCnd edification of the ChurCh, viz. that they fhould always have in view, to proceed in foch a manner in their ftudies, as might be moft efFedual in promoting the falvation of others, and imbaing the minds of mankind, not only with the kiiowledgeof God, and of the truth, but likewife with an afFedlionate fenfe of piety. From what has been obferved, concerning the nature of Theology in general, appears the tran- fcehdant dignity, and excellency of this fcience, and tohfequently of Theological ftudy, and the facred office of the Minifisy. This appears both from the objeft of Theology, and it's end. ' It'js objed^ is- Gnod himfelf^ his nature, attpibutes ahd works, than which, ^ nothing can be conceived more excellent. It's end 'again recommends " it moft highly, for it teacheth by what methods men may atftiin real, perfedl;/ and endlefs felici- ty i and here there is ftill fomething more excel- lent and fublime, viz. that the end of Theolo, gy,* with refpedl to Minifters themifelVes, is the glory of God, and the falvation of fouls. Which ought to inflame candidates for h^ holy office, with •'^.fPfpSI*^ ardof, when undeptalsyjg .4k^ bdlop^ ftudies, JEUn-^t-tliat tiijG AatUJ=e ^ Theelogy may he mot^ ,jpf41y andejftopd^ the following ps^rticulars ^■^ to Jag ©bierved, 1. TjiV^^ Theology^ is that \vhjc|i Is .dje^^ivf^ from the wopd of God. For, fmce the word ^ God i^ the niethod by which he h.ath deterniin§d tp 4ead mankiiid to the knowledge of himfelf, it ^^^ eonfequently he th^ only fountain pf true ^hes>]|P!"iii?ipal duty and ftudy Theoiogy»^itd 'l^igion.oug^toibeijf fusfe a esf»mj a§ .^iriiit Ktnight b^ i¥^¥%ife4. by alt i ■ . _ 3. $l$E^B-the-:ftaj^S^;Erhs^.^y jg:"$h«s.«djfi^ .tiQnarid:&tya^^;ef n»nltind» it : Col-W^i tfeajt -^ ,,fvery do%xmPi attention fhowld he p8Jd $0: jt?if%!^. .4i|y, an.d that ftiteh t d-QiSriaes ^■u^^ 'p^r4cip3%-.tp |).e iraiifted. 'On, ajs have tl^^ tgr^g^lj;: ■ 'tfJi^nfy !*£> yro^ote the.gfe)ry pf god,./'^ :?d!a&8l:i'a» ^.-^ ..}: Church, -^m^hy *n4 piety. Neeeflary ;(to<33ip9 Jhow^ J)« (Kftifi^OMfd from fuch as are prpfitahle, an^ i^afe^g^n vluc]jtaceprQ4table, frum (uc];i as a>» TiWE diO(Jh-iiies are necefl^, witJvJut|| which, Q(^ cannot be vrorihipped, nor ialva;tion 6b^ine4> ;fuch as the ^fteiice of God* tbat Chrlft hath te-r These 4tt profitable, which have indeed thajr own ufefulaefs, but are not of abfolute neceffity, fe:^ as the andnrftandiiig ^Sftawi pvopheci^is, «nd fom«> dpubtfiil pj^«s in SeriptMife. :5uT they ayeidff^ed uifejefs, /ilWeh do »ot «i any meafure conduce to edificati«%*e4 fsipty. ThiP Sacred Scripture contains none that can be term- red jftielj^s } . bpt Hefe-^ <;all tken^. Mfel«fe» twhich ]¥ikifeikfn.Wcnde5cJ «iith aPWeiTajry apd »fefur (9nes, fv#t ^i:e thi: various -^mtVQV,^^ whioh hi^ive been tofled about in f^hools. As for inii:anQf} ^ncernijig the manner of the divine omniprer i^nce» ^ man«6T of tiie t^-e^jjl- gBjf^ra*io» of the ,Son ,of Qod, or of t^ proce^pn gf the Hdy Ghbft : And befides, it ought to be obferved, that thefe unneceflary do^rines, moft commonly turn ^wt ^0 %? noyjws, ag m«1^ tjwsy . af e pnopof^d as oit@ge^y«0r]r^y df^edat or, when upon^^^ieir 8iscQwat*^.peace ^r^. ti;a^?(«juiy%,j of .the ^jj^wh .are ^ofefe^, &•(;. A;id( o» i^ other JN^)^* ^e^ are»rors, whi^h n>ay be itemed lei^ter ideadljr, i^urtful, or indiffereiit. Th?fe' are deadly which !;|-f|s overthi-QW 'S^ . The Tnfact. overrfirow religion from It's foundation, 'and are dcftrudtive to faith and piety. Thofe again are noxious, or hurtful, which though not necefTarily, nor at all times, yet, very frequently, and eafily are injurious to falvatjon, and detrimental to pie- ty. "Jliofe errors, again, are indiiferent, on ac- count of which, none are excluded from falvation-, providing they ftill retain fuch dodrines, as are fundamental, i Cor. iii. 11-15.. Likewife, Rom, xiv. &c. Nop?rlbn is free from errors of this kind. This dlftinftlon is of fignal ufe In Theology, c^cially in treating of controverfies, with which «rar modern Theology abounds, and upon it very much depends the peace of the Church, and har- Wony in fentiments, v But here it may be enquired, how we arfe to diftinguifh between neceflary and fundamental arti- cle* of faith, as alfo betwixt fundamental, and dead- ly errors. With rd^edb to which queftion, I think that the four following fafe, and fimple rules may be obferved. I. Whatever dodrine Is exprefsly, and fre- quently inculcated in Scripture, with the promife of falvation, or the threatning of damnation an- nexed ta it, that doftrine may be terined funda-, mental 5 fuch as that Chrift is the Son of God, that he 'A^mirdJdea of theology. 5% he died for the fins of niankihd, that good works are i]|eceflary, the refurredtion, judgment, &c. 2. That doArine, which is fo dofely conneAed with a fundamental article, as that laying it afide, the other cannot be retained, is fundamental. But that dodlrine which overthrows any fundamentd article, is neceifarily, and of itfelf a deadly, or de- ftruftive error, 3. TrtE doftrine which banifheth piety and the fear of God, is deftruftive, that which doth not banifti it totally, but diminifheth it, is dangerous, but that which doth not promote it, is ufelfefs. 4. Any dodrlne neceflary to falvation, cannot long and always be. concealed from a perfbn well difpqfed, capable of inftrmftion, and who employs himfclf fincerely in queft of truth. I only fpi^ak here of doAriJies th^t are necef&iy, otherwife fuch a man mig^t fpend his time in ignorance, nay^* even in error, with re'lpeft to other points of re- ligion. But it is impoffible that he fhould err to his utter ruin, as might be; eafily demonftrated from'Scripture, and invincible' arguments^ drawn from reafon. Therefore, as often as after prayer, diligence, and fenous examination, any point feems obfcure, or doubtful, fo that it does not clearly appear what opinion we ought to embrace, or what we ought to belieVe, then we ought to be afluredly convinced, that this doftrine, as far as it furpafleth our comprehenfion, is not peceflary to falvation j I exprefsly mention, as far as it fur- pafTeth p. . the Tr^a^h jji^^^ur (cofnprel^enfion, for it inay be, and k often h^pep.5^ that a doctrine in other refpedis fun:-' damental, rtiay be attended with fome obfcurity and ;HP( fi^rly revealed in the word of God, ' jIt ip of the greateft moment in Theology alwayp 'to haye an ^tterjtivj^ §yp towards tshpfr rules, A FT^HR. treiating of Theology in gener^, gnd Jr\ be^we we atteinpt a particular treatjfe on the feveral parts c£ it, I think it neceflary, in a few words, tp explain it*5 method and ordpr. And here, ^indeed, we may obferve, that rnethod is a thing eiv tirely arbiwary. H^n^e it is, that Divines have iidopted various pjodes, fbme applying one method, jind others another 4 but that appearis to be beft and inoft e;xcellent, which is moft iimple ^nd perfpicu- ous, ^and ^pprqashetfc neareft to the method of Sacred Scrip, that, yiz, which is inftituted accord- ing to the feri.cs and order of divine revelation, md commpnjcing with creation terminates in life eternal. This is the method obferved in the Apor file's Cr^ed, and who would doubt of tKat order being preferable, wbiph God himfelf points out in his word. Again* this method fs very fimple and peripicpotts, and aiffliiig to the memory. In a word, it lays open to our view the various dcr grees of divine revelation, and confequently kht mnim^m wifdom of God, sEnd excellency of the 6/ theMJ^itrnPam ^fheoUgy. the Chriftian religion. 'This^ therefore, ihaM be tte order of our fyftein. The dodrine eoncernln^ the Sacred Strij)t«fdf ought which lafe- ed during the fpace of three years. The fourth argument, which is invincible, is drawn from pro- ^e^^. tiere we iiippofe, that thefe prophecies, w^-e delivered before thejr events, than which, nqthing is. more certain. Wha wpuid doubt <^ M^«» living in very remote times, or that the l^rophecjea. of tks Old Teflament, which, were writteai many ages before the commg of Chrift, were kmma by ^e Jews. a. "We fuppofe that thef? prophecies. exafSHy correfpond with their events, which will be fufficiently proved, by a c^.mparifbi& of the prdphecies themfelves, with the events : Thefe things being, lajd down, we corjr- dudjB. tha£ God 'was. their: aulhip% iioce no man coul(} 66 'Sea. I. C%. 11. could ever forefee, or predicft future events, con- fequently their authors muft have been infpired of God. To thefe arguments, advanced in fupport of the divinity of Scripture, fome add the teftimony of«tlie Holy Spirit, which indeed may be -taken in a twofold fenfc. Firft, As the Holy Spirit himfelf teftifies, and fpeaks in Scripture; in which fenfe, tlus does not differ much from the arguments taken from thofe charaders of divinity, which we have already mentioned. Second, As it denotes the operation of the Holy Spirit, wliich ads upon man, and difpofes him to acknowledge, and yield his affent to thefe charaders. Which operation is indeed lieceflary 5 yet many are of opinion, that accurately fpeaking, it cannot be adduced as an argument, in (upport of the divinity of Scripture. See Annot. of Trochin. upon Wendeiinus. Pref. C. 3. Th. 4- V. The fifth attribute of Scripture, is it's-au- Aority. Now if the .^cripture be divine, it muft be of the higheft authority, both as to faith and manners. Concerning this authority, after what has been already obferved, it would be unnecefla- ry to treat profefledly, were it not that we have to combat here with the teachers of the Roman Church. For when they fee that their errors, and tenets cannot be defended, but on the contrary are defeated by Scripture, not daring to deny it's authority, totally, they diminiflv it as much a$ joffible, left they ftioidd be obliged to acknow- ledge upon -the Attributes of S. S. Sf ledge that the Church errs, and that they might rnaijitain the authority of their own Church. This has been the fource of almoft all the contro- verfies, which have happened between them and us, viz. concerning the authority of Scripture, it's perfedion, and perfpicuity, alfo the Church it- felf, &c. They acknowledge, indeed, that the Scripture of itfelf, is of divine authority, but that it's au- thority, as to us, depends upon the teftimony of the Church. But if the Scripture be of the high- eft authority of itfelf, it muft be of the higheft as to us, fb that this diftindion is frivolous. They indeed objed, that we without the teftimony of the Church could not know that the Scripture is divine, and that it is handed dovyn, and made known to us by the Church. But the anfwer to this is plain ; for we do not deny that the divine origin of Scripture is made known to us by the Chufch, or by human teftimony, as for inftance, when it is queftioned, whether" the Sacred Books, have for their authors, the very fame perfons, whofe names are affixed to them, whether they were written at the particular times, in which wer maintain their being written, and whether they -have long fince, and always been efteemed as canonical. In thefe, and queftions of the like nature, which properly belong to hiftory, we muft have recourfe to tradition, or the teftimony of men. But this teftimony confers no power or authority upon the Church. The Church teftifies :after the fame manner, as the univerfal confent, and (^ S0. I. Chap, H. Mid conftatiit tradition of the ancients teftify, thai( th« works of Cicero^ were wrote by Cicero him-, 'felf : Of that the^ laws which are to be found iji their code of inftitutions, were compiled by Jufti-. ftjaij, and other emperors, yet it does not fgllow, t^t thefe laws derive their authority from fuch teftimony. Again, it is erroneoufly aflerted, that we by no other means can be aflured of the truth, tjtd divinity of the. Scripture, but by the teftiptio- ny of the Church -, as without that teftimony, it-'g feu^ a^d diyinity may be demonftrated, from the cJwa are miderftood, as far ^ as the vnderftand- ing of them is neceflary to falvation. As to me^ thod and ftyle, it is fitnple, perfpicuous, and ac- commodated to the capacity of the vulgar, in fuch .points as a.fk& the effence of religion, as has been juft now obferved •, this is evident to every one who reads the Scripture. 2. This peHpicuity of Scripture is evinced by the following arguments. . Firft, By Scripture it- felf, Deut. XXX. II. For this commandment, which I command thee this day, is not hidden from thee, it is not far off. Pfal. xix. 8. 9. The kw of the Lord is perfedt, &c. And, cxix. 105, Thy word is a light unto my feet, and a lamp ■unto my paths. Second, From the fcope and in- tention of God, which was the manifeftation of his will, and the way of falvation . to us. John xx. 3 1. and elfewhere. But in order to this, perfpicuity in the word of God is neceflary.. Now, if his word be not perfpicuous, we muft either fay, that he could not {peak perfpicuoufly, or otherwife, that h? would not •, neither of which could be fpo- ken without blafphemy. Third, It might be proved, by taking a particular view of, the feVeral articles of faith, which are neceflary to falvation, as no article can be produced, which is not fully . elucidated in Scripture. Fourth, We are obliged, under pain of damnation, to believe, and do the will of God ; fo that it muft be in our power to underfljand the true meaning of Scripture, fjnce a law, which is not promulged, or involved in ob- ) \ fcurity. Upon the Attributes tf S. S. 75 fcurity h not obligatory. Hence we cpndude, that the Scripture is perfpicuous. . These things are fo plain, as to make it Utt> neceflary to dwell longer upon refuting the dodrine of our adverfaries. They in vain obje6t that paffage in i Pet. iii. 16. where it is faid, that fome things hard to-be imderftood, are to be found in the Epif- tles of Paul, &c. We do not deny that there are paflages in the writings o( Paul, ^s likewife in thofe of the other facreS writers, which are dif- ficult and pbfcure ; but thefe places, if they do not treat of things neceflary, do not aflfbdt this contrb- verfy ; but ifin them dodfines neceflary to falva- tion are delivered, they are exprefled in' a manner very intelligible elfewhere. Befides, Peter does not tell us here, that thofe things which wer© writ- ten by Paul, were hard to be underflood in them- lelves, by all, biit only by fuch as are unlearned, unteachable, contumacious, and unftable, who did not rightly expound them, but perverted and de- praved them to their owii deftrudtion. To jperfon$ of Aich diQx>iitibRS, nothing will ever be fufflcleitd/ per^icuous. Now, if the fcripture be not perfpicuous, how fhall the univerial body of Chriftians be inftruded in the knowledge of the doflrine of falvatioii. If the Papifts tell us, from ^he definitions and inter-*^ pretations of the Church, truly this would be vaflly more difficult, obfcure, anid the knowledge of them attend^ with more labour and pains. For, howfhall it appearto plebearw, and the more -,, ...^'— G2 iiliterate 7® ,, , -' Seff. I. Chap. til. illiterate part of mankind, what is the fenfe of tht Church r Truly there is much . obfcurity in the Writings of the Fathers, Councils and Traditions, fo. that they can neither be read, nor underftood, with- out great and daily labour, whereas, one or two paflages in fcripture, one didtate of Chrift, is fuf- ficient to eftablifh any doftrine. Chap. III. 0/ihe Ufe 6f Sacred Scripture, THE ufe of Scripture is twofold, viz. it's read- ing, and interpretation. Our Church maintains, that the reading of Scripture is not only lawful, but neceflary in op- position to the Romans, who, efpecially in the time of the reformation, denied the reading of it to the common people. At prefent^ indeed, there ai'e many in the Roman Church, efpecially in Frahce, who are aftiamed to defend this infamous dodrine, but in the moft of places, the vulgar are laid under this prohibition, unlefs with certain refl;ri<5tion5 and cautions, hence the degrees of Pope, Alexander VIL'in his inventory of^^roHbited bookjs, at the beginning R. IV, Now, that all have a right to perufe the Scrip- ture, we prM^e, Firft. FrOrti Scripture, Deut. vi. 6. 7 And tfee^ words which I command thee this day, Ihall be in thine heart, and thou fhalt dili- gently teach them unto thy children!, &c. John v. } ^ 2^. Search Umn tbe Vfe of S. S. yj 19. Search the Scripture, &c. ASs viii. 28. and xvii. 1 1. Sec. Second. From the pradtice and cuftom. of the ancient Church, whether Jewiih or Chriftian. A<3;&xv. 2 1 . Neh. viii. 2. 3. Becaufe, without read- ing the Scripture, we could not obtain the end for which it: was given, this end is plainly pointed out to us. John XX. 31. Thefe things, are written, that ye might believe, that Jefus is the Son of God, and that believing, ye might have life in his liame. . 2 Tim. iii. 15. 4. if the Scripture was not read by the Vulgar, they could not underftand, whether the doftrinels which they heard from their teachers were true. For they muft either repofe In them a blind implicit faith, or otherwife, they inuft be infallible, fo that they might be duly cre- ,dited : Both of which being abfurd, it follows, th-at their dodbine muft be examined according to the word of God. Aft? xvii. 11. where we read, that the doftrine of the Apoftles themfelvee, was tried by this rule, 2. But, in order that the fcripture might be read, it is neceflary that it fhould be tranflated into the language of every particular country, which praftice we find prevailed in the Primitive Church 5 hen^e the produftion of fo many various verfions, Greek, Latin, Syriack, Arabicjc, Gothick, &c. • Of the aiicient verfions, the Septuagent, aJid tiie Vulgate Latin verfion, are the principal. The Septuagent, is the tranflation of the books of the Old Teftamerit into the Greek tongue, about 280 G ji ' yeaiis 78 Sen. I., Chap. III. years before Chrift, which wag completed at the requeft of Ptolemeus Adelphus, I^ing of Egypt, or as others would have it, Lagus. The Church! of Rome are of opinion, that this verfion was ac-^ complifhed by divine infpiration, which was alio rjiaiatained by feme men of learning, particularly^ Ifaac, Voflius, who is editor of a treatife, upon the authority of this tranflation. However, this,opin-r ion. is oppofed by various arguments. Yet it is certain,, it was valued highly by the ancient Church, and ft is of fignal ufe in explaining the Sa- cred Scripture, as light may be derived from it,, upon various paflages. .The Latin, commonly termed the vuIgate tranflation, was compiled out of an ancient vulgate verfion, and a tranflation of Hieronymous. The Council of Trent hath declar- . ed this to be authentic, hut, erroneoufly, as it ha§ been corre6led, and amended in innumerable pla- ces, by Pope Sextus V. Befides, it may be ob- ferved that this tranflation differs in many places from the Septuagent, fo that the one of them jjiufl be erroneous. Yet the reading of this vulgate tranflation, may be of ufe. We fti^l fay nothing pf the other tranflations of fcripture.f^v But what ought principally to be attended to here, is, that none of tliofe tranflatibns, ought to be ptit in balance with the original text, as none of them can be faid, to be abfolutely perfed in every re%e6t, " For which realbn, fuch as are defirous of «' knowing the true fehfe of fcripture, ought to " tead l%>» tie U^eef S.'^. 79 ^* read it in it's fountain, and original language?,: " The kJEiowledge of which is particularly necef&ry, •* fprfijch as expound the word of G©4» or teac|» " it to others." 1 . IL IjsrTERPRETATioM fhbuld always accompa- ny the Beading of fcripture. For it qugjit to be read, in <5rder that the true fenfe, or meaning of it might appear, JBut, in order to difcover this, ^ere are requiiite,, Firft. An accurate knowledge ojF the languages and hifliory, efpecially, in fiich as difcharge the office of teachers in the church. Second. Clofe attention to the fcope of the facred * authors, as alfo, to what goes before, and follows after. Third. A comparifon with other portions of fcripture. The beft expofition of fcripture, is by fcripture, and the Holy Spirit is the beft inter- preted of itfelf. Fourth. An attentive mind, frete from prejudices, " For, we ought not tp read " the fcripture, in order to receive a coiifirnia- " tion from it, of fuch doiftrines as we have al* ** ready embraced, but rather from a view of " learning what we ougfet to beljevE," Fifth. A pious and humbjemind, ^silich defireth to knqjv the will of God only, acquie{ceth in it when known, and is willing to obey it^ both in faith and manners. , Besides, Divines diftingutfli the fenfe of fcrip- ture, into literal and myftical. The former is the real fenfe, that vijt, which the very words of fcrip- ture, whether taken properly or figuratively, and ^ fcope and feries of the difcourfe, do indicate. But ®o ie^. 1. 1:%^. III. But the liiyftical fenfe, is that which Is Mtn\ under the former, and is ufually diftinguifhed, *Firft. Into allegorical', an example of which v/e h^ve in Gal. iv. 24, where what is related of Abraham's tw9 wives, is referred to the two cove- Tiaiits. Second. Tropoldgical, by which certain "paflages of fcriptu^e, though they do not diredl^ fpeak of manhfirs, or diiti^, yet refer unto them, as I Cor. ix. 9. Thou Ihalt not muzzle the mouth of the ox, that treadeth out the corn, and Third. Anagogical, when things that are ^terreftrial, ar6 applied to things fpiritual and ctleftial, as Pfal. xcv. II. To whdfn I have fworn in my wrath, that they 'fliould not enter into my reft. "W hich is (juoted by Paul, Heb. iii. and iv. Here two things ought to be oHerved, Pirft. That the myilical fenfe may indeed illuftrate thfc oration, , but cannot be adduced as an argument, which carries along with it the force of a proof ; hence that trite axiom. Syrtibolical Theology, is not argumentative. Second, This myftickl fenfe, is by no means to be fearched for in every portion of Scripture, nor ou|ht it to be devifed arbitrarily, or as 'every one's fancy may dirfc<5t| e!i|)ecially, when arguments are drawn from it to eft^Mifh any doftrine ; which, yet has been the pradice of fome teachers, ^n4 interpreters of Scripture, in the pre- ceding age, who departed from the fimple meAod of their ancfeftors, to the fignal detriment of the Chriftian do(ftrine, and religion. Moreover, the myflical ftnfe ought not to be confounded with the U^ the Vfe 4>f S. S. ftt fht ptbphe^cd, which is the thie bnd ]|enuin« '.'■■ There Ate mdeed fome prophecies, which ad> «Ht of a twofold fence, the one Uteral, or typit^ the ether prophetical. As for inftance, there are ^phi^ies in the Ffalifis, which in a certain {snSt may be anderftood of David, but where properly %nd completely fulfilled in Ckrift, as Pf. ii. and «X. But this latter fetrfe, is the proper and the reai * fenfe of thefe p*^J>h8ci^ which can by no means be faid of ihe myfticaj w« have juft now mentioned. •But there are other prophecies, which admit only on* ieiife, fuch are many prediftions of the Prophets, which have a refpedt unto Chriil only, as lia. liii. Hag. ii. 9. Malach. iii.' I. A'q«*STioN IS iie?e moved, in whom is lodged theirightof interpreting Scripture, or who is thfe chief judgf't)fcontroverfies, refpeiSting the fenfe ani doftriile refeFit»iig' what we are to bft. Keve. The former is. etidfeftt bf irfelf ; for in' things v V»hich appertain to faith, *<»nfcience, and felvati- oni>!every one muft live by his own faith, and ndt ' another's. 82 SeSi. I. Chap. III. ' another's. Faith is not produced by any infolent authority, but by perfuafion and arguments. . And therefore, the right of judging concerning the lenfe of Scripture, and religious controverfies be- longs to every one ,of the faithful. But this pri- vate judgment is not at all authoritative, fo as to bind others, it is only of difcretion, and perfonal edification. As to an infallible judge of contro- verfies, the dilpute lies betweien us, and the, Church of Rome. The teachers, of this Church affirm, that fuch a judge is to be found, but \yho he IS, whether the Pope alone, or- Univerfal Cooncili or Pope and Council combined, , they have not as yet defined 4 neither are they agreed among tliejnr telves, as to this point;, be this as it will, the fol- lowing arguments overthrow .this opinion. 1. If fuch a judge were granted, it was necef- fary that he fliould have been openly conftituted^ and appointed of God J for the firft thing requifite in a judge, is, that it ihould be notified to all that he is judge. Now, there is no mention made of any fuch judge, in 5cripture. That paflage in" Deut. xvii. 8. does, not relate to controverfies, concerning faith, but litigations about matters of a civil and criminal nature, and ceremonies, nor has it any rei^edt at all to the Chriftian Church: Butthe paflagein i:Tun. iii. 15. makes nothing at all for the purpofe. 2. The Scripture teacheth the contrary./ It commands. Firft. That we Ihould beware of felfe teachers. Matt, vii. 15. Believe not ,eve_ry . fpirit, Vp'oH the Iffe of S. S. 83 fpirjt, 1. ft. every doiStrine, or teacher. 1 John, ir.' 3. But if any one ftiould enquire how could it be made app^r to us, what teachers ought to be heard, or what dodtrine ftiould be embraced. Then, Second. The Scripture commands, that every pcrfon ftiould examine and judge : There are exprefs palTages iri Scripture to this purppfe. I John, iv. 5. Try the Spirits, i. e. the tcacners, wj^ether they be of God. i Thef. v. 21. Prove aft things, and hold faft that which is good, t Cor. X. 51. I fpeak as unto wile men, judge yd what I fay. A that the ways and methods, by which his primary article of our faith might be eftablilhed, are innU' merable. Yet in fuch a multiplicity of argu- ments, and reafbns, a certain choice mould take place. But a t)ivine ought to .apply only fuch as are moil fimple, and moft accommod^itedy to the capacity of common people, laying afide fuch as are more fubtile and Philofophical, from which, thou^ attended with fome force, and though they might be ufed by men of erudition,, in pri- vate conyerfation, it were better to abftain, efpe- cially ihfermons preached to the pppulaCe, or in writings, which are handled by all : For too much fubtility is the parent of obfcurity, doubtfulneis, and fcrupulofity. Befides, this argument, might be handled very prudently, without mention b^- ihg frequently made of Atheifts, or fu2i Deifts, as make a mock of religion, or fotally deny it, left, perhaps the auditors, who never had heard of, or thought on the cavils and -obje<5lions ,of Athejfts, might fall into fce^eclfm, and extcaft poiibn itqm the unfeafonable dilj«itations of preachers. To come now to the arguments, which prove the exiftence of Gdd. Let it b? obferved in the firft place, that' he could hot reveal himfelf to us, any ^ Seff. II. Chap. 1. any (Oiher way, than by his works and efFedts ; or, as the Scholafticks term it. God may be known a pofteriore, but not a priori, i. e. he may be known by his effedts, but not of himfelf. For it being gfanted, that God is a fpirit (as we muft really (uppore, otherwife, he could not be God/ it follows, that we cannot fee him m himfelf, or in his eflence, therefore he could not reveal himfelf otherwife, than by bis works or efFefls : And thofe of fuch a nature, fo fplended, fo admirable, and fo ftupendous, that they could be afcribed to none elfe, but a Being of infinite power, goodnefs, and all o- ther perfedions. The cafe is the fame, with refpedt to God, as the human foul ; no one doubts ot it*s 6xiftence, though it be not vifible : ' It is as clear fromit*sefFe(5ts, that an intelligent principle exifts within us, entirely diftihdt from the body, as it is evident; that we have a body. In the very fame manner, God renders himfelf conipicuous unto man- kind by his effefts. The arguments In fupport of the fexiftence of God, may be derived, either from nature and reafon^ or from Scripture, and revelation j for God hath revealed himfelf to us, by both thefe ways. I. To begin with the firft clafs or argifftients. The firft argument, and which is moft frequently ufed in Scripture, and is moft dear, is taken from the contemplation ofsithe word, and the' works of God 1 which argument, indeed, comprehends a variety of others. v We ftlall. afterwards prove, that that this world was created, when treating of the creation. Wejuftly obferve here, that there are two things in the world, which evince it's being the work of God. Firft. The admirable' and amazing order which is difcernable in all things* which could not proceed from' any but a wife and cirderly caufe. Second. We obferve, that all tintigs^ whether within or without us, were made for fome end ; but the creatures, being for the moft part deftitute of underftanding, do not of them- felves pur{ue this endi Therefore^" they muft be direded to it by fome cauie, which can be none elfe but the only intelligent one. I fey, only, for though each of the creatures were formed for -various, fpecial, and fubordinate ends, yet all oS them con- fpire, and combine together, to promote a general one. Thu§, we fee that all terreftrial creatures, and fuch as furround and affedb this earth, were" made for the ufe of man. The Sun, the clouds, the rain, &£. ^i&udify if} forage is ufeful to beafts, and beafts to men. t This contemplation qf the world, and works of God, proves to all his ex- iftence. PC xix. i.^ 2. The Heavens declare the glory of God, &c. Rom. I. 20. For the invifibJe things of him, from the creation of the world, are dearly ;i feen, being underftood from the things that are made, even his eternal power and god- head, &c. &c. We omit here, what might be faid in confirmation of this.argu)|ient, concerning Ike number, and: variety of creatures which is ^moft ' ijafinite. S8 Stet. It C%>. L jnfittifee, and the amazing workmanihip which is dif< played in each of them, &c. II. The fecond argument, which follows a priori, is of this kind : Either man was formed for •tome end, and ha§ fome Being over him, morfe «xcellent than himfelf,^ on whom he depends, or not. If the former' be granted, the esiiftence of God is acknowledged; if the latter be aflerted then we muft fay, that man is the ultimate end df jdl things in this world, and that he is the moft excellent of all beings, and independent, which is quite ab'furd. For who will allow, that all the •creatures were made for fome end, but that man was made for none ? Who will believe that man ii the moft excellent of all beings, and independent ? I fay, man, who is obnoxious to fo many evils, nay, even death itfelf. III. The third argument is taken from the uni- Verfal confent of mankind, at leaft, fuch as have not divefted themfelves of humanity. Which con- :&nt, muft either proceed from the evidence of the thing itfelf, and principles implanted in mir nature, or from tradition, each of which fuppofes the being €f a God. IV. The fourth argument is drawn from the natural light, and energy of confcience, as like* *ife, thofe certain, and indeliable principles, with 'it^ich every man is iimbued, concerning the difFe- tence between virtue and vice, rew^ds and pu- miflunents. We think it fafe to reafon in this manner, Concerning God. 8^ iYianner,*becaufe the Scrjpture makes ufe of the feme argument. Rom. ii. 14. 15. For when the Gentiles, who. have not the law, do by nature the things contained in the law, thefe having not fhe law, are a laW Unto themfelves, which fliew the work of the law, written in their hearts, their confciences alfo bearing witnefs,- and, &c, Alfo, from this, th^t upon thefe principles depend all . fews, almoft, by which human fociety, and' Ihe Fights of mankind are maintained. Neither is there any ground for prophane perfons objefting, that no folid arguments can be deduced from the fear or fenfe of confcience, becaufe, it frequently happens, that men perfuade themfelves into the belief of things which are falfe, and deftitute of any foundation, aftd thus are haxmted with vain terrors. For thofe motions of -confcience, which we here mention, this perfuafion of the exiftence of God can no way be compared with thefe vain terrors, for they are not to be found in all perfons, but only i^, a few, nor can any reafbn be afligned for them ; whereas, this energy of confcience, this idea of Deity, is common to all men, and all times, and is founded Upon the moft valid argu- ments. Befldes, it is impoflible for any perfon to diveft himfelf of it, which plainly indicates, that this fenfe is implanted in all, and that it derives it's origin from the nature of man, in like manner as the love of their children is implanted in the hearts of parents. II. Let H 90 Sett. II. Chap, l.,^ 11. Let us now proceed ^ the arguments, taken /rem revelation, this being^ the method by which God hath manifefted hirafflf more fully. " I. The exiftence of God is proved, by y?hat has feeen obierved, concerning the truth and divinity of Scripture. 2. Prophecies do fb fully prove the being of a God, that nothing can be retorted. For who could deny, thatthefe prophecies' were exhibited long be- fore their events^ or that they were exprefs and ifeal prophecies. Or, laftly, that they could not proceed from any but an omnifcient, omnipotent Beingv This argument, in it's kind, carries along with it a degree of evidence, equal to mathem4tical demonftration.- 3. God hath fhacje himfelf known, not only by the works of creation, and the ordinary courie of nature and providence, but likewife, by extraor- dinary operations, vifions, and revelations^ which may be proved, not only from the teftimony of Scripture, but likewife from the hiftories and tefti- mony of various , nations. But what principally merits our .attention, is. that God hath difco- vered himfelf in a vifibie and confpicuous man- ner, by Chrift, in whom he rendered himfelf vifi- bie ; fo that there ought not the leaft doubtfulness, concerning the being of a God, to remain, after the coming of our Saviour ; and it is marvelous, that any one fhould be found, who would not ac- knowledge it. Many arguments might be ad- vanced Concerning God. 91 vanced here, which might be taken from what we are to obferve afterwarcis, concerning Providence, Jefusthe Meffia, and judgment to come. As to the queftion, whether there have been Atheifts ? Divines have given different ' angers ; but I think we ought not to anfwer pofitively, either by-affirming, or denying 5 for this queftion turns upon. matter of fadl, to decide which, it is neceffary that we fhould be thoroughly acquainted with the fentiments of all . men, which no one can pretend to. Thi3 much we only affirm, that if ever thfere have been any fuch perfons as Atheifts, who did not believe that there is a God,, they have been but few in number, Yet they are no lefe ac- counted Atheifts, in the judgment of God, who are void of all reverence towards him ; and thefe are the Athei^s Qientioned, Pf. xiv. and liii. Tit. I. 16. From what has . been advanced concerning the exiftence of God> appears, the true and real ufe of thisdo6trine, viz. That we ihould take care, left this primary article of our faith, ihould not be firmly enough believed, or left we (hould reft fatisfied with meer contemplation. Fait^i in God Is totally praftical, and in vain do we kno\v God, ifwedonot worftiip him as God. To this Su- preme being, therefore, are juftly due, praife, thanklgiving, obedience, and the other duties of religion. Chap, H 2 Sectyih Chap. 11. C5 H A p. II. Of the Attributes of God. AFTER treating of the exiftence of God,- ^*e proceed to his efifence. And'firft, indeed, i^e have to enquire, - wherein the ' Divine Nature, md Eflerfee confift. Again,, fhew' thst it is in tbmmon, between the Father, Son, and Holy ehoft. ' With refped to the firfl; of tfiefe, it ought, in file firft place, to be received, as moft certain, that the Divine Efferice cannot be fully compre- hended by us, both as rt is fpiritual, and as it is infinite: this-is- made plain to u§y every where in Scripture, i Tim. yi. i6. God dwelleth inthfi light, which no man can approach unto, whoni fio man hath feen, nor can fee, &c. It is fufficient for us to know him, as far as is necefTary, in order that he_might be the objedt of our love and vene- ration, and fo far hath he revealed himftlf, viz. what he is with refpeft to us. This ought to be carefully attended to in Theology, and this we are taught by the various names' which are aferibed to him in Scripture. For they reprefent the perfediohs of God, or his eflenee, only, as they relate to the crea- tures, eipecially man. The Divine Effence is known by it's various at- tributes, which attributes, . though effentially one, yet Upoi^ the Attrihites of God. q^ yet ougkt not to be coqfounded. The principal ones are as follow. I Spirituality, or that God is a fpirit, this » the primary attribute of God, and the foundation of the reft, viz. that God is a Spiritual Being, en- dowed with underftanding, will, and liberty. The very idea of God teacheth this, for he cannot be otherwife conceiwed, but as a Living, Spiritual^ and Intelligent Being,- who ■&&& of himfelf. Second, The Scripture confirms this, John iv. 24. God is Sl ipirit. ' And elfewhere. 3. This may be further proved,- as there are' other fpirife in being, viz', human fouls, and an- gels, God, therefor^, muft be a fpirit, otherwife, he would be a being, of lefe perfedtion than men, and could -not create fpirits, prom this Ipirituality ,of the Divine Nature, it follows, that he is invisi- ble. Exod. xxxiii. 20. Thou canft not fee my face and live, for there fhall no man fee me, ajid iive. I Tim. vi. 16. 11. God exifts of himfelf, apd is independent, becaufe no c«ufe can be affigned, either of his exr iftenfe, fince he exifts of himfelf, and hath not de- rived his being from any other j or of his eflence, which may be proved by the fame reafoning -, nor of his aftions, fince he ads of himfelfj and is not jnoved,' or determined to ad by any one elfe. III. He H3 94 SeSf. II Chaf. it III. He is eternal. He Is called Eternal, becaufc he hath neither beginning nor end. This eternity is afcribed to God, Rom. xvL 26. Rev. i. 8. I am Alpha and Omega, the Beginnings and the End. This is Hkewife denoted^ when the Scripture faith that he is immortal, incorruptible, &c. 1 Tim. i. 17; and vi. 6. But though, eternity caqnot be comprehended'by us, and thqugh we cannot have adequate conceptions of a duration, without either beginning or end, yet it is moft certain, that an Eternal Beiing muft exift, which is invincibly de- monftrated, by the following argument. If there were no Eternal Being, then all things mu.ft have had a beginning, and there rnuft have been a time, when no beings exifled.' Now, 'if there was ever fuch a time as this, it would be -impoffible for any being ever to exift, ftnce nothing could be produced out of nothing. "Who could produce beings ? Or what could be the caufe pf fo many beings exifting .'' Therefore, moft certainly, a,u Eternal Being muft exift. But this being cannot be the world, or matter ; for it would be abfiird to afcribe eternity to matter, a being deftltute of life and fenfe. Befides, that matter is not the fii-ft, or Supreme Being, appears from this,, viz., that ther^ are fpirits in the world. Neither could ■fpirits derive their origin from ynatter. Nor, could that order or harmony, and various effefts of wif^ dpm and defign, which are difcernable in the world, be afcribed ■ to matter. Laffily, ' that this world is not eternal, may* be evinced, from what we are afterwards to obfefve concernij:^ the crea- ■ ' tion, upon the Attributes of God. g^ tion, as alfo, frofh Scripture, the truth of which, we have already fuffipieritly, proved. With re^eift to the eternity of God. Divin.es enquire whether it be fucceffiye ? Which queftion feeing rather curious than neceflary, we fliall not ipend much ti^ne upon it. Thofe who deny, that iucceffion fhould ibe admitted in eternity, would have eternity to exift^ or as they exprefs it, to exift with ev.ery part of time. But others aflert, that this cannot be plainly coiiiceived, and that the idea of duration, cannot be feparated from eter- nity, fo that, according to them, eternity is a du- ration, without begkining or end. 'JKo what js uiii- ally objedted here, that granting this fucceflion pf duration, we muft af lejigth con>e to the firft moment, and confequently to the beginning of the Divine Exiftence i they .anfwerj that thiS.does not at all follow, for always a prior iijoment muft be acknowledged, but never a firft, as a firft mo:- pient, is inconfiftent with the idea of a being, lyithout beginning o;- end. But thefe things are of little confequence •, only, we ovght to take care, left if a fucceffive eternity be granted, we fhould af- cribe unto God, any fuch thing as change, or iitt- perfeftion. IV, The fourth attribute of God, is his Unity, That there is but one God, may be proved. Firft, JBecaufe it is more agreeable to reafoh, to fix upon one commqn principle, one common caufe of all things, than more. For the arguments which prove phe exiftence of God, viz. fiich as are taken frp»» 9^ Se£f, n. Chap. 11. from the ftru(fhire of tfhe 'World, the order, and harmony di'fcernable in it, and the end for which all things were created, do all lead us to one only Supreme Caufe. Second, We can very well under- ftaad, what that Supreme Being is, whom we call God, providing we fuppofe only one, for to him we afcribe all perfedions. God cannot ,be ^other.1 wrfe conceived, .but as a Being infinitely perfedb, But if we fuppofe more Gods than one, every idea pf divinity mufl be dropped, for we cannot eafily conceiveof what nature >they are, or by what pro-, perties they are to be diftinguifhed from eacli other. Third, By thefe mean?, alfo, all religion muft be dropped. For how could it appear to us, whati or of what nature the objedb of out worfhip would be ? For, either all thefe. Gods, or at leaft the greatell part of them, or only one, muft bg worfhipped : If the former, we ought to be well af- fured who they are, and ho\y many, ten, or twen- tyj Sec. If the latter, we ought to know; who the parti dilar deity is, whom we are to worihip, the reft being -excluded. Fourth, If there were more Gods than one, each of them muft have his own eflence, and his own properties, diftindt frxim thofe of others, therefore, all of thein mufl want feme property or perfedion, and confequently would notbe Gods •, wherefore, right re?ifon leads u? tQ-frlie unity of God, .Hence it is, thatfuch among the very Irjeathens, as excelled in wifdom and knowledge, acknowledged only one God. Laflly, the Scripture every where tei^cheth, that there is but one God, Deut. iv. 35, Unto thee it was ftiewed, that thou mighteft know, tJiiat,theX«o«d, ■ he Iffpon the Attrihttes of God. ^f he is God, there is none elfe befides him. And yi. .4. iHear, O Ifrael : the Lord our God, is one God. Ifa. xlv, 5y 6. 4 Cor, viii. 4. 5. 6. What has been obferved upon the unity of God, overthrows Polw- theifm, as alfo the romantic notions of Idolaters, who maintain a plearality of Gods, and of the Manceheans, Who hold, t^at there are two independ- ent, contrary principles, the one good, and the pther evil, V. The fiftli attribute of God, is his Immenfity, or Omniprefence. j Kings viii. 27. But, will God indeed dwell on the earth, behold the Heaven, and Heaven of Heavens cannot contain thee, Jqr. xxiii. 24. Efpecia^y Pfel, cxxxix. 2. 5. Whether fhall I go from thy Ipirit ? Here again Divines agreeing as to the matter itfelf, difpute concerning the manner of it, viz, whether God be every where prefent, as to his eflence, or only with refpeft to his operation and power. The firfl: opinion feems to afcribe extention to God : For what fome afleit, that God is every where as a point, but not by way of extention, is altogethefc incomprehenfible. The latter feems to feparatCjGod from his eflence : Therefore, the fprmer opinion appears to many the more probable. Nothing can be determined here , with precifion, fince we are ignorant of the nature of fpirits, and how they exift in a place. We know that our fouls exifts in our bodies, and that they exert their influence, in, and upon them, *yct none can pofitively aflirm how this is affesfted, m whether they are confined to one part of the body^ ordiiffufed through the whole» Therefore, it is folly $8 Best. II. Chap: II. -foUj and rafhnefs, to fcrutinize into the manner oi the omniprefence of an Infinite Spirit, it is fuffi- ci«nt for us to know this immenfity of God, as fai as it conduceth to his worihip, viz. that we mighl believe, and have it habitually in our minds, thai God is every ^yh€re prefent, that he beholds and overrules all things, th»twe are perpetually con. cerned with him, and confequently, that he is the witnefs, and the Judge of all our thoughts, and aftiohs, aod jnoreover, the moft wife and righteous governor, aridr^t the fame time the pioft benevolent parent of the univerft, '' VI. The fixth attribute of God, is his Know- ledge, or Science, of which Divines ufually con- sider. Firft, The objed. Second, The manner. Of thefe two, the former is the principal, the latter not fo neceflary. But this Is the foible of very ma- ny Divines, that they combat about things of lefler moment, when • they fhould acquiefce in things neceflary. ^ I. God knows all things which are within, as well as without himfelf, he knows himfelf, and his own aftion -, for it is peculiar to fpirit, that they are confcious of their own adlions and exiftence. Afts XV, 1 8. Known unto God are all his works, from the beginning. He knows all creatures, and all their operations^ . Pfal. cxlviii. 4. 5. The under- ftanding of God is there termed infinite, i Kings viii. 39. Pfal. cxxxix. 2. /- 2. It upon the Atirihutes of God. 99 2. It ought principally to be maintained, that God knows future events, which knowledge is termed Prefcience. And this is one of the princi- pal attributes, by which he . diftinguiflieth himfelf from idols. Ifa. xli, 22. 23. Among future events, he knows fuch as are termed contingen- cies, 1. er fuch things as !nay, or may not come to pafs, But thefe are contingent, not with re- fytSt to God, but with reipeft to us, for he eitfier determines the event himfelf, or knows the part that man wpuld be determined to ad. Some are pf 'opinio|i that the Divine Knowledge does not extend, to future contingencies, becaufe they have no exiftence, nor certaih caufe, and there- fore cbnnot poflibly be known : But thefe are fully confuted by the twp fplbwing arguments. Firft, From predidions. For God hath foretold future 'contingencies, not only the good, but likewiie the evil adtions of men and their offences, John Vi. 70. 71, concerning Judas the traitor. God, therefore muft neceflarily have foreknown thefe things, or otherwife, he muft have predetermin- ed, and eifefted them, which would be making him the author of fin. Second, If God did not foreknow furure contingencies, he could fcarcely forefee any thing as certain, before the event, and that on account of the conftecftion, and concatena- tion of caufes, and effefts. As for inftance, a certain king hath decreed to wage war with yieighbouring kingdoms or nations, hence will en- fue great diftrudlion, horrid calaipities, and revo- Jutions in empires. Now, if previous to thjit king's decree, God was ignorant of the courfe he ment ^ . Sep.. II. thap. n. jnentto purfiie, he muft be ^ignorant of variQu events, which depended upon^that determination aad fo his providence will be entirely aboliihed So that this ought to be embraced ^s a truth, rati Bed in the moil folid manner : That the Divin knowledge extends to all things. And fince th Sacred Scripture aflures us of it, we ought to r^ tain it as a dodtrine, in which we fhould entirij acquiefce, though various perplexing queftion might be moved, with refped to the Divine Pre fcience, -.whiifh we are not able to folve, on ac count of the imbecillity of our underftanding, ari< iubtimity of the fubjed. - The thing is clea in ftfelf,^ ,but th^ manner of it, we cannot com ptehend. ,11, But to proceed to the manner of the Di vine Scienoe, we may obferve, that there is nc jreafon why -we fhould be very felicitous about it For the Scripture informs us, that God is incom. .prehenfible, and tftat his councils, and his ways are vaftly raifed above the fphere of our under .fending. Rqm. xi. 33. Difmifling, therefore, iiieh things as are difputed in fchools, concerning .the manner of this ficience, which are uncertain obfcure, and of little or no utility. Divines, ex j)lain its order in the following 'manner. ^ Thej tell us, TJiat God is poflefled of a fcience' of ia teliigence, which preceeds the ad of his will, bj which he knows all, things which ^e poflible, na,y, many things, which Ihall never cotAe to pafs ; an< JSL fcience of vifiqn, by' .which he knows wha ihings ihall , certainly happen, or ^t prefent exifts Bu upon the Attributes of€od. lor 5ut this diftiniftion is of no utility; Some add a niddle fcience, by which God knows what part :he creatures would have aded, when placed io "uch and fuch circumftances ; to this refer fome pafiages in Scripture, as Matt. xi. 21. If the mighty works which were done in you, had been ione in Tyre and Sydon, they would have re- pented long ago, in iackcloth and afheS. But (ince the fcience of God is incompfehenfible, ,its6 order and manner, cannot be precifeiy defined^ tt is beft to fpeak refetvedly of thefe things, or ta be entirely lilent. But here we ought to beware, left we cdhfound the fcience of God, with his (vill : The will of God is the caufe of things ex- ifting, which cannot be faid of his fcience. For the things, which are fimply the objeifts of the Di- vine Knowledge, do not come to pafs, nor are they fuch in themfelves, becaufe God hath known them. But God hath known them, becaufe they are to happen, and are fuch in thenSelves. VII. To the knowledge of God, is uruted his *?ifdom, whkh differs from knowledge, m this refpeiSt : Knowledge has for its obje<5t fuch things as may be known, but wifdom is employed In: difpofing and ordering thefe things. The obje<9ai of wifdom are end and means. God is denomi- nated wife, becaufe he always propofes to him* felf a good end, and fuch as is agreeable to his perfedions. Second, Becaufe he makes choice of, and applies fiich means as are moft proper fot accomplifhing that end, and conducts the whole ©f ro2 SeSi. IL Chap. II. of affairs, with confummate wifdom and impartial- VIII. The hext thing we have to coniideir, is^ the Will of God ; concerning which, we fhall only^ advance a few of the many things which are res. lated in Theological writings. The will of Godj- either denotes that , which he intends fhould be done,, wi9\refpe(St to us as Matt. vii. 21. i Thef.j iv. 3. This is the will of God, even your fanfti-. fication. Or th^t ad of God, by which he hath decreed to do fomething, or permit it to be ddne,' For whatever things God wills to permit, are equally fubjeft to the ^ivine < Will, with thofe which he hath decreed to do, though not after the fame manner. , Concerning the Will of drod, we dught td Ipeak foberly, and according to his word ; and only fo far as reipedts us, and our falvation. In this refped, the Scripture teacheth, that the will of God is, Firft, Efficacious ; fb that whatever he wills muft be accomplifhed, and cannot . poffibly be chapged. Pfal. xlvi. 10. PfaL cxv. 3. Our God is in the Heavens, he hath done whatfoever he pleafeth, who hath refifted his will i Rom. ix. 19. Second, Holy ; for God wills only that which is good, and agreeable to his nature ; fo that he can- not will fin. Pfal. Iv. To the objeftlori that God permits fin, we anfwer, that to will the commiffion of fin, is one thing, and to will the permiffion of it, is another. The former, pod can never will ; and fin, in this refped, can never be the objedl of the upon the Attriiutis of God. 103 the Divine Will, but the latter only. For God hasjuft reafons, why he (hould permit fin, or why, by his omnipotence, he fliould not prevent it ; and in this refpeA, the permiffion of fin, is a thing ne- ceflkry, nay, in a certain fenfe, good. - Third, The will of God is good, i. e. profitable to men. Rom. xii. 2. iFoiirth, It is moft free ; fince God is not determined, nor compelled by any thing, or by any eternal caufe. Which yet ought not to be fo underftood, as if he could either will, or do, any thing without reafon, or in an a^itrary man- ner, which would oppofe his nature, tflpeciaUy his goodnefe. Befides the will of God is vari- oufly divided. It isufui^ly diftinguifhed into his fecret will, or his wiU of good pleafure, which exifts in himfelf, and is unknown to us, by this he hath determined, what he himfelf ftvould do i and his revealed will, by which he hath revealed, what he himfelf wills to do, as alfo what fhoiild be done by us. It is alfo divided into abfolute, by which he wills to do any thing, abfolutely ; and conditional, by which he wUls a thing under a certain condition ; as for inllance, the falvation of man, if they believe. Again, it is divided into antecedent, which precedes the adt of man. Thus, he wills, that men ftiould be faved j and confe* quent, which follows the aft of man, as when he. wills to fave fuch as believe. Befides, into his wilj of good pleafure, or decree, which determines thtf Vf&cit ; fuch is his will concerning the fending of Chriil: and of approbation, as when he declare* what is acceptable to him, 6r what is the duty of Bian i this determines nothing concerning the ; event. 1©4-^ Sect. n. Chap, Ih evenl?. f he former is afcribed to God, as he is governor of the world *, the latter, as he is legifla- tor. And thefe diftindbions may, indeed, be ad- mittfid, providing, that by them no inconfiftaicy, nor contrariety be allowed between God and his will ; as if any one ihould fay, thit God, by his revealed willj was unwilling that fin fhould, be^ commited, but by his fecret will, or will of de- cree, he both willed aftd decreed the commiffioil of it. For, by thefe means, two contrary adls, would be afcribed to God, vit, that he both willed, and did not will a thing, in one and the fame in* ftant of time ; and declared, that he did not will a thing, which at the fame time, he both willed and decreed. , IX. The Power of God, denotes tioth his {u- jjreme right over all things, and his mightinefs, in accompliftiing whatever is his pleafure. Both reafon and the Sacred Scripture teach us, that this power is iijfinite and uhiverfal ; let it luffice here,' to make the following obfervations, Firft, As to the queftion, how God, who is a fpirit, can exert his power or influence over the crea-? tures. We anlwer, that it is no more difficult to be coriceived, than the manner in which our fouls sd: upon our bodies, and move them at pleafure. Second, Such things as are inconfiftent with the Di- vine PerfeiSbionSy or involve a contradidbion, can- not be the obje6ts6f the Divine Power. This we > obferve, againfl: fuch as aflert that God could, if he ifeought fit, caufe things which are impoffible and . ■■ -' contra- tf^dn the Attrihutes of God. 165 edntfadidtory, to becdiiie pbffible and real. The Scripttire teacheth^ that God cannot do things which are inconfiftfent with his perfedioris, when it fays, that he cannot lie, that he cannot deny hini- felf, &c. 1 Tim. ii. 13. The power of God, aught principally to be confidered, as^ it relates to burfelves and our falvatioH. For he can provide for us ihings neceffary, both foi" the prefent, and the life which is to coiile. By his power, he can ittflid punifhments upon the wicked, and reward thfe righteous, which is the foundation of our diity, and the whole of religion. X. The gotfdnefs, or the love pf God, is that perfedtion, by which he is both benevolent,- and - beneficent to his creatures, i£{pecially man ; this is the chief perfedion ctfGod, and th^t which mode- rates the exertion of his power. For whenever we refleft upon hifn, we muft iihmediately be ftruclt with a fenfe of his gobdnefs, i John iv. 8. God is love. Pfr cxlv. 8. 9. The Lord is gracious, and full of compaffion, flow to anger j and of great mercy. This gbodnefs of God, is difcernable I'ti the works of Creation and providence, but efpeci- ally redemption. Johniit. 16. God fb loved the world, that he gave his only b%otten Son, that whofoever believeth in him might not perifh, but have everlaflting life. Eph. ii. 4. 5. Likewife, iii his long fuffering, patience towards finners. 2 Pet. iii. 9. God isi long fuffering to ua ward, not willing .that any Ihould pq'ifti, b!ti!t that alt fliouid come to 'repentance. »o6 SeB. II. Chap. 11. Divines diftinguifli the love of God» into Sim- ple love and mercy, the former has for. its objeft, the creature in general, the latter, the creature in diftrefs, or in aSate of fin. Likewife, into iantecc- dent love, or the love of benevolence, by which he tears a good will towards mankind, and is ready to communicate happineft unto theih : And confe- quent, viz. his love of friendfhip or complacency, which he bears to fuch as difcharge their duty. It cannot be denied, that certainly, there are various degrees of the divine love, 3.n6. xhit he loves moft in- tenfely, fuch as are truly pious. John xv. 14. . But what we are to obferve next, being the' principal thing, and chief tenet belojiging to uni- verlal Theologvj is, that the whole of religion, is founded on this attribute of God, viz. his good- nefs and love; Therefore, nothing fliould be attri- buted to him, which is inconfiftent with his good-^ nefs. Such places in Scripture, as fpeak of • tiic wrath or hatred of God, are not to be underftOod, in their proper ^ Signification, /or anger and hatred do not at aU appertain unto him, neither are chaftifements or punilhments, properly fpeaking, the efFedls of anger. The chaftifements of God» are not the effects of his anger-, but on the con- trary, ought to be afcribed to Ms love, for he chaftifeth men, beeaufe he loyeth them. With refped to the ptimihments of a future world, fin- ners have brought them upon ' themfelves, . apd they are nothing, elfe but the neCeflkry confe- quences of fin. For although God be moft afFedli- pnate towards mankind, yet it is impoffible, that >; . - . impenitent Upon the,,Attrthtttisof Coii 107 impenitent finners, Ihonld be admitted to the frui- tion of himfelf, which will be made appear, from what we /hall dbferve afterwards. The goodnefs of God has its limits, neither can It be difplayed to- wards men^ let them live as they will* XI. The Sandtity, or Holinefs csf God, admits a fwofold meanmg. Firft. It denotesJiis Supreme Excellency and Majefty. Ifa. yi. 3. Holy, Holy, Holy, Lord of Hofts. Second. It is taken in a more limited ligriificatipn, for that purity of the Divine Nature' and will, .by, which he is determined lieither to do, nor will, nor approve of any thirrg "that is evil, perverfe, impure. But on the contrary, what is good, holy, profitable, and foitable to the dignity of his natute, in which fenfehe is denominated Holy, i Pet. i. 15. 16. As he which hath called you is holy, fo be ye holy in all. manner of converfatipn, becaufe It Is writ- ten, be ye holy, for t am holy. Now this fanftity. is fo-eflentlal toCJod, that it would be impious 'and'blalpheoious, to afcribe any thing to him incon- fiftent with it, or that would make him the author of XII. IThe JufticedfGpd, is "either taken, in aii exteniive fenfe, and denotes, that he does nothing but what is agreeable to the refiitude^ of his na- ture, and in this fenfcj his juftice differs -but little from his holinefs^ or In a ftridl fenfe, It fignifies the ftedfaft will of Gbd, by which he renders unto , every one his right. Here, we are to feppofe, that God has a certain fule, or fundatnental jprinciples, ^ a according laS Se^. II. Ctap. II. accordmg to which, he regulates^ his anions to- wards his rational creatures, fuch a rule, viz. as is gQod,'andjuft initfelf : We alfo fuppofe, that the difference between moral goody and evil, is not an arbitrary, thing, but necefiary, and founded on the very nature of things : And this rule, I fuppofe, may be found, both in the nature of God, and in the nature of' man. For, Firft. - God can will no- thing inconfiftent with his nature and properties, therefore; he is determined by his nature, to will certain things. Second. The nature of man con- finns this. God requires that man fhduld be hoi/, becaufeit plainly agrees with the nature of man^lince without holinefs no man can be happy, > ■ ■ The cafe being thtts ftated, the adls of the^ Di- vine Juflice are as follow, Firft. He propofes a jufl; Jaw, agreeable to hiis own nature, and tending ta the good of mankind. Second, He annexes to this kw, the.fendlions of promifes and threatnings, fa that men might be bound to O-bferve it. Third. He necefTarily executes thefe promifes and threaC- nings, otherwife his law would be of no authority. He rewards, indeed, not according to the rigour of juftice, or »x debt, yet juftly, and neceflarilyv becaufe he hath -declared that he would do fo. Heb. vi. 10. God is not unrighteous to forget your work, &c. i Tim. iv. 8. Henceforth, there is laid up for me a crown of righteoufnefs, , which the Lord, the Righteous Judge, will give me at that day. But he punifheth defervedly, and ne- -ceiTarily, becaufe, if he did not fo, his law and threatnings wohM only be vain terrors, and could not upon the Attributes of God. 105 not recall men from fin. Befides it is plainly im- poffible, that God could beftow confummate feli- citjr upon a finner .who is unwilling to receive it, and is impenitent. He does not indeed punifh fo neceflarily, "but that he may defer the punifli- ment, and invite the iinner to repentance, for he isfullofcompaffion, andrfhis great mercy, hath 4elivered up Chrift for" us, in order, that through faith and repentance, sse jmight obtain falvation-j but he cannot fave fueh «s will not believe, and are impenitent. Nay, by delivering «p his own Son, he hath exhibited his juftice, his utter abhor- rence againft fin, and immoveable purpofe, at length to punifh it. And thefe are futfli things as are neceflary to be ^own, concertiing the juftice of God. There «,re, many things disputed liere, con- cerning the univerfal and particular juftice of God, by Ljmborchius and others, which are very intri- eate ; as likewife concerning his Sovereignty, whe- ther he could, by virtue of his fupreme right or authority, deliver up the creature, however inno- cent, to eternal torments ; to which queftioa, fome ^ve audacioufly anfwered in the afHrmative. But queftions of this nature are vain, and pre- furaptudus, wherefore, we think it proper to ,difmifs them. XIII. The Truth,or Faithfulnefsof God, de- notes that conformity which fubiifts between the wprds and adions of God, and his will, and the nature of things'; and this is what is called Since- I3 rity. no Selt. II. Chap. 11. ■%.' Heb. vi. 1 8. Second. It fignifies his fidelityj md invariable fteadinefs, ' or veracity, in perform, pg whatever he hath fpoken. Heb: x. 23. For le is faithful that promifed. But fince God is ;very where in Scripture faid to be faithful, and true, m ought to be cautious, left we would afcribe any thing to him, which would oppofe his fincerity, and iferacity. XIV. The only attribute now remaining, is his Beatitude, or Happinefs. The very idea and na- ture of God, evinces his fupreme felicity, for fince he is God, for that very reafon, he mtift be -poKeff- ed of every good, in the highpft degree,- and cdn- fequently muft bemoft happy, apd the ojily foun^ tain of happinefs. This Paul aflerts, i Tim. i. 2, and vl. 15. From this attribute of God, much light is refledted upon' univerfal ' Theology ; for iince God is perfedtly " happy in himfelf, -it is evi- dent, that he ftands in need of -nothing, no not of ourfervices; fo that if he hath revealed himfelf tQ us, and demands our worfbip and obedience, this he does, not on account of his own, but our intreft Job, xxii. 2. 3. 4. Ganaman be profitable unto God ? &c. And XXXV. 6. 7, 8. If thou finneft, yvhatdoft thou againft him. So much upon the Attributes of God. , - "■ ' Ch^p, V^o» the JJofy Trinity. ill Chap. III. Upon the Holy Trimty, WE have now to ftiew, that the Divine Ef- fence is in common* between the Father, Son, and Holy Ghoft ; which argument muft, in- deed, be handled foberly, and ^ccdrding to the *?ord of God. For the various, herefies, concern- ing the Trinity, took their rife froni no other caufe, but men's . departing from the fimpUcity of Scripture. The Hereticks, on the one hand, were unwilling to admit the true nteaning of Scrip- ttire,;while the Orthodox, on the other, were guilty of many additions, and attempted to explain, and define many things, concerning which, there is the deepeft fiJence in Scripture. Therefore, difmlfling arguments, and reafons, taken from Philofophy, with which, both antient, and fome modern Divines have endeavoured to explain, and prove this article of our faith, let us here fpeak from Scripture only, and with Scripture. The texts ufually produced out of the Old Te- Jlamentj^in fupportof the dodlrine of the Trinity, are of two kinds. Firft. There are fome, which feem to be attended with little force, as that a pleurality of perfons may be proved from the word Elohim, Gods, being found in the plural number. „Alfo, Gen. i. 26. Let us make man. And, xi. 7. Likewife, xlx. 24. Then the Lord rained, from the X-ord, put (>f Heaven. Second. There are fome 1 12 Se^. II Cf>al>: 111. fome prophecies, which have a refpcA unto the Meffiah, and indicate his divinity, as Pf. xivi 7. Thou loveft righteoufners, and hateft wickednefs, wherefore God, thy Qod, hath anointed thee with the oil of gladnefs, &c. And, ex I, Ifa. ijf. 6. Which prophecies being jlluftrated by. the light of the G'ofpel, prove the divinity of the Lord Jefus '» »nd are applied to him in the New Teftament, where v*'e are to look for an ample confirmation of this dqdrine , ccnxierning which, the writers of , th§ Ne^y Covenant teach us the two fpljowing parti- culars, Fii'ft? That there is a diftindiion between the Fatlier, Son, ?,nd Hply Spirit, Second. That . the Divine Nature is in common between the Fa- t:her, the Son, a,rid the Holy Spirit, Th.e. {acred, vyriters openly declare the former, for ther? is mention made pf three, in the bookg of, the New Teftament. Matt. iii. 16. 17. ancj xxviii. 19,' Baptizing them in the n^me of tjie Father, and of the Son, and of the fiply Ghoft* I tpr. xii. 4. 5, '6. , Now, there are diverfities of gifts, but the fame Spirit, and there are diverfities of adminiftrations, bvit.the fame J^ord, and there are diverfities pf operfitions, but it is the fame God which worketh all in all, i John, v, 8. Itisdjf^* putedby many, whether this quotation be genuine^ becaufe it is not to be met with in antient copies>. but fome contend, thatitisge^nuin^,^ Besides', we may obferve, that the Father is every where diftingulihed from ihe^ Son, whic]^ - ig fo flear, ft§ to peed no proof,^ §uj; thje Poiy Spirit l^on the IJotf Trim^. ii^- Spirit is diftinguifhed from the Father, an4 th^ Son. John, xiv. i6. Aad: I will pray dia Father, ^ and he fhall give you another con^orter, i Cqf, xii. This diftijiftion is exprefledj by the term Perr fon< which term may be ufed, but not Uiged, otherwife we might fall into TritheifiB;. Divines differ in their explication of th^ word p?^ti| i« divinity j there are fome who §all it InteUig^tif ^pubftance J but this is objure, and needs to Ipf ftrther explained. Others, again, would have per- fons to be modes of fubilfting, wtycH looks more probable. But thefe things a^e pbf^ure, an4 jisble to various diiHeulties j heJ^c^ it iSj, that tjiefe terms have given occafiqn to various contro* 'verfies, which mpftly confifted m difputes abiQiit Swords. Jt is thefefor-e fuffig\ent **2- Pi^rt I. Chap. I. '•2. Creation ip commonly diftingulfhedi into. Firfl, and Second. The firfl; was the produftion of matter out of nothing, and perhaps this crea- tion of matter, as likewife of the Angels, pre- ceded the creation of this vifible world, fome fpace of time :i At leaft the account which Mofes gives of man's f^, makes it very probable. • Since even at tliat time, the Devil had arrived at the funimit of wickednefij.gnd therefore fome fpace of time muft have elapfed, after Jjis revolt, which was preceded by the ftate of innocence, in which the apoftate Angela, were created. , Be this as it will, Mofes defcribes the. formation of this world, as a fecond creation. Firft. God- created all things by his word, that is, by his command and will, which is a work of fupreme and boundlefs power, Pf. xxxiii. 6. Second. God obferved a certain order in the creation, for he did not create all things in an inftant, but in the, ^ace of fix days, viz. on the firft day he produced light, but not as yet collefted into a, particular Ipace ; on the fecond, the expanfe or firmament ; on the third, he feparated the waters from the earth, and produced plants out of the earth •, on the fourth, the ftars ; on the fifth, fifhes andfo\vls ; on the fixth» terreftrial animals, and man. „ , Now, a twofold rieafon may be affigned, why God did accomplilh this work, in the fpace of fix days. Firft. That he, obferved a certain order, convenient to the nature of things. Second. That iieintendedhereby to evince, that he was the au- ' „ thojT upon the' Creation.* 123 thor and governor of all, even the moftminute of the creatures, and that he implanted in each of them, its peculiar nature and properties. II. CREATtON, conlidered particularly, rftfpe(5ls either Angels or man. Firft. Concerning; the An- gels, the following particidars are delated m Scrip- ture, for we can ui)derftand little or nothing of themlFrom reafon. Firft. That there are Angels, for they are mentiomcd every where, and they are faid to have been created, by God, Pf. cxl*i. 2. &c. So that it is amazmg, how the Sadduces came to deny their exiftence. Second. As |o the nature of Angels, we are to underftand, that the name Angel is derived from their office, and not from their nature, and fignifies an Ambaffador, or Mi- nifterofGod. Yet the word of God informs us wherein their nature confifts, they are fpirits, en- dowed with the underftanding and will. Heb. i, 4. Immortal. Luke xx. 2^.^ Powerful. Pf. ciii. 20. Their number is very great. Dan. vii. 10. Third. We learn, from the word of God, that a certain order, and fubordinatipn takes place among them, there mention is made of Archangels, as alfo, of the Devil, and his Angels ; but they are good or evil. The good' Angels perfevered in their in- tegrity, and feem to ^e fo confirmed in a ftate of happinefs, that they cannot fall from it, as it is cer- tain, that the wicked are damned without hope of pardon. K 2 SoMe *H Part I. Ch^. L Some Divines have fpbke many things, con- cerning the eledion and j-eprobation of Angels, about which the Scripture is entirely filent ; but it is bdftj difmrffing thefe,- to enquire into the offices,' or employments of good Angels. Firft. With refpedt to God,' they celebrate his praife, tvorfh-ip him reverently, and fulfil his commands. Ik. vi. 2. 3. 4, Holy, Holy, Holy, Lord of Hofts, Pf. 4diii. 20. Blefs the Lordy ye his Angels, that ex- cel it^*ength, that do his commandment, heark- ningTOto the voice of his word. Second. With refpeft to the world, riieir operations are v«arious. Third. With refpeft to men, whom they either pre-- ted; or punim, of this there are various examples ex- tant in Scriptuse. Pf. xxxif. 8, The Angel of the Lord encampeth round about fliem that fear him. Heb. i. 14. And although the operations of An- gels 1)6 not now a-days confpiouous, Or vifible,' ne- verthelefs it is. certain, that every day they perfotni various operations. ^ It is ' enquired, whether a guardian Angel be affigned to every perfon, which was the opinion of many ancient Chriftians, and is ftill retaiaed in the Church of Rome. The chief paflage adduced in confirmation 'of this dodtrlne, is in JMatt. xviii. 10. Take heed, that ye difpife not one of thefe little ones, for I fay unto- you, that in Heaven, their Angels do al- ways behold the face of my father. That paflage in the Afts xii 1 5. It is his Angel, has no force with it. It is certain, from the word of God, that foraetimes upon th Creation. 125 .fomerimes many Angels prefide over one man, and fortietimesone Angel over many men. But the opinion whkh afligns a bad Angel, or genius, to every man, has no foundatipn, and Teems to make God the author of fin. The evil Angels, agdn departed from their iu. tegrity, being feduced by the Devil, who exercilgs a principality over them. , It may be alked here, wherein did the nature of their fin confift, and it is commonly faid to have been pride, but this does not appear. Yet it is certain, that it friuft have been moft heinous, as they are damned with- out hope of pardon. 2 Pet. ii. 4. God hath left fome power ftill remaining with them, as appears from Scripture, yet fo, as that it hath been greatly ^minifhed fince the coming of Chrift, for they do not fo torment Chriftians now, as they did men be- fore, yet it is in their power to tempt them, i Pet, V, 8. Be fober and vigilant, becaufe your adverfary the Devil, as a roaring lion, walketh about feeking whom he may devour. We are now to treat of the creation of Man. God created man laft, in the order of creation, as being the moft excellent workmanfliip -, he formed his body out of the earth, and breathed into him a living foul, which is a spiritual, and immortal fubftance. Now, the diftindlion be- tween foul and body, is confirmed by many ar- ^ments, taken both from Scripture and reafon. The Spirit returneth to God, Ecclef. xii. 9, Then ftiall the duft return to the earth as it was, and K 3 the liS Part \; Chap: I. the fpirit ihall return unto God who gave it. Matt. X. 28'. The faculties of the foul are, Firft. The underftandingi by Twhich .we apprehend things, fea- fdn and judge concerning them. Seccmd. The will, which is bent towards certain objefts, and is averfe to others ; but it defires no obj^dt but what is good, or under the appearance of goodnefs. Third. Li- berty, which is' effential to fpirits, and is the feculty of determining, pr chufing between -two or more objeds. There have been various dilutes concerning, the willj both in Philofophy and Theology, viz. whether it follows the didate of the underftand- ing ? ' As alfo concerning liberty, whether it con- iifts only,'in immunity from compulfion, or which is the fame, in fpontaniety, by which a man ads, indeed, neceflarily, but at the fame time willingly j or in indifference, fo that a man, when every mo- tive neceflary for a(5ti6n is prppofed to him, may ad, or not ad, this or the other part or among ma- ny -objeds, chufe, or embrace this, or the other at pleafure. I DO not think that an abfolute or precife an- Iwer, can be returned to thefe queftions, either by affirming or denying : But we may fay, that both are poffible, and, that this is the cafe, every one will be confcious, by looking into* himfelf: Thefe queftions, indeed, feem to be very intricate, yet I .think they may be folved-with little trouble, as our difcburfe here, is concerning a matter of fad, in which we are almoft every moment concerned, and upon the CrUaHdn. 12^ ahd of T^htch weare fo confcious. Therefore, thefe queftions are better deduced from fenfe, and expe- rience, than from the determinations of Philofophers and Divines, who for the moft' part, departing from nature, and the eafy and plain" way, indulge them- fdves in fubtile arguKEientation ; fb that, if any one would turn his attention inwardly, and examine ho yet willir^gly, ^ other timps the is indiffeixnt, and malces a choice. So that indife-£nc6 |s not totally tp h& yejefted. But, on the ©th«r hand, neither OMght liberty to .be fo placed in p#fferpnce, that laying itaMe, there could be np liberty,, as the jremon-. itranfs dp, who acknowledge fip Ijbepty but of iq- differenpe, and .afTert, jshat the Ks?iil z.&^ ,'m this, ©r in a different manner, merely tp ibew its 'liber-r ty, which is ky np m#ans true, ai^d is incpjfiftent with the nature of man, -who js always, at ieaft in things of any inpmf^t?' iWB^^^^'^ ^^ f^ipKi^,(biy fome reafon, true pr falfe. , ^orne of the i^rmi« nians carried this point fo fa.r (whilfl .others ss^eKe calling Gvit a.gamfl them) ^ *Q aflert, that .Ghrift was not absolutely impeccable, or- incapable df iinning, which is odious, and alm^ 'bla^hemftus, Theywere fo much pfopinion, that liberty w^ -fo clpfely connefted w:^th indifference, that it cp«|d 'f at-fpnfift with .i^ceffity. And -l3cf4es, J-imbur- gius. t^oH the Greatkn rzi^ ^lus, tit the very beginning of his Theologjij, nfcribes fuch- a liberty luito Qod. But laftly, as the will of man is greatly depraved by fin, we ^oul^ be cautious, left, when we afcribe liberty unto him, fuch a liberty ftiould be underftood, as that man 4)f hitn&lf, and by his own facidties, could either j^\t£ej or do any tlung that is good. S05WETHING remains nqjw to be faid concerning ^e Image of God, according to which man was /armed. It confifted^ Fjrfl:, In. that excellency of his nature which is diicernable, both in his foul, and in his body. Second. In his innocence, and reditude. EccleC vii. 29. ,,Qpd made man up- right, &c. Yet the endowments of Adam, ought not to be too highly extolled, as fome do, who af- cribe to him, knowledge almoft inftnjte, ^nd fane- "tity ralmoft angelical ; fince by thefe means, it cfti fcarcely be conceived how he could have^fallen. 'Third, - In his dominion over the creatures. Gen.' i. 26, Pf. viii. 6, 7. 8. Thou madeft him to have dominion over the wgr^ of thy hands, thou haft •put all things under his fe^t. Fpurth. Adam was irnmortal, not, indeed, abfolutely, and of hinifelf, •but he would nof^iiave died, had he not-finnpd, •this isfuppofed by .the threatning denpunced againft '^tto. Gen. ii. id. It maylje here enqun-ed, whether the image 6f ■^'God is flijl to be found in man, aftej: the fall ? It . xannot be denied, that it fuffered a confiderable tliTninution. Gen. iii. 17. Yet it was not totally gboliifoed. Gen. ix. 6, iCor.'xi. 7. Bwtthro.ugh ' €i ' Chrift, I3<5 Part I. Chap. II. Chrift it IS reftored to a highef degree of perfedfclon, than it was in Adam, Put on the new man, which after God, is created in righteoufnefe aiid true holi- Jiefs. Eph. iv. 25. Col. iii. 10. The ufe of this dodtrine, is to acknowledge the (upreme power, and goodnefs of God, di:^layedin the creation of man, and to be grateful. Second. To employ thefe powers and faciulties, which he has conferred upon .us, whether they be natural, or fupernatural, in promoting his own glory, and our falvation. Chap. II. Upon Providence. PROVIDENCE comes in next, after the work of Creation, Firft. We fhall demoniftrate, that there 'is a Providence, Afterwards, fhew wherein it confifts. The former is evinced by a variety of .argu- ments, but principally fuch as follow. Firft. From this very confideration, that there is a God., For whoever acknowledges the exiftence of God, and at the fame time denies, that he fuperintend$ the affairs of the univerfe, annuls and overthrows his exiftence. The eflence of God confifts in nothing elfe, but his excellencies and perfedlions. Now, thefe perfe<5|;ions have an entire refpeft unto the creatures, fuch are his wifdom, power, goodnefs, &c. neither could they be known, of acknow- ledged, but by his government of the world. So that Concenung Providenci. 1 3 1 that by denying the dodhrine of a Providence, thefe perfe(5l:ions are overthrown, and confequent- ly the very nature of God. Second. From crea- tion. For granting a creation, we muft, of courfe, acknowledge a Providence ; the Creator of the world muft, of courfe, be its governor. For in creating the world, he muft certainly have pro- pofed fome end, which could not be accompliftxed otherwife, than by his Providence' fuperintending all thmgs. Third. The harmony which prevails in the world, the difpofition and arrangement of the whole creation, fo wife and fo uniform, is a moft evident proof of One Supreme Caufe, moft wife and moft benevolent, as has been already obferved. Fourth. The Scripture every where teacheth, that God overrules all things, both great and fmall. It would be unneceflary here, to mul- tiply quotations ; among others, Matthew may be cottfiilted, vi. 26. Behold' the fowls of the air, for they few not, neither do-they reap, yet your Hea- venly Father feedeth theni. Fifth. The argu- ment taken from prophecies is of the greateft weight, none of which could have ever exifted, had not God forefeen, and procured the events. Sixth. Extraordinary, and miraculous events fur- nilh us with the fixth argument. For if there were no free and intelligent caufe, which governed the univerfe, every thing which happens in the world muft be efFedted by a natural and fatal ne- ieeffity j neither would there have: ever been any change or interruption, refpedVing the order of the world, and opperation of natural caufes j fbthat all things muft - have continued immutably, in an unalterablt I ja Part I. Chap. II. unalterable ftate -, but th^re extraordinary events (uppofe a free caufe, which inverts, or impedes the order and efFedls of cauf^ at pleafiire. But tiiat {uch extraordinary events have happened, is evident, even from the teftimony of other hifto- rians, and almoft the univerfal confent of man- kind ; as for inftance, concerning the flood, &c. The ohjeftions, which are commonly urged here, jare either trivial, trite, or vulgar, fo that we~need not confume much time in refuting them ; as that parage in i Cor. ix. 9. Thou (halt not muzzle the jnouth .of the ox, that treadeth out the corn. J)cth God take care for oxen ? which every one iees, ought not to be taken in an abfolute, but comparative fenfe. The fame thing may be fai4, .pf that paffage in Habac. i. 14. And makes man as the fifhes of the fea, and as the creeping things^ which have no rule over them ; unlefs, perhaps, this text might be otherwife tranflated than we have jt in our Bibles ; and we are to underftand it, not of God, but Nebuchadnezar, who, hke a fifher, plundered, and dragged all things after him ; which explication is quite confiftent with the preceding^ and iub£equent parts of the difcourfe. It is alfb objedbed, that many things fall out ia a diforderly manner, a,nd for which no caufe can- ie aifignedi This we deny, becaufe, it does not fbllow, from our ignorance of the caufe of fbme things, that they are done without reafon : Every thing is conduced, according to the moft perfecSfc wifdom, and laws, eftablilhed by God. It is ,wftta3y Jikewife ol^jeded, that the wicked are fuf. fered CeMemng Pro'Videfice. 133 fered to floudlh and profper, whilft thtf. virtuouS are opprefied and afflidted. But bei5des, that it is not evident to us, who are really good, or evil, the Providence of God is confpicuous in this, that he permits the godly, fometimesj to be op- prefled and afflided, and the wicked to enjoy temporal plenty, and this for very juA reafonsj gfjjecially, becaufe by thefe means he plainly fliews, that neither real happinels, nor the real punilh- ments of fin, are to be expefted in this life, or in things external i but in the world to comQ when he will render unto every one, according, to his works. II. We are now to fee wherein Providence coHr fifts. And here, in the firft place, let us Part I. Chap. II. fo advantage, to acknowledge, that there is fome.- thing in them, which we do not comprehend, or eveii to affix to them a different meaning, than to fall into that abominable opinion, that God either wills, commands, or eiFefts fin. But k is not dif- ficult fo to interpret, thefe paflages, that no fuch ihing might be concluded. To bring thefe parti- cular paflages tc^lofe, examination would be tedi- ous. It will be fufficient, to attend to the follow- ing rules, by which ihefe, or ttexts of a like na- ture may be expounded. Firft. Firft of all, it bught to be well obferved, whether their- tranflati- on be accurate, as for example, i Sam. ,ii. 25. This text, as it is read in fome of the Latin, and French Bibles, feems openly to declare, that God willed, that the fons of Heli fhould fin, and die, becaufe, the Hebrew particle Is rendered (becaufe) but if it were tranflated, therefore, or for this eaufe, the ftnfe would be plain» viz. that the fons of Heli were difdbedient, a,nd therefore, it was "the will of God, that they IhouM die. This is the more to be obferved, becaufe fome of thofe, who were the authors of thefe verfions, were ad- dicted to rigid, and harfh hypothefes and opinions, to which they meant to accommodate ^he Sacred Scripture. Second. Many portions of Scripture, feemto treat of fin, when it is not at all' intended, as Prov. xvi. 4. The fenfe is, that God hath ap- pointed calamity and, puniftiment, for the wicked* Third. Many places feem to afcribe adion to God, with refpeft to fin, where he is not at all mentioned, as 2 Sam. xxiv. i. , Where .it Is faid, that he moved Davidj by faying,' Go number the people Concerning Providence. 141 people. Thfife paflages are to he underftood im- perfonally, or, as relating to men, or the Devil. .Thus, Ifa. vi. ^. 9. 10. Harden the heart of this people, &c. Here the certainly of the event pre- dided by the Prophet is denoted, and that hard- neis, of which the people was the caufe ; but it does not fignify, that either God or the Prophet hardened^tJieria, fo that the meaning is, that the heartofthis people, is hardened, which is invinci- bly demonftrated, from Mat. xiii. 14. where that paflage is cited, in the very fenfe we have men- tioned. In thefe places, the certainty and occa- lion of the event is deiioted, but not the caufe. Thus, from that faying of Chrift, Matt. x. 34, one might erroneoufly conclude, that he came to prpmptewar among men. Fourth. Such places asfpeak of God, ought lobe underftood of his permiflion, as i Kings xxiv; 22. 23. Concerning the lying Ipirif, fent into the mouth of the falfe Prophets. But, that this ought not to be afcribed to the aftion of God, is evident, Pf. xix. 8. The teftimony of the Lord is fure. And xxv. 5. Alfo, 2 Thef, ii. 5. Or if any- thing be underftood more, than a meer permiflion, and adion be afcribed to God. With refpeft to finy it muft be, that God permits the occafions or objedbs of fin to be offered, which the finher abufeth to. his own guilt. T^us, 2 Sam., xii. 2. And xvi. 2. The meaning is, that God being angry with David, delivered up his houfe and wives unto Abfalora ; and that he was brought to fuch a pafs by the juft judgment of God, as to give occaiion to Shimea's malediiHon. Pharaoh was hardened, becaufe^ God L 3 permitted 142 Part I. Chap. II. permitted the Magicians, fome how or other, to imitate the miracles of Mofes. As likewife, be- caufc he fent plagues of a lower degree, which ceafedatthe prayers of Mofes. This much, in- deed was done by God, in order that he might illew the malicioiifnefs of Pharaoh, and his own juftice, and power. Esjbd. ix. 15. J 6. But that thefe words, I will harden Pharaoh's heart, ought not to be urged, is evident, from Pharaoh being faid, to have hardened hinifelf, or to have been . hardened. Chap. viii. 32. Aridvii. 16. To con- clude, we thus argue, either the King^ of Egypt was hardened without God being the author of this hardnefs, or he was not. _ If the former be allowed, then theaftionof God, wasfuperfluous and ufelefs. If the latter, then Pharaoh was not fo wretched, and hardened, and God only muft ha.ve been the caufe of hardnefs, and of the people being de- tained. II. But though God be not the author of firi, .neither does he efficacioufly procure it, yet it is ftill fubjedt to^ Divine Providence, and that in a threefold relpeft, viz. he permits, determines, and diredts it. He permits it, not by a moral perraif- fion, as if he approved of it, but phyfical, by which he fufFers it to be cottimitted, this may be con- ceived, in the following manner. In Order that a man may be in a capacity for a(5lion, three things are requiiite. Firft. That he fhould be poflefled of powers and/aculties. Second. That the objeds, •Biid occafiohs of aftion, fhould be' offered him. Third. A willingnefs to ad:. The firfl and fecond of CmcerMng Providence. 1 43 of thefe depend upon God," but the third upon man. But, in as much as God hath granted pow- ers, and faculties to man, and preferves and up- holds them, and fufFers their objedts to be prefent- ed to them ; this he does juftly and wifely, nay, . Deceflarily, becaufe, odierwite human nature would be overturned, the order of the world difturbed, and- human obedience never brought to the teft. But though he permits fin, yet he impofes no neceffity of -fitining upon men, nay, he ireftrains them from finnmg, by various methods, fo that fin muft' proceed from man. Many Divines make ufe of the following di- ftinition, with refped to fin, viz. They diftinguifh betweeu the adbion itfelf, and its criminality, or, between its materiality, and formality, gjid fay, that the a(5tion itfelf proceeds from God, but its ,4:riminality from man. But, Firft. Though there are ^ions, in which thefe two may be diftingulftied, as giving alms through vain glory, yet, this di- ftindtion is of no ufe here, becaufe the criminality doesiiotconfiftin the external adlion, by which I %ivealms, but, jn the manner, or intention of giv- ing. But, "as we are now treating of ^.the Provi- dence of God, with refpedt to fin, adlions are not confidered materially, but formally, i. e. not as a<5ts fimply, but as vicious adts ; and the queftion is, whether fuch ads have God as their author ? Thus, in the example juft now pitaduced, the que- fliion is not, whether God be the au;chor of the ex- ■ ternal aiStion, by which I give inoney'to the poor, for the ciontroverfy does not turn upon thisj but, whether J44 J'art t. Chap. IL k whether he concurs with that aft of the m'md by which I give alms through pride, or vain glory, for it is the Utter only, that the effence of the fin cqnfifts. Befides, there are aftions, in. which the aftion itfelf cannot be diftinguifhed from its criminality, for inftance, hatred againft our neigh- bours, and fins; of omifliGn. So that all circumftan- ces being maturely weighed, it is beft to conclude, that the faculty ^n4 objedts proceed from God, .but the adlioji from man. Neither, for. that reafon, is inan exempted froin the dominion of God, fince he derives his powers from him, which he may deprive him of at pleafurCi '^ ) 3. God determines fin,^ and fets bounds to the finner, fo that he cannot fin, foonej: or later, or more, than he permits j and befides, he reftrains evil dbers, by various methods. 3, The Providence of God is confpicuous ih this, that he direfts fins, and fometimes employs finnersi, whilfi: they themfelves are ignorant of it, and intend the contrary, in accompjiihjng fome end, which he himfelf had proppfed. This is abundandy evident, from the example of the Pa- triaj-ch Jofeph. . , The principal ufes of this doftrine are, Fifft. Attentively, and daily, to contemplate the works ©f Divine Providence, which furround us on all hands, in Nature, in the Heavens, in the World, in civil fociety, ^c. Second. Love, and grateful jiife^ions towards God, whof? Providence is deo). '(Jpon Sin. *i45 ly concerned obout us, and loads us with innume- rable benefits. , Third. Reverence of the Divjna Majefty, an awful dread of future judgment, -and fincere obedience. Fourth. Prayers and reUanc^e. For fince all things depend upon God, it is our du- ty to reft upon him, and to have recourfe unto him, for fafety and protedion. Matt. vi. 25. ?# . Fifth. Submiflion to the Divine vcill, who rules the univerle according to fuprem^ wi0om \ but efpQ.. dally, patience in adverfity. „-f*t Chap. III. ''■'^'■'i^^'' Of Sin. AFTER our treatife upon Providence, we are next to treat of Sin. For the whole df the Divine ^dminiftration fuppofes mankind to be in a ftafe of Sin, and Religion js the remedy againft -fin. Therefore, we find, that the hiftory of the creation is immediately fucceeded, in Genefis, by the hiftory of Adam's fall. As this is the cafe, it would be of no utiUty to dispute, as fome Diyine^i* dp, concerning the ftate in which Adam would have been, had he not fallen. Hei-e four things are to be conSdered, viz, the nature of Sitj, its . origin, piBiHhihent, and kftly, its various divi- fions. .1. Sin is a voluntary adtion, committed againft law. 1 fay, an aftion, whether external, or inter- -nal, voluntary ffor where the aftion is involuntary, there can be no roopi for either virtue ^or vice) committed againft' law. i John, iii. 4. 'Sin is the tranfgreflion 146 ParLl. Ci^pAll. 'tran%reffion of the law. For if there were no law, Sin could hot be imputed. Rom. v. 13. But by- law, here, we underftand, either the law of nature, or revelation. Rom. ii. 14. But, with refpedt to the nature of Sin, it is of the gre^teft confequence to obferve, that men do not fin agairift God, fb as to injure him, or that his •beatitude coul^ fufFer any diminution thereby.* They, indeed, offer violence againft the Divine authority, but are injurious only to themfelves. Job xxii. 2. 3. 4. Can a man be pfofitable unto God ? Is it any pleaftire to the Almighty, that -thou art 'righteous ? O^^ is it gain to him, that thou makeft thyfelf perfeft, &c. And, xxxv, 6. 7. 8. Prov. viii- ^6. He that finneth againft me, wrongeth his own foxil ; all they that hate me, love death. Jer. vii. 19. Do they provoke me to anger, faith the Lord, do they not provoke them- felves, to the confufion of their own faces. And, xliv. 7. &c. II. Concerning the origin of Sin, we have al. ready obferved, that God is not its author, fince he halt created man upright, and endowed him with liberty. Therefore, the will of man muftbe the real caufe of Sin. The hiftory of Adam's fall is related. Gen. iii. With refped to which,' the following particulars merit our attention. Firft. That the Devil had revolted from God, previous to the fall of man. Second. That God had pre- fcribed a law to Adam, for if he had been fubjejft to no law, he could not have acknowledge^ his fubjeftioa upon Sin. t4y fuhjedlion unto God, and might have imagined that he had been created for no other purpofe, but that he might enjoy the creatures, ■ But God gave him a pofitive law, prohirbiting his eating the fruit of the Tree of Knowledge of Good and Evil, fuch a law being entirely adapted to his prefetit cir- cumftances. For, the laws which are compre- hended in the Decalogue, could not at that time take place. This law he corroborated, with the threatning of death, which threatning, likewife, contained in it a promife of life j for man, being a free creature, could not be bound to obedience^ otherwife, than by promifes and threatnings. Third. Adam and Eve finned freely, and volunta- rily, being deceived by the Devil, and their own luft. Gen. iii. 6. 4. Adam, by finning, became obnoxious to various miferies, efpecidly death. Gen. iii. 17. 19. Neither did he injure himfeif alone, but likewife his pofterity, whom he alfo ren- dered obnoxious to fin and death. Rom. v. 12. As by one man fin entered into the world, and death by fin, fo death pafled upon all men, for that all have finned. Inquiry isufually made here, concerning the propagation of Sin, how it is efFefted, which quef. tion is, indeed, obfcure, and of little confequfence. This much is certain, from the univerfal fenfe, and experience of mankind, as likewife, from the Word of God, that men are prone to Sin, and mortal, which might fufEce. Yet, that opinion looks moft probable, which makes Sin to be propagated by the body, which contaminates the foul. And this may ^48 Part I. Chi^, III. -may be proved from Scripture, which afcrlbes the fountain of Sin to the jjody, and the flefli j and tiierefoFc exhorts us, to fubdue the iiefh. Gal. v. i6. &c. I Pet. ii. 2. Dearly beloved, I befeech you, as fbangers, and pilgrims, to abftain itona. fieihly lulls, which war againft the fpirit. HI. With refpedt to the puniihment of Sin, Divines ufually divide it into a threefold death, viz. ipiritual (or corruption) temporal, and eter- nal i but corruption, or depravation, accurately ipeaking, is not the punifhment, but the confe- jquence of Sin. This we obferve, againft fiich as affirm that Go.d punifhes fins, by fins, io that * xasa fall into other fins, as a puniihment for thofe, which they had previoufly committed. The puni^ment, therefore, of Sin, cpnfifts in endur- ing that evil and Iprraw, which the finner hath brought upon himfelf, which evil is, indeed, two- fold, eiitheir of this, or a fjiture life. Tiempo- raJ .puniihmen.ts are tbe miferies of this life, and death. Gen. iii. 17. Yet, it ought to be pbferv- ed, that, properly ipeaking, t)\s.(Q are not the principal punifliments of Sin, for by the evils of this life, God calls men to repentance, neither tioes he ,a<5t as judge before death. Therefore the se^ puniftim#its of fin, are thoie pf a future life, viz. a feparation from God, and ja ftate.of the moft exquifite mifery, which feparation is the na- tural and neceflary confequence 9f Sin, for man .merely by his being a fipner, fejparates and alie- ,,j|iaj:€s himfelf' from God, who is the^hief good, fo ^at-h? muft be in a moft wretched conditio^i. " Yet iffion Sin. ^49 Yet we are not to lindei-fend fuch a necdSty, -as would exclude man, having once fallen into Sin, from all hopes 6f pardon ; this is evident,cbecau{e God hinifelf, immediately after the fall, allowed Adam to entertain hopes of permiffiolf.'" Gen. iii. 15. IV, What now remains, are the diviiions of Sin. And, fifft, it is divided into dfiginat, and aftuai, which diftindion was iiivehtfed by Aii- guftine. The Scholafticks again, divide Original Sin, into imputed and inherent. The fortner is that Sin of Adam, which is imputed to all his pofteritf, iii fuch a rhanner indeed, that all men have famed in Adam, arid on account of his Sin, bbcome ob- noxious to eternal dedth, which imput^oii many rejedt. Ezek. xviii. 20. The foul that fittrieth, it fhall die. Gal. vi. 5. Every one fliall bear hiS own butden. There are fome who divide impu- tation, into antecedent, by which the Sin of Adam is immediately imputed to his pofterity, Mnthout any refpedl being had to' their owh eofrUptionj and confequent, by which God imputes tiiis Sin unto them, on account of their own corruption, viz. becatlfe they love Sin, and thus approve of Adam's tranfgreffion. But this diftihftioft is ab- fard, and of nd utility, fince this confequent impu- tation, is liable almoi^ to the fame dimculties, as that which is aiitecedent. OriginaZt 1^0 Part L Chap. III. Original Sin inherent, is that clepravlty , of nature, which is to be found in all men, even from dieir birth, and which renders them fa prone to Sin, that without the interpofition of Divine grace, they hiuft ftill be under its dominion. This natural depravity, is proved from Sacred Scripture, John iii..6. That which is born of the flefh, is fleOi.' Pf. li. 5. Behold, I was fhapen in iniquity, and in fin did my mother conceive me. We might add to theft, a variety of other pafla- ges, which treat of the univerfal depravity of mankind, and the neceflity of Divine grace. It may be likewife proved from reafoh, for fince all men are finners, there muft be fome common prin- ciple of Sin, in the nature of man, which difcovers itfclf, even from his infancy. From this natural depravity, none is free but Chrift. Yet the Church, of Rome maintains the immaculate con- ception of the Bleffed Virgin, and there has been a very warm conteft concerning this matter, be- tween the Dominicans, and Francifcans, the latter aflerting, that the Virgin was conceived without Sin. This controversy was decided by Pope Alex- ander VII. A. D; 1 66 1 . Who eftablilhed by a de- cree, the immaculate conception. Actual Sin, is that which we commit know- ingly, and freely : There are fome who affert, that Sin has nothing pofitive in its nature, but that it is a mere privation, or nonentity ; but that is very abfurd, for certainly it is of a nature very pofitive, and real. The Upen Sift: 151 The three following particulars conftjiutci Sin, viz* IF the adion oppofes the diAate of confei-. ence j if it recedes from the rule, or law ; oris done for a bad end : If alithefe three, or only • one, or either of them, be found in any adion, it muft be evil. Again, ^aAual Sin is vrfrioufly divided, tnth refpedt to the a(ftioa itfclf, its objeft, manner, and punilhment. I. With refpeft to the a<5lion, fins of conimi£« fion differ from fins of omiffion. The former con- fifls in the commiffion p£ an adion, prohibited by God i the latter is when we omit the psrformance of a duty prefcribed. But though fins of com-^ miflion be more grievous, yet fins of omifiion are real fins, and de^u<5liye. »' II. "With rei^eft- to the objeft, Sin is committed either ^ainftGod, againft manKind, or burfelves : And indeed' all fins are committed againfi: God, fince whoever fins, violates the Law and Majefty of God. Yet there are certain fins, which direft- ly, and immediately do ftrike at God, and his glory, as Atheifm, , Impiety, Idolatry, Perjury, and the Contempt of Religion, which are nioft grievous.- ; III. With refpedt to the manner men fin. Firft* Either in thought^ .word^ or deed. Second. Or through ignorance, as when the perfon who fins, is ignorant of his duty ;"-or through inattention, as when t52 Parti. Chap: llh when he is negligMit, as to his duty ; and againft confcience, as when a perfon offends agabft th,e feelings, and admonitions of confcience. Thefe, who fin through igndrance are thought lefs guilty, if the ignorance is %ivincible, , it excufes entirely, if vincible, it excufes in part. Thofe who fin through inattention are thought to be more guilty, but 'fuch as fin agamft confcience, q^end moft grievoufly. Third. There is a 'difference be- tween fins, which proceed from infirmity, and ftich as proceed from malice. Sin is committed through malice, when we offend knowittgly, and after a conteft j as alfo, when we commit fins of a more grievous nature, which cannot confift with ' piety. Fourth. There are fins which may be termed reigning, and not reigning. ■ A reigning fin is when a man indulges vice, and fins with a habit < of ip^penitence. Rom. vi. i3. Let not Sin reign in your mortal body, that you ihould'obey itin the lufts thereof. Not reigning, fuch are the finsof godly men, or penitent finners. Let thefe fuffice, being fpoken in few words, concerning the divifions of Sin. IV. With refpeft to puniihrnent, there is a ce- lebrated divifion of Sin, into venial, and moral i which ought to be rejedled, if the meaning is, that there are any fins which do not merit punilh- ment. But it may be applied in a right fenie, if by it we are to ttndettftand, that there are fome iias, which) according to the Evangelical Cove* nant, VpBH Sin. X53, aant, throagh the mercy of God fhall not be pun- tftied, fuch are fins which proceed from infirmity. Besides, Sin is divided, Into remiflible, and irreimiflible, or the Sin agS^inft the Holy Ghoft. But Divines differ, \n explaining the nature of this Sin; forae aflert, that it confifts inapoftacy, at- tended T^ith a deteftation of the truth when known, and oppofition td it, and all this contrary toconfcience, and from deliberate malice. Others affirm, that it confifls in final impenitence, and others in difpair ; but thefe thingr are uncertain, obfcure, and of no utility. 'They are uncertain, fiace it can fcafcely be defined, wherein this Sin confifls, for neither apoflates, nor fuch as fin through deliberate malice,^; or perfecute the truth, can be faid to fin irremiffibly. Unprofitable, as this doftrine can be of no ufe, nor can it be ap- plied to any man. All Divines acknowledge, that no perfbn ought to believe, that he has been guilty 6f this fin, as alfo that ..it ought not to be laid of any one, ikzt he has been guilty of it. Wherein then does the utility of this d^Harine confifl. Inbeed there are ufually three pafiages of Scripture, quoted with refpedt to it, viz. Matt, xiv. 32. Whoever fhall fpeak a word againfl the Holy Ghofl, it fhall not be forgiven him, neither in this world, nor in tl^e world to come. Heb. vj. 4. 5. 6. And X..26. I John v; 16. There is a fin unto death, I do not fay that yc fhall pray for it. And Divines are of opinion, that the fin againfl the Holy Ghoft, is mentioned in 'all thefe three M diflFerent 154 Pan I, Chap. III. different places, but iftdeed they are miftaken, for certainly three different fpecies of Sin are denoted in' them. Firft. Matt. xii. 3^. Chrift does not fpeak here concerning Sin, but bUfphettiy, Or a Word againft the Holy Ghoft. But this blafphe- my was the Sin of the Pharifees, who attributed to the T)evil, the miracles which' vyere woiiight by our Lord, through the power of the Hk)ly Ghoft. See Mark iii. 30. For they faid, he hath an impure fpirit. Which blafphemy was indeed fo attro- cious, that ..it could not be remitted^ becaufe it proceeded from defperate malice, and was accom- panied with impenitence, for there was no me- thod now remaining, by which Chrift could break the malice or incredulity of the Pharifees. Se- cond. Thefe paflages are- adduced, Heb. vi. 4. 6. And X. 26. but they evidently treat of apoftates. The third . paflage is, i Johii, v. 1 6. The meaning of which is, that prayers were in vain offered up, in behalf of fuch as had finned unto death, i. e. fuch as God had decreed, "Jihould be punifhed, with temporal death, for Johti treats here of the effica- cy of prayer. Men of learning have , adted with^ Kttfe prudence, who have treated of the fin againft the Holy Ghofl, in their fermons or writings. For many perfons, either through melancholy, or fome other caufej. when' hearing or'feading fuch things, have almoft fallen into defpair, irtiagining that they had finned irremyEbly. The ufes of this doftririe conGeming Sin, are, .Firfl. That horror and avetfion, which we ought to feel within us, wh;eneveir we Fefled upon its nature. l^en Sin. 155 * nature. It being in itfelf, vile, unjuft, detefted by God, and noxious unto men. 2. From what has been faid, with refpeft to thfe origin of Sin. viz. that it has man, and not God for its author, it follows, that God is juft and holy, and that man is guilty, and worthy of puniihment. That the caufe of fin, i& to be found in man alone^ is evident, not only frojii thehiftory of Adam's fall, but lik^ife from our own experience! For we Sin in the fame manner as Adam did, viz. againft the Divine Law, voluntarily, and being feduced by our own lufls. 3. From what has been faid, concerning the punifhment of fin, we learn, in what fenfe tempo- ral evils are, and are not the punilhments of- fin. Properly fpeaking, God does not by them, puniih the finner, but u&s them as means to promote our good, viz. that we might avoid its real punifii^ ments. Hence appears the wifdom, and good- ness of God, who, froih the confequences of Sin, prepares a remedy againft it. As alfo, the nature of ourduty inadverfityi viz. tofhake off" the domi- nion of Sin, and* to fiibmit ourfelves unto God. The pUniftiments of a future life, are moft to be dreaded, as being moft grievous, and moft cer- tain. The divifions of Sin, are of fignal u£e^ as for In- ftance, the doftrine of Original Sin informs us, Firft. How great the milery of mankind would have been, if Chrift had not come into the world. M2 ,4 Second. iSS Part 1. Chap. III. Second. Of how great corifeqvience the piotis edu* cation of children muft be, in ftirnlfhing them with a remedy, againft this native depravity, fo that they might be maturely imb tied, with' "the ■/ Jcnbwledge and fear of God, and thefewel of car* .ftal concupifcence^ be estingulfhed within them, Jeft they .fhould beeome the diildren' of Hell. Third. We ought alfb to beware, left this originj(J ■ depravity, which has its feat in the flefhy ftiould contaminate ourfelveS. The other diyifions of Sin, may be propounded to the people, ^lt\ great ^ advantage, who for the nnoft part, pay but h'ttle attention to them, the moftof men think but Kttle of fins of omiffion, or fuch as are committed, only in thought* They fcarcely make any dif- ference between fins, which- proceed from malice,, and from ignorance, as likewife between fins reign- ing, and fuch as do hot ' reign. Few have eitheif known* or think how dangerous a- thing, a hiabit of finning muft be, thefefoife, it muft be 'of greit moment, rightly to underftand,. and duly to propofe this dotSrine to the people. • "^ ^ C H A P. IV. Concerning the Deems of God, refpeSiing. Man^sSaU ORDER now requires, that we fhould' confi" , der the ijianner, in .which God hath con- duced himfelf fowards mankind, having fallen in- to fin. And therefore fome things muft be pre- mifed, concerning the Decrees of God, or his will, receding Ifpm the Decrees. 157' Ipedting man's falvation, which muft be donewith. caution, and according to Scripture. In the firft place, we fhall treat of the Divine decrees in gen^ eral, and fecqndly, in particul%r. .1. A Decree is an aft of the Divine will, by which he hath detei'mined to do fomethihg. The decrees of God are eternal, or made before the world was created. Eph. i. 4, According as he hath chofen us, before the foundation of the world. For we cannot conceive a tinie, in which God was ignorant of what he intended to do, A is as follows. Firfti The decree, concerning the manifeftgtion of the Pivine mercy and juftice, as likewife, the falvation of cer^. tain men, and the condejamation of Qthers. Se* copd. Concerning the Creation. Third, Concern- ing the Fall, not only being permitted» but as others would have it, procured by the fubti-adlion of grace. Fourth.- Concerning the fending of Chrift, Fiifth, Concerning the produdion of faith in the eled. The Infrakpfarians' place the decree of Prede. ftitiaticn after the Fall,~and teach, that its objedt is fallen man, i. e. that. God elefted, out of fallen men, whqni he thought proper, having reprobated others. X/poti the Decrees. iSi others. But thefe, again, diiFer among themfelvcs j fome contend, that the objedt of Predeftination is, man fallen in Adam, and that God delivered up his Son for the eled. But others would Have the objeft of Predeftinatipn to he man, not ^nly fallen, but in a ftate of unbelief, i/te. that God, after de- creeing to deliver up his Son; for all men, being iinners, when he forefaw, that none of them would believe, on account of their natural depravi^, out - of his meer good pleafure, eledted fbme; and pro- duced faith within them, having flafled ' by others; The former are termed Particularifts, becaufe they would have it, that Chrift died for the ek6t only," and di^iofe of the decif ees in the following mah-r ner. Firft. Creation, Second. The Fall. Third; Eleftion. Fourth. The miffion of Chrift, But the latter are called Univerfallifts, becauie they hold^ that Chrift died for all •, and in arranging the de* crees, obferve the following method, Firft. Crea- tion. Second. The Fall. Third, The miffion of Chrift. And, Fourth. Ele(ftion. So that both pai^. ties are agreed in this, that the diftinftion between thofe who are to be faved, and fuch as will be damned, muft entirely depend on the election of God, and his good pleafure. As likewife, thafc -faith is irrefiftibly produced, in the eledt, fo that they cannot fall fhort of Salvation ; whereas the re- probates muft neceffarily remain in unbelief. But they only differ in this, the Particularifts maintain, that the decree of eledrion precedes the decree concerning the fending of Chrift. But the Uni- verfallifts aflert, that the decree, concerning the fending of Chrift for all men, was prior to the de- cree J^« Part I. Chap. IV. cree of Efeaion ; but truly, the difFerence bettiveeii both is but trifling, and very fmall ; fo that it is marvellous how this fruitlefs contrpverfy came to be toiled about, with fo much warmnefs of temper. Divines a.lfo differ, fomething in explaining the na- ture of Reprobation : For fome aflert that it is a ppfitiye a«ft of God, by which he hath decreed to deliver over certain men, to eternal torments : But others .wovild have it, to be a negative a«^.- The ufe of this doftrine is. Firft. To judge foberly concerning the Divine Decrees, to leave to God the things that are hidden, and to acquiefce in what he hath reveiled, efpecially to walk m his ways. Second. To believe, tlut our falvation wholly depends tipon God, and that whatever good we are porfled of, muft be alcribed to this grace,^ and gratuitous eleAion. Eph- i. 5. But that unbelief and condemnation proceed fix>m men themfelves, and not from God. Third. If we would defire to know whether we be of the nyra- ier of thofe, who are to be faved, or dunned, Jet'us turn our attention towards ourfelf,, and ex- amine clof^ly, our confcien(:es, and our- lives, ac- cording ij^4 Part I. ($/^. v.: cording to the'^q^rme of the Gbfpel^. whidh ist'the dodbrine of faith, and repentance, this is thefafeft' way to , falvation, if according to Petex's' adRio«v, nition, we endeavour to make our calling,, and eledtion fure. For if we dp thefe things, we fhalt never fall, and an entrance fhall be adminiftred Unto us abundantly into the everlafting kingdom,' ©four Lord and Saviour Jefus ChriftV 2,Pet. i, |o. II. Chap. V. Cm'ceming the Antediluvian f'imej. - HAVING premifed the doiSrine of. Divine decrees, we have now to fee, what the ftate of the world was,'previous to the Advent of Chrift, and here, in the firft place, the Antediluvian period occurs, concerning whic!h, the three following par- ticulars iSterit our obfervatidn./ Firft; The religi- on of that, time. Sej:ond.^i The depravation of «ien. Third. The Peliige, I. With refpeft to the firft of thde heads, two particulars ought to be eonfidered. Firft, What the religion of thofe primitive times was. It had its articles of faith, its precepts, promifes, threatnings, and cottliftefd principally of the - following doc-'' trines. .That God exifted, that the world was created by him, and .governed by his Providence; '&mt there was a difference between morar good, and evil-. Divine worfhip, prayers, thankfgivingsi, . -tiat fea-iiees were t» be offered with pious afFec- tions i t^^4he AnteShevian times. 165 tloiis ; that injuries fhould be offered to none, that God was the judge «rf" the world, who would reward the pious, and punifli the wicked. Each of which .%iay be collei5ted frota Gert, ii. iii. iv. v. vi. elpe* dally from the hiftory bPthe fall of Adam, likewife, of Abel and Cain, the life and death of Enoch, fee his "Prophecy, Jude V. 14. Second.' In that pri- meval religion, we find the traces,, and feeds of the Ev»igelical Covenant, especially- in the proriiife eon- cerhmg the bleffed feed. Gen. iii. 15. Tiiat-reli» gion was fitfHdent to render men acceptable unta God, yet we are not to imaginCj that thofe ancient Patriarchs believed nothing, but what may b»col'- le<5t2dfrorrithebookofGeBefi». '''2 II. SECoNEH,y, we are to confider the corrupu tion of jnankind in that time. Now, even froiij the time bf'Enos, AdamVgrahdfbn, the pious po- fterity jof Seth, was fepafated from the imptouif' •dffspr-feg of Cain. ' Gen, iv. 26. But fottie agggi. being elapfed,. that depravation alfo invaded the? pofterity of Seth, and took its rife from a com- mixture of both. Gen. vi. i. z. So that the firft, and principal fin, which introduced that general depravity, was iiilpure luffs, aiid the intermar- riages'of the fbns of Seth with the daughters gf the ppfterity of Cain, who inttced their hufb^nds^, and children, to perpetrate the fame crimes, to -which the pofterity of Cain had been habitu?ited« Murder,'andinjuftice, wei^e other fins whfch they were guilty of. Gen. vi. i. Concerning this, let 'Jofephus be coiifuked, B. i. Ch. 3., Laflly, finc^e ir^dre itiftsi and Mud j* carry alongrwitk them.' ih- '.^^"'•^'i numerabJg^ i6d Part I. Chap. V. numerable vices, it is edly to conceive, how great the perverfity of men muft have been in thofe times. III. Corruption thus prevailing every dayi God decreed to overthrow the whole race of man* kind, by a flood, left that religion ihould be total* ly loft among them. But, previous to the fending of the flood, he granted them the ^ace of a hun- dred and twenty years, and called them to repen- tance, by Noah, and other Patriarchs, Thofe years being elapfed, he cut ofi^ the whole race of ipankind, by a deluge, Noah and his family being excepted, in the yean of the world, one thoufand fix hundred and fifty fix. Concerning the flood, two things are to be obferved. Firft. Its cer- tainty, which is confirmed, not only by Mofes, but likewife the moft ancient writers, and almoft the .univerfal confent of men, of every nation. See Grotius, on the Truth of the Chriftian Religioni B. I. XVII. : 2. That it was uniyerfal, is proved from Gtn. vi. 17. andvii. 19..&C. Some would have only that part of the earth, which was inhabited by mankind, to have been covered by the flood, but the relation of Mofes indicates the contrary, which is alfo confirmed by . re^fqn. For, it fcarcely can be conceived, how fo , fmall ft part of the earth Could have been covered with water to fuch a ^height. For there rnuft have beert a huge mafs of water, which muft have remained firm as a pil- lar, through the whole year, and have never dif- perfed. upon the AritedilteviaH Tiniii. i6f {jerfed, which cannot fee conceived. The ark, ikewife, muft never have approached the extra*- miticiS, or fides of that heap, otherwif^ it njuft .^ have tumbled down the precipiece. Tiiofe' ,l»ko contend, that the flood was particular', ol3Je<9E, where could fuch a quantity of water be ftnind, as Would furround this whole globe of earth, and co- yer the mountains ? I anfwer, that the furface of the earth was niorfe plain, ind ioveripread with water ; neither were the mountains fb high, as at prefent, which m^ht be demonftrated from varioite paflages in Scripture. Here Burnet, an Englifh- man, may be confulted, in his book, the title of which is, A Theory of the Earth. The ufes of this dodrine ane, Firft. From what, has been obferved, concerning the religion of thofe moft ancient times, we may plainly fee, what are the fundamental principles of religion, viz. to ber- lieve that,there is a God, and that he k the ra- warder of thofe who feek him. Hence artfes the; neceflity of Caith, and obedience. Heb, xi. 4. §. 6. Where Paul treats of the Antediluvian times, and the religion of the Patriarchs. Second. From a coniparifon drawn between that, and the prefent time, it evidently appears, that we enjoy, a much more perfed revelation, through Chrifl:i, and that withrefpeft to its articles of feith, precepts, pro- miksy &G. of which far more illuftrious examples, are extant in the Gofpd. The exit of Enoch tef- tifies, that God, is a rewarder, and that eternal life is refervedfor the godly ; but this is more fully evinced, by the afcenfuai of Chrift. Third. Hence t68 Part. I. Chaj>. VI. Hence it appears, of how much confequence It is, to avoid evil fociety, and to flee from lufl:s. Fourth. The principal ufes of this dodrine, concerning- the flood are pointed out to us, 2 Pet, ii. 5. 9. And iii. 4- 5* 6. &c^ c It Av. vr. Celtcefnmg the jU>rahamick Covenant. THIS chapter confifls of two parts. The Firft. Relates to that period, which elapfed between ^the floods and the calling of Abraham* The- Se- cond. To his Vocation. I. WiT« refpedt to this period, the:fe are four particulars, moft worthy of notice. Firft. The flood having ceafedj' God entered into a covenant with Noah, and the univerfal race of mankind, and exhibited a republication of the laws of nature. The ancient Jews have a tradition, that there were feven precepts delivered to Noah. Firft. Againft Idolatry. Second. BJafpheming the name of God. Third. Theft. Fourth. Impure lufts. Fifth. Magi- ftrates. Sixth. Murder. Seventh. The not eating of 'flefh with the blood. Thefe,^o laft are mention- ed by-Mofes, Gen. ix. 4. 5. 6. The fign of this cove- nant was the Rainbow, which, it is very probable, did not appear before the flood, fince at that time, the tiature of the air, and the manner in which vapours afcended, were difi^erent, from what we obferve tfpoH the Ahrahamick dvettant. 169 obferve at prefent, for it did not rain upon the earth. Gen. ii. 5. ^. vii. 4. 2. Men, /or fome time retained the knowledge, and worfhip of God, and enjoyed the fame habitati- ons, but the pofterity of Noah being dii^erfed, re- ligion began to be corrupted. 3. This difperfion is a memorable event, and is recorded in Gen. x. xi. Where we have a de- fcription of the building of the Tower of Babel, and of the confufion of tongues, which fome erroneoufly interpret, as refpefting concord among men. The worcfe of Mofes, Gen. xi. i. And the whole earth was of one language, and one fpeech, cannot be underftood of harmonyj or agreement among; men, for who could beiieve^ but there were diffe- rences among them? If any one ftiould fa^, that fhefe words deriote the agreement of thofe only, who were building the Tower of Babel, I anfwer, that Mofes does not fpeak of thofe only, but the whole earth, i. e. all mankind and aflerts, that they ufed the fame language, which is more than » probable. There are likewife other reafons, which overthrow" this opinion. But how the pofterity of Noah peopled, ihd'various parts of the earth, we are informed, Gen. x. which chapter, indeed me- rits our attention, and affords an invincible argu^ meht, in fupjjorfr of the Chrifkian religion, aaid of '5a^d Hiflof'y. Bochart has wrote excellently well upon. this fubjed, in that excellent book of his infcribed Phaleg. N 4. After 17© Pm I. Chap. Vt- ^^ 4. After this difperfion, ftierr began td fftclke towards Idolatry, which feems^ ta HSve bteen two-- fold ; . for at firft, they did not worfhip falfe Gods, but the true God, under intages -, afterwards they fsll ifttci a grofTfer kind of it, and forfaking the' true God, worfhipped, fiditious onegi^. The firft mention of idols, is in Gen. xxxi. 19. But evert before that time, Abraham's father andr grandfather were Idolaters. Jofli. xxiv. 2i. 3. Yet in ftich ^ manner, that the knowledge of the true God, had not been totally loft among them. Along with Ido- latry, various othet vices began to be perpetrated, as is plain, from what is related, concerning the Canaanites, and the inhabitants of Sodom. There- fore, at this particular time, God called Abraham^ Gen. xi. 33. And xii. IL Abraham the fon of Tefah, who was def- icended from- Shem, inhal»ted Ur of the Chal-- dees. The intention of God in calling hfm, wasj Firft. To preferve the true religion ih his family. Second. From it to raife up the Meffiah. And for this twofold reafon, he Willed, that the offspring of Abraham, ftiould be , feparated from every other people.' The covenant, which God entered into with him, confifted of two parts, viz. duties and promifes. The promlfes are either general, viz. the lingular favour and proteflion of God. Gen. xv. 1 Fear not Abraham, I am thy ftiield, and exceeding great reward. Which promife, Chrift informs us, does not only relate to . this life, but alfo to the life to come. Matt. xm. ^i. Or fpe^ cial, viz. Firft. The'pofleftlon of the land of Ca- /' .V naan. upon the Ahrahamck Covenant. 17 1 Jiaan, with refped to which prOmife, Paul ob- feives, that neither he nor his fons were partajcers tof it, and hence infers, that a heavenly country- was prepared for them. Second. A multiplication of his pofterity. Gen xv. 5. Third. The blef- fing of all nations. Gen. xxii,' 18. In thy feed ftiall all the nations of the earth be blefled. Which promife, indeed, is not to be underftood, as only relating to the pofterity of Abraham, but as con- cerning Chrift, and the calling of the Gentiles. Gal. lii. 8. 16 i The, duties, again, are either general, that Abraham ftioiild walk before God, and be perfeft. Gen. xvii. i. That hefhould repofe a firm belief in God, and his promifes. There were alfo other fpecial commands, efpeeially, that concerning the offering up of his fon. Gen. xxii. But all thefe duties, were performed by Abraham. He teftifi- ed his obedience, after an excellent manner, by wqrfhipping God, by believing in him, by offer- ing up facrifices, by departing from his own coun- try, and by the. exercife of fiofpitality and other Virtues : But he exhibited a moft illiiftrious in- ftance of his faith and obedience, by believing that a Son, Ifaacj. woiild be born to him* and by his offermg hind tip. This Paul highly extollsi Rom. iv. 18. 19. Heb. xi, 8. 9. 17. But with refpedto the faith of Abraham, two things merit the ^rifteft attention, which contribute much to the illuflration of the dodrine of juflificafion* Firft. That he was juftified by faith, previous to his cireumcifion. Rom. iv. 9. 10. 11. Heripe Faul N 2 ' coneludtSy *7«-; Part f. ChafYt eoncJudes, that the works of the Mofaick la^^^ were not neceflary to juftificatioh. Second. Abra- ham evidenced his faith, by obtdienee and works. Heb. xi. 8. Jam. ii. 21. Wfts not Abraham olir father juftified by works ? Hence it appears, that juftifying faith, is by no nrieans to be feparated from good works. The covenant made with Abfaham* was con- firmed by certain' folemnities. Firft. By that fa-> crifice, which was confumed by celeftial fire. , C?en. XV. 8. &e. For at that time God renewed his ptomifes, and revealed to hinj, certain events^ Second. By circiifnclfiori, the end of which was. Firft. That a diftindtioh might be maintained, be-» tw,een the offspring of Abraham, and evef-y othef nation. Second. A confirmation of the proliiife, concerning the multiplication of his pofterityj elpe- cially the blefled feed. Gen. ' xvii. ' io» A MORAL reafori may be added, viz. that the Jews might be taught the circumcifion of the heart, and renunciation of carnal affedions. The uies of this doctrine are, Firft.. The good- «efs of God. towafds mankind, which is con^i- cuous, in his covenant made with Noah, after the flood. > .2. The truth of Sacred Hiftory, is ffidft evident- ly coUeared from the description of Noah's pofterity.' Gen. X. 3. The upon the Abrahamick Covenant, 173 3. T'he greateft ncceffity for a Diyine revelati- on, appears, when men after the flood, were b^ent to- vrards Idolatry. 4. And, eipecially in the Abrahamick Cove^ jiant, we may obferve. Firft. The wifdojn of God, who, after he had decreed to fend Chrift, \v)io evep at that time, laid the foundations of the new covenant, which in the fulnefs of time he hath revealed^ John viii. S^- Abraham rejoiced to fe6 that my day, and he did fee jt, and rejoiced, God, through his Son, Jiatjj entered into a far more excellent covenant with us, for whetjiier we attend to the nature of it, or its precepts, its fuperiority ia point< of excellence, muft be afknQM'lisded by eyery one. 2. The faith and obedience of this IJoly Pa- triarch, ought to be imitated by us, which ufe Paul declwes at large. Heb. xi. Abraham is called the jFather of the Faithful, and v?e njuft be juftified, after the example of Abraham, viz. by. faith, in conjundion with works. Jam. ii. 20. Hence it follows, that without obedience none can pleafe God. Chap. VII. Concerning the Law of Mofes. \ FTER God had conduced the pofterity of £\ Abraham, out of the land of Egypt, he pre- Icribed his law to them, by the miniftry of Mofes, N 3 a mpft 174 Par^i- I- Ghaj). VIL a moft holy man, and moft exellent Prophet, be-? / caufe, the time was now fully acoomplilhed, in which that/people was to be entirely feparated from every Othernation. The end, therefore, of this law, in general, was, to preferve the people qf Ifrael In the profeflion and pradice of the true religion, until the j\dventofChrift. The Law is divided into Mor:^l, Forenfick, and Ceremonial. I, The Moral Law, a fummary of which, we have in the Dpcalogue, or Ten Commandments, refpefts our duty towards God, and towards our neighbour. It was neceffary, that the Ifraelites Ihould be inftrufted in the knowledge of thefe, on account of the ignorance of that people. This is the firft, and principal part of the Divine Law, .^irft. It was given firft of all, and that immqdir ately, after the departure of the Ifraelites frqm Egypt- Second. God himfelf promulged it, in the prefence of the people, and that with magnif^- ' pent, and dreadful apparatus. Third. He reduce^ it to tables, and engraved it with his own finger. Fourt|i. The whole of it is founded on the law of Nature, excepting the fourth commandment, which yet, on account of the commemoration of the Cre- ation, and antiquity of the Sabbath, approacheth very nearly to the laws of nature. All of which indipate the excellency of the moral law, and that i^s o^fervance i§ of perpetual obligation. Matt. ' V- i7^ {J^on the Mofaick Law. ty'^ V. 17. 18. Ididiiotcome todeftroythelaw, but to fulfil it. ir. The Fprsnfick, or Judicial Law, takes the fecond place, for it was given immediately after the Moral Law. Ex. xxi. &c. It refpeded the po- litical government of the people, and the fcope of it was twofold. General, viz. the prdervation q( juf- tice and order in civil fociety j and Q)ecial, viz. thfe diftindion pf the Jews frojn pvpry other people. From whence arife, precepts of two kinds, general and fgepial. Likg wife, precepts of a natural and po- /itive right : In the fprnier refpedl, this l?.w was not abolifhed, but in the letter. III. The Ritual, or Ceremonial Law, compre- hends certain facred rites, or ceremonies, to be ufed by the Jews in divine worlhip, and in private life. Of the latter kind, were the laws concerning the difference of meats, cioathing, and unclean- nefs. But ^fhe former reipefted divine, worfhip, for, befides Circuracifion, and the Paflbver, God had inftituted various rites, which are commonly- reduced to four clafles. Firft. lidy perfons ; the High Prieft, Priefts, Levites, who miniftred unto the Priefts, Nazerites^&c* Second. Holy things 4 oblations, facrifices, tythes, &c. Third. Holy plai- ces ; the Temple, and its apartments, the Taber- nacle, the Court, the Sandluary, and the Holy of Holies. To which may be added, confecratM vef- fels } the Ark, altars, &c. Fourth. Holy times -, the Sabbath, new moons, the Paflbver, Pentecoft, J?^' J^^t. I. Chap, VII. Fi^fl^of Tabernacles, the Sabbatical year^ and Jubilee. m Though tljefe ritps .have been aboliflied by Chirft, yet, it is neceflary that they fhould be ac* curately knovwi, efpecialiy \>y Pivioes. It would be of qtiljty, to read jpfephixs, with the Hiftory of iV^ores, as alfo a French book, Ceremonies, et 'Qo\u tuni'cs des Juils,- . . ' % But the principal tiling is, to uncferft^nd ths natupeofthefc rites j for of themfelvjes, they wei;B merely indifferent, ^nd of poiitive right, neithcF could they juftify, or ^ftify a man;}* which is the caufe, why God fo frequently teftifies of them, thgjt of themselves they were by aoijieans pleafing to him. fC 1. 8.. 9. I will not reprove thee for thy Cicrift» ces, or thy burnt offerings, to have Ijeen continually before me. Mic, vi. y.. &. &:c. Will the Lord be pleafed with thoHfaods of rains. Now, the ciuiJ^, why the moft vMt God pre;» fcribed thgfe rites, and that form of worlhip, was, Firft. The c^nal difpofitipn of the people of Ifrael, and their propenfity toF^rd^ Idolat^ry, whom therefore. It was neceflary to ,haye. employed aboa* thef? externals, left they ihduld have turned afide to an idol?.trou$ Iiind of worlhip. Second, God, by thefe jnftitutions, intoided to avert them from Idolatry, by prefcribing rites, of a nature quite contrary to the rites of the Gentiles. !Pere Spen- cer ought to be confulted, upon the ceremonial: lawsofthe Hebrews, who yet is defervedly repre- henfible, Uptt the Msfaick I^cim. t^y ^.nfible, in forae things.. Third- Th» tbihi end \was, ^hathe might fiufe the minds of the Jews to ja i^ritu^l worfhip, aii4 ^T ^^'^ means, inftni^ Ithem in the various capital topiqk$i and duSes of '^religion : Thus their purifications, and Sacrifices, Indicated the neceflity of internal purifiatien, and fan(9lication. Fourth. Thef* rites had a reiped unto th@ Mefliah, wlio was to come, and were types of Chrift, a^d the benefits purchafed by hiifi, (This Paul deniwiftrates at large, Heb. viii. ix. x. Thefe things being fo^ we c^npl^de, that the CQtr . remonial law was introducedj only to continue for a fedbn, viz. until th^ coming of Chpift, and that after his Adf^t it was to be abrogated. It r&- fpe^ted the people of^Ifrael only, and was bound to thfe City and Temple of Jerqfelem ; fo ^^ other n*tionsi could not be obliged to the obfer- vaace of it. Nay, Qod himfelf abolifhed it, whwi he willed that both City and Temple, fhould be totally overthrown, and that the Gentiles fhould be called to the knowledge of himfelf. This, much we thought prop«r fhoultf be ob-. feved, in general, concerning the law of Mofes, But the Jews have a tpditipn, that, befides this written law, there was Mother delivered by God, ynto Mofesi^ upon ]y|o#it Sinai, which contains an explanation of the written kw, and which Mofes ' ^merly delivered unto the Elders, and was after- wards prefcrved by tradition. But Idi that this fcrw might be loft v^ pblivion, the Jews colkaed it into one book, whicht they called Mifchna. The ^bbins- commented again upon this, and out of it compiled 178 Tart I. Chap., Til, C0mpiied the Gemara, whence was compofed the Talmud, which is twofold, of Jerufalem and Ba- bylon. Yet, all the Jews did not. equally embrace this oral law, for there are fome of them, who rcr ceive the written law only, for which reafpn, they are termed, Kerraim, or Seripturalifts. Uses. SJnce the moral is the principal, and moft excellent part o/ the Mofaick Law, it is of fignal utility, and refpefts us, as well as the Jews,* Chrift hatih eftabliflied it, by his authority. Matt, V. 17. and it is wholly of natural right ; therefore, no regard ought to be paid to fuch as imagine that Chriftians are freed from the obfervance of the law. Again j attention flipuld be given to the fenfe, or meaning of this law, viz. that God does not only forbid attrocious crimes, fuch as Idolatry, Murder, Adultery, Theft, &c. but requires inter- nal fanftity, and obedience, as is moft evident, from Matt. V. where the Lordjefus eMounds the tr]ie meaning of the law. 2, Although the Political Law, in vapioijs points appertains to the Jews only, yet, in fnanjr others, it is of great utility, to judges, n^agiftrates, and to perfons in private life : For it teacheth', what are the duties belonging to natural jufticfi, by what means order may be preferved in civil fociety, and that every perfon ihould enjoy what is properly his right. , It likgwife prefcribes the various duties of equity, and humanity towards the poor, and ftrangfers, ' &c. A more /particular * infpeiftieq Cencemir^ the Prophets. 1 75 infpeAion into thefe laws, affords us many, and tho^ very fignal ufes* 3. Though the Ritual, or Ceremonial LaWj be ftbolifhed, yet it will be of advantage to Chrlftiahs^ to meditate upon it. In it the wifdom of God is perlpicuous, for it contains nothing that is trivia], pf ufelefs. In it we find the rudiments, and fpun-r dation of the Evangelical Covenant. As likewife, of the redemption purchafed by Chrift, and o? our duty, &c. Befides it is worthy of obfer- yation, that the Chriftian Religion,- though ipirit^ ual, and very fimple, has likewife its rites, and thofe, indeed, but few and fimple, yet fuch as have Chrift for their author, and ought therefore to be celebrated, and ufed with the greateft revcr rf nee. Chap. VIII. Cot^ceming the Prophets. AFTER Mofes, God fent Prophets to pre- ferve religipn, pr fo ponfirm, and illuftrate jt, or laftly to reftore it, when decayed. The word Prophet, is fometimes to be linderflood in an extenfive fenfe, and'denotes q, perfon devoted %o things fecred, and the ftudy of the l^w, or one who difcourfes upon fubjefts of ^■ divine nature. But here, by Prophets we ^re to underftand, ex- traordinary men commiffjoned by (Jod, and influ- enced by the Divine Spirit, remarkable for varj- pus gifts', e^ecially zeal ^d piety, miracles, and the I So Pari I. Chap. VIII. th& ^ft of prediding future events. Ifct all thefe gifts were hot to be found in all the Fr6phets, nop at all times. Some, as for inftance, Balaam werg idcftitute of true piety, tp whom God yet thought proper to reveal himfelf. Nor did all of them re- ceive the gift of inir^cles, or of predijfting future events. Besides, the office of Prophets was, Firft. To prefervCj or rcftore true religion, i. e. to promote both the vuorftiip of God, and purity of life, and inanBers, which are the main points of religion. It is evident from Scripture, that tliey with great zeal, and boldnefs of fpeech, recalled the people of Ifrael from Idolatry and vice, left that religion ihould be entirely loft,, TThis was not only done in the kingdom of Judah, by Ifaiah, Jeremiah, and others; but likewife in the kingdom oflfraej, by Elias, Hofea, and others. Second. The fecond duty- of Prophets, was, to predid future events. But now they, prophecied, either concerning cer- tain events, which related either to fcme certain people, or certain men, especially they foretold, what was to befall the Jews, the tranflatipn of the Ten Tribes into the Babylonifti Captivity, and its duration, &c. or concerning the Mefliah, and his kingdom.' The Prophecies concerning the Mpf- fiah, are of two kinds, fome of them have a re- Qjeft to his' perfoB, and the various circumftances of his Advent, ^e time and place of his nativity, the peoplle frojn which he was to defcend, his fa- mily and his mother ; likewife his low condition, las paffion, death,- reiurredion, glofy, and king- dom, Concermng the Prophets. i J| ddirt- Others refpefl: the kingdom of the Mef. fiah, which is defcribed, as fpiritual and univer- fal. I; His kingdom muft he fpiiritual, becaufe thd Prophets every where itifonti ws, that men were to be brought to the true worihip, and obedience of God, and that the ceremonial worfltip, would at length be aboliflied, as being of itfelf no way ac- ceptable unto him* 2. UNiVERSAt. For all the prc^hets, from Mofes until Malacchi, jptophecied concerning the calling of the Geiitiles, and rejedions of the Jews, Only for a time, as alfo concerning the reftoration of Chtift's kingdom, over the whole terreftrial globe. All of which we fhall niake appear in their propef places. "With refpeft to the predidn the vdrms Staie df the Jewi, 183 not feen them, ^nd to' hear thofe things which ye hear, aftd have! not heard them. Godf in former times, taught his people by the Prophets^ but, in thefe laft times, we have Chfift himfelf for our in* ftruftor. Heb. i. i. Hence, we are put under a greater neceflity of worlhippij^, and of loving God. &c. Fourth. From, the prediAions of th«j Prophets, an invincible argument may be drawn, for the confirmation of the exiftence of God, and our faith, and by thefe the objections of Atheifts, and other prophaneoerfons, we either deny, or call in question the trum of religion, are in the moft folid i^anner refuted. Chap. IX. Concerning the various State of the Jews. THE State of the Jews may be considered, either with refpedt to pdlitical government, Or religion. I. THEiR Political State was fourfold, viz. Uhdeif, judgfes, tinder kings, in the Babylonian Captivity, and from that *tili the Advent of Chrift. The Judges were Princes, , or extraordinary Magiftrates cdmniiffioned by God, to rule over the people, and to proteft them from their ene- mies. For at that time, the Jewifh Republic^ t^as greatly difordered and difquieted, and the Ifraelites, having fallen into various fins, efpeoiallf Idolatry, were delivered by God into the hands of their *84 Pan i. Ci>4. t%. their enemies, and were afterwards ^dlvtrtd frdm them by their Judges. Neh. ix. 16.27, Ads xiii. 20. The Tabernacle Was then in Shilo, until the time of Samuel, the laft of the Judges* 2i Their fecoi^ ftate, Was uiider iKingSj viz. Satil, David, and Solomon, who ruied oyer the TwdiVie Tribes. But again, after the reparation of the Twelve Tribes, under RehobOani fon o( Solo-* mon, thef were partly under the Kings of Ifrael, and partly under the Kings of Jiidah. Jeroboam, the firft King of Ifrael, or of the Ten Tribes, who had revolted fj-om Rehoboam, introduced Idolatry in a public manner, by erefting two calves, one in Dan, and the other in Bethel^ which worfhip was retained by all the fucceflbrs of Jeroboam, until the overthrow of the Ifraelitifh Empire. God often- times fent Prophets, to recall the Ifraelites front Idolatry, and preferve among them the Icnowledge of himfelf : But at length thofe Ten Tribes were carried off into Aflyria by Salmanazar, who were never reftored excepting a few Ifraelites, who re- turned into their country with the Jews, uport their return from Babylon, and thus ended the If- jraelitilh Empire. But the kingdom of Judah, ceafed an hundred and feventy years after the cap- tivity of the Ten I'ribes, Jerufalem being taken by>the Chaldeans, the Temple burnt, and the Jews carried off into Babylon. Concerning the deftrudion of both kingdoms, and its caufes, fee Chap. xvii. of the Second Book of Kings. 3. Under upon the "tiarious State of the jewSi 185 3. Under the Babylonifh captivity, tHe Jews were humanely treated, nay, there were Ibme among them, as for inftance, Daniel, and others, who were in great favour with the Babylonian, and Perfian kings. They lived according to their own cuftomsj and retained a certain form' of authority and government. Ezekiel, and Daniel prophecied at that time. The Jews having returned to theif own coun- try, the Temple was rebuilt, and religion reftored. They lived at that time under the kings of Perfia, again, under the Kings of Syria, and afterwards, under the Afmonians, and laftly, under the Ro- mans, who conftituted Herod I. King of the Jews. After the captivity, a great fynagogue was infti- tuted, of which, as ancient tradition Informs us, Ezra was prefident % and it is believed, that he was the perfon who compiled the canon of the Old Teftament. At that time, likewife, was oompofed the verfion of the Seventy Interpreters, and the celebrated feds of Pharifees, Sadduces, and Eflenes ^rofe, concerning which, Jofephus and others may be conlulted. II. With refpeft to the ftate of the Jews, cotir cerning religion, two things muft be acknow- ledged. Firft. That their ftate was far more hap- py than that of other nations, for God manifefted himfelfto the Jews, and conferred upon them va- rious benefits, both temporal, and fpiritual, efpe- cially, he entered into a particular covenant with O them» iS6 Part I. Chffp. IX. them, 'Whereas, all other nations lived under the covenant of nature. 2. But though the jfews enjoyed fingular pre* rogatives, yet th&iv ftate, when compared with that/ of Chriftians,., was imperfeca, and that with refpedt to knowledge, faith, fandtitjr, and confola- tion, or confidence. Firft. Their knowledge was imperfedt, for there were many things, which God did not reveal to them, or but in part,, obfcurdy, and under various types,' aJid figures.}, and wha-6 ought to be obferved, is, that even the Prophets . thenifelves had not an accurate knowledge of the things which they predidied. Matt, xni.- 17. i Pet. i. 10. II. 12. Second. As their knowledge was imperfed;, fo likewife mtift their faith, which is ali- ways in proportion to the' degree of knowledge } yet it was fiifficient,, becaufe they believed in what . was revealed fo them. Third. The fame thing may be ;^id of the fanftity of the faithful,, under the Old Teftament, whence it is,, that we obierve many blemiihes in them, which God, indeed, did not approve of, but tolerated, on account of the difpofition of^that people, and the imperfedion of their revelation. This Chrift teacheth; Matt. v. &c. Asalfojxix. 8. Mofes, becaufe of the hardnefs of your hearts, fuffered'you to put away your wives, fourth. Laftly, fince confidence and hope, muft always be according to the meafuve of knowledge, faith, and fandtity, their confolation muft likewife have been lefs, therefore, ^they are faid to have had the fplrit of bondage. Rom. viii. i^. GaL jv. 2. 3. And Paul aflerts, that the law could not per- fedly upon the various State of the Jews. 187 feftly juftify, and (andify a rtiah, and that it wds weak. Rom. viii. 3. Gal. iii. li. For if thei'e had been a law given, which could have given life, verily righteoufnefs would have been by the law. Heb. vii. 18.19. For the law made nothing pet- fefti Andx. &c. 5. Yet the faithfiil iWortg the JewS, were ac- ceptable unto G6,d» ^nd were made partakers of ialvation, i. e. of the remiflion of fins, and life -eternal. Firft. Of the remiflion of their fins, Rom. iv. 5. 6. But to him thafworketh not, but be- lieveth on him that juftifieth the ungddly, his faith is counted for righteoufnefs. Evein as David, alfo, deicribeth the bleflednefs of the man, Unto whom God imputeth righteoufnefs, without works. Con- cerning eternal life, it is plain, that the Jews ex- pe(5b^, aild obtained it. Heb. xi. 9. 10. 13. 16. Abraham is faid to have tooked for a city, which, hath foundations, whofe builder and maker is God. Nay, they obtained falvation, in the fame manner as we, for there is, and always hath been, only one wiy to falvation, viz. faith, accompanied with good works. This Paul declares, through the whole of the ix. chap, of his Epiftle to the He- brews, and Ihews, that all the ancients, from Abel rinto Chrift, were acceptable unto God, through faith. Butof thefemore at large, when We come to treat of Juftification. Therefore, they were faved Under the law, but not by the law, but by the mercy of God in Chrift. Rom. iU. 24. So that, even at that timej there were feeds of the Evangelicsd Covenant, for they had the-pro- O \ mife J 88 Parti. Cha^. IX.' mife concerning the Meffiah, who was to come, and expeded his coming. As to the queftion, whether they had any know- ledge of Chrift, or had any relped towards him, or what was the degree of their knowledge ? There is no one who can anfwer with precifion. They believed. In general, that the Meffiah was to come, tut their faith was obfcure, which plainly appears, from the death of Chrift being a ftumbh'ng block to the Jews ; and the Apoftles themfelvfis, who had been with the Lord Jefus, could not believe that the Meffiah was to die. Without doubt, the Patriarchs, and Prophets, were real, and excellent Saints, whofe faith was fuperior in ftrength to others j but it is fcareely credible, that they knew what the Meffiah was to do, and fuflFer, for the falvation_ of mankind. See thatpaflage, which we have juft now quoted, i Pet. i. lo. n 12. The ufes. In the various ftate of the Jews, we fee very many examples, both of the goodneis and juftiee of God. For, according .to their beha- viour, that people experienced the f^our, or wrath of God. Afc length, when wickednefs prevailed among them, God overthrew, firft, the kingdom of Ifrael, and afterwards, the kingdom of Judah. "Which dreadful overthrow of the Jews, is an in- ftance of Divine wratJi, ferioufly to be refledted on by Chriftiansi^ . 2, We may obferve, that God, by what hap- pened to the Jews, prepared the. way for the call- ing Concerning the State ef othe^ Nations. i go ing of the Gentiles. For the reafon why he willed the dilperfion of that people, was not only the pu, nifliment pf their fins, but alfo that by this means, the knowledge of God might be fpread over the whole world, fo that the Gentiles might be prepared for the reception of the Golpel. 3. From a comparifon drawn between our ftate, and that of the Jews, with re^ecJt to religion, it appears, that God has conferred upon us, a much larger portion of his favour ; therefore, every duty of faith and obedience, which we owe to him, ought to be performed by us in the moft perfeft manner. Chap. X. Concerning the State of other Nations. AFTER treating of the Jews, it now remains that we fliould fee, what is the ftate of other nations, previous to the Advent of Chrift. ^ It appears, at firft fight, that there was a vaft difference between the Jews, and other people who lived without the limits of the Jewifh cove- nant, and walked in the darknefs of ignorance and vice. Pf.' cjdvii. 19.' 20. He fheweth his word unto Jacob, and his ftatutes unto Ifrael : He hath not dealt fo with any nation, fo that they have not known thofe laws. Ads. xiv. 16. In times paft, he fuffered all nations to walk in their own ways. But the queftion is, whether the Gen- O 3 tiles, 190 Pari I, Chap. X, tiles, were in fuch a manner deftitute of the know. ledge of the true God, that all men, excepting the Jews, were funk in Idolatry, and wickednefe, and confequently periftied eternally ? It appears that this can fcarcely be aflerted, for, Firft. It js more than probable that the prime- val religion of the Patriarchs, and ' confequently the relicks of the knowledge and worfhip of God, remained among mankind for fome time after the flood. Second. The goodnefs of God will not al- low us to believe, that he entirely forfook all inan- kind, whom he had created, except the pofterity of Abraham; nejther docs it feem agreeable to his wifdojn, to appoint ^ revelation by nature, which would be attended with no advantage, ^nd that he made choice of fuch a method of manifefting himfelf, as would induce none to his worihip. Third. There are paflages in Scripture, whjch feem altogether to fuppofe, that there were fome who made a good improvement of the law of na- ture. Rom. ii. 9. 10. But glory, and honour, and peace," to every pne that worketh good^ to the Jew firft, and alfo to -the Greek. Adlg. x. 34. Peter faith, that God is no refpefter of per- sons, and that in every nation, every one is ac- cepted by hina, who feareth him, and worketh ri'ghteoufnefs. And xvii. 27. 4. But what prin- cipally ought to be attended _ to, is, that the Sacked Scripture affords various examples, which nia"i- feftly Jfhew^, that there were perfons who worship- ped the true God, and at the fanie time were not 'g{ Abraham's feed. What Mofes relates concern- Conetming the State of other Nations, 191 kg Pharaoh King of Egypt, Gen. xii. 15. 16. fuppofes, that all reverence of the Deity had not totally decayed in that country. Mofes relates, Gen. XX. that God manifefted himfelf to Abime- leck. King of Gerar, and that this King, as foon as he knew that Sarah was Abraham's 'wife, deli- vered her to her hufband. That paflage Pf. vi. is remarkable. Likewife, what Abimeleck fays. Gen. xxi. 22. 23. And, xx. 9. 10, But efpecially the example of Melchifedeck, Gen. xiv. who was an excellent worfhipper of God, a Prieft, and a type of Chrift, to whom Abraham paid the greateft deference,: Now, as he was both King and Prieft, who coudd believe, that there was none belonging to his kingdom who worshipped the true God, and was pf the lame religion with him- felf. But it is beyond doubt, diat the true religion was preferved for foms. time ^ong the pofterity of Abraham, viz. the Iftimalites, Idumeans, and others, who were Iprung from Hagar, '^Keturah, and Rabeka, fee Gen. xviii. 19. which is plainly evinced from the rite of circumcjfion, being obferved among thenj. Besides, it is certain, that the true God was known by La ban in Mefipotamia, neither would y^braham and Ifaac, have confented to their fo^s intermarrying wjth perfons, idolatrous and prp^ phane. The worftiip of idols, had indeed got into the family of Laban, as appears from Gen. xxxi. 19. 20. ,Yet the woribip and fear of God, had not en- tirely 192. Part^. Chap.^. tirely vanifhed from them, as appears from the converfation which pafled between, Eleazor, and Laban. Gen. xxiv. The Fiftieth verfe of which chapter is to be obfet-ved^ where Laban faith : The thing is of the Lprd, we cannot ' fpealc unto thee bad or good. Likewife from the expoftulation of L^ban with Jacob, fee Gen. xxxi. 24. Where we re^d, that God appeared unto Laban, and that Ra» beka and Rachel were pious, may be colle<51:ed-» from Sacred Hiftory. Job was a man of fuch piety, as that his equal could not be found upon earth. Job. i. 8. Neither was he the only one in his country, who wor/hipped God, his friends- Eliphas, Bildad, Tophar, and Eliher, likewife were worfhippersof him, and it appears from their dif- courfes, that there were men of piety in thofe pla- ces i neither ought it to be overlooked, what the Seventy Interpreters have annoted, at the end of the Book of Job, that thofe friends of Job, were Xings or i Princes, and confequently true religion had not been banillied from their dominions. Another example we ,;find in Jethro, Mofes's fa^ ther in law, a Prieft, and Prince of the Medio- nites, whofe excellent piety is extolled, Exod. xviii. 11., 12. 13, 23. But that the pofterity of Jethro, did not depart from the worfhip of the true God, may be, l^rned from Judg. iv. 1 1. It is likewife evident from the hiftory of Balaam, that God was not unknown in Mefapotamiar Num. xxii. &c. In fubfequent times, true religion under- went a greatei' decay, yet was not extin6t;in fuch a degree, but that the knowledge of God, at cer- tain times, reached thofe foreign people. What the Concerning the State of other Nations. i^g the facred writers relate, concerning Hiram King oftheTyrians, is worthy of bemg re^. i Kin^ V. 7. As alfo of the Queen of Shiba, i Kings x. 9. Of Cyrus, and Darius, Ezr. i. 2 3. And vi. 10. II. &c. Of Nebuchadnezar, Dan. iii. Andiv. Of Eiarius, Dan. vi. 26. Though I would not afi. fert, that all ihofe Kings are to be numbered among the worfliippers of the true God. Neither dteght we to omit the example of the Ninevitess, , Jonah iii. 6. 7. See chapter i. 6. of the lame Book. Befides, it cannot be ^denied, that the Jews being, di^eiTed over the various regions of the earth, for many ages before the birth of Chrift, brought over many men to the acknowledgement of the true God. Nay, it appears froip hiftory, that the number of profelytes was very great who woffhi^>- ped God, after the Babylonifh captivity, and ia thetimeof Chrift, having rejed:ed; jhe worlhip of idols, though they had not been received into the Jewifh covenant by circume(Sbs, he refembled Elias, who{e name, for that reafori, was traflsferred to him by Malachi. Chap. iv. 5. Behold, I *vill fend unto you the Prophet Elias, before thd,t dreadful day of thfe Ldrd conieth. And Matt. xi. 14, This is that Elias, who was to come. And xvii. 10. 13. But Gdd willed, that the forerunner of the Meffiah fhould appear- in the likenefs of Elias, in order that the minds of men might be prepared for the reception of Chrift, who was to be a King, entirely fpiritual. And that the Jews might be freed from the grofe appre- henfions, which they had -entertained, relative to the Mefliah's kingdom. Third. His death is to be obferved i He was cut off by violence. Matt. xiv. "Which event, fo fell out by the peculiar deter-» mination of God, viz. that the Jews might under- hand, that the Meffiah's kingdom was entirely fpi- ritual, and that they fhould not be offended at the death upon John the ^ioptiji. 195 death of Chrift. So that, in this refpeft, John was a type of the Lord Jefus. \i. The office of John the Baptift may be con- fidered, either in general, or in particular. I. With fefpeiS ffo his office in general, we have to confider, his vocation to lU as likcwife, the nature and neceffity of the office itfelf. His voca- tion to it was plainly divine, as he was filled with the Holy Ghoft, even from his mother's wombi Luke i. 15. And his defignation for it was by an A9gel : But when the time was jtfccomplilhed, in wluch it was to commence, he was in a fpecial manner, called to it by God himfelf. Luke iii. 2. John i. 6. There was a man Tent from God, whoie name was ^john. As to the office itfelf, he was a harbinger or forerunner of Chrift; But it became the Meffiah to have a forerunner, and, indeed, fuch as John was, in order, that the Jpws might be pre- pared to give due attention to his inftruftions j for it behoved Chrift to appear in a charafler quite different from that which the Jews had conceived of the Meffiah, viz. that of a royal potentate, at- tended with formidable armies, and > with worldly pomp and fplendor. But on the contrary, the cha- rader which became him, was that of a fpiritual king, who was to deliver men from fin, and of a man fubjedl to infirmities, who at length muft fuf- fer death ; each of which circumftances, ftood in _dired oppofition to the prejudices of the Jews. This was the reafon, why John, who announced the Advent of the kingdom of Heaven, exhibited nothing aoo Part 11, Sen. I. fjothing {hat fevoured of any thing terreftf lal j i like the other Prophets, exhorted men to repe ance, and purity of life. But fo excellent was office of the Baptift, thatChrift himfelf pronoun< him the gteateft of Prophets. Matt.xi. ii. 2. This office confidered particularly, refpetf either Chrift, or the people of the Jews. "W refpedt to Chrift, he was commiffioned, to bear ftimony of him, and baptize him. He bore v nefe to Chrift, John i. 7. 8. where he fayetK, tl he came to bear witnefs of that light, that all n through him i^ght believe. This he did varjx tsrays : For he taught that the Meffiah would i: fliort time^ be prefent •, he extolled his perfon',*d iiity, and office, faying, He it is, who ^oiiiing ter me, Is preferred before me» Whofe fh< latchet, I am not worthy to unloofe. John i. : He openly pdinted him out, John i. 32. 33. 1 which teftiraony beiag exhibited* by this m Holy Prophet, muft indeed be of great weig Again he baptized Chrift, that preyious to his ( trance upon his office, he might be initiated this folemn rite, and that the Jews, who grea revered the Baptift, might be the better di^of to believe in him ; and therefore God willed, ti the Holy Spirit fhould at that time defcend up him from Heaven, under a vifible fprmj a openly declared him his well beloved fon. Mi iii. 16. 17. With refpeft to the peoples the office of Jo jconfifted of two parts, viz. his Dodrine, andBi til * tJpdn ydn fie ']^t0. iot -- . ■ « tiTm, Again, his DoArine confifted of thrdd parts. Firft. Duties/viz. that the Jews would re- cent, and believe in Jefu^ Matt. iii. 2; Repentj for the kmgdoin of Heavgn is at hand. Add Luke iii. 3. Preaching the Baptifm of repentance, and i^miffion of fihs; But for thisreafon, did this ihoft holy man ilrge 'repentance, becaufe the Vticked and ungodly, c6tildj by no hieans, be fub- jciSfe of'the Meffiah's kiiigdom ; only fuch as were men of fincerity, of amended their liv'eSj could embrace his Gofpel. Setondi Ptomifes ; whicS Were merely ^irituafi viz. the rtianifeftatlon of t^ kingdoni of Heaven. Matt. iii. 2. Remifliori of fins, Luke iii. ■§. and the gifts of the Holy Spi-» rit.« Matt. iii. 11. He ftiall baptise you with th^ Spiritj'and with fire; Third. Threatnings ; ah ex^^. dufion frdfh the kingdom, and covenant of God, tod the nibft dreadful puftiftioiettts to be inflifted Upon unbdievSs. IViatt. iii. 10. El very tree that Ijringeth not forth good fruit, is hewri dowri^ and caft into the fire. John baptized all who confefled their fins, prdfeflfed faith in Chrifli to come, and M6rmation of life. Matt, iii, 6. But the rites ol* Baptifrii, then in ufe ambng the Jews, correfponded exa6Hy with the fcope of John's preaching, as they fitly reprefented both the remiffion of fins, and theii? iegen^atioii. It triay behefe encjuired, wlt^her the Baptlfiii of John was the fame wifh that of Chrifi ? T& *hich -queftion, which indeed^ is of little mdmelit;^ ^e anfwer : That they differed in fome dircum- ftatoccs, as the degree of revelatiorij and the gifts o( P th< 203 Part 11. Sea. L "" theHoJy Spifk, as John himfelf teflifies, M^tt, 111. II, But they agreed eflentially, that is, as to their fcpp?, and duties prefcribed, for both had a refpeft unto Chrlft, and required the fame duties^ viz. faith and repentance. Uses. Firft. what is related concerning John the Baptift, in the Gofpel, is confirmed by the teftimony of Jofephus. B. xviii. C. 7. Whieh confirms the truth of Evangelical Hiftory. 2. Here the wiCiom of God is confplcuous^ v«'ho, previous to the, miffion of Chrift, had pre- pared the Jews for his reception, by the miniftry of this holy> man. 3. Let Miniftprs of the Gofpel propofs to themfelves, John the Baptili: a^ a moft perfedk ex- ample. And' that, Firft. With refpe,d to their office, they are fent to prepare the way for God, to convert ths rebellious, and to preach repenf- aSice and amendment of life, by exhorting allmen in geiieral, and every individual. John did- the very fame thing, he admoniflied the whole body of the people, and befides this, the Soldiers, Pub- licans, Pharifees, nay, even" Herod himfelf. Second. With refpeft to their lives, in innocence, and pu- rity of manners, in their food, and manner of liv- ing. This was what procured weight and author- ity to John's dodtrine. The Minifters of God, ought therefore to Gondudt themfelves in the fame Hianner. 4. Let Vpen John tbi Baptijii id^ Let Chriftiahs Ijence learn, what Is the fum 6f Evangelical preaching. John has taught us this, when he fays, Repenti, The firft, tod prin- cipal duty of him who profefleth to be a difciple b{ Chrift, and a citizen of his celeftial fcingddfn, is repentance and fincerity of heart. It is clear, from the fermohs of J^hn the Baptift, that an ad- miflion into the Divine Covenant, will be of no advantage to hypocrites, or prophane perlbns. Matt. iii. g.io. Which words have as much refpSKt td Chriftians, as to the Jews. The more particul^ ufes may be found, by reading the iii. chap^ of Mat^. ihew and Lukci P 3 SEC* ^ Fmll. Sm-l%- Cha$. L SECTION «. V W JESIJS CHRIST. rt A f. I. f'hat Jefj^ is tlye l^ak HOfWeoHottJeucesa treajife, 'conce«*tf«g- ^fifs! ifhall prove. Firft. That Jefu's is tjie Meffiak Se- cond. We ihall treat of his Perfon, Third. His Office. Fourth. His Twofold St«te. Manv, and invincible argfimeftts prove, that Jefus is the Meffiah^ out of whieh, we are to feleft the principal, and thefe are eithct general, or Ipe- cial. I'. It is to be fuppofcd,- that Jefiis^ in tiines paft, dwelt upon this earth, which is fo certain, as that nothing can be niore fo, fince the Jews themfelves,- Heathens, Mahometans, and other adverfaries of the Chriftia;^ religion confefs k. This being laid down, our general argufilent is this, Jefus muH either have been the Mefliah, and had his com- miffion from God, or he muft have been the ftioft abandoned wretch, that ever exifted : For no me- dium can be granted. Since he profefled, that he was fent by God, nayi that he was the Son of God : But the latter cannot occur to any perfon, right XlgnetriuHg Jtfits Chriji, aso^ fight in his underftanding, therefore the former jnufl: be acknowledged. II. That Jefus i« the Mefljahi may be proved particularly. Firft. From the circamftances which attended his Advent. Second. His doSrine, Third. Miracles. Fourth. The events fubfequent to his Coming. I. First, the cirCumftMces of the Mefliah's A^dvent, had been formerly marked out by the Prophets, (a) The time of it muft happen before the overthrow of the Jewifli Palicy. Gen. xlix. lo. The tribe (Scepter) ftiall not depart from Judah, nor a lawgiver from between his feet, until his {bu^ (Shilo) come, and to him fhall the obedience, or gatheri^ of the people be. Which pafiage, the ancient Jews interpreted, as refpfedling the Mef- ^ah, but the modern Jews underftood it, of a ro(J of cprredion, which interpretation is erroneous, for the latter part of the verfe, viz. For a lawgiver, &c. explains the former, as will ippear to any one who elofely, looks into the words. Befides, the Meffiah was to come, the fecond temple being- flanging. Hag. ii. 9, Malach. lij, j. The Lord ftiall iiiddenly come to his temple, ^ikewife, at the end of ^ four hundred and ninety years, aftejr the return fj-om the Babylonifh captivity. Dan.' ix. 24. Concerning the feventy weeks. Under theiburth, viz. tire Roman Monarchy. Dan. ii, 4. And vii. 13, &c. But fince fiiat particular time wAichwas fixed by God, has fo«tg. fince elapfed, WS muft either fay, that the Mafflah is afkeady P 3 come. 206 Pari II. Self. II. Chap. I, come, or that he never will come. The fame coa- clufion may be juftly drawn from the following' cirr cumftances. (b) The fepond cjrcu^ftaiice is, the place of his nativity, viz. the city of Bethlehem. Micah V. 2. But thou Bethlehem Ephratah, though thou be little among the many thoyfands of Judah, yet out of thee fhall he come forth unto me, that is tp be ruler in Ifrael, whofe goings forth have beet^ of old from everlafting. Which Prophecy, to apV ply to any other but Jefus, viz. to David pr ZorobaT t)el, would be the grpatpft abfufdity. , (c) The third circumftance is the people, and family from which the Meffiah was to defcend, viz. the people of Ifrael, tribe of Judah, ,and fam^ ily of David, not when in a flourilhing, but in an abje6t . conditio}!. • I,fa. xi. i .1 and there ftiall come forth a rod out of the ftem of Jefle, and a branc|i fhall gro^i' out qf his roots. This is t|ie reafbn why this fon of David, was a name, in a peculiar manner affigned unto Jefus, by the Jews, as may^eob-.- ferved every whpre in the Qofpel, (d) A FOURTH circumftance is, his mother being a virgin. Ifa. vii. 14. Lo, a virgin fhall conceive, and "bring forth a fon. , . Besides, the Prophet here {peaks of fbrae ex- traordinary fon, who is Jtermcd Immanuel, like-. wife the mighty God. Ifa. ix. 6. Now, the Jews " " -' ' '?aR Cencerning Jefus tjhriji. .507 can produce no perfon, to whom thefe extraordinafy, titles are applicable, but Jefus Chrift. From thefe, and other predidions of the Pror phets, it is evident, that Jefus is the Meffiah. Here it is to be pbferved, that there is much force in each of thefe, prophecies, when taken feparate- Ivi but far greater, when taken complexly, as they all have Keen fulfilled in Chrift, and in him pnly, ' « '■ The Jews objeil;, that all the prophecies have not been fulfilled in Jefus. That the peace, which the Meifiah was to introduce, did not as yet take jdace,_nor was his kingdom fo glorious and uni- vcrfal, nor did t;he people of the Jews, enjoy that felicity which li« fo frequently' mentioned by the Prophets. But this objeftion may be anfwer- ed with little trouble, if we but fay,' Firft. That thefe prophecies are to be underftood, in a fpirit- uaJ fenfe, viz, a celeftial kingdom, aind peace, and a new Ifrael, which is according to the fpirit, that is, all believing and godly perfons, which might be defnonftrated even from the very predica- tions of the Prophets. Second. That all thefe jjrophecies are not as yet accomplifhed, but, that 4:he time wiU^fome, Mjhen the Meffiah will rule over all nations, and the Jews being again received into the Divine covenant, ftvall enjoy the glory promifed them. II. The do(5l:rine of jefus Chrift, the moft holy fljid perfe_(5t of all, and having an entire refpedl to ?P? Part l\. Sect. II. ^af. I. tke glory of tSod, C0ul4 not f reeled fr^sf aa i^, poftor, falfely pretending a, divine compii^ii, The Jews objed, that Jeius has abrogated thg -lll^ofaick law. We anfwer, that if by lg.w, we are to underftand 'th? moft excellent part pf thfe,jaw, Jeflis did not abqliih it, Ray, he hath eftabli{he4 apd fulfilled it. Matt. v. if. I did not epm^ that I might break the law, but that I might fuU fil it, Secpnd. If we are to underft^nd the ritual, or ceremonial law^ we ^niwer. piril, That Jefug obferved the Mofaick rites. Second. That God hlmfclf aboliflied them, when it was his pleafure, that the City and Temple of Jerufalem fhould b« demolifhed. Third. If Jefus and his Appftlg^, taught, that thefe ritf^ confidered in themfelvl^i were not at all pleafing unto , God, the Proph^^, fpeak the very fame language. Pf. i. 8. tg. Ifaiah i. 1 1. What have I to do with the multitude of your faCrifices ? {kifh Ae Lord. And eyery wherf elfe. The Apoftles urged m^ijy things, agai^jft the neceffity of circumcifion 5 but this rite wa$ con- fined to the pofterity pf Abraham only, ajid tha^ men could bg acceptable unto God, without cirT cumcifion, is proved even from the ^xampi? of h^- iiraham hrnifelK ^om. iv. 7! &p. 3. The miracles wrought hj thf I-/ord Jefos, prove his ciivine miffion, which argunnent we find jefus himielf principally ufing. John v. ^6. Thf very works which I do, teftify of me, that th^ leather hath fent me. Which -argument .is the more valid, . as the Jews, aijd other adverfaries of ||ie Qofpe^ dyrfl: not deny that Chrift wrought; iniracles, C9nmm^ Jifui Qhrifi. tof' tjfHiricl^s, %& tppe^rs from Celfus, the wrklngs of iHe J«ws, and the Gofpcl. All that they coul4 urge againft them was, that h<^ performed theft works by the power of ra»gic, which is fo abfurd| that we need not fpend time in ^onftidng fuch 4 paval. 4» The events confequential upon the Advent of Chrift, prpve his divine commiflion, viz. the de^ ^iiiftion ofj^eryfalem, and the Temple, the dit- perfion of the Jews, the converfion of very many nations to the worftiip of the True God, and the overthrow of Idolatry. For thefe events are of fb extraordinary a nature, that an energy truly divine, thetruthofthe Gofpel, of the Chriftian religidh, and confequcntly the divine mi^on of Chrift, are invincibly proved by then*. Uses. i. As this dodtrirte Is the foundation of aU religion, faith, piety, and confolation, it ought therefore, fincerely to be thought upon, and incul- pated with ardour J yet, fo as not to treat it in too ftiblime, or fiibfile a manner ; therefore, the argu- ments adduced in fuppoit of it, ought principally to be taken from Scpipture, and Hiftory. Here the fbate of the grcafeft part of Chriftians, is very deplor- able, who know but little concerning thefe foundatir ons upon which their faith ftioidd reft. *■' 2. Since it appears evident to us, that Jefus is tile Mefliah, it remain»,j|^hat we ftiould embrace him with fincere faith, as our Redeemer, yield that eh^dience to him which he is entitled to, and ex- pe the will of God, who hath transferred the puniftiments due unto us, upon Chrift, and upon the dignity of Chrift's perfon. If it be here' inquired, how could Chrift fiifFer in our room .? We anfwer, that he offered himfelf freely, and obtained the higheft glory. But'if it be further enquired, whether God could halve been reconciled -unto tts, By any other method, but the death of Chrift, it is not our bufinefs, to retiWn an anfwer to fuch queftions. It may fuffice us, that God was unjvilling that this ftiould beaccom- piifhed in^any other way ; but at the fanie time, he had J4aft'reafons why he ehofe that method, which it does hot belong to us to fearch after. The other aft of Chrift*s Priefthood is inter cef' fion. Rom. viii. 34. Who is he that condemneth t It is Chrift that died, yea, rather that is rifen again, who is even at the right hand of God, who alfo maketh interceffion for us. Heb.vti. 2g,-'But thisj is a figurative manner of expreffion, which ought riot to be underftood properly^ as if Chrift as a fupplicant, -poured otit his prayers for ti,si-'in the fame manner as the'Highprieft did, when, he had- entered into ^he Holy of Holies, The inter- ceffion of Chrift denotes, Firft. That his entrance irito Heavefli has afliared us of our i-eeonciliation with Upon the Office of Jefus Chxijl. 221 with God, in the fame manner, as the ancients were aflUred, by the entrance of the Highprieft, into the fanduary, that their fins were expiated. Second. That Chrift's prefence before the Father, is of the greateft efficacy, in rendering God pro- pitious unto us. The Socinians overthrow this ad of the Priefthood. For^according to -them, inter- ceflion fignifies nothing eifej but that Chrift of his confummate power, hath procured all things ne- ceflkry for our falvation ; fo that here again, they c$v)found the pricftjy with the regal office, and contrive fuch a kind of interceffion, as refer to men only, but not to God. . Many things have been difputed concerning interceffion, which we fhall omit, yijt. whether Chrift intercedes for all finners in general, according to that paflage, i John ii. 2. He is the propitiation for our fins, and not for ours only, but for the fins of the whole world. Or forthe faithful only, which he feems to fay, John jcvii. 19. or always after the fame manner, and at all times, or according to both natures ? The term interceffion is figurative, and oughi: not th^-efore to be urged. III. Of the Kingly Office. THAT Jhe Meffiah was ^o be a King, is fo clear, that it is almoft needlefs to prove it. It is certain, that the name Meffiah, denotes prin- cipally regal dignity. For the Kings were firft of all annointed, and were termed annointed. The 0.3 Kingly 22i Part II. S?^. II. Chap. III. Kingly Office of the Meffiah was prediftcd, Dan. ii. 44. • Zach. ix. 9. Rejoice daughter hi Zion, thy king corriefh unto thee, he is juft, gnd having feLvatidn. And elfcwhere. But it coricferns tas more deeply, to bre inform, cd with refpeft to the charadter, which this" King was to fupport, or wherein the nature of his king, dom coniifts, this Being what is principally contro- verted, between us and the Jews. Firft. It be- hoved his kingdom to be univerfal over all na- tions. Ifa. xlix. 6, I give thee for a light unto the Gentiles. Dan. vii. 14. And to him (viz. the Son of Man) hath been given dominion and gjory, and a kingdom, that ail people and languages inay ferve hini. Pf. ii. 6. 7. Second. Spirltiial and celeftial, which confiftgd in the knowledge and wdrftiip of God, ■ The Jews were of opinion, that the Meffiah's kingdom was to be terreftrial. But they are eafily refuted, becatlfe fuch a king- dom, would fcarcely have contributed any thing to the glory of God, and the real happiness pf ittankind. Third. The Prophets in a fpeelal manner, declare the nature of this' kingdom, whflft they attribute to the Meffiah, a variety of royal furidtions, viz. th?. vocation of men, legiflation, dominion over the hearts, judgment, which func- " tions manifeftly indicate, that this kingdom' was not to be adminiftered > by external force, or after the fame manner, as kings ufually reign, but in a xnanner entirely fpiritual. For Vocation, legisla- tion, . dominion over the confcience,' judgment, :ji entirely Upon the C0ice 6f Jefus Chriji. 223 entirely fUppofe obedience to be performed by a crea- ture endowed with liberty. These things being premifed in general, it plainly, appears, that Jefus is that king who was foretold by the Prophets. He did not nianifejft his kingdom in an inftant, or all at once, but in parts, and by degrees.; for before he was in the full poflef5oni)f it, and was invfifted with fupreme power, it was neceflkry that he fhould undergo death. lyUkexxiv. 26. Ought not Chrift to have fuifered thefe tMngs, ^nd to enter into his g'lpry. And though he was king, during the time of his 4:onverfetion wpon earth, yet he did not openly j)rofefs his being a king, and his royal dignity at length began to bright^, after ^ his reflirredlion, according to the predidTions of the Prophets. ' Ifai 1iii._ 12. Therefore will I divide him a portion with the great, and he (hall divide the fpoil with the ftrong, becaufe he hath poured his foul «nto death. Dan, Sx. 26. &c, I. Jesus is a univerfal JCing, whofe dominion extends to all things. Phil. ii. 9. jo. 11. Eph. i. 20, 21. &c. Matt, xxviii. 18. 4-11 power is given unto me, in heaven apd in earth. Yet it is to be ob- ferved, that Chrift has not obtained a univerfal em- pire over all people,, by his word and fpirit, and that his kingdom will be fdly difcovered, in the laft times, and in the day of ju(^ment. i Cor. xv. 25. 26. He muftreigrf, until he hath put all enemies under his feet, ^. Hg 224 Part II. Sect. II. Chap. III. 2. He is a fpiritual and celeftkl King, therefore tis kingdom is called the l^ingdom of Heaven, the kingdom of God. Matt. iii. 2. John xvjii. 36. My kingdom is not of this world. Which is con-, firmed from the. nature of the ,dod:rine, contained in the Gofpel, its laws, promifes, &c. as likewife the manner in which" this kingdom is adminiftred, which is eintirely Spiritual.' 3. -He exercifes royal fundbions (a) for he calls men, butdoes not compel them by force, ,or vio- lence. The nature of this. kingdom i-equires this, as it is feated in the heart, (b) He prefcribes to them fpiritual laws, (c) -He rules over all crea- tures, as far as is neceflary for his glory, and the falvation of the faithful; but in a ipecial manner^ he governs the- Church of which he is King arid head. He rules it by means entirely fpiritual, viz. by his. word, fpirit, and difcipHne, and defends it from its enemies, the world, Satan, fin, and deathl (d) At length he will come as judge and king at the laft day, and then his kingdom wilj be finifbed. I Cor. XV. 24. Then cometh the end, when he fhall have delivered up'the kingdom to God, even the Father, when heJhall have put down all rule, and all authority and power. The meaning of which is, the adminiftration, by which the Church is at prefent governed, fliall then ceafe, or that his me- ditorial kingdom, as Divines term it, fiiallthen have an end. Inquiry is made, concerning his reign. of a thpufand years. Rev. xx. i-6. It is beyond con- troverfy. upon toe ujpce ej jejus lim/t. 225 troverfy, that fuch a reign obtained credit, even irom the very beginnings of the Church, as ap- pears from almoft all the writings of the ancient Fathers, as Juftin Martyr, TertuUian, ^rc. Somfc pave been of opinion, that Jefus would then re- turn into the world, that he would reftore the Jews jo the Land of Canaan, and that thofe who fuffer- ed martyrdom would rife from the dead, and r^gn together with him. The latter feems to be col- leded from Rev. xx. 6. They fhall be priefts of God, and of Chrift, and (hall reign with him a thoufand years. Others think, that the Church will enjoy peace, after the converfion of the Jews, and Gentiles, and that it will be much niore pure than in its prefent date. There are others, who ihiagine, that this prophefy of John hath already been fulfilled. Concerning this point, it is beft to fpeak refervedly, and to determine nothing too precifely, either upon the one fide, or upon the other. Uses. i. From what has been faid, it follows, that the faith which embracetlvphrift, as Prophet, Prieft, and King, can only be^deemed a true and faving faith, fo that, they are far from true faithj who have a r^fpeft to the prieftly office only, and the expiation of fins, being little mindful, that Chrift is a Prophet and King, whom we ought to ojbey. Thefe divide Chrift, and deftroy die nature of faith. 2. Since Chrift is a Prophet, a twofold duty is incumbent on us, to receive his dow tbf TisofiU Staff Qf'Cbrifi. tzj rlly due unto fuch a king, and that internal and fincere, as he is a King entirely fpiritual ; neither 4oes he reign otherwife, but as far as he emancipates us front the fervitude of fin, by his word and' fpirit. But fuch as are under fervitude to the flefli and the world, are not fubjedts of this King, but rebels 4tid enemies, &c. Chap. IV. Concerning the Twofold State of Chriji. THE Hate of Chrift is twofold : Of humiliation, and exaltation. Firft. Concerning the for- mer, it is to be obferved, in oppofition to the Jews, to whom if is offsnfive, that it was predidted by the Prophets, efpeci^Hy jn that noble prophecy, ifa. liii. Where the Mefliah is defcribed, as a man fubjed to infirmities, forfaken, obnoxious to trou- bles, and who, after his fufi?erbgs and death, was to arrive at the height of glory, verfe 10-12. But when the Jews could not deny, that many pro- phecies referred to his fl:ate of humiliation, fome of ^em imagined, that there were two Mefliah's, the one the ^orious Son of David^ the other the^ fon of Jofeph, who, was to fufi^er death : They chofe rather to fix upon two Mefliah's, than to acknow- ledge a twofold ftate, Chrift fpeaks of his two- fold ftate, Luke xxiv. 26. Ought not Chrift to have ftifFered thefe things, and to enter into his glory .? The humiliation of: Chrift confifts in the' fpljow- jng degrees. Firft. In his nativity, which was mean and 228 Part n. 5^^. II. Cbaf. IV. and obfcure. Second. A life of humility, ob- noxious to miferies. Tliird. The fufFedn^s, both of his body and foul, efpecially thofe agonies, con- cerningjwhich. Matt. xxvi. 37. 38. Yet he did: not fufFer the punifhments of the damned, which are attended with the wrath of Ggd, and defpera- tiori. Fourth, His death, which was neceflary, both to expiate our fins, and to confirm us in the faith of ourtefurredion. Fifth. His burial, which hath confirmed the certainty of his death and refurrec- tion. Some add, his defcent into Hell ; but no men- tion is made of this in any of the ancient creeds, efpecially that of Nice. Sortie interpret this arti- cle, as relating to the agonies of Chrift's foul j others, to his burial ; others, to his beinig detained; ■ under the power of death ; others, to the ftate of the foul in Paradife, until the refurredlion. For the Hebrew word denotes a place, in which the fouls are detained after death, which they believed cohfifted of two parts, viz. Paradife, or Abra- ham's bofom, and Hell. See Luke xvi. 23. &c. Others thought that Chrifl defcended into Limbus Patrum, that he might carry from thence the fouls of the faithful under the Old Teflament, who had been detained there, into Heaven along with him- felf, which is the opinion of the Romifh Church, to which many of our reformers have acceded, as Zuinglids, Bullingers, Occolampadius, nay, there are fbme who are of opinion, that Jefus, after his death defcended into Hell, that he might there triumph over devils, and the damned which is ab- furd. Iff on the TtiOefold State of Chrift. 229 {urd, and withqut any authoflty from Scripture. This much is evident, that the foul of Chrift was in Paradife, and with God. Luke xxiii. 43. 46. To day diou flialt be with me in Paradife, That paflage, i Pet. iii. 19. By which (viz. ^irit) he alfo went and preached unto the fpirits in prifon, which is adduced to prove Chrift's defcent into Hell, is obfcure i it feems to denote the preaching of the Gofpel to the Gentiles, that were in prifon, i. e. in« fi:ate of ignorance and condemnation. II. His ftate of exaltation confifts of three de- grees. ' Firft. The firft was his refurrecflion, the truth of which is to be dempnftrated by fdlid arguments, fince upon this depends all our fuith, which would be Vain unlefe Chrift were rifen, i Cor. xv. 14. But it is to be proved, not from the circumftances of his *burial, and refurreftion, which are related in theHiftoryofthe Gofpel as fome do •, for this would be of no weight with fuch as do not believe the Golpeh But, Firft. From the fincerity ofthp tefti'mony of the Apoftles ; which argument Paul ufes, I Cor. xv. 6. 7. 8. 1 1, where he- gives a de- tail of the apparitions of Chrift, after his refurrec- tion. As alfo from the evidence of a great mar»y others wha could not be deceived diemfelves, nor were they inclined to deceive others, Secpnd- Becaufe the accounts which they ^aye, obtained credit with men,' Third. From their miracles. Fourth. From the admirable fuccefs which attend- ed their preaching, the conftitution of the Church, and deftruftion of the Jews. Chrift's refiirrecftiort was predi(fted. ?f. xvi. ib. Thou will not leave my 23^ Part II. Se^. II. Chap. IV, " my foul in Hell, compared with .Ads ii. 29, 31, Likewife, Ifa. iiii. iG. 1 1 , We may add to thefe* all the predidtions which relate to Chrift's fufFer- ings, hjis death and glory. The fruits of his re- forreftion are, Fiirft. The certainty of our juftifi- catioh. Rom. iv. 25. He was delivered for our offences, and was raifed again for our juftification, Second, Our faftdification, Rom. vi. 4. 5. As Chrift hath been raifed from the dead, even fo we alfo fhould walk in hewnefs of life. Third. The firm hope of our refurreftion. i Cor. xv. 20. 21. 22, We fhall not dwell .longer upon thefe a. The fecond degree is his afqenfion, the truth of which appears from what has been already ob-» lerved, as alfo from the events which "were conle-* queftt upon his departure. The circumftances of his afcenfion are related in Sacred Hiftory. It is fitfficiently evident that this afcenfion was a real change of place, which overthrows the opinion of the Romilh Church, concerning the prefence of* Chrift's body in the Eucharift, as alfo that of^ the Lutlierans* concerning its ubiquity. Chrift afcend- ed unto Heaven. Firft. That he might arrive at. his kingdom, aiid that all might be convinced that he was a celefljal, and not a terreftrial king. Se- cond. That he might intercede for us. Rom, viii. 34. Who is even at the right hand of God, who alfo maketh interceflion for us. Third. That he might fend from thence the Holy Sj^rit, John xvi. 7, For if I go not away, that comforter will not come upto ypu, but if I depart, I will fend him Vpn the Twofold. §tate of CMji. z-gt llimuntoyoa. Fourth. That he might elevate our afFeftions, to that glory which is repofited for us in Heaven. Col. iii. 12. Seek the things which, are above, where Chrift fitteth at the right hand of God. 3. T«E third degree is his fitting at the right hatid of God. Which phrafe denfotes, -Firft. The conf^mmate glory of Chrift, and a power equal to that of the Father. Second. That he received his power from God, both of which we learn from Paul. Eph. )ii. 22. But we have already treated of Chrift's kirtgddm, in the preceding chapter. The Lutherans, not indeed all of them, in order to defend, their dcfdtrine, concerning ubiquity, would have us to underftand, by the fitting of Chrift, a communication of the Divine omniprefence, to his human nature, in confuting whom, we need not ipend time. Uses. What has been obfervet! concerning the twofold ftate of Chrift, may be confidered, eith* with refpedl to Chrift himfelf, or with refpeft to us. Firft. We ought to eonfidcr the wifdom of God, difplayed in the work of our redemption. It be- came ourHedeemer to be poffeffed of the higheflf power, but before he arrived at it, it was neceflary' that he Ihould humble himfelf, and fuffer. This was that myftery which ollthd^d the Jews, i Cor^ i. 23. 24. But wpon which, the whole of our- fal^ vation and hope depends. Hence ^i Part 11. SeB. 11. Chaf. IV. Hence appears the love of Chrift, his humility, obedience, as alfo his power and ^ glory, which he obtained, whilft he emptied himfelf. Phil, ii. 7. 8. 9. Therefore the fruits of both thefe -ftates ofChrift, havearefpedt unto us, it was upon our account and not his own, that he was born, and died, &c. Hence it follows, that he is perfedtly able to fave us, fince he has fatisfied for us, and hath ob- tdned infinite power, and that it is lawful for us, to , have accefs unto God, with firm confidence. Heb. iv. 15. i6» 2. In Chrift we have a refemblance, both of our ftate and vacation, for we are predeftinated to Tae conformable to him, in both his ftates. Rom. viii, 29. It needs not therefore appear wonderful to us, if, previous to our arrival at that glory, which is promifed, we be ejipofed to various miferies, we are born, we live, we fuffer, we die, in like manner as Chrift did. But as the fufferings of the Lord Jefus, and his death,, condudled him to the higheft glory, in IHce manner fhall we alio be glori- fied, we fhall rife again, afcend unto Heaven, and fit upon his throne, nay, we are already ri- fen with, and in Chrift our head, are exalted. Eph. ii. 6. I Thef. iv. 14. 2 Tim. ii. 11. If we are dead with Chrift, we. fhall alfo live with him. John xvii. 24. Father, I will, that they alfo whom thou haft given me, be with me where I am, which certainly muft produce admirable con-, folation, in adverfity, and even in the very hour of death. It only remains that we would tread in upon the twofold State bfChriJi. 233 itl the footfteps of Chriftj in patience, felf-denial, obediencej fandity. We omit here tjie more particular ufes, which might be deduced frbm the nativity of Chrift, his life, death, burial, refurredion, afceniion, and fit- ting at the right hand of the Father. R SEC*" 234 Pm II. Se5l. III. Chap, t SECTION, m. Of the Events which happened after the, Afcen-*- fion of Chrift. O R, . ': , 6/ the C6ftftkution of the^ Church. This Seftion confifts G? five parts, viz. Firft. The miffian of the Holy Spirit. Second. The preaching of the Apoftles. Third. The deftrudliori of the Jews. Fourth. The calling of the Gentiles, Fifth. The conftitution of the Church. C ft A p. I. Of the Mijfm Hf the HoJy SpirU. ^""T^ H E order of the differeal periods of time J|;_ now requires, that we fliould treat of fuch Things as happened after the -exaltation of Chrift. i-'irft. He fent the Holy Spirit from Heaven, ten 1. lays after his afcenfion. - A6ts ii. And after this .'iianner, was the commencement of his kingdoMi. ("■•ut r^ow Jefus deferred the miffion of the Holy opirit, till- that particular time, in order that his ...\poftles might be fully affured of his reception in- vo Heaven, and of his having obtained an univerfal empire ; as alfo, that they might underftand tha.t he was a heavef%; ^nd fpiritual king. *" z. TftE tf^ofi the MiJtoH of the Holy ^irit. 2^5 i. The gifts poured out Upon the Apoftles Were various, but the principal one was the gift of tongues. A(5ts ii. 3. The deiign of which was, that they themfelves, as well as all others, might be convinced, that they were fent to preach the Gofpel, to both Jews and Gentiles; Secohd; They 1-eceived a more comprehenfive- knowledge of the myfteries of the kingdom of God. John xiv. 26. But the Holy Qioft,* whom the Father will fend in my name, helhall teach you all things. This is evident, becaufe,. inimediately afttfr they had received the HolyGhoft, Peter and the reft of the Apoftles fpoJce with grea.ter clearnefs, and bold- nefs, concerning Chrift's Jkingdom, and rqdeftipti- on, than they had done before. Chap. ii. iik^iv. v. of the Afls. ^ But • it is to be obferyedi';^*tnat yet there were feveral points of Chriftiart dodlrine, which they were ignorant of, and (Joncerning which, the^were afterwards inftrudled ; Efpecially, that l|fc^fofpel was tabe preached to the Gentiles, as^ well as to the Jil^. Ads x. 28. Where Peter affirms, thatGoa hadfhewed him, that no perfon ftiould be called polluted, or unclean. Third. To thefe rriay be added, other gifts of an extraordi- nary nature ; as the gift of hefaling, &c. i Cor. Tcii. 8. -9. 10. For to one is giveft by the Spirt, the word of wifdom ; to another the word of know- ledge ; to another faith ; to' another the gift of healing ; to another the working of miracles ; to another prophecy ; to another difcerning of fpirits ; to another divers kinds of tongues ; to another, the interpretation of tpngues. Yet they had before thisj received thdp miraculous gifts, while^ Chrift '^\ R a* ' was M. * 236 Part 11. S£^. III. Cht^. t was upon earth. Matf. x. 1 They had likewife a.power o£ communicating thefe untof others, by im- pofition of hands, A6ts viii. 15-. artd x. 44, The Holy Spirit furnilhed the Apoftles with other gifts and virtues, neceffary for the difcharge of their of- fice, as zealj fteadinefs, bdldnefs of fpeeeh, &c. These extraordinary gifts did not immediately vanifti J for as the .Apoftles conferred them upon others, as we juft now obferved, after the deceafc of the Apoftles there ^ere men for fbme time to be found in the Church, who were remarkable fof the gift of miracles, as is evident from ecclefiafti- cal hiftory. It is enquired here, whether thefe gifts have failed in fuch a manner, as that we are no more to expeft them. To which we anfwer, Firft. That at prefent they are not vifible, which is certain. Second. It is lifcewife certain, that Grpd can endow men with thefe gifts at pleafure. Third. It is very probable, that they will again take place, when the Jews will be converted, and the fulne(s of the Gentiles enter into the Church of God. But here nothing can be precifely deter- mined. ' Besides thefe extraordinary gifts of the Holy Ghoft, Chrift communicates his fpirit to all the faithfulr ' Rom, viii. 14. For as many as are led by the fpirit of God, are the ;fons of God. Now^ the ordinary gifts are thefe. pirft. Faith. Second. San I. Arnong thofe who preached the Gofpel, we may ranjc, Firft. The Apoftles, whom Chrift him-, felf had chofen. Matt, x, i. 2. Tikewife, the Seventy Difciples, concerning, \vhpm, Luke x. i, ^efides Evangelifts, Propjiets, Bilhop's, Frefbyters, either called by God himfelf, pr eledled by Frefby- ters. But we fhall treat of the vocation and office of thofe mimfters, whether ordinary, or extraordinary, in that chapter which relates to tlie government, and minifters of the Ghurch. . II. -The Gofpel was preached, Firft. To the Jews, viho dwelt in Jerufalcm and Judea, where the Apcftles refidcd for fome time. Aifts i-vii, Afterwards upon tve macmng or iK>e ^pojvies. 239 ■, Afterwards to the Samaritans, whbfe converfion is related A6ts viii. 1 4. 1 5. Laftly, to the Gentiles, after that the i^poftles had received a fpecial com- mand, by divine revelation,^concerning the preachy * ing of the Gofpel. Ads x. and xi. Therefore they travelled to various nations, through the whole V/orld. Matt, xxviii. 19. Yet fo, as that they always preached to the Jews-firft. See A<5ls xiii. 5, 14. 46. Where they are faid^ al\yays to have cn» tefed firft into their fynagogues, ' ^ III. They preached the Gofpel, I. e. faith in Clirift, and repentance : This was the fum of their preaching. Luke xxiv. 47, It was fit that repen- tance an^.reijiiflion of fins fhould be preached in his name, unto all nations. "Where we may 'obferye, that the Apoftles did not treat with the Jews, in the ^me manner, as with the Qentiles ; for, whereas the Jews had already obtained the knowledge of jSod, the Apoftles had only to prove to them, that Jefos was the Mefliah, predidted by their Prophets. This is evident from their fermons to the Jews. Ads li. and xiii. 17. 8fc'. But when they addreffed themfelyes to Heathens, before ex- horting them to believe in Chrift, they endeavoured to recall them from Idolatry, to the knojv'.edge and worfhip of the only true God, after this, they di- refted thefh to Chrift. See Paul's ferrnon to th^ people of Lyftra, Aftsxiv. 15. and to the Atheni- ans, chap, xvii. 22. IV. The fuccefs which attended the Apoftles* preaching was amazing : For a great number of , |40 .Part n. S0. III. Chap. II. the Jewi^^^ieved In Jefus Chrift ; very many na- tions, wli|i before had been d?ftitute of the kno\y- ledge of toe' tru0 God, and had lived in a ftate of barbarity, received the Gofpel, and became conr verts unto godlinefs -, innumerable durches werQ 'efefted; idols, and falfe oracles were banifhed, acr CQrding^tothe prediftion of Jfaiah, ii. 18. 20. In that day a man fhall caft bis idols of filver, and his idols of gold, which they made, each one for himfejf to worfhip, unto the moles, and to the bats. Paul treats of this admirable fuccefs, which attended their preaching. Rom. xv. iS. 19. 20. Col. i. 6, So 'that the face of the world was eritirely changed, and all things became new. Uses. Hence is deduced an invincible ^rgu, ment, in fupport of the divinity of the Gofpel, For the perfons who at ^rft announced this doiSri|i^e, did all by the Ible energy of preaching. They were perfons obfcure, attended with no fafeguardsj unfup,r. ported by anj power, obnoxious to poverty, mife^ ries, perfecutions. Their doftrine contained no» thing that could entice, or allure men ; nay, it dia . reftly oppofed the prejudices of both Jews* ^nd Gen-, tiles, and the received religipns of the times ;. as al-. io, their cviflp(tns, pleafurea and love of the world 1 and wfiat~.% our Saviour, l^ut, m order that we may arrive af a more accurate knowledge of the nature of faith, let us confider, Firft. What is the objeft of faith,, or what are the things .which we ought to believe. Second. The afts of fwth, qr what It is to believe Third, Its efFedts, I. The general objed of fajth, is the word of God, and whatever things are contained in it, ef* pecially thofe articles of faith and precepts, without which God cannot be worfhip^ed ; but the fj)ecial and moft proper objeft of Chriftian and faving faith,, is Chrift the Saviour and Redeemer. John xvii. 3. This is life eternal, that they might know thee, the only true God, and Jefus Chrift whom thou has fent, Adts iv. 12. J>f either is there (alvation in ^ny pther. II. The a6ts of faith, are knowledge and per. fuafion, or aflent. Knowledge is an antecedent adt of faith, or its prereqdfite ; for in order that we might believe, it is quite neceflary that we Should have a previous knowledge of the thing which w& are to believe, as being true •, but this thing we could not aflent to, withdut having the know- Jedge of it, as alfo of the arguments and reafons which prove its certainty. Right reafon teacheth us, that fuch a knowledge is requifite ; for as a. thing entirely unknown, cannot be the objedl of our defire, fo without kno^l^^g^ there can be no faith. The word of God 9onfirms this, Rom. x. J 4. 17. Faith Cometh by hearing, and hearing by the wprd of God( For this reafon, faith is termed k^Qwledge. Ufm Fdih. 25^ knowledge. John xyii. 3. Where yet -we are not to underiftand a bar« knowiedge, but fuch as pene- trates the heart and alFedions, and is accompa- nied with a r»itable pra6tice. The Church of Rome teacheth, that it is fufHcient for the laity or common people, to believe what the Church be>- lieves, and this they term an implicit faith, nei- ther do they grant them -the liberty of examining donre men, him will 1 alfci confefs before, my Father; Chrifl therefore willed, that all -who embraced t?xe pofpel, fhpuU receive Baptifmj that bgo this fplemn HpiH Faith. '* i5jr felemn rite, men might ixSMy ' tliat they were ChriftiaAs. Neither is it poffible, that ariy peribn who believes in God, uionld not publicly de- monftrate his faith; this profeflion is the morene- pefEipy, beeaufe, by this mean, the glory of God, ahd^ification of men, are more effbftuaHy pro* ppted. 1. Obedience', and obfervance of the pset^ta «f Jefus Chrift, which is proved, Fifft. From the word of God, Gal. v. 6, In Jefus Chrift, neither circumciiion av^uleth any &ing, nor uncircumciiion, bat fakh, that worjceth by love, and Jas. ii. 14. Se- cond. From the nature of faith, it is impoffible that any perfbn who believes in God with his whole heart, and fincere affedtions, flres to him for refuge, and expedb falvation from himj (hould not love him and be rfifpofed to obey ' him. Faith cfmmvbe one mo-^ mentfincere, without a purpcrfe of obeyiAtg' God, ther«fore it is by no means fQ be feparated froni works, and they are in a mofl: grofs and xlangerou$ error, who feign to themselves, I know not what kind of fjuth to term it, which is not attended witi^ 9n ardent deiire after obedience. 3. The third effeft is' reliance, or confolation, Reliance is not 'kiways miderftood in the fame &n&, for it mayi be qonfidered, either as an e(&n» Hal ^jft of faith, or as its effedt. If by reliancej we u»der,ftand that perfuafion by "which we bdieva Khat Chrift is the Saviour of all men, who oome utftO' him, fuch reliance, o1-«affiirkncei is fo effential tp'feith, that without it l^ere cao be no faith : But if 2^9 Part II. SeSJt, IV. Chap. I. if it denotes that peace and tranquility of con- fcience, which arifes in the mind, from a fenfe of the Divine favour, when we are firmly afliired, that we are in a ftate of falvation, fuch a reliance is the effedl of faith. See Rom. v. i. &c. where Paul d^fcribes the excellent effects of this afliir' ance. But in order tp attain -this, it is neceflary we fhould difcern within us the marks and cffedts of a true and faving faith. For whoever is' defti* tuteof thefe, precipitately and falfely confides in God. But it ought to be obferved, that this affur- ance, i. e. peace, or confolation, is not at all times to he found in every pious peribn, and that there are many endowed with fincere piety, who yet are ^me^ times deftitute of it, and pais jDver life in fears and terror^. In order that we may comprehend this arguimnt more fully, it remains, that we fhould confider thtf more celebrated and principal divisions of faith: And firft, indeed, there are two divifions mentioned in Scripture, the former diftinguiiheth faith into its various degrees, the latter Separates a true, from a falfe faith. In the former refyeit, the Scripture divides faith, into firm, and infirm, or believers into weak andflrohg. But now faith may be denominatecl weak, or fbong, with refpedt to its requifites ai" ready m^tiontd^ viz. witii refpeft to knowl^ge; thps they are faid to be weak in the faith, who thought it unlawful to eat particular meats. Rom, xiv. Withrefpedto perfuafion,ag Mark ix. ^4- I believe U^on Faiti, 459 I I believe. Lord help pine unbelief, John 3rx. 15. With refpedt to obedience, ftich is the faith of thofe, whofe obedience is performed imperfeftly, and is attended with a conflift. "With refpeft to ^onfolation, little or notlung of which is at fome times to be found even vnth the godly. Yet it is to be obferved, that fiuth, though weak, may be acceptable unto God, and true faith. Therefore, Paul exhorts to bear with fuch as are weak in the faith, and to account them as brethren. So that thofe who offend them, doiin againft God. Rom. xiv. 15. 1 Cor. viii. 12. Yet, here we ought fully to underfbnd, in what fenie f^ith may be f^d ta be weak, viz. when it does not proceed from ma- lice, nor voluntary ignorance, nor is attended with perfeverance in ignorance, which might be over- come^nor in fin, or if it daily becomes ftronger; otherwife, weak faith ip not to be confounded with incredulity. In the latter relpedl, the Scripture diftinguifhetH betvveen a living and a dead faith. Jam. ii. 20. A living faith, is that which is feated in the heart, and affeAions, and produceth its genuine effefts, but a dead faith is diredly oppofite to this. So that, according to James, the fincerity of our faith is principally to be eftimated by our works. Be- fides, this divifion of faith into living and dead, is not a diftJnAion between faith in general, and its different fpecies, as if a dead faith could be calle4 feith. There are fome who think, that «* dead feith may be termed faith ; and fay, that it may be proved from the words of James, chap. ii. 19. Thou ^&i» Part II. Se£f, lVr(;:hap. I. Thoabeljereft tji»t there is one God, thou dbft well. But in tiiis they err : For it only follows, frsmt. that pa(]^igfi in Jianie$, that knowledge, and perfuafion, with refpect to the ejtiftence of God, is ^: thing,, indeed, good in itfelf, and a requifite of ^th, but this does'not (:onftitute the efience of faith, but liiaXafCeat, both of the anderftanding and', will, we have already mentioned. Whoever are de3:itute of thi& (bat all are deilitute of it, who ^ri^ d$fti£ute of works) are d^tnte of faith* Faith is coinmoniy divided into hiftorical, and temporarf, juftifying, and a faith of miracles. To begin with the laft, which conjftitutes a dif- tin£t and pxtr^rdiny fpecies of faith, it is twolbld, the (me is termed aAive, as when a perfon believes thai he is abo^t tO' work miracles, by a divine pev^r. Matt. jxxi. 21, If ye have faith, and fa.y unto this mountain, be tiiou rempved, and be thou caft into the fea, it fhall be done, The other ^gain is palfive,. as when a perfbn believes that Ood is about to work a miracle upon his account;- jthk faith Chrift required from thofe upou whom, or In whofe favour, he wrought ifnka.i:les. Mark i^. 1^3. If thou cai^ft believe all thirds are poffible to hun that believeth> But this ^;iepies of faith does not properly belong to thisplape, as being extraor- dinary, and not of itfelf^ialutary. } Cor. xiii. ivZ. g. and xiv. 22. That faith is termed hiftorical, by which we. ladi^ve t^f Gofpel to be tpue j but which is defti- tutc Cp6» Pinth4 i^i eute of a real aflfent, and obedieiKe, to ifld or a defire of popular fame# do require it. 3. Conversion is, not fincefe, tintefe- we abftairf fr.om all fins in generaH, as far a&ispoflible, efpecial^' ly fuch as we are m? it may be proved. - ' I. Warn we fay, that gopd wprks are necefla, ry, our ineaning is, tjiat both tlie< defire, and adtual perfprmanee of them, is of fuch neceffity, that without thepi, there cap he no falyation for us. They are npt only good, honeft, juft^ profitar ble, but they are abfolutely necefiary, not thai they are jneritorious, for there is no mpritoriou^ caufe of falvation, but the fatisfadiori of Chrift j^ but they are, a neceflary prerequifite of falvation, or, as it is termed, a condition, without which, there can be ro falvation. Biit we pbfervedj that the ftudy, or defire, and the a^ual performance of thtmj are requifije, fpr thefe tyvp are infeprabiy QOiinedtedi Vpofi Good Works t ^73 ,fonne:Sted togetl^r. For the ftudy, defign, anii lincere defire of obeying God, muft neceffarily produce aftual obedience. Yet we may obferve, ^ha| it is poffible, that the practice and afiyal per- formance of good works, may not accompany this jdefire, howevgr fmc.ere, yi?. when tijne and oppor-r tunity of performing them are wajitigg, as was the cafe, with the penitent Heathens, who after they had bee^i recpived into the Church by B3.ptifm, be- ing prevented by death, could not fulfil their bapti£- mal vow, in thaf cafe, they might be partakers of falvation, though they had not produced the fruits of' pbedi^nce. Yet there is no re^fon why finners fhould uf^ $his as a handle, by which they might flatter theitw felve?, or imagine, that it will be fufKcient for them to entertain fcine general defign of living well, or grieve fpr their fms at the hour of deati»» For fuch a refolution, or puipofe^ without its ef- fects, can only be fiifficient to falvation, when time ^d qpportvinity of performing good works ar§ panting, ^ut the perfon who has time and op-r portunity of performing them, and yet negleds them, falftly affirms, that he has a defign of living piqufly, and that defign is nothing elfe but a hare, pr general approbation of piety, which is to h§ found in all finners, who haye not arrived at the Jiigheft pitch of obdiirsitionj fiefides this, ought tp bp received as a moft certain truth, that it fcj,rc?ly or feldom happens, that a man who has been a hearer of the Gofpel for many years, aind whos has ^e;&t tjje greateft part, or eveii the whole 474 Part 11. Sell: lY.^Chap. III. . of his lifetime in fin, fiiould be affeded with true re- pentance St the hour of death. 2. Again, this neceffity for good works,,rnay be proved by a twofold kind of arguments-. Firft. Frojqi the command of God. Second. From the nature of the thing itfelf. * 1. Good wprks are neceflary, becaufe God pre- fcribes them', and that very clearly and exprefsly. 3For, (a) First, He hath given us various laws, both in the Old and New Teftament, and various pre- cepts, according to which we ought to regulate our lives. But he has given us thefe in a ferious man- ner, and with an intention that they fhould be obfer- Vied by us, otherwife they would be vain things, and at beft, they would be but counfels, and not laws, properly fpeaking. (b) God prefcribes good works after fuch a manner, as indicates' the greateft necefljty, for ie wills, and commands us, to keep his com- mandments. I Theff. iv. 3-5. For this is the will of God, even your fanfbification, that ye fliould abftain from fornication, that every one of you /houidsknow how to poflefs his veffel, in fandifi- caticMi, and hopor. Firft. God prefcribes fatjfli- ty, as the only duty acceptable to him, without which, all other duties, all other gifts, fuch as the knowledge of God, hearing the Divine word, a profeffion of the Chriftian faith, extraordinary gifts, upon Good Worh. 275 gifts would be of no utility, i Cor. xiii. r-3. Though I could fpeak with the tongues 'of men, and angels, and have not charity, I am become as a founding brafs, or tinkling cymbal. Chrift, and his Apoftles, every where teftify, that without ho- linefs, and obedience to the ■ Divine command- ments, no man (hall fee God. Matt. vii. 20. and I|eb. xii. 14. Follow peace with all men, and ho- linefs, without which no man (hall fee the' Dord. Second. God has annexed to his precepts, the fandions of promifes, and threatnings, which two imply the greateft neceffity. All the power of pro- mifes and threatnings, is totally abolifhed, if obedi- ence be not neceflary. Laftly, the dodrine con- cerning the laft judgment, plainly fuppofesthe ne- ceffity of good works, fince without that neceflity, no judgment could take place. 2. The very nature of the thing itfelf confirms this. For, (a) AtL do acknowledge the neceffity of faith, but without good works there can be no faith. Therefore, if the neceffity of faith be granted, fo muft alfo the neceffity of good works. The fame thing may be faid concerning repentance. (b) Let us attend to the nature of good works, ■they are in themfelves holy, good, juft, profitable unto men, and agreeable to the nature of God, who prefcribes them, as alfo to tfie nature of man. But now, if the laws which are only of pofitive right, if the ceremonial ftatutes of the Jews, be- caufe f 7^ Part II, Sm. IV. C%. Ill, caufe of theijr divine authority, were to be obferved» upon pain of death, certainly the obfervance of the nioral laws and duties, muft be much more ncceflk* ry^j unlefs this neceffity be acknowledged, the ffifFerence between moral good and evil, muft be totally laid afide, sis might be proved by many ar* gumentg. (c) If we attend to the nature of happineft, w$ will acknowledge, that it cannot be obtained, ei? ther in this, or in a future life, without an ardent ikfire after holinefs, and the renewal of our minds. In this life, the felicity of man confifts principaillyin theenjoynoentof peace of conference, tranquility of jnind, and being at peace with pthers 5 but we can obtain neither of thefe, unlels we obey the didtates of confcienc^e, and are able ^0 govern our paffions, and aftedions, -unlefs thofe Jaws flourifli, which ptefcribe the mutual offices pf juftice, and benevolence. But in a future life, our happinefe entirely confifts in God, and his Jovfe : In order, therefore, that we might «ijoy that bleffedfiefs, it is requifite that we ftiould be pfFeded with a defire of it, that we ftiould che- irifli the moft lively expedlations of it, and look for the whole pf our happinefs in Qod, but what clfe IS that love of God, but holinefs itfelf. Can fhsdefite of celeftigl blifs, confift with the love, ^fid defiire of carnal, and earthly things ? by no jfteans : Hence appears the reafon, why God^ who is-SMift benevolent towards mankind, has prefcrib- #(i to us good worlis, viz. becaufe this was alto- geth^y t^tf« Good' ^orh. iff gether n^cei^y, in order that it mtglic be wefl Mth us. (d) This neceffity appeArs, fr&iA our beattgj in duty bound to procure the iklvation ef our uejghbour : For if we ought to promote the tem- poral good of men, how much more ought we to exert ourfelves to promote their faprerae eterna? good: But this cannot otlierwife be better accom- pliflied, than by good works. Matt, v. i6. Chriiffi denounces themoft grievous punifiiments againfF thofe, who are defective in ^ir duty as fio ehiat point. (e)" The nature of religion evinceth the lanta tilings, for it muft either confift in the fincerc wormip, and love^of God, otherwifeit muft be a thing vain, and chimerical; among tiie very- Heathens, they were only reputed religious-, whi»- cultivated virtuous diipofition^ and afltdionsy and if we attend to the nature of the Chriftian re-i ligion, we muft. acknowledge^ that obedience i»- of the greateft neceffity, unlefe we would fay^ tftatthe end of Chrift's commg into the world', was onfy to purchafe unto mankind, a Kberty of finning witht impunity. H. We have now to eKpkin the^ nature oP good Works, Firft. In gejieral. Second. In particular* I. In order to a right underftanding of the na- ture of good works, or evangelical lanfHty, and obedience* we have to enquiire, what we are to ttnderftand 278 Part II. Sect. IV. Chaj^ III. underftand by Works, and how they are good. Although the external anions, principally are wont tq be called works, yet it is to be obferved^ that when we fpeak of works, or obedience, not on- ly the external adions, ^6ls, or words are denoted, but alfo the internal adions, motions, and thoughts of the heart, for whatever is tranfadted by the un- derftanding and will, is that, which properly fpeak- ing merits the apellation of virtue, and vice. And fuch is the nature of evangelical obedience that it ought to proceed from the heart, and therefore, God has a principal regard to the motions of the will. But in order that works may be good, three things are neceflary. (a) The principle, (b^ The rule, (c) T^e end. (a) The proximate, and immediate principle of our adions, is confcience ; cohderning which, we ihall make fome obfervations in general. Con- fcience is "chiefly taken in a twofold , fenfe, it de- notes, Firfl:. Theruleofwhatis""to bedone. Se- cond. The judgment which we pafs upon our adions, when committed. In the former fenfe, it teaches, what we are to do, ^nd what we are to avoid, and in this refpedl, it is either right, erro- neous, or doubtful. The confcience is right, which judges rightly concerning our duty, and perceives the true fenfe of the law j erroneous, which errs with re^a to our d^ty, and the fenfe of the law, as when we imagine a thing to be lawful, which is prohibited ; doubtful, which hefitates con- cerning our duty, being ignorant of what we ought to determine, or what we ought to do. In the latter Upon Good Works, 279 latter fenfe, confcience pafles judgment upon our adions, and difcharges the office both of wknefii and judge, who either,„approves or difapproves of them. Rom. ii. 15. In this rerped, it may be either good, evil, or doubtful. That which ap- proves of our adlions is called good •, whence arife peace, and tranquility of mind. That which re- proves and accufes men, and which is attended with fear and dread of punilhment, we call evil. It is termed doubtful, or fcrupulous, when we are uncer- tain, whether what we have done be right, or the contrary, and therefore we are fufpended between hope and fear. These things being premlfed, we return to our purpofe. In order that any aftion may be good, it is requifite, that it be done according to |he dic- tate of confcience, otherwife it will be evil. Rom. jciv, 23. Jie that doubteth if he eateth, is damn- ed. If confcience be right, its cKftate ought to be obeyed, and he does well who obeys it ; if it be erroneous, we can fcarcely avoid falling into fin. For he who errs, fins, do what he will, for he ei- ther offends againft confcience, if he oppofesj it, or againft God if he obeys it. If confcience be doubtful, the one or other of thefe muft be done, the adlion muft either be deferred, if it can be pul; off, and circumftances will permit this, or the fafer part is to be chofen •, if the cafe will not ad^ mit of delay, or being deferred; but that is to be thought the fafeft, which agrees with the moft certain principles of the law, v^hether natural, or revealed ^ Part 11. ^eck fV. G^^. 111. fevealed ; of likewife, that which moftly oppofefS eur own inclinationss (bj The rule of our aftiotis i^ thfe law of God^ Whether natutal or revealed •, it i^s riot fuflicierit that We aft according to confdencej but it is requifitfij befides this, that our adtioriis fhould be conforma- ble with the prefcript of the divine la^w: Coti- fcience directs our adionSj but corifeiencd itfelf, iS^ direifted by the divitie-law, theMbre, it is our duty to enquire into the true fenfe of the law; whith indeec^ is not diiBcult : For God,- the benevolent pst- rent of mankind, hath willed, that the duties which are neeeflary to falvatfon, fhould be eafily uiider- ftood, ,;;.,, fc) THE-end of our anions {hould be the gld-- »y of God, and our own, and our neighbour's happinefs. For thefe two are fo knit together^ that the one cannot be obtained wtthMt the other, nay, accurately fpeaking, they are one and the" feme thing: but it is nfeceflary that our adions fliould have a reference to this end, both front their own nature and ouf iatehtion j for in vain fhould any one attempt- to prdmote the glory of God, any aftion being good in itfelf, would be td no purpofe, unlefs we undertook it, with a dfefir^ ofpromoting God's glory. Befides, it is 'to be ob- ferved, that the-' event is not to be confounded with the intention, the event does not make anj^ aftion good, unlefs" it proceeds from a.right iri«* tentionj for it oftentimes happens, that adlions* either wil in themfelves, or proceeding from an evil VpoK Good Works i 281 gvii intention, are diredied by God to a good endj as for inftance, the fale of Jofeph ; but it does not hence follow, that fuch adions at'e good. Neither ought it fo be bmitted here, that good at- tions are of two kinds, there are fbme, the end or fcope of which catiriot be. evil, fuch as thofe adti- ons which are internal, as, thp love of God, &c. Thefe things being laid dowii we concliidej that thefe three, vi^. confeiehce, rule, and end, are re- quifite, in brddf that aft at^ioti, may be denominated good, which is thus to be ilriderftood, viz. that no aflion can be called good linlefe attended with three conditions ; but if eitheir one or the other of thefe be wanting^ it mttft be defeftive; Thus, though an adion be conformable to cbnfcience, and the law, yet if it is done for an evil end, it is reputed evil, and (o on the! eontrary^ Our Chrlftiati Ethicks treat of godd works particularly. We only here obfefve two particu- lars, Firft. That our duties are eithet external (St internal. Internal duties are prefcribed upon their own account, becaufe they are good, and iieceflary in themfelves ; but external duties, as outward worftiip, &c. bfecaufe tiiey are the ne- ceflary efFedls of inwai;d piety, or as they are means of producing and eJlcrea.fiDg it, in ourfelves et others.. Secondly. The fum of our duties, is the love of God and dur neighbour. Matt, xxii. 36,37. Paid delivers a fpecial detail of thefe. Tit. ii. II. 14. where he fays, That the grace of God teacheth us, that we Ihould live fobfirly, righteoufly, and godly. The firft duty refpedls U ourfelves, 2-S2 Part II. Sect. IV. Chap. IIL ourfelves, the fecond our neighbour, and the third refers jto God. Befides thefegeneral duties, which are incumbent upon all, and'^each particular per- fon; there are particular ones, which ought to be difcharged by every perfon, according to his con- dition in life, or the ftation in which he is placed, fuch are the duties of parents, children, mafters, and fervants, &c. Uses. Firft. From what has been faid concern- ing the neceffity of good works,' it follows. That we ought to be intent upon them principally, through the whole of our lives, and, that they muft periih eternally, who neglect them. But here it will be very ne'ceffary, to anfwer the various objedbions of, carnal me-rf, agaihft the neceffity of good works, and to refute thofe prrors,.with which many are infeftr ed, as for example, that reliance upon the mercy of God is fufFicieht, that faith alone juftifies us, tha^ we are not juftified by works, that we obtain falvation through the mercy of God, without any merit of ©ur own. It ought to be /hewn, that thefe, and others of the like nature, are objeded through Ignorance, and contrary to the word of God. Secondly. From what has been, faid concern^ ^ ing the nature, of good wprks^ every, one may judge, whether he be endowed with true_ piety. All our.aftions ought to be examined accordipg to the three rules which we have laid down, viz, confcience, the law, and the end oi our adions.. It tfpn Good Works. • zSf It will be very eafy, and of much advantage to ftiew, that thefe three are for, the moft part wanting in all our acSlionSi Thirdly. We liiay hence learii, Firft. How ihuch it concerns us, to maintain a good confci* ence, imbued with the true knowledge of our duty, and pure ; here it ought to be fhewn, hO\* criminal it muft be to commit any adtion which oppofes confciendd* Second. It is of great mo- ment, to procure art accurate knowledge of the di- vine law, and rule of our adionSj and for this pur- pofe, we fliould read, hear, and rheditate upon the Word of God inceflkntly, and without prejudice or party afFediori. Thirdlyi That in all our adblons, we would propofe a proper e^d, which is accomplifh- edby turhing our attention habitually towards God, and- feeking after our true happinefs. In thefe three particulars men offend Very frequently, and are therefore reprehehfible. But this argument is moft fruitful, fo that all the ufes of it can fcarcely be pointed out. FouRTHLV. Men rtiould be admbnifhed^, to pay the greateft deference to t^e duties which are internal, and that they would be moft folicitous about purifying the heart. Again, that above all other things, we would learn to love God, and our neighbour j laftly, that every One would, dif- charge the duties belonging to his particular ftatioii, or condition in life. U a CHAP. a%4 Part 11. Se^. IV. Cbi^. IV. G H A p. IV. Of Premifes and Threatnifigs in General. NO W follows the other part of Evangelical dodtrine, which confifts of premifes and threatnings. Concerning which, we {hall Fitft* S|)eak in general. Secondly. .In particular. And indeed,, it ought to" be obferved, in gentf- fal, that whereas man is impelled to action, by two motives principally, viz. the hope Of obtain- ing fome good, ^nd the fear of fome evil. It wasJ irtierefore neceflary, that God, in order to mover him, fhould propofe both promifes and threat- fiings, that he ftiould propofe fome good, more ex- cellent than that, which the world and the flefti dg» aiFord, and that he would threaten foftiie evil more grievous than what he perceives, from the fruftra* tion of his carnal defires, or the enduring of bpdily pain. I. Therefore God allures men with the hope (of reward. There have been fome, who were of opinion, that it is unworthy of the children of God, and mercenary, to difcharge their duty from a view of reward : And that it is more becoming the faithful, to be governed by the pure love of God, without any regard to perfonal utility. Which opinion is both falfe an(^ dangerous, op- pofes the nature of religion, and the wprd of God. For, Firft. As we formerly obferved, God hath revealed religion unto mankind^ and pre- , fcribed Vpon Promifes and "ithreatnings. 2S5 fcribedT various duties, not upon his own account, but that it might be well with them; whence it follows, that religion muft neceflarily have a re- fpect unto happit)efs, and remuneration, which is folidly confirffied from Heb. xi. 6. He that coniethtoGod, muft believe thatiie is, and that Jie is a rewarder of them, that diligently ieek Rim. Second. It is fb far from being the cafe, that the love of Go^ fliould be feparated from the defires of our happinefs, that it rather includes and fup- pofes that defire, and that fo neceflariiy, that lay- ing afide a re^e(5t to remuneration, and confum- mate felicity, die other is laid afide likewife. For te9tninp. 489^ particular manner, any temporal ones. In gene? ral, God makes ufe of the punifhments and evils pf this life, for the reformation of particular per- fons, or nations, or for a trial of the godly. But thefe evils, properly fpeaking, are not to be in- cluded under the idea of punifliments ; nay, they rather proceed from the love of God towards mankind : Yet temporal death may be confidered as a real punifhment, fince by it God cuts off the iinner from this life, precludes him from all hopes pf falvatipn, and then begins to ^i5b the part of a judge. Spiritual threatnings, relpedt either the pre- fent, or a future life. In this life, the Scripture threatneth hardnefs of heart, utter defertion, blind- nefs of mind. Heb. iii. 13, And iv. 11. Let us labour therefore to enter into that reft, left any man fall after the fame example of unbelien Yet, it ought to be obferyed here, that this is not, properly fpeaking, a puniftiment, for God is not Its author. But thefe are tlie horrid confequences of fin, evils in their nature moft grievous, which the finner hath broiigh^ upon himfelf, and which render him obnoxious to eterntl dteftrudtion, and which we opght to dread moft vehemently. What remains therefore, are the punifliments of another life, of which we will treat in our laft Seiftion, viz, Concerning the world to come, Use. I.' Hence appears the confummate wif- dom and goodnefs of God, who propofes fuch mo- t^s unto mankind, as are apt^ to move them : Whence 290 part II. Sea. IV. Chap. IV. Whence itioUows, that they are inexcufable if they abide in unbelief, and are difobedient. 2. The divinity, and excellency of our religion, which is confpicuous, not only in the articles of faith, and precepts It contain^ which aremoft juft, and agreeable to the law of nature, but Ukewife, and efpecially, in its promif^s and threatnings. We ought to give the ftrideft attention, Firft. To their nature, fince God has prepared for us a good furpaflingly great, than which, nothing more excellent can be conceived ; as alfo, an evil, of all Others the moft grievous -, and both of thefe eter- nal. Second. We ought to attend Ukewife to their certainty, which appears not only from the,wor4 of God, and the arguments it affords, for the truth of our religion, but ulfo from the feeling of con- feience. For if we will but examine it, there can- not remain with us the leaft doubtfulnefs concern- ing the verity of promifes and threatnings. Upon thefe two, the whole force and energy of both do A-. 3. Hence may be inferred the neceffity of obe- dience ; for what can put us under a greater necef- fity of living pioufly, than an affured. hope of the greateft, and eternal good,^^nd the fear of the greatefl eternal evil, if we are but defirous of our own falvation ? Therefore, we mufl obey, or perifh eternally. 4 4. Hence we may Ukewife learn the nature of obedience : It is not conftrained, but fincere, a«d voluntary : upon Promifes and 'Threat nings. 291 voluntary : God is to be fervied, not with an un- willing, and reludant mind, but with love, and joy, fince we are engaged in the acquifition of the Supreme Eternal Good, and in avoiding everJafting damnation. Whatever God prefcribes tends to our advantage, i^erefore, with alacrity of mind, we ought to entertain, and cherifli the moft ar- dent, and fincere breathings after godlinefs. Let this, therefore, be the efFedt, arid ufe, of both pro- mifes and t^eatnings. .2 Cor. vii. 2. 2 Pet. i. 34. According as his divine power hath given unto us all thinga that pertain unto life, and god- linefs, through the knowledgh of him, that hath called us to glory, and virtue, whereby are given unto us exceeding great and precious promifes, that by thefe ye might be partakers of the Divine nature, having efcaped the corruption that is in the world, through luft. Heb, xii. 28. 29. Chap. V, QfJuJiificaHon. THE firft, and principal benefit of the Gofpel, is Juftification : Which^ no doubt, is the reafon, why the^ Apoftles trpat of it fo copioufly, and profefTedly, particularly in the Epiftles to the Romans, ind Gallations, and in the Epiftle of James, chap, ii. We fhall here teach from Scrip- ture, in a brief and fimple manner, Firft. Wherein Juftification confifts. Second, flow we may ob- tain this benefit, I. The 2<)2 I'art II. Self. IV. Chap. V. I, The term Juftilkatlon, as likewife rlghteout nefs, is not always ufed in the fanje fenfe in Scrip, tui'e ; In general, to be juftified, fignifies to pleafe God, or to be acceptable to him., Heb. xi, 6. But as man is in a ftate of fin, it is .impoffible he Ihould pleafe God, witlyjuf his fpedral mercy : So that the term Juftificatiori is to be underftood prinpi, pally in a forenfick fenfe, as it detjotes abfdution from guilt, l>y which a man is treated as innocent, That this is the meaning of the word, fully appears from Paul, who defcribes Juftification by this phrafe : Faith is imputed for righteoufnefi, which denotes, that a man, through faith, is treated as if he were righteous. Rom- iv- ^ The fame Apof.- tle, Rom. iv. 6. 7. teacheth, that, the benefit of Juftification, confifts in the remiffion of fins. Ads xiii. 38. Rom. viii. 33. Who fhall lay any thing to the charge of God's eledt ? It is God that juftir fieth. Here he oppofes Juftification to condemna- Ition : But the oppofite of coi^demnatipn is abfolijr lipn. Therefore, Juftification Is a judicial adt of God, by which, of his great mercy to finful man, he remits his fins, and gives him a right to etern4 Ijfe, thrpugh thrift, apprehended by true faith. From this definition it is plain, that Juftification comprehends two benefits, viz. remifiion of fins, and a right to eternal life. I. The remiffion of fins, Rom. iv. 6, 7, If man were innocent, his juftification would be nothing elfe, Upon Jtijiijication. i^i^ elfe, but a declaration of his Innocence, anid rlght- eoufnefs ; but being guilty, he cannot be juftificd, without his ftns being previoufly forgiven. Some are cif opinion, that this juftification extends, not only to fins that are. paft,-iut likewife to thofe that are future. Bift this afleftipn is inaccurate, and dangerous. But when God renSits fins, he does not only remit their criminality, er gwlt, but like- wife their puniftiment. The Romans maintain, that God rentits the eternal guik, but not the tem- poral, and therefore aflert, that we muft fatisfy foe oiir fins, both in this life, and in Purgatory. TfiAT purgatory h a mere fidlion, is evident, as there is no ntention of it in Sacred Scripture. As to the punifhments of this life, it cannot be denied, that thofe whoifl God juftifies, are fome- times obnoxious to them -, but thefe are not, pro^ perly fpeaking, punifhments, much lefs are they puiiifliments^ by whieh the juftice of God coula be fatisfied. z. JusTiFiCATioisi cofliprehends a right to eternal life* Tit. iii. That being juftified by hi» graeej we might be made heirs, according to the hope of eternal life. For the finner being recoay ciled by Chrift, is an objed of the Divine love, fo that God wills, that he fhould be completely happy : And Chrift was fent for. this very pur- pofe by the Father, that whofoever believeth i« him, fhbul4 not be condemjied b«i; have everlafting life. 11, Wi «$-4 ' Pan II. Se^. IV. Ci>dp. V. ,^ II. We arfe to confider, by what means we af« juftified. Here we are to obfefve, in general, that this is a bleffing merely gratuitous, for both thfe remiflion of fins, and a right t6 eternal life, folely depend upon the mercy of God, fo that whoever defires 1;6 be juftified, ought previoufly to acknow- ledge, that he finds no caufe within himfelf of ab- folution, but of condemnation. In particulaf, we are to hold, that two things are requifite to juftification : The one on God's part, the tJther on ours. On the part of God^ our jufti^cation depends entirely on his mercy ^ , ■which is founded upon the facrifice of JefuS Chrift. Rom. iii. 24. There we are faid to be juftified free* ly, through the redemption that is ih Chrift Je^ fus, and for this caufe, the righteoufnefs of Chrift, is termed our righteoufnefs, hence it is enquired wherein that righteoufnefs of Chrift confifts, which is imputed unto us. Whether it be his paflive righteoufnefs only, i. e. his fuiFerings, and his death, or alfo, his adtive, i. e. the obedience which he performed unfd God, Or his holinefs. Many of our Divines admit both. They fay, that his ac- tive righteoufnefs, appears before God, as a part of his fatisfa6tion, and merits, and that as Chrift fuffered- for us, fo likewife he fulfilled the law, upon our account, that his obedience might be imputed unto us, that We might bejtiftand right- eous through him. JBut fome do not approve of this opinion, they acknowledgCj indeed, that the aftive righteoufiiefs of Chrift, or his obedience, Was a qualification, or condition, requifite in our Me- diator, Vpe» jtufiificaiiofi. 495 diator, that it is 'of advantage to us, and perform- ed for our good. But they deny, that this right- eoufeefs is properly imputed to us,~ and fay, that fuch a doftrine is dangerous. On our part faith is -requifite, this Paul teacheth, Rom. ili. 28. Theve^ fore we conclude, that a man is juftified by faith, without the deeds of the law, and through the whcii.e Epiftle. Likewife A6ts xiii. 38. 39. And certainly it was altogether neceflary, that a man fhould em*- brace falvation when offered him, neither is it pofli- ble that God fhould beftow eternal happinefs, upon a perfon who is unwilling to receive itj and refufes it. But here that faith is to be underftood which is fincere, and difplays itfelf by good works. Gal. v. 6. For in Chrift Jefus, neither circumcifion avaiU edi any thing, nor uncircumcifion, but faith that worl^th by love. So that in point of juftificatioB, works are by no means to be feparated from faith, nor to be fet in oppofition againfl it. For that faith is not fincere, which it not accompaaiied with a, firm purpofe of obeying God. Which purpofe, indeed, if fincere, will difplay itfelf by good works. Truft in God, and Chrifl, without fuch a refolution is falfe, and hypocritical, and it is fo far from being the cafe, that a perfbn void of this purpofe fhould embrace .Chrift and his benefits, that he rather rejeds Tiim. Yet we are by no means to imagine, that we are juftified by works : As if works were the. foundation, or meritorious caufe of our juftification. Works can merit no- thing of God, taking the word in its- proper figni- fication. Firft. Becaufe they are imperfedl. Se- cond, If they were perfed:, they are but debts. Third. i9^ Part if. Sect. tV. Ckp. V. Third. Becaufethereisnoporportion between theiH,' and the rpward of eternal life^ ttay, neither does faith properly fpeakbg juf^ify. Theadb of believ- ing is not our juftification or the meritorious caufe of our juftifkation, but only a tequifite neceflary to it. It is aflced, how Paul, who teacheth, That we are juftified by faith, without works, may be reconciled with James, who t^cheth. Chap, ii, 22. That\ye are not juftified by faith alone, but alfo by work^ ? But the anfwer is eafy, if we at- tend to the fcope of both theffc Apoftles. Paul confutes certain falfe teachers, who maintained,- that faith in Chrift was not fufficient ; but that, befides this, the obfervatice of circumeifton, and the Mofaick rites, was neceflary.- Adts xv. i; Againft thofe,- Paul aflerts, that faith alone was fufficient, i. e. th^t it is enough, if we believe iri Chrift, and obey his GofpeL Neither was it any lorigSr requifite to obferve the Mofaick rites, hut he. undeftands fuch faith here, as is accompanied with works. GaL v. 6. In which chapter, he,exj prefsly admoniftleth,- thait* no perfon ftiould abufe his doftrine, fo as to indulge Ucentioufnefs. James^ on the other hand, is difpiiting againft Hereticks, who acknowledge indeedj the neceffity of faithj but not of works -, and thus boafted of what was not a true, but a dead and empty faith •, thefe he: refutes, from the example of Abraham, and proves, that faith neGcflarily prodiiceth good works, and in "this. Vpon fuJUficdtiort. 297 this fetife aflerts, that a man is alfo juftlfied by wcfks.' Uses. i. This doftrine is of fiich iqiiportance, that our falvation wholly depends upon it : The chief good of man confifts in jilftification. Roni. iv. 7. 8. Blefled is the man, to whom the Lord tvill not irrtpute fin. Hence we learn, how great^ and excellent the bleffing of our juftifieation in the fight of God muft be. Nothing is more happy than the man whom God juftifies, ^nd is at peace with him : On the other hand, he is moft miferable, who is not partaker of this blefllng j for he is in a &SLtt of condemnatbn, and the wrath of God abideth on him. John. iii. 364 , a.* There is ndperfbn, who ought not to be ^licitous about his condition, viz. whether he be in aftate of Juftifieation, or not j but this cannot be ^therwife known but by faiith. Wherefore we ought to examine, whether we are pofi!efied of that true faith, which juftifies ? Whether we cordially em- brace thofe moft excellent promifes : The grace of God in Chrift, or wheth«- we feel within ourfelves, the cScdi of true faith. Many underftand this doc- trine of juftifieation but badly, and feign to them- felves, I do not know what kind of juftifieation, by which they are made partakers of falvation, without piety and holinefs. This was the error of the falfe teachers, whom James refutes in his Epiftle, Chapter ii. as alfo of the Gnofticks of old, who thought that faith X might a^8 Part H. SeSf. IV. Chap. VI. be true and falutary,' without good works. This error hath almoft every where prevailed among Chriftians, in the prefent time, fo that men fhould be well fortified againft it. But this perverfe and deftrudlive error, may be confuted from' Scripture. Gal. V. Jam. ii. As alfo from the very nature of juftifying. f^th^ by fhewing that fuch is the na- ture of faith, that it is always accompatried with good Vvorks : Henee it follows, that thofe who live in fin, are deftitute of faith, and Confequently are not in a ftate of juftification, but of .condemna- tion. *- 3. The third ufe i& of cpnfolatibn, confifting of that peace,' fecurityy Snd that ineffible and glorious joy, with which the Itearts of believers are ftored, in full hope of eternal life. Gonceraing thas, fee R©m. v. I 5. and viii. 28. &c. Chap. VI. Of Samtijicatien. SAnctifigation may be confidered feparately, either as a benefit, o!r as a duty to be perform- ed by man. But we fhall here confider it, in the for- mer refpefl-, viz, as it is one of the principal bleffings of the Evangelical covenant. And in the Firft place, we ftiall confider the na- ture of it. Secondly. Itscaufe. Santctification is twofold, external and ior ternal . That fandtification is denominated external. Of Sancttpcatidn. ig^ m federal, by which God calls, or invites us to liiS tavenant, and feparates us from others, in order that we might become partakers of eternal life j for to ianftify in Scripture, oftehtinles denptes the fame thing, as to fet apart from a prophane or common, and to appropriate to fome ftcred ufe. And in this fenfe, the people of Ifrael ai-e called holy, and Chriftians, a holy nation, i Pet. K. 9. But ye are a chofen generation, a royal priefthoodm a holy hktidn, ^ peculiar j5ieopIe,. that ye fhoiild rtiew forth thepraifes of hirri, who hath called you but of darknefs, into his marvellous light. They are fa denominated, becaufe God hath fet them apart from the world, and prophane peirfonsj for his worfhip and glory. B'oR here the fcope of this deftination is two- fold, as it is not poffible, that God could have deftined us for glory, without alfo calling us into holineis. liSTTERNAL Sin(5flficatidri, arid the real purifica- tion of the man himfelf, is termed in Scripture, Renovation, Regeneration, concerning this, Johri iii. 3. Verily I fay unto thee, except a man be born agaiii, he cannot fee the kingdom of God. Tit. iii. 5. I Cor. vi, 19. 20. &cc. But now fanc- tification confifts in the reneWl of the miind, vi^. Firft. In the renovation, o'r illtinilriatiofn of the iinderftanding ; for a" nian cannot undergo this change, without his mind being previo ufly enlight- jied, with the knowledge of the' truth. Again, in the reformation of the will, and afFetaionsj For in X 2 order afQ ' v:-. ifl| ' II. All perfons whatever, who embrace the Chriftian faith, in a certain fenfe, may be denorni- nated members of the Church j but accurately fpeaking, the faithful alone are its , members ; Wheref^ae, the wicked are by no means to be deemed fuch, though they maintain external com- munion with it. Matt. xiii. ' See the parable of the tares, and the wheats ^The wicked are ungod- ly perfons, and hypocrites : Ungodly, viz. fuch as make an open profeflion of impiety ; none of which would be found in the Church, if the difcipline of the Apoftles took place. But an intermixture of the good, and of the evil, cannot be prevented in the Church. r But the duty of mtmbers is threefold. Firft. An external, and public profeflion of the Chriftian faith ; to which may be referred, public worfhip, facred afTemblies, and the life of the facraments, Second. Due fubjeftion to tliat order which is con- flituted in the Church, to Paflors, and to the Church. fieb. :^iii. J 7. Obey them that have the rule over ' ' youj. 30$ , Part II. Sen. V. Chap. 1. yiMi, and fubmit yourfelves. Third. Ptirify ef life, and manners, efpBci?iily charity. 1; III. Inquiry is made, conc^r»i«g the marksj ©r charadlers of the Church, what Ai^'- afe ? Iii order to the folutidta of which queftion, we ought to fix what we are to underftand by the Church. If it denotes ajl true believers, or the itivifibfe . Church, then no marks of it can be produced, but thofej by which fuch perfons as ^re truly faitfeful, are diftinguifhed from others. But if we under* ftarad a particular Church, then the marks may bs afSgned, . by which the more pure fbcieties are di{^ tinguifhed from fuch as are impure. But thefe marks are none elfe, but purity of do6lrine, worfhip^ difcipline, and manners. To which, the more or igfe any Church accgdes, the tnore or lefs it is to be deemed pure, The Romans !ay. down fifteen marks oF th« jlrue Church, and indeed the moft of them are fuch^ iis agree with their own Church, pirffi. The title of Cathplick. Second. Antiquity." Third. Uninter- rupted durat!«n. Fourth. Amplitude. Fifth. A fuceeflion of Bifhops. Sixth. Agreement as to the fame do^rine. Seventh. The union of the mem- bers with each other, and with their head. Eighth. Sanctity. Ninth. Efiicacy of dodrine. Tenth. The fandlity of the lives oYits authors. Eleventh. Miracles. Twelfth, Prophecy. Thirteenth. Con- feflion of their adverfaries. Fourteenth. The uft-* happy fate' of their enemies. ^ Fifteenth. Tempo- ral felicity. Thefe marks are either abfurd, or falfe, ConcerMng ths Church in generat. ifof ifalfe, as I. 3. 4. 5. Contrary to the word of God, or fiich as do agree with the R'omifh Church, as X. 11.12. But concerning thefe, Itet the writing* of Divines be confulted. IV. The attributes of the Chareh, according ta fhfi word of God, are Unity, Univerfality, and Sanc- tity. I. Unity, for the Church of Chrift is one, and Sot more, hich rhay be feen every where in the New Teftament, where mention is made of only of one Church, as Eph. iv. 4-6. There is one body, and one fpirit, even as y@ are called in one hopcj of your calling, &c. Therefore, ho particular Church ean aSiime the title of a lehurch exclu* fively. s. UnrvERSALiTy, or its being Catholicfc.' For the Church is diffufed over the whole world, and all Chriftians conftitute Qaly one body, fo that the title of Catholiek is not to be limited to any particular Church. 3. Sanctitv. Eph. v. 27. Ghrift loved the Church that he might prefent it to himfelf, a gloi - rious Church, i. e. not having fpot or wrinkle, but that it {hould be holy. Which fanftity is federal, or external, as it is feparated from the World, and dedicated to God ; or real, and internal, as the true members of the Church, are elejinfed from the de- filements of the world, o; There gio Part II. $e^. V. Chaf. \. Thers are three other attributes which ate tim^ ally afcribed unto the Church. Firft. Authority; Secohd. Infallibility; Third. Perpetuity. Authority.^ In the Church there is no author-, ity, properly fpeaking, befides the authority of Chrift. But whatever things are tranfafted by thtf Church, or his Minifters derive their whole author- ity from Chrift. And do not bind men's con- fciences but as far as tTiey are done in his name. For in that cafe, whatever the Church dpes, Chrift ratifies. Matt, xviii.- 18-20. Whatfoever thing ye ftiall bind upon earth, ftiall be bound in Hea;ven.' John XX. 23. With refpedt to things neceffary to falvation, the Church has no power to advance new la\ys, or to make any new articles of faith ; in- other cafes, which God hafh not determined, and yet ought to be determined, for the prefervation of order, the Church may enaft laws, for otlierwife no fociety could fubfift. i Cor. xiv. 40. Let all thing$ be done decently and in order. Thus,- with fefpedb to the various circumftanc.es of divine wor- fhip, time, place, &c. the Church may determinci providing that its determination, be conformable with the laws of the Gofpel, Prudence, and Char- ity, and all ought to fubmit to ftatutes of this na-^ ture. As to infallibllltyj it is fufficiehtly evident, from what has been already obferved, that it does ' not belong to the Church, The Romans aflert,- that tie Church is infallible^ i. e. that it cannot erf in doctrine, or concerning dodrlne, or manners. But they C&ficerni^ the Cherch in geriiral. 3 it they have not as yet defined, what that infallible Church is, whether it be the Pope, or Unkrerfal Council, or the Pope and Council. conjointly. But, Firft. Though we fhould grant that the Church is infallible, i. e. that it cannot err, how will they prove, that that' privilege belongs to the Romifh Church, rather than to the Greek, or our Church. Second. There is no fuch privilege : It is impoffi- ble indeed, that the true Church, i. e. true believ- ers, can err fundamentally, for in that cafe, there would be no faithful perfcfn to. be found in the world ; but any vifible Church may err. We prove that the Church is not infallible.' Firft. Beeaufe if fo excellent a prerogative Were granted to the ChCirch by God, the Scripture would have informed us of it, which it no where does. That paffage Matt, xviii,- 17. And if he fhall ne- gledl to hear them, tell it unto the Church, and i Tim. iii. 15. Where, according to the Romans, the Church isf termed the pillar, and ground of the truth, make nothing for their purpefe, and though they attributed any thing to the Church, they do not fpeakof theRomilh, more, than any other Church. Second. The Scriptures overthrow this Ihfallibil* ity, when they foretel the defedbion of Chriftians from truth, and piety, and the coming of falfa teachers ; alfo when they command the faithful to gxamine into the truth of dodlrines. Third. Every particular Church, the Paftors of a Church, or any particular denomination of Chriftians may err, therefore, the whole united body of Chriftians, and Paftors may err. Fourth. Hiftory informs usj that iii Part li. Sea.V. Chap. I. that tHfe Jewifh and Chriftian Church, as likeivift the rulers of bqth, nay, iivhole general Councils have erred. Particularly the Romifh Church, and the Pope, have erred moft bafely, which will fuf- * ficiently appear, by looking into the Councils of Conftancej and Trent ■, it is locewife confirmed from this, viz. that Councils' have made decree* diredly contrary to each othfer. Perpetuity, Which figniiies that the Church tpill endure to the end of the world. A queftioii is here moved, between us and the Roman Churchy tsrhether the Church can totally decay .? We anfwef tiiat it cannot. Firft. Becaufe it is impoffible that it fhould be totally extinguiftied. Second. It is likewife impoffible, that no faithful perfons fhould be found in the world. But the Church may fall away^ i. ^. Firfl. The number of faithful men, or of Chriftians, may be greatly diminifhed, and er- rors, abufes, ' ignorance, Vice, may almoft every where prevail. In fuch circumftances, the Church apoftatifes, in part, but not totally, and fuch was the flate of it before the reformation. Second. There is no particular Churchj which may not apoflatife from, the faith, and embrace the mofl grievous errors, yet it is fcarcely poffible, that fuch corruption, fhould infeft all its membelrs to fuch a degree, that none truly faithful fhould remain. This may be proved, Firft.From Scripture. For a dreadful, and nearly a general apoftacy was pre- didied. 2 ThefT ii. 3. For that day fhall not come, except there come a falling away firft. 3 Tim, lii. I. &c. Rev. xiii- 8. and xii. 5. 6.j. Second. CoHcermng the Church in generdt. 3 1 1 Second. Experience teacheth the fame thlttg. Un- der the Old Teftament, the Churth was not always eminent, and the number of the faithful was but! fmall, as in the times of Noah, Elias, Antiochus, &c. Under the New Teftament, innumerable Churches had a^oftatifed, both in Afia dnd in Afri- ca. The whole world had almoft revolted, under the Arians ; and in the following- centuries, fuch a dreadful defedtion happened in the Latin Church, from purity of dodlrine, worfhip, and mords, that hA muft be blind who could deny it. The principal ufeS; t. The great kJndnefs of God towards mankind, Whofe pleafure it was, to col- left gt Church from among them ^ likewife the hap pinefs of our ftate, whom he hath called to be its members. Heb. xii, 22, sij. Under which title let us expvrefs our gratitiSde to him, efpecially when We refleca, that we are of the number of thofe, wha have been favoured with the purer light of the Gof- pel, and have been freed from Idolatry, a;nd thofe errors which itave crept into the Church. , 2. TriE fecond ufe is tak-en from the title of Catholic ', -which wofB denotes, that there is only one Church difFufed over the whole world, whence it follows, that all Chriftians ihould maintain unity, and concord with e^ach other. In this refpeft, the ftate of the Church i? very imperfed. For that Union-isdeftroyed by fcihifms, ftdts, anathemas, fo that there is not one Church, but many, oppofing each other by mutual animofities. X S. TUB SH -Partll. SecLY. Cbap.t ■ 3. The third ufe will be, to treat of the threefold duty of the members of the Church, which we have inculcated above. All indeed make a public, pro- feflion of the Chriftian faith, but many do not fub- mit, to order and difcipline, and the feweft in num^^ ber teftify, their being Chriftians in reality, by their faith, and innocence of morals. FROiwt the Church being denominated holy, we conclude, that the principal fcope of the divine vo-- cation, is fandity, and that it is the duty of Chrif- tians to be intent upon holinefs, and to feparate themfelves from the pollutions of the world, which, if any one negleds to do, he to no purpofe, boafts of the appellation of Chriftian, nor do fuch belong to the Church., , At prefent there are many impious, and openly prophane perfons in the Church, on ac- count of the defed of difcipline, who yet ought by no means to be tolerated, 'as likewife many hypo- crites, who are unknown 'to men ; but let us refled^ that God knoweth thofe that are his, and that the time is approaching, when he will feparate them from , true believers. 2 Tim. ii. 19. The foun- dation- of God ftandeth fure, having this feal, the Lord knoweth them that are his. Matt. xiii. 42^ Chap. II. Of the Government and Miniftry of the Chunk AS the Church is governed, Fifft. By the Mi- niftry, Second. By Difcipline, we ftiall here treat of both. \ I. Of upon the G. and M. of the ChUrch. gr^ I. Of the Miniftry. Here in the firft place, we fliall treat of the inftitution of the Miniftry. Se- condly. Of the Minifters themfelves. Thirdly* Their Vocation. Fourthly. Their Office. It Has been the Divine pleafure, in order to col- left, and to preferve his Churchy to make ufe of thd miniftration of men; He did rio.t ehufe to teach, or govern his Church by Angets, or extraordinary re- velations ; but he chofe the Miniftration of men, of his confummate wifdom, and made choice of this mean, as being moft agreeable to the nature of man* The neceflity, and divine origin of the Miniftry, may be proved from various paflages in Scripture. Eph. Iv n. Chriftgavefome Apoftles, fome Pro- phetSi fome Evangelifts, fome Paftors and teachers; Ads. xiv. 23. Tit. i. 5. "Where Paul writes to Ti- tus, that he left him in Crete, to ordain Elders, or Preftjyters. The univerfal confent, and eonftant practice of all churches that ever exifted, prove this, as likewife the fignal utility, and neceftity of this office. For without it, neither knowledge, nor pie- ty, nor order, nor union, fcould be maintained. Eph. iv. 12. 13. He gave paftors^ fortheper- fedling of the Saints, for the work of the Miniftry, for the edifying of the body of Chrift, until we come in the unity of the faith. And fuch is the nature of every focietyj that it ftands in need of fome govern- ment over it, fo that diforder and cdnfufion, might be prevented, which Fanaticks, and fuch as oppofe the Miniftry, are fo eager to introduce. Y a II. But 3!J^ Partll. SeSt. V. Chap. II. II. But the Minifters whom God thought fit t@ employ, are either, extraordinary or ordinary. The extraordinary are, Firft. Apoftles, whofe vocation is related, Matt. x. 12. Their prerogatives are as fol- low, (a) They were chofen and commiflioned bv Chrift himfelf. (b) They were witnefles both of his life, and refurrejftion. Afts. i. 21. 22. Ccj They were inftrufted by .the Holy Ghoft, who lead them unto all truth., (d) They were fent unto all nations^ Matt, xxviii. 19. So that being bound to no par- ticular flock, and becaufe they were the firft preach- ers of the Gofpel, they are denominated the founda- tions of the Church. Eph. ii. 20.. 2. Prophets, of whom fome predided futurtf events and announced hidden things, which they had by divine revelation, fuch as Agabus, Ads xxi. 10. Others taught and interpreted the Scripture, in which fenfe the word Prophecy is underftood. i Cor. xiv. 1-4. &c.^ 3. Evangelists. Thefe \Vere the Apoftles vi* cars, or affiftants, who were fent £0 various parts of the world ; fuch were Titos, Lucas, Stc. With refped to ordinary Minifters', it ought to be obferved firft of all : That Chrift and his Apo- ftles, inftituted no new form of Government ; but followed tha,t which took place, in the fynagogues of the Jews. This is difcernabJe in other points. For. both the Sacraments, and form of divine 'wor- fhip, viz. praifes, reading, prayers, and the particu- lar cifcumftances of their faered afTemblies, and difcipline. Upon the G. and M. ef the Charch. giy difcipline, of whicH we are foon to treat, were derived from the praftice of the Jews, In their fynagogues were elders, or Prefbyters -, likewile there was a Prefident, or Ruler of the fy- na^gue, Bifhop, Charati, head of the Church, or Angel of the congregation. Lightfood demonftrates this fully, Vol. II. P. 20, and ^79. Hence the Apoftles ftill retained thefe names, i Tim. iii. i . I Pet. V. I. Rev. ii j. With refpecSt to the fignifi- cation of which names, we are not to judge according to the modern ufe of them, or the ideas which at pre- fent we affix to them, but ffom the ufage and pracr tice of the Jews, and primitive Chriftians. There- fore, for the government of the Church, were ap- pointed Biftiops, Prclbytsrs^ Minifters, &c. It may be afkedherg, whether the office of Bi- shops, be different from the office of Prefbyters, fo as that Prefbyters and Bifhops, do conflitute two diflind orders. We anfwer, that there is no eflen- tiaJ difference between them, and that they both be- long to the fame order. For the Scripture confounds Bifhops and Prefbters together, fee Ads xx. 17. eoAipared withverfe 28. Tit. i. 5. compared with verfe 7. Yet it cannot be denied, that in the pri- mative Chufch, there was always a Prefident, or head of the Prefbytery, who prefided over others, who were in a ftate of equality with himfelf. This is invincibly proved, from the catalogues of Bifhops, to be found in Eufebius and others. In them, we may fee the names of the Bifhops belonging to the principal chuijches, many of whcm were ordained. 3i5 Part II. m. V. Chap. II. whilfl: the Apoftles, but efpecially John, were ftiU alive. It is afked, whether there be two kinds of Prefbyr ters, fome of whom do preach the Gofpel, and others are employed with Minifters, in the government of the Church, and who with us are termed Anciens or Elders ("Aeltefte) ? We anfwer, that their infti- tution is of advantage, yet it cannot be proved, cither from ecclefiaftical hiftory, or from Scripture. That pafTage, i Tim. v. 17. Let the Elders thM rule well be counted worthy of double honour, efpc- pially they who labour in the word, and doflrine, proves nothing ; otherwife it would follow, that a rgwai-d was due to ruling Elders, ~ The office and inftitution of Deacons is defcribed, Ads vi. it is to be lamented, that this order has been aboli/hed in the rnoft of Churches. Afterwards, other orders were conftituted, as may be feen in the Church of Rome, arid Greece. In the Church of Rome, are the Orders, viz. four lefler ufliers. Readers, Acolytes, Exorciils, threfc greater. Sub- deacons, Deacons, Prefbyters or Priefts •, afterwards, for the prefervatlon of order, Archbilhops, or Me- tropolitans, were fet over the Bilhops of each Pro- vince, over thefe again were placed Primates, or Pa- triarchs, and over them the Pope. In fubfequent ages, is added, the office of Cardinals, who were formerly Prefbyters, and Deacons, belonging to the Church of Rome. Hence the diftindion, between 'Cardinal Biihops, and Cardinal Deacons. III. With Upon the G. and M. of the Church. 3 ig III. With refpedt to the vocation of Minifters, there are two particulg.rs which merit our attentioij. Fiirft. The qualifications pf the perfons to be called. Second. By whonj the call is to be rendered* 1. As to the former, Paul informs us, i Tim, iii. l-J. If a man defireth the office of a Bifliop, he de- fireth a good work, &c. And the qualifications of a Bifhop, according to Paul, refped either his learn- ing, or morals. Hence emerges ^ twofold duty, viz. the one of fuch as prefer Vith refpeft to which is, I . To aclcriowledge the uiperlative love of God towards men, who procures their falvationfo libe- rally, and powerfully, who invites and im pells us by fo many methods, fo that nothing is wanting to us, which is neceflary to life, and godlinefs. 2 Pet. i. *. Since S+0 Part IL Sea.YL Chap.-lt I 2. Since the neceffity of divine affiftance, is fa great, it ought to be req^uefted of God, with the moft afdent prayers, _ 3. We pught to attchd to thofe operations ordi, vine grace. Admonitions of confcience, pious mo, tipns, and afffdtions, which we now and then eixperir ence within us. Wheiiever thefc occur, God, calls us moft powerfully, 4, It is our duty to make a proper 'ufe of thofe affiftances : To improve the talent committed to our charge, leaft we be deprived of it, »nd not to q.uenchthe fpirif, nor refift its ppcrations. 5. Lastly. Hence it follows, that men arc in^: excufable, if they do not arrive at falvation, Chap. II. Of External AJJlfianm, THE dofSlrine of external afliftances is of great moment in religion. Th6re is fuch a varie- ty, and multiplicity, to be found in thefe, that it is fcarcely ^offible to enumerate them-, for there is nojthing which does not afford an incitement, and affiftance, to godlinefs. Yet we (hall point out fome of the principal ones, and they are twofold, there are fbme of them, which we derive from the ordina- ry difpenfation of Divine Providence, and others from Religion. I. It Cincerning External Ajjifamis. «|4t 1. It is certain that the Providence of God, is fchiefly employed in procuring the happinefs pf men, fo that the vayious events, and various circtimftan- ces in. human life, are fo many invitations, and affif- tances to falvation. Amongft the afliftanceS of this kind, we reckon, 1. A Liberal and pious education, which con- duceth very much to piety : This benefit, indeed, is not allotted to all, but in this men are culpable. For it is the pleafure of God, that children Ih^ld obtain a religious education, and fuch as are favourc cd with itj muft have a ftgnal aid to godlinefs. 2. The bleflings of God, which are both great, and innurnerable, as foundnefe of body and mind, fuch things as inable us, to pafs over life in tran- quility, various deliverances, the patience of God, and his long fuffering towards the ungodly. Rom. ii. 4. Diljyileft thou the riches of his goodnefe, and forbearance, and long fuffering, not knowing that the goodnefs of God leadeth thee to repentance. 3. Chastisements, difeafes, pains, poverty, and other adverfe circurnftances, it cannot be deni- ed, that thefe ought to be counted amongft the moft efficacious means, as the Scripture every where teacheth. Heb. xii, 6, Whom the Lord lovethj he chafterieth. By adverfity, God avocates us from the love of the world, and ejieites within us, a defire after Spiritual good. 4. VARIOtfS 342 Tartll.Seff.ri.Chap.lh 4- Various examples, both of the juftice, and tile wrath of God, againft the wicked -, and his love towards the godly ; add to thcfe the fellowlhip, coH'^ verfation, and examples of godly men. 5. Fasting, which hath always teen accounted, a mean to promote piety. For this we have the mandates, and examples of the Lord Jefus, and the' Apoftles. Matt. vi. 16. i Con vii. 5. De* fraud not one another, except it be withconfent', for a time, that ye may give yourfelves to fafting and K^yer- Acfts xlii. 3. xiv. 23. As alfo the uni- Wrfal practice of the Chriftian Church. It always was believed, .even from the times of the Apoftles, that fafting was of ufe in fubduing the flefti, and ex- tinguifhing the love of the world. Therefore, it is to be lamented, that this aid is omitted by the great- eft part of mankind. Uses. Very few attend to thefe afliftances, efpe^ daily fuch as are oiTered by Providence. Here the moft of men do not at all acknowledge the intention of God, they behold various things, and have daily experiences of various occurrences in human life, benefits, chaftifements, examples, &c. But they never refled, nor confider God, as inviting them by thefe, and ftretching out his affifting hands. They have eyes, but fee nothing. With refpeft to the afliftances, which are de- rived from religion, a moft dangerous error hath prevailed amongft Chriftians ; viz. they iiftagine, that religion confifts in thefe ex;ternal means which , ' yet Conctrning the Sacraments in getural. 543 yet are not religion itfelf, but afllftances to religion. They think that they have difcharged their duty fufficiently, and are in a ftate of falvation, if they at- tend upon external worfhip, and ufe certain ceremo- nies. Tljis is that error, that hypocrify which God fo often complains of in his ^ord. 3. H^RE it ought to be fliown particularly, how men ought to ufe thefe means. Chap. III. Concerning the Sacraments in general. WE fhall firft treat of the Sacraments in gene- ral, fecondly in particular. We fhall 6nly offer a few things in general, as there are but^ two Sacraments, the nature ot which we are to explain in a more fpecial manner. Let it fuffice, to make fomc obfervations. Firfl. With refpedb to their nature. Second. Their number. The Word Sacrament is not^to be found in Scrip- ture, wherefore its meaning ought to be defined, left we fhould have a controverfy about words. By Sacraments we underfland, certain facred rites, ce- remonies, external, or acftions, inflituted of God, for the confirmation of his covenant. I faty rites, rrot the figns alone, for the fign of itfelf, bread and wine, does not conflitute a Sacrament, but the en- tire action with the words which are ufed concern- ing them, which obfervation is of much fervice, in order to a right underflanding of this matter :^or all c9ntroverfics with refped to this, and all errors almoft. 144 1*^/11. Seli. Vi. Chap: tit almoft, took their rife, from Chriftians placing theif attention upon the fign only, and not the entire rite. Therefof6 tw6 things ought to be corifidered in Sacraments. Firft.- _ The rite, or fomething vi- able. Secortd. Thq fignification of the rite, oi" fomething invifible, but both thefe muft depend up- on the Divine pleafure only,- fo that he alone can pre- fcribe fuch ritesi From a fpecial confideration of' Baptifm, and the Holy Supper, it may be undcr- ftood, that Sacraments' were inftltuted, that they might be public pledges, and ffeals of the divine co- ij^enant, both ori God's part, and on our's. For by them, God oiFers, and confirms his grace unto us, and we teftify, and bind over our faith and obedience Unto him. . The efficacy of Sacrai^lpnts is twofbld. Firft. Objedtive, or moral ; as it fully prefents to our view, both the grace of God, and our duty. Second. Subjedtive ; as the grace of the Holy Spirit ac- companies the legitimate' ufe of the Sacraments. The controverfy between us and the Romas, viz. whether they hav;e their influence in confequcnce of the adtion being performed, i, e. whether tiiey con- fer grace, by virtue of the external adtion, without thedevotioaof the receiver, providing that he does liot prevent it by a mortal fin. . Likewife, whether they be abfolutely neceflary to falvation, as alio whether the intention of the Minifter, be requifite, in order to. a true, or real Sacrament. Thefe con^ troverfies, I fay, are eafily folved, from what has been GdntirHing the. Sacrdments in general. 345 been already i^id^ and wliat we are afterwards to ob> ferve. II. As to thfe nun\ber of Sacranients, We have to oWerve, left we fhould fall into a controverfy about words, what we are to uilderftand by this term. For as the word Sacrametit does not occur in Scrip- ture, it rriay be applied to various things, and fa- Cred liles, like the Gteek word Myftery, which was even doiie by ancient writers, but if by Sacraments we underftand certain facred rites, prefcribed by God, for a confirmation of his covenant, and necef- farily to be ufcd fay Chriftians : There ar6 only two Sacraments, which is evidently collected from the New Teftarrlait, which two ejtedly correfpond with Circumcifion, and the Paflbver of the Jews. Here fomething is to be faid concerning the five Sacra- ments, V?hich hav^ been fuperadded by the Romans. I. Confirmation, is the Utiftion of chrifmi or oifitment, which was made up, and confecrated by the Bifhop, for that particular purpofe, which rite is performed in the following manner : Per- ions who had received Baptifm, when they arrived at mature age, are annointed by the Bifliop in the foreheadj after the form of a crofs, with certain rites, and prayers, and with thefe words, I fign thee with the fign of the crofs, and confirm thee with the chrifm of ralvation, in the name of the Father, Sonj and Holy Ghoft. The Biftiop gives his peace to the confirmed perlbn, with a flight box,, to teach him to be in readlnefs to endure perfecutions. The origin of this rite, is refered to the cuftom of the A a ' Apoftles, HS , Part II. S^£f. VI. Chap. III. Apbftles, wlio laid their hands upon thofe who werfi Baptifed, and confirmed them in the faith, by the gift of the Holy Spirit. In" confirmatfon tliferfe is foniething which is gobd, nay neceflary, viz. If perforts having ^feceived Bap- tifm, when they arrive at mature age, giVe an ac- count of their faith, coifemr their baptifmal^ vow, and are admitted to tfee Holy Supper, with benc- dl&ion and prayer. The Reformers recommended, and were willing that this contrmation ihould be retained, fee Cal. B. V. C. f^. But that undion of the chrifm, and other ceremonies ufually obferv- ed in the church of Rome", »e vain ; nay, fuper- ffitious, nor have they any foundation in Scrip- far©; ' i ^ 2. pEN'lT'ENCt, in which they dfftinguifli between the matter and the form. The matter is the con- trition of the finner, confeffion made to the Prieft, and fatisfadion. The form is the abfolution of khe Prieft, concerning which we hold, that there is fomethi'ng in it which ought to be admitted, and fomething rejecft^d. We acknowledge theneeeffity of crontrition, provided it be fincere and afFedting. We I'ikewife judge confeflion to be neceflary, viz. that 'we ftiotftd at all times confefs our fins to God, and in certain cafes only, to our neighbour, to the Church, apd to Paftors, viz. whea we have injured the Church, offended our neighbour, and when on account of fcruples of confcience, we ftand in need of the counfel and afllftante of Paftors. Buf au- ricular confeffion, with enumeration of every partf- cuJar- Concerning; the Sacraments in general. 3 47 Cular fin, ought by no means to be impofed upon finners, as it is deftitute of divine inftitution, and attended with various inconveniences. With rea- ped- to &tisfa£lion, we acknowledge that the fin- lier ought to fatisfjr his neighbour, if he has done him an injury, as alfo to fubdue his carnality, by failings and other means. But thefe ddties are n6 fatisfadions for fins, ahd it is abfurd and tyrannicaly to put Chriftians imder the neccffity ofxtndergoing. whatever punifliments, or fatisfadion the Prieft chufes to impofc upon them. With refped to ab- £}lution, we hold, that Paftors have a right to an- nounce the remiffion of fins to the penitent j but' properly ipeaking, he cannot abfolve them. 3. Extreme undlion is ufually adminiftred ta perfbns when afflidted with excrutiating pains, and feven parts of the body are anointed. The eyes, ears, nofc, mouth, hands reins, and i^tt %.ith con- fecrated oil, with this form : May God, by this holy undtion, and of his moft pious mercy, pardon thee, whatever thou haft finned, in feeing, hearing, fmel- ling, &c. And they would have the efFed of this un(5lion to be, a mitigation of the difeafe, if that be expedient, and the remiffion of fins. What gave rife to this rite, was the miraculous cures, which were performed by undtion. Msrk xvi.-i8. They fhall lay hands on the fick, and they fhali recover. And Jam. v. 14. 15. Is any one fick among you, let him call for the Elders of the Church, and let the:t;n pray over him, annointing him with oil, in the name of the Lord, &c. A a 2. - MiK-ACL&s H^ Part IL Se0. VI. Ch^. III. Miracles having ceafed, that tindion was ef-» roneoufly retained. There is no inftitution of this rite, as if it extended to all times, nor could perfons agonizing, or in the pangS of death, perceive any benefit from it, either as to foul or body. 4. Wt acknowledge that matrimony is of drviflc inftitution, but that it is not a Sacrament, is evident,, feecaufe it is not in cpmTnon vwth all the faithful, and is to be found among Infidels, nor was it ever inftituted, as a confirmation of divine grace. Thg| paflage, Eph. v. 32. where the vulgar tranflatira has the word Sacrament, which fignifies in Greek, Myftcry, gave occafion to this dodrine of the Ro*. man Church. With reipd^ to order, we have already men- tioned them in that chapter which treats of the Mi- niflrry. Here we briefly obferve, Firft. That fome of them are neither neceflary, nor of divine infl:i- tution,^ as ufliers, ejcorcifts, &c. Second. We confefs, that the order of Biihops, or Prefbyters, and Dea- cons, is divine. But thefe orders are not a Sacra* mfent, fifice they do not appertain to all the faithful. Third. Various vain and fuperftitious rites» are-ufed in the collation of orders, neither is the vocation, and ordination of Biftops, Prefbyters, and Deacons, performed in a proper manner. Uses. We ought to attend to the gpodnefe .and wifdom of God, which is confpicuous in thefe m^nsi which he applies in proburing our felvation, A& man confifts of foul and body, he , iantlv I Coneemiag the Sacraments in general. 3 49 aptly makes ufe of fuch means, as affedl our fenfes, jLtid excite attention. 2. Henq^ we may learn, what judgment wc ought to form, concerning the externals of religion. External things, rites and ceremonies, ought not to be univerfelly condemned, ftnce God has been pleafed to prefcribe fuch. Therefore, thf y are egre- gioufly miftaken, who, under the pretext of perfec- tion, and godlinei^, rcjeft thefe external means, as if thofe who ufed them, were but carnal men. The Apoftles themfelves, and the very martyrs of the !jrimitiye Church, ufed thejn mofl reverently, and requently, &c, 3, Since Sacraments are Abgs of an external nature, of themfelves they are no way profitable. As they arc means, they are of no utility, when feparated from their end viz. confirmation of our faith, and piety. Therefore, they ought to be fi-eated with the greateft reverence, not only at the particular time, when we are,ufing them, but like^ wife through the whole of our lives. Laftly, they hold thefe facred rites in eftimation, who being mindful of the grace of God, and their duty, con- form their lives to the precepts, and conditions (^ ^ divine covenants Aa 2 Chat. 35® Part II. Sect. VI. Chap. IV. Chap. IV. ' Of Baptifm. WE have four things to confider, concerning this Sacrament. Firft. The ihftitution of Baptifm. .Second. Its rites. Third. Signification. Fourth. Tne Baptifm of infants. 1. With refped to the firft of thefe, it is to be obferwdi that Baptifm was in ufe among the Jews, Profelytes were baptifed by them, though not of divine inftitution. Befides, the Jewifh dodors bap., tifed their difciples, which rite John the Baptift ufed, and no perfon oflfended at, him. The neceffity of Baptifm is proven, Firft. Be.! caufe when Chrift was in the world, his difciples baptifed. John iii. 22.,andiv. i. 2, Andhehimfelf prefcribed this rite jn a folemn manner. Matt, xxviii. 19. 2. The Apoftles initiated all who embra,ced the Gofpel, to Chrift, by Baptifm, and commanded every pne to be baptifed. Ads ii, 38. Repent,, and be baptifed, every one of you, in the name of Jefus Chrift. Andvjii. %2. and 38, As like;wife ix, 18. and X. 47. 3. The dodrinc of the Apoftles fuppofes, that he is not a Chriftian, who hath not received Baptifm. Eph. iv. 5. Rom. vi. 3. Know ye not, that fo Biany upon Baptifitt. 351 «nany of us, as were baptifed into Jefus Chrift, were iaptifed into his death, &c. 4, The univerfal pjradice of the Church con^ ^rms this. II. The rites of Baptifm are very fimple, viz. immerfion into pure water, and {prinkling, with the fjronunciation of certain words ; befides, the per- sons to be baptifed made a. profeffion of their faith, and renounced the world and the Devil. The Holy Spirit was invoked upon them, they were conduced •to the font, defcendc;d h$.o the water, and were baptifed by the Minifter,. Afterwards they were ■.delivered to their fponfors, milk and honey were offered them to be tafted, they were ^confirmed by impofition of hands, cloathed with a white garment, ^nd at length were admitted^to the Eucharlft. In fubfequent times, other tites were fuperadded, as •fait, fpittle, exorcifm^ which Bellarmin defcribesj upon the Sacramerit of Baptifm. B. i. C. 4. &c. III. The fignifieation, or fcope of Ba$)t4fm, is ad- miffion into the divine covenant, and the Church of God. Now, fince that covenant comprehends two things, the one on God's part, and .the other on - .our's, it is evident, that Baptifm, on the part of God, confirms, and confers" upon us the benefits of (the Gofpel, as tiie remiffion of fins, the gift of the Holy Spirit, and s. right to eternal life. Mark xvi. 16. And he that believeth, and is baptized, fhall Jbefaved. Ads ii. 38, .Col. ii. 12. i Pet. iii. 21. Which benefits are excellently reprefcnted, by the waJCbin^ S5* J^^ri Ih St^.Yl Ckai>.lY , f^iHg of water. But, on our part, Baptifm is a public 'declaration of gur faith, and obedience to the Gofpel ; fo that it is a vow, or oath, by which we ' ^re folemnly- bound unto God': Baptifm, therefore, is a rite inftituted by God, by which we are admit- ted into the devine covenant, by the wafhing of water. IV. "VVe are now to fee, who are the perfons who have a right to receive Baptifm. At the commence- ment of Chriftianity, adult perfons were baptifed, , but at prefent, infants are dedicated linto God, by this rite-, which prad:ice ia condemned by the A na-r baptifts. "We hold, that Psedobaptifm is by no means to be condemned ; and maintain, that it may b? pioufty, and with advantage retained, providing, that as foQin as irrfliRts have arrived at mature ag€, they publicly, afid in the prfefesice of the Church, confirjn their baptifmal vov/. , Without this confirm- ation, Pasdobaptifm canfcarcely be defended. For fuch is the nature of Religion, that every perfon iriuft give an account of his own f^ith, neither can others do this for us, whilft we ourf^lves remain in ignorance. But granting this confirmation^ it may be defended in the following manni^r. I. The children of believers, by the right of nar tivity, are under the covenant, and in a better con-? dition than the infants of Heathens. ,-i Cor. vii. ij\.. They may therefore receive the fign of the cover ti^nt, in lilcg tnanngr as they ^ere formerly circum-, tifed, upon BaptffiH. 35? elfed. via. becaafe Baptifm was inftitijted in the room of Circumcifion. 2. We find, that Chrift blefled little children, which were brought to hirn- Matt, xix. 13. 14, And why might not the fame be done by the pray-i q,-sof the CKurch, Padiors, and Parents. 3. The Jews did not only baptize adult profe-^ ! lytes, -but alfo their children, 4. We learn from the New Tcftament, that the ' j^poftks baptifed whole families. 5. TJHAT cuftom was introduced from the firft i^es of Chriftianity, as we learn from Cyprian, and others, and at length was receive4*by rfie univerfel Church. But now, with refpeft to things' which are attended with utility, we ought to acquiefce in that order, which is conftituted in the Church, and they are culpable who oppofe it. Uses. Many are the fignal ufes of this dodlrinej, we fliall only point out four of them. I. The firft relates to that reverence which is due to this moft facred rite. For whether we at^ tend to its author, the Lord Jefus Chrift, or its fcope, it will appear, that this Sacrament is of the higheft dignity ; and therefore, as often as we ad- minifter it, it is not a trivial matter which we tranf- g(ft, \)\\% ferious, facred, and divine, which ought to be S54 ^art II. S0. VI. O^ap. IV. be duiy weighed, by both parents and ^onfors, and all who are prefent. ^. This doi^rine is attended with fignal confJv lation. We have caufe of inward joy, as often ai we reflecSl upon our Baptifm, by which we are de« dared members, ferethern, and coheirs of Chrift. It ismoft certain, that God receives baptifed perfons into his covenant, and pours out his Holy Spirit upon them, unlefs they put fome obftrudtion in the way. How pleafant, how efficacious muft the thought of this be, in producing confolation, and an affured'hope, in the xnoftlidyerfe circumflances, See. 3. Let us be mindful, that by Eaptl&n we are called tq holine^oflife. Paul teaches the duty of baptifed perfons. Rom. vi. As alfo the prac- tice of the ancient Church, refpedfcing the baptif. Inal vow. It ought to be urged, that Baptifm will be of no avail, to fuch as do not live the life of Chriftians, and that they arc not real memibers of ^he Cburch. 4. I AM of opinion, that Minifters would do what is of the gfeateft utility, if as often as they treat of Baptifm, they would diredl their diicourfe to younger perfons. For this dodtrine ought to be applied unto them, in a particular manner, and is propounded to fuch,, with greater advantage, thgn to adult perfons. Chap. Ufon the Hohf St^er. 355 Chap. V. Concerning the Holy Supper. THERE are four thingsi here to treat of. vFirft. . Thejuftification of this Sacrament. Second. Its rites. Third.*' Signification, and ufe. Fourth. The controverfies relating the to Holy Supper. I. The origin of the Holy Supper, is derived from the pradice of the Jews, for they annexed this rite of breaking bread, to the Paflbver. But that this rite is of divine inftitution, and confequently lieceflary to ^e pbferved, may be proved, . i; From the inftitution itfelf, which is accurately defcribed by three Evangelifts, as alfp the words of Chrift : Do this in remejnbrance of me. Second. The Apoftles, immediately after Chrift's afcenfion, obferyed it, and prefpribed the obfervance. of it, unto Chriftians. A^s ii. 46. and xx. 7. Where it is faid, That the difciples were met together to break bread, Third., The doftrine of Paul, i Cor. xi. fuppofeth, th^t it was ufual for Chriftians to celebrate the Holy Supper, and that this rite was a moft holy inftitution of Chrift himfel^ which ought to be ufed Mj/ith the, greateft reverence. Fourth. LaflJy, it is manifeft, from the uniyerfal pradlice of the Church ; for there was never any Chupch in ^hich the Eucharift was not celebrated. Therefore this rite is rightfully, and defervedly retained. It pnly were to be wilhed for, that the ufe .of it was more 556 Part II. StSl. VI. Caap. V. more frequent ; for with the primatlve Chriftians» the celebration of it was frequent. II. Among the rites, we are to confider both the iigns, and the a<5tions relating to them. Firft. The figns are bread and wine. Unleavened bread was ufed in that fupper which Chrift celebrated, hence a controverfy aroie between the Greeks, who " ufed leavened bread, and the Latins who ufed unleavened. But this controverfy is of little moment. It is cvi* dent, that the Lord Jefus and his Apoftles, made life of common bread. Many aflert, that wine mix- ed with water was ufed in the celebration of the Pafl^ iDver, and ret3,in that cuftom at prefent. 2. The rites, or adions, relating to the figns, belong either to the Minifter, or the people. On the Minifter's part, are benedidbion, or confecration, which the Romans aflert, is performed by thefe words : This is rhy body. But erroneoufly : For the benedi<5tion ik nothing elfe but praifes, and Aankfgivings which Chrifl: ijfed, after the example of the Jews, who praifed God at the celebration of the Paffiiv-er, Hence we read, v^ith Juftin-Martyr, and others, that the ancient primitive Chriftians, gave thanks unto God, the author of all things, in the ceiebtatioh of the Holy Supper. Breaking, which qught by all means to be obferved. Matt. xxvi. ■9.6. 1 Cor. X. 16. Adts ii. 4?. This rite has not «nly a refpedt to diftribution, but to the reprefen- tatiori of Chrifb's body, which was broken, fo that it is erroneoufly omitted by the Romans, and others* piftributiofi, which was performed in various ways, upon the tiofy St^ef. 357 in the ancient Church. For fometimes Prefbyters^ and at other time Deacons, -diftribtrted the bread and wine. The rites on the patt of the peop!c, and com- tti unicants, are the taking of the bread into theit hands^ and the eating of it, and the drinking of the wine. Concerning all thdc, various rites have been formerly ufed, which Johnftori has de&ribed, in his bodk upon the communion of the ancient Church* III. CrtRiST, and likewife Paul, declare the fig- niiication of this rite. Chrift does it in thefe words j Do this in remembrance of me. But what we are to underftand by that commemoratioh, he teachcth, when he fays, that the bread is his body broken, and the wine is the blood of the new covenant, ftied for the remiffion of fins. Therefote, the Holy Sup- per feprefents to us the death of Chrift, and thei benefits purchafed by it. But the reafonwhy Chrift inftifuted a rite in commemoration of his death, wasy becaufe his death is the foundation of our faU vation, in like manner as the Ifraelites were eman- cipated from Egyptian bondage, by the blood Qf^ a lamb. Paul, i Cor. xi. i6. fbr as often as y6 eat this bread, and drink this cup, yc do fliew the Lord's death until he come, plainly declares wiiat is thedefign of this Sacrament. But to announce, or fhew forth the death of Chrift, is not only to call it to remembrance, but to render folemn thanks unto God upon its accoimt, and to renew its re- Kiembraace with gratitude and joy. Ini like man- nep S5^ Pari it SeSi. Vt Chap. V. tier as the Jews in their Paflbver, returned foleran thanks unto God, for their deliverance from the Egyptians. Therefore, the principal duty of com^ municants, is to return thanks unto God. But that duty cannot be fincere, and acceptable to God, finlefs it be accompanied with faith, repentance} the lov^ of Chrift, and pur neighbour, zeal, purity, and other virtues. Befides this principal end, others may be afligned, viz. that the Eucharift is a public mark, or token of Chriftiat)ity, a declaration of brotherly love, a renevyai of the baptifmal voVp, the fpiritual food of the foul, and a pledge of the refurredion. But all thefe are comprehended in the end above. Thus we have briefly, and with the greateft fimplici- ty, explained the nature of the Holy Supper. For as tve are treating of a rite, which all Chriftians ought to celebrate, and underfland its fignification, in treat- ing this argument, we ought to ftudy fimplicity, and perlpicuity, and to abftain from a more prolix, and elaborate treatife, of the feveral queftions, which are moved cdncerning it. Concerning the eating of Chrlft's body, afid blood, many things have been faid, from John vi^ With refpeift to which we briefly obferve. Eirft. That Chrift in Aat chapter, does not fpeak of the Holy Supper, which as yet had not been inftituted. Second. To eat his flefti, and drink his blood, is nothing elfe but to believe in him, which the read- ing of this Chapter moft evidently demonftrates i hence it follows, that this eating may be as well without, as in the Holy Supper. Third. If by, eating, no more is denoted, but that we partake of Chrift^ Vpen the Holy Su^ef. $^g' Chrift, and the benefits of his death, it is mofl; cer* faipt^thatweinthis refpeft, do eat the flelh, and drink the bldod of Chrift. If any thing more be denoted by this phrafe, and it be urged, that in the Holy Supper we do really feed upon, and are fiourifhed by the real fubftance of the body and blood of Jefas Chrift ; it may be doubted, whether this be accurately enou^ fpoken ; for it cannot be conceived, how we fhoald become real partakers of the real fubftance of the Lord, and that his body not being prcfent, fhould be eaten. For the fub- ftance of his body is fbmething eorporal, in which we cannot communicate in a fpiritual manner, only as far as the fruits of Chrift's death, redound unto us. The Minifterg of the Helvetic Churches, in the year one thoufand five hundread and feventy two, wrote to a national Synod held in France, requefting in an amicable manner, that the phrafe, That we re- ally feed upon, and are nouriflied by the proper fulv ftance of Chrift's body, fhould be changed in their confcffion of faith, and liturgyf which met with the Synod's refuial. Let Calvin be confulted, con- cerning that mode of expreftion. Inftance, B. iv. Chap. 17. Sec. 7. IV. Many controverfies-havcarifen, concerning the Holy Supper, which were originated from no other caufe, but jChriftians departing from the an- cient fimplicity of this rite. Difmiffing various rites, and ceremonies, both vain, and fuperftitious, by which the Supper of the Lord hath been corrupt- ed. I^e Park it. Sed. VI. CUp. V* « ed by the Romifh Church, we fhall here only poirii out four of their principal errors, and abufes. ' The firft efror relates to the real prefcnce of Chrift's body, which is defended by the Papife, and •Lutherans. The former hold, that the body of Chrift is ptefetit by franfubflantiation, which fig- tiifies, that the fu^flance of the bread is changed into the fubftance of Chrift's body, Pafchafius Radbertus, in the ninth century, began to fay ; That the flefli of Chrift was prcfent in the Euchi- rift ; which opinion was refuted, in a particular trea- tife by Bertram. In rfie tenth, century, that doc« trine began to fpread itfelf farther, whilft many werfi calling out againft it, as Berengarious % and aftef him the Waldenfes. But it was only received in the twelfth century, and eftablifhed by the Council o( Trent, in the fixteenth. The Lutherans teach, that the body is in, with, and tinder the bread, fo that liie bread ftill remains bread, but that Chrift's real body is-prefent with the bread. TrtE opinion concerning the real prdfence of the body of our Lord is refuted. Firft. Becaufe it h contrary to the word of God, which teacheth, that Chrift has a real huMan body, and that the Hea- vens contain him : Likewife, becaufe it calls the Eucharift bread. 'Second. It oppofes right reafoa^ Ti^ich does not admit our conceiving a body, with- out extenfion, vifibility, &c. Third. Becaufe the prefence, and the eating of tiie flefti of Chrift,^ is a diing monftrous, and of no utility to falvation, John vi. 63. Fourth, This opinion is; abfurd, and :, contradifftory, 't^S the ^^'*Si^ir. ' ^6x tontraditSfcory, an4 that, not only ,ia otne, refped, a? has been invincibly demonfl;r|ted;;a.t large,/by our teachers. As to what is objeded, from thefe ,^6rd^ ofChrift, This is my body, The anfwef* is ^^aly, viz, that they are to be underflbbd in a i^^gut'^tive lenfe. For Firft. Chrift fpoke after the cuftoni of the Jews, who in the Paflbver lifed thefe words, this is the bjread of afflidion which our fathers did leat in Egypt. Second. This phrafe, This cup is the New Teftament in niy blodd, cannot be underftqod in its proper fenfcj f^ the ciip is not a covenantj but on- fly a feal of the c^venanj. Thii^*, ' If theft words. This is my bo(iyi were to be linderffipod properly, it v«ould follow, that Chrift's body even at that time was broken ; for he e|:prefsly fays. This is my body \yhich is .brQk«». But if the breaking is not realj, lieither will the prefence be re^. It would alfo fol- iow that the Apoftles didW the. body of the Lor^ J^efus, whilft he himfelf did celebrate tfae Holy Supr«, per with thetti. *' The ^Gond error is the Chiirch of Rome's hold- iftg, that the Euchar^ is to be adored with as ,bigh a degree of religious homage, as Gfd himfelf. We , 4o not deny that adoration is du^ to Chrift, but the adoration of the Sacrament we rejefl:. Firft. Be-» <|a*ife there is no prgpept, tto eicample relating to it. Second. Becapf^the Sacrament is not Chrift himfelf, but bread, confequeritly they involv^e t^cmfelves in tile gmkof|doMtry^ who pay rcMgiou^worftii^ un- to breai^ It may bS*further obfcrved, 4Hat t^e people of the Romifti Church, are in perp^iaal dan- ger i&l" idolatry y b^tufe, acc^rdi^ to the *'do«5trii&»i^ 3^4 ^ Pari n. Sect Yl. Ci>ap.r. . th^t Church, the intention of the Prieft is neceflary, that confecration may be cfFeded, and the Sacra- ment complete. But no one can be a'flured: of fuch an intention, and therefore cannot with any certaiii- ty, know whether confecratioM be rightly performed* and trafifubftatitiatiorf accomplifhed. The third, and that a mioft grievou'Sr and intofe- fable erfdr, is the laying afide of the cup. For iA the firft place, we have t\id exprefs inftitutioh, arcd fpecial mandate of Chrift : Drink ye all of if. They anfwer to this, that this was ipoken to the Apoftles, as Apoftles, or Prcfbyters, but not as laymen ; but if this availed any thing, the fame might be faid of the bread. Again, the Apoftles were prqfent at the Holy Supper, not as Prefbyters, but 'as faithful and plrfvate perfons. Chrift alone adminiftred it, and w^s a publit perfcn, but the Apoftles repre:^nted the univerfal Church. The reafon which is added : Which is ftied for the remiffion of the fins of many^ has a refpe(5t to the whole body of the faithful, . and proves, that the- ctip otight to be allowed unto all for whom Chrift fhed' his blood. Second. The man- date of Paul, I Cot. xi. 28. Let a man examine himfelf, and fo let him eat of that bread, and drink of that cup, includes all that are faithful. Third. The univerfal Church during the fpace of ten cen- turies and more, \omratinieated under both kinds, and communion under one kind only, was at length, after the year one thoufand four hundred and four- feen, prefcribed in the Council of Conftance. The objedions which are offered, are^ mere trifles, as Luke xxiv. 30. And it came to pais, as h* fat at meat V'pon tbt Holy St^sri ' 3^3 ineat with them, he took bread and hlefled itj and brake and gave it to theni, viz. the two difciples going to Emmaus. And Afts ii. 46. The Holy- Supper is called the bf^aking of bread ; for in the former pailagej the Sacrament is not fpoken of. In the latter, the breaking of tjfead denotes the en- tire and whole Sacrament. Likewife, that the faith- ful partake of the blood when they partake 6f the body, when the blood is included in the body j thii was what they term concoriiitance. Alfb, becaufe abftemious perfohs may be found, as if a divine in- ftitution, were to be altered on account of a few. With equal propriety it might be faid, that the word of God ought ho longer to be read or heard, becaufe there are fdrhe perfons to be met with, who are deaf or blind. Laftly, that communicating un- dei: both kinds, is obnoxious to various incbhveni- fences, as that the blood of Chrift wbiild be liable to be fpilt, &c. but fuch reaibns are frivolous, hay im- pious, where the exprcfs mandate of Chrift is ex- iant. _^ The fourth error is the dpftrine of tKe Romifli Church, concerning the facrifice of the Mafs ; for it teacheth, that a real propitiatory facrifice is offered in the Eucharift, in which Chrift is offered for the fins both of the living and the dead. We feadily' grant, left^we ftiould combat about wqrdsj that the Supper may be termed a Sacrifice, ahd that it was fo denominated by the ancients, on account of the commemoration of Chrift'3 facrifice, as alfo the fpi- ritual facrifices of the faithful, prayers, praifes, &c. likewiie on account of the oblations, that were B b 2 ufually- 3^4' Partll.Seif.YLChap.V. «fua,lly made before communion. But that in the Eucharift, the real body of Chrift is really offered in facrifice, we dehy. Firft. Becaufe the Scripture no where makes mention of fuch a facrifice. For thefe words, which are ufually quoted. Do thefts things, &c. and that pafTage Mai. i, ii, Teachno fuch thing, Second. The Scripture teacheth many things which overthrow that facrifice, as that Chrifl^ is the only Prieft, and that his facrifice is the only jjerfed one, and not to be repeated.- Heb. ix. and X. Third. The nature of a Sacrament cannot con-" lift with this. For p, Sacrament is a commemorati- on of a facrifice, but not a real facrifice. Fourth. To the effence of a propitiatory facrifice, properly Called fo, three things are requifite : A Prieft, a vidim, and the death of the vi(5tim ; which three, l)y no means can take place here, as might be very eafily fhewn.- Uses. Since the Holy Supper hath been infl:i- tuted by our Lord, in order that it might be cele- brated in the Church, Chriflians ought to be ex- horted to the proper ufe of it. H-efre every one ought ferioufly to weigh, how holy a rite this is j by whom it was appointed, viz. Chrift our Lord and Saviour ; the time when it was inftituted, viz. when he was very nigh urito death ; for what end, vit.t that we might fhew forth his death. Therefore, nothing in religiqn is more holy, no adl of external worfhip of greater moment, than the Holy Supper; fo that this ad invites us, to the moft pef fed dif- chargc ffpn the Holy Si^er. $6^ charge of all the duties of a grateful mind, and of piety. 2. The duty 6f fuch as approach to the floly Supper, is related, i Cor. xi. 28. 29. In which, they offend va^iouily, who do not at all examine themfelves, or after an improper manner. Alfo fuch as are entirely fatisfied yrathout felf-exaniination, be- -ing no wAy felicitous ^abput the reformation of their lives. Laftly, thofe who do not perfevere in a jcourfe of piety. But there can be no better prepa- ration, than to procure a habit of piety, in the ordi- nary courfe of life, and always to maintain commu- nion with Chrifi, *s wdl when c^ebrating the Sacred Supper, as at other times. They are all in an error^ Twho imagine, that piety aa& devotion are only requL- ;fite, when we are called pq the Eucharift. With reCp&& to tiie controver^es, concerning the Supper^ the following particulars may be obferr ved. When we refleift upon the errors of the Ro- mifh Church, the queftion may be propofed, hovy comes it to.pafs, that errors and abufes of fo grofe a. nature, have prevailed for fo many ages, and arc ftill retained. The reafon of this is at hand. That proceeds from ignorance of the word of God, and the defeft of knowledge, from prejudices, educa- tion, fear of perfccution, a defire of retaining wealt|i and dignities, &c. Wherefore it will be our duty, to render due thanks unto God, that we have been delivered from fo many,^and fo grofs errors -, which yet will avail us nothing, unlefs our profeffion, and knowledge of the truth be attended with purity of B b 3 % 3^^ ' Pm II. Se3f. VI. Chap. V. life. In vain do we boaft, that thofe errors and abuf- es which relate to dodrine and worfhip, are removt ed, whilft others no lefs dangerous, are flagrant apiong us, I raean fuch as relate to morals, pradlice, and difcipline ; which arc equatty inco^fiftent vyitH ^e word of God. These, ought likewifeto impellus to the pro^ per ufe of the-Holy Supper. We rejecS the dodl- rine concerning the real prefence of the Lord's be- fiy. . But the divine and fpiritual prefence. of Chrifl:» ought to beget within us, the higheft' yenetation. The Papifts adore the Saf rament. ' It is fit that w^ Ihould Eidore God and our Sayioyr, with the great- eft humility, as fitting at the right hand of God. "VV^e partake of the cup, as well as the bread, but of what advantage will it be to us, to receive both figris, and to enjoy an entire Sacrarnent, if weabufe it, and trample under foot the blood of Chrift, as an unholy thing. We defend the pcffeftionof Chrift's Sacrifice, in oppofitibn to the Sacrifice of the Mafs. But of what feryice will that be to us, if we render that fa- f:rifice unprofitable to us, through impenitence, and unbelief. It appears from what has been faid, how thefe controverfies may be handled; to advantage, 9pd edificat|on,!, , ' Pf ^pm the State of Men after Lleath. 367 OF THE LATTER PART, ^EtTION VII. V '"■'-, ■■■ ^PNC:ERNINQ 4 FUTyRE WORLD, Chap. I. Of the State of Mm after Beath, WE ,comc now to the laft head of Theology, viz. that which refpetfts a future wofld, which confifts office parts- Firft. Concerning the State of Men after Deatiji. Second. The end of the World. Third, jke Refurredion. Fourth. Uni- yerfal Judgment, fifth, jLife and Death eternal. With refpe6t to the ftate of men after death, it is to be obfervfid, in the firft place, that the foul does not perifh with the body, which may be pro- ved. FJrft. Becaufe right reafon informs us, that the foul is of a fubftance entirely different from the body, and not liable to corruption ; hence the very Hea- thens believed in the immortality of the foul. Second. From Scripture, Matt. x. 28. Fear not them which kill the body, but are not able to kill the foul ; but rather fear him, which is able, to dcr ftroy both foul and body in hell. Eccles. xii. 9. Then fhall the duft return to the earth as it was, gi3i thaf upon the State of Men after Death. 371 that word, To day, teaches us beyond all controver- sy, that that Robber was received into Paradife, on the very day, in which he died along with Chrift, who- here fpeaks according to the opinion of the Jews, and ufes their very expreflions. Other paC- fages might be added, as Ads vii. ^g. Where Ste- phen calls out. Lord Jefus receive my Spirit, a Cor* V. I. 2. 3, For we know that if this earthly houfe of this tabernacle were defolved, we have a building of God, an houfe not made with hands, pternal in the Heavens, &c. i Pj&t. iv, 10. Rev. xiy. 13. Blefled are the dead who die in the Lord, yea, feith the Spirit, that they may reft from their labours, and their works do follow them. Efpeci- ally, Phil. i. 23^ Where Paul hefitating, whc^er he ought to defire life or death, fupppfcs, that im- mediately after death, he would be with the Lord. Dtherwiie, if he was only to be partaker of that bleflednefs, after the refurreftion, he would have no caufe of this doubtfulnefs, neither* would he have been fooner or later happy, though his death had been haftefled or deferred. Uses. This dodtrine ought to be {erioufly me- ditated upon by all. There is none who can avoid death, and confequentty none who ought not to be concerned about his condition aftet death. I. This doftrine is produftive of the higheft con- folation, which would fufFer great diminution, were we to expecfl nothing before the day of judgment. Pi§ife therefore be to our God, who h^h infpired us ^ith fuch npblp cxpeftatipns, as afford the moft fo- J72 Fart II. SeB. VII. Cbaf. I. iidj and efficacious confblatlon againft the fear of ^ath, and rcplenifh the fouls of the faithful, with ineifible joy in the hour of it. 2. Therefore our lives ought to be ordered ii| fuch a manner, as n^ight enable us to look for this happy departure, When we refleft upon the ftate of the foul, when fcparated from the body, let us remember, that it is the moft excellent part ofus, in which we fhall inftantancoufly, after death, receive the rewards or puniflunents of our paft lives. Byt let us abandon all anxious cares, concerning the body which is re- iduced to duft, let us diveft ourfelves of corporeal pleafures, and employ our utmoft efforts, in order $hat our minds may be njor? and more purified and united unto God, 3. The dodrine eontained in this chapter, warns us maturely, and without further delay, to engage ourfelves in the ftudy of good works. Life pafles over very quickly, {6 that fliould we die in fin, there is no further hope of falvation remaining. Whatever we have omitted, or negledled 4n this life cannot be compenfated in a future one. Let us haften our repentance, whilft an opportunity is offered us, left that our laft hoUr fhould find us un? prepared. " Chat. upon the £.nd of the U^orU. ^J^ C H A p. " II; dancing the End of the JVofld, THERE are four queftions propounde4 con- cerning the end of the world, or confumma- tion of time. Firft. What we are to underftand, by that world which is to be deftroyed. Second* How it is to be deftroyed. Third. When. Foujrthu What will be its ftatc after its confiMnmation. I. By the world here, we are not to underftanci fhe univerfal fyftem of things, as th? remoter Hea- vens, ftars, &c. But that globe which we inhabit^ and whatever things do nearly furround it. Pet^ indeed, 2 Eph. iii. 10, fpeaks of the Heavens and the earth ; but that is to be underftood of that Hea- ven, which approacheth neareft unto our earth, foif ke mentions, that .the ianfie world will be deftroyei by fire, which formerly perifhed by the deluge. But the dehge could by no means reach to the jiigher Heavens. II. This defolutipn of the world will be effedfee^ by fire. It hath befe'n believed among the Hea^ thens, that the world would not always endure- There are many paflages in Scripture, which treat' of the end of the world, as Gen. viii. 22. Pf. cii^ 26. They ftall perifli, but thou Ihalt endure, &c Matt, xxiv.^25. Heaven and earth ftiall pafs away. a Pet. iii. &c. The Apoftles often fpeask of the; end of all things y but there is a moft ancient, and conftaut 374- Part. 11. Sect. Vtl. Cbap: II. ponftant tradition concerning fire. The words of Jofephus are menjorabJe. AntJq.B. I. Chap. III. That Adam predifted the universal deftrudion of things, one by fire, and another by, a deluge. Thd ftoicics Heraclitiis, Ernpedocles, and the ancient Indian Philofophers the Brackmans, taught ths conflagration of the wdrld. Cicero. B. I. Upon the nature of the Gods, introduces a ftoick fayingj that it was in futurity, that the whole world would be fet on fire. And Ovid ; Efle qubqiie in fatis teminifcitui- afFore tempusi Quo mare, quo tellus, uoiverfaque regio coeli Ardedt et niundi moles operofa laboret; It is alfo upon, record, that it has been decreed; that timfe w&s approaching in which the whole ' ijarth, arid univerfal region of Heaven ^ould be in flames, and the elabora^te . mafs of the world con- vulfed. And Peter teacheth this mofl: clearly, 2 Eph. iii. 6. 7. The world that then was, being Overflowed with water periflijed ; but the Heavens find the earth, which now are, are refervedj unto firfe, againft the day: of judgment, and perdition of ungodly -men. Whicih words are abfolutely and un- skilfully interpreted, as relating to the deftruftion of Jerufalem : For a elofe infpedtion into that paf- fage, aiid the fcries of the ^ifcourfe plainly flieWj that they are fpoken of the end of the worldj and not the deftrudtion of Jerufalem. III. The time of the end of the world is Uft* known j to which refers that paflage^ Matt. ?xiv. 36. But of that day and hour knoweth no man, no »ot the angels of Heaven^ but my Father oply . Yet there t/pon tise knd of the fP^ortd.. ^fs there are fins, by which m^n "will know when that end is nearly approaching. Paul, 2 ThefT. H. iv 2j &e. teacheth, that the Son of Perdition will be rfe- vealed and deftroyed, before the day of the Lftrd cofneth. The converfion of the Jews^ and GentileS will alfo precede the_^j3d of time •, as alfo that hap- py ftate of thft Church predifted by John. When tHfcfe things fhall be aceomplifhed, it will be eafy to know that the end of the world is at handl Per- haps, at that time there may alfo appear figns and wanders in Heaven, and there ftiay happen dreadful, and uncommon changes in the world,' and affairs of mahkind. IV. It is enquired, what the ftate of the World will be after this conflagration ; and whether it will be deftroyed as td its efterice, or only its qualkies ? Or whether it will be totally annihilated, or only renewed ? Scarcely any thing can be determined here with precifion. Yet the latter opinion feems moft probable, and is confirmed from that paflage in Peter, for he fays, that the world ftiall perifti by fire, as it had formerly peri/hed by the flood. And the Apoftle adds, that after this conflagration, we are to look for a new Heaven, and a new earth, wherein dwelleth rightcoufnefs. But in thcfe things it is lafeft to determine nothing precifely. Uses. Peter teacheth the ufe of this dodrine. 2 Eph. iii. where, in the firft place, he confutes cer- tain prophane perfqns, who held what is faid con- cerning the end of the world in derifion, and con- firms this dodrine by the hiftory of the Flood. Se- cond. P€ Part 11 m. Vli. Chap. lit. cond. He points oiit the eaufe, why the Lord ae- fers his coming, viz. becaufe he is merciful, and gifants unto all men an opportunity to- repent. Third, He fliews, that this ultimate conflagration is a moft powerful motive to piety, and good^ ivorks, viz. becaufe here we may eafily learo, how great, the vanity of this world is, and what they are to expeft, who indulge themfelves in a vicious courfe differ- ence between moral good and evil, rewards and pun- ifhments in a future life, and conc-erning God, Religion, and Providence. Faith in God, and Chrift, cannot confift without the hope of remune- ration, and all the capital points of religion, muft fall to the ground if the dead are not raifed : as Paul de- monftrates at large, i Cor. xv. AH the parts of which capter, its argument's and reafbns, ought to bs particularly confidered. II. With tJpen the Aefuffeciion. j)'^ ll. With refped to the refurrediort itftlf, thert' are two particulars which the Scriptures teach, Firft. The perfons who are to be raifed. Second. In what ftatCi I. All men ftiall beraiud, botk good and evil; Johnvl. 28. 49. Matt. XXV. 3?i-&c. Aftsxxiv. 15, Where Paul fays, that he had hope toward God, that there fliall be a refbrredtion of the dead, both bf thejuftand unjuft. 4 Cor. v. 10. All irtiift ap- pear before the tribunal of Chrlft, &c. 2 Pet. ii. 9. Rev. XX. 12. but it may be enquired, whether ihs fame bodies fliall be raifed, or if men fliall be clothed with new bodies ? The former ought bjl all means to be maintained, otherwife there would be no refiiwedion, but only a new creation -, nei- ther would the Scripture have taught us, that tholS who ffeep fliall come out of the dufl:, and that the duft of the earth fliall deliver up their dead* Again^ lince man coniifls of &ul and bddy, it feems en- tirely requifite, in order that the fame man fliould rife, that he fliould have the fame body. The rc- furredbion of Chrifl: alfo proves this, fince he had the fame body at his refurreftion and afcenfion. Befides Paut tdls us, that thefe vile bodi^Sj this corruptible and mortal, fliall be changed4 Phil. iii. 21. It is faid that Chrifl: will change thefe vile ho^ dies of ours, that they may be like unto )xib glorioUs body. I Gor. xv.^4.,. 43. 44. ahb 53. Befides it is to be obfervedj that all, both Jews and ChriftianSj when treating of the refurredion, always under- fl:ood the refurreftion of the body. See that tiaflTage,. 2 Maccab; vii. already quoted. The objediions of C c 2 th» 3«o Part II. SeS. VII. Chap. III. the Sadduces, fuppofe the fame. Matt. 22. 24^ And the judgment of the Heathens, concerning this doftrine, Afts xvii. 32. We learn from Ter^ fiullian, Minucius, Felix, and other ancient writers, that this was the principal objedion of the adver- faries to Chriftianity. How could it be poffihlej fhat our bodies fhould be reftored ? In Order to re- move which obje^lon, it may be obferved, that if thiqpe were no refurreiSbion of the body, Chrifl: and his followers would have plainly feid, that the Sad-' duces and Heathens did not underftand this dpdt- me, andi^hat the bodies were not to be raifed,, but they faid no fuch thing, but took their anfwers from Scripture, and the omnipotence of God, which fuppofes the refurredtion of the bodies. As td the objeftions commonly offered. How could ^ bo'dies, after being diflblved into the fmalleft parti- cles, be again reftored ? We aftfwer. That as there |s nothing contradidtory in this, we ought to acqui- efce in the promifes and omnipotence of God„ We ought fo to adhere to the fimplicity of the word of God, as not to indulge the vanity and giddinefs of curlofity •, we only add, that there is no more pow- er requifite, for the reftoration of a body, the parts of which, however diflblved and difperfed, yet ftill exift, than would be required, in order to create a new body. 2. But though the bodies fliall be raifed, they fhall alfo be adorned with new qualities. Phil. iii. 21. 2 Cor. XV. 42. Src. but what thefe qualities precifely will be, cannot be diftinftly conceived; thef upon the RefurrecHon. j§^ they will pHncJpaHy confift in fpirituality, and ii;^- mort^ity. The tranfmut&tion of the fiviilg, Aall intm«d5- ately fucceed the refurcecStion of the dead, corxr cerning whichi i Cor. xv. 5^. 52. and j Thefl". iv. at the end. Then we which are alive, and remain, (hall be caught mp together with thena in the clouds, to meet the Lord in the air. There is a paffage ejc- tant in Rev. xx. 4. 5, 6. concerning a twofold re- iurreftion, o-ne of the martyrs, and another < of the reft of man^indj i>jJt th.efenfpj of that paffage is con- troverted. Uses, p Thp hope of a «