^7- « 
 
 I- 
 
 LII3T^A.IIY 
 
 
 
 OF TUK 
 
 
 Theological 
 
 Seminar 
 
 y, 
 
 » , 
 
 . PRINCETON, N. J. 
 
 
 Case^_. 
 ^ Shelf, 
 
 
 Division 
 
 Sec-'ion 
 
 .\-.: 
 
 J 
 
 Book, 
 
 'Q.\ 
 
 " No 
 
 


 5 
 
 . V. ^^ 
 
 *%»* 
 
 
 \, 
 
 
 
A 
 
 COMPENDIU 
 
 ^j,.^^^^<Jt^rW* ^ 
 
 C H R I S T I A M^ 
 
 THEOLOGY.; 
 
 
 ^' ^ 
 
 BY JOHN FREDERICK 0ST£RWAL% . 
 
 A CELEBRATED DIVINE OF SWITZERLAND* I -5 , 
 New]}' Translated into Engi-ish, from the Original Lat^^v^ ^ 
 
 BY THE REV. JOHN"M^MAINSk^ ^^C^, 
 
 ■^ 
 
 ,\ 
 
 S T R A B A N E; ' 3 
 
 PRINTED EY JOHN BELLEW. M.DCC.LXXXV. ^ 
 

 
T 
 
 [ iii J 
 
 INTRODUCTION. 
 
 HE following, letter, addrefled to a Clergy- 
 man of charader in the country, with 
 .whom the Author of this Verfioij* had cultivate a 
 friend-Iy correfpondfence fof a confid^rabk -time, 
 perhaps, rnay not be improper to be communi- 
 cated to the public, as it may partly ferve to fhew 
 his intention in falling about the work, and partly 
 apologize for whatever inaccuracies niay occur to 
 .the judicious and learned reader. 
 
 REV. SIR, 
 
 HAVING refided for fome time in the coun- 
 try, without bufmefs of any importance, I at 
 length began to expoftulate with myfelf, how I 
 might employ the leifure hours on my hands,' fo as 
 to accomphfh fome valuable end. The refult of 
 my mofl: ferious, and intenfe refledions on this 
 fubjedt, is the exhibition of an Englifh verfibn of 
 a fmall, but very comprehenfive Syflem of found 
 Divinity. The Author of it is the celebrated Of- 
 terwald of Switzerland, a very learned Divine, 
 and mod agreeable Preacher. This AiUhor, with 
 whofe charadter, I fuppofe, you are well accquaint- 
 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 tolerable degree of accuracy executed, 
 
 A 2 might 
 
Iv INTRODUCTION. 
 
 might be deemed a kind office, both by the 
 Jearned and unlearned. It might be of ufe to 
 young men candidates for the Miniftry, if any 
 fuch are to be found, who have not attained to 
 a thorough knowledge of the Latin Language. 
 In particular, it might improve my own mind, as 
 it tends t(> infpire thg moft ^levated conceptions 
 of Religion and Virtue. Now though I look on 
 fuch an undertaking as truely laudible, yet a certain 
 felf-diffidence intervenes, which does not indeed 
 proceed fo much from any confcioufnefs I enter • 
 tain of my ignorance of either the Author's lan- 
 guage, or meaning, but rather from a jealoufy of 
 my not being fo much mafter of Englifh, as 
 might enable me to do juflice to fo glorious an 
 Author ; an Author, the fublimity of whofe fenti- 
 ments, merit the moft maftcrly ftrokes of the fineft 
 pen, put into the hands of the moft enlarged, 
 and refined genius. Being thus embarrafied by 
 this obfticle, I thought proper, Sir, to apply unto 
 you, whofe fituation in life muft, in an eminent 
 degree, render you acquainted with literature, for 
 your candid advice. Now, in order that you 
 may the better judge, and determine in this cafe, 
 I have fent you a fpecimen of the intended tranf- 
 lation, with the original, which I hope you will 
 perufe, and compare together, and after perufal, 
 and comparifon, frankly tell your mind. If your 
 judgment is in my favour, I fhall with the greater 
 ardor proceed, if otherwife, I ftiall bear matters, 
 with a philofophical patience, I had almoft faid a 
 ftoical apathy. 
 
 Being 
 
\ 
 
 INTRODUCTION. v 
 
 Being encouraged by the Gentleman, alluded 
 to, the Editor proceeded, and thinks, that he 
 cannot afford the world a better character of both 
 the author, and the original work, than what was 
 drawn by Mr. Robert Foulis, Printer for the Aca- 
 demy of Glafgow in the year. One thoufand fe- 
 ven hundred and thirty niHe. Which I have tranf- 
 jated and is as follows. 
 
 ^- 3 To 
 
[ vi ] 
 
 To the Benevolent Reader the Bookfellcr 
 willieth all. Health. 
 
 AT length I deliver to you, defcribed with my 
 own types, John Frederick Ofterwald, an 
 incomparable Divine and Preacher, and a very ve- 
 nerable Deacon of the Church of Neucomium, his 
 Compendium of Chriftian Theology. This fmall 
 volume, if you only regard it's fize, will appear 
 to be of little value, but after looking ^into it's 
 contents, will be deemed greater than any price. 
 It is a notorious fad, that for the moft part, fuch 
 compends of fciences as have been made public to 
 the world, have not been attended with that de- 
 gree of fuccefs which might be wifned for, which 
 can be attributed to no other caufe, but that their 
 authors frequent weighing the moment of things in 
 imjuft balances, without a difcriminating judgment, 
 orr.itting matters of the greatell moment, dwell 
 upon the furface and inutilities; and thus, inftead 
 of compends, rather obtrude upon their difciples, 
 the lofs of leifure and tirhe. The cafe here is 
 quite the reverfe, where this very great man of 
 the mofl penetrating judgment, propounds the 
 capital topics of univerfal Theology, with that 
 peiffpicuity, that force of argumentation, that fim- 
 plicity, and which is the principal recommendation 
 of a Divine, that defire of promoting peace, that 
 I mud ingenioufly alTert, no book equal to it, hath 
 hitherto been extant, and would not fcruple to ap- 
 ply 
 
[ vii ]" 
 
 ply to it that Epithet of the Jews concerning the 
 Sacred Writings themfelves, viz. that it contains 
 the moft momentous doftrines, every where pen- 
 ding on pregnant exprefiions. Nor, certainly. 
 Reader, is there any caufe why you fhould enter* 
 tain the fmalleft doubtfulnefs concerning thefe 
 afTertions, or imagine that they proceed fom any 
 fordid views of making gain. For, long fmce, 
 hath the illuftrious Ofterwald, by other writings 
 which he. has publidied, of the greatefl utility to 
 the Chrillian worldj proved, that only things of 
 fuch importance could proceed from him, being 
 born for the good of the Church. The greatefl 
 Divines have acknowledged the fignal weight, and 
 moment of this writing, who, during the fpace of 
 thirty years fince, have judged it advantageous, 
 nay even necelTary, both in their private and pub- 
 lic fchools, to infiil} into their auditors, the pure 
 and facred flreams of falutary dodrine, 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 fmgle 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- 
 ed in the acquifition. It had indeed been long 
 fmce defired, that either the celebrated Author 
 himfelf had been the Editor, er that he had given 
 permiffion to others to be fo, but previoufly, ap- 
 plications of fuch fort have been fruitlefs. Now 
 
 at 
 
at length having obtained leave from the venera- 
 ble old man himfelf, to be the publifher, this I 
 have certainly done with the greateft care and at- 
 tention, in order that I might deliver it unto you^ 
 Reader, as corfedt as poflible, and free from the 
 errors of tranfcribers. The principal paflages in 
 Sacred Scripture, which are only cited, I have 
 every where fet down in full. Therefore, friend- 
 ly Reader, with gladnefs of heart enjoy this gift^ 
 and let your fervent prayers be united with mine 
 to Almighty God, that he may keep it's venerable 
 author in fafety, until he arrives at the age of 
 Neflor; moreover, that he may abundantly fup- 
 ply him with (Irength, to edify the Church of 
 Chrift, not only as a preacher, but hkewife by the 
 addition of various writings, with which we arc 
 well affured his delks are replete. Farewell. 
 
 SUB. 
 
 lL<f- r ■■•..., 
 
[ ix ] 
 
 SUBSCRIBERS NAMES. 
 
 IJ^ARLof Briftol, 
 ^ Rev. Harrifon Bal- 
 four, 
 Davic^ M'Cool, 
 Alex. Scott, M. D. 
 M. Balfour, 
 John Balfour, M. D. 
 Rev. David Harvey, 
 Wm. Walker, Efq; 
 And. Fergufon, Efq; 
 Wm. Armftrong, Mt. 
 John Clerk, 
 Ham, M'Ginnis, Sur. 
 Geo. Douglas, Printer, 
 Wm. Kee, 
 Rev, David Young, 
 Charles Young, 
 Mr?. Cath. Mathlfon, 
 Meff, John Latta, 
 David Kinkead, 
 Jas, M'Crab, 
 John Chndinen, 
 John Pinkerton, fen. 
 John Pinkerton, jun. 
 James Alexander, 
 Robt. M'Connel, 
 
 John Right, 
 
 Robt. Wilfon, 
 
 Thos. Neilly, 
 
 Bryan Coil, 
 -Rev. Wm. Latta, 
 
 Thos. Mackey, 
 
 Jas. Porter, 
 
 JohnM'Nut, 
 
 John Campble, 
 
 D^vid M^Cleland, 
 
 Jas, Bell, 
 
 John Brooks, 
 
 James Logan, 
 
 John Allan, 
 
 James M'CIintock, 
 
 Robt. M'CIintock, 
 
 Jas. Stephenfon, fen. 
 
 Wm. M'CIintock, 
 
 John M'Adoo, 
 
 Dan. Gamble, 
 
 John Latta, 
 
 Hugh Campble, 
 
 Sam. Noble, 
 
 John Mills, 
 
 Pat. M'Glachlin; 
 
 James Gamble, 
 B John 
 
 # 
 
SUBSCRIBERS NAMES. 
 
 John- M'Crab, 
 
 Wm. Teas, 
 
 James Steplicnfon, jun. 
 
 Jnhn SrrphcnTon, 
 
 Wm. Mitchel,' 
 
 James Cowan, fen. 
 
 James Cowan, jun. 
 
 M'^fe? M'Aduo, 
 
 Sam Culhoun, 
 
 Tho Smvth, * 
 
 Mr. Mrftfon, 
 
 Ja?. W Ifon, 
 
 Robr Ciampton, 
 
 Tho. Patron, 
 
 John Fulton, fen. 
 
 John Fuljon, jun. 
 
 David Fulton, 
 
 S;im. Rankin, 
 
 Wm Cowan, 
 
 S^m. Curry, 
 
 J>hn Kinnear, Efq; 
 
 K- . Walter Kiibraith, 
 
 JiF Curry, 
 
 J-. Scott, 
 
 Wm Karvey, 
 
 Wm Dougal, 
 
 Ceo. C'-ocket, 
 
 Jas Donachy, 
 
 Robt M'Clintock, Efq; 
 
 Dan. Clerk, 
 
 Jas. W'lfon, 
 
 David Dougal, 
 
 Tho. Craig, 
 Jas. Edmiilori, 
 Wm. Crocket, 
 Matt. Campble, 
 Jas. Crocket, 
 Wm Mackey, 
 John Matherall, 
 J'='an Matherall, 
 Peter K'^lly, 
 J.)hn Humes, 
 And. Young, 
 David Boyd, 
 John M'Crea, 
 Wm. Raddy, 
 Wm. Hamilton, 
 Robt. Alexander, 
 Jas. Orr, 
 Sam. Latta, 
 Hugh Peoples, 
 Jas. Mitchel, 
 John Meafon, 
 J:is. Stewart, 
 Anthonv Galladier,^ 
 Jos Wark, 
 Hen. Ofburn, 
 Tho. Dougal, Efq; 
 Rev. Tho. Bond, 
 Rev. Patt Davifon, 
 Sam. Patter fon, 
 Jas. M'Donald, 
 Mntt. Gray, 
 John Thomfon, 2 fets, 
 Arch 
 
SUBSCRIBERS NAMES. 
 
 XI 
 
 Arch. Woods, 
 
 Wm Latta, 
 
 John Hannah, . ^ 
 
 Tho. Kinnear, 
 
 Robt. M Cafter, 
 
 Rev. Wm. Cunningham, 
 
 Alex. Porter, 
 
 Jas Sm) th. 
 
 And. Hamilton, 
 
 Jas Welfh, 
 
 John Hood, 
 
 Sam. Hood, 
 
 Ddvid Patterfon, 
 
 David Mackey, 
 
 Jas. Smvth, 
 
 h'htt. Hamilton, 
 
 Sam. Alexander, 
 
 Tho. Crocket, 
 
 Rev. And. Fergufon, 
 
 Rev. Mr. Brook, 
 
 John Fulton, 
 
 David Fulton, 
 
 Wm. Leathim,^ 
 
 Wm. M'llwain, Efq; 
 
 Jas. Smyth, 
 
 David Porter, 
 
 Geo. M'Glachlin, 
 
 John Porter, 
 
 Tho, Marfhal, • 
 
 John Motherall, 
 
 John Carl well, 
 
 Jas. M'Dowef, 
 
 B 
 
 Hen. Carfwell, 
 
 Ja?. Hodge, 
 
 Allan Carfwell, 
 
 Tho. Craig, 
 
 John Harkin 
 
 Jof. Carfwell, 
 
 John Welfh, 
 
 John l^lemin, 
 
 John Marfhal, 
 
 Jofhua Anderfon, 
 
 John Cunningham, 
 
 Robt. Bruce, 
 
 Tho. Fiemin, 
 
 Robt. Ram fay, 
 
 Chas Gibfon, 
 
 Wm Bredin, 
 
 Robt. Allen, 
 
 Aaron M'Lucss, 
 
 John Bredin, 
 
 John Morrifon, 
 
 Wm. Mackey, 
 
 John Mackey, 
 
 Alex. Craig, 
 
 James Porter, 
 
 *Wm. Difert, 
 
 Mofes Porter, 
 
 John Dunlap, 
 
 John Arbuckle, 
 
 Sam. Elder, 
 
 Mary Dean, 
 
 Wm. Wilfon, 
 
 Alex. M'llwain, 
 
 z JoFia 
 
su 
 
 SUBSCRIBERS NAMES. 
 
 John Sampfon M'llwain, 
 James Alexander, 
 Robt. Porter, 
 Tho. Berry, 
 Mofes Dun, 
 James Difert, 
 And. Porter, 
 John Laird, 
 Wm. Evvin,' 
 Mr. Morrow, 
 Mofes Scott, 
 Jofeph Cannan, 
 Walter Marfhal, 
 Frances Longwell, 
 James Smiley, 
 Rer. James Patten, 
 Owens Culhoun, 
 Nat. Wiley, 
 James Dougherty, 
 Wm. White. 
 G'o. Anderfon, 
 Wm. Wiley, 
 Rev. Robt. Scott, 
 Mich. Cary, Efq; 
 Mifs Frances Cary, 
 Rev. Mr. Ray, 
 John Montgomery, Efq*, 
 Rev. Mr. Chichefter, 
 Captain Ball, 
 Tho. Dougherty, 
 John M'Colgan, 
 Wm. Murry^ 
 
 Chas. Dougherty, Apoth. \ 
 
 Geo. MarHial, 
 
 James Dougherty, ' 
 
 James Elder, 
 
 Mofes Campbl.e, 
 
 Mr. Cary, 20 fets, 
 
 Wm. Campble, 
 
 Tho. Sawbridge, 
 
 James Eaird, 
 
 Tho. Culhoun, 
 
 James Begs, 
 
 Robt Moor, 
 
 Rev. John Irwin, 
 
 Robt. Snodgrafs, 
 
 John Longwill, 
 
 Matt. Logan, 
 
 John Hutchifon, 
 
 Tho. Richie, 
 
 Mofes Wallace, 
 
 Rev. Ifaac Bar 3 fets, 
 
 James Billingflcy, Efq^ 
 
 Robt Patterfon, 
 
 John Patterfon, , 
 
 Wm. Douglas, 
 
 John Park, 
 
 James Johnfton, 
 
 John Roger, 
 
 Robt. Teas, 
 
 John Crawford, 
 
 John M'Connel, 
 
 David Hunter, 
 
 James Brown, 
 
 Rev. 
 
SUBSCRIBERS NAMES. 
 
 Rev. Robt. Reed, 
 
 John Lamy, L, L. D. 
 
 Chancellor of the Die- 
 
 cefe of Derry, , 
 Wm. Knox, 'Efq; 
 Rbbt. Clerk, 
 Chas Nelbitt, Efq; 
 Jas. Stephen fon, Mercht. 
 Hugh Henderfon, 
 Peter Clerk, 
 Robt. Hughfton, 
 Wm Patter fon, 
 James Steel, 
 John Carfcll, 
 John Mitchel, 
 Wm. Luke, 
 James Johnfton, 
 Sam. Henderfon, 
 James Baird, 
 Sam. Boyd, 
 James Thompfon, 
 John Mackey, 
 Jofeph Lapfley, 
 David Henderfon, 
 Tho. Shaw, 
 And. Rodger, 
 Sam. Clerk, 
 James Lawry, 
 John Allen, 
 Jarre t Martin, 
 John Lowry, 
 Tho. Wilfon, 
 
 B 
 
 James Cunningham, 
 John Gibbons, 
 Alex. Hakins, 
 Wm. Vance, 
 Hugh Brown, 
 John Stewart, 
 Robt. Forker, 
 Arthur Steen, 
 Dr. B!air, 
 Rich. Rolls, 
 John Brifon, 
 James M'Gregor, 
 John Montgomery, 
 Tho. Crawford, Mercht. 
 Ifaac Fitfgerald, 
 John Dougherty, 
 Hugh Lagan, 
 And. Stephenfon, 
 Tho. Lapflie, 
 Robt. Sreen, 
 Arthur Quigly, 
 Wm. Crawford, 
 Geo. Keatly, 
 Robt. Portei-, 
 Rev. Dan. Felloon, 
 Wm. Hickinbottom, 
 And. M'Corkle, 
 Gufla. Henderfon, 
 Jas. Boyd, 
 John Boyd, 
 Wm. Kinkead, 
 Wm. Cochran, 
 3 Jas. 
 
XIV 
 
 SUBSCRIBERS NAMES. 
 
 Jas. Patterfon, 
 Robt. Clerk, 
 
 JoC Thompfon, Mercht. 
 
 Hugh Morifon, 
 
 Rf-v John Maifhal, 
 
 Rev Robt. Law, 
 
 R >br. Lawry, 
 
 R'.;bf Calwell, 
 
 R.)ht. Mc^or, 
 
 John Wilkey, 
 
 Alex. Anderfon, 
 
 And. Irwin, 
 
 John Wilfon, 
 
 Mofes King, 
 
 Wm. Trown, 
 
 Mofes B.iird, 
 
 Jas. Ball, Efq; 
 
 Wm. Law, F.fq; 
 
 Wm. Kilbraith, 
 
 Sam. Rofs, 
 
 John Elliot, 
 
 John Alexander, 
 
 James Alexander, 
 
 Tho. Allen, 
 
 Michael Bicket, 
 
 Jofeph Kemps, 
 
 John Cooper, 
 
 Mofes Baird, 
 
 Jas. Wartlaw, Mercht. 
 
 Dan. Wacob, 
 
 Wm. Ralfton, Mercht. 
 
 Arch. Johnfton, 
 
 Geo. Beatv, 
 
 Jas. Neilfon, 
 
 Wm. Young, Efq; 
 
 Robt. Neilfon, 
 
 Dan. Ghlefpey, 
 
 John Lawry, 
 
 Vidor Moderwell, 
 
 Al- X. RulTel, 
 
 Wm. M^Clure, 
 
 Jofeph Htnderfon, 
 
 Arch. Shaw, 
 
 John Elliot, 
 
 Oliver Lecliey., 
 
 Dan. Elliot, 
 
 Robt Wilfon, 
 
 James Teenin^ 
 
 James Blair, 
 
 Charles Blair, 
 
 James Ta\ lor, 
 
 Nathan Neilfon, 
 
 James Allen, 
 
 Rev. John Cox 4 fets. 
 
 Jofeph Barclay, Mercht?. 
 
 Rev. And Alexander, 
 
 Robt Neilfon, 
 
 Wm. Nt'ilfon, fen. 
 
 Wm. Neilfon, jun. 
 
 Robt. MHer, 
 
 And. Gamble, 
 
 John Lyon, 
 
 James Cooper, 
 
 John L)on, 
 
 Capt. 
 
SUBSCRIBERS NAMES. 
 
 XV 
 
 Capt. Sam. Brown, 
 Robert Boak, 
 Wm. Smyth, 
 James Smvth, 
 Sam. Smyth, 
 John Crawford, 
 Tho. Emry, 
 Wm. Young, 
 Jas M'Atire, 
 John Sel fridge, 
 Sam. Wacob, 
 Alex. Brown, 
 John Brown, 
 James Entnkin, 
 Charles Wacob, 
 Mofes Patten, 
 R >bt. Knox, 
 Walter Knox, 
 David Chifm, 
 Dan. Henderfon, 
 Wm. Knox, 
 ManafTus Niele, 
 Wm Patten, 
 John Niele, 
 John Patten, 
 Wm Patten, 
 Wm. Patterfon, 
 Breathy Hamilton, Efq; 
 Francis Bogs, 
 James fnch, 
 James Watfon, 
 John Adams, 
 
 Tho Afh, 
 Robt. Scot, 
 Wm. Kerr, 
 Rev Wm. Law, 
 Robt. Hood, 
 J'lmep Crai^, 
 Eph. Srephrnfon, 
 Wm. Waddd, 
 James Hamilton, 
 Carh. Watfon, 
 Gab Watfon, 
 Jas. Maifhal, 
 And. Sproul, 
 ' Robt Orr, 
 And. Coulter, 
 John Davis, 
 Matt. Watfon, 
 James Hunter, 
 Wm. Culhoun, 
 Hugh Purdoiti, 
 Jofeph Woods, 
 John Maxwell, 
 Sam. Patton, 
 H'jgh Gourney, 
 John Barclay, Efq-; 2 fets. 
 Wm M'Crea, 
 lohn H )]mes, Mercht. 
 Wm. Pollock, M^Fcht. 
 Matt. Edwards, Mercht. 
 Robt. Ker, Mercht. 
 John Porter, 
 
 John Alexander, Printer, 
 ' John 
 
XVI 
 
 SUBSCRIBERS NAMES. 
 
 John Bcllew, Printer. 
 Ben. Fenton, Efqi 
 Nat. Edle, Efq; 
 Wm. Hamilton, Efq-, 
 lohn Montgomery, Efq; 
 Guftavus Hamilton, 
 Alex. Moorhead, 
 Rev. John Holms, 3 fets. 
 John M'Crea, 3 fets. 
 Mifs Letitia Winefly, 
 Major James Hamilton, 
 Hugh Bro'Am, 
 John Logan, 3 fets. 
 Geo. Hamilton, 
 Sam Ofburn, 
 Rev. Sam. Lettlmon, 
 Matt. Chambers, 
 John Anderfon, 
 Tho. Cunningham, 
 James Alexander, 
 John Ram fay, 
 Tho. Fulton, 
 John Jamphry, 
 
 Alex. Jamphry, 
 
 Chas. Donelly, 
 vHugh Knox, 
 
 Robt. Kerr, 
 
 Guftavus Knox, 
 
 John Luke, 
 
 Walter M'Crea, Mercht. 
 
 John M'Crea, 
 
 James Hamilton, 
 
 Geo. Lindfey, 
 James Lov^, 
 Tho. Campble, 
 Hen Clerk, 
 Mich. Allen, 
 Wm. He t trick, 
 John Hamilton, 
 Wm. Armftrong, 
 Jofeph Armftrong, 
 Sam. Gamble, 
 Robt. Meather, 
 Robt. Stephenfon 
 Arthur M'Clure, 
 Tho. Gamble, 
 Mich. M'Atire, 
 John M'Atire, 
 Sam. Arthur, 
 Wm. Davis, 
 Rich. Watfon, 
 James Henderfon, 
 Sam. Wallace, 
 And. Watfon, 
 Sam. M'Clemens, 
 Tho. Meather, 
 ■ James Baird, 
 Robt. Gamble, 
 Wm. Hall, 
 Hugh Hamilton, 
 Jofeph Moorhead, 
 James Kinkead, 
 Adam Logan, 
 John Smyth, 
 
 Rof: 
 
SUBSCRIBERS NAMES. 
 
 XVM 
 
 Rofs King, 
 Jeremiah Smyth, 
 Jofeph M'Neilly, 
 James Forfyth, 
 Robt. Meather, 
 James Hamilton, 
 David Glen, 
 John Brown, 
 Tho. M'Bride, 
 Robt. Love, 
 James M'Morris, 
 Robt. Hall, 
 Ralph M'Craken, 
 Stephen Hamilton, 
 Mofes M'Cain, 
 John Brown, 
 Wm. Brown, 
 And. Picket, 
 James Provin, 
 John Latta, 
 Stephen Tod, 
 James Brown, 
 Capt. Arch. Armftrong, 
 John Smyth, 
 Robt. Alexander, 
 And. Clerk, 
 Robt. Hamilton. 
 John M'Atire, 
 Wm. Arbuckle. 
 James Kee, 
 Tho. Arbuckle, 
 Sam. M'Clea, 3 fets, 
 
 And. Robinfon, 
 James Callen, 
 John MClemans, 
 Sam. M'Neilly, 
 Triftram Joans, 
 Wm. Matthews, 
 Wm. M^Clea, 
 John ArbucklCj 
 John Granger, 
 Patt. Hall, 
 Sam. Lighton, 
 Anthony Lyon, 
 John Mackey, 
 James Henderfon, 
 Jofeph Stephenfon, 
 Rev. Mr. Hammell, 
 James Lytic, 
 Wm. Cultrachin, 
 Alex. Denifton, 
 Chriftopher Smyth, 
 John Chifm, fen. 
 John Chifm, jun. 
 Wm. Fergufon, 
 Robt. Pat trick, 
 James Rankin, 
 James Meaclim, 
 Capt. Robt. Woods, 
 Henry Woods, 
 Tho. Woods, 
 And. Cunningham, 
 Wm. M'Mains, 
 Wm, Caldv/ell, 
 C John 
 
SUBSCRIBERS NAMES. 
 
 John Kee, 
 James Hunter, 
 Tho. M'Go^an, 
 Jofeph M'Crea, 
 Wm. Hamilton, 
 James L'TnTey, 
 Jofeph A'buckre, 
 Wm'. Baird, 
 R')bt. Higlands, 
 AVm. Cummin, 
 Tho, Smyth, 
 Walter Bfown, 
 Wm. Patchel, 
 John Hamilton, 
 James Hamilton, 
 John M'Crea, 
 Walter M'Crea, 
 James Davis, 
 Robt. M'Farland, 
 Matt. Davis, 
 James Boak, 
 Charles Pollock, 
 John Pollock, 
 John Hunter, 
 Tho. Weer, 
 John Scott, 
 John Boyd, 
 Sam. Smyth, 
 John Moody, 
 George Hafty, 
 Jofeph Rofs, 
 Tho. Knox, 
 
 John Hunter, 
 Mofes M'Cain, 
 John Porter, 
 James Porter, 
 Tho. Boak, 
 John Wright, 
 James Miller, kn. 
 Wm. B'jak, 
 Jofeph Morton, 
 Wm. Jordan, 
 Robt. M^Morris, 
 John Martin, 
 And. Hogften, 
 James Jordan, 
 Mr. Porter, 
 Rubt. Cummins, 
 John Logan, 
 Rev. James Knox. 
 Rev. Henry Miller, 
 Tho. Brown, 
 James Jackfon, 
 Richard Smyth. 
 Robt. Miller, 
 Jacob Alexander, 
 James Miller, 
 Robt. M'Gee, 
 James Hamilton, 
 Wm. Brown, 
 Edward Boorman, 
 Wm. Shaw, 
 Robt. Dun, 
 James Miller, 
 
 Wm. 
 
SUBSCRIBERS NAMES. 
 
 Wm. Gore] an, 
 
 Aaron Gorclan, 
 
 David Mitchel, 
 
 James Lowrimer, 
 
 Alex. Smyth. 
 
 James Welfh^ 
 
 And. Gilkey, 
 
 John Stephenfon, 
 
 David Bar, 
 
 Benjamin Deglifs, 
 
 Wm. Litheo, 
 
 Richard Cochrari, 
 
 Simon Robifon, 
 
 John Henderfon, 
 
 Mr. Ramfay, 
 
 Rev. VVoodGibron,D. D. 
 Rev. Hugh Delap, 
 Wm. Ramfey, 
 Gay in Dudgeon, 
 Mifs. Eliza. Ewin, 
 John Dudgeon, 
 Sam Early^ 
 James Woods, fen. 
 John Booth, jun. 
 John Hall, 
 James Hall, 
 Pat. Buchannan, 
 James Orr, 
 Rev. Jas. Rogers, 
 And. Paul, 
 Wm. Baxter, 
 Sam. Crawford, 
 
 James Mitchel, 
 
 John M^Kmla, 
 
 And. Bowonnan, 
 
 Wm. Young. 
 
 Francis M'Farlan, 
 
 Rev. Tho. Paul, 
 
 John Dunean, 
 
 Tho. Rogers, 
 
 Wm. Letts, 
 
 •James Simfon, A. M. 
 
 John M'Farlan, 
 
 Wm. M'Connel, 
 
 Hugh Ranldn, 
 
 And. Graham, - 
 
 James Hunter, 
 
 Wm. Stewart, 
 
 James Johnttown, 
 
 Wm. Simfon, 
 
 Hugh Ktnnear, 
 
 Charles Scott, 
 
 Hugh Hiy, 
 
 Dan. M'Farlan, 
 
 Rev. Atid. Cochran, 
 
 Robt. Rogers, 
 
 James. Glafgow, 
 
 Sam. Kilbreath, Efqj 
 
 Robt Gay, 
 
 Geo. Stewfirt, Efq; 
 
 John Mullan, 
 
 Wm. Porter. 
 
 David Denny, 
 
 Robt. Denny, 
 
 ?. John 
 
XX 
 
 SUBSCRIBERS NAMES. 
 
 John Mnxwel, 
 
 Pat. M'Cafhlen, 
 
 Tho. Caldwell, 
 
 Alex. M'Donnel, 
 
 And. Sfmple, 
 
 Wm. Rogers, 
 
 Jofias Wat Ton, 
 
 Robt. Hamilton, 
 
 Dan. Gray, 
 
 Robt. Patterfon. 
 
 D. Ecles, Efq-, fen. 2 fets. 
 
 D. Ecles, Efq, jun. 3 fets. 
 
 Rev. Alex. Achinleck, 
 
 Wm. Moor, 
 
 Henry Walfi, 
 
 Robt. Bowonnnan, 
 
 Geo. Bovvonnan, Apoth. 
 
 Rev. Hugh Young, 
 
 Wm. Wacob, 
 
 And. Wacob, 
 
 John Wacob, 
 
 John Dewar, 
 
 James Sprov, I, 
 
 James Adams, 
 
 Hugh Kelfo, • 
 
 And. Sproul, 
 
 Matt. Hamilton. 
 
 Wm. Levifton, 
 
 Alex Condee, 
 
 James Boy), 
 
 Wm. Davis, 
 
 John Gordon, 
 
 John Denny, 
 John M'Donnel, 
 
 Wm. M'Kewn, 
 James 5herdon, 
 
 Dr. S. M'Cullock, 2 fets. 
 
 Rev. James Stinfon, 
 
 James Reid, 
 
 James Duff, 
 
 Rev. Geo. Harris, 
 
 Matt. Trimble, ' 
 
 Wm. M'Pherfon, 
 
 John Arnold, 
 
 James Johnftown, 
 
 John Wilfon, 
 
 Wm. Crookfhanks, 
 
 Charles Johnfton, 
 
 Robt. Murdock, 
 
 John Johnrton, Mercht. 
 
 Wm. Maxwel, 
 
 Rev. John Davis, 
 
 Rev. 'Mr. Leech, 
 
 Rev. Mr. Clerk, 
 
 Jofeph Park, 
 
 Nat. Cunningham, 
 
 Robt. Calender, 
 
 jofeph Alexander, 
 
 Rev. Dr. Kearney, 
 Alex. Delap, 
 John Harris, 
 John Rankin, 
 Wm. Burk, 
 
 Mrs. Delap, 
 
 Rev 
 
SUBSCRIBERS NAMES. 
 
 x^ 
 
 Rev. Wm. M'Neilly, 
 Rev. And. Miller. 
 Rev. Mr. Kerr, 
 Geo. Orr, 
 Robt. Black, * 
 John Patten, 
 Mr. Wm. Delap, Surg 
 Henry Logan, 
 John White, 
 John Sproul, Efq-, 
 Robt. Thompfon, 
 Chas. Hazlet, Apoth. 
 David Brown, 
 Robt F'jllerton, 
 James Reed, 
 James Hamilton, Efq-, 
 Rev. James Delap, 
 Mark Campble, 
 John Ward, 
 John M'llwee, 
 Sam. Hog, 
 Wm. M-Connel, 
 Patt. M'Couch, 
 Peter M'Nut, 
 John M'CJure, 
 Pavid Campble, 
 Wm. Akins, 
 Francis Henderfon, 
 James Smyth, 
 Patt M'Gowan, 
 John Corbit, 
 Sam. White, 
 
 James Wat, Efq-, 
 
 Alex. Nefbit, Merchf. 
 John Hunter, Mercht. 
 James Scott, 
 Wm. Swiney, Efq; 
 Patt. Dunfmoore, 
 Hen. Dunfmoore, 
 Wilbrant Olphret, Efq.; 
 Wilbrant Olphret, 
 Geo. Miller, 
 James Irwin, 
 David Dunfmoore, 
 Wm. Dunfmoore, 
 James Lockhead, 
 Matt. King, 
 Charles Knox, 
 John Aljoe, 
 John Knox, 
 James Stewart, 
 John Finley, Efq; ^ fets. 
 Robt. Johnllon, 
 Robt. Dunfmoore, 
 Alex. Chambers, 
 Alex. Hymen, 
 John Beaty, 
 Charles M^Caficey, 
 John Aljoe, 
 James Aljoe. 
 Charles Stewart, 
 James Hunter, 
 John Fofter, 
 Valentine Moffit, 
 C 3 Wm. 
 
SUBSCRIBERS NAMES. 
 
 Wm. Patton, Efq; 
 Dan. Williams, 
 Rev. R. Mahafey, A. M. 
 Rev. David Allen, 
 Jas. Purviance, Mercht. 
 Oliver Scott, Elq; 
 Rev. John Law, 
 Rev. John Adams, 
 Rev. Francis Gray, 
 Mr. Culhoun, Surveyor, 
 Rev. Jofeph Ofburn, 
 Thos. White, 
 And. Martin, 
 James Tyler, 
 Rev. Wm. Knox, 
 Mr. Robt. M'Murdy, 
 Jof. Smyth, 
 And. Dun, 
 
 Wm Dunfmore, 
 Hugh Menan, 
 Rev. Sam. Patten, 
 Tho. Bond, Efq; 
 Mr. Matthews, 
 Rev. Mr. Skipton, 
 Rev. James Taylor, 
 Rev. jofeph Gray, 
 John Moor, 
 Matt. Clarke, 
 Sam. Patten, 
 Wm. Hunter, 
 Rev. Wm. Magee, 
 Mr. John Johnlton, 
 Mr. Jof. Read, 
 John Hunter, 
 David Irwin, 
 The. Ray, 
 
 CON- 
 
[ xxiii ] 
 CONTENTS. 
 
 PREFACE. 
 
 Page 
 
 h V-><Oncerniag the Natnre^of the Gofpe] Miniffry z6 
 
 II. The Qoalificalions of a Miaifter of the Word of 
 
 God 30 
 
 III. Preparation and Vocation to the Miniftry 35 
 
 IV. The Method of Theological Study 41 
 
 V. A general Idea of Theology 44 
 
 VI. The conffitBent Parts of Theology 5^ 
 SECTION L Of Chrmanrheahgy. 
 
 Gmceming the Sacred Scripture. 
 
 Chap. f. Concerning the Books which cooftitute S. S» 55 
 
 II. The Attributes of S- S- 59 
 
 III. The Ufe of S. S. 76 
 
 SECTfO>J 11. CanctrnmgGsd. 
 
 Chap. I. Concerning the Esiftence of God 84 
 
 II. The Attributes of God 9» 
 
 III. The Holy Trinity 1 1 1 
 
 "T^he Firfl Part of Theohgy. 
 
 Concerning the Time 'which preceded ike Advent of 0efifi. 
 
 Chap. I. Concermng the Creation 120 
 
 II. PrpvidcEce 130 
 
 III. Sin 145 
 
 IV. Decrees 156 
 
 V. The Antediltivian World 164 
 
 VI. The CalHr-g of Abraham 168 
 
 VII. The Law of Mofes 173 
 
 VIII. The Prophets 179 
 
 IX. The various State of the Jews 183 
 
 X. The State of other Nations 189 
 
 ^he Loiter Part of The'ihgy. 
 
 Concerning the ^ime fubfequent to the Advent of Chrijl. 
 
 S E C T I O Ni I. Chap. I. Concerning John the Baptiji 197 
 
 S E C T I O N IL Conceming Jefus Chriji. 
 
 Chap. I. That Jefus is the Meffiah 204 
 
 II. Concerning 
 
[ XX'V ] 
 
 II. Concerning the Perfon of Chrift 21* 
 
 lU His thf^eefold Office 215 
 
 IV. His »wofold State 227 
 SECTION U!. Corrcernitig the Cin/Htufiin of the Church. 
 
 Chap, 1. Concerning the Mifllon of the Holy Spirit 234 
 
 II. The Preaching of the Apoftles 238 
 
 III. The D^ftrudlion of the J^ws 241 
 iV. The Callitg of the GcjiJles 246 
 
 V. Tne Conftitutlon of the Church 249 
 SECTION IV. Cancer King the DoSrine vJikh is 
 
 preached in the Church. 
 
 Chap. T. Concerning Faith 253 
 
 II. Repentance 264 
 
 III. Good VVorks 272 
 IV Promifes and Threatnings 284 
 
 V. Juftification 291 
 
 VI. Sanftiflcatlon 298 
 SECTION V. Concerning the Church. 
 
 Chap'. T. What we are to underftand by the Church 304 
 
 II. Church Government 314 
 in. Difciplfne 322 
 
 IV. The various State of the Church 330 
 SECTION Vf. Concerning the AjftJidHCes to Sanation. 
 
 Chap. I. Concerning Internal Aflirtances 336 
 
 If. External Afllftances 340 
 
 III. Sacraments 343 
 
 IV. Raprifm 350 
 
 V. The Holy Supper \ 355 
 SECTION VII. Concerning a future World. 
 
 Chap. I. Concerning the State of Man after Death 367 
 
 II. The End of the World 373 
 
 in. The Refurrection * 376 
 
 IV. The Latl Judgment 382 
 
 V. Life Eternal 389 
 
 VI. Death Eternal 391; 
 
■ B.«L. ' ^VfcJlRiaA.ttMHJiaiHU!*.g 13CBa 
 
 C O M P E N D 
 
 O F 
 
 CHRISTIAN 
 THEOLOGY. 
 
 THE PREFACE. 
 
 WHOEVER" afpires after the facred office of 
 a Minifter of the Gofpel, previous to all 
 other confiderations, ought maturely to confider 
 what is the fcope of his ftudies, or wherein the 
 method and nature of that moft facred funftion 
 confifts i this is neceflary, in order that he might 
 turn his attention towards himfelf, and be well 
 aflured, whether his vocation to it be from God, 
 as likewife, that he might fully comprehend what 
 he has to undergo, in order that he might become 
 a fit paftor of Chrifl's flock. 
 
 In our preface, therefore, we (hall endeaVoij^ 
 to explain the three following particulars. Firft. 
 Wherein the nature of the miniflry of the Gofpel 
 
 D Goniiils. 
 
26 The Preface. 
 
 confifts. Second. What qualifications are requi- 
 fite in a Minifler of the word of God. Th/ird. 
 What preparation is necefiary, in order to the 
 undertaking this office in a proper manner. 
 
 I. 
 
 THE duty and office of a minifter of the 
 Church confifts of four parts, tirft. To 
 teach or announce the doctrine of the Gofpcl. 
 Second. To celebrate divine worfhip, and be em- 
 plbyed about facred things. Third. To prefide 
 over the Church, and rule the flock. Fourth. To 
 be entirely devoted to piety. 
 
 I. The firft duty is to teach. For fince know- 
 ledge is the fountain from which all religion, faith 
 and piety do fpring, it was therefore the divine 
 pleafure to conftitute, or fet apart a certain order 
 of men in his Church, whofe peculiar office fhould 
 be to infl:ru(ft others. Matt, xxviii. 19. 2 Tim. 
 iv. 2. Tit. i. 9. Alfo, Eph. iv. 11. There Paflors 
 are termed Doctors, or Teachers ; but now it is 
 the duty of fuch to teach, both what we are to 
 believe, and what we ought to pradtifc, in order 
 that we may become partakers of falvation. This 
 cannot otherwife be accomplifhed better, than by- 
 expounding the word of God in it's genuine purity 
 and fimplicity; efpccially by imbuing the minds 
 of younger perfons, or children, with the grcatell 
 care and folicitude, with the knowledge of reli- 
 gion ; but this being granted by all, we fhall not 
 fpend time in proving it. 
 
 II. Ministers 
 
upon th" Nature of the Mlniftry nf the G. zj 
 
 IL Ministers are appointed for this purpofe, 
 viz. to celebrate divine vvorlhip, and to be em- 
 ployed about' things that are facred, ^s -prayer, 
 praifes, reading the Scripture, adminiftration ot 
 the facraments, and whatever other things apper- 
 4ain to the worfliip of God. See Acls vi. 4. xiii. 
 1. 2. 3. 4- &c. To this refers that antient infti- 
 tution, obferved.in the Jev/ifh, as well as in the 
 Chriftian Church, by which the Priells, Levires, 
 likewife Blfliops, and the whole body of the Cler- 
 gy, were officially bound to attend facred conven- 
 tions at certain hours, to read and recite certain. 
 portions of Scripture, prayers, and praifes, which 
 pious inftitution has fallen into difufe among us, 
 not- without a fignal detriment to the Church. 
 
 III. The office of Minifters confifts in the go- 
 vernment of the Church, and in the care of their 
 flocks, as we fhall demonftrate more fully in it's 
 proper place. But this much we thought proper 
 to obferve at our entrance upon Theology, be- 
 caufe an opinion hath almofl: univerfally prevailed 
 in our churches, that the office of paftors is fully 
 difcharged by the preaching of the word, and ad- 
 miniftration of the facraments. But fcarcely did 
 any opinion more dangerous ever infedt the minds 
 of mankind than this, which defines Minifters as 
 being no more than preachers, or teachers, who at 
 certain hours and appointed feafons, harangue the 
 multitude, recite prayers, and celebrate certain 
 external rites in the Church. There is fomething 
 in the cafe no lefs necefl'ary, but far more difficult, 
 viz. the government of the Church, and the care 
 
 D 2 of 
 
28 The Preface. 
 
 of fouls. Sec I Tim. iii. 5. Heb, xiii. 17. Which 
 duty, indeed, ought to be performed, not only in 
 a public, but likevvife in a private manner, and in 
 every particular family. Ads xx. 20. Now, this 
 may be accompliflied by admonifhing each private 
 perfon, reprehending fmners, exciting the flothful 
 and remifs, comforting the afflided, announcing 
 remilTion of fins to the penitent, and the wrath of 
 God againll: fuch as are obftinate. Add to this, 
 the exercife of difcipline, expelling unworthy per- 
 fons the communion of the facraments, nay, the 
 excommunication of fuch as are deeply immerfed 
 in vice, anfl obdurate, who with the greatefl 
 effrontery, dare to tranfgrefs in the moft public 
 manner. All thefe a<fts are efTential to the office 
 of a Miniftcr, not by any modern inftitution of 
 men, but the appointment of God, without the 
 difcharge of which, the Church can by no means 
 be preferved in it's purity and fafety. 
 
 IV. The fourth duty of a Minifter of the 
 word of God, is a prevailing defire after godli- 
 nefs, and purity of hfe and manners .That re- 
 markable paflfage in i Tim. iii. refers to this, 
 where the Apoftle profefledly treats of the duties 
 rcquifite in a Bilhop, and in the firft place menti- 
 ons, that he fliould be blamelefs: This piety to- 
 wards God, and purity of life, is requifitc in Mini- 
 fters, not merely as it conduceth to their own fal- 
 vation, but chiefly as it is productive of influence 
 and authority to their doctrine and office, nay 
 even to their very perfons ; whereas, on the con- 
 trary, all the power and energy of their preaching 
 
 if 
 
upon the Nature of the Minijlry of the G. zg 
 
 is entirely loft, the whole authority of paftors var 
 niflieth, if they are defeflive in this fingle point. 
 Befides, fuqh is the nature of the duties belonging 
 to this moft facred office, that they cannot be dif- 
 charged by any perfon, nqt really pious, fuch as 
 teaching, exhortation, confolation, reprehenfion, 
 prayer, &:c. Moreover, they are called for this 
 very purpofe, viz. that they nnight rule the 
 Church by their example, and prefide over others. 
 I Pet. V. 0. -There the Apoflle teacheth us,, that 
 Prefbyters ought to be men of fuch charadlers, as 
 that they might be deemed proper examples to 
 their flocks. This they may attain to, if they are 
 but conftantly intent upon prayer and meditation, 
 not only to be feen of men, but which is the prin- 
 cipal part of their duty, they ought always to 
 confider themfelves, as adting in the prefence of 
 ' God. We find the Apoftle Paul, in all his Epif- 
 tles, intent upon prayer and thankfgivings, in be- 
 half of the Church, upon all occafions. So that 
 to conclude, he is to be deemed a true Minifter 
 of God, who daily implores his aid, confults him 
 upon every occurrence in life, has recourfe unto 
 him at all times, entertains the moft grateful af- 
 fedtions towards him, and earneftly recommends 
 to his care and protedion the flock" committed to 
 his charge, with every particular member thereof, 
 according to what every one's ftate and necelTity 
 may require. To pray without ceafing, I fay, is 
 the primary, and moft excellent part of the pafto- 
 ral office, and this I do recommend with the 
 greater earneftnefs, becaufe even Minifters them- 
 felves^ or fuch as are coadjutors in their office, 
 
 D 3 are 
 
^^o ' ^he Preface 
 
 arc not fufficirntly attentive to this important part 
 of their duty and facred function. 
 
 11. 
 
 Of the Salifications of a Minifler of the JVord of God. 
 
 THE firfb nnalification requifite in a Miniftcr 
 of the word of Gody is piety ; this is evi- 
 dent from that pafTage in Tim, iii. quoted above, 
 to which the greatcft attention fhould be paid, by 
 fuch as afpire' after the office of the Holv Mini- 
 itry. A Minifter, indeed, might to be furnilTied 
 with a varietv of endowments, but he ought efpe- 
 cially to be fmcere and blamelefs. A. Bifhop, fays 
 Paul, fliould be blamelefs. Which words denote, 
 that this is a neceffary and primary prerequifite, 
 or, as it is expreffed, a caufe, without which, none 
 can with propriety, difcharge the minifterial office. 
 This is the principal, and almoft only thing, that 
 Paul urges in the pafiage which we have quoted, 
 but what we are to imderftand by being blame- 
 lefs, he declares more at large, when he enume- 
 rates the feveral virtues which fhould adorn the 
 Epifccpal character, as alfo, thofe vices which he 
 ought to avoid ; from whence it appears, that this 
 piety, or fmcerity of heart, confifts of thefe three 
 following degrees. 
 
 I. That he be free from all thofe blemifhes 
 nvhich might be injurious to his character, dimi- 
 nifh his authority, or be detrimental to his confci- 
 ence : Thefe Paul makes mention of, viz. the 
 
 love 
 
upon the §^ia]ijications of^ Mmijter of the G. 31 
 
 love of pirafure, intemperance in drinking, ava- 
 rice, the love of gain, rage, pride. 
 
 2. That he fhould be pofTeffed of all thofe vir- 
 tues which ought to be confpicuous in all Chiifti- 
 ans, but in an eminent degree, fliould add luftrc 
 to the minifterial charadter, fuch as fobriety, chaf- 
 ti ty, charity, gentlenefs, humility. 
 
 * 5. Real and unfeigned piety, whicli is feated 
 in the heart, and is produdtive of this efFed, viz. 
 that he appears to be pious, not only in the efti- 
 mation of mankind, which hypocrites may eafily 
 attain to, but he is really fo in the judgment ©f 
 God. 
 
 II. THE-fecond requifite, is an ardent zeal for 
 promoting the glory of God, and the falvation of 
 mankind. If any one be anim^ited with this, it 
 will be always attended with it's infeparable con- 
 comitants, unremitting labour, alliduity, vigi- 
 lance, prayer, conftancy, and laftly, a wonderful 
 power, and energy of fpeech ; on the other hand, 
 if zeal be wanting, fo will all other qualifications. 
 So that here we may with propriety apply to zeal, 
 what Paul fpeaks concerning charity, i Cor. xiii. 
 I. 2- s- Though I fpeak with the tongues of 
 men and of angels, I am become as founding 
 brafs, or a tinkling cymbal^ though I underhand 
 all myfteries, and all knowledge, and have not 
 charity, I am nothing. Now, this zeal confifts of 
 two things. Firft. An ardent defirc to promote 
 the glory of God, and the reltoration of piety, 
 
 above 
 
32 The Preface, 
 
 above all other attainments, laying afide all rolici- 
 tude about riches, honours, and other earthly 
 emoluments. Second. Chearfulnefs and ad^ivity, 
 in profecuting fuch means, as may be moft effedu- 
 al to promote this glory and edification. Though 
 dangers, hatred, contempt, nay, even death itfelf, 
 await us. 
 
 III. The third requifite is knowledge, in order 
 that he might be capable of inftruding others. 
 He ought, fays Paul, to hold faft the faithful 
 woid, as he hath been taught, that he may be 
 able, by found dodrine, both to exhort, and to 
 convince the gainfayers. Tit. i. 9. Here two 
 things are to be obferved. Firfl. Caution fhould 
 be ufed, leil this knowledge be too extenfive. 
 S'fcond. TJiat it fhould not be confined within too 
 narrow bounds. In order to avoid which ex- 
 tremes, the following rule is to be obferved, viz. 
 that this knowledge is to be derived from the 
 word of God. What Paul affirms, 2 Tim. iii. 
 16. 17. merits the clofefl attention; here he ex- 
 prefsly afTerteth, that the Sacred Scripture can 
 make the man of God, i. e. a Bifhop, perfecft, or 
 furnifhed out for every good work, i. e. duely 
 qualified for the difcharge of every part of his of- 
 fice. Therefore, a Paftor ought to ufe his utmoft 
 effiDrts. in order to acquire a comprehenfive know- 
 ledge of the word of God, fo that he might be 
 capable of expounding it to others ; for which 
 purpofe, let him call to his alTiftance the know- 
 ledge 
 
 \ 
 
upon the Salifications of s. Mimjier of the G. ^j[ 
 
 ledge of the languages, hiftory, and fome other 
 
 branches of hterature. 
 
 2. Another thing to be obferved, with re- 
 fped: to this knowledge, and that of the greateft 
 importance, is, that it is twofold, theoretical, and 
 pradical ; the former refpedting the underftanding, 
 the latter the heart and afFed\ions, the one refts in 
 fimple knowledge, the other confifts in ardent 
 breathings after piety. The former is attained by 
 much reading, meditation, and a tenacious me- 
 mory, the latter, by fervent prayers, a devote 
 habit of mind, and an ardent defirc after godlinefs, 
 the one may be attained by the wicked, the other 
 is only the portion of fuch as are truely pious. 
 Now, this laft kind of knowledge, or fcience, 
 which we call practical, is that alone which merits 
 the appelation of true, or real fcience, without 
 which, whatever comes under the denomination of 
 fcience, and erudition, is vain, trifling, nay, of- 
 tentimes hurtful. 
 
 IV. Uncommon prudence muft be united to 
 knowledge, for very much depends upon a teach- 
 er, or ruler of the Church, in condud;ing himfelf 
 prudently in the difcharge of every part of his 
 office, m teaching, rebuking, adminiftration of 
 difcipline, vifitation of the fick, and the other 
 branches of his duty, this may be done, by hav- 
 ing a refpe<5\: to time, place, perfons, and a vari- 
 ety of other circumftances. But this prudence 
 , and Ikilfulnefs in conducting ecclefiafticai affairs, 
 which is rarely to be met with in younger perfons, 
 
 may 
 
54 '^hc Prefact, 
 
 may. be obtained two ways. Firft. By reading 
 fuch authors, as treat of the difcipline of the anti- 
 ent Church, from thefe may be obtained, a true 
 idea of Church government, rather than froai any 
 modern inflitutions or cuftoms. Second. From 
 ufage and experience, vounger perfons ought to 
 be cautious, left the judgment they form, Ihould 
 proceed from levity, want of confideration, or 
 palfion ; but from an habitual Icdatenefs and tran- 
 quility of mind ; they Oiould likewife learn the 
 nature of the Paftoral Office, by converfmg and 
 correfponding v.-ith fuch fenior perfons as excel in 
 experimental knowledge. 
 
 V. In the la ft place. There are various gifts 
 Heceffary for a paftor, fo that he miglit be ren- 
 dered fit, bath to inft.ru<5t and nale over the 
 Church : The forjner fitnefs is pointed out to us 
 by Paul I. Tim. iii. 2. where he fay?, That a 
 Bifhop ought to be apt, or fit to »teach, but 
 the latter, verfe 5. where he fays. That this 
 is required, in order that he might become 
 capable, of prefiding over, and guarding the 
 Church. 
 
 These endowments, or gifts, are peculiar to 
 the mind, or to the body. Among the endow- 
 ments of the mind, a firm and upright judgment, 
 in conjundtion with fmgular prudence, occupies 
 the firft, and principal room after piety, here we 
 underftand, that faculty, by which we form an 
 accurate judgment upon propofitions laid down, 
 by which we can determine what ought to be 
 
 done 
 
UprM Preparation and Vocation to the S M. ^^ 
 
 done in a variety of cafes, and with what art and 
 fkill the confcienccs of men are to be governed, 
 paying a due regard to various circumftances. If 
 any one is deftitute of this faculty, it were better 
 for him, to turn his attention to fome other em- 
 ployment in Hfe. Again, ingenuity, fagacity, 
 and pcrfpicuity, are requifite, in order to arrive 
 at eafy and diftindt conceptions of things, and to 
 be enabled to expound them with clearneft to 
 others, here we may likewife add, a retentive 
 memory, which is requifite, particularly in fuch as 
 have to deliver their fermons without book. 
 
 The endowments of the body arc well known 
 of themfelves, viz. fuch as appertain to the facul- 
 ty of fpeech, and oratory, as a firm voice, pro- 
 per pronunciation, the faculty of fpeaking with 
 readinefs and expedition, and other's of the like 
 nature, thefe are partly implanted in us by nature, 
 and partly may be irnprovcd, or even acquired 
 by labour and exercife, fo much may fuffice to be 
 obferved concerning gifts, or endowments. 
 
 III. 
 
 Of Preparation and Vocation to the Sacred Minijlry. 
 
 FIRST. We ihall treat of the voca tion; Se- 
 cond. The preparation heceflary for the office 
 of an Evangelical Paftor. 
 
 I. Whoever hath applied his mind to the ftudy 
 ©f Theology, with a view to difcharge the office of 
 
 a Paftor 
 
^6 TJit Preface. 
 
 t paftor in the Church of Chrift, ought to turn his 
 attention towards himfelf, and be fully convinced, 
 whether his call be from God, for as they offend 
 who rejed his call, fo are they guilty of an attro- 
 cious crime, and facrilegious temerity, who, with- 
 out being called, do ambitioufly fue for it. con- 
 cerning whom, it may be juftly faid, as we read 
 in the Prophets, They run, but I ^ad not fent 
 them. Jer. xxiii. 21. Therefore, I'befeech you, 
 in the moft ferious manner, and in the name of 
 God, to give the clofeft attention to this, even 
 at your very entrance upon theological fludies. 
 
 Two things are requifite to a legitimate call, 
 the firft of vrhich depends upon men, for in order 
 that a call may be lawful, it is necefliiry that it 
 fliould [proceed from the paftors and governors of 
 the Church, who are vefted with the right of exa- 
 mining, admitting, and rejedting fuch as are can- 
 didates for the Miniftry, as plainly appears from 
 the Epiftles of Paul. Such a vocation is altoge- 
 ther neceflary, as it tends to good order, and de- 
 cency in the Church. Therefore, Paul commands 
 Bifhops and Deacons, to try and examine, pre- 
 vious to admifTion. i. Tim. iii. 10. The other 
 call is internal, viz. That a perfon fhould dedi- 
 cate himfelf to God with his whole heart, and 
 moft fmcere affedlions, and be confcious, that he 
 defires a bilhoprick, for no other caufe, but to 
 ferve God, and the Church, fuch a perfon is in- 
 deed called by God himfelf; and this may be 
 cafily underftood by his piety, zeal, humility, 
 devotion, fervent prayers, iind purity of life and 
 
 manners. 
 
upon Preparation anel Vocation to the S. M. 37 
 
 manners. If a Minitter be deftitutc of this calf, 
 and yet be called and ordained of men, his call 
 may indeed be lawful, as far as it refpefts the 
 order of the Church, and may, in fome mea- 
 fure, tend to edification, yet it muft be perni- 
 cious to the Minifter himfelf, of lefs advantage 
 to the Church, and too audacious in the fight of 
 God. 
 
 U. Concerning preparation, three things arc 
 to be confidered, viz. piety, fedulity, and doci- 
 lity. 
 
 I. Piety conftitutes the primary, and princi- 
 pal part of preparation, and is of equal moment 
 to all the reft, for if this be attained, the reft will 
 not be wanting; fedulity will not, for piety ba- 
 nilheth flothfulnefs, and indolence, and excites to 
 adivity, and diligence. Neither will docility, for 
 he who is truly pious, is at the greateft diftancc 
 from pride and arrogance, which are it's greateft 
 adverfaries, he who is pious, is alfo humble, en- 
 tertains the moft humiliating fentiments, with ref- 
 pe6l to himfelf, is enflamed with a defire to find 
 out truth, and chearfully embraceth it, when pr©- 
 pofed. Chrift teacheth the ncceffity of this piety^ 
 John vii. ij. If any one will do the will of God, 
 he fhall know of the doftrine. But piety confifts 
 of two parts, viz. Firft. External devotion, and 
 daily prayer. Second. Purity of heart, and inno- 
 cence of Ufe, but cfpecially young men, who arc 
 preparing to undertake the facred office of the 
 Miniftry, Qught to avoid carnal lufts, according to 
 
 Paul's 
 
^S The Preface. • 
 
 Paul's adoionition. 2. Tim. ii. %%. efpecially 
 flothfulnefs, pride, and pleafures. 
 
 II. Sedulity, and diligence. In antient 
 times, the riien of God were frequently taught by 
 revelations, and moved by infpirations, fo that 
 \(/ithout much labour and ftudy, at certain times, 
 they could fpeak in his name, but in the prefent 
 times, there is need for the clofell application, i. 
 Tim. iv. 13. 14, Give attendance to reading, to 
 exhortation, to dodrine, negled not the gift that 
 is in thee. 
 
 The necefTity of this fedulity appears, as well 
 from the dignity, and importance of this facred 
 office, as the variety, multiplicity, and amplitude 
 of Theological ftudies. For various is the prepa- 
 ration, that the man of God m.ay be duly furnifh- 
 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 ecclefiaflical 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 complexl)^, ingrofs all the faculties of the hu- 
 man foul. 
 
 There are two faults commonly to be met 
 with in young men, which oppofe fedulity; the 
 firft is indolence, or flothtulnefs, which may be 
 juftly termed, the peft of youth, and fountain 
 
 both 
 
Upofi Preparaiion and Vocation to tks S. M. 39 
 
 both of ignorance and vice, for this reafon it is 
 that fo few worthy Miniitcrs are to be found. 
 
 The latter is levity, 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 fiothful, fly from one kind of 
 ftudy to another, do nothing accurately, and 
 raollly abhor fuch as require long time, and clofe 
 application. 
 
 III. Docility comprehends the four following 
 particulars Firll. A confcioufnefs of ignorance ; 
 he who imagines he has already attained to know- 
 ledge, will never tamely fubmit to inftrudion, 
 this fenfe of ignorance is efpecially requifite in 
 young men, becaufe, the age of youth is an age 
 of ignorance. And yet it frequently happens, 
 that young men will by no means acKnowledgc 
 their ignorance, but when they have juft faluted 
 the firft principles of erudition, imagine them- 
 felves confiderable poficients in knowledge, the 
 truth is, the more learned any perfon is, the more 
 humihating fentiments will he entertain refpedling 
 himfelf, whereas, nothing is more fwelled with 
 pridethan a perfon illiterate. Second. A mind dif- 
 pofed for learning, ardor, and zeal for attaining this 
 facred ditcipHne. Whoever is void of this defire, 
 mull neceflarily abide in ignorance. Third. At- 
 tention, without which there is no docility, he who 
 does not attend to propofitions laid before him, 
 muft either rejeft them totally, or otherwife admit 
 them, by a certain blind affent, or impulfe, both 
 
 of 
 
^o ^he Preface. 
 
 of which arc noxious to docility. So that he is a 
 teachable Tcholar, who makes it his duly to give 
 due attention to whatever inftrudlions he either 
 hears, or reads, and ponders them in his mind, 
 fo as to attain clear and diftindt ideas of things. 
 Fourth. Laftly, he is docile, who tamely fubmits to 
 inftrudion and guidance, yields to the truth when 
 kaown, and admits it. On the other hand, he is 
 incapable of inflrudion, who will not yield to it, 
 who is pertinacioufly addidled to his own opinion, 
 has always new fcruples, and new difficulties to 
 move, new queftions to flart, and fomething to 
 retort. If any young man is-fo unhappy, as to 
 labour under this fmgle di fad vantage, though he 
 has all other gift?, of the moft excellent kind, and 
 hath obtained the moft celebrated mafters, adieu 
 to him, he will be pertinacious through the whole 
 of his life, morofe, hated by all, a difturber of 
 the peace of the Church, and will eafiiy fall into 
 error: Students ufually transfer this malignant 
 turn of mind from the ftudy of Philofophy, erro- 
 ncoufly inftituted, and academical difputations, to 
 the ftudy of Theology. 
 
 To conclude, 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 virtue, the former caftg 
 a darknefs on the underftanding, the latter de- 
 praves the will, both alienate from the love and 
 knowledge of falutary dodrine. 
 
 IV, 0/ 
 
Of the Method of Theological Study. 41 
 
 IV. 
 
 Of the M'Jthod of Theohgical Study. 
 
 AGREi\T deal depends upon the order and 
 method of Itudies : Many caufes might be 
 alTigned, why young men, who have devoted 
 themfelves to the ftudy of Theology, have made 
 fo flov/ a progrefs in it : But this, I think, may 
 be ranked among the firft. For the moll part, they 
 attempt it without order: Neither is this a matter 
 of wonder, for the greateft part of them are left 
 to themfelves, v^^ithout any direftor, or guide, or 
 otherwife, put under the tuition of mafters, who 
 are far from being quahlied for the purpofe; fomc 
 adopting a prepofterons method, others applving 
 no method at all. What ought to be done firfl:, 
 they overlook, and treat of fubjeds, not fui table 
 for beginners ; they take up the firfl book that is 
 offered by chance, and the whole of their pro- 
 ceedings are attended with confufion, which want 
 of method, retards the progrefs of lludies, and 
 is the parent of ignorance and confufion. 
 
 In order, therefore, to difcover my own. fenti^ 
 ments, relative to the method of Theological ftu- 
 dy, in the firft place, [ would obferve, before I 
 treat of Theology itfelf, that there are fome kinds 
 of ftudy, which ought to precede, or even be an- 
 nexed to it. 
 
42 I'he Preface, 
 
 I, The firft is the ftudy of the languages, ef- 
 pecially Latin, the utility of which, extends itfelf 
 to almoft all fciences, but efpecially Theology : 
 Likewife, Greek and Hebrew, which, it is plain, 
 are neceflary, in order to attain an accurate 
 knowledge of the Sacred Scripture. Now, the 
 ftudy of the languages is peculiarly adapted to 
 youth, becaufe, in that age they are attained with 
 greater eafe. With refpedl to the languages, this 
 rule is to be obferved, much pradlice, and but few 
 precepts. The knowledge of them may be at- 
 tained with little trouble, by frequent reading, 
 daily exercife, and repeated interpretation. 
 
 2. Some knowledge of Philofophy is alfo re- 
 quifite, viz. fo much as is necelTary for the inve- 
 IVigation of truth, and to direft the mind, in a 
 proper method of reafoning. Logic is of fcrvice 
 to this purpofe. The other branches of Philofo- 
 phy, though not contemptible, yet are not of fuch 
 utility. But here caution fhould be ufed, left 
 vain curiofity, too much fubtility, a fpirit of con- 
 tradidtion, or an itching defire for difputation, be 
 extraded from it, tiiefe are the common foibles of 
 Philofophers. 
 
 These things being premifed, we come to The- 
 ology itfelf, and here it is to be obferved, that at 
 their very entrance upon Theological ftudy, they 
 ought to begin with the reading of the Sacred 
 Scripture, and perfevere in it, through their whole 
 life-time, acording to that of Paul, i Tim. iii. 
 where he fays, that the Sacred Scripture can 
 
 make 
 
upon the Method of Theological Study. 41 
 
 make the man of God perfed; and here again, 
 method fhould be ufed, the hiftorical books ought 
 to be firft read, agani, fuch as are dogmatical, 
 and moral, and then the Prophets, concerning 
 this, fee Zaufinus's Diflertation on the Nature of 
 Theological Study. 
 
 2. To the reading pf the Scripture ought to be 
 annexed, Sacred Hiftory, extracted from a (hort 
 compend of Hiftory and Chronology, which 
 ought indeed, to be carefully perufed, and under- 
 ftood by beginners, fo that they might have an 
 accurate knowledge of the principal epochas, 
 moft memorable events, illuftrious men, and 
 other things of fimilar importance, according to 
 the order of the different periods of time. 
 
 5. "Before they come to a more tedious ftudy 
 of the feveral topicks of Theology, they ought 
 to have their minds furnifhed with a more general 
 idea of it. Beginners ought to avoid all pi^lix 
 authors, and lay them entirely afide, until a more 
 proper feafon ; let it fuffice them for the prefent, to 
 have fome fliort and fimple compend of phriftian 
 Theology, nay, even a Catechifm. For the ca- 
 pital pojnts of Theology are treated in Cate- 
 chifms. Formerly, in the Primitive Church, no 
 fuch perfons were to be found, as we at prefent 
 call Profeffors, but only Catechifts. Such a com- 
 pend ought to be ferioufly, and frequently read, 
 until it be firmly riveted in the memory. After- 
 
 E % ' wards 
 
44 ^he Preface, 
 
 wards let them proceed to the ftudy of more pro- 
 lix, and fpecial fyftems. 
 
 4. The Scholaftick method ought to be avoid- 
 ed, which may juflly be termed the peft of Theo- 
 logy and Religion, that method, viz. which by 
 various diftinftions, fcholaftick terms, and infigni- 
 ficant queftions, fpreads a vail over the do<ftrine of 
 the Gofpel, which is plain, and perfpicuous in 
 itfelf, and reduces it to a hard fcience. Indeed, 
 if the Apoftles were again fent into the world, 
 and examined according to the Scholaftick me- 
 thod, they could fcarcely anfwcr their queftions, 
 but would plainly tell them, that they never heard 
 any fuch things from Chrift, nor were taught 
 them by the Holy Ghoft. 
 
 Such things are to be met with in many fyf- 
 tems, and in what they term common heads, 
 where every argument is explained by matter, 
 form, efficient, inftrumental, and final caufes, &c. 
 
 V. 
 
 A general Idea of Theology. 
 
 IN order to perform what we but jufl: now pro- 
 mifed, let us here exhibit a general idea of 
 Theology. It is a dotlrine, which teacheth the 
 knowledge and worfhip of God, in order that we 
 might obtain eternal hfe, or, according to Paul, Tit. 
 i. it is the knowledge of the truth, which is ac- 
 cording to godlincfs. There are two things to be 
 
 obferved. 
 
A gensral Idea of Theology 45 
 
 obferved, therfore, in Theology, viz. the know- 
 ledge and worfhip of God, or, truth and piety. It 
 teachcth us what we ought to believe, and what 
 we ought to pradife, in order that we may be- 
 come partakers of eternal life -, hence it is clear, that 
 Theology is not a fcience, which confifts totally in 
 theory, but likewife, and principally, in practice. 
 
 1. It is a theoretical fcience, for it is quite 
 necelTary to begin with knowledge, and the doc- 
 trine of faith mufl have the precedency, fince 
 without faith, no worfhip can be pleafing to God. 
 Heb. xi. 6. This we obferve, in oppofition to fuch 
 as are heedlcfs, with refpecTt to any knowledge 
 concerning the feveral articles of the Chriflian 
 Faith, and look upon it as a matter of indiffe- 
 rence, what fet of principles they efpoufe, provid- 
 ing that they urge the pradlice and ftudy of vir- 
 tue. Which opinion is, indeed, falfe, and contra- 
 dicflory, and totally overthrows piety, which can- 
 not exifl, unlefs it be founded upon the know- 
 ledge of the truth. 
 
 2. But it is no lefs certain, that Theology is 
 a fcience totally pradical, which does not confill 
 in bare contemplation, but wholly tends to prac- 
 tice, this is proved from the word of God. i 
 Tim. i. 4. 5, Godly edifying is by faith, more- 
 over, the end of the commandment is charity. 
 And Mat. vii. 21. Not every one that fayeth unto 
 me. Lord ! Lord ! fhall enter into the kingdom of 
 Heaven, but he that doth the will of my Father, 
 which is in Heaven, and John ii. 4. If ye know 
 
 E 3 thefe 
 
46 The Preface. 
 
 thefe things, happy are ye if ye do them, i John 
 ii. 4. He that fayeth, I know him, and keepcth 
 not his commandments, is a liar. This alio ap- 
 pears, from the nature and fpirit of the Chriftian 
 religion. For if we take a view of the feveral 
 parts of the Chriftian dodrine, it will appear, that 
 they have fuch reference to piety and practice, as, 
 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 tend to produce piety, this may be faid 
 of what it delivers, concerning the attributes of 
 God, his power, knowledge, and mercy, and 
 concf rning 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 pradlice. The pro- 
 mifes entinsly prefuppofe piety, as they are made 
 to thofe only, who arc truly pious* 1. Tim. iv. 
 S. And they would ceafe to be promifes, if, let us 
 live as we lift, we were made partakers of the 
 happinefs propofed. 
 
 The threatnings would be attended with no 
 force or energy, and would only merit the appela- 
 tion of bugbears, if the neceflity of obedience 
 were excluded. Bare knowledge, deftitute of pi- 
 ety, would be fo far from beirig available, that it 
 would rather be an augmentation, to the degree 
 of puji'fhment. Luke xii. 4. 7. The fervant that 
 knoweth his mafter's will, and doth it not, &c. 
 Let us attend to what Paul fays of empty know- 
 ledge, 
 
A gsmral Idea of Theology 47 
 
 ledge, v/hich is not accompanied with piety and 
 charity, i. Cor. viii. and xiii. 
 
 Here two things ought particularly to be at- 
 tended to, by fuch as embrace the fludy of The- 
 ology, viz. that this pradice confifts of two parts, 
 the one refpefting themfclves, viz. that they 
 would unite the defire of piety with the know- 
 ledge of Theology ; the other refers to the Pafto- 
 ral Office, and edification of the Church, viz. that 
 they Ihould always have in view, to proceed in 
 fuch a manner in their ftudies, as might be raoft 
 effedlual in promoting the falvation of others, and 
 imbuing the minds of mankind, not only with the 
 knowledge of God, and of the truth, but likewifc 
 with an affectionate fenfe of piety. 
 
 From what has been obferved, concerning the 
 nature of Theology in general, appears the tran- 
 fcendant dignity, and excellency of this fcience, 
 and confequently of Theological ftudy, and the 
 facred office of the Miniftry. This appears both 
 from the objedl of Theology, and it's end. It's 
 object is God himfelf, his nature, attributes and 
 works, tlian which, nothing can be conceived 
 more excellent. It's end again recommends it 
 molt highly, for it teacheth by what methods 
 men may attain real, perfedl, and endlefs felici- 
 ty, and here there is ftill fomething more excel- 
 lent and fublime, viz. that the end of Theolo- 
 gy, with refped to Minifters themfelves, is the 
 glory of God, and the falvation of fouls. Which 
 ©ught to inflame candidates for this holy office, 
 
 with 
 
48 The Preface. 
 
 with the greatcft ardor, when undertaking their 
 Theological ftudies. 
 
 But, that the nature of Theology may be 
 more fully underftood, the following particulars 
 are to be obferved. 
 
 1. True Theology, is that which is derived 
 from the word of God. For, fince the word of 
 God is the method by which he hath determined 
 to lead mankind to the knowledge of himfelf, if 
 muft confequently be the only fountain of true 
 Theology. Therefore the principal duty and ftu- 
 dy of a Divnne, will be to read and meditate 
 upon the Sacred Scriptures, i Tim. iii. 17. 
 
 2. Theology is a do6lrine very fimple and 
 perfpicuous. For it confifts in nothing elfe, but 
 the knowledge of religion. But religion muft be 
 very fmiple and plain, fmce it was revealed, that 
 all men, not only the learned, and fuch as excell 
 in parts, but all men indifcriminately, the rude, 
 find plebeans, who form the greateft part of man- 
 kiad, might obtain falvation. Therefore, Theo- 
 iogy and religion ought to be of fuch a nature^ 
 as that it might be underftood by all. 
 
 3. Since the fcope of Theology is the edifica- 
 tion and falvation of mankind, it follows, that in 
 every dodrine, attention iTiould be paid to it's uti- 
 lity, and that fuch dodtrines ought principally to 
 be infilled on, as have the greateft tendency to 
 promote the glory of God, the edification of the 
 
 Church, 
 
j^ general Idea of Theology. " 4^ 
 
 Church, and piety. Neceflary dodrlnes fhould 
 be diftlnguifhed from fuch as are profitable, and 
 thofe again which are profitable, from fuch as arc 
 ufelefs. 
 
 The dodlrines are neceflary, without which, 
 God cannot be worfhipped, nor falvation obtain- 
 ed, fuch as the exiftence of God, that Chrift hath 
 redeemed us, Sec. 
 
 These are profitable, which have indeed their 
 own ufefulnefs, but are not of abfolute neceflity, 
 fuch as the underflanding certain prophecies, and 
 fome doubtful paflages in Scripture. 
 
 But they are deemed ufelefs, which do not in 
 any meafure conduce to edification and piety. The 
 Sacred Scripture contains none that can be term- 
 ed ufelefs; but here I call them ufelefs, which 
 have been blended with neceflary and ufeful ones, 
 fuch are the various controverfies which have 
 been tofled about in fchools. As for inftancCj 
 concerning the manner of the divine ©mnipre- 
 fence, the manner of the eternal generation of the 
 Son of God, or of the proceflion of the Holy 
 Ghoft : And befides, it ought to be obferved, that 
 thefe unneceflary do(ftrines, moft commonly turn 
 out to be noxious, as when they are propofed as 
 neceflary, or rafhly defined, or, when upon their 
 account, the peace and tranquility of the Church 
 are violated, &c. And on the other hand, there 
 are errors, which may be termed either deadly, 
 hurtful, or indifferent. Thefe are deadly which 
 
 overthrow 
 
50 yV Preface. 
 
 overthrow religion from it's foundation, and are 
 deftrudlive to faith and piety. Thofc again are 
 noxious, or hurtful, which, though not neceflarily, 
 nor at all times, yet, very frequently, and eafily 
 are injurious to falvation, and detrimental to pie- 
 ty. Thofe errors, again, are indifferent, on ac- 
 count of which, none are excluded from falvation, 
 providing they dill retain fuch dodtrines, as are 
 fundamental, i Cor. iii. 11-15. Likewife, Rom. 
 xiv, &c. No perfon is free from errors of this 
 kind. 
 
 This diftindion is of fignal ufe in Theology, 
 efpecially in treating of controverfies, with which 
 our modern Theology abounds, and upon it 
 very much depends the peace of the Church, and 
 harmony in fentiments. 
 
 But here it may be enquired, how we are to 
 diftinguifh between neceffary and fundamental 
 articles of faith, as alfo betwixt fundamental, and 
 deadly errors. 
 
 With refpe<fl to which queftion, I think that 
 the feur following fafe, and fimple rules may be 
 obferved.' 
 
 I, Whatever dodlrine is exprefsly, and fre- 
 quently inculcated in Scripture, with the promife 
 of falvation, or the threatning of damnation an- 
 nexed to it, that dodrine may be termed funda- 
 mental i fuch as that Chrift is the Son of God, that 
 
 he 
 
^general Idea of Theology, 51 
 
 he died for the fins of mankind, that good works 
 are neceffary, the refurredtion, jvidgmentj &c* 
 
 1. That doctrine, which is (o clofely connect- 
 ed with a fundamental article, as that laving it 
 afide, the other cannot be retained, is fundamen- 
 tal. But that dodrine which overthrows anv fun- 
 damental article, is neccffarily, and of itfelF, 4 
 deadly, or deftrudtive error. 
 
 3 The dodlnne which banifheth p'ety and the 
 fear of God, is deftrudtive, that which doth n^t 
 banifh it totally, but diminifheth it, is dangerous^ 
 but that which doth not promote it, is ufelels, 
 
 4. Any dodtrine neceffary to falvation, cannot 
 
 long and always be concealed from a perfon well 
 
 idifpofed, capable of inftrudlion, and who employs 
 
 ihimfclf fmcerely in quefl of truth. I only fpcak 
 
 {here of dodtrines that are necefTary, otherWife fuch 
 
 k man might fpend his time in ignorance, najj 
 
 even in error, with refpedt to other points of re» 
 
 igion.. But it is impoflible that he fliould err to 
 
 his utter ruin, as m*ght be eafily demonftrated 
 
 torn Scripture, and invincible arguments, drawn 
 
 rom reafon. Therefore, as often as after prayer^ 
 
 diligence, and ferious examination, any pomt 
 
 isems obfcure, or doubtful, fo that it does not 
 
 ilcarly appear what opinion we ought to embrace, 
 
 )r what we ought to believe, then we ought to be 
 
 jifluredly convinced, that this dodtrine, as far a$ 
 
 t furpafleth our comprehenfion, is not neceflary 
 
 |o falvation -, I exprefsly mention, as far as it fur- 
 
 I paffeth 
 
 
5^ The Preface, 
 
 paffeth our comprehenfion, for it may be, and it 
 often happens, that a dodlrine in other refpefts 
 fundamental, may be attended with fome obfcuri- 
 ty and not clearly revealed in the word of God. 
 
 It is of the greateft moment in Theology al- 
 ways to have an attentive eye towards thefe rules. 
 
 VI. 
 
 Of the particular Divijhns of Theohgy. 
 
 AFTER treating of Theology in general, and 
 before we attempt a particular treatife on the 
 fevcral parts of it, I think it neceflary, in a few 
 words, to explain it's method and order. And here, 
 indeed, we may obferve, that method is a thing en- 
 tirely arbitrary. Hence it is, that Divines have 
 adopted various modes, fome applying one method, 
 and others another ; but that appears to be bed and 
 moil excellent, which is moft fimple and perfpicu- 
 ous, and approacheth neareft to the method of 
 Sacred Scrip, that, viz. which is inftituted accord- 
 ing to the feries and order •of divine revelation, 
 and commencing with creation terminates in life 
 eternal. This is the method obferved in the Apo-; 
 file's Creed, and who would doubt of that order 
 being preferable, which God himfelf points out in 
 his word. Again, this method is very fimple and 
 perfpicuous, and aflifting to the memory. In a 
 word, it lays open to our view the various de- 
 grees of divine revelation, and confequently the 
 confummate wifdom of God, and excellency of 
 
 the 
 
Of the different Parts of Theology. 55 
 
 the Chriftian religion. This, therefore, (hall be the 
 order of our fyftem. 
 
 The doftrine concerning the Sacred Scripture, 
 and concerning God, thall be premifed, fmce thefe 
 two are the foundation of univerfal religion, and 
 are difFufed through all the capital points of 
 Theology. Thefe being premifed, as the Sacred 
 Scripture is divided into two parts, viz. the Old 
 and New Teftament, fo, like wife, fhall our Theo- 
 logy confift of two parts. The firft, concerning 
 the time, that preceded Chrift's advent. The lat- 
 ter,, concerning the time confequent, viz. from his 
 advent until the end of ages. 
 
 In the former part, the creation of the world 
 immediately offers itfelf. The dodtrine of Provi- 
 I dence fhall fucceed creation ; then we fhall treat 
 ; of fm. For fin is the occafion of the whole of the 
 i divine difpenfation towards men. Again, of the 
 ' decrees of God, refpedling the falvation of man- 
 kind. Afterwards, according to the feries of 
 times, we fhall, Firft. Treat of the period which 
 preceded the Flood. Second. The Abrahamick 
 Covenant. Third. The Law of Mofes. Fourth. 
 The Prophets. Fifth. The various ftate of the 
 Jews. Sixth. The ftate of the other nations. 
 
 In the latter part, we fhall treat, Firft. Of the 
 'Miniftry of John the Baptift. Second. Jefus 
 Chrift, his pcrfon, threefold ofEce, prophetical, fa- 
 cerdotal, and regal, and his twofold ftate of hu- 
 Wliation and exaltation. Third. The events 
 
 which 
 
54 7^^ Preface. 
 
 which happened after his exaltation and afcenfioni 
 the raifllon of the Holy Gholl, the preaching of 
 the Apoftles, the deftrudVion of the Jews, the cal- 
 ling of the Gentiles, and the conftitution of the 
 Chriflian Church. Then we lliall proceed to the 
 do^rine which is preached in the Chriftian Church, 
 which confifls of two parts, Firft. Duties, vi^. 
 Faith and Repent^ince. Second. Benefits, or Pro- 
 mifes, viz. Juftification, and Sandification, and 
 Threatnings. 
 
 We (hall next treat of the Church itfelf ; of it's 
 nature, ftate, and government. Afterwards of 
 the afliftanccs to falvation, whether internal, viz. 
 the grace of the Holy Spirit, or external, as di- 
 vine worftiip, the'Miniftry, the Sacraments. 
 
 Lastly, wc fhall proceed to fuck things as 
 ycfpedt a future world ; fuch arc the ftate of fouis 
 after death, the end of the world, refurredliun, 
 judgment, life, and death eternal. 
 
 What we have already delivered, exhibits a 
 general fynopfis of the different parts of Theolo- 
 gy ; we come now to a more particular one, of 
 \C% fcveral capital topicks. 
 
 OF 
 
[ 55 J 
 O F 
 
 CHRISTIAN 
 
 THEOLOGY. 
 
 SECTION I. 
 
 Upok THE Holy Scripture. 
 
 Concerning the Sacred Scripture, there are 
 three particulars, which offer themfelves to our 
 confideration. Firft. Wherein it confifts, or, of 
 what books it is compofed. Second. What are 
 it's attributes. Third. How it is to be ufed. 
 
 Chap. I. 
 
 Concerning the Books which compofe the Sacred Scripture, 
 
 TH E Sacred Scripture is compofed of the ca- 
 nonical books of the Old and New Tefta- 
 ment, which we need not here enumerate fmgu- 
 larly, as they are well known. They are called 
 canonical, becaufe they only were antientlv repo- 
 fited in the Canon, that is the catalogue of facred 
 writings, and are a rule of faith and manners. 
 The Apocriphal, or as they may be termed, hid- 
 den, or concealed books, are excluded from the 
 canon, becaufe they were not acknowledged as 
 divine, nor produced to eftablidi any doctrine by 
 
 the 
 
S6 Sea. L Chap. I. 
 
 the antient Church. The Roman Church has re- 
 ceived them, the third and fourth book of Efdra 
 being excepted, which are manifeftly fuppofiti- 
 tious, and replete with fables. Among other things, 
 confult C. VII. as alfo, the third of the Macca- 
 bees, and the prayer of Manafles. We exclude 
 the Apocryphal Writings from the Holy Canon, 
 not becaufe they would contribute much to fup- 
 port the caufe of the Romilh Church, if they 
 were admitted, but becaufe, in all things truth 
 ought to be inquired after, and we think it crimi- 
 nal to admit human compofures as divine. But 
 the reafons why we rejed thefe Apocryphal 
 Books, are as follow. 
 
 1. Because they have never been received, 
 either by the Jewifh, or antient Chriftian Church. 
 With refpedt to the Jewifh Church, as the moft of 
 thefe books were not written in Hebrew, the 
 matter is abundantly evident; it is alfo evident 
 from Jofephus againft Appion, and the teftimony 
 ©f the modern Jews. But we may learn the {^.n- 
 timents of the antient Chrillian Church on this 
 head, from the Synod of Laodicea, celebrated at 
 the beginning of the fourth century, as alfo from 
 Origen, Athenafius, Hyeronymus, and others. 
 
 2. Because they are not comprehended in 
 that celebrated divifion, into which the Jews di- 
 vided the whole Scripture, viz. the Law, the Pro- 
 phets, and the Hagiographa, or holy writings, 
 which diftindion Chrift himfelf makes ufe of, and 
 approves. Luke xxiv. 44. 
 
 3. Because 
 
0/ the Canonical Books of the S.S. ^y 
 
 ?. Because there are no exprefs teflimonies 
 produced out of thefe books in the New Tefta- 
 mcnt, as out of others, though the Apoftles fome- 
 tinies have a refped, and allude to their hiflories, 
 and phrafes. 
 
 4 Because they contain many things which 
 prove their writers to be liable to error and human 
 infirmity, and cannot pofl'ibly confift with divine 
 infpiration, which might be eafily demonftrated, 
 from a particular examination of each of thefe 
 boolvF. 
 
 Yet we do not totally rejed them, as neither 
 did the antient Church. They were read as books 
 ufeful, and as others of human compofurc, in their 
 facied aflemblies, nay, they were fometimes quoted 
 by the Fathers, viz. there v/ere fome books, which 
 were of divine infpiration, v/hich were termed 
 Protocanonical, viz. fuch as were canonical in the 
 higheft fenfe, and others were called Deutoroca- 
 nonical, or ecclefiaftical, viz. fuch as approached 
 neareft unto the canon. 
 
 The reading of thefe books is ufeful, and the 
 mofi: of men are culpable for neglecting it: For 
 they contain in them., Firft. A feries of Ecclefiafti- 
 cal hiftory, efpecially in the writings of the Mac- 
 cabees. Second. Excellent moral precepts in the 
 books of Ecclefiafticus, and in the book of Wif- 
 dom. Third. By them we are made acquainted 
 with the opinions which the Jews entertained, re- 
 fpeding feveral capital points of religion, before 
 
 F the 
 
58 Sen I. Chap. I. 
 
 the coming of Clirift, viz. the refurreflion, and the 
 ftate of fouls, 2ec. Fourth. There are extant, 
 fignal examples of piety and conftancy. Fifth, 
 Their reading is of great utility, ©n account of the 
 Greek ftyle, which approaches neareft to the ftyle 
 of the New Tefiament. Sixth. Laftly, it is cer- 
 tain, that bv reading them, much light is refle,d\ed 
 on many paiiages in the New Teftam.ent, e. g. on 
 fuch as are related in the Gofpel, concerning Hell 
 and Paradife, and the refurredion, which ought 
 to be explained according to the opinioft and 
 ufage of the Jews, who wrote after the captivity. 
 Now, the Apocrvphal books fully elucidate the 
 opinion of thefe Jews, and fliew us, to what fenfe 
 they applied thefe different terms and phrafes. 
 
 Lkt us now return to the Canonical books, 
 which are divided into thofe of the Old and New 
 Teftament. The Hebrews divided them into the 
 Law, the Prophets, and Hageographa, or Holy 
 Writings, which diftindlion is flill obferved in the 
 Hebrew Bibles, as the order of the Seventy Inter- 
 preters is at prefent obferved in ours. The Law 
 confifts of the Penteteuch, or Five Books of Mofes. 
 The Prophets are divided into former, viz. thofe 
 who wrote after Mofes, until the divifion of the 
 Ifraelitifh Empire ; and latter, who wrote in fubfe- 
 quent times, viz. from that divifion, until Malachi. 
 The Hagiographa, or Holy Writings, are the 
 Pfalms, Solomon's writings, Job, Ruth, Lamenta- 
 tions', Efther, Daniel, Ei,ra, Nehemia, and the 
 Books of Chronicles. The books of the New Te- 
 ftament are partly hiftorical, as the Four Gofpels, 
 
 tlic 
 
upon the /Attributes of S. S. 59 
 
 the A.6ls of the Apoftles ; partly dogmatical, as the 
 Epiltles of Paul, Peter, James, John, and Jude ; 
 one is prophetical, viz. the Revelation. 
 
 Chap. II. 
 
 Of the Attributes of S.icred 'Scripture. 
 
 THE attributes of Sacred Scripture are it's 
 neceiTity, integrity, truth, divinity, autho- 
 rity, perfedlion, and perfpicuity. 
 
 I We fuppofe, that a divine revelation was ne- 
 ceiTary to mankind, which might be proved with- 
 out any trouble ; this being granted, it was necef- 
 fary, that this revelation lliould be configned to 
 writing, left that through the negligence, inftabili- 
 ty, or laftly, the malice of men, true religion mjght 
 be corrupted or be totally loft. In the primitive 
 ages, indeed, it v/as not fo necelTary that the v/ord 
 of God fhould'be committed to writing, on ac- 
 count of the longevity of the Patriarchs, frequency 
 of revelations, and other reafons. But in fubfe- 
 quent times, it was indifpenfibly necefTary that it 
 fhould be fo, in order that it might be preferved 
 unfullied, and, as it were, in a pure fountain, and 
 the Church faved from error. Therefore, we read, 
 that it was the divine pleafure and command, that 
 revelations, laws, memorable events, &rc. fhould 
 be configned to v/riting. 
 
 II, Now, we are to enquire, whether we have 
 
 the word of God entire, and this is what we deno- 
 
 F 2 minatt 
 
6o Sdc'T. I. CLip II, 
 
 minatc the Integrity of Scripture, which is two- 
 fold. Firft. Of the Canon. Second. Of every 
 particular book. Firft. Wc afTert, the integrity 
 of the Canon, or, that we have at prefent, all thofe 
 books which were admitted formerlv, either by 
 the Jews or primitive ChrifVians. This is fuflici- 
 cntly evident, with refpedt to the books of the Old 
 Telliment. The Jews were at the greatert ima- 
 ginable pains in preferving thofe books j and it ap- 
 pears, from their own ttliimony, that they ac- 
 counted the very fam6 books as divine, which at 
 prefent conltitute the Old Teftament : This is 
 proved from that paffage, Luke xxiv. 44.. where 
 our Saviour, according to the Jewlfh cudom, di- 
 vides tlie Sacred Writings into three claiTcs, and 
 thus informs us, that thofe books do conftitute the 
 whole body, or canon of Sacred Scripture. Like- 
 wife, as to the books of the New Teftament, the 
 matter is clear, from the Synod of Laodicea, as 
 likewife from the catalogues of books which the 
 antient ChriiVians received as divine, which were 
 compiled by Hyeronymus, and others. But v/e 
 liave thofe very books at prefent, fo that nf3t one 
 of them has been loft, which v/ere received by the 
 antient Church. There is no reafon, therefore, 
 why any one fhould objedt, that fome writings 
 have been loft, which are mentioned in Sacred 
 Scripture, ;^s Llie book of the Words of the Lord. 
 Num. xxi. 14. The boolc of Jeftie. Jofti. x. 13. 
 The books of Nathan and Gad. i Chro. xxix. 29. 
 Likewife, tlie Third Epiftle to the Corinthians. 
 2 Cor. xiii. i-. The Epiftle to the Laodiceans. 
 Col. iv. 16. For beiides, that it cannot be made 
 
 appear 
 
upon the Attributes of S. S. 6 i 
 
 appear, that thefe are different books, from what 
 are extant under different titles; it is not at all re- 
 quifitc to the integrity of the canon of Scripture, 
 that we fliould have aJl the writings of holy men, 
 and all hiftories which arc quoted in our Bibles. 
 This is invincibly proved, from this confideration, 
 that the antient Jews and Chriifians had not thefc 
 books in the Canon, and yet they never entertain- 
 ed the leaft doubt, of their having the entire ca- 
 non of Sacred Scripture. 
 
 2. V/iTH refpe(fl to the particular books, we 
 maintain their integrity. For it is.^ceatain, that 
 they were handed down to us, pure and genuine. 
 It is true, indeed, that fome faults and errors have 
 crept in, either through the mifapprehenfion, ne- 
 gligence, or ignorance of tranfcribers. And in- 
 deed it is impoffible, that the cafe fliouId be 
 otherwife, unlefs all thefe tranfcribers had been 
 divinely infpired. Hence fome variation and dif- 
 ference, is to be found in fome books and copies, 
 which is the cafe with ail writings, and yet their 
 truth and genuinenefs, are ftill acknowledged: 
 But this ck)es not detrad, from the integrity of 
 the Sacred Books : For the various readings arc 
 but few in number, and of little moment, all of 
 them almoft conHfting about accents, diftinclions, 
 commas, particles, and words, which do not 
 change the fenfe. Or if any occur which are of 
 greater moment, it is raoft qomm.only eafy to 
 find out where the error lies, and wha*- is the ge- 
 nuine reading. Befides all thefe books agree, in 
 things which pertain to the cifcnce of doclrine, in 
 F 3 article! 
 
6a Sen. \. Chap. \\. 
 
 articles of faith, precepts, andhiftories: But an 
 invincible argument, in fupport of tliis integrity, 
 is deduced from various paffages of Scripture*, to 
 be met with in the u^ritings of the antients, as alfo 
 from it's various verfions, into different languages, 
 which verfions indeed, do agree almoft in all 
 things, with our modern books. 
 
 III. The third attribute of Sacred Scripture, is 
 it*s verity, or truth, which is proved principally by 
 two arguments, the one taken from the characters 
 of it's authors, the other from it's contents. , 
 
 I. As to the firft argument, we fuppofe that 
 thefe books, have the fame perfons for their au- 
 thors, whofe names they bear, and that they were 
 written at the particular times, in which they are 
 commonly believed to have been written. Both 
 of which are proved, by confiant univcrfal tradi- 
 tion, as alfo from the teftimony of antient pro- 
 phane authors. It can no other way be proved, 
 that thfe books which are afcribed to Cicero or Vir- 
 gil, were written by them, yet this was never 
 controverted. This being laid down, we have to 
 fee, whether the authors of thefe facred writings 
 have written truth. But this is proved, becaufe it 
 was in their power to do fo, as it is granted, that 
 they lived in the very places, and times in which 
 the things which we relate, happened. Again, they 
 had a willingnefs to write the truth, as being men of 
 integrity, who merited credit, if ever any fuch were 
 to be found -, this is evident, fince nothing could 
 ever be produced, to make their teflimony deferv- 
 
 edly 
 
upon the Attributes of S. S. 6^ 
 
 ediy fufpeded. For they could obtain no emolu- 
 ment by lying ; nay, had they a greater regard to 
 _ perfonal utility than the truth, tliey never would 
 have publifhed a do(!itrine, which brought upon 
 them the odium of the world. Laftly, they would 
 have obtained no credit with men, had they not 
 told truth, fince their dodrine was of fuch a na- 
 ture, that inftead of alluring, tended rather to 
 deter all men from embracing it. In a word, no 
 witneflTes will ever merit credit, if it be denied to 
 the teftimony of the Apoftles and Prophets, 
 
 2. To come to the latter argument; the matter 
 contained in Scripture, confifts of hiftory and doc- 
 trine. The truth of it's hiftories, is invincibly de- 
 monftrated, from the teftimony of prophane hifto- 
 rians, who relate the principal events recorded in 
 facred hiftory, fo that credit can be given to no 
 hiftory, if the truth of facred hiftory be called in 
 queftion: Thefe teftimonies are collecled by * Gro- 
 tius, in his excellent book, upon the truth of the 
 Chriftian Rehgion, and others. 
 
 But the truth of it's, dodrines, which confift 
 in articles of faith, precepts, promifes, and threat- 
 nings, is proved by the light of nature, right rea- 
 fon, and the power of confcience, as will appear 
 to any attentive perfon at the firft fight. 
 
 IV. But it is not fufliicient, to believe that the 
 Scripture is true, unlefs we likewife believe it to 
 
 be 
 
 * Grot, B. I. Chap. XiV. (tnd every where in the third. 
 
64 Sen, I. Chap. n. 
 
 be divine, that is, infpired of God. 2 Tim. iii. 
 16. In order to a right underftanding of this, wc 
 are to confider wherein that infpiration confilts, 
 and how it ma}'- be proved. 
 
 I. This infpiration may be thus conceived. 
 Som*etimes God ib afFcdled the facred authors, that 
 he infpired into them the knowledge of the things 
 themfelves, and words, viz. when they difcover- 
 ed, or wrote things which before had been hid 
 from them, as in prophecies. But when they dil- 
 courfed of matters which they had known before, 
 or configned them to writing, in that cafe, they 
 ftood in no need of fuch infpiration, as wouki re- 
 veal to them every particular thing. Thus, the 
 Apoftles flood in no need of infpiration, when 
 they wrote the hiftory of the Lord Jefus, as then 
 they wrote only fuch things, as they had been 
 eye and ear witnefs to. i John i. i. Yet the Spirit 
 of God, fo directed and influenced them, that no- 
 thing proceeded from them, but what was true. 
 But at the fame time, each of them fpoke and 
 wrote according to his natural genius and man- 
 ner, as we find from the diverfity of ftyle and 
 fpeech, ufed in the writings of the Apoflles and 
 Prophets. 
 
 2- The principal arguments in fupport of the 
 divinity of Scripture, are as follow. The very truth 
 of the Scripture proves it's divinity. For if what- 
 ever it contains be (rue, it is divine, becaufe it 
 teflifies df itfelf, that it is divine. Second. It 
 may be proved from the internal charaders of di- 
 vinity. 
 
Upon the Attributes 9/ S, S. 6^ 
 
 vinity, which arr obvious in the dotflrine contain- 
 ed in the Sacred Books, efpecially it'? confu inmate 
 perfecftion, and fingular efficacy, which could not 
 proceed from men. 
 
 3. From the miracles of the Prophets^ the Lord 
 Jefus and his Apoftles, which they wrought in 
 confirmation of their dovflrine. But the truth of 
 thefe miracles is proved, not only from what we 
 have faid, when demonftrating .the truth of Scrip- 
 ture, but likewife from the confeflion of our ad- 
 verfaries. The Jev/s, the moft invective adverfa- 
 ries to the Chriflian Religion, could not deny that 
 Chrift wrought miracles, they only urged their 
 not being wrought by a divine power. Likewife 
 from the teftimony of foreign hiftorians, who re- 
 late fome of the miracles recorded in Scripture. 
 Thus, Menande relates the miracle which is men- 
 tioned, I Kings xvii. of the draught, which laft- 
 ed during the fpace of three years. The fourth 
 argument, which is invincible, is drawn from pro- 
 phecies. Here we.fuppofe, that thefe prophecies, 
 were delivered before their events, than which, 
 nothing is more certain. Who would doubt of 
 Mofes living in very remote times, or that the 
 Prophecies of the Old Tcllament, which were 
 written many ages before the coming of Chrift, 
 were known by the Jews. 2. We fuppofethat 
 thefe prophecies exactly correfpond with their 
 events, which wj!l be fufficiently pwoved, by a 
 comparifon of the prophecies themfelves, with the 
 events: Thefe things being laid down, we con- 
 clude that God was their author, (ince no man 
 
 could 
 
66 Sea. I Chap. II. 
 
 could ever forefee, or predift future events, con- 
 fequently their authors mull have been inTpired of 
 God. 
 
 To thefe arguments, advanced in fupport of 
 the divinity of Scripture, fome add the teftimony 
 of the Holy Spirit, which indeed mav bi? taken in 
 a twofold fenfe. Firft. As the Holy Spirit hinilelF 
 teftifies, and fpeaks in Scripture ; in which ienfe, 
 this does not differ much from the arguments 
 taken from thofe characters of divinity, which we 
 have already mentioned. Second. As it denotes 
 the operation of the Holy Spirit, v/hich afts upon 
 man, and difpofes him to acknowledge, and yield 
 his aiTent to thefe charadlers. Which operation is 
 indeed necelTary ; yet many are of opinion, that 
 accurately fpeaking, it cannot be adduced as an 
 argument, in fuport of the divinity of Scripture. 
 See Annot. of Trochin. upon Wendelinus. Pret. 
 C. 3. Th. 4. 
 
 V. The fifth attribute of Scripture, is it's au- 
 thority. Now if the Scripture be divine, it mufi: 
 be of the higheft authority, both as to faith and 
 manners. Concerning this authority, after what 
 has been already obferved, it would be unneceffa- 
 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, bu{ on the contrary 
 are defeated by Scripture, not daring to deny it's 
 authority, totally, they diminifh it as much as 
 poflible, left they fhould be obliged to acknow- 
 ledge 
 
upon the Attributes of S. S. , 67 
 
 ledge that the Church errs, and that they might 
 maintain the authority cf 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 
 itfelf, &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, fo that this diftindtion is frivolous. They 
 indeed objedl, that wc without the teftimony of 
 the Church could net know that the Scripture is 
 divine, and that it is handed down, 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 
 Church, 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 
 we 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 
 •f men. But this teftimony confers no power or 
 authority upon the Church. The Church teftifies 
 after the fame manner, as the univerfal confent, 
 
 and 
 
68 Sen. I. Ch.^p. II. 
 
 and conllant tradition of the antients teftlfy, that 
 the works of Cicero, were wrote fey Cicero hiin- 
 felf: Or that the Jaws which are to be found in 
 their code of inilitutions, were compiled by Jufti- 
 nian, and other emperors, yet it does not follow, 
 that thefe laws derive their authority from fuch 
 teflimony. Again, it is erroneoufly afferted, that 
 we by no other means can be aflfured of tlie truth, 
 and divinity of the Scripture, but by the tcflimo- 
 ny of the Church; as without that telVimony, it's 
 truth and divinity may be demonfl^rated, from the 
 characters of both being ftamped upon it, as alfo 
 from the very nature of it's dc(5Lrine, precepts, 
 promifes, and thrcatnings. But the opinion of 
 the Romans is refuted, as it would be abfurd to 
 prove the divinity and authority of Scripture, 
 from the Church. For here they move in a mani- 
 feft abfurd circle. They found the authority of 
 the Scripture, upon the authority of the Church, 
 but if any one fliould afk them how the}'' prove 
 the authority of the Church, they endeavour to 
 prove it from Scripture j but how fhail the: 
 Church's authority be proved from Scripture, th^^ 
 authority of Scripture not being previouflj efta- 
 blifhed. Befides fuch is the nature of faith, that 
 it depends on divine and not on human teftimony. 
 Therefore we conclude, that the Sacred Scripture 
 is of divine authority, and that it is the only rule 
 of faith and manners, in which we ought entirely 
 to acquiefce. 
 
 VI. We are now to confider it's perfedion. 
 "When we call the Scripture perfed, our meaning 
 
 is. 
 
upon the Attnhutes of S. S. 69 
 
 IS, that It contains, in a perfeft manner, all things 
 neceiTary, cither to be bcl'eved or pracftifed, in 
 order that we m'ght obtain falvation. Here two 
 things are obfervable. Firft. That this perfection 
 IS attributed to Scripture, onlv with refped to 
 things neceilary to falvation. The Romans there- 
 fore objfct t? no p'jrprfe, that tlicre are (bme ar- 
 ticles of faith, which are not contained in Scrip- 
 ture, fuch as the perpetual \-irginity of the Blefled 
 Virgin, and others of the like nature. For thefc 
 do not aff.^ct the effence of faith, nor are they ne- 
 cefTary to falvation. Second. We may obferve 
 that thefe nectfiUries sre contained in Scripture, 
 under a double form, either exprefsly, and in fo 
 many word?;, or by necefrar}^ and evident confe- 
 quenci. Thus, from Scripture aflerting, that 
 Chrift was a man like to us in all things, we juft- 
 ly conclude, that he had the members of a human 
 body. This dotlrine concerning confequences, 
 is manifeftly and invincibly confirmed from that 
 pafTage, Matt. xxii. 31. 32. Where the Lord Je- 
 fHs proves the refurre<5tion, from thefe words of 
 Scripture, I am the God of Abraham, and of 
 Ifaac, and of Jacob. Which words do not ex- 
 prefsly treat of the refurre(^tion, yet they prove 
 it by evident and necelTary confequence. 
 
 2. We prove the fufficiency and perfedlion of 
 Scripture, in the fenfe we have already mentioned. 
 Firft. From very many paOTages in Scripture. 
 Dcut. iv. 2. Ye (hall neither add nor diminifli, &c. 
 Pf. xix. 8. The law of the Lord is perfed. 2 Tim. 
 iii. 16. All Scripture is given by infpiration of 
 
 God. 
 
70 Sea. I. Chap. II. 
 
 God. Which tfext is of great force. Second. From 
 the fcope of Scripture. Now, the fcope, or defign 
 of it, was, through faith, to lead us unto life eter- 
 nal. John V. Q^g. Rom. xv. 4. 2 Tim. iii. 15. 
 But if the Scripture be not perfedt, God mufl be 
 fruftrated in his defign, fmce without this per- 
 fcdion, it will not be fufficient to falvation. 
 
 0^. Because no article of faith neceffary to fal- 
 vation, can be produced, which is not to be found 
 in Scripture. 
 
 Here the Ilomifh Clergy enter into a contro- 
 verfy with us, as hkewife do the Enthufiafts. The 
 former, in order to defend their traditions, which 
 they prefcribe as neceffary, though there be the 
 deepeft filence concerning them in the word of 
 God, do argue the imperfedlion of Scripture ; and 
 explain their opinion in the following manner. 
 They acknowledge, indeed, the perfedion of the 
 word of God, but affert, that it is twofold, viz. 
 written, and unwritten, or tradition-, and tell us, 
 that the Apoftles fpoke many things which were 
 not configned to writing, but handed down by 
 tradition. Thefe traditions we do not totally re- 
 jedt, nor do we deny that tradition ought fre- 
 quently to be confulted. Thus, in queftions which 
 relate to the difcipline and order of the Church, 
 external worfhip, rites, things facred, &:c, much 
 regard fhould be paid to the inflitutions, and 
 cuftoms of the Univerfal Church. Which we have 
 reafon to believe, proceeded from the Apoftles, or 
 Apoftolick men. But that any articles of faith, 
 
 neceifary 
 
~^Upm the Attributes of S. S. 7 1 
 
 necefTary to falvation, or precepts, not mentioned 
 in Scripture, (hould be founded on tradition, is 
 what we deny. 
 
 Now, the opinion of the RomiOi Church may 
 be confuted. Firii. From what has been already 
 offered j concerning the perfedion of Scripture ; 
 "or if tradition be of'equal value with the written 
 word, or ei'cn annexed to it, the perfedion and 
 fufficiency of the Sacred Scripture mufl be given 
 up. Second. Becaufe tradition is often cbfcure, 
 ambiguous, and uncertain. Third. Becaufe, un- 
 der the pretence of tradition, a door will be opened 
 for error and fuperftition, as evidently appears 
 from experience. The texts of Scripture, ufually 
 quoted in fupport of tradition, fcarcely m^-it a 
 particular anfwer. As, i Cor. xi. 2. Now I praife 
 you brethren, that ye keep my traditions, as I de- 
 livered them unto vou. 2 ThelT. ii. 15. There- 
 fore, brethren, ftand fait by the traditions, which 
 ye have been taught, whether by word, or our 
 f piffle. Aifo, Johnxvi. 12. xxi. 25. With re- 
 fpecl to which, it may be fufficient to obferve in 
 general, that thefe pafl"iiges do not refer to any 
 necelTary articles of doclrine, which had not elfe- 
 where been delivered, and configned to writing. 
 
 Enthusiasts and Libertines fpeak in a very 
 fcornful ftrain, concerning the Sacred Scripture, 
 as they do of every thing @lfe of an external na- 
 ture. There are fome to be found among them, 
 who maintain, that only the firft principles of re- 
 ligion are contained in Scripture ; that it is a d-ead 
 
 letter, 
 
72 Sn% r. Chup. \l 
 
 letter, and that there is no need of the written 
 word, or of preaching, if they have the internal 
 word, i. e. the infpiiarion of the Holy Spirit. 
 Which opinion is reproachful to the Sacred Scrip-; 
 ture, and conf<rquently to God himfclf, and is in- 
 confulent with what we read, concerning it's cx- 
 tcnfivc utility, abfolutc r ecefiity, and it's admira- 
 ble and divine energy. Second. It is abfurd, and 
 contrary to right reafon, and the nature of man, 
 who, being endowed with reafon^ h not impelled 
 by internal infpiraticns, but by inflrucftion and 
 motives. Third. It is in the highefl degree dan- 
 gerous, fince by it, a v/ide open is made for the 
 introducVion of infignifjcant fopperies, nay, even of 
 vice itfelf, as appears from the hiilory of I'le Ana- 
 baptifts, and Enthufails; the order of the Church 
 is fubverted, and confufion introduced. For vvhere 
 there is no rule, nor ftandard, by which the 
 dodlrines, orJenets of men v/ej^e to be examined, 
 in that cafe, no method would remain, by whfch 
 raving En tlmfiafls, or abandoned perfons, might be 
 confuted. Every one will readily tell us, that this, 
 or the other thing proceeded from the infpi ration 
 of God, which might be eafily proved by innume- 
 rable examples. 
 
 VII. What now remains, is the perfpicuity of 
 Scripture, concerning which, let us fee, Firft. 
 Wherein this perfpicuity confifts. Second, bjr 
 what arguments it may be confirmed. 
 
 I. We aflfert, that the Scripture is perfpicuous, 
 in this fcnfe, viz. that in it the dodrinc of falva- 
 
 tioA 
 
upon the Attributes of S. S. j^ 
 
 tion is fo perfpicuouHy and clearly revealed, that 
 it may be underftood in things neceffary to falva- 
 tion, nay, in many other things of utility, by any 
 perfon who enjoys the ufe of his underftanding, 
 gives attention, and fearches after the truth with 
 firicerity. We afcribe this perfpicuity to Scrip- 
 ture, Firft. With refped to things neceflary to fal- 
 vation. We do not deny, that many things obfcure 
 are contained in Scripture ; but either thefe are not 
 necefTary to falvation, thus, we might be igno- 
 rant of the meaning of that portion of Scrip, i 
 Cor. XV. 29. concerning the baptifm for the dead, 
 without any hazard of falvation. Or, if necefTary, 
 they are explained more clearly elfevvhere. Thus, 
 the words of Chrill, John vii. ^7,. Except ye cat 
 the flefh of the Son of Man, &c. at firfl: fight, ap- 
 pear to be obfcure, and have afforded matter of 
 controverfy in the Church. But elfewhere, even 
 in this very chapter, Chrift himfelf exprefietk his 
 meaning, in terms no way ambiguous. Second. 
 We fuppofe, that fuch as read the Scripture, do 
 yield attention, are fincere in their refearches after 
 truth, and make a proper ufe of fuch meaas as are 
 necelTary, in order to the obtaining it. For if 
 thefe be wanting, no writing, though ever fo per- 
 fpicuous, could be rightly underltood. 
 
 Besides, it is to be obferved, that the Scrip- 
 ture is perfpicuous, both with refpedl to it's mat- 
 ter, and the method, according to which, the va- 
 rious fubjetts are treated. The fubjeds are clear 
 and fuTiple (we always fpeak of fuch as are necef- 
 fary to falv^ttion) cbnfifting of hiftory, dodlrine, 
 
 Q precepts. 
 
74- St:n. I. Chap. 41. 
 
 preceptF, and promifes ; for thefe, as foon as heard, 
 or read, are iindtrflood, as far as the underlland- 
 ing of them is neceflary to falvatloii. As to me- 
 thod and Ityle, it is fimple, perfpicuous, and ac- 
 commodated to the capacity of the vulgar, in fuch 
 points as affe(!:\ the effence of religion, as has been 
 jiift now obfervcd ; this is evident to every one 
 who reads the Scripture. 
 
 2. This perfpicuity 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 
 law of the Lord is perfed. Sec. 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. 31. 
 and elfe where. But in order to this, perfpicuity 
 in the word of God is neceffary. Now, if his 
 word be not pr-rfpicuous, we miuO: either fay, that 
 he could not fpeak perfpicuoufly, or otherwife, 
 that he would not ^ neither of which could be fpo- 
 ken witliout blafphemy, Third. It might be 
 proved, by taking a particular view of the feveral 
 articles of faith, which are ncceifary 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 
 imderftand the true meaning of Scripture, fmce a 
 law, which is not promulged, or involved in ob- 
 
 fcurity, 
 
upon the Attributes of S. S. *j5 
 
 fcurity, is not obligatory. Hence we conclude, 
 that the Scripture is perfpicuous. 
 
 These things are fo plain, as to make it unne- 
 ccfTary to dwell longer upon refuting the doctrine 
 of our adverfjiries. They in vain objedl that pafTage 
 in 2 Pet. iii. i6. where it is faid, that fome things 
 hard to be underftood, are to be found in the Epi- 
 ftles of Paul, &c. We do not deny, that there 
 arc pr;^ages in the writings of Paul, as likewife 
 in thofe of the other facred writers, which are dil"- 
 ficult and obfcure ; but thefe places, if they do not 
 treat of things necelTary, do not afFe6t this contro*-' 
 verfy ; but if in them doctrines nccefTary to falva- 
 tion arc delivered, t^ey are ^xprefied in a manner 
 very intelligible elfewherc. Befides, Peter does 
 not tell MS here, that thofe things which were writ- 
 ten by Paul, were hard to be underftood in them- 
 felves, by all, but only by fuch as are unlearned, 
 unteachable, contum.acious, and unftable, who did 
 not rightly expound tliem, but perverted and de- 
 praved them to their own deftrudion. To per- 
 fons of fuch difpofitions, nothing will ever be fuf- 
 ficiently perfpicuous. 
 
 Now, if the Scripture be not perfpicuous, how 
 fhall the univerfal body of Chriflians be inftrudled 
 in the knowledge of the dodrine of falvation. If 
 the Papifts tell us, from the definitions and inter- 
 pretations of the Church, truly this would be 
 vaftiy'more difficult, obfcure, and the knowledge 
 of them attended with more labour and pains. 
 For, how (hall it appear to plcbeans, and the more 
 G 2 illiterate 
 
>j6 Si'^. I. Chap, III. 
 
 illiterate part of mankind, what is the fenfe of the 
 Church. Truely, there is much obfcurity in the 
 writings of the Fathers, Councils, and Tradition, fo 
 that they can neither be read, nor underftood, 
 without great and daily labour-, whereas; one or 
 two pallages in Scripture, one didate of Chiift^ 
 is fufficient to eftablifh any dodrino. 
 
 T 
 
 Chap. III. 
 
 Of the Ufe of Sacred Scripture. 
 
 HE 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 necefiary in op- 
 pofition to the Romans, who, efpecially in the time 
 of the reformation, denied the reading of it to the 
 common people. At prefent, indeed, there arc 
 many in the Roman Church, efpecially in France, 
 who are afhamed to defend this infamous doftrine, 
 but in the moft of places, the vulgar are laid un- 
 der this prohibition, unlefs with certain reftridions 
 and cautions, hence the decrees of Pope Alexan- 
 der VII. in his inventory of prohibited books at 
 the beginning R. IV. 
 
 Now, that all have a right to perufe the Scrip- 
 ture, we prove, Firft. From Scripture, Deut. vir 
 6. 7. And thefe words which I command thee this 
 day, fhall be in thine heart, and thou ("halt dili- 
 gently teach them unto thy children, &c. John v. 
 
 59. Search 
 
upon the Ufe of S. S. 77 
 
 59. Search the Scripture, &c. Ads. viii. 28. and 
 xvii. 1 1, &;c. Second. From the practice and cuftom 
 of the antient Church, whether Jewilli or Chriftiap- 
 A(fls XV. 21. Neb. viii. 2. S- Becaule, 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 beheve, that Jefus is the Son of 
 God, and that believing, ye might have life in his 
 name. 2. Tim. iii. 15. 4. if the Scripture was not 
 read by the vulgar, they could not underftand, 
 whether the docStrmes which they heard from their 
 teachers were true. For they muft either repofe 
 in them a blind implicit faith, or otherwife, they 
 muft be infallible, fot hat they might be duly cre- 
 dited: Both of which being abfurd, it follows, that 
 their docflrine muft be examined according to the 
 word of God. Ad;s xvii. u. where we read, 
 that the dodlrine of the Apoftles themfelres, was 
 tried by this rule. 
 
 2. But, in order that the Scripture might be 
 read, it is neceffary that it fhould be tranflated 
 into the language of every particular country^ 
 which practice, we find prevailed in the Primative 
 Church ; hence the production of fo many various 
 verfions, Greek, Latin, Syriack, "Arabick, Go- 
 thick, Sec, 
 
 Of the antient verfions, the Scptuagent, and 
 the vulgate Latin verfion, are the principal. The 
 Septuagent, is the tranftation of the books of the 
 Old Teftamcnt into the Greek tongue, about 280 
 
 G 2 y^^r^ 
 
78 Sed.h Chap. Ill 
 
 years before Clirift, which was completed at the 
 requefi of Ptolemeus Adelphus, Kina: of Egjypt, 
 or as oth^rfi would have it» Lagus. The Church 
 of Rome are of opinion, that this verfion was ac- 
 compl'fhed by divine infpiration, which was aho 
 main ained by fome men of learning, particularly 
 Ifaac Voflius, who is editor of a treatife, upon the 
 authority of this tranflation. However, this opi- 
 nion is oppofed by various, arguments. Yet it is 
 certain, it was valued highly "by the antient 
 Church, and is of fignal ufe in explaining the Sa- 
 cred Scripture, as llight may be derived from it. 
 upon various paiTages. The Latin, conimonly 
 termed the vulgafe tranflation, was compiled out 
 of an antient vuIgate verfion, and a tranflation of 
 Hieronvmus. The Council of Trent hath declared 
 this to be authentic, but, erroneoufly, as it has 
 been corredted, 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 
 mult be erroneous. Yet the reading of this vuI- 
 gate tranflation, may be of ufe. We fhall fay no- 
 thing of the other tranflations of Scripture. 
 
 B,UT what ought principally to be attended to 
 here, is, that none of thefe tranflations, ought to be 
 put in balance with the original text, as none of 
 them can be faid, to be abfolutely perfect in every 
 refpecSt. 
 
 " For which reafon, fuch as are defirous of 
 *' knowing the true fenfe of Scripture, ought to 
 
 " read 
 
upon the Ufe of S. S. 7^ 
 
 " read it in it's fountain, and original languages : 
 " The knowledge of which is particularly neeefla- 
 " ry, for fuch as expound the word of God, or 
 " teach it to others." 
 
 II. Interpretation fliould always accompa- 
 ny the reading of Scripture. For it ought to be 
 read, in order that the true fenfe, or meaning of it 
 might appear. But, in order to difcover this, 
 there are requifite, Firft. An accurate knowledge 
 of thi? languages and hiflory, efpecially, in fuch 
 as difcharge the office of teachers in the Church. 
 Second. Clofc attention to the fcope of the facred 
 authors, as alfo, to what goes before, and folWs 
 after. Third. A comparifon with other portions 
 of Scripture. The bed expofition of Scripture, is 
 by Scripture, and the Holy Spirit is the bed inter- 
 preted of itfclf. Fourth. An attentive mind, free 
 from prejudices, " For, we ought not to. rea^ 
 *' the Scripture, in order to receive a.cop^;'naa- 
 " tion from it, of fuch do6lrines as v/e have al~ 
 " ready embraced, but rather from a view of^ 
 *' learning what we ought to beheve." Fifth. 
 A pious and humble mind, which defireth to know 
 the will of God only, acquiefceth in it when 
 known, and is willing to obey it, both in faith and 
 manners, ' 
 
 Besides, Divines diftinguifh the fenfe of Scrip- 
 ture, into literal and myftical. The former is the 
 real fenfe, that viz. which the very words of Scrip- 
 ture, whether taken properly or figuratively, and 
 the fcopc and feries of the difcourfe, do indicate. 
 
 But 
 
So Sea. I Chap. III. 
 
 But the myftical fc^nfe, is that which is latent 
 under the former, and is ufually diRinf^juiflied, 
 Firft. Into allegorical, an example of which we 
 have in Gal. iv. 24., where what is related of 
 Abraham's two wives, is referred to the two cove- 
 nants. Second. Tropological, by which certain 
 pafTages of Scripture, though they do not diredly 
 fpeak of manners, or duties, 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 terreftria!, are 
 applied to things fpiritual and celeftial, as Pf. xcv. 
 II. To whom I have fworn in my wrath, that 
 they fliould not enter into my reft. Which is 
 quoted by Paul, Heb. iii. and iv. 
 
 Here two things ought to be obferved. Firft. 
 That the myftical fenfe may indeed illuftrate the 
 oration, but cannot be adduced as an argum.ent, 
 which carries along with it the force- of a proof; 
 hence that trite axiom. Symbolical Theology, is 
 not argumentative. Second. This myflical fenfe, 
 is by no means to be fearched for in every port 'on 
 of Scripture, nor ought it to be devifed arbitrarily, 
 or as every one's fancy may diredl, efpecially, 
 when arguments are drawn from it to eftablifh any 
 do6trine-, which^ yet has been the pradice of fome 
 teachers, and interpreters of Scripture, in the pre- 
 ceding age, who departed from the fmiple method 
 of their anceilors, to the fignal detriment of the 
 Chriftian do6trine, and religion. Moreover, the 
 myftical fenfe ought not to be confounded with 
 
 the 
 
UpntheUfeofS.S. 8i 
 
 the prophetical, which is the true and genuine 
 fenfe. 
 
 There are indeed fome prophecies, which ad- 
 mit of a twofold fenfe, the one literal, or typical, 
 the other prophetical. As for inftance, there are 
 prophecies in the Pfalms, which, in a certain fenfe 
 may be undcrftood of David, but were properly 
 and completely fulfilled in Chrift, as Pf. ii. and 
 ex. But this latter fenfe, is the proper and the real 
 fenfe of thefe prophecies, which can by no means 
 be faid of the myflical we have juft now mentioa- 
 ed. But there ^re other prophecies, which admit 
 only one fenfe, fuch are many predidlions of the 
 Prophets, which have a refpedt unto Chrift only, 
 as Ifa. hii. Hag. ii. 9. Malach. iii. i. 
 
 A QUESTION is here moved, in whom is lodged 
 the right of interpreting Scripture, or who is the 
 chief judge of controverfies, refpecfting the fenfe 
 and dodrine of Sripture ? • 
 
 To this we anfwer. That the right of interpret- 
 ing Scripture, belongs to every one who has a 
 right to read it, i. e. every one of the fliithful : But 
 that there is no infallible judge, conftituted of 
 God, in the Church, who is veiled with the right 
 of judging, and preferibing what we are to be- 
 lieve. 
 
 The former is evident of itfelf ; for in things 
 which appertain to faith, confcience, and falvati- 
 on, every one mull live by his own faith, and not 
 
 another's. 
 
Zz Sen. I. Chap. in. 
 
 another's. Faith is not produced by any infolent 
 authority, but by perfuafion and arguments. And 
 therefore, the right of judging concerning the 
 fenfe of Scripture, and religious controv^rfies 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 infalhble judge of contro- 
 verfies, the difpute lies between us, and the 
 Church of Rome. The teachers of this Church 
 affirm, that fuch a judge is to be found, but who he 
 is, whether the Pope alone, or Univerfal Council, 
 or Pope and Council combined, they have not as 
 yet defined ; neither are they agreed among 
 themfelves, as to this point -, be this as it will, the 
 following arguments overthrow this opinion. 
 
 1. If fuch a judge were granted, it was necef- 
 fary that he (hould have been openly constituted, 
 and appointed of God; for the firft thing requifite 
 in a judge, is, that it fhould be notified to all that 
 he is judge. Now, there is no mention made of 
 any fuch judge, in Scripture. That palTage 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 refpedt at all to the Chriftian Church : 
 But the pafTage in i Tim. iii. 15. makes nothing 
 at all for the purpofe. 
 
 2. The Scripture teacheth the contrary. It 
 conAmands, Firft. That we fhould beware of 
 falfe teachers. Matt. vii. 15. Believe not every 
 
 fpirit, 
 
upon the Ufe of S. S. S5 
 
 fpirit, i. e. every do6trine, or teacher, i John, iv. 
 g. But if any one fhould enquire how could it be 
 made appear to us, what teachers ought to be 
 heard, or what dotlrine fhould be embraced. 
 Then, Second. The Scripture commands, that 
 ■ every perfon fhould examine and judge : There 
 arc exprefs pafTages in Scripture to this purpofe. 
 I John, iv. 5. Try the Spirits, i. e. the teachers, 
 whether they be of God. i Thef. v. 21. Prove 
 all things, and hold faft that which is good, r 
 Cor. X. 51. I fpeak as unto wife men, judge ye 
 what I fay. Ads, xvii. 11. Now, if there were 
 any fupreme judge, in whofe determination we 
 ought to acquiefce, fuch a private examination as 
 this, would be unprofitable, fuperfluous, and pre- 
 cipitate. 
 
 Here, the advocates for the contrary opinion 
 objed:, with great efFrontary. Who, therefore, 
 (hall be found to compofe, or determine contro- 
 verfies, or put a flop to the progrefs of herefies ? » 
 Or what fhall be the end of difputcs? We an- 
 fwer briefly, no perfon. But fay they, by thofe 
 means, God hath not fufficiently provided for the 
 truth, and fafety of his Church. We anfwer, that 
 he has fufficiently provided for it, by his word. 
 If they go on to urge, that even in this manner, 
 herefies cannot be guarded againft : For the fcnfe 
 of God's Word, is often controverted, and many 
 will not fubmit to arguments, or the ti^th. This 
 indeed is true, but what if thefe erroneous, and 
 pertenacious men, would not fubmit to the Sen- 
 tence of the fupreme judge .? There will certainly 
 
 be 
 
84 Sen I. Ch(tp. III. 
 
 be errors, and offences among men, till the end 
 of the world. Matt, xviii. 7. i Cor. xi. 19, But 
 r it is not in our power to prevent thefe things, and 
 thofe who err, do err to themfclves, and by their 
 own folly, having afterwards to give an account 
 unto God, the only fupreme judge. 
 
 Lastly, and what ought principally to be at- 
 tained to, upon this argument, is, that it is not 
 neceffary for the peace, and fafety of the Church, 
 that men lliould be of the fame fentiments in 
 every point, it is fufficient that they agree in fun- 
 damentals, and as to the reft, bear with each 
 other; this is the doiftrine of Paul, Rom. xiv. 
 And it is the way, and method which God himfelf 
 has prefcribed, for promoting the peace of the 
 Church, and which the Apoftjes every where re- 
 commended ; but not that commanding authorita- 
 tive way, which ufurps the fovereignty of God. 
 
 SECTION If. 
 
 CONCERNING GOD. 
 
 C H A p. I, 
 
 Concerning the ExifieiKe sf God. 
 
 AS we are now to treat of the Supreme Being, 
 we ihall firft prove his cxiftance. Secondly, 
 fhew wheftin the divine effence confifts. 
 
 As the Being of God is the foundation of all re- 
 ligion, it ought therefore, to be proved and con- 
 firmed, 
 
Concerning God. 85 
 
 firmed, by the moft folid arguments. Many, 
 and almoft innumerable are the arguments which 
 might be adduced, to prove his exiftence. For 
 all things difcernable, either in ourfelves or in the 
 world, lead uf as it were, by the hand unto God. 
 The Deity who is the caufe of all things, hath 
 rendered hirafelf, confpicuousin all his works, fo 
 that the ways and methods, by which this primary 
 article of our faith might be eftablifhed, are innu- 
 merable. Yet in fuch a multiplicity of argu- 
 ments, and reafons, a certain choice fhould take 
 place. But a Divine ought to apply only fuch as 
 are moft fimple, and moft accommodated, to the 
 capacity of common people, laying afide fuch as 
 are more fubtile and -Ffailofophical, from which, 
 though attended with feme forec^ .-and though 
 they might be ufed by men of erudition, in pri- 
 vate converfation, it were better to abftain, efpc- 
 €ially ijn fermons preached to the populace, or in 
 writings, which are handled by all : For too much 
 fubtility is the parent of obfcurity, doubtfulnefs, 
 and fcrupuloflty. Befides, this argument, might 
 be handled very prudently, without mention be- 
 ing frequently made of Atheifts, or fuch Deifts, 
 as make a mock of religion, or totally deny it, 
 left, perhaps the auditors, who never had heard of, 
 or thought on the cavils and objedtions of Athe- 
 ifts, might fall into fceptecifm, and extrad poifon 
 from the unfeafonable difputations of preachers. 
 
 To come now to the arguments which prove 
 the exiftence of God. Let it be obferved in the 
 firft place, that he could not reveal himfelf to us, 
 
 any 
 
86 Sdct. II. Chap. I. 
 
 any other way, than by his works and effecfls ; or, 
 as the Scholaflicks term it. God may be known 
 a pofteriorc, but not a priori, i. e. he may be 
 known by his cffefls, but not of himfelf. For it 
 being granted, that God is a fpirit (as we miift 
 really fuppofe, otherwife, he could not be God) 
 it follows, that we cannot fee him in himfelf, or 
 in his effence, therefore he could not reveal him- 
 felf otherwife, than by his works or effeds : And 
 thofe of (uch a nature, fo fplendid, fo admirable, 
 and fo ftupendous, that they could be afcribed to 
 none elfe, but a Being of infinatc power, good- 
 Lefs^ and all other perfe<5tions. The cafe is the . 
 fame, with refpedt to God, as the human foul; 
 no one doubts of it's exiftence, though it be not 
 vifible : It is as clear from it's efFeds, that an in- 
 telligent principle exifts within us, entirely di- 
 ftind from the body, as it is evident, that we have 
 a body. In the very fame manner, God lenders 
 himfelf confpicuous unto mankind by his efFedts. 
 
 The arguments in fupport of the exiftence of 
 God, may be derived, either from nature and 
 reafon, or from Scripture, and revelation ; for 
 God hath revealed himfelf to us, by both thefe 
 ways. 
 
 I. To begin with the firft clafs of arguments. 
 The firft argument, and which i^ moft frequently 
 ufed in Scripture, and is mod clear, is taken from 
 the contemplation of the vi'orld, and the w^orks of 
 God ; which argument, indeed, comprehends a 
 variety of others. We Ihall afterwards prove, 
 
 that 
 
Concerning God. 87l„ 
 
 that this world was created, when treating of the 
 creation. We juft obfervc 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 
 orderly caufe. Second. We obfervc, that all 
 things, whether within or without us, were made 
 for fome end; but the creatures, being for the 
 rfioft part deftitute of underftanding, do not of 
 themfelves purfue this end. Therefore, they mull 
 be directed to it by fome caufe, which can be 
 none t\(t but the only intelligent one. I fay, 
 "only, for though each of the creatures were 
 formed for various, fpecial, and fubordinate ends, 
 yet all of them confpire, and combine together, to 
 promote a general one. 
 
 Thus, we fee that all terreftrial creatures, and 
 fuch as furround and afFedt this earth, were made 
 for the ufe of man. The Sun, the clouds, the 
 rain, &c. frudlify it; forage is ufeful to beafts, 
 and beafts to men. This contemplation of the 
 world, and works of God, proves to all his ex- 
 iflence. Pf. xix. i. 2. The Heavens declare the 
 glory of God, &c. Rom. i. 20. For the invifible 
 things of him, from the creation of the world, are 
 clearly feen, b°ing underftood from the things 
 that are madej^even his eternal power and god- 
 head, &c. Sec. We omit here, what might be faid 
 in confirmation of this argument, concerning the 
 number, and variety of creatures which is almofl 
 
 infinite. 
 
8S Se/n. II. Chap. I. 
 
 infinite, and the amazing workmanfhip whidi is 
 diiplayed in each of them, &:c. 
 
 II. The fecond argument, which follows a 
 priori, is of this kind : Either man was formed for 
 fome end, and has fome Being over him, more 
 excellent than himfelf, on whom he depends, or 
 not. If the former be granted, the exiftence of 
 God is acknowledged ; if the latter be alTerted, 
 then we muft fay, that man is the ultimate end of 
 all things in this world, and that he is the molt 
 excellent of all beings, and independent, which is 
 quite abfurd. 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 
 is the moft excellent of all beings, and indepen- 
 dent ? 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 diverted themfelves of humanity. Which con- 
 fent, muft either proceed from the evidence of the 
 thing itfelf, and principles implanted in our na- 
 ture, or from tradition, each of which fuppofes the 
 being of a God. 
 
 IV. The fourth argument is drawn from the 
 natural hght, and energy of confcience, as like- 
 wife, thofe certain, and indehable principles, with 
 which every man is imbued, concerning the diffe- 
 rence between virtue and vice, rewards and pu- 
 sidiments. We think it fafe to reafon in this 
 
 manner. 
 
Concerning God, 89 
 
 manner, becaufe the Scripture makes ufe of the 
 fame 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 
 the 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, that upon thefe principles depend all 
 laws, almoft, by which human fociety, and the 
 rights of mankind are maintained Neither is 
 there any ground for prophane perfons objcdling, 
 that no folk! 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, and thus are haunted 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 in a few, nor can any reafon 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. Befides, 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, 
 
 H II. Let 
 
90 Scfl. II. Chnp. 1. 
 
 II. I.ET lis now proceed to the arguments taken 
 from revelation, this being the method by which 
 God haih manifefted himfelf more fully. 
 
 1. The exilT^ence of God is proved, by v/hat 
 has been obfervcd, xonccrning the truth afld divi- 
 nity of Scripture. ^ 
 
 2. Fropheciks do fo fully prove the being of 
 a God, that nothing can be retorted. For who 
 could deny, that thefc prophecies were exhibited 
 long before their events, or ^t they were exprefs 
 and real prophecies. Or, laftly, that they could 
 not proceed from any but an omnifcient, omnipo- 
 tent Being. This argument, in it's kind, carries 
 along with it a degree of evidence, equal to ma- 
 thematical demonftration. 
 
 3. God hath made himfelf known, not only by 
 the works of creation, and the ordinary courfe of 
 nature and providence, but likevvife, by extraor- 
 dinary operations, vifions, and revelations, which 
 may be proved, not only from the teilimony of 
 Scripture, but likewife from the hiftories and telti- 
 mony cf various nations. But what principally 
 merits our attention, is, that God hath cjif^o- 
 vered himfelf in a vifible and confpicuous man- 
 ner, by Chrid, in whom he rendwed himfelf vifi- 
 ble; fo that there ought not the leaft doubtfulnefs, 
 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- 
 k;iowledge it. Many arguments might be ad- 
 vanced 
 
Conarning God. gi 
 
 vanced here, which might be taken from what we 
 ate to obferve afierwarcji^ concerning Piovidence, 
 Jefus the MeiTia, and judgment to come. 
 
 As to the queftion, whether there have been 
 Atheills? Divines have givgn different anfwersi 
 but I think v;e ought not to anfwer pofitively, 
 either by affirming, or denying; for this queftion 
 turns upon matter of fad, to dfcide which, it is 
 neceflary that we fliould be thoroughly acquainted 
 with the fentimcnts of all men, v/hich no one can 
 pretend to. This much we only affirm, that if 
 ever there liave 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 lefs ac- 
 counted Atheifts, in the judgment of God, who 
 are void of all reverence towards him ; and thefe 
 are the Atheifts mentioned, Pf. xiv. and liii. Tit, 
 i. i6. 
 
 From what has been advanced concerning the 
 cxiftence of God, appears, the true and real ufe 
 of this dod\rine, viz. That we fliould take care, 
 left this primary article of our faith, ftiould not 
 be Himly enough believed, or left we lliould reft 
 fatisfied with meer contemplation. Faith in God 
 is totally practical, and in vain do v*^e know God, 
 if we do not worftiip him as God. To this Su- 
 preme Being, therefore, are juftly due, praife, 
 thankfglving, obedience, and the other duties of 
 religion. 
 
 H 2 Chap. 
 
92 Sen. II. Chap. 11. 
 
 Ch AFH II. 
 
 0/ the Attributes of God. 
 
 AFTER treating of the exifterice of God, 
 we proceed to his elTence. And firft, indeed, 
 we have to enquire, wherein ih'; Divine Nature, 
 and EiTence coniiit. Again, fhew that it is in 
 common, between the Father, Son, and Holy 
 Ghoft, 
 
 With refped to the fifft of thefe, it ought, in 
 the firft place, to be received, as moft certain, 
 that the Divine Eflence cannot be fully compre- 
 hended by us, both as it ,is fpiritual, and as it is 
 infinite : this is made plain to us, every where in 
 Scripture, i Tim. vi. i6- God dwelleth in the 
 light, which no man can approach unto, whom 
 no man hath fecn, nor can fee, &c. It is fufficient 
 for us to know him, as far as is nec-'ffary, in order 
 that he might be the objedl of our love and vene- 
 ration, and fo far hath he revealed himfclf, viz. 
 what he is with refpedl to us. This ought to be 
 carefully attended to in Theology, and this we 
 arc taught by the various names which are afcrib- 
 ed to him in Scripture. For they reprefent the 
 perfcdions of God, or his elTence, only, as they 
 relate to the creatures, efpecially man. 
 
 The Divine Eflence is known by it's various at- 
 tributes, which attributes, though efTentially one, 
 
 yet 
 
upon the Attributes of God. g^ 
 
 yet ought not to be qipfounded. The principal 
 ones are as follow. 
 
 I. Spirituality, or that God is a fpirit, this 
 is the primary attribute of God, and the founda- 
 tion of the reft, viz. that God is a Spiritual Be- 
 ing, endowed with underftanding, will, and liber- 
 ty. The very idea of God teacheth this, for he 
 cannot be otherwife conceived, but as a Living, 
 Spiritual, and Intelligent Being, v. ho a6ls of him- 
 felf. Second. The Scripture confirms this, John 
 iv. 24. God is a fpirit. And elfewhere. 
 
 5. This maybe further proved, as there are 
 other fpirits in being, viz. human fouls, and an-, 
 gels. God, therefore, muft be a fpirit, otherwife, 
 he would be a being, of lefs perfection than men, 
 and could not create fpirits. From this fpirituality 
 of the Divine Nature, it follows, that he is invifi- 
 ble. Exod. xxxiii. 20 Thou canft not fee my face 
 and live, for there fhall no man fee me, and live. 
 f Tim. vi. 16. 
 
 II. God exifts of himfelf, and is independent, 
 brcaufe no caufe can be afligned, either of his ex- 
 iilencc, fince he exifts of himfelf, and hath not de- 
 rived his being from any other ; or of his elTence, 
 which may be proved by the fame reafoning ; nor 
 of his adlions, fmce he- acls of himfelf, and is not 
 moved, or determined to a£l by any one elle. 
 
 H 2 III. Haj 
 
r)\ Si'cl ir. Chap. II. 
 
 III. He is eternal. H^ called Eternal, becaufe 
 ■he hath neither beginning nor end. This eternity 
 is afcribed to God, Rom. xvi. 26. Rev. i. 8. lam 
 Alpha and Omega, the Beginning and the End. 
 This is likewife denoted, wnen the Scripture faith 
 that he is immortal, incorruptible, &c. i Tim. i. 
 17. and vi. 6 But though eternity cannot be 
 comprehended by us, and though v;e cannot have 
 adequate conceptions of a duration, without either 
 beginning or endi, yet it is moft certain, that an 
 Eternal Being muft exifl, which is invincibly de- 
 monftrated, by the following argument. If there 
 4vere no Eternal Being, then all things mull have 
 fiad a beginning, and there muft have been a 
 time, .when no beings exifted. Now, if there was 
 fever fuch a time as this, it would be impofliblc 
 for any being ever to exift, fmce nothing could be 
 produced out of nothing. Who could produce 
 beings .? Or what could be the caufe of fo many 
 beings exiiling.'* Therefore, moft certainly, an 
 Eternal Being muft es^ift. But this being cannot be 
 the world, or matter ; for it would be ahfurd to 
 afcribe eternity to 'matter, a being deftitute of hfe 
 and fenfe. Eefides, that matter is not the firft, 
 or Supreme Being, appears frcm this, viz. that 
 there are fpirits in the world. Neither could 
 fpirits derive their origin from matter. Nor, could 
 that order or harmony, and various effeds of wif- 
 dom and defig.n, which are difcernable in the 
 world, be afcnbed to matter. Laftly, that this 
 world is not eternal, may be evinced, from what 
 we are afterwards to obferve concerning the crea- 
 tion, 
 
upon the A i tributes ef God, ~^^ 
 
 tion, as alfo, from Scripture, the truth of which, 
 wc have ahcady fufFiciently proved. 
 
 With refpecl to the eternity of God. Divines 
 enquire whether it be fucceilive ? Which queftion 
 bring rather curious than necellary, we fliail not 
 fpend much time upon it. Thofe who deny, that 
 fuccrllion fhould be admitted in eternity, would 
 have eternity to exill, or as they exprefs it, to 
 cxill with every part of time. But others aifert, 
 that this cannot be plainly conceived, and that the 
 idea of duratiori, cannot be feparated from eter- 
 nit3% fo that, according to them, eternity is a du- 
 ration, without beginning or end. To v/hat is ufu- 
 ally objeded here, that granting this fucceflion 
 of duration, we muft at length come to the firll 
 inom.cnt, and confequently to the beginning of 
 the Divine Exiilence ; they anfwer, that this does 
 not at all follow, for always a prior moment muuft be 
 acknowledged, but never a firft, as a firft mo- 
 ment, is inconfiflent with tlie idea of a being, 
 without beginning or end. But thefe things are 
 of little confequence ; only, we ought to take care, 
 IcR if a fucceflive eternity be granted, v/e fhoukl 
 afcribc unto God, any fuch thing as change, or 
 imperfedtion. 
 
 , IV. The fourth attribute of God, h his Unity. 
 Tliat there is but one God, may be proved,- Firll. 
 Eecaufe it is more agreeable to reafoh, to fix upon 
 one common principle, one common caufe of all 
 things, than more. For the arguments which 
 prove the exiilence of God, viz. fuch as are taken 
 
 from 
 
g6 Sen. II. Chap. II. 
 
 from the ftrucliire of the world, the order and 
 harmony difcernahle in it, and the end for which 
 all things wre created, do all lead us to one only 
 Supreme Caufe. Second. We can very well under- 
 ftand, what that Supreme Being is, whom we call 
 God, providing we fuppofe only one, for to him 
 we afcribe all perfe(5tions. God cannot be other- 
 wife conceived, but as a Being infinitely perfedV. 
 But if we fuppofe more Gods than one, every idea 
 of divinity muft be dropped, for we cannot eafily 
 conceive of what nature they are, or by what pro- 
 perties they are to be diftinguifhed from each 
 other. Third. By thefe means, alfo, all religion 
 muft be dropped. For how could it appear to us, 
 what, or of what nature the obje(5l of our worfhip 
 would be } For, either all thefe Gods, or at leaft 
 the greateft part of them, or only one, muft be 
 worfhipped: If the former, we ought to be well af- 
 fured v/ho they are, and how many, ten, or twen- 
 ty, 8z;c. If the latter, we ought to know, who 
 the particular deity is, whom we are to worfhip, 
 the reft being excluded. Fourth. If there were 
 more Gods than one, each of them muft have his 
 own effence, and his own properties, diftindt from 
 thofe of others, therefore, all of them muft want 
 fome property or perfedlion, and confequently 
 would not be Gods; wherefore, right reafon leads us 
 to the unity of God. Hence it is^ that fuch among 
 the very Heathens, as excelled in wifdom and 
 knowledge, acknowledged only one God. Laftly, 
 tiie Scripture every where teacheth, that there is 
 but one God, Deut. iv. 35. Unto thee it was 
 ftiewed, that thou mighteft know, that the Lord, 
 
 he 
 
upon the .Ji tributes of God. 9-7 
 
 he is God, there is pone elfe befides him. And vi. 
 4. Hear, O Ifrael : the Lord our God, is one God. 
 Ifa. xlv. 5. 6. I Cor. viii. 4. 5. 6. What has been 
 obferved upon the unity of God, overthrows Polu- 
 theifm, as alfo the romantic notions of Idolaters, 
 who maintain a pleuraUty of gods, and of the 
 Manceheans, who hold, , that there are tv/o inde- 
 pendent, contrary principles, the one good, and 
 the other evil 
 
 V. The fifth attribute of God, is his Immenfity, 
 or Omniprefence. i Kings viii. 27. But, will God 
 indeed dwell on the earth, behold the Heaven, and 
 Heaven of Heavens cannot contain thee. Jer. xxiii. 
 24. Efpecially Pf. cxxxix. z. 5. Whether (hall I 
 go from thy fpirit.'' Here again,Divines agreeing 
 as to the matter itfelf, difputc concerning the 
 manner of it, viz. whether God be every where 
 prefent, as to his eiTence, or only with refpc6\; to 
 his operation and power. The firft opinion feems 
 to afcribe extenfioa to God : Foic what fome aflert, 
 that God is every where as a point, but not by 
 way of extenfion, is altogether incomprehenfible. 
 The latter feems to feparate God from his eiTence : 
 Therefore, the former 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. Wc 
 know that our fouls exifts in our bodies, and that 
 they exert their influence, in, and upon them, yet 
 none can pofitively affirm how this is affected, or 
 whether they are confined to one part of the body, 
 or diffufed through the whole. Therefore, it is 
 
 folly 
 
5?8 Sen. 11. ckip. ir. 
 
 folly and rafhnefs, to fcrutinizeinto the mannfrof 
 the omni presence of an Infinite Spirit, it is fuffici- 
 cnt for us to know, this immenfity of Go.1, as far 
 as it conduceth to his worOiip, viz. that w- might 
 believe, and have it habitually in our minds, that 
 God is every where prefent, that he beholds and 
 overules all things, that we are perpetuiMv con- 
 cerned with him, and confequently, that he is the 
 witnefs, and the judge of all our thoughts, and 
 actions, and moreover, the mofl wife and righteous 
 governor, and at the fame time the molt benevo- 
 lent parent of the univerfe. 
 
 VI. The fixth attribute of God, is his Know- 
 ledge, or Science, of which Divines ufually confi- 
 der, Firft, The objed. Second. The manner. Of 
 thc'fe 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 lefier 
 moment, when they fhould acquiefce in things 
 neceffary. 
 
 I. God knows all things which arc v/ithin, as 
 well as without hirafelf, he knows himfelf, and his 
 own adions ; for it is peculiar to fpirit, that they 
 are confcious of their own adions and exiflence. 
 Ads XV. 1 8. Known unto God are all his v/orks, 
 from the beginning. He knows all creatures, and 
 all their operations. Pf. cxiviii. 4. 5. The undcr- 
 flandino of God is there termed infinite, i Kinrs 
 viii. 59. Pf. cxxxix. 2. 
 
 It 
 
Upm the Aituhu'.cs cf God. gg 
 
 i 2. It ought principally to be mamtainfed, that 
 Scd knows future evenfs, which krowIedgC is 
 •ermed Prelcience. And this is one of the princi- 
 pal attributes, by which He diltinguiftieth himfelf 
 from idols. Ifa. xli. 2S. 23. ' Among future ■ 
 events, he knows iiich as are termed contingen- 
 |:ies, i. e. fuch things as may, or may not come 
 p pafs. Bat thefc are contingent, not with re- 
 .pecl to God, but with refpect to us, for he cither 
 Idetermines the event himfelf, or knows the part 
 :that man would be determined to ad. Some are 
 pf opinion, that the Divine Knov/ledge does not 
 bxtend, to future contingencies, becaufe they 
 pave no exiftence, nor certain caufe, and there- 
 fore cannot poffibly be known : But thefc are fully 
 Confuted by the two following arguments. Firft. 
 iFiom predictions. For God hath foretold future 
 icontingencies, not only the good, but likewife 
 ithe evil adions of men, and their offences, John 
 !vi. 70. 71. concerning Judas the traitor. God, 
 itherefore muft neceflarily have foreknown thefe 
 things, or otherwife, he mult liave predetermin- 
 ed, and cffeded them, v/hich woukd be making 
 him the author of fm. Second. If God did not 
 'foreknow future contingencies, he could fcavcely 
 jforefee any thing as certain, before the event, and 
 jthat on account of the connexion, and concatena- 
 jtion of caufes, and effefts. As for infl:ance, a 
 jcertain king hath decreed to wage war with 
 ineighbouring kingdoms or nations, hence will en- 
 fue great defiru6lion, horrid calamities, and revo- 
 lutions in empires. Now, if previous to that 
 j king's decree, God was ignorant of the courfe he 
 I meant 
 
too - Sen. ir. Chap. 11. 
 
 i 
 meant to purfuc, he muft be ignorant of vano!i 
 
 events, which depended upon that determination 
 and fo his providence will be entirely abolilTi-.-d 
 So that .this ought to be embraced as a truth, rati 
 ■ fied in the mod folid manner:' That the Divint 
 Knowledge extends to all things. And fince tht 
 Sacred Scripture aiTures us of it, wc ought to re 
 tain it as a dodrine, in which wc fhould entirely 
 acquiefce, though various perplexing queflioni 
 might be moved, with refpe(ft to the Divine Pre- 
 fcience, which we are not able to folve, on ac- 
 count of the imbeciUity of our Underftanding, and 
 and fublimity of the fubjed. The thing is cleaj 
 in itfelf, but the manner of it, we cannot com^ 
 prehend. 
 
 II. But to proceed to the manner of the Di-^^ 
 vine Science, we may obferre, that there is noj 
 reafon why we ihould be very folicitous about it, 
 For the Scripture informs us, that God is incom-j 
 prehenfible, and that his councils, and his ways] 
 are vaftly raifed above the fphere of our under- 
 ftanding. Rom. xi. 53. Difmifling, therefore,' 
 fuch things as are difputed in fchogls, concerninc^i 
 the manner of this fcience, which are uncertain'! 
 obfcurc, and of little or no utility. Divines ex-' 
 plain it's order in the following manner. They' 
 tell us, That God is poffefTed of a fcience of in-! 
 telligence, which precedes the ad of his will, by j 
 which he knows all things which are poflible, nay,j 
 many things, which fhall never come to pafs; andj 
 a fcience of vifion, by which he knows what] 
 things fhall certainly happen, or at prefent exifts. ' 
 
 But 
 
 i 
 
upon the Attributes ef God. lOi 
 
 jJut this dlftindion is of no utility. Some add a 
 liiddle fcience, by which God knows what paj-t 
 lie creatures would have aded, when placed in 
 JcH, and fuch circumllances ; , to this refer fome 
 'affages in Scripture, as Matt. xi. 21/ If the 
 lighty works which were done in you, had been 
 one in Tyre and Sydon, they would Ikve re- 
 lented long ago, in fackcloth and afhes. But 
 :nce the fcience of God is incomprehenfible, it's 
 jrder and manner, cannot be precifely defined, it 
 ') beft to fpeak refervedly of thefe things, or to 
 je entirely filent. But here we ought to beware, 
 pll we confound the fcience of God, with his 
 vill : The will of God is the caufe of things ex- 
 iting, which cannot be faid of his fcience. For 
 ihe things, which are fimply the objc6ls of the Di- 
 ,'ine Knowledge, do not come to pafs, nor are 
 hey fuch in themfelvcs, becaufe God hath known 
 hem. But God hath known them, becaufe they 
 ,re to happen, and are fuch in themfelves. 
 
 i 
 
 ' VII. To the knowledge of God, is united his 
 
 vifdom, which differs from knowledge, in this 
 efpecSt : Knowledge has for it's objeft fuch things 
 ,s may be known, but wifdom is employed in 
 lifpofmg, and ordering thefe things. The objeds 
 |>f wifdom are end, and means. God is denomi- 
 {lated wife, becaufe he always propofes to him- 
 elf a good end, and fuch as is agreeable to iiis 
 Serfeftions. Second. Becaufe he makes choice 
 )f, and applies fuch means as are mofl proper for 
 ,icomplifliing that end, and conduds the whole 
 
 of 
 
I02 Sc^. II. Chap. n. 
 
 of affairs, with conlurnmate vvlfdom and impartia-i 
 lity. 
 
 VIII. The next thing we havt to confider, is, 
 the Will^of God; concerning which, v/e fhall only: 
 advance a few of the many things, Vvhicl; are re- ' 
 lated inj^'heological writings. The will of God, 
 cither denotes that which he intends fhould be 
 done, vytth refped to us, as Matt. vii. 21. i Thef. 
 iv. 3. This is the will of God, even your ran(5ti- 
 fication. Or that act of God, by which h<r hath 
 decreed to do fomething, or permit it to be done. 
 For whatever things God wills to permit, are 
 equally fubjeft to the Divine Will, v/ith thofe 
 which he hath decreed to do, though not after tlii 
 fame manner. 
 
 CoNCERNixG the Vy'ill of God. we ouglit to 
 fp°ak foberly, and according to his word ; and 
 o>ily fo far, as refpedts uf, and our falvation. In 
 this rcfped, the Scripture teacheth, thr.t the wil 
 of God is, FirfL Efficacious; fo that whatever 
 wills muft be accompli ilied, and cannot poliiiil , 
 be changed. Pf. xlvi. 10. Pf. cxv, 3. Our God 
 is in the Heavens, he hath done whatfoever he 
 pleafeth, who hath refilled his will .«* Rom. ix. 19. 
 Second. Holy ; for God wills only that which is 
 good, and agreeable to his nature ; fo that he cart- 
 not will fm." Pf. iv. To the objedion that God 
 pcrniits fm, we anfwer, that to will the commiliion 
 of lin, is one thing, and to will the permilhon of 
 it, is another. The former, God can never will ; 
 and fin, in this refped, can never be the objetil <^ 
 
 the 
 
 
i UfoK the Aiirihuies cf God, 103 
 
 j the Divine Will, but the latter only. For God 
 
 ! has juft reafons, why he Hiould permit fin, or why, 
 I by his omnipotence, he fhould not prevent it ; and 
 
 ' in tliis refpect, the permillion of fm, is a thing ne- 
 ceflary, nay, in a certain icnfe, good. Third. The 
 
 I will of Gfvd is good, i. e. profitable to men. Rom. 
 xii- z. Fourth. It is moll free-, fince God is not 
 determined, nor coiBpelled by any thing, or by 
 aiiy external caufe. Which yet ought not to be 
 fo undeiilood, as if he could either will, or do, 
 any thing without reafois, or in an arbitrary man- 
 ner, which would oppofe his nature, efpecially 
 his goodnefs. Befides the v/ill of God is vari- 
 oully divided. It is ufually dillinguifhed into his 
 fecret will, or his will of good picafure, which 
 exifts in himfelf, and is unknown to us, by this 
 he hath determ.ined, what he himfelf fnould do; 
 and his revealed will, by which he ha^i revealed, 
 wlint he himfelf w^ills to do, as aifo what fnould 
 be done by us. It is alfo divided into abfolute 
 by wiiich he wills to do -any thing, abfolutely ; 
 and conditional, by which he wills a thing under 
 a Certain condition; as for indance, the falvatlon 
 of man, if thev believe. Again, it is divided into 
 antecedent, which precedes the a(5t of man. Thus, 
 he v/ills, that men jTiould be faved ; and confe- 
 quent, wV'ch follows the aft of man, as when he 
 wills to fave fuch as believe. Befides, into his will 
 of good pleafure, or decree, which determines the 
 event; fuch is his will concerning the fendinc; of 
 Chrifl : and of approbation, as when he declares 
 what is acceptable to him, or what is the duty of 
 man ; tliis determines nothing concerning the 
 
 event. 
 
104- Sea. II. Chap, II. 
 
 event. The former is afcrlbed to God, as he is 
 governor of the world ; the latter, as he is legifla- 
 tor. And thefe diftinttions may, indeed, be ad- 
 mitted, providing, that by them no inconfiftency, 
 nor contrariety be allowed between God and his 
 will ; as if any one fhould fay, that God, by his 
 revealed will, was unwilling that fin fhould be 
 committed, but by his fecret will, or will of de- 
 cree, he both willed and decreed the commiflion 
 of it. For, by thefe means, two contrary a6ts, 
 would be afcribed to God, viz. that he both willed, 
 
 and did ncjt will a thine, in one and the fame in- 
 
 I 
 Itant 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 both his fu- 
 preme right over all things, and his mightincfs, in 
 accomplifhing whatever is his pleafure. 
 
 Both reafon and the Sacred Scripture teach us, 
 that this power is infinite and univerfal ; let it 
 frffice 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 anfwer, that it is no more difficult to 
 be conceived, than the manner in which our fouls 
 aft upon our bodies, and move them at pleafure. 
 Second. Such things as are inconfirtant with the Di- 
 vine Pcrfedtions, or involve a contradiction, can- 
 not be the objedls of the Divine Power. This we 
 obferve, againft fuch as aflert that God could, if he 
 thought fit, caufe things which are impoflible and 
 
 contra- 
 
Upofi the Attributes of God. 105 
 
 contradictory, to become poiTible and real.* The 
 Scripture tcacheth, that God cannot do th'mgs 
 which are inconfiftent with his perfections, when it 
 fays, that he cannot lie, that he cannot deny him- 
 felf, &c. 2 Tim. ii. 13. Third. The power of God, 
 ought principally to be confidered, as it relates to 
 ourfelves and our falvation. For he can provide 
 foe us things neceflary, both for the prefent, and 
 the life which is to come. By his power, he can 
 ^ inflict punifhmients upon the wicked, and reward 
 the' righteous, which is the foundation of our duty, 
 and the whole of religion. 
 
 X. The goodnefs, or the love of God, is that 
 perfettion, by which he is both benevolent, and 
 beneficent to his creatures, efpecially man ; this is 
 the chief peifedtion of God, and that which mode- 
 rates the exertion of his power. For whenever we 
 reflecft upon him, we mud immediatly be Ibuck 
 with a fenfe of his goodnefs, i J.'hn iv. 8. God is 
 love. Pf; cxlv. 8. 9. The Lord is grac'ous, and 
 full of companion, flow to anger, and of great 
 -mercy. This goodnefs of God, is d'Tcernable \vi> 
 the works of creation and providence, but efpeci- 
 ally redemption. John iii. 16. God fo loved the 
 world, that he gave is only begotten Son, that 
 v/hofoever believeth in him m.ight not perifli, but 
 have everlafting hfe. Eph. ii. 4 5. Likewife, in 
 his long fufi^ering, patience tov/ards flnners. 2 Pet. 
 • iii. 9. God is long fufFering to us. ward, not willing 
 that any fhould perifh, but that all fncJuld come 
 to repentance. 
 
 I • Divines 
 
io6 Ben. II. Chap. II. 
 
 Divines diftlnguifh the love of God, into fim- 
 ple love and mercy, the former has for it's object, 
 the creature in general, the latter, the creature in 
 dLlrefs, or in a ftate of fm. Likewife, into antece- 
 dent love, or the love of benevolence, by which he 
 bears a good will towards mankind, and is ready to 
 communicate happinefs unto them : And confe- 
 quent, viz. his love of friendfliip, 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, and that he loves moft 
 intenfely, fuch as are truly pious. John.xv. 14. 
 
 But what we are to obferre next, being the 
 principal thing, and chief tenet belonging to uni- 
 verfal Theology, is, that tlie whole of religion, is 
 founded on this attribute of God, viz. his good- 
 nefs and love. Therefore, nothing Oiould be attri- 
 buted to him, which is inconriilent with his good- 
 Hefs. Such places in Scripture, as fpeak of the 
 wrath or hatred cf God, are not to be underflood, 
 in their proper fignification, for anger and hatred 
 do not at ail appertain unto him, neither are 
 chaftifements or punilliments, properly fpeaking, 
 the efFed\s of anger. The chalfifements of God, 
 are not the effeds of his anger ; but on the con- 
 trary, ought to be afcribed to his love, for he 
 chaftifeth men, becaufe he loveth them. With 
 refpe(fl to the punifhments of a future world, fin- 
 ners have brought them upon themfelves, and 
 they are nothing elfe but the necelTary confe- 
 quences of fin. For although God be moft affedli- 
 onate tov/ards mankind, yet it is impoflible, that 
 • impenitent 
 
upon the Attributes of God. 107 
 
 impenitent fmners, fhould be admitted to the frui- 
 "tion of himfe-lf, which will be made appear, from 
 what we fhall obferve afterwards. The goodnefs 
 of God has it's limits, neither can it be difplayed 
 towards men, let them hve as they will. 
 
 XI. The Sandlity, or Holinefs of God, admits 
 a twofold meaning. Fir ft. It denotes his Supreme 
 Excellency and Majefty, Ifa. vi. ^. Holy, Holy, 
 Holy, Lord of Hofts. Second. It is taken in a 
 more limited fignification, for that purity of the 
 Divine Nature an4 will, by which he is determined 
 neither to do, nor will, nor approve of any 
 thing that is evil, perverfe, or impure. But on 
 the contrary, what is good, holy, profitable, and 
 fuitable to the dignity of his nature, in which 
 fenfe he is denominated Holy, i Pet. i. 15. 16. 
 As he vvhich hath called you is holy, fo be ye holy 
 in all manner of converfation, becaufe it is writ- 
 ten, be ye holy, for I am holy. Nov/ this fandity 
 is fo effential to God, that it would be impious 
 and blafphemous, to afcribe any thing to him in- 
 confirtent with it, or that would make him the 
 aurhor of fin. 
 
 XII. The Juftice of God, is either taken in an 
 extenfive fenfe, and denotes, that he does nothing 
 but what is agreeable to the rectitude of his na- 
 ture, and in this fenfe,. his juftice differs but litrle 
 from his holinefs ; or in a ftrid kn(t^ it figniftes 
 the ftedfaft will of God, by which he renders unto 
 every one his right. Here, we ai^ to fuppofe, that 
 God has a certain rule, or fundamental principles, 
 
 I 2 according 
 
loS Sen. II. Chip. II. 
 
 according to which, he regulates his aftions to- 
 wards his rational creatures," fuch u rule, viz. as is 
 good, and juft in itfelf: We alfo fuppofe, that the 
 difference between moral good, and evil, is not 
 an arbitrary thing, but neceflary, and founded on 
 the very nature of things: And this rule, I fuppofe, 
 may b^ found, both in the nature of God, and in 
 the nature of man. For, Firft. God can will no- 
 thing inconfiflent with his nature and properties, 
 therefore, he is determined by his nature, to will 
 certain things. Second. The nature of man con- 
 firms this. God requires that man fhould be holy, 
 becaufe it plainly agrees with the nature of man, 
 fmcc without holinefs no man can be happy. 
 
 The cafe being thus flated, the adls of the Di- 
 vine Juftice are as follow, Firft. He propofes a juft 
 law, agreeable to his own nature, and tending to 
 the good of mankind. Second. He annexes to this 
 law, the fanclions of promifes and threatnings, fo 
 that men might be bound to obferve it. Third. 
 He neceflarily executes thefe promifes and threat- 
 nings, otherwife his law would be of no authority. 
 He rewards, indeed, not according to the rigour 
 of juftice, or of debt, yet jullly, and neceflarily, 
 becaufe he hath declared that he would do fo. 
 Heb. vi. lo. God is not unrighteous to forget 
 your work, &c. 2 Tim. iv. 8. Henceforth, there 
 is laid up for me a crown of righteoufnefs, which 
 the Lord, the Righteous Judge, will give me at 
 th.it day. But he punifheth defervedly, and ne- 
 ceflarily, becaufe, if he did not fo, his law and 
 threatnings wouM only be vain terrors, and could 
 
 not 
 
 % 
 
upon the Attributes of God. 109 
 
 ROt recall men from Cn. Befides it is plainly im- 
 poflible, that God could beftow confummate feli- 
 city upon a finner, who is unwilling to receive it, 
 and is impenitent. He does not indeed puniili fo 
 necefiarily, but that he may defer the punifh- 
 ment, and invite the fmner to repentance, for he 
 is full of cGmpafiion, and of his great mercy, hath 
 delivered up Chrill for us, in order, that through 
 faith and repentance, we might obtain falvation j 
 but he cannot fave fuch as will not. believe, and 
 are impenitent. Nay, by delivering up his own 
 Son, he.hath exhibited his juftice, his utter abhor- 
 rence againft fm, and immoveable purpofe, at 
 length to punifli it. And thefe are fuch things as 
 are necefiary to be known, concerning the juftice 
 of God. 
 
 There are many things difputed here, con- 
 cerning the univerfal and particular julVice of God, 
 b}^ Limborchius and others, which are very intri- 
 cate; as likewife concerning his fovereignty, whe- 
 ther he could, by virtue of his fupreme right or 
 authority, deliver up the creature, however inno- 
 cent, to eternal torments ; to which queflion, 
 fome have audacioufly anfwered in the affirmative. 
 But quellions of this nature are vain, and pre- 
 fumptuous, wherefore, v/e think it proper to dif- 
 mifs them. 
 
 XIII. The Truth, or Faithfulnefs of God, de- 
 notes that conformity which fubfifts between the 
 words and actions of God, and his v/ill, afid the 
 nature of things ; and this is what is called Since- 
 
 I 5 * rity. 
 
no S^-^.n.Chap.U. 
 
 rity, Heb. vi. 18. Second. It fignifies his fidelitv, 
 and invariable fteadinefs, or veracit\, in perform- 
 in<2j wliatever he hath fpoken. Heb. x. 2,^- For 
 he is faithful that piomifed. But fince God is 
 every where in Scripture faid to be faithful, and 
 true, we ought to be cautiouF, left we would af- 
 cribe any thing to him, which would oppofe his 
 fincerity, and veracity. 
 
 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 yery reafon, he muft be poiTeff- 
 ed of every good, in the higheft degree, and con- 
 fequently muft be moft happy, and the only foun- 
 tain of happinefs. This Paul afferts, i Tim. i. 2. 
 and vi. 15. From this attribute of God, much 
 light is refleded upon univerfal Theology ; for 
 fmce God is perfe^Ttly happy in himfelf, it is evi- 
 dent, that he ftands in need of nothing, no not of 
 our fervices ; fo that if he hath revealed himfelf to 
 us, and demands our worfhip and obedience, this 
 he does, not on account of his own, but our intreft. 
 Job, xxii. 2. 3. 4. Can a man be profitable unto 
 God.? &c. And xxxv. 6. 7. 8. If thou fmneft, 
 what doft thou againft him. So much upon the 
 Attributes of God. 
 
 Chap, 
 
Upm the Holy Trinity. 1 1 1 
 
 Chap. UL 
 
 Upm the Holy Trimly. 
 
 WE have now to fhew, that the Divine El- 
 fence is in cemmon between the Father, 
 Son, and Holy Ghoil ; which argument mull, in- 
 deed, be handled foberly, and according to the 
 word of God. For the various heiefies, concern- 
 ing the Trinity, took their rife from no other 
 caufe, but men's departing from the fimplicity 
 of Scripture. The Hereticks, on the one hand, 
 were unwilling to adxmit the true meaning of Scrip- 
 ture, while the Orthodox, on the other, were guilty 
 of many additions, and attempted to explain, and 
 define many th'ngs, concerning which, there is the 
 deepeft filence in Scripture. Therefore, difmifTing 
 arguments, and reafons, taken from Philofophy, 
 with which, both anti'^nt, and fome modern Di- 
 vines have endeavoured to explain, and prove this 
 jirticle of our faith, let us here fpenk from Scrip- 
 ture only, and with Scripture, 
 
 The texts ufually produced out of the Old Te- 
 ftament, in fupport of the doftrine of the Trinity, 
 are of two kinds. Firft. There are fonie, 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, xix. 24. Then the Lord rained, from 
 the Lord, out of Heaven. Second. There are 
 
 fome 
 
112 Se^.ll Chip. m. 
 
 fome prophecies, which have a rcfi^ccl: unto the 
 Mcflmh, and indicate his divinity, as Pf. x!v. 7. 
 Thou lovell righteoufnt-Ts, and hateft v.ickednefs, 
 v.'lierefore God, thy God, hath anointed thee with 
 the oil of gladnefs, &c. And, ex i. Ifa. ix. 6. 
 Which prophecies being illuftrated by the Jiglu of 
 the^^Gofpel, prove the divinity of the Lord Jefus; 
 and are applied to him in the New Teftament, 
 where we arc to look for an ample confirmaticn of 
 this do(5trine, concerning which, the writers of the 
 New Covenant teach us the two following parti- 
 culars. Firft. That there is a diftinftion between 
 the Father, Son, and Holy Spirit.- Second. That 
 the Divine Nature is in common between the Fa*- 
 ther, the Son, and the Holy Spirit. 
 
 The facred writers openly declare the former, 
 for there is mention made of three, in the books 
 of the New Teftament. Matt. iii. 16. 17. and 
 xxviii. 19. Baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghoft. 
 I Cor. xii. 4. 5. 6. Now, there are diverfities of 
 gifts, but the fame Spirit, and there are diverfities 
 of adminillrations, but the fame Lord, and there 
 are diverfities of operations, but it is the fame God 
 which worketh all in all. i John, v. %. It is dif- 
 puted by many, whether this quotation be ge- 
 nuine, becaufe it is not to be met with in antient 
 copies, but fome contend, that it is genuine. 
 
 Besides, we may obferve, that the Father is 
 every where diftinguifhed from the Son, which 
 is fo clear, as to need no proof. But the Holy- 
 Spirit 
 
upon the Holy Trinity. 113 
 
 SiDint is diftinguifhed from the Father, and the 
 Son. John, xiv. i6. And I will pray the Father, 
 and he fhall give you another comforter, i Cor. 
 xii. This diftinclion is exprelTed, by the term Per- 
 fon, which term may be ufed, but not urged, 
 otherwife we mio;ht fall into Tritheifm. Divines 
 differ in their explication of the word Perfon, in 
 divinity; there are fome who call it Intelligent 
 Subftaace ; but this is obfcure, and needs to be 
 further explained. Others, agai-n, would have per- 
 fons to be modes of fubfifting, which looks more 
 probable. But thefe things are obfcure, and 
 liable to various difficulties ; hence it is, that 
 thefe terms have giren oecafion to various contro 
 verfies, which moftly confifted in difputes about 
 words. It is therefore fufficientf to fay, that the 
 Scripture makes a diftindion between the Father, 
 Son, and Holy Ghoft ; and if any one fhould afiv, 
 wherein that difl:ind:ion precifely confifts, it were 
 better for us modeftly to confefs our ignorance, 
 than to expole ourfelves, and the truth, to the de- 
 rifion of our ad,verfaries. Who would wonder, 
 that there is fomething here, which furpafleth our 
 comprehenfion, when treating of an Infinite Being. 
 
 II. The other particular, which the Scripture 
 teacheth, is, that the Divine Nature belongs to the 
 Father, Son, and Holy Ghoft ; and, indeed. Di- 
 vines prove this, with refped to the Son, 
 
 I. Because he is called God. John, i. i. 
 Which paffage, the Socinians erroneoufly explain, 
 as relating to the beginning of the Gofpel. Rom. 
 
 ix. 
 
114 A ^^^- ^^'Ch-tpAll 
 
 ix. 5. There mention is made of botli his nature?, 
 human and divine, and he is ftiled, God, blefied fo; 
 ever ; which phrafeoiogy, or mode of exprelTion, 
 is applicable to the true God only. Heb. i. 8. 
 To the Son he fayeth, thy throne, O God ! is for 
 ever and ever. Tit. ii. 13. Looking for that 
 blelfcd hope, and the glorious appearing of the 
 great God, and our Saviour Jefus Chrrii. i John, 
 V. 20. 
 
 2. Not only the name of Gdd^ but the verv 
 properties of the Divine Nature, are attributed to 
 Chrift, as that he had an exiftence prior to his mi- 
 tivity. John viii. 58. Before Abraham was I am. 
 Which palTagc, yet, taken fingularly, could only 
 prove his pre-exiftence, but not his ettjrnal Divi-. 
 nity. The Socinians fay, that Chrifl was before 
 Abraham, becaufe he had the fame exiftence in 
 the decree of God, as he had after his nativity, but 
 that is abfurd, neither does the fcries of Chrift's 
 difcourfe, againll which, the Jews objeded, Thou 
 art not yet fifty years old, and haft thou feen 
 Abraham ? fuffer us to admit this interpretation ; 
 nor is it better fupported, by what others alTert, 
 viz. that the meaning that Chrift exifted before 
 what the name of Abraham denotes, was accom- 
 pliflied, i. e. before he became the father of many 
 nations. 
 
 The Pre-exiftence and Divinity of Chrift, is 
 farther notified, John i. i. In the beginning was 
 the word. And xvii. 5. Glorify me with that glory, 
 which I had with thee, before the world was. 
 
 Omnipotence 
 
upon the Hofy Trinity 115 
 
 Omnipotence is afcribed to Chrift. Matt, xxvii. 
 10. All power is given me in Heaven, and in 
 Earth. Rev. i. 8. Omniprefence. Matt, xxviii. 
 20. And lo, I am with you, even unto the end of 
 the world. Omnifcience, efpfcially the know- 
 ledge of the thoughts of the heart. John ii. 24. 
 'Rev. ii. 23- I am he, which fearcheth the reins 
 and the h.eart, compared with Jcr. xvii. 10. Like- 
 wife, John xxi. 17. Lord, thou knoweft all things. 
 
 in. The works which are afcribed to ChriO:, 
 are plainly divine, as. Creation, Redemption, 
 Judgment, Sec. John 1. 3. Col. i. 15. 16. 17. 
 Who is the image of the invifible God, and th» firft 
 born of every creature, for by him all things were 
 made. Heb. i. 10. 11. 12. 
 
 IV. We prove that Chrift is God, from divine 
 
 worflVip being due to him. John v. 23 That all 
 men fliould honour the Son, even as they honour 
 the Father. Phil. ii. 9. 10. 11. That at the name 
 of Jefus, every knee fliould bovv-. Adls vii. 50. 
 Heb. i. 6. And let all the Angels of God Vv'orlhip 
 him. 2 Pet. iii. 18. Grow in grace, and in the 
 knowledge of our Lord and Saviour Jefus Chrift, 
 to whom be glory, both now and evermore. 
 Amen. W^hich doxology cannot be applied to 
 any but the true God. Now if Chrift v/ere a meer 
 man, or. a creature, he could not be u^orfiilpped in 
 fuch a manner, v/ithout incurring the guilt of ido- 
 latry. Ifa. xlii. 8. I am Jehovah, that is my 
 
 name. 
 
ii6 St-n, W.Chap. III. 
 
 name, and I will not give my glory to another. 
 Rev. xix. lo. 
 
 Wii may obferve, with rcfpedt to th^ Holy 
 Ghoft, that the Scripture feldom fpeaks of his per- 
 fon or eflence, but very frequently of his operati- 
 ons. The reafon is, becaufe the Scripture fpeaks 
 fjf Godly and divine things only, according to the 
 relations he ftands in to us, and as far as is neccf- 
 fary for our falvation, fo that it concerns us more, 
 to know what are the effefts of the Spirit «f God 
 within us, than to know what he is in his eiPnce, 
 or how he is to be diftinguillied from the Fatlier. 
 
 BuTt hat the Divine Natureis efTential to the 
 Holy Spirit, is fo apparent, that he who denies it, 
 may with equal propriety deny the divimty of the 
 Father. For fmce the Holy Spirit is the very 
 power of God, by which he ads and effects all 
 things, it is clearer than noon day, that he is of a 
 divine nature, and whaterer is efiential to God, 
 muft be effential to the Spirit of God likewife; 
 this Spirit always exifted, frequent mention is 
 made of him in the Old Teflament, he is faid 
 to have fpokcn by the Prophets. The attri- 
 butes of God, Omnifciencc, Omnipotence, &c. 
 are afcribed to him, as likewife the works of God. 
 John xvi. 13. And xiv. 26. i Cor. ii. 10. ir. The 
 Spirit fearcheth all, things, yea, the deep things of 
 God. I Cor. xii. 8. 9. 10. 11. 
 
 Yet many inquiries have been made, and many 
 difputes have arifen, concerning this argument. 
 
upon the Holy Trinity. 1 1 7 
 
 and firfl, indeed, concerning the generation of the 
 Son, which many attempted to explain, as, like- 
 wife, concerning tha procefTion of the Holy Spirit ; 
 Divines afferting, that the Spirit procecdeth from 
 the Father, not by way of generation, but by way 
 of fpiration, which term is very ^bfcure. 'There 
 xvas another controverfy between the Latin and 
 Greek Church, which w%is tofied about with great 
 warmth of temper, concerning this proceflion. 
 The Latines afferting on the one hand, that the 
 Spirit proceeded from the Father and the Son -, but 
 the Greeks on the other, that he proceeded from- 
 the Father by the Son ; and on account of this ex- 
 preflion, ami the Son^ a great fchifm arofe be- 
 tween the Eaflern and Wellern Church. But there 
 was no reafon, why the antients contended fa 
 warmly about the proceflion of the Spirit, as there 
 is onl^ one place in Scripture, in which it is men- 
 tioned, viz. John XV. 26. The Spirit of truth 
 which proceedeth from the Father. The meaning 
 of which text, is plain and fimple, ' viz. that the 
 Spirit was fent, or was to be fent by the Father to 
 the Apollles, after the afcenfion of Chrifi:, as he 
 himfelf explains it. But Divines were of opinion 
 that the miflion of the Holy Spirit was not intend- 
 ed here, but the manner in which the ElTence, or 
 Perfon of the Spirit proceeded from the Father 
 from all eternity, and inquired into the nature of 
 that proceflion. But thefe are idle, frivolous, nay, 
 prefumptuous and dangerous qucftions, fidions of 
 the imagination, and mere traditions. 
 
 In 
 
ii8 Se.^. IL Chcip. Ill 
 
 In the antient Church* in the firll and fecond 
 century, the dot^trine of tlie Trinity was oppofed, 
 bv the Ebionites, and Cerinthians, who maintain- 
 ed, that Chrirt was a meer man, againlt whom, 
 as we are informed by antient tradition, John 
 wrote his Gofpel. Paulus Samofatenus denied the 
 Divinity of Chrift, for which reafon, he abohfhed 
 certain Hymns which were ufually fung to his 
 praife- Sabeliius, denied that there was any 
 diftinttion between the Father, Son, and Holy 
 Ghoft, maintaining that there was but one God, 
 who pafied under thefe different denominations, 
 being fometimes called the Father, fometimes tlie 
 Son, and at other times the Holy Ghoft. Arius 
 aflferted, that Chrift was of a fimilar efTence with 
 the Father, but not of the fame efTence, fayirig, 
 that he was made or b<^gotten, before ages. He 
 was condemned in the Nicene Council, A. D. 325. 
 Macedonius denied the' Divinity of the Spirit, he 
 was condemned by the Synod of ConlVantinople, 
 in the year 381. The Socinians maintain that 
 Chrift was a meer man, that after his refurredion he 
 obtained the higheft glory, and thus became God i 
 but it is certain, that few herefies would have arif- 
 cn concerning the Trinity, if this docftrine had 
 been taught in the Church, with fimplicity, and 
 according to the word of God. 
 
 The proper ufe of this dodrine, is, Firft, To 
 acknowledge the infinite mercy of God towards 
 mankind, who dehvered up his own Son, for the 
 fins of men, John iii. 16. T he excellency of which 
 gift, would be greatly diminifhed, if we confi- 
 
 dered 
 
upon the Holy Trinity up 
 
 dered Chrifl but as a mcer man. Second. The 
 perfeftion, both of the doctrine and falisfadion of 
 Chrilt. Third. That we fhould render unto him 
 that worfhip, reverence, obedience, prayers, and 
 praifes, which he is juftly entitled to, as he is 
 God, and our judge. Fourth. To implore the 
 grace and afliftancc of the Holy Spirit, with the 
 moft ardent prayers, fo that as we are rc^deemed by 
 the Son, we may be purged from the pollution of 
 fin by the Holy Spirit, and thus become partak- 
 ers of eternal falvation. 
 
 Having thus prcmifed the dodtrine concerning 
 God, let us proceed to the firft part of Theology. 
 
 OF 
 
[ I20 ] 
 
 O F 
 
 CHRISTIAN 
 THEOLOGY. 
 
 PART THE FIRST. 
 
 Of the Tune ivkich preceded the Advent of Chrijl. 
 
 Chap. I. 
 
 Of the Creation. 
 
 A.S we are now to treat of the Creation, we 
 fliall confider it, Firil. In general. Second. In 
 particular. 
 
 I. Tl^TlTH refpect to the Creation, in general, 
 V V we have two things to demonflrate. 
 Firft. That the world was created. Second. How 
 it was 'created. 
 
 I. That the world was created by God, may- 
 be proved, Tirft. From Scripture, which exprefbly 
 teacheth this article of our faith. Gen. i. and eve- 
 ry vvhere elfe. Second. From reafon, in this man- 
 ner : Either the world had a beginning, or it had 
 not; if it had a beginning, it muft have, been pro- 
 duced by fome caufe, but that caufe could be none 
 clfe but God. If it had no beginning, it muft be 
 
 etcrna), 
 
upon the Creation* I2I 
 
 eternal, but every thing is againft the eternity of 
 the woild, as for initance, hiltory, which is too 
 recent, not extending beyond the fpace of fix, or 
 feven thoufand years. As to the objedlion that 
 .the hiftory of the Egyptians, and Chinefes, is far 
 more antient than Sacred Hiltory, it is eafily an- 
 fwered, fince what the Egyptians relate, concern- 
 ing the antient and very remote Dynafiians, under 
 the dominion of the gods and demi-gods, are ma- 
 nifeftly fabulous. In other refpeds, the Chrono- 
 logy of the Egyptians and Chinefes, exadly cor- 
 refponds with Sacred Hiftory, which has been al- 
 ready fully proved by men of learning. The ori- 
 gin, likewife of nations, empires, arts and fci- 
 ences, cannot confift with the eternity of the 
 world ; the feries and order of generations, bring 
 us to the firft man, and common principal of the 
 human race.. And left any one ftiould objed, that 
 more antient monuments of hiftory were form.erly 
 extant, which fmce have been loft, we obftrve, 
 that the antients acknowledged this novelty of the 
 world, and faid that it's nature was new, or not 
 of long exiftence. The poet Lucretius, though 
 an adverfary to Chriftianity, even in his day, made 
 ufe of this argument, taken from hiftory and the 
 origin of arts, againft the eternity of the world. 
 
 If there was no original principle, which gave 
 
 being to the Heaveris and the earth, and if they 
 
 , cxifted from eternity, why did not more antient 
 
 poets treat of facls, previous to the war of 
 
 Thebes, or the deftrudion of Troy ? 
 
 K 2,. Creation 
 
122 JParll, Chap. I. 
 
 2. Creation is comnaonly diftinguilhed, into 
 Firft, and Second.. 'The firft was the produdion. 
 of matter out gf nothing, and perhaps this crea- 
 tion of matter, as likewife of the Angel?, pre- 
 ceded the cif ation of this vifible world, fome fpace 
 of time : At leaft the account which Mofes gives of 
 man's fall, mak^^s it very probable. Since even at 
 that time, the D?vil had arrived at tlie fummit of 
 wickednefs, and therefore fome fpace of time mull 
 have elapfeft, after his revolt, which was preceded 
 by the f\are of iriocence, in which the apoflate 
 Angels were created. 
 
 Be this as it will, Mofcs defcribcs 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 w«rk 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 inflant, but in the 
 fpace of fix days, viz. on the firil day he produced 
 light, but not as yet collected into a particular 
 fpace ; on the fecond, the expanfc or firmament ; 
 on the third, he feparated the waters from the 
 earth, and produced plants out of the earth ; on 
 the fourth, the flars ; on the fifth, fiflies and fowls ; 
 on the fixth, terreftrial animals, and man. 
 
 Now, a twofold reafon may be afligned, 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 
 he intended hereby to evince, that he was the au- 
 thor 
 
upon the Creation, 123 
 
 thor and governor of all, even the moft minute of 
 the creatures, and that he implanted in each of 
 them, it's peculiar nature and properties. 
 
 II. Creation, confidered particularly, refpeds 
 either Angels or msn. Firlt. Concerning the An- 
 gels, the following particulars are related in Scrip- 
 ture, for we can underftand little or nothing of 
 them from reafon. Firft. That there are Ansiels, 
 for they are mentioned every where, and they are 
 faid to have been created by God. Pf. cxlviii. 2. 
 &c. So that it is amazing, how the Sadduces came 
 to deny their exiflence. Second. As to the nature 
 of Angels, we are to underftand, that the name 
 Angel is derived from their office, and not from 
 their nature, and fignif.es an AmbafTador, or Mi- 
 *nifter of God. Yet the word of God informs us 
 wherein their nature confifts, they are fpirirs, en- 
 dowed with undcrftandii^g and will. HeS. i. 4, 
 Imm.ortal. Luke xx. 36. PvAverful. Pf. ciii. 20. 
 Their number is very great. Dju. vii. 10. Third. 
 We learn, from the word of God, that a certain 
 order, and fubordination takes place amon:-' them, 
 there mention is made of Archanp^els, as alfo, of 
 the Devil, and his Angels; but, they are good or 
 evil. The good Angels perfevered in th^ir in- 
 tegrity, and feem to be fo cor>firmed in a date of 
 happinei^, that they cannot fall from it, as it is 
 certain, that the wicked are damned without hope 
 of pardon. 
 
 ' K 2 Some 
 
iz4 Parti. Chap. \. 
 
 SoMc Divines have fpoke many things, con- 
 cerning the election and reprobation of Angels, 
 about which the Scripture is entirely filent •, but 
 it is beft, difmilTing th'efe, to enquire into the 
 offices, or ei-nploymcnts of good Angels. Firft. 
 With refped to God, they celebrate his praife, 
 worfliip him reverently, and fulfil his commands. 
 Ifa. vi. 2- 3. 4 Holy, Holy, Holy, Lord of Hofts. 
 Pf. ciii. 20 Bk-L> the Lord, ye his Angels, that ex- 
 cel in flrcngth, that do his commandment, heark- 
 ning unto the voice of his word. Second. With 
 refp-^ (ft io th? v/01 Id, their operations are various. 
 Third. With refprcl to men, whom they either pro- 
 tcdl or punifli, of this there are various examples ex- 
 tant in Scripture. Pf. xxxiv. 8. The Angel of the 
 I-ord encampeth round about them that fear hii>i. 
 Heb. i. 14. And although the operat-ions of An- 
 gels be not now a days confpicuous, or vifiblc, ne- 
 verthelefs it is certain, that every day they per- 
 form various operations. 
 
 It is enquired, whether a guardian Angel be- 
 affigned to every perfon, which was the opinion of 
 many antient Chriflians, and is Hill retained in the 
 Church of Rome. 
 
 The chief pafTagc adduced in confirmation of 
 this doftrine, is in Matt, xviii. 10. Take heed, 
 that ye defpife 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. Tliat pafTage 
 in the Adts xii 15. It is his Angel, has no force 
 with it. It is certain, from the word of God, that 
 
 fome times 
 
Upm ths Creation. -i l$ 
 
 i'ometimcs many Angels prefide over one man, and 
 fometimes one Angel over many men. But the 
 opinion which afligns a bad Angel, or genius, to 
 every man, has no foundation, and feems to make 
 God the author of fin. 
 
 The evil Angels, again departed from their in- 
 tegrity, being feduced by the Devil, who exercifcs 
 a principality over them. It may be afl-red here, 
 wherein did the nature of their fm confifl, and it 
 is commonly faid to have been pride, but this 
 does not appear. ; Yet it is certain, that it muft 
 have been molt heinous, as they are damned 
 without hope of pardon. 2 Pet. ii. 4.. God hath 
 left fome power Hill remaining with them, as ap- 
 pears from Scripture, yet fo, as that it hath been 
 greatly Qiminifhed fmce the coming of Chrill, for 
 they do not fo torment Chriftians now, as they 
 did men before, 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, v/alk- 
 cth 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 workmanfhip; he 
 formed his body out of the earth, and breathed 
 into him a living foul, which is a Spiritual, and 
 immortal fubftance. Now, the "diftinftion be- 
 tween foul and body, is confirmed by many ar- 
 guments, taken both from Scripture and reafon. 
 The Spirit returneth to God, Ecclef. xii. 9. Then 
 fhall the dud return to the earth as it was, and 
 
 K 3 the 
 
126 Part I. Chip. f. 
 
 the fpirit fh?.!! return unto God who give it. Matt. 
 X. 28. The faculties of the foul are, Firft. The un- 
 derftanding, by which we apprehend things, rea- 
 fon and judge concerning them. Second. The will, 
 which is beHt towards certjjin obje(fls, and is averfe 
 to others ; but it defires no objecfl but what is good,, 
 or under the appearance of goodnefs. Third. Li- 
 berty, which is eflential to fpirits, and is the facul- 
 ty of determining, or chufing between two or 
 more objedls. , 
 
 There have been various difputes concerning 
 the will, both in P.hilofophy and Theology, viz. 
 whether it follows the dictate of the underftand- 
 ing ? As aifo concerning liberty, whether it con- 
 fifts only, in immunity from c©mpulfion, or which 
 is the fame, in fpontaniety, by which a man afts, 
 indeed, necefikrily, but at the fame time willingly ; 
 or in indifference, fo that a man, when every mo- 
 tive neceflary, for adion is propofcd t9 him, may 
 act, or not aft, this or the other part, or among 
 many objeft's, chufe, or embrace this, or ilie other 
 at pleafure. 
 
 I DO not think that an abfoiute or preciie an- 
 fwer, can be returned to thefe quelfions, either by 
 affirming or denying : But we may fay, that both 
 are poflible, and, that this is the cafe, every one 
 will be confcious, by looking into himfeJf : Thefe 
 queflions, indeed, feem to be very intricate, yet I 
 think, they may be folved with little' trouble, a? 
 our difcourle here, is concerning a matter of fad, 
 in which we are almoft every moment concerned, 
 
 and 
 
upon the Creation. 127 
 
 and of which we are fo confcious. Therefore, 
 thefe qucilions are better deduced from fenfe, and 
 experience, than from the determinations of Phi- 
 lofophers and Divines^ v/ho for the ir<iil: part, de- 
 parting from nature, and the eafy and plain way, 
 indulge themfelves in fubtile argumentation; fo 
 that, if any one would turn his attention inward- 
 ly, and examine how he is impelled to a6\ion, he 
 will find, or I am greatly millakcn, what I am 
 now to obferve to be moft certain, 
 
 As to the queflion, whether the will obeys the 
 lad diftate of the underilanding ? I anfwer, that 
 fometimes it does, and at other times it does not. 
 It oftentimes happens, that on the one fide, the 
 niofl pcJwerful motives prefent themfelves to us, 
 but on the other, very flight ones, and fuch as af- 
 fedl us very httle. Then we obey what the un- 
 derilanding diiflates. But at other times, motives, 
 for- and againft a thing, may prefent themfelves to 
 us, which do affe<5l us much, as in temptations, 
 which arc attended with a conflid, then it is poili- 
 ble, that we may not follow the didlate of the 
 underilanding. Likewife, as to the queilion, 
 whether liberty confiils in fpontaniety, or immuni- 
 ty from compulfion, or in indifference ? I anfwer, 
 that both may happen. For I am fenfible, from ex- 
 perience, that I am fometimes fo determined to adl, 
 that it is not in my povvi?r to avoid it, yet at the 
 fame time I ad fpontaneouily, willingly, and not 
 by cf)nftraint.» But fometimes I fmd myfelf mak- 
 ing a choice, between two or more objedtr,, and 
 »m not fo determined on the one pait^ as not to 
 
Jj8 Part I. Chap. I. 
 
 be alfo impelled to the other ; as, when two ob- 
 jedts prefent themfelves to me wliich are equally 
 attradlive, as for inflance, in temptations, when I 
 hcfitate, doubting, whether I ought to gratiff my 
 defire, or refill it, in that cafe, I chufe and adt at 
 pleafure, and ufe the faculty which God hath 
 given me. Therefore, it is clear, that liberty 
 Ought not to be defined, with too much precifion. 
 And perhaps it were better to ftate the queftion 
 concerning liberty, after a different manner, viz. 
 not wherein liberty confifts, for then the contro- 
 verfy will turn upon the term ; but how a man 
 does a(ft, to which we anfwer, that fometimes he 
 aets fpontaneoufly and neceffarily, yet willingly, 
 at other times he is indifferent, and makes a 
 choice. So that indifference is not totally to be 
 rejected. But, on the other hand, neither ought 
 liberty to be fo placed in indifference, that laying 
 it afide, there could be no liberty, as the remon- 
 ib'ants do, who ackriowledge no liberty but of in- 
 difference, and afiert, that the will ads in this, 
 or in a different manner, merely to fhew it's liber- 
 ty, which is by no means true, and is inconfiftent 
 with the nature of man, who is always, at leaft In 
 things of any moment, impelled to adion, by 
 fome reafon, true or falfe. Some of the Armi- 
 nians carried this point fo far (whilfl others were 
 calling out againft them) as to affert, that Chrift 
 was not abfolutelv impeccable, or incapable rf 
 fmning, which is odious, and almofi: blafphemous. 
 They were fo much of opinion, that jiberty was fo 
 clofelv conneded with indifference, that it could 
 not confift with neceffity. And befides, Limbur- 
 
 g'lus, 
 
Upm the treation. 129 
 
 gius, at the very beginning of his Theology, 
 afcribes fuch a liberty unto God. But laftly, as 
 the will oF man is greatly depraved by fin, we 
 fhould be cautious, left, when we afctibe liberty 
 unto him, fuch a liberty fhould be underftood, as 
 that man of himfelf, and by his own faculties, 
 could either chufe, or do any thing that is good. 
 
 SoMR THING remains now to be faid concerning 
 the Image of God, according to which man was 
 formed. It confifted, Firft. In that excellency of 
 his nature, which is difcernable, both in his fo^l, 
 and in his body. Second, In his innocence, and 
 redlitude. Ecclef. vii. 29. God made man up- 
 right, &c. Yet the endowments of Adam, ©ught 
 not to be too highly extolled, as fome do, who af- 
 cribe to him, knowledge almoft infinite, and fanc- 
 tity almoft angelical ; fmce by thefe means, it can 
 fcarcely be conceived how he could have fallen. 
 Third. In his dominion over the creatures. G^n. i. 
 26. Pf. viii. 6. 7. 8. Thou madaft him to have 
 dominion over the works of thy hands, thoa haft 
 put all things under his feet. Fourth. Adam was 
 immortal, not, indeed, abfolutely, and of himfelf, 
 but he would not have died, had he not finned, 
 this is fuppofed, by the threatning denounced 
 againft him. Gen. ii. 16, 
 
 It may be here enquired, whether the image of 
 God is ftill to be found in man, after the fall ? It 
 cannot be denied, that it fuffered a confiderable 
 diminution. Gen. iii. 17. Yet it was not totally 
 sibolifhed. Gen. ix. 6. i Cor. xi. 7. But through 
 
 Chrifts 
 
130 Part I. Chap. \\. 
 
 Chrift, It is reftored to a higher degree of per- 
 fcdio7}, than it was in Adam. Put on the new 
 man, which after God, is created in rightcoufnefs, 
 and true holinefs. Eph. iv. 25 Col iii. 10. 
 
 The ufe of this doctrine, is to acknowledge the 
 fuprem<t power, and goodnefs of God, difplayed 
 in the creation of man, and to be grateful. Se- 
 cond. To employ thefe powers and faculties^ 
 which he has conferred upon us, whether they bt 
 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 densonflrate, 
 that there is a Providence. Afterwards, (hew 
 wherein it confiib» 
 
 The former is evinced by a vaiiety of argu- 
 ments, but principally fuch as follow. Firft. From 
 tliis very coniideration, that there is a God. For 
 whoever acknowledges the exiilence of God, and 
 at tKe fame time denies, that he fuperintends the 
 aifdirs of the univerfe, annuls and overthrows his 
 exiftence. The effence of God confifts in nothing 
 elfe, but his excellencies and perfccftions. Now, 
 thefe perfections have an entire refpedt unto the 
 creatures, fuch are his wifdom, power, goodnefs, 
 &c. neither could they be known, or acknow- 
 ledged, but by his government of the world. So 
 
 that 
 
Concenilng Providence. 131 
 
 that by denying the dodrne of a Providence, 
 thefe perfedions are overthrown, and confequent- ., 
 iy the very nature of God. Second. From crea- 
 tion. For granting a creation, v/e muft, of courfe, 
 j, acknowledge a Providence ; the Creator of the 
 I world muii, of courfe, be it's governor. For in 
 .ting the world, he muft' certainly have pro- 
 po> ;d fome end, which could not be accompliriied 
 :otherwife, t'lan by his Providence fuperintending 
 |«11 things. Third. The harmony v/hich prevails 
 '•in the world, the difpofition and arrangement of 
 [the whole creation, fo wife and fo uniform, is a 
 'moft evident proof of One Sunierne Caufe, mofl 
 vvi(e, and m.oft benevolent, as has been already 
 [Obferved. FoKnth. The Scripture every where 
 teaciieth, that God overrules all things, both great 
 and fmaii. It would be unnecefTary here, to mul- 
 tiplv quotations; among others, Matthew may be 
 confulted, vi. 26. Behold the fov/ls of the air, for 
 tlicy fov/ not, neither do they reap, yet your Hea- 
 venly Father feedeth them. Fifth. The argii- 
 inent taken from prophecies is of the greateft 
 weight, none of which could have ever exiiled, 
 had not God forefeen, and procured the events. 
 Sixth. Extraordinary, and miraculous events fur- 
 nifh us with the fixth argument. For if there 
 v/ere no free and intelligent. caufe, which governed 
 the univerfe,. every thing which happens in the 
 world, muft be efFeded by a natural and fatal ne- 
 cellity ; neither would there have ever been any 
 change, or interruption, refpeding the order of 
 the world, and operation of natural caufcs; fo that 
 all things muft have continued immutablv, in an 
 
 unalterable 
 
« 
 
 J 3 2 Part I. Ckip. If. 
 
 unalterable ftate ; but thefe extraordinary events 
 fuppofe a free caufe, which inverts, or impede^ 
 the order and efFetts of caufes at pleafure. But 
 that fuch extraordinary events have happened, is 
 evident, even from the tellimony of other hilto- 
 rians, and almofl the univerfal confent of man- 
 kind ; as for inftance, concerning the flood, &c. 
 The objedtionsj which are commonly urged here, 
 are either trivial, trite, or vulgar, fo that we need 
 not confurne much time in refuting them ; as that 
 pafFage in i Cor. ix. 9. Thou fhalt not muzzle the 
 mouth of the ox, that treadetii out the corn. 
 Doth God take care for oxen ? which every one 
 fees, ought not to be taken in an abfolute, but 
 comparative fenfe. The fame thing may be faid 
 of 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 it iri our Bibkr, ; and we are to underfland it 
 not of God, but Nebuchadnezar, who, like a filber, 
 plundered, and dragged all things after him ; 
 which explication is quite confident with the pre- 
 ceding, and fubfcquent parts of the difcourfe. 
 
 It is alfo objedled, that many things fall out \v\ 
 a diforderly manner, and for which no caufe can 
 be afllgned. This we deny, becaufe, it does not 
 follov/, from our ignorance of the caufe of feme 
 things, that they are done without reafon : Every 
 thing is condu(Sled, according to the moft perfect 
 wifdom, and laws, eftablifhed by God. It is 
 ufually likewife objcded, that the wicked are fuf- 
 
 fered 
 
Concerning Providence. 135 
 
 Jfered to flourifli and profpcr, whilft the virtuous 
 
 are oppreffed and afflided. But befides, 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, fometimes, to be op- 
 
 iprefled and afflidted, and the wicked to enjoy 
 
 , temporal plenty, and this for very juft reafons; 
 
 Lefpecially, becaufe by thefe means he plainly 
 
 ifhews, that neither real happinefs, nor the real pu- 
 
 'nifhments of fm, are to be expedted in this hfe, or 
 
 iin things external; but in the world to come, 
 
 jwhen he will render unto every one, according to 
 
 jhis works. 
 
 •' IF. We are now to fee wherein Providence 
 ! confifts. And here, in the firft place, let us confi- 
 ; der it's objedt. Secondly, the manner in which it 
 I lis concerned in the affaire of the univerfe. 
 
 1. All things are fubjed to Divine Providence, 
 things celeftial, terreftrial, angels, men, all creatures 
 events, &:c. Likewife, future contingencies, even 
 fuch as apppear to be lead important, as we have 
 already (hewn, when treating of the fcience of 
 God, and is confirmed by a variety of Scripture 
 proofs. Matt. vi. 28. and x. 29. Pf. cxlv. 15. 16. 
 This is alfo evinced by reafon, as the power and 
 wifdom of God, is no lefs confpicuous, in the ad- 
 miniftration of fmaller, than of matters of the 
 greateft moment. Therefore, it is not unworthy 
 ^"of the Majefty of God, to attend to, even the 
 "molt minute things. Befide?, if all things even 
 the fmallefl, were not jubjedt to the Providence 
 
 of 
 
)34 ^'?^'I- Cluip. ir. 
 
 of God, fcarcely any thing could be faid to be 
 governed by him; for fuch is the order, con 
 nf(ftion, and dependence of caufrs and efHcls, that 
 oftentimes the lead caufes concur, in producing 
 the greateft effeds. 
 
 : 
 
 The cafe here is the fame as with an artift, 
 who could not finilTi a clock, or watch, if he was 
 ignorant of the ufe of any, even the fmalleft part, 
 or lenlt wheel, and could not adjuft it in it's pro- 
 per place. 
 
 2. With refpcd to the manner in which Pro- 
 vidence is.exercifed, in the management of things, 
 Divines inform us, that it confifls of two ads, 
 viz. governing and prcferving. Firft. God pre- 
 ferves the elTence, and faculties of all his crea- 
 tures. Ads xvii. 28. In him we live, move, and 
 have our being. PC civ. 27. &c. This much 
 might have fufficed, to have been fpoken at a 
 word, en this fubjed, had not Divines here ftartcd 
 various quelVions. For they do not at all agree, as 
 to the manner, or method of prefer vation There 
 are fome of them, who would have it to confiift 
 in a new, and perpetual creation, or reprodudion, 
 if we may fo term it, and a pofitive ad of God, 
 by v/hich he reproduceth the creatures, every mo- 
 ment, without which, they would relapfe into 
 rione-exiftencc. But others are of opinion, that 
 there is no necefiity for this new ad of God, and 
 that it is fufficient, if we but fay, that God cre- 
 ated all things by his will, with the intent that 
 
 they 
 
Concerning Pruvidence.^ 135 
 
 tliey fliould continue in that Hate of exiftence as 
 long as he thought proper. 
 
 But the con trover fy is greater with refped to 
 men, viz. whether their term of life be fatal or 
 moveable, i. e. whether tlie particular time of 
 every mans life and death, be (o fixed and deter- 
 mined, that it can neither be prolonged, nor con- _ 
 traded ? i 
 
 It were to be wifhed> that Divines would ab- 
 •^aiii from qucilions of the like nature, and it were 
 . :fer to determine nothing with too much preci- 
 fion, concerning arguments of this nature. This 
 -uch we may affirm with certainty. Firft. That 
 :i\z term, of fome men's lives, was immutably fixed 
 by God, as Moles. Second. That God by his 
 nrefcience, doth knov/, and hath known, the par- 
 ticular time of every man's death. Third. That 
 'he term of man's life is limited, and confined 
 , ithin certain bounds. Job xiv. 5. His days are 
 determined, and the number of his months are 
 "ith thee. Fourth. That God at his pleafure 
 nay, deprive man of life. Thefe are certain, and 
 indubitably true. 
 
 But whether God hath determined the death of 
 all, and every paticular perfon, is not fo evident. 
 Divines think, -that it may be proved, from that 
 j^aiTage in Job, xiv. 5. and fome other places in 
 Scripture. But others on the contrary, objcdt va- 
 rious places in Scripture, for inftance, the promifc 
 in the fifth commandment. Likev/ife what is (aid, 
 
 Pf. 
 
136 , Part I. Chap. l\. 
 
 Pr. Iv. 24. Bloody, and deceitful men, fhall not 
 live out half their days, and that King Hezekiah's 
 life was prolonged fifteen years, after his death had 
 been declared by the Prophet. *Ifa. xxxviii. and 
 2 Sam. xxiv. 13. Where the option, which was 
 granted to David, fecms to imply, that the time, 
 and manner of the death of thefe 7oo«.)0 pcrfons, 
 who were cut off by the peftilence, was not deter- 
 mined fince, otherwife, there could have been no 
 choice. It is likewife objevfled, that by thefe 
 means wc can fcarccly avoid, making God the 
 author of fm : For, if he has predetermined the 
 death of every one, and if it is to be effected by 
 murder, or witchcraft, the manner of his death, 
 muft likewife have been appointed : For where the 
 end is abfolutely intended, there the means mufl 
 likewife be neceffarily, and abfolutely, intended, 
 and determined. The ufe of prudence, tempe- 
 rance, and remedies, feems likewife to avail but 
 little, if God hath prefixed the term of life. If 
 any one fbould reply, that thefe means of prefer- 
 ving, and of loofmg life, are likewife determmed, 
 then nothing remains, but that we Oiould wait, 
 until God efFeds within, and without us, whatever 
 he hath decreed. 
 
 II. Government is an ad of Providence, by 
 which he overrules all the creatures, and all events, 
 in fuch a manner, as that nothing can happen, but 
 what he either wills, or permits to be done. Here 
 three partiulars are obfervable. 
 
 I. Though 
 
Concmiing Providence, i^j 
 
 I. Though Cod governs his creatures, jTt he 
 does not govern them all, after one and the fame 
 manner. With refped to luch as are irrational, 
 he only applies his power ; but to the rational, 
 partly his power, and partly laws- I mention his 
 power, becaufe, as to life and faculties, they are 
 equally depending upon God, as other creatures, 
 but as they are rational, he rules them by laws : 
 and in order to induce them to obferve thefe laws, 
 he propofes both promifes and threatnings, and at 
 length will pafs fentence upon them, v/hether they 
 be good, or whether they be evil. 
 
 But here, an important queftion is propofed, 
 concerning the concourfe or operation of God, 
 with refped to the acflions of his creatures. Some 
 Divines, divide this concourfe, into fimultaneous, 
 by which God a<Sts along with the creatures, fo 
 that he ads on his part, and the creatures on 
 their's; and previous, or determining, by which he 
 ads immediately in the creatures, and by the crea- 
 tures, fo that the creatures ad, becaufe God deter- 
 mines them, or rather ads within them ; and fome 
 of them urge this concourfe, or phyfical predeter- 
 mination fo far, as even to extend it to evil adi- 
 ons ; which opinion we rejed, as being harfh, and 
 as it conititutes God, the author of fm. But there 
 is no reafon why we fhould be folicitous concern- 
 ing this queflion, it is fufficient if we believe. 
 Firft. That the creatures ad by powers granted 
 them by God, v/hich he may deprive them of at 
 pleafure. Second. That .God fo concurs v/ith the 
 adions of men, by his grace, both external and 
 
 L internaJ, 
 
13? P^trt i.Ckip. IL 
 
 internal, as that ihey can do notfiing triicly good 
 without it. 
 
 , 2- It is to be obferved, that God overrules the 
 •world in fuch a manner, that nothing cari happen, 
 but what he hath decreed to do himfelF, or per- 
 mit to be done ; for there arc fome events, which 
 God himfelf effecfis, and there arc others which he 
 only permits, and thefe are equally fubjed^ unto 
 Providence, as appears from what we are to ob^ 
 ferve afterv/ards. 
 
 3. All things are direded by God, towards 
 that end, which he hath propofed to himfelf, and 
 that moft wifely. But fince his Proridence is 
 chiefly concerned about mankind, whom he hath 
 formed after his own image. It is quite clear that 
 the whole of the Divine adminiftration tends prin- 
 cipally to promote both their temporal felicity, 
 viz. the prefervation of their lives, and fociety 
 with each other, and their eternal falvation : For 
 whoever will but attentively weigh the fcope of 
 Divine Providence, mull acknowledge, that he is 
 moft benevolent towards mankind, and that he 
 confults their happinefs, in all his proceedings. 
 
 BcT we come cow to treat of the Providence 
 of God, as it has a refpe6t unto fin, the difcuflion 
 of which queftion, will be attended with fome 
 more difficultyf; for, as on the one hand, we muft 
 be under the ftri(fleft 'guard, left God fliould be 
 reprefented the author of fin, fo, on the other, we 
 ftiould be cautious, left it ftiould be totally remov- 
 ed, 
 
Cr;:.--- •••'— Providence. 139 
 
 ed, from under the difpofal of his Providence. 
 Thefe two particulars here, claiin our clofeft at- 
 tention. In the firft place, then, this ought to be 
 laid down, as a principle of indubitable truth, and 
 foundation of all religion, that God is not the au- 
 thor of fm. God neither wills, nor commits fin, 
 otherwife, he would be neither holy, good, nor 
 jull. See Pf. V. 5. Thou art not a God, which 
 hath pleafure in wichednefs, neither fhall evil 
 dwell v/ith thee. Jam. i. 13 Let no man fay when 
 lie is tempted, I am tempted of God, for God can- 
 not be tempte'd with evil, neither tempteth he 
 any man, h.c. And this indeed, is acknowledged 
 by all Divines. \et there have been fome among 
 them, and there are fome to be found at prefent, 
 who afcribe unto God an efficacious Providence, 
 with rerped:^ to fin, and who, in order to defend 
 their opinion, produce various texts of Scriptu'-e, 
 which feem to refer evil actions unto God, his will 
 and operation. As i Sam. ii-. 2,5. Where it is faid, 
 that the fons of* HeU, would not hearken unto 
 their father, becaufe the Lord would flay them. 
 Pro v. xvi. 4. The Lord hath made all things for 
 hirafelf, )ea, even the wicked for the day of evil. 
 Exod. vii. 3. Concerning the hardening of Pha- 
 raoh, z. Sam xii. 11. Concerning David's wives, 
 being dcHvered unto Abfalom. And xvi. 11. 
 Concerning Shimea cu?fing David. Ifa. vi, 9. 10. 
 Hear ye, but underfland not. With refpecft to 
 wh'ch pafTages, we may obferve in general, that 
 to conftitute God the author of fin, or it's caufe, 
 is a thing fo deteftable and blafphemcus, that it 
 were better, if thefe places cannot be expounded 
 
 La to 
 
!40 Part I. Chap. \i. 
 
 to'advantnge, to acknowledge, that there is fome- 
 thing in them, which we do not comprehend, or 
 tven to afTix to them a different meaning, than to 
 fall into that abominable opinion, that God eitker 
 wills, commands, or effeds fm. But it is not dif- 
 ficult fo to interpret thefe paflages, that no fuch 
 thing might be concluded. To bring thefe parti- 
 cular paffages to clofe examination would be tedi- 
 ous. It will be fufficient, to atend to the follow- 
 ing rules, by which thefe, or texts of a like na- 
 ture may be expounded. Firll. Firft of all, it 
 ought to be well obferved, whether their tranflati- 
 on be accurate, as for example, i Sam. it. 25. 
 This text, as it is read in fome of the Latin, and 
 French Bbles, feems openly to declare, that God 
 willed, tliat the fons of Heli fhould fm, and die, 
 becaufe. the Hebrew particle is rendered (becaufe) 
 but if it were tranflated, therefore, or for this 
 Caufe, the fenfe would be plain, viz. that the fons 
 of Heli were difobedient, and therefore, it was 
 the will of God, that they fhould die. This is 
 the more to be obferved, becaufe fome of thofe, 
 who were the authors of thefe verfions, were ad- 
 dided to rigid, and harfh hypothefes and opinions, 
 to which they meant to accommodate the Sacred 
 Scripture. Second. Many portions of Scripture, 
 feem to treat of fin, when it is not at all intended, 
 as Prov. xvi. 4. The fenfe is, that God hath ap- 
 pointed calamity and punifhment, for the wicked. 
 Third. Many places feem to afcribe adion to 
 God, with refpedt to fin, where he is not at all 
 mentioned, as 2 Sam. xxiv. i. Where it is faid, 
 that he moved David, by faying, Go number the 
 
 people. 
 
Concerning Providence. 141 
 
 people. Thefe paflages are to be 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 certainty of the event pre- 
 difted by the Prophet is denoted, and that hard- 
 ncfs, of which the people was the caufe ; but it 
 does not fignifj-, that either God or the Prophet 
 hardened them, ^o that the meaning is, that the 
 heart of this people is hardened, v/hich is invinci- 
 bly demonftrated, from Mat. xiii. 14. where that 
 parage is cited, in the very fenfe we have men- 
 tioned. In thefe places, the certainty and occa- 
 fion of the event is denoted, but not the caufe. 
 Thus, from that faying of Chrift, Matt. x. 34. 
 one might crroneoufly conclude, that he came to 
 promote war among men. Fourth. Such places 
 as fpeak of God, ought to be underftood of his 
 permiflion, as i Kings xxiv. 22. 23. Concerning 
 the lying fpirit, fent into the mouth of the falfe 
 Prophets. But, that this ought not to be afcribed 
 to the adlion 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 permiilion, and a£tion be 
 afcribed to God. With refped to fm, it mufl be, 
 that God permits the occafions or objects of lin toi 
 be offered, which the fmner abufeth to his own 
 guilt. Thus, 2 Sam. xii. 2. And xvi. 2. The 
 meaning is, that God being angry with David, 
 delivered up his houfe and wives unto Abfalom ; 
 and that he was brought to fuch a pafs by the jull 
 judgment of God, as to give occafion to Shimea's 
 maledidion. Pharaoh was hardened, becaufe God 
 
 L 3 permitted 
 
142 Rirt I. Chip. II. 
 
 permitted the Magicians, fomc ho\t or other, to 
 imitate the miracles of Mofes. As likewife, bc- 
 caufc he fent plagues of a lower d':gree, which 
 ceafed at the prayers of Mofes. This much, in- 
 deed was done by God, in order that he might 
 fliew the malicioufnefs of Pharaoh,-, and his own 
 juflice, and power. Exod. ix. -15. 16. But that 
 thefe words^ I will harden Pharaoh's heart, ought 
 not to be urged, is evident, from Pharaoh being 
 faid, to have hardened himfclf, or to have been 
 hardened. Chap. viii. 32. And vii. 16. To con- 
 clude, we thus argue, cither the King of Egypt 
 "was hardened v/ithout God being the author of 
 this hardncfs, or he V7as not. If the former be al- 
 ]ovved, then the acflion of God was fuperfluous, 
 and ufelcfs. If the latter, then Pharaoh was not 
 fo wretched, and hardened, and God only muft 
 have been the caufe of hardnefs, and of the ])eo- 
 p!e being detained, 
 
 '\\. But though God be not th>» author of fin, 
 neither does he efficacioufly procure it, yet it is 
 Hill fubje<5t to Divine Providence, and that in a 
 threefold rcfped, viz. he permits, determines, and 
 direds it. He permits it, not by a moral pcrmif- 
 fion, as if he approved of it, but phyfical, by which 
 he fuffers it to be committed, this mav be con- 
 ceived, in the following manner. In order thai a 
 man may be in a capacity for a«l\ion, three things 
 are requifite. Firft. That he fhould be polleffed 
 of powers and faculties. Second. That the objeds, 
 and occafions of adlion, Ihould be offered -him. 
 Third. A willingnefs to ad. The lirft and fecond 
 
 «f 
 
Concerning Providmce. 14 j 
 
 «"if 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 thera, and fuffers their objeds to be prefent- 
 cd to them ; this he does Juftly and wifely, nay, 
 neceiFarily, becaufe, otherwife 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 nc- 
 celTity of fmning upon men, nay, he rellrains them 
 from finning, by various methods, fo that fin mud 
 proceed from man. 
 
 Many Divines mmkc ufe of the followiniij di- 
 flin^Vion, with refpecfl to fin, viz. They diftinguifh 
 between the ad\iqn itfelf, and it's criminality, or, 
 between it's materiality, and formality, and fay» 
 that the adion itfelf proceeds from God, but it*s 
 criminaUty from rwan. But, Firfl:. Though there are 
 a<ftions, in which thefe two may be dilVmguifhed, 
 as giving alms through vain glory, yet, this di- 
 flindion is of no ufe here, becaufe the criminality 
 does not confift in the external adVion, by vi'hich I 
 give alms, but in iIk" manner, or intention of giv- 
 ing. But, as we are now treating of the Provi- 
 dence of God,' with refpeft to fin, actions are not 
 confidered materially, but formally, i. e, not as 
 adls fimply, but as vicious afts ^ and the queftion 
 is, whether fuch adts have God as their author ? 
 Thus, in the example juft now produced, the que- 
 fdon is not, whether God be the author of the ex- 
 ternal action, by which I give mone}'- to the poor, 
 for the controverfy does not turn upon this ; but, 
 
 whether 
 
144- ^^^''^ ^- ^hap. 11. 
 
 whether he concurs with .that ad of the m\nd,' by 
 which I give alms through prid-:, or vain glory, 
 for it is in the latter only, that the elTence of the 
 fin confifts. Befides, there are acflions, in which 
 the adlion itfclf cannot be dillinguillied from it's 
 criminality, for inftance, hatred againfl: our neigh- 
 bours, and fins of omillion. St) that all circum- 
 flances being maturely weighed, it is bed to con- 
 clude, that the faculty and objccls proceed from 
 God^ but the adlion from man. Neither, for that 
 reafon, is man exempted from the dominion of 
 God, fince he derives his powers from him, which 
 he may deprive him of at pleafure. 
 
 2. God determines fin, and fets bounds to the 
 finner, fo that he cannot fin, fooner or later, or 
 more, than he permits -, and befides, he retrains 
 evil doers, by various methods. 
 
 3. The Providence of God is confpicuous in 
 this, that he dire6ls fins, and fomctimes employs 
 finners, whilft they themfelves are ignorant of it, 
 and intend the contrary, in accomplifliing fome 
 end, which he himfelf had propofed. This is 
 abundantly evident, from the example of the Pti- 
 triarch Jofeph. 
 
 The principal ufes of this dodrine are, Firft. 
 Attentively, and daily, to contemplate the v/orlcs 
 of Divine Povidence, which furround us on all 
 hands, in Nature, in the Heavens, in the World, 
 in civil fociety, drc. Second. Love, and grateful 
 affedions towards God, whofe Providence is deep- 
 
upon Sin. 145. 
 
 ly concerned about us, and loads us with innume- 
 rable benefits. Third. Reverence of the Divine 
 Majelty, an awful dread of future judgment, and 
 fincere obedience. Fourth. Prayers, and reliaDcc. 
 For fmce all things depend upon God, it is our du- 
 ty to reil upon him, and to have recourfe unto 
 him, for fafety and protedion. Matt. vi. 25. 26. 
 Fifth. SubmilTion to the Divine will, who rules the 
 univerfe, according to fupreme wifdom ; but cfpe- 
 daily, patience in adveifity. 
 
 Chap. III. 
 
 0/ Sin, 
 
 AFTER our treatife upon Providence, wc are 
 next to treat of Sin. For the whole of the 
 Divine adminiftration fuppofes mankind to be in a 
 ftate of Sin, and Religion is 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 utility to difpute, as fome Divines 
 do, concerning the ftate in which Adam would 
 have been, had he not fallen. Here four things 
 are to be confidered, viz. the nature of Sin, it's 
 origin, punifhment, and laflly, it's various divi- 
 fions. 
 
 I. Sin is a voluntary action, committed againft 
 law. I fay, an adlion, whether external, or inter- 
 nal, voluntary (for where the adion is involuntary, 
 there can be no room for either virtue or vice) 
 committed againil law. r John, iii. 4. Sin is the 
 
 tranfgrelTion 
 
1461 Piirt I. Chap. III. 
 
 trar.fgrcfiion of the law. For if thtre were no law. 
 Sin couid not be imputed. Rom. v. 13. But bv 
 Jaw, here, we underfland, either the law of nature, 
 nr revtlation. Rom. ii. 14. 
 
 But, with refpeft to the nature of Sin, it is of 
 the greateft confequence to obferve, that men do 
 not fm againft God, fo as to injure him, or that liis 
 beatitude could fufFer any ciiminution thereby. 
 They, indeed, offer violence againil the Divine 
 authority, but are injurious only to themfelves. 
 Job xxii. 2. 3. 4- Can a man be profitable unto 
 God i* Is it any pleafure to the Almighty, that 
 thou art righteous? Or, is it gain to him, that 
 thou makeft thy felf perfed, &c. And, xxxv. 6. 
 7. 8. Prov. viii. '^6. He that finneth againil me, 
 wrongeth his own foul ; 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 Gonfufion of their own faces. And, 
 xliv. 7. &:c. 
 
 II. Concerning the origin of Sin, we have al- 
 ready obferved, that God is not it's author, fmcc 
 he hath created man upright, and endowed him 
 with liberty. Therefore, the will of man m.uft be 
 the real caufe of Sin. The hiflory of Adam's fall 
 is related. Gen iii. With refped to which, the 
 f(jllowing 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 fubjed 
 to no lav/, he could not have acknowledged his 
 
 fub_,v.dioa 
 
upon Sin. 147 
 
 fubjtdion unto God, and might have Imagined 
 that he had been created for no other purpofe, but 
 that he might enjoy the ereatures. But God gave 
 him a pofitive law, prohibiting his eating tlie fruit 
 of the Tree of Knowledge of Good and Evil, f«ch 
 a law being entirely adapted to his prefent cir- 
 cumflances. For, the ia'.vs which are qompre- 
 hended in the Decalogue, could not at that time 
 
 ■ take p!ace. This law he corroborated, with the 
 threatning of death, which threatning, likev/ife, 
 contained in it a promife of life ; 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, cfpecially death. 
 Gen. iii. 17. 19. Neither did he injure himfeif 
 
 , alone, but likewife his pofterity, whom he alfo ren- 
 dered obnoxious to Sin and death. Rom. v. 12, 
 As by one man fin entered into the word, and 
 death by fin, fo death pafTed upon all men, for 
 that all have finned. 
 
 Inquiry is ufually made here, concerning th.c 
 propagation of Sin, how it is effedled, which qise- 
 llion is, indeed, obfcure, and of little confequence. 
 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 fuffice. Yet, that opinion looks moft 
 probable, which makes Sin to be propagated by 
 the body, which contaminates the-foul. And this 
 
 mav 
 
148 ?art I. Chaf. III. 
 
 may be proved from Scripture, which afcribes th6 
 fountain of Sin to the body, and the flefli; and 
 therefore exhorts us, to fubdue the flefli. Gal. v. 
 16. &:c. I Pet. ii. 2- Dearly beloved, I befeecli 
 you, as ftrangers, and pilgrims, to abftain from 
 fleflily lufts, which war againft the fpiiit. 
 
 HI. WitM refpcdl to the punifhmcnt of Sin, 
 Divines ufually divide it into a threefold death, 
 viz. fpiritual (or corruption) temporal, and eter- 
 nal ; but corruption, or depravation, accurately 
 fpeaking, is not the punifhment, but the confe- 
 quence of Sin. This we obferve, againll fuch as 
 affirni that God punifhes fms, by fins, fo that 
 men fall into other fms, as a punifliment for 
 thofe, which they had previouHy committed. The 
 punifliment, therefore, of Sin, confifls in endur- 
 ing that evil and forrow, which the fmner hath 
 brought upon himfelf, which evil is, indeed, two- 
 fold, either of this, or a future life. Tempo- 
 ral punifliments are the miferies of this life, and 
 death. Gen. iii. 17. Yet, it ought to be obferv- 
 ed, that, properly fpeaking, thefe are not the 
 principal punifhments of Sin, for by the evils of 
 this life, God calls men to repentance, neither 
 does he atfl as judge before death. Therefore the 
 real punifliments of Sin, are thofe of a future life, 
 viz. a feparation from God, and a ftate of the 
 moft exquifite mifery, which feparation is the na- 
 tural and neceflary confequence of Sin, for man 
 merely by his being a fmner, feparates and alie- 
 nates himfelf from God, who is the chief good, fo 
 that he mufl be in a moll wretched condition. 
 
 Yet 
 
Upn Sin. i4p 
 
 (Yet we iare not to underftand fuch a neceffity, as 
 would exclude man, having once fallen into Sin, 
 from all hopes of pardon; this is evident, becaufe 
 God himfelf, immediately after the fall, allowed 
 Adam to entertain hopes of permiflion. Gen. 
 iii. 15. 
 
 IV. What now remains, are the divifions of 
 Sin. And, firft, it is divided into' original, and 
 adual, which diftincStion was invented by Au- 
 guftine. 
 
 The Scholadicks again, divide Original Sin, into 
 imputed and inherent. The former is that Sin of 
 Adam, which is imputed to all his poflerity, in 
 fuch a manner indeed, that all men have fmned 
 in Adam, and on account of his Sin, become ob- 
 noxious to eternal death, which imputation many 
 rejecft. Ezek. xviii. 20. The foul that fmneth, it 
 ihall die. Gal. vi. 5. Every one fhall bear his 
 own burden. There are fome, who divide impu- 
 tation, into antecedent, by which the Sin of Adam 
 is immediately imputed to his pofterity, without 
 any refpect being had to their own corruption ; 
 and confequent, by which God imputes this ..Sin 
 unto them, on account of their own corruption, 
 riz. becaufe they love Sin, and thus approve of 
 A.dam's tranfgrcfTion. But this diftin<ftion is ab- 
 [urd, and of no utihty, fince this confequent impu- 
 tation, is. liable almoft to the fame difficulties, as 
 that which is antecedent. 
 
 Original, 
 
I5<» Pdrt I. Ckip. III. 
 
 Original Sin inherent, is that depravity of 
 nature, which is to be found in all men, even 
 from thifir birth, and which renders them fo prone 
 to Sin, that without the intcrpof.tion of Divine 
 p;racr, they mull flill be under -it's dominion. 
 This natural depravity, is proved from Sacred 
 Scripture, John iii. 6. That which is born of the 
 fleOi, is flerti. Pf. li. 5. Behold, I was Hiapen in 
 inio,uity, and in fm did my mother conceive me. 
 We might add to tliefe, a variety of other paiTa- 
 ges, which treat of the univerfal depravity of 
 mankind, and the necefiity of Divine grace. It 
 may be like wife proved from reafon, for fmce all 
 men are finners, there mufl be fome corinmon prin- 
 ciple of Sin, in the nature of man, which difcovers 
 ftfelf, even from his infancy. From this natural 
 depravity, none is free but Chrifl:. Yet the 
 Church of Rome maintains the immaculate con- 
 ception of the Bleffed Virgin, and there has been 
 a very warm contefl concerning this matter, be- 
 tv/een the Dominicans, and Francifcans, the latter 
 liiTerting, that the Virgin was conceived without 
 Sin. This controverfy was decided by Pope Alex- 
 ander VII. A. D. 1 66 1. Who eftabhflied by a de- 
 cree, the immaculate conception. 
 
 Actual Sin, is that which we commit know- 
 ingly, and freely : There are fome who aflert, 
 that Sin has nothing pofirive in it's 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. 
 
 Thi 
 
upon Sin. 151 
 
 'tnY. three following particulars coniVitutc Sin, 
 Viz. If the adlion oppofes the didlate of confci- 
 ence ; if it recedes from the rule, or law ; or is 
 done for a bad end : If all thefe three, or only 
 one, or either of them, be found in any adion, it 
 muft be evil. 
 
 Again, adlual Sin is variouHy divided, with 
 refpecl: to the action itfelf, it's objed, manner, 
 and punifhment. 
 
 I. With refpe6l to the adlion, fins of commlf- 
 fion differ from fins of omiiTion. The former con- 
 fiils in the commiflioij of an aftion, prohibited by 
 God; the latter is when we omit the performance 
 of a duty prefcribed. But though fm^ of com- 
 mirrion be more grievous, yet fins of omifnon are 
 real fms, and deilrudlive. 
 
 II. With refpevft to the objed, Sin is committed 
 either againft God, againft mankind, or ourfelves: 
 And indeed all fins are committed againft God, 
 fmcc who ever fms, 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 Atheilm, Impiety, Idolatry, Perjury, 
 and the Contempt of Rehgioti, which are moil 
 grievous. 
 
 III. With rcfped to the manner men fin. Firft. 
 Either in thought, word, or deed. Second. Or 
 through ignorance, as when the perfon who fms, 
 is ignorant of his duty -, or through inattention, as 
 
 when 
 
152 Part h Chap. m. 
 
 when he is negligent, as to his duty ; arid agalnft 
 confcience, as when a perfon offends agalnft the 
 feelings, and admonitions of confcience. Thefe, 
 who fin through ignorance are thought lefs guilty, 
 if the ignorance is invincible, it excufes entirely, 
 if vincible, it excufes in part. Thofe who fin 
 through inattention are thought to be more guilty, 
 but fuch as fm againft confcience, offend moft 
 grievoufly. Third. There is a difference be- 
 tween fins, which proceed from infirmity, and 
 fuch as proceed from malice. Siii is committed 
 through malice, when we offend knov/ingly, and 
 after a conteft ; 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 fms uiih a 
 habit of impenitence. Rom. vi. 12. Let not Sin 
 reign in your mortal body, that you fhould obey 
 it in the lufls thereof Not reigning, fuch are the 
 fins of godly men, or penitent finners. Let thefc 
 fuffice, being fpoken in few words, concerning the 
 divifions of Sin. 
 
 IV. With refpeft to punifhment, there is a ce- 
 lebrated divifion of Sin, into venial, and mortal ; 
 which ought to be rejefted, if the meaning is, 
 that there are any fins which do not merit punifh- 
 ment. But it may be applied in a right fcnfc, if 
 by it we are to underftand, that there are fome 
 fins, which, according to the Evangelical Cove- 
 nant, 
 
Upon Sin. 15^ 
 
 nant, through the mercy of God (liall not be pu- 
 nifheci, ilich are fms which proceed from infirmity. 
 
 Be SIDES, Sin is divided, into remillible, and 
 irremifiibie, or the Sin againlt the Holy Ghoft. 
 But Divines differ, in explaining the nature of this 
 Sin ; icrne affert, that it confifts in apoft.^cy, at- 
 tended v/ith a deteftation of the truth when 
 known, and oppofition to it, and all this contrary 
 to confcience, and from deliberate malice. Others 
 affirm, that it confifts in final impenitence, and 
 , others in defpair ; but thefe things are uncertain, 
 •obfcure, and of no utility. They are unccrtainj 
 fince it can fcarcely be defined, wherein this Sin 
 confifts, for neither apoftates, nor fuch as fin 
 through dehberate malice, or perfecute the truth, 
 can be faid to fin irremnfiibly. Unprofitable, as 
 this dodlrine can be of no ufe, nor can it be ap- 
 plied to any man. All Divines acknowledge, that 
 no perfon ought to believe, that he has be?n guilty 
 of this fin, as alfo that it ought not to be faid of 
 any one, that he has been guilty of it. Wherein 
 then does the utility of this docliine confift. 
 
 lNf)EED there are ufually three pafTages of 
 Scripture, cfiioted widi refpecl to it, viz. Matt^ 
 xiv. 32^ Whoever fhall fpeak a word againft the 
 Holy Ghoft, it fiba.'*. not be forgiven him, neither 
 in this world, nor in the world to come. Heb. vi. 
 4. 5. 6. And X. 26. I John v. 16. There is a fin 
 unto death, I do not fay that ye fiiall pray for it. 
 And Divines are of opinion, that the Sin againft 
 the Holy Ghoft, is mentioned in all tliefe three 
 
 M different 
 
154- P'irt I. Chap, III. 
 
 different places, but indeed they are miftaken, for 
 certainly, three diftind fpecies of Sin are denoted 
 in them. Firft. Matt. xii. 32. Chrifl does not 
 fpeak here concerning Sin, but blafphemy, or a 
 word againft the Holy Ghoft. But this blafphe- 
 my, was the Sin of the Pharifees, ' who attiibuted 
 to the Devil, the miracles which were wrought by 
 our Lord, through the power of the Holy 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 palTages are adduced, Heb. vi. 4. 6. 
 And X. 26. but they evidently treat of apoltates. 
 The Third paflage is, i Jolin v. 16. The meaning 
 of which is, that prayers were in vain offered up, 
 in behalf of fuch as had finned unto death, i. e, fuch 
 us God had decreed, fhoui<i be puniflied, with 
 temporal death, for John treats here of the effica- 
 cy of prayer. Men of learning have sdled w^th 
 little prudence, who have treated of the Sin 
 Sgainft the Holy Ghoft, in their fermons or writ- 
 ings. For many perfons, either thrcfugh melan- 
 choly, 01; fome other caufe, when hearing or read- 
 ing fuch tilings, have almoft 'i«llen into defpair, 
 imagining that they had finned irremiilibly. 
 
 The ufes of this docftrine concerning fin, are, 
 Firft. That horror and averfion, which we ought 
 to feci within us, wlienever we reflect upon it''^ 
 
 natur^' 
 
upon Sin. 155 
 
 nature. It being in itfelf, vile, unjuft, deteftcd 
 by God, and noxious unto men. 
 
 2. From what has been faid, with refped to 
 the origin of Sin. viz that it has man, and not 
 God for it's author, it follows, that God is jufl and 
 holy, and that man is guilty, and worthy of pu- 
 nifhment. That the caufe of fin, is to be found 
 in man alone, is evident, not only from the hifto- 
 ry of Adam's fall, but likewife from our own e5c- 
 perience. For we Sin in the fame manner as 
 Adam did, viz. againil the Divine Law, volunta- 
 rily, and being feduced by our own lufts. 
 
 3. From what has been faid, concerning the 
 punifhment of fin, we learn, in what fenfe tempo- 
 ral evils are, and are not the punifhments of fin. 
 Properly fpeaking, God does not by them, punifh 
 the finner, but ufes them as means to prontote our 
 good, viz. that we might avoid it*s real punifh- 
 ments. Hence appears the wifdom, and good- 
 nefs of God, who, from the confequences of Sin, 
 prepares a remedy againft it. As alfo, the nature 
 of our duty in adverfity, viz. to (hake off the domi- 
 nion of Sin, and to fubmit ourfelves unto God. 
 The punifhments of a future life, are mod to be 
 dreaded, as being molt grievous, and moft cer- 
 tain. 
 
 The divifions of Sin, are of fignal ufe, as for in- 
 fiance, the dodrine of Original Sin informs us, 
 Firft. How great the mifery of mankind would 
 have been, if Chrifl had not come into the world. 
 
 M 2, Second. 
 
i^ Part 1. Chnp. III. 
 
 Second. Cf hov/ great confequence th- pious edu- 
 cation of children irult be, in furnilhing them 
 wi[h a remedy, at^ainft this native depravity, fo 
 that they might be maturely imbued, with the 
 knowledge and fear of God, and tlie fewel of car- 
 nal concup'fccnce, be. extingtifhed within them, 
 left t!iev fhould become the c! ildren of Hell. 
 Third. We ought alfo to beware, left this oiiginal 
 depravity, which hasS it's feat in the flefti.. ftiould 
 contaminate ourfelves. The other divifions of 
 Sin, ma) be propounded to the people, with great 
 advantage, who for the moft part, pay but little 
 attention to them, the moft of men think but 
 little of fins of omiffion, or fuch as are com- 
 mitted, only in thought. They fcarcely make 
 any difftrence between fins, which proceed from 
 malice, and from ignorance, as likewlfe between 
 fms rcir^ning, arid fuch as do not reign. Fevv have 
 cither keov/n, or think how dangerous a thing, a 
 habit of finning muft be, therefore, it muft be of 
 great moment, rightly to underftand, and duly to 
 propofe this doctrine to the people. 
 
 Chap. IV. 
 
 Concerning the Decrees rf God^ ref peeling MaiCs Salva- 
 tion. 
 
 OkDER now requires, thafrwe fhould confi- 
 der the manner, in which God hath con- 
 ducted hlmfelf towards mankind, having fallen in- 
 to fin. And therefore, fome things muft be pre- 
 iBifed, concerning the Decrees of God, or his will, 
 
 refpeding 
 
upon the Decrees. 157 
 
 rerpe«!\ing man's falvation, which muft be done 
 with caution, and according to Scripture. In the 
 firft place, we fhall treat of the Divine decrees in 
 general, and (econdly, in particular. 
 
 L A Decree is an ad of the Divine will, by 
 which he Iiath determined to do fomething. 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 time, in which 
 God was ignorant of what he intended to do. 
 Ads xi. 18. They are free. Eph. i. 5. 9. Having 
 predcftinated us, unto the adoption of children, 
 by Jefus Chrift, unto himfelf, according to the 
 good pleafure of his will ; and unfearchable. Rom. 
 xi. Q^^. O the depth of the riches, both of the wif- 
 dom and knowledge of God, how unfearchable 
 are his judgements, and his ways pad finding out. 
 So that they cannot be known, but by Divine Re- 
 Telation, and their events. 
 
 THEq4(&ftion is here afls:ed, whether there be con- 
 ditional decrees, which queftion may be anfvvere'3, 
 without any trouble. For if by decree, we un- 
 derfland, an ad of the divine will, by, v/hich he 
 hath decreed, to do a thing abfolutel}^ that de- 
 cree is abfokite, and if it depends upon any con- 
 dition, God will accompllfli it. But if we undec- 
 ftand the divine will, by which he hath decreed to 
 do any thing under a condition, to be performed 
 by a free creature. That decree may be called 
 conditional, though in a certain fenfe, it is abfo- 
 M 3 lute, 
 
158 Partl.ChapAW 
 
 lute, fince let the creature conduifl itfelf as it will, 
 whatever God hath decreed, iTialt certainly come 
 to pafs. 
 
 ir. Decrees being confidered particularly, have 
 a refpedt unto men, cfpecially their falvation. As to 
 other decrees, for inflance, concerning the Angels, 
 it would be raOi to inquire,. Here a twofold de- 
 cree is given, the one relating to the fending of 
 Chrift into the world, the other, to the falvation, 
 or damnation of men. 
 
 The firfl: decree relates to the Advent of Chrift, 
 for he did not come into the world fortuitoufly, 
 but by virtue of the Father's decree, who had de- 
 creed to fend his Son, even before the creation of 
 the. world. This, the Scriptures both of the Old 
 and New Teftament, every where teach. Gen. 
 iii. 15. The feed of the woman fhall bruife thy 
 head. Eph. i. 5, i Pet. i. 20. Where Chrill is 
 faid to have fore-ordained, before the foundation 
 of the world, and made mianifeft in the laft times. 
 We may add to thefe, all the predid^ions of the 
 Prophets. 
 
 The latter decree refpefts, either people of a 
 particular denomination, or every particular perfon. 
 Firft God hath decreed, to reval himfelf to a cer- 
 tain people, having for very Juft reafons, paiTed by 
 otheis. Thus he elcdted the people of Ifrael. Deut. 
 xxii. 8. And ver. 7. And Paul to the Rom. ix. x. xi. 
 fhews, that God might eledl the Gentiles, having 
 rejeded the Jews. And that decree, concerning 
 
 the 
 
Upn the Decrees » 159 
 
 the calling of the Gentiles, is that great m}ftery, 
 concerning which, Eph. i. 9. And iii. ^6. In like 
 manner, he hath decreed, to re-afTume the Jew^ 
 into his covenant. Rom. xi. 25. 
 
 The decree, concerning the felvation of every 
 particular perlbn, is not explained by Divines^ 
 after the fame manner, fomc of them defending 
 an abfolute, whilft ethers maintain a conditional 
 predeftination. 
 
 Augustine, and after him fome of the Fa- 
 thers, maintained the' former opinidn, which iike- 
 v/ife has been embraced, by moft of the teachers 
 belonging to the reformed Church, and they de- 
 fine Predeflinatioa, an adl of the Divine will, by 
 which he hath decreed, infallibly to condu(5t cer- 
 tain men to falvation, by working faith in therri 
 irrefiftibly, the reft being excluded, or at leaft, 
 palled by. This decree confifls of two parts, viz. 
 Eledtion, and Reprobation ; but in explaining the 
 nature of it, and afligning the order of decrees, 
 divines have fplit into various parties. Various are 
 the methods and hypothefes of Supralapfarians, \n- 
 fralapfarians, as likewife of the Univerfahfts, and 
 Particularifts, concerning which, though it were 
 better to be ent'frcly filent, yet (omething muft be 
 faid, rather hiftorically, than dogmatically, left 
 ftudents in Theology fliould b.e entirely ignorant 
 of the matter. 
 
 Those who defend abfolute Predeftination, 
 agree in faying, that God hath eleded certain 
 
 men 
 
iSo Part I Ch'ip. IV. 
 
 men, upon whom alone he hath decreed to confer 
 falvation, the reft being excluded. And thev prove 
 this from Rom ix. but they difier in alVigning the 
 order of the decrees. 
 
 The Supralapfarians teach, that God hath de- 
 creed to raanifcft his glory, bv the exercife of hir, 
 mercy and juiVicc, in the falvation of certain men, 
 and the condemnation of others, and that for this 
 end, he hath decreed, Fiili. To create the World. 
 Second. To permit the Fall. Third. To deliver 
 up Chrift, for fuch as he had decreed (hould be 
 faved. Fourth. To produce faith within them. 
 They are termed Supralapfarians, becaufe, they 
 place Predeftination firft, in the order of all the 
 decrees. They tell us, that it's objed\ is man not 
 yet fallen. Of which dodrine Eeza was patron, 
 and after him Gorqarus. The order of the de- 
 crees, according to them, is as follows. Firft. The 
 decree, concerning the manifeftation of the Divine 
 mercy and juftice, as likew.ife, the falvation of cer- 
 tain men, and the condemnation of others. Se- 
 cond Concerning the Creation. Third. Concern- 
 ing th? Fall, not only being permitted, but as 
 others would have it, procured by the fubtrd^ion 
 of grace.. Fourth. Concerning the fending of 
 Chrift. Fifth. Concerning the production of faith 
 in the ele(ft. 
 
 The Infralapfarians place the decree of Prede- 
 ftination after the Fall, and teach, that it's objedt 
 is fallen man, i. e. that God elefted, out of fallen 
 men, whom he thought proper, having reprobated 
 
 others. 
 
upon the Decrees. i6i 
 
 others. But thefc, again, differ among themfelves •, 
 fome contend, that the object of Predeftination is, 
 man fallen in Adam, and that God delivered up 
 his Son for the elcft. But others would have the 
 objed of Predeftination to be man, not only fallen, 
 but in a ftate of unbelief, i. e. that God, after de- 
 creeing to deliver up his Son for al! men, being 
 finners, when he forcfaw, that none of them would 
 believe, on account of their natural depi^avity, out 
 of his meer good pleafure, ele<5led fome, and pro- 
 duced faith within them, having pafTed bj others. 
 The former are termed Particularifts, becaiife they 
 would have it, that Chrift died for the elect only, 
 and difpofe of the decrees in the following man- 
 ner. Fiift. Creation. Second. The Fall. Thin?. 
 Eledion. Fourth. The million of Chrift. But the 
 latter are called Univerfallifts, becaufe 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 mifnon of 
 Chrift. And, Fourth. Elcclion. So that both par- 
 ties are agreed in this, that the difttnclion between 
 thofe who are to be faved, and fuch as will be 
 damned, muft entirely depend an the ele<flion of 
 God, and his good pleafure. As likewife, that 
 faith is irrefiftibly produced, in the elect, fo that 
 they cannot fall ftiort of falvation ; whereas the re- 
 probates muft necelTarily remain in unbelief But 
 they only differ in this, the Particularifts maintain, 
 that the decree of eledion precedes the decree 
 concerning the fending of Chrift. But the Uni- 
 verfallifts affert, that the decree, concerninc^ the 
 lending of Chrift for all men, was prior to the de- 
 cree 
 
"^162 Parti CknpAV. 
 
 crec of Elcdion ; but truly, the difference between 
 both is but triflng, and very fmall; fo that it is 
 marvellous how this fruitlefs controverfy came to 
 be tofled about, withfo much warmnefs of temper. 
 Divines alfo differ fomething in explaining the na- 
 ture of Reprobation : For fome aflfert that it is a 
 pciitive adt of God, by which he hath decreed to 
 deliver over certain men, to eternal torments: 
 But others would have it, to be a negative ai^, 
 and that Reprobation is a deferved f/retemiion^ fo 
 that v/hilft God hath elected fome, and tranflated 
 them into a (late of falvation, he hath paffed by 
 others, and left them in a Hate of unbelief, and 
 condemnation ; but thefe they aifert are condemn- 
 ed juftly, on account of their fms, and unbelief, 
 and that damnation is the efT^d, not of Predefti- 
 nation, but of fm, and an a(5t of God, confidered 
 as judge, who punifheth them, only as guilty ; but 
 others deny this, afcribing Reprobation not to fin,^ 
 but to the Divine pleafure only. And thefe are 
 the various hypothefes of our Divines, each of 
 which are liable to almoft the fame difficulties. 
 It were to be wifhed, that teachers had never at- 
 tempted to define the number and order of de- 
 crees, being mindful of this faying. Who hath been 
 God's counfellor. Rom. xi. 33. Ecfides, there 
 are fome of thefe who maintain obfolute Predefti- 
 nation, who would have it to be extended even to 
 infants, think that fome of them are dellined for 
 eternal falvation, but others for eternal damna- 
 ^ion. 
 
 Those, 
 
upon, the Decrees, \ 63' 
 
 Those, who defend conditional Piedeftination, 
 underhand it thus. That God hath decreed to 
 fave fuch as believe, or whom he forefaw would 
 believe, and to condemn unbelievers : So that 
 Eleclion, according to them, depends upon fore- 
 feen faith, and damnation, on forefeen unbelief. 
 Of this opinion were all the Greek Fathers and 
 
 ' the Eailern Church, and it is defended by mofl of 
 the teachers of the Romifn Church, yet there are 
 fome of them, who, with Auguftine, defend abfo- 
 
 "^lute Predeftination, viz. thofe, who are called 
 Janfenifts. Of the Lutherans, fome differ more 
 and fome lefs from the reformed, yet they all are 
 agreed in this point, viz. that they are moft vigo- 
 rous defenders of univerfal grace. The Armini- 
 ans, or Remanftrants, rejed abfoiute Predeftina- 
 tion, they were condemned by the S3"nod of 
 Dort. A. D. 1618. 
 
 The ufe of this doftrine is. Firfl. To judge 
 foberly concerning the Divine Decrees, to leave to 
 God the things that are hidden, and to acquiefce 
 iri what he hath revealed, efpeciallv to walk in his 
 ways. Second. To believe, that our falvatioa 
 wholly depends upon God, and that whatever 
 good we are polTefTed of, muft be afcribed to his 
 grace, and gratuitous eledion. Eph. i. 5. But 
 that unbeUef and condemnation proceed from men 
 themfelves, and not from God. Third. If we 
 would defire to know whether we be of the Rum- 
 ber of thofe, who are to be faved, or damned, 
 let us turn our attention towards ourfelf, and ex- 
 amine clofely, our confciences, and our lives, ac- 
 cording 
 
1 64 Part V Chap. "V. \ 
 
 cording to the do6\rinc of the Gofpel, which is the 
 dodrine of faith, and repentance, this is the fafcll 
 way to falvation, if according to Peter's admo- 
 nition, ue endeavour to make our calling, and 
 election fure. For if we do thefe things, wc fhall . 
 never fail, and an entrance fiiall be adminillred 
 unto us abundantly into the everlafting kingdom^J 
 of our Lord and Saviour Jefus Chrift. 2 Pet. i. 
 10. II. 
 
 Chap. V. 
 
 Concernmg the Antediluvian Times. 
 
 HAVING premifed the dodlrine of Divine 
 decrees, we^ have now to fee, what the 
 ftate of the world was, previous to the Advent of 
 Chrirt, and here, in the firft place, the Antedilu- 
 vian period occurs, concerning which, the three 
 following particulars merit our obfervation. Firft. 
 The religion of that time. Second. The depra- 
 vation of men. Third. The Deluge. 
 
 Y. With refpedt to the firft of thefe heads, two 
 particulars ought to be confidered. Firll. What the 
 religion of thofe primative times was. It had it's 
 articles of faith, it's precepts, promifes, threatnings, 
 and confided principally of the following doc- 
 trines. That God exifted, that the world was 
 created by him, and governed by his Providence ; 
 that there was a difference between moral good, 
 and evil; Divine worfhip, prayers, thankfgiving?, 
 that facrifices were to be offered with pious affec- 
 tions i 
 
Opn ike Antedihivian Times. 1^5 
 
 (tions ; that injuries (houM be offered to none, that 
 'God was the judge of the world, who would re- 
 ward the piGus, and punifh the wicked. Each of 
 i which may be colle6led from Gen. ii. iii. iv. v. vi. 
 efpecially from the hiftory of the fall of Adam, 
 likewife, of Abet and Cain, the life and death of 
 Enoch, fee his Prophecy, Jude v. 14. Second. 
 !ln that primeval religion, we find the traces, and 
 (feeds of the Evangelical Covenant, efpecially in 
 the promife concerning the bleffed feed. Gen. iii. 
 15. That religion was fufficient to render men 
 acceptable unto God, yet we are not to imagine, 
 that thofe antient Patriarchs believed nothing, but 
 what may be colledted from the book of Genefis. 
 
 If. Secondly, we are to confider the corrup= 
 tion of mankind in that time. Now, even from 
 |the time of Enos, Adam's grand fon, the pious po- 
 ifterity of Seth, was fcparated from the impious 
 {offspring of Cain. G-n. iv. 26. But fome ages 
 being elapfed, that depravation alfo invaded the 
 poilerity of Seth, and took it's rife from a com- 
 mixture of both. Gen. vi. i. 2. So that the firft, 
 and principal fm, wl)ich introduced that general 
 depravity, was irhpure lufl?, and the intermar- 
 riages of the fons of Seth with the daughters o^ 
 jthe pofterity of Cain, who enticed their hufbandsr^ 
 'and children, to perpetrate the ; fame crimes, to 
 ;v;hich the pofterity of Cain had been habituated. 
 iMurder, and injuftice, were other fms which they 
 jwere guilty of. Gen. vi. 2. Concerning this, let 
 Jofephus be confulted, B. i. Ch. 3. Laftly, fmce 
 I impure lufts, and fraud, carry along with them in- 
 i numerable 
 
166 ' P^irtlChap'.^. 
 
 numerable vices, it is eafv to conceive, how great 
 the peryerfity of men mult iiave been in thofe 
 times. 
 
 III. Corruption thus prevailing every day, 
 God decreed to overthrow the w hole race of man- 
 kind, by a flood, left that religion fhould be total- 
 ly loH; among them. Bat, previous to the fending i 
 of the flo<:»d, he granted them the fpace of a hun- 
 dred and twentv years, and called them to repen- 
 tance, by Noah, and other Patriarchs. Thnfe 
 years being elapfed, he cut off the wh.ole race of, 
 mankind, by a deluge, Noah and his family being 
 excepted, *in the year of the world, one thoufand 
 fix hundred and fifty fix. .Concerning the flood, 
 two things are to be obferved. Firft. It's cer- 
 tainty, which is confirmed, not only by Mofes, 
 hut likewife the mod antient writers, and almofl 
 the univerfal confent of men, of every nation. 
 Sec Grotius, on the Trutli of the Chriftian Reli- 
 gion, B. I. XVil. 
 
 2. That it was univerfal, is proved from Gen. 
 vi. 17. and vii. 19. &:c. Seme 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 reafon. For, it fcarcely can 
 be conceived, how fo fmall a part of the earth 
 could have been covered with water to fuch a, 
 height. For there mult have been 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 Antediluvian 'Times. 1 6f 
 
 pprfed, which cannot be conceived. The ark, 
 likewife, muft never have approached the extre- 
 mities, or fides of that heap, otherwife it muft 
 have tumbled down the precipiece. Thofe who 
 contend, that the flood was particular, objett., 
 where could fuch a quantity of water be found, as 
 would furround this whole globe of earth, and co- 
 ver the mountains ? I anfwer, that t^^e furface of 
 the earth was more plain, and overfpread W'ith 
 water ; neither were the mountains fo high, as at 
 prefent, which might be demonftrated from va- 
 rious paifages in Scripture. Here Burnet, an Err- 
 glifhman, may be confulted, in his book, the title 
 of which is, A Theory of the Earth. 
 
 The ufes of this dodrine are, Firft. From what 
 lias been obferved, concerning the religion of thofe 
 nioft antient times, we may plainly fee, what are 
 the fundamental principles of religion, viz. to be- 
 lieve that there is a God, and that he is the re- 
 warder of thofe who fcek him. Hence arifes the 
 neceflity of faith, and obedience. Heb. xi. 4. 5, 
 6. Where Paul treats of the Antediluvian times, 
 and the religion of the Patriarchs. Second. From 
 a comparifon drawn between that, and the prefent 
 time, it evidently appears, that we enjoy, a much 
 fnore perfect revelation, through Chrift, and that 
 W'ith refpedt to it's articles of faith, precepts, pro- 
 • mifes, &c. of which far more illuftrious examples, 
 are extant in the Gofpel. The exit of Enoch tef- 
 tifies, that God is a rewarder, and that eternal life 
 is referved for the godly-, but this is more fully 
 ' evinced, by the afcenfion of Chrift. Third. 
 
 Hence 
 
1 68 Rirt I. Ckip. Vf. 
 
 Hence it appears, of how much confequence it is, 
 tr) avoid €vil fociety, and to flee from lulls. 
 Fourth. The principal iifes of this doctrine, con- 
 cerning the flood are pointed out to us, 2 Pet ii. 
 5. 9. And iii. 4. 5. 6. &:c. 
 
 Chap. VI. 
 
 Concerning th Abrahamick Covenant. 
 
 'HIS chapter confiiis of tv/o part;. The 
 Firft. Relates to that period, which elapfed 
 between the flood, and 'the calling of Abraham. 
 The Second. To his vocation. 
 
 I. With refpecft to this period, there are four 
 particulars, moft worthy of notice. Firft. The 
 flood baring ceafed, God entered into a covenant 
 with Noah, and the univerfai race of mankind, 
 and exhibited a republication of the laws of nature. 
 The antient Jews have a tradition, that there were 
 ^tvtn precepts delivered to Noah. FirlT. Againfl: 
 Idolatry. Second. Blafpheming the name of God. 
 Third. Theft. Fourth. Impure lufts. .Fifth. Magi- 
 Itrates. Sixth. Murder. Seventh. The not eating 
 of flefh with the blood. Thefe two lafl: are mention- 
 ed by Mofes, Gen. ix. 4. 5. 6. The fign of this covs- 
 nant was the Rainbow, which, it is very probable, 
 did not appear before the flood, fince at that time, 
 the nature of the air, and the manner in which 
 Vapours afcended, were different, from what we 
 
 obferve 
 
XJpon tfie Abrahainick Covenant, 1 69 
 
 obferve at prefent, for it did not rain upon the 
 earth. Gen. ii. 5. 6. vii. 4. 
 
 2. Men, for feme time retained the knowledge, 
 and vvorfhip of God, and enjoyed the fame habi- 
 tations, but the pofterity of Noah being difperfed, 
 religion began to be corrupted. 
 
 5. This dlfperfion 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 refpedting concord among men. The 
 words of Mofes, Gen. xi. i. And the whole earth 
 was of one language, and one fpeech, cannot be 
 underftood of harmony, or agreement among 
 men, for who could believe, but there were diffe- 
 rences among them ? If any one fhould fay, that 
 thefe words denote 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 aiTerts, 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 the various parts of the eaith, we 
 are informed, Gen. x. which chapter, indeed, me- 
 rits our attention, and affords an invincible argu- 
 ment, in iupport of the Chriftian rehgion, and of 
 Sacred Hiftory. Bochart has wrote excellently well 
 upon this fubjeft, in that excellent book of his, 
 infcribed Phaleg. 
 
 N 4. After 
 
17 D Rtrt I. Chap. VI. 
 
 4. Aftkr this difperfion, men bed;an to incline 
 frtwards Idolatry, which feems to have been two- 
 fold i for at firll:, they did not worfhip falfe Gods, 
 but the true God, under images; afterwards they 
 fell into a groflcr kind of it, and forfaking the 
 true God, worlliipped ficVitious ones. The hflt 
 mention of idols, is in Gen. xxxi. 19 But even 
 before that time, Abraham's father and grandfa- 
 ther were Idolaters. J'>rh. xxiv. z- 3. Yet in fuch 
 a manner, that the knowledge of the true God, 
 had not been totally loll among them. Along with 
 Idolatry, various other vices began to be perpe- 
 trated, as is plain, from what is related, concern- 
 ing the Canaanites, and the inhabitants of Sodom. 
 Therefore, at this particular time, God called 
 Abraham, Gen. xi. ^^. And xii. 
 
 II. Abraham the fon of Terah, who was de- 
 fcended from Shem, inhabited Ur of the Chal- 
 d^es The intention of God in calling him, was^ 
 Firft". Toprefcrve the true religion in his family. 
 Second. From it to raife up the MelTiah. And for 
 this twofold reafon, he willed, that the offspring 
 of Abraham, fhould be feparated from every othev 
 people. The covenant, v/hich God entered into 
 with him, confined of two parts, viz. duties and 
 promifes. The promifes are either general, viz. 
 the fingular favour and protection of God. Gen. 
 XV. 1 Fear not Abraham, I am thy fliield, and 
 exceeding great reward. Which promife, Chrift 
 informs us, does not only relate to this life, but 
 alfo to the life to come. Matt. xxii. 52. Or f pe- 
 dal, viz. Firft, The poffefTion of the land of Ca- 
 naan. 
 
upon the Abrahamick Covenant. 171 
 
 naan, with refped to which promife, Paul ob- 
 ferves, that neither he nor his Tons were partakers 
 of it, and hence infers, that a heavenly country- 
 was prepared for them. Second. A multiplication 
 of his porterity. Gen xr. 5. Third. The blef- 
 fmg of all nations. Gen. xxii. 18. In thy feed 
 Ihall all the nations of the earth be bleiTed. 
 Which promife, indeed, is not to be linderftood, 
 as only relating to the pofterity of Abraham, but 
 as (joncerning Chrift, and the calling of the Gen- 
 tiles. Gal. iii. 8. 16. 
 
 The duties, again, are either general, that 
 Abraham (hould walk before God, and be perfect. 
 Gen. xvii. i. That he fhould repofe a firm belief 
 in God, and his promifes. There were alfo other 
 fpecial commands, efpecially, that concerning the 
 oflering up of his fon. Gen. xxii. But all thefe 
 duties, were performed by Abraham. He teftifi- 
 ed his obedience, after an excllejit manner, by 
 worlliipDing God, by believing in him, by offer- 
 ing up facriiices, by departing from his own coun- 
 try, and by the exercife of hofpitality and other 
 vir4:ues : But he exhibited a mofl illuftrious in- 
 ftance of his faith and obedience, by believing 
 that a Son, Ifaac, would be born to him, and by 
 his offering him u]y. This Paul highly extolls, 
 Rom. iv. 18. 19. Heb. xi. 8. 9. 17. But with ref^- 
 pe(5t to the faith of Abraham, two things merit 
 the ftrit^eft attention, which contribute much to 
 the illullration of the dcclrine "of juftification. 
 Firft. That he was juflified by faith, previous to 
 his circumcifion, Rom. iv. 9. 10. 11. Hence Paul 
 
 N z ccncludes. 
 
17a Rirt\.Chap.V\. 
 
 concludes, that the works of the Mofaick law, 
 were not neceflary to juftifiCation, Second. Abra- 
 ham evidenced his faith, by obedience and works. 
 Htb. xi. 8. Jann. ii. 21. Wa's i^.ot Abraham our 
 father jvifiifi' d by work'-' ? Hence it appears, th?t 
 juftifying faith, is by no means to be fcparat^d 
 fiom f *iod works. 
 
 The 'Covenant made with AbrahaTi, vas cdh- 
 firmed by certain fokmnitiep. Firft. By that fa- 
 c ifice, which was confumed by celtftial fire. 
 C'-n. XV 8 &c. For at that time God renewed 
 his promiles, and revealed to him certain events. 
 S'icond. By circumcifion, the end of V/hich was. 
 Fit ft. That a diftindtion might be maintained, be- 
 twei n the cff-prin;^ of Abraham, and every other 
 nation. Second A confirmation of the promife, 
 concerning the mu'tipjication of his poftcrity, ef- 
 pccially the blefJed feed. Gen. xvii. 10. 
 
 A MORAL reafon may be added, viz. that the 
 Jew s might be taught the circumcifion of the heart, 
 and 1 enunciation of carnal afFedlions. 
 
 The ufes of this do(5lrine are, Firft. The good- 
 7 -"fs of God towards mankind, which is coQfjM- 
 cuou?, in his covenant made with No«h, after the 
 flood. 
 
 2. The truth of Sacred Hiftory, is moft evi- 
 dently colleded from the defcription of Noah's 
 pofterity. Gen. x. 
 
 3. The 
 
upon the Abrahaniick Covenant, ij^ 
 
 ^. The greatell necefllty for a Diving revelati- 
 on, appears, when men after the flood, were bent 
 tovTards Idolatry. 
 
 4. Ai^D, efpecially in the Abrphamick Cove- 
 nant, we may obferve. Fl.it. The wifdom of 
 God, who, after he had decreed to fend Chrifl", 
 who even at that Vime, laid the foundations of the 
 new covenant, whfcb in the fulntfs of time he 
 hath revealed. John. viii. ^6. Abraham rejoiced 
 to fee that my day, and he did fee it, and rejoi- 
 ced. God, through his Son, hath entered into a 
 far more excellent covenant with us, for whether 
 we attend to tlie nature of if, or it's precepp, it's 
 fuperiority in point of excellence, mud be ac- 
 knowledged by every one. 
 
 2,. The faith and obedience of this Holy Pa- 
 triarch, ought to be imitated by us, which ufe Paul 
 declares at large. Heb. xi. Abraham is called the 
 Father of the Faithful, and we mufl be juftiiied, 
 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. VIL 
 
 Concerning th Law of Mops. 
 
 AFTER God had conduded the pofterity of 
 Abraham, out of the land of Egypt, he pre- 
 fcribed his law to them, by the miniftry of Mofes, 
 N 3 a moft 
 
174 Pjyil.Chp.XU. 
 
 a moft hoJy. man, and mofl excellent PropWt, be- 
 caufe, the time was now fiJlly acjomplifhed, in 
 which that people was to be entirely feparated 
 from every other nation. The end, therefore, of 
 this law, in general, was, to preferve the people of 
 Ifrael in the profedion and pra<5t'ce of the true re- 
 ligion, until the Advent of Chrill. 
 
 The Law is divided into Moral, Forcnfick, 
 and Ceremonial. 
 
 I. The Moral Law, a fummary of which, wc 
 have in^ the Decalogue, or Ten Commandments, 
 refpedts our duty towards God, and towards our 
 neighbour. It was necefTary, that the Ifraelites 
 fhould be intruded in the knowledge of thefe, on 
 account of the ignorance of that people. This is 
 the firft, and principal part of the Divine Law. 
 Firft. It was given f[j;{\. of all, and that immedi- 
 ately, after the departure of the Ifraelites from 
 Egypt. Second. God himfelf promulged it, in 
 the prefence of the people, and that with magnifi- 
 cent, and dreadful apparatus. Third. He reduced 
 it to tables, and engraved it with his own finger. 
 Fourth. 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 
 indicate the excellency of the moral law, and that 
 it's obfcrvance is of perpetual obligation. Matt. 
 
 V. 17. 
 
 t 
 
upon the M-JiXick Law. 175 
 
 V. ly. 18. I did not come to dellroy the law, 
 but to fulfil it. 
 
 ir. The Forenfick, or Judicial Law, takes th? 
 fecond place, for it was given iminediately after 
 the Moral Law. Ex. xxi. Sec. It refpeded the 
 political government of the people, and the fcope 
 of it was twofold. General, viz. the prefervation 
 of juftice and order in civil fociety ; and fpecial, 
 viz. the diftindion of the Jews frorn every other 
 people. From whence arife, precepts of two kinds, 
 general and fpecial. Likewife, precepts of a na- 
 itural and pofitive right : In the former refpecV^ 
 this lavv- was not abqhfhed, but in the latter. 
 
 III. The Ritual, or Ceremonial Law, compre- 
 hends certain facred rites, or ceremonies, to be 
 ufed by the Jews in divdne worfhip, and in private 
 life. Of the latter kind, were the laws concerning 
 the difference of meats, cloathing, and unclean- 
 nefs. But the former refpeded divine worfhip, 
 for, befides Circumcifion, and the PafTover, God 
 had inflituted various jites, which are commonly 
 reduced to four claflfes. Firlt. Holy perfons ; the 
 High-Prieft, Priefts, Levites, who miniftred unto 
 the Priefts, Nazerites, &:c. Second. Holy things i 
 oblations, facrifice.*:, tythes, &c. Third. Ho'y pla- 
 ces ; the Temple, and it's apartments, the Taber- 
 nacle, the Court, the Sanduary, and the Holy of 
 Holies. To which may be added, confecrated vef- 
 fels ; the Ark, altars, &:c. Fourth. Holy times ; 
 the Sabbath, new moons, the Paiibver, Pentecoft, 
 
 Feaft 
 
176 Parti. Chnp. Vll 
 
 Feaft of Tabernacles, the Sabbatical year, and 
 Jubilee. 
 
 Though thefe rites have been abolifhed by 
 Chrift, yet, it is necefTary, that they fhould be ac- 
 curately known, efpecially by Divines. It would 
 be of utility, to read Jofephus, with the Hiftory 
 of Mofes, as alfo a French book. Ceremonies, et 
 Coutumes des Juifs. 
 
 But the principal thing is, to underftand the 
 nature of thefe rites ; for of themfelves, they were 
 merely indifferent, and of pofitive right, neither 
 could they juftify, or fandify a man ; which is the 
 caufe, why God fo frequently teftifies of them, 
 that of themfelves they were by no means pleafmg 
 to him. Pf. 1. 8. 9. I will not reprove thee for 
 thy facrifices, or thy burnt offerings, to have been 
 continually before me. Mic. vi. 7. 8. &c. Will 
 the Lord be pleafed with thoufands of rams. 
 
 Now, the caufe, why the mod wife God pre- 
 fcribed thefe rites, and that form of worfhip, was, 
 Firft. The carnal difpofitibn of the people of 
 Ifrael, and their propenfity towards Idolatry, whom 
 therefore, it was neceflary to have employed about 
 thefe externals, left they fhould have turned afide 
 to an idolatrous kind of worfliip. Second. God, 
 by thefe inftitutions, intended to avert them from 
 Idolatry, by prefcribing rites, of a nature quite 
 contrary to the rites of the Gentiles. Here Spen- 
 cer ought to be confulted, upon the ceremonial 
 laws of the Hebrews, who yet is defervedly repre- 
 
 henfible, 
 
upon the Mofaick Law. 177 
 
 henfible in fome things. Third. The third end 
 was, that he misht rai.fe the minds of the Jews to 
 a (piritua! v/o:ihip, and by this mean, inftruft 
 them in th<^ various capital topicks, and duties of 
 religion : Thus their purifications, and facrifices, 
 indicated 'he necelTity of internal purification, and 
 fandiHcation Fourth. Thefe rites had a refped 
 unto the Mefliah, who was to come, and were 
 types of Chrifl:, and the benefits purchafed bv him. 
 This Paul demonftrates at large, Heb. viii. ix. x. 
 The<e things being; fo, we conclude, that the ce- 
 rcmoaiai law was introduced, orly to continue for 
 a feafon, viz. until the coming of Chrift, and that 
 after his Advent it v/as to be abrogated. It re- 
 fpedted the people of Ifrael only, and was bound 
 to the City and Temple of Jerufalem; fo that 
 other nations could not be obliged to the obfer- 
 vance of it. Nay, God himfelf abolifhed it, when 
 he willed that both City and Temple, (hould be 
 totally overthrown, and that the Gentiles (hould 
 be called to the knowledge of himfelf. 
 
 This much we thought proper fhould be ob- 
 ferved, in general, concerning the law of Mofes. 
 But the Jews have a tradition, that, befides this 
 written law, there was another delivered by God, 
 unto Mofes, upon Mount Sinai, which contains an 
 explanation of the written law, and v/hich Mofes 
 formerly delivered unto the Elders, and was after- 
 wards preferved by tradition. But left that this 
 law might be loft in oblivion, the Jews colleded it 
 into one book, which they call Mifchna. The 
 Rabbins commented again upon this, and out of it 
 
 compiled 
 
I -7 8 Pdrt I. Chap. VII. 
 
 compiled 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, v/ho re- 
 ceive the written law only, for which reafon, thej 
 are termed, Kerraim, or Scrlpturahib. 
 
 Uses. Since the moral is the principal, and 
 moft excellent part of the Mofaick Law, it is of 
 fignal utility, and rcfpedts us, as well as the Jews. 
 Chrill hath elUblifhed 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, attention fhould be given to the 
 fenfe, or meaning of this law, viz. that God dots 
 not only forbid attrocious crimes, fuch as Idolatry, 
 Murder, Adultery, Theft, &c. but requires inter- 
 nal fancflity, and obedience, as is moft evident, 
 from Matt. v. where the Lord Jefus expounds the 
 true meaning of the law. 
 
 2. Although the Political Law, in various 
 points appertains to the Jews only, yet, in many 
 others, it is of great utility, to judges, magiftrates, 
 and to perfons in private hfe: For it teacheth, 
 what are the duties belonging to natural jufticc, 
 by what means order may be preferved in civil 
 fociety, and that every perfon fhould enjoy what 
 is properly his right. It likewife prefcribes the 
 various duties of equity, and humanity towards 
 the poor, and ftrangers, Src. A more particular 
 
 infpedtiot; 
 
Concerning the Prcphets. 179 
 
 infpediori into tbefe laws, affords us many, and 
 thofe very fignal ufes. 
 
 3. Though the Ritual, or Ceremonial Law, be 
 aboiifhed, yet it will be of advantage to Chriftians, 
 to meditate tipon it. In it the wifdom of God is 
 perfpicuous, for it contains nothing that is trivial, 
 or ufelefs. In it we find the rudiments, and foun- 
 dation of the Evangelical Covenant. As likewife, 
 of the Redemption purchafed by Chrill, and of 
 our duty, tic. Befides, it is worthy of obfer- 
 vation, that the Chriftian Religion, though fpiri- 
 tual, and very fimple, has likewife it's 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 reve- 
 rence. 
 
 Chap. VIIL 
 
 Concerning the Prophets. 
 
 AFTER Mofes, God fent Prophets to prc- 
 ferve religion, or to confirm, and illuftrate 
 it, or laftly to rellore it, when decayed. The 
 word Prophet, is fometimes to be underflood in 
 an extenfive fenfe, and denotes a perfon devoted 
 to things facred, and the ftudy of the law, or one 
 who difcourfes upon fubjeds of a divine nature. 
 But here, by Prophets we are to underfland, ex- 
 traordinary men commillioned by God, and influ- 
 enced by the Divine Spirit, remarkable for vari- 
 ous gifts, efpecially zeal and piety, miracles, and 
 
 the 
 
l8o Part I. Chap. Vni 
 
 the gift of prediding future events. Yet all thefe 
 gifts were not to be found in all the Prophets, nor 
 at alLtimcs. Some, as for inftance, Balaam were 
 deftitute of true piety, to whom God yet thought 
 . proper to reveal himfelf. Nor did all of them re- 
 ceive the gift of miracles, or of predicting future 
 events. 
 
 Besides, the office of Prophets was, Firll. To 
 preferve, or rellore true religion, i. e. to promote 
 both the worfhip of God, and purit}' of life, and 
 manners, which are the main points of religion. 
 It is evident from Scripture, that they with great 
 zeal, and boldnefs of fpeech, recalled the people 
 of Ifrael from Idolary and vice, left that religion 
 fhould be entirely loft. This was not only done 
 in the kigdom of Judah, by Ifaiah, Jeremiah, and 
 others, but li^ewife, in the kingdom of IfrasI, by 
 Ellas, Hofea, and others. Second. The fecond 
 duty of Prophets, was, to pred.i(^- future events. 
 But now they prophecied, either concerning cer- 
 tain events, which related either to fome certain 
 people, or certain men, efpecially they foretold, 
 what was to befall the Jews, the tranflation of the 
 Ten Tribes into the Babylonifh Captivity, and it's 
 duration, &c. or concerning the Mcfliah, and his 
 kingdom. The Prophecies concerning the Mef- 
 fiah, are of two kinds, fome of them have a re- 
 fpedt to his perfon, and the various circumftances 
 of his Advent, the time and place of his nativity, 
 the people from which he was to defcend, his fa- 
 mily, and his mother ; Likewife his low condition, 
 his paflion, de^th, refurredtion, glory, and king- 
 dom. 
 
Crmcerning the Prophets. 1 8 1 
 
 ^om. Others refpedt the kingdom of the Mef- 
 iah, which is defcribed, as fpiritual, and univer- 
 
 I. His kingdom muft be fpiritual, becaufe the 
 prophets every where inform us, that men were 
 o be brought to the true worfhip, and- obedience 
 jf God, and that the ceremonial worfhip, would 
 It length be aboliftied, as being of itfelf no way 
 Acceptable unto him. 
 i.. 
 
 1 «. Universal. For all the Prophets, from 
 iMofes until Malacchi, prophecied concerning the 
 balling of the Gentiles, and rejection of the Jews, 
 only for a time, as alfo concerning the reftoration of 
 thrift's kingdom, over the whole terreftrial globe. 
 All of which we (hall make appear in their proper 
 places. With refped to the predictions of the Pro- 
 phets, the following rules are to be obferved. Firft. 
 'That every prophecy is obfcure, before it's event, 
 iat Icafi: in fome refpeCl : Wherefore, no one 
 {need marvel, that there is fome obfcurity to be 
 Imet with in the moft of Prophecies ; nay, they 
 Imuft neceflfarily have been obfcure, otherwife they 
 could not have been accomplifhed, unlefs God had 
 frequently inverted the order of the world, and 
 there would have been need of perpetual miracles, 
 left men fhould have impeded the accomplifhent 
 of the events foretold. Second. Prophecies are 
 principally to be explained from the event, and 
 from Scripture. The events, and the Spirit of 
 God, fpeaking in Scripture, are the beft interpre- 
 ters of prophecy. Third. Some prophecies are al- 
 ready 
 
i82 Pari I. Chnp. VIII. 
 
 readv fulfilled, f'.ich as treat of the fiift Advent of 
 Chrift, his nativity and death, and the rejection of 
 the Jews ; but there are others, which are to be 
 fulfilled in futurity, fuch are thofe which treat of 
 the univerfalify of Girift's kingdom, the over- 
 throw of Antichrift, the converfion of the Jews, 
 the end' of the world, &c. Truely, there are 
 events latent under the writings of the Prophets, 
 Daniel, Jeremiah, Kzekiel, the Apoftle John, and 
 others which are unknown to us, and there are 
 many predictions more exprefs than we im.ag'nr, 
 which being fulfilled, many difcoveries will be 
 made, in the writings of the Prophets, which we 
 at prefent have no notion of. A6ts iii. 21. 
 
 Uses. Firft. Here the wifdom, and goodnefs 
 of God fliould be acknowledged, who hath reco- 
 vered his people fro.n Idolatry, and impiety, by 
 fending his Prophets as occafion required. 
 
 2. What has be«n fpoken by the Prophets, 
 againft: impiety, hypocrify and other fins, are of 
 fignal ufe, and nterit the moft ferious meditation. 
 
 3. These antient Prophets predidled many 
 things, which relate to our own times, iind which 
 have been clearly revealed in the Gofpel: Here 
 appears the great happincfsof ourilate. i.Pet.i. 20. 
 Where Chrift is faid to have been foreordained, 
 before the foundation of the world, but made ma- 
 nifeft in thefe laft times upon our account. Matt, 
 xiii. 17. Many Prophets and righteous men, have 
 defired to fee thofe things which ye fee, and have 
 
 not 
 
upon the various State of the Jews. 1 83 
 
 I not feen them, and to hear thofe things which ye 
 hear, and have not heard them. God, in former 
 times, taught his people by the Prophets, but, in 
 thefe laft times, we have Chrill himielF for our in- 
 ftru(ftor. Heb. i. i. Hence, we are put under a 
 greater necefiity of worshipping, and of loving 
 God, 8rc. Fourth. From the predi6lions of the 
 Prophets, an invincible argument may be drawn, 
 for the confirmation of the exiftence of God, and 
 our faltK, and by thefe the objections of Atheifls, 
 and other prophane perfon^, we either deny, or 
 
 • call in queiViGn the truth of teligion, are in the 
 
 : moft folid manner refuted. 
 
 Chap. IX. 
 
 Concerning the various State of the Jews. 
 
 ' a ^HE State of the Jews may be confidered, 
 A either with refpedt to political government, 
 ©r religion. 
 
 t. Their Political S^^ate was fourfold, viz. 
 under judges, under kings, in the Babylonian 
 Captivity, and from that 'till the Advent of Chriif. 
 
 The Judges were Princes, or extraordinary 
 Magiftrates commiilioned by God, to rule over 
 the people, and to prote»ft them from their ene- 
 mies. For at that time, the Jewifh Pvepublick 
 was greatly difordered and difquieted, and the 
 Ifraelites, having fallen into various fms, efpecially 
 Idolatry, were delivered by God into the hands of 
 
 their 
 
l84 Purfl Chap. IX. 
 
 their enemies, and were afterwards delivered from 
 them by their Judges. Neh. ix. 16. zj. Ads xiii. 
 20. The Tabernacle was then in Shilo, until the 
 time of Samuel, the laft-of the Judges. 
 
 2. Their fecond fiate, was under Kings, viz. 
 Saul, David, and Solomon, who ruled over the 
 Twelve Tribes .But again, n.fter the feparation of 
 the Twelve Tribes, under Rehoboam (on of Solo- 
 mon, they were partly under the Kings of Tfrael, 
 and partly under the Kings of Judah. Jeroboam, 
 the firft King of Ifrael, or of the Ten Tribes, who 
 had revolted from Rehoboam, introduced Idolatry 
 in a public manner, by eredling^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 from 
 Idolatry, and preferve among them the kno\"ledge 
 of himfelf : But at length, thofe Ten Tribes were 
 cartried off into AfTyria by Salmanazer, who were 
 never reftored excepting a few Ifraelites, who re- 
 turned into their country with the Jews, upon 
 their return from Babylon, and thus ended the If- 
 raelitifh Empire. But the kingdom of Judah, 
 ceafed an hundred and feventy years after the cap- 
 tivity of the Ten Tribes, Jerufalem being taken 
 by the Chaldeans, the Temple burnt, and the 
 Jews carried off into Babylon. Concerning the 
 deftrudtion of both kingdoms, and it's caufes, fee 
 Chap. xvii. of the Second Book of Kings. 
 
 3. Under 
 
upon tfie v4rwus State of the Jews. 1 85 ' 
 
 3. Under the Babylonifh captivity, the Jews 
 were humanely treated, nay, there v,ere fome 
 among them, as for infta^ce, Daniel, and others, 
 v,ho were in great favour with the Eaby Ionian, 
 and Perfian kings. They hved according to their 
 ovvn^ cuftoms, and retained a certain form of au- 
 thority and government. Ezekiel, and Daniel 
 prophecied at that time. 
 
 The Jews having returned to their own coun- 
 try, the Temple was rebuilt, and religion reftered. 
 They lived at that t-me under the kings of Perfia, 
 again, under the Kino;s of Syria, and afterwards, 
 under the Afmoniajis, and laftly, under the Ro- 
 mans, who conllituted Herod I. King of the Jews. 
 After the captivity, a great fynagogiie was infti- 
 tuted, of which, as antient 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, likewifp, was compofed 
 the verfion of the Sev^ty Interpreters, and the 
 celebrated fecfts of Pharifees, Sadduces, and EiTenes 
 arofe, concerning which, Jofephus and others may 
 be confulted. 
 
 > ^1. 
 
 II. Wi T H refpedl to the ftate of the Jews, con- 
 cerning rehgion, . two things muft be acknow- 
 ledged. Firft. That their ftate w^as far more hap- 
 py than that of other nations, for God manifefted 
 himfelf to the Jews, and conferred upon them va- 
 rious benefits, both temporal, and fpiritual, efpe- 
 cially, he entered into a particular covenant with 
 
 O them, 
 
1 86 Part I afip. IX. 
 
 them, wherfa?, all other nations lived under the 
 covenant of nature. 
 
 2. But though the jews enjoyed fingular pre- 
 togatives, yet their ftate^ wlirn compared with 
 tliat of Chriftians, was imperfedt, and that with 
 refpedt to knowledge, faith, fandity, and confola- 
 tion, or confidence. Firlt. Th^ir knowledge wag 
 imperfed, for there were many things, which God 
 did not reveal to them, or but in part, obfcurely, 
 and under various types, and figures ; and what 
 ought to be obferved, is, that even the Prophets 
 themfelves had not an accurate knowledge of the 
 things which they predicl^d. Matt. Jciii. 17. i Pet. 
 i. 10. II. 12. Second. As their knowledge was im^ 
 perfed, fo likewife mufl their faith, which is al- 
 ways in proportion to the degree of knowledge ; 
 yet it was fufficient, becaufe they believed in what 
 was revealed to them. Third. The fame thing 
 may be faid of the fandity of the faithful, under 
 the Old Teftament, whence it is, that we obferve 
 many blemifhes 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 Chrifl teacheth. Matt. y. &c. 
 As alfo, xix. 8. Mofes, becaufe of the hardnefs of 
 yo'ir hearts, fuffered you to put away your wives. 
 Fourth Laftly, fmce confidence and hope, muft 
 always be according to the meafure of knowledge, 
 faith, and fandity, their confolation muft likewife 
 have been lefs, therefore, they are faid to have had 
 the fpirit of bondage. Rom. viii. 15. Gal. iv. 2- 
 
 3. And Paul aflerts, that the law could not per- 
 
 fedly 
 
upon. the various State of the Jews. 187 
 
 fe<5lly juftify, and fandtify a man, and that it was 
 weak. Rom. viii. 3. Ga!. iii. 21. For if there 
 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 per- 
 fed. And x. &c. 
 
 3. Yet the faithful among the Jews, were ac-, 
 ceptable unto God, and were made partakers of 
 falvation, i. e. of the remilTion of fins, and life 
 eternal. Firft. Of the remiflion of their fins, Rom. 
 iv. 5. 6. But to him that woiketh not, but be- 
 lieveth on him that juftifieth the ungodly', his faith 
 is counted for righteoufnefs. Even as David, alfo, 
 defcrlbeth the bleitednefs of the man, unto whom 
 God imputeth righteoufnefs, without works. Con- 
 cerning eternal life, it is plain, that the Jews ex- 
 pefted, and obtained it. Heb. xi. 9. 10. 13. 16. 
 Abraham is faid to have looked 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 alwax s hath been, only one 
 way to falvation, viz. faith, accom.panied with 
 good works. This Paul declares, through the 
 whole of the ix, chao. of his Epiftle to the He- 
 brews, and (hews, that all the antients, from Abel 
 unto Chrift, were acceptable unto God, through 
 faith. But of thefe more at large, when we come 
 to treat of Juftification. Therefore, they were 
 faved under the law, but not bv the law, but by 
 the mercy of God in Chrift. Rom. iii. 24. So 
 that, even nt that time, there were the feeds of 
 the Evangelical Covenant, for they had the pro- 
 O % raife 
 
1 88 Parti. Chap. IX. 
 
 mifc concerning the MelTiah, who was to come, 
 and expected his coming. 
 
 As to the queflion, whether they had any know- 
 ledge of Chrift, or had any refpedl towards him, 
 or what was the degree of their knowledge ? There 
 is no one who cun anfvver with precifion. They 
 beheved, in general, that the MeiTiah was to come, 
 but their faith was obfcure, which plainly appears, 
 fiom the death of Chrill being a tumbling block 
 to the Jews; and the Apoilles themfclves, who 
 haci been with the Lord Jefus, could not believe 
 that the Mefliah was to die. Without doubt, the 
 Patriarchs, and Prophets, were real, and excellent 
 Saints, whofe faith was fuperior in ftrength to 
 others < but it is fcarcely credbl-^', that they knew 
 what the Mefliah was to do, and fuffer, f&r the fal- 
 vation of mankind. See that paflage, which we 
 have juft nov/ quoted, i Pet. i. lo. ii. iz. 
 
 The ufes. In the various ftate of the Jews, 
 we fee very many examples, both of the goodnefs 
 .and juftice of God. For, according to their beha- 
 viour, that people experienced the favour, or wrath 
 of God. At length, when wickednefs prevailed 
 aiTong them.,' God overthrew, firfl, the kingdom 
 of Ifrael, and afterwards, the kingdom of Judah. 
 Which dreadful overthrow of the Jews, is an in- 
 ftance of Divine wrath, ferioufly to be refleded on 
 by Chriftians. 
 
 2. We may obferve, that God, by what hap- 
 pened to the Jews, prepared the way for the call- 
 ing 
 
Concerning the State of other Nat his. 189 
 
 ing of the Oentiles. For the rcafon vihy he wil- 
 led the difperfion of that people, was not only the 
 punifhment of their fins, but alfo that by this 
 means, the knowledge of God might be fpread 
 oyer the whole world, fo that the Gentiles might 
 be prepared for the reception pf the Gofpel. 
 
 3. From a comparifon drawn between our 
 ftate, and that of the Jews, with refpecl to reli-r 
 gion, 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 
 perfedt manner. 
 
 Ghap. X. 
 
 Concerning the State of other Nations, 
 
 AFTER treating of the Jews, it now remains 
 that we ihould fee, what is the ftate of 
 ether nations, previous to the Advent of Gbrift. 
 
 It appears, at firft fight, that there was a vail: 
 difference between the Jews, and other people 
 who Uved without the hmits of the Jev/ifh cove- 
 nant, and walked in the darknefs of ignorance 
 and vice. Pf. cxlvii. 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. A6ts. xiv. 16. In 
 times paft, he fuffered all nations to walk in tlieir 
 •wn ways. But the queftion is, whe^^er the Gcn- 
 
 O 3 tiles, 
 
IpO Part 1. 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 wickednefs, and 
 confequently pcrifhed eternally ? 
 
 It appears that this can fcarcely be afferted, 
 for, Firft. ft is 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 believ^e, that he entirely forfook all man- 
 kind, whom he had created, except the pofterity 
 of Abraham ; neither does it feem agreeable to his 
 wifdom, to appoint a revelation by nature, which 
 would be attended with no advantage, and that he 
 made choice of fuch a method of manifefting 
 himfelf, as would induce none to his worlhip. 
 Third. There are paffages in Scripture, which 
 feem altogether to fuppofe, that there were fqme 
 who made a good improvement of the law of na- 
 ture. Rom. ii. 9. 10. But glory, and honour, 
 and peace, to every one that worketh good, to 
 the Jew firft, and alfo to the Greek. Adts. x. 
 34. Peter faith, that God is no tfefpeder of per- 
 fons, and that in everv nation, every one is ac- 
 cepted by him, who feareth him. and worketh 
 righteoufnefs. And xvii. 27. 4. But what prin- 
 cipally ought to be attended to, is, that the Sacred 
 Scripture affords various examples, which mani- 
 feftly fhew, that there were perfons who worfhip- 
 ped the true God, and at the fame time were not 
 of Abraham's feed. What Mofes relates concern- 
 ing 
 
Chncerning the State sf other Nations. 191 
 
 ins: Pharaoh King of Egvpf, Gen. xii. 15 16. 
 f'-ppofes, that all reverence of the Deity had not 
 totally decaved in that country. Moles relates, 
 Giin. XX. that God manifefted himfelf to Abirrie- 
 leck, King of Gerar, and that this King, as fooi^ 
 as he knew that Sarah was Abraham's wife, deli- 
 vered hf^r to her hufband. That palTage Pf. vi. 
 is remarkable. Likewife, what Abimeleck fays. 
 Gen. xxi. 22- 23 And. xx. 9. 10. But efpecially 
 the example of M IchUedeck, Gen. xiv. who' 
 was an excellent worihipper of God, a Priefl:, and 
 a type of Chrift, to whom Abraham paid the 
 greateft deference : Now, as he was both King; 
 and Prieft, who could believe, that there was none 
 belonging to his kingdom who worfhipped the 
 true God, and was of the fame religion with him- 
 felf. But it is beyond doubt, that the true reli- 
 gion was preferved for fome time among the 
 pofterity of Abraham, viz. the Ifhmalites, Idume- 
 ans, and others, who were fprung from Hagar, 
 Ileturah, and Rabeka, fee Gen. xviii. 19, which 
 is plainly evinced from the rite of circumcifion, 
 being obferved among them. 
 
 Besides, it is certain, that the true God was 
 known by Laban in Mefipotamia, neither would 
 Abraham and Ifaac, have confented to their fons 
 intermarrying with perfons, idolatrous and pro- 
 phane. 
 
 The wor(h"p of idols, had indeed got into the 
 family of Laban, as appears fioTi Gen. xxxi. 19. 
 20. Yet the worfliip and fear of God, had not en- 
 tire!/ 
 
1^2 Part T. Chip. X. 
 
 tirely vanifhcd from them, as appears from the 
 co^jverfjtion which pnfied between Eleazor, and 
 Laban. G^^n. xxiv. The Fiftieth verfe of which 
 thapter is to he obferved, where Laban faith: 
 The thing is of the Lord, we cannot fpeak unto 
 thee bad or good. Like wife from the expoftulation 
 of Laban with Jacob, fee Gen. xxxi. 24. Where we 
 read, that God appeared unto Laban, and that Ra- 
 beka and Rachel were pious, may be colleded 
 from Sacred Hiflory. Job was a man of fuck 
 piety, as that his equal could not be found upon 
 earth. Job. i. 8. Neither was he the only one in 
 his country, who worfliippcd God, his friends 
 Eliphas, Bildad, Tophar, and Eliher, likewife were 
 "worfhippcrs of 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 
 Kings or Princes, and confequently true religion 
 had not been banifhed 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. I L. 12. 13. 23. Bat that the pofterity of Je- 
 thro, did not depart from the worfhip of the true 
 God, may be learned from Judg. iv. u. It is 
 likewife evident from the hiftory of Balaam, that 
 God was not unknown in Mefapotamia. Num. 
 xxii. &c. In fubfequent times, true religion under- 
 went a greater decay, yet was not extinft in fuch 
 a drgree, but that the knowledge of God, at cer- 
 tain times, reached thofe foreign people. What 
 
 the 
 
Concerning the State of other Nations. 193 
 
 the facred writers relate, concerning Hiram King 
 of the Tyrians, is worthy uf being read, i Kings 
 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. And iv. 
 Of Darius, Dan. vi. 26. Though I would not af- 
 fert, that all thofe Kings are to be numbered 
 among the worfhippers of the true God. Neither 
 ought we to omit the example of the Ninevites. 
 Jonah iii. 6. 7. See chapter i. 6, of the fame Book. 
 Befides, it cannot be denied, that the Jews beings 
 difperfed 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 from hiflory, that the 
 number of profelytes was very great who worfhip- 
 ped God, after the Babylonifh captivity, and in 
 the time of Chrift, having rejedled the worfhip of 
 idols, though they had not been received into the 
 Jewifh covenant by circumcifion, and thefe were 
 acceptable unto him, as, the centurian Cornelius, 
 A£ts X. I. 2- The Eunuch of Queen Candace, 
 Adts 8. 27. And if there was a more complete 
 hiftory of thofe times extant, without doubt, we 
 might add many more examples of the fame kind, 
 to what we have already produced- It has been 
 the common opinion of the antient Chriftkns, that 
 fome decree of piety and virtue, was to be found 
 among the Gentiles, as appears from Juitin Mar- 
 tyr's fecond Apology, Chryfoftom, Hieronymus, 
 and others. Some of our teachers belonging to. 
 the reformed Church, were of the fame opinion, 
 cfpecially Zuinglius, in his expofition of the Chrif- 
 
 tian 
 
194 Part I. Chap. X. 
 
 tian faith, which was delivered to the King of 
 France, in the common name of the Helvetian 
 Churches, and which was recommended by Bullin- 
 gerus, where page 27, he clafTes Socrates, Ariilides J|l 
 Numa, the Catos, Scipios, with the Saints, and vir- 
 tuous men, Abel, Enoch, Noah, Mofes, &c. 
 whom we (hall fee in the life to come \ though he 
 jdoes by no means think, that all thofe whom Zuin- 
 glius mentions, ought to be numbered among the 
 godly. It is true, that the Scripture, Pf. cxlvii. 
 19. 20. Acfts xiv. 16 excludes the Gentiles from 
 the covenant and worfliip of God ; but thefe paf- 
 fages ought not to be fo urged, as that we were to 
 believe, that all men. who were not of the Jews, 
 were Idolaters, and impious, for if that were the 
 cafe, the Scripture would contradidl itfrlf Thefe 
 places are not to be underftood abf)lutely, and 
 without any limitation, but comparatively, with re- 
 fpedt to the Jews, who lived under a fpecial cove- 
 nant. Thefe who differ from us in opinion, obj-dft, 
 that without the grace of God, and faith in Chrift, 
 there can be no falvation. We anfwer, that no in- 
 jury is offered to Divine grace, providing we 
 maintain, that fuch among the Gentiles, as wor- 
 fljipped God, did fo, by the alfiuance of his fpe- 
 cial grace. Likewife, that none are made parta- 
 kers of falvation, but by the mercy of God 
 through Chrift,. To be faved without Chrift, is 
 one thing, and to be faved without the knowledge 
 of him is another. But if any one fliould pre- 
 tend, that the knowledge of Chrift, and faith in 
 him, are abfolutely neceifary, let him beware, left 
 
 along 
 
Concerning the State of other Nations . 195 
 
 ■alon^ with the Gentiles, he excludes the Jews 
 themfelves from falvation. 
 
 Lastly, we conclude, that at the time, in 
 which Chrill appeared in the world, the (late of 
 mankind, was very miferable, and deplorable. Qf 
 this the Apoftles every where inform us, in their 
 ' EiV-ll'ps, as Eph. ii. i. And you hath he q-j'ckned, 
 who were dead in fms, wherein, in time pall ye 
 walked according to the courf^ of this world, &c. 
 and iv. 17. Tit. iii. 3. and i Pet. iv 3. 4. &c. 
 
 Uses. Firft. This dodrine is of fignal ufe, 
 as it furnifhes us with aji anfwer to Drophane per- 
 fons, who obj^dl, that' God hath forfaken the 
 greateft Dart of tlie world, for fo many a^res, in 
 fuch a manner, fo that all men, excepting a few 
 j among the Jews, muft have fufFered eternal per- 
 dition. 
 
 2. From what has been faid, appears the great 
 goodnefs of God towards us, who live in thefe 
 times, in which the Gentiles have been called to 
 his covenant. 
 
 3. Tt is our d'Uv to make a proper ufe of that 
 knowledge,' which we enjoy, as other wife, we 
 have to 'mdergo more grievous punifTiment'; than 
 thofe, who hve in the grols darknefs of ignorance, 
 and vice, who fhall rife up againft us in the day 
 of judgment. Matt. xi. 21. 22. 2^. and xii. 41. 
 42. The men of Nineveh fhall rife in judgment 
 with this generation, and fhall condemn it. And 
 
 as 
 
196 Pm L C5irt>. X. 
 
 as Paul afiurcs u:. Ror?. i. 20. and ii. 12- that the 
 Gentiles, who abufed ihe revelation, that is by 
 nature, were inexcufablc, and obnoxious to Divine 
 wrath, what are we to cxpecl, who are illuminat- 
 ed with the light of the Gofpel, if we do not 
 worfhip the true God, with fincerity of heart ? 
 
 The ^nd «r thi First Part. 
 
 THE 
 
3'",, 
 
 t '97 i 
 
 THE LATTER PART 
 OF 
 
 CHRISTIAN 
 f THEOLOGY. 
 
 ' Of the Time fuhfcqnent to the Advtnt of Chriji, 
 
 j This latter part of Theology conftfts of feven 
 Ifedtions. Firfl:. Concerning J:'in the Saptift. Se- 
 icond. Jefus Chrift- Third. Tbe conftitution of the 
 |Chriftian Church. Fourth. Th-" dodrine which 
 iwas preached in the Church- Fi^rh. The Church 
 itfelf. Sixth. The allillances to lalvation. Seventh. 
 The world to come. 
 
 SECTION I. 
 
 Of John the Bapvjl. 
 
 E come now to treaf of that mofl blefTed 
 period, in which the Meffiah was exhibited. 
 I Bat, fince the divine mifiion of John the Baptifl 
 I preceded the Mefliah's Advent, we fhall, in the 
 I firft place, make fome obfervations upon this moil: 
 i happy Prophet, his perfon, and office. 
 
 I. John th§ BaptiJl was a moft excellent Pro- 
 ■^het, concerning whom, the three following parti- 
 culars 
 
igS Part II. Sen. I. 
 
 culars are related in the Gofpel. Firft. His nati- 
 vity, which was attended with circiimllarices, which 
 were very extraordinary ; for he was born at a 
 time when both his father and mother were far ad- 
 vanced in years, and that by virtue of the Divine 
 promife, recorded, Luke i. But this miracle, thus 
 accompliflied in the birth of the Baptift, may be 
 confidered, as a prelude to the nativity of the Lord 
 Jefus, who was foon after to be born of the Virgin 
 Mary. Second. His life, in which we may ob- 
 ferve, a certain aufterity of mora'?, fandlity, and 
 zeal. His habitation was in the wildernefs, where 
 he lived upon fimple food, in a very plain habit, 
 in which refpeds, he refembled Elias, whofe name, 
 for that Teafcn, was transferred to him by Malachi. 
 Chap. iv. 5. B-'hold, I will fend unto you the 
 Prophet El'as, before that dreadful day of the Lord 
 Cometh. And Matt. xi. 14. This is that E|ias, who 
 was to come. And xvii, 10. i:^. But God willed, 
 that the forerunner of the Mefliah 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 grofs appre- 
 henfions, which they had enterta-ned, relative to 
 the Mefliah's kingdom. Third. His death is to be 
 obferved: He was cut off by V'clence. Matt. xiv. 
 "Which event, fo fell out by the peculiar deter- 
 mination of God, viz. that the Jews might under- 
 ftand, that the MeHiah's kingdom was entirely fpi- 
 ritual, and that they fhould not be offended at the 
 
 death 
 
 1 
 
upon John the Baptifi. ip^ 
 
 death of Chrift. So that, in this refpeft, John was 
 a type of the Lord Jefus. 
 
 II. The office of John the Baptift may be con- 
 fidered, cither in general, or in particular. 
 
 io WtTH refpedt to his office in general, we 
 ^ave to confider, his vocation to it, as likewife, the 
 riture and neceffity of the office itfelf. His voca- 
 tinn to it was plainly divine, as he was filled with 
 the Holy Ghoft, even from his mother's womb, 
 Luke i. 15. And his defignation for it was by an 
 Angel : But when the time was accomplifhed, in 
 which 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 fent from God, whofe 
 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 Jews might be pre- 
 pared to give due attention to his inltru6tions ; for 
 it behoved Chrift to appear in a character quite 
 different from that which the jews had conceived 
 of the Mefliah, viz. that of a royal potentate, at- 
 tended with formidable armies, and with worldly 
 pomp and fplendor. But on the contrary, the cha- 
 rafter which became him, was that of a fpiritual 
 king, who was to deliver men from fm, and of a 
 man fubjeft to infirmities, v- ho at I'^nsith muft fuf- 
 fer death ; each of which circumftances, ftood in 
 diredt oppofition to the prejudices of the Jews. 
 This was the reafon, why J)hn, who announced 
 the Advent Qf the kingdom of Heav^en, exhibited 
 
 nothing 
 
200 PariM.Sea.l. 
 
 nothing, that favoured of any th'ng terreftrlaU and 
 like the other Prophets, exhorted men to repen- 
 tance, and purity of life. But fo excellent was the 
 office of the Baptift, that Chrift himfelf pronounced 
 him the grcatefl of Prophets. Matt. xi. ii. 
 
 2. This office con fide red particularly, refpecfted 
 cither Chrifl, or the people of the Jews. With 
 refpeft to Chrift, he was commiffioned to bear le- 
 llimony of him, and baptize him. He bore wit- 
 nefs to Chrift, John i. 7. 8. where he fayeth, that 
 he came to bear witnefs of that light, that all men 
 through him might believe. This he did various 
 "ways : For he taught, that the Meffiah would in a 
 ihort lime be prefent ; he extolled his perfon, dig- 
 nity, and office, faying, He it is, who coming af- 
 ter me, is preferred before mc, whofe fhoes 
 latchet, I am not worthy to unloofe. John i. 27. 
 He openly pointed him out, John i, 32. 33. ^6. 
 which teftimony being exhibited, by this moft 
 Holy Prophet, muft indeed be of great weight. 
 Again he baptized Chrift, that previous to his en- 
 trance upon his office, he might be initiated by 
 this folemn rite, and that the Jews, who greatly 
 revered the Baptift, might be the better difpofed, 
 to beUeve in him •, and therefore God willed, that 
 the Holy Spirit ftiould at that time defcend upon 
 him from Heaven, under a vifible form, and 
 openly declared him his well beloved Son. Matt, 
 iii. 16. 17. 
 
 \Vi T H refped to the people, the office of John 
 oonfifted of tw© parts, viz. his Dodrine, and Bap- 
 
 tifm. 
 
upon John the Baplifi. 20 1 
 
 tifin. Again, his Doctrine confided of three 
 parts. Fiiii. Duties, viz. that the Jews wouM re- 
 pent, and believe in Jefus. Matt. ni. 2. Repent, 
 for the kingdom of Heaven is at hand. And 
 Luke iii. }. Preaching the Bartilm of repentance, 
 and remillion of fins. But or th.s reafon, did this 
 molt holy man urge repentance, becaufe the 
 wicked and ungodiv, could, by no means, be fub- 
 jects of the M-^lfiah's kingd m ; only fuch as wvre 
 men of fincerity, or amended their live?, could 
 ernbrsce his Gofpeh Second. Promifes ; which 
 were merely fpiritual, viz. the manifcftation of 
 the kingonrof Heaven. Matt. iii. 2. Reraiflion 
 of fins, Luke iii. 3. and the gifts of the Holy Spi- 
 rit. Matt. iii. 11. He fhall baptize you with the 
 Spirit, and withfire. Third. Threatnings ; an <ex- 
 clufion from the kingdom, and covenant of God, 
 and the moll dreadful punifhments to be inflidted 
 upon unbelievers. Matt. iii. 10. Every tree that 
 bringeth not forth good fruit, is hewn down, and 
 call into the fire. John baptized all v/ho con^effed 
 j their fms, profelTed faith in Chrift to come, and 
 reformation cf life. Matt. iii. 6. But the rites of 
 Eaptifm, then in ufe among the Jews, corre- 
 fponded exactly with the fcope of John's preach- 
 ing, as they fitly reprefented both the remiffion of 
 fins, and their regeneration. 
 
 It may be here inquired, whether the B^ptifm 
 of John was the fa.me with that of Chrift } To 
 which queftion, which indeed, ^is of Uttle moment, 
 we anfwer : That the}" differed in fome circum- 
 ftances, as the degree of revelation, and the gifts of 
 
 P * the 
 
iOZ ' Part II. Sen, 1. 
 
 the Holy Spirit, as John himfelf teftifies. Matt, 
 ill. II. But they agreed eflentially, that is, as to 
 their fcope, and duties prefcribed, for both had a 
 refp'^d unto Chrill, and required the fame duties, 
 viz. faith and repentance. 
 
 Uses. Firft. What is related concerning John 
 the Baptift, in the GofpeU is confirmed by the 
 teftimony of Jofephus. B. xviii. C. 7. Which 
 confirms the truth of Evangehcal Hiltory. 
 
 2. Hfre the wifdom of God is confpicuous, 
 who, previous to the miflion of Chrift, had pre- 
 pared the Jews for his reception, by the miniftry 
 
 of this ho!y man. 
 
 3. Lft Minifters of the Gofpel propofe to 
 themfelves, John the Baptift as a moft perfedl ex- 
 ample. And that, Firft. With refpeQ to their 
 office, they are fent to prepare the way for God, 
 to convert the rebellious, and to preach repent- 
 ance and amendment of life, by exhorting all men 
 in general, and every individual. John did the 
 very fame thing, he admonifhed the M'hole body 
 of the people, and befides this, the Soldiers, Publr- 
 cans, Pharifees, nay, even Herod himfelf. Second. 
 With refpedt to their lives, in innocence, and pu- 
 rity of manners, in their food, and manner of liv-, 
 ing. This was what procured weight, and autho- 
 rity to John's docflrine. The Minifters of God, 
 ought therefore to conduct them.fe'v^s in the fame 
 manner. 
 
 4. Let 
 
upon John the Baptijl. 203 
 
 4. Let Chiiftians hence learn, what is the fumi 
 of Evangehcal preaching John has taught us 
 this, when he fays. Repent. The firlt, and prin- 
 cipal duty of him who profeiTeth to be a difciple 
 of Chrift, and a citizen of his celelVial kingdom, is 
 repentance and fmcerity of heart. It is clear, 
 from the fermons of John the Baptift, -that an ad- 
 miffion into the Divine Covenant, will be of no 
 advantage to hypocrites, or prophane perfons. 
 Matt, iii, 9. 10. Which words have as much 
 refpedt to Chriftians, as to the Jews. The more 
 particular ufes may be found, by reading the iii. 
 chap, of Matthew and Luke. 
 
 P z SEC- 
 
5104 Part II. Seei. II. Chap. I. 
 
 SECTION. 11. 
 OF JESUS CHRIST. 
 
 Chap. I. 
 
 That Jcfus is the MeJ/lih. 
 
 N^CW commences a treat! fe, concerning Jefus 
 Chrifl;, and in the firft place, indeed, we 
 fhall prove. Fir(L That Jefus is the Mefliah. Se- 
 cond. We fliall treat of his Perfon. Third. His 
 Office. Fourth. His Twofold State. 
 
 Many, and invincible arguments prove, that 
 Jefus is the Mefliah, out of which, we are to feledt^ 
 the pricipal, and thefe are either general, or fpe- 
 cial. 
 
 I. It is to be fuppofed, that Jefus, in times part, 
 dwelt upon this earth, which is fo certain, as that 
 nothing can be more fo, fmce the Jews themfelves. 
 Heathens, Mahometans, and other adverfaries of 
 the Chrift'an religion confefs it. This being laid 
 down, our general argument is this, Jefus muft 
 either have been the Mefliah, and had his com- 
 miffion from God, or he muft have been the mofl 
 abandoned wretch, that ever exifted : For no me- 
 dium can be granted. Since he profefTed, that 
 he was fent by God, nay, that he was the Son of 
 God : But the latter cannot occur to any perfon, 
 
 right 
 ■ > 
 
i Concerning Jefus Chrijf, 405 
 
 i 
 
 ' right in his underftanding, therefore the former* 
 
 muft be acknowledged. 
 
 II. That Jefus is the Meiliah, may be proved 
 
 . particuJarl}^ Firft. From the circumllances which 
 
 attended his Advent. Second. Kis doctrine. 
 
 Third. Miracles. Fourth. The events fubfe- 
 
 <|uent to his coming. 
 
 I. First, the circumftances of the Mcfiiah's 
 Advent, had been formerly marked out by the 
 Prophets, (a) The time of it miift happen before 
 the overthrow of the Jewifli Palicy. Gen. xlix. 10. 
 The tribe (Scepter) fhall not depart from Judah, 
 nor a lawgiver from between his feet, untijhis fon 
 (Shilo) come, and to him fhall the obedience, or 
 gathering of tlie people be. Which pafTage, the 
 antient Jews interpreted, as refpeding the Mef- 
 fiah, but the modern Jews underftand it, of a rod 
 of corredlion, which interpretation is erroneous, 
 for the latter part of the verfe, viz. For a lawgiver, 
 &c. explains the foimer, as will appear to any 
 one who clofely looks into the words. Befides, 
 the Mcfliah was to come, the fecond temple being 
 ilanding. Hag. ii. 9. Malach. iii. i. The. Lord 
 fhall fuddenly come to his temple. Likewife, at 
 the end of four hundred and ninety years, aftei* 
 the return from the BabyloniOi captivity. Dan. 
 ix. 24-- Concerning the feventy v/eeks. Under 
 the fourth, viz. the Roman Monarchy. Dan. ii. 
 4, And vii. 13. &c. But fmce that particular time 
 which was fixed by God, has long fmce elapfed, 
 we mufl either fay, that the Melliah is already 
 
 P 3 come. 
 
2q6 Rjrt II. Sc^n II. Ch^p. I. 
 
 come, or tliat he never will come. The fame 
 conclufion may be jullly drawn from the follow- 
 ing circumilances. 
 
 (b) Thh fecond circumflance is, the place of 
 his nativity, viz the city of Bethlehem. Micah 
 V. 2. But thou Ec:thlehem Ephratah, though thou 
 be little among the many thoufands of Judah, yet 
 out of thee fhall he come forth unto me, that is 
 to be ruler in Ifrael, whofe goings forth have been 
 of old from everlalling. V\^hich Prophecy, to 
 apply to any other but Jefus, viz. to David or 
 Zorobabel, would be the greateil: abfur.iity. 
 
 (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 fa- * 
 mily of David, not when in a flourifhing, but in 
 an abjedt condition. Ifa. xi. i. And there fnal! 
 come forth a rod out of the ftem of JelTe, and a 
 branch fhall grow out of his roots. This is the 
 reafon why this fon of David, was a name, in a 
 peculiar manner alfigned unto Jefus, by the Jews, 
 as may be obferved every where in the Gofpel 
 
 (d) A FOURTH circumftance is, his mother 
 being a virgin. Ifa. vii. 14. Lo, a virgin fliall 
 conceive, and bring forth a fo.n. 
 
 Besides, the Prophet here fp?aks of fome ex- 
 traordinary fon, who is termed Immanuel, like- 
 ^\ife the mighty God. Ifa. ix. 6. Now, the Jews 
 
 can 
 
Concerning J ejus Chrijl. 207 
 
 can produce no perfon, to whom thefe extraordi- 
 nary titles are applicable, but Jefus Chrirl:. 
 
 From thefe, and other predictions of the Pro- 
 phets, it is evident, that Jefus is the MefTiah. 
 Here it is to be obferved, that there is much force 
 in each of thefe prophecies, when taken feparate- 
 ly, but far greater, when taken complexly, as 
 they all have been fulfilled in Chrift, and in him 
 only. 
 
 The Jews object, that all the prophecies have 
 not been fulfilled in Jefus. That the peace, which 
 the Mefiiah was to introduce, did not as yet take 
 place, nor was his kingdom fo glorious and uni- 
 verfal, nor did the people of the Jews, enjoy that 
 felicity which is fo frequently mentioned by 
 the Prophets. But this objeiflion may be anfwer- 
 ed with little trouble, if we but fay, Firft. That 
 thefe prophecies are to be underftood, in a fpiri- 
 tual fenfe, viz. a celelVial kingdom, and peace, 
 and a new Ifrael, which is according to the fpirit, 
 that is, all believing and godly perfons, which 
 might be demonftrated even from the very predic- 
 tions of the Prophets. Second. That all thefe pro- 
 pheceis, are not as yet accomplifhed, but, that die 
 time will come, when the MelTiah will rule over 
 all nations, and the Jews being again received into 
 the Divine covenant, fhall enjoy the glory promif- 
 ed them. 
 
 II. The do6lrinc of Jefus Chrift, the moft holy 
 and perfedl of all, and having an entire refpedt to 
 
 the 
 
2o8 Pnrt II. Sea. 11. Chip. I. ' 
 
 the glory o^ God, could not proceed from an im- 
 poftor, falfely pretending a diviri'^ commiHion. 
 The Jews ohjc<ft, that Jefus has abrogated the 
 Mofaick lasv. We anfwer, that if by law, we are 
 to underfland the moft exellent part of the law, 
 Jcfu<5 did not abolifli it, nay, he hath eftablifhed 
 and fulfilled it. Matt. v. 17. I did not come 
 that I m'ght break the law, but that [ might ful- 
 fil it. S-^cond. If we are to underfland the ritual, 
 or ceremonial law, we anfwer. Firft. That Jcfu.s 
 obferved the Mofaick rites. Second. That God 
 himfelf abolifhed them, when it was his pleafure, 
 that the City and Temple of Jerufalem fhould be 
 demolifhed. Third. If Jefus and his Apoflles 
 taught, that thefe rites confidered in themfelves, 
 were not at all pleafing unto God, the Prophets 
 fpeak the very fame language. Pf. i. 8. 13. Ifai. 
 \. II What have I to do with the multitude of 
 your facrifices .? faith the Lord. And every where 
 elfe. The Apoftles urged many things, againft 
 the neceffity of circumcifion ; but this rite was con- 
 fined to the pofterity of Abraham only, and that 
 men could be acceptable unto God, without 
 circumcifion, is proved even from the example of 
 Abraham himfelf. Rom. iv. 7. &c. 
 
 3. The miracles wrought by the Lord Jefus, 
 prove his divine mifHon, which argument \ye find 
 Jefus himfelf principally ufmg. John v. 36. The 
 veiv works which I do, teftify of me, that tlie 
 Father hath ffnt me. Which argument is the 
 more valid^ as the Jews, and other adversaries of 
 the Gofpel, durft not deny that Chrift wrought 
 
 miracles, 
 
;' ~ Concerning Jefus Chrijl. 20g 
 
 \i- 
 
 \ miracles, as appears from Celfus, the writings of 
 the Jews, and the Gofpel. All that they could 
 urge againft them was, that he performed thefe 
 works by the power of magic, which is fo abfurd, 
 that we need not fpend, time in confuting fuch a 
 
 ; cavil. 
 
 4. The events confequcntial upon the Advent 
 of Chrift, prove his divine commillion, viz. the de- 
 Itrudion of Jerufalem, and the Temple, the dif- 
 ■ perfion of the Jews, the converfion of very many 
 ' nations to the worfhip of the True God, and the 
 I overthrow of Idolatry. For thefe events are of fo 
 1 extraordinary a nature, that an energy truly di- 
 fr vine, the truth of the Gofpel, of the Chriftian reli- 
 gion, and confequently the divine mifTion of Chrift, 
 are invincibly proved by them. 
 
 Uses. i. As this dodrine is the foundation of 
 all religion, faith, piety, and confolation, it ought 
 therefore, fmcerely to be thought upon, and incul- 
 cated with ardour; yet, fo as not to treat it in too 
 fublime, or fubtile a manner ; wherefore, the argu- 
 ments adduced in fupport of it, ought principally 
 ta be taken from Scripture, and Hiftory. Here 
 the ftate of the greatelt part of Chriftians, is very 
 deplorable, who know but little concerning thefe 
 foundations upon which their faith ftiould reft. 
 
 2. Since it appears evident to us, that Jefus is 
 the Mefliah, it remains, that we fliould embrace 
 him with fmcpf ' faith, as our Redeemer, yield that 
 obedience to hun which he is entitled to, and ex- 
 
2IO Pjrt n. Sea, II. Ch.^, u. 
 
 peift eternal falvation from him. For fince he ia 
 the Meiiiah, whatever things he hath taught, muft 
 be moft true, and certain, whether they confift of 
 precepts, promiies, or ihreatnings. 
 
 Chap. II. 
 
 Of the Pnf'M c/ Chrifi, 
 
 W'lTH refpea to Chrift's perfon, two things 
 are to be proved. Firft. That there are 
 two natures in him. Second. That thefe two con- 
 ftitute one perlon. 
 
 I. There are two natures in Chrift, the divine 
 and human. We have a!readv proved his divine 
 nature, in our treatife upon the Trinity. There 
 IS no necellity for a multiplicity of words, con- 
 cerning hjs human nature, as it is fufficiently pro- 
 ved, that Jefus w?s a man like unto us in all 
 things, fm only excepted. Heb. ir. 17. WTiere- 
 fore, in all things it behoved him, to be made like 
 unto his brethren, that he might be a merciful, and 
 faithful Highprieft, in things pertaining to God, to 
 make reconciliation for the fins of the people. 
 This is evident through the whole hiftory of his 
 life and death. But it was neceffarv that Chnfl 
 fhouid be man, in order that he might maintain 
 familiar converfation, and intercourfe with men, 
 apd die for them ; as iikewife, that he might afford 
 us, in himfelf, a fure pledge of the refurredion, 
 and a future life. 
 
 a*. 
 
 ^^ n. These 
 
II, These two natures conftitute only one p-r- 
 fon, i. e. one Chrift ; and therefore this union of 
 natures is denominated a perfonal union. Yet, at 
 the fame time, each nature hath preferved it's cf- 
 fential properties; wliich we obferve againft our 
 Lutheran brethren, who, that they might defend 
 their opinion concerning the real prefence of 
 Chrift's body in the Eucharifl, as ahb, it's ub'qui- 
 tv, or omniprefcnce, affert, that the properties of 
 the divine nature, were communicated to the hu- 
 man. 
 
 There have been manv controverfies in the 
 antient Church, concerning the natures and per- 
 fons of Chrift, occafioned by N^^orius and Eu- 
 tyches. Neftorius, who was Patriarch of Conftan- 
 tinople, maintained two perfons, and denied that 
 the Divine nature could be born of the \nrgin. 
 He was condemned in the Council of Eohefus, 
 anno, four hundred and thirty one. Eutvcht^s, on 
 the other hand, left he fhould acknowledge two 
 perfons, fixed upon only one nature, and cori- 
 founds the two natures into one. He was con- 
 demned by the Council of Chalceaon, anno, four 
 hundred and fifty one. But many are of opinion, 
 that thefe controverfies were only difpiites abo'ut 
 words, and that they were originated from the 
 terms Perfon and Nature being underftood in dif- 
 ferent fenfes. Nay, there have been fome, who 
 thought, that the opinion of Neftorius was, indeed, 
 erroneous in itfelf, but that he was falfely charged 
 with it. But it is of little moment to us, what 
 
 Neftorius 
 
HZ Pan U. ScSl. II. Chap. II. 
 
 Keftorius believed, providing that we maintain the 
 dodtrine of two natures iii one perfon. 
 
 The Fathers, who confti tilted the Synod of 
 Chalcedon, held that this union was eflfeded with- 
 out divifion, without leparation, without change, 
 without confufion. This union is the caufe, why 
 the Scripture afcribes to the perfon of Chrift, that 
 which belongs to either nature, which the Scho- 
 lafticks term, a communication of properties, as 
 when it is faid, that the Son of God died. Acls xx, 
 28. Divines add a communication of gifts, or gra- 
 ces, becaufe, this union is the caufe of various 
 gifts being conferred upon the human nature. 
 
 Uses. Hence it appears, how excellent the 
 dignity of that perfon is, whom God has confti tu ted 
 our Mediator, as he is both Glod and man. Like- 
 wife, the greatnefs of God's love towards man- 
 kind, and how glorious the work of Redemption, 
 &c. As Chrift is God, he muft be poffefled of in- 
 finite power, by which, he is able to fave all who 
 believe in him. As he is man, we have in him, 
 efpecially in his death and refurredion, a fure 
 pledge, both of the expiation of our fms, and oF 
 our future refurredion. As alfo, of his love, as he 
 is our brother, fike unto us, and muft therefore be 
 merciful towards us. See Heb. iv. 15. 16. For 
 we have not an highprieft, who cannot be touched 
 with a feeling of our infirmities, but was in all 
 points tempted, as we are, yet without fm. 
 
 2. Paui 
 
Upon the Office of Jefus Chriji, 2 1 3 
 
 2. Paul terms this dodrine, the Myftery of 
 Godlinefs, i Tim. iii. 16. becaufe it produces 
 gratitude, and love towards Chrift, in imitation of 
 him, humility, Sec. But as the human and di- 
 vine r^afures are united in Chrift, fo it is the will 
 of God, that we in fome meafure, (hould be par- 
 takers of the divine nature. 2 ^^*' ^- 2. &c. viz. 
 if having efcaped the corruption which is in the 
 world, and being fandtified, we are made parta- 
 kers of that glory, which Chrift enjoys in the 
 Heavens. 
 
 Chap. III. 
 
 Of the threefold Office of Jefm Chriji. 
 
 THE office of the Lord Jefus is marked out 
 to us, under various characters : As Savi- 
 our, Mediator, Redeemer, but he is chiefly called 
 Chrift, MefTiah, i. e. anointed, which name is de- 
 rived from that illuftrious prophecy of Daniel. 
 Dan, ix. 25. Where the Prophet fays, that from 
 the going forth of the commandment, to reftore, 
 and to build Jerufalem, unto the Mefliah, the 
 prince, fhall be feventy week?. But he was anoint- 
 ed, in order that he might difcharge a threefold 
 office : Prophetical, Sacerdotal, and Royal, which 
 we obferve in oppofition to the Jews, who fcarcely 
 acknowledge any thing in the Meffiah, but royal 
 dignity. But that this threefold office is compati- 
 ble with the Meffiah, appears, becaufe the titles 
 and fundions of a Prophet, and Prieft, are attri- 
 buted to him by the Prophets, as alfo^ becaufe he 
 
 could 
 
2 14 P^ifi II. s^c^' II. cyp- III. 
 
 could not be a ce)eftial king, unlefs he were at the 
 fame time, both Prophet and Prieft, as fhall be • 
 made appear, b}^ what we are afterwards to ol>. 
 ferve. But Divines obferve, that the iindionof 
 Chrift denotes, Firft. His vocation to this three- 
 fold office. Second. iA collation of gifts, necef- 
 iary for his undertaking it. 
 
 'These things being premifed in general, we 
 come now to a particular treatife, upon thefc 
 three offices. 
 
 I. 
 
 Of the Prophetical Offce. 
 
 FIRST. We have to prove, that it became 
 the Meffiah, to difcharge this office. Second. 
 Explain it's nature. Third. Shew that Chrift has 
 difcharged it. 
 
 I. The firft of thefe is evinced by three argu- 
 ments. Firft. Becaufe the Meffiah is marked out 
 to us, under the defcription of a Piophet. Deut. 
 xviii. 15. and 18. The Lord thy God, will raife 
 up unto thee a Prophet, from the midft of thee, 
 of thy brethren, like unto me, unto him fhall ye 
 hearken. Which paflfage, the Apoftles, with 'the 
 antient Jews always interpreted, as refpp(5ting the 
 Mefliah. A(fts iii. 22. Second. The offices of a 
 Prophet were to be difcharged by the Mefliah, Ifa. 
 Ixi. I. 2. The Spirit of the Lord is upon me, be- 
 caufe the Lord hath anointed me, to preach good 
 
 tiding? 
 
Ufm the Ogue of Jtfus Chrifi. 215 
 
 tidings unto the meek, he hath fcnt mc to bind 
 up the broken hearted, to proclaim liberty to the 
 captives, and the ojxning of the prifon, to them 
 that ale bound, to proclaim the acceptable year of 
 the Lord. Src. Third. It was ncceflary that the 
 Mefliah (hould be a Prophet, in order, that he 
 might be king, viz. that he might lead mankind 
 to the knowledge and worihip of God, and thus 
 teftore the kingdom of God, according to the 
 Prophet, but he could not otherwife accomplilh 
 this, but as a Prophet. 
 
 II. The nature of the prophetical office, may 
 be fufficiently underftood, from what has been al- 
 ready obferved, concerning the Prophets. For, 
 Firfl:. They announced a doctrine, which the}^ re- 
 ceived from God, and incited men to his v/orfhip. 
 Second. They predidVed future events. Third. 
 They teftified their vocation by their zeal, fancfli- 
 ty, and miracles. 
 
 III. It remains that we v^ould (htw that all 
 thefe were requifite in Chrift, s.nd that he himfelf 
 was that excellent Prophet, who, in times of old, 
 had been promifed by God, and, Firfl: Indeed, 
 that his vocation to this of^ce was from God. Se- 
 cond. That he fulfilled the various parts of it. 
 Third. How his vocation hath been proven, and 
 confirmed. 
 
 ,1. That Jefus was called of God to the pro- 
 phetical office, appears, from Matt. iii. 17. This 
 is my beloved Son, in whom I am well pleafed, 
 
 and 
 
2l6 PartU Sen. 11. Chap. III. 
 
 and xvii. 5. Hence Jefus declares, that the pro- 
 phecy of ir. Ixi, was fulfilled in himfelf. Luke, 
 iv. 18. 21. Befides, he received the gifts which 
 were neceflary for this purpofe fronn God. John 
 iii. 24. Acls X. 38 Where Peter fays: That God 
 anointed Jefus with the fpirit and with power, and 
 that in an efpecial manner, at his Baptifm. The 
 Secinians aflert, that Jefus, after his Baptifm was 
 received into Heaven, in order to be there in- 
 ftruded concerning the will of God. But this is 
 a meer fidtion. 
 
 2. He difcharged the office of a Prophet, for, 
 Firft:. He announced a dodtrine, which contains a 
 moft perfedl revelation of the will of God, con- 
 cerning the falvation of men, the conftituent parts 
 of which are, articles of faith, precepts, promifes, 
 and threatnings, of which we fhall not at prefent 
 treat particularly. We may juft obferve with 
 refpedt to precepts that Jefus has delivered, what, 
 in the proper fenfe of the word, may be termed 
 precepts, or commandments, and that the Gofpel 
 contains real laws. Matt. v. But that he hath not 
 added new precepts to the law, as the; Socinians 
 would have it. For whatever Chrift prefcribed, is 
 comprehended under this commandment : Thou 
 (halt love the Lord thy God, with all thy heart, 
 and thy neighbour us thyfelf. Matt. xxii. 37. But 
 the law indeed is not fo perfect as the Gofpel, if 
 we confider it only as to the letter, as likewife the 
 evidence of revelation, the excellency of the pro- 
 mife, and the gifts of the Holy Spirit \ but if we 
 attend to the internal, and true meaning of the 
 
 law, 
 
upon the Office of Jefus Chriji. 217 
 
 kw, and ultimate intention of God, he required 
 the fame things under the law, as under the Gof- 
 pel. Second. Chrift as a Prophet predidled future 
 events, his own refurredtion, the advent of the 
 Holy Ghoft, Jerufalcm's overthrow, which was to 
 I happen in the very age in which he dwelt upon 
 ! earth, the conftitution and perpetual duration of 
 I his Church : Like wife, the treafon of Judas, Pe- 
 ter's denial, &c. but he difcharged this office, not 
 only when upon earth, but likewife after his afcen- 
 fion, by the miniftry of his Apoftles. 
 
 3. His vocation to this office hath been confirm- 
 ed by various, and illuftrious methods. T^y the tef- 
 timony of John the Baptift, which was of confide- 
 rable influence among the Jews. John i. 19. &c. 
 iii. 26. &c. By the tefti'mony of God the Father, 
 at his baptifm, and transfiguration. John xii. 28. 
 By the predictions of Mofes, and the other Pro- 
 phets. John v. 2,9- Search the Scriptures, and 
 they are they, which teflify of me. And 46. 47. 
 For had' ye believed Mofes, ye would have be- 
 lieved me. By the innocence of his life, in which 
 he excelled the other Prophets. John. viil. 46. 
 Which of you convinceth me of fm .? By his zeal, 
 •••boldnefs of fpeech, ilupendous wifdom, admira- 
 ble perfpicuity in teaching : Laftly, by that di- 
 vine power and energy of his doftrine, wTiich is 
 confpicuous in the gofpel. Matt. vii. 29; For 
 he taught them as one having authority. John, 
 vi. 46. But efpecially by his miracles, which were 
 works flupendous, and unheard of, moft certain, 
 moft frequent, and innumerable, univerfal, over 
 
 Q^ all 
 
tit Pmt II. Sen. II. Chap. III. 
 
 all creatures, performed at a fingle word, and in 
 a moment of time, and all adts of pure and difm- 
 terelled benevolence. Befides, he conferred upon 
 his Apoftles and difciples, the gift of working the 
 lame miracles in his name : He likewifc confirmed 
 his dodrine by his death, and the fhedding of his 
 blond : And lallly, all his predidions were fo con- 
 firmed by their events, that no perfon could deny 
 that he was a Prophet lent from God, this is 
 abundantly evid'int, from the converfion of the 
 Gentiles, extindion gf Idolatry, and other events 
 eonkquential to the adminiftiation of his office. 
 
 II. 
 
 Of his Sacerdotal Office. 
 
 TNCE the death of Chrift is mod ofFenfive to 
 the J-^ws, it oupht principally to be proved, 
 that it became the Mcfiiah, to execute the office of 
 a Pi*iel}, and to undeigo death, fo expiate the fins 
 of men. This is demonftrated, Firft. Becaufc 
 the name, or title of Prieft, is afcribed to him, 
 Pf. ex. 4. Thou art a Prieft for ever. Alfo the 
 fundions of a Prieft, Dan ix. 24. If. liii. 10. 
 Becaufe he offered himfelf as a facrifice for fm, 
 verfe 12- Therefore will I divide a portion with 
 the great, and he fhall divide the fpoil with the 
 ftrong, becaufe he hath powered out his foul unto 
 death, and he was numbered with the tranfgreC- 
 fors, and he bare the fins of manv, and made inter- 
 ceflion for the tranfgreflbrs. For here the Mefliah 
 ii defcribed as a vidim, and mention is made, 
 
 both 
 
upon the Office of Jffus Chrijl. 219 
 
 both of his facrifice, and interceflion, both of' 
 • which are the fundion of, and peculiar to Priefts. 
 
 Tn both thefe ierpe6ts, Chrift has executed the 
 office of a Prieft. For fiift, he offered himfelf up as 
 a real, and what may be properly termed, a proper 
 facrifice unto God,. by which he hath reconciled 
 him unto us, and hath fatisfied for us This the 
 r.Socinians deny, and would have us beheve, 
 *' That Chrift died, in order to confirm his doc- 
 *' trine, to afford us an ex^imple of 'patience, and 
 " that by entering into Heaven, by his blood he 
 " might acquire the higheft power, by which he 
 " might convert menTrom their fins, and beftow 
 *' upon them eternal glory." .Which things in- 
 deed are true, but they do not comprehend the 
 whole of Chrift's Priefthood, as they reject his fa- 
 tisfa(5lion. Thefe are confuted, Firlt. From 
 Scripture, which reprefents Chrift as a facrifice, 
 and oblation for fins. Ifa. liii. 10. A propitiation. 
 I John ii. 2. He is the propitiation for our fins. 
 Ifa. liii. We have remillion in his blood. Eph. i. 
 7. He expiated fins, which the legal facrifices 
 could not do. Heb. ix. and x. All of which 
 places, do reprefent, what properly fpeaking, may 
 be called a real facrifice, otherwife they muft be 
 explained, in a manner too fubtile and frigid. 
 Second. They are cotifuted from the nature of the 
 Sacerdotal office, for they confound it with the 
 prophetical and royal, or totally lay it afide. For 
 to eftabhfh a do6trine, to prefide by example, to 
 convert men, to forgive fms, to beftow eternal 
 life, are properly fundlions, not of a Prieft but of 
 0^2 a King. 
 
izd Part II. Sta. li. Chap. III. 
 
 a King. Bcfides, thefe functions do properly refer 
 tinto men, v/hereas the facerdotal office has a re- 
 ference unto God, Heb. v. Where then does the 
 Priefthood of Chrifl confift, if he hath not render- 
 ed God propitious unto us. Now, the fatisfadti- 
 on of Chrift, and the efficacy of his death, is 
 founded, both upon the will of God, who hath 
 transferred the punifliments due unto us, upon 
 Chritt, and upon the dignity of Chrift's perfon. 
 If it be here inquired, how could Chrifl: fufFer in 
 our room } We anfwer, that he offered himfelf 
 freely, and obtained the higheft glory. But if it 
 be further inquired, whether God could have been 
 reconciled unto us, by any other method, but the 
 death of Chrift, it is not our bufinefs, to return 
 an anfwer to firch queftions. It may fnffice us, 
 tha'- God was unvNilling that this fhould be accom- 
 plifhed in any otHer way ; but at the fame time, 
 he had juft reafons why he chofe that method, 
 which it does not belong to us to fearch after. 
 
 The other adt of Chrifl;'s Priefthood is intercef- 
 fion. Rom. viii. 34. Who is he that condemneth ^ 
 It is Chrift that died, yea, rather that is rifen 
 again, who is even at the right hand of God, who 
 alfo maketh interceflion for us. Heb vii 25. But 
 this is a figurative manner of expreffion, which 
 ought not to be underftood properly, as if Chrift 
 as a fupplicant, poured out his prayers for us, in 
 the fame manner as the Highprieft did, when he 
 had entered into the Holy of Holies. The inter- 
 cefiion of Chrift denotes, Firft. That his entrance 
 into Heaven, has alfured us of our reconciliation 
 
 with 
 
upon the Office of Jejus Chrijl. Z2 1 
 
 witlt God, in the fame manner^ as the antients 
 were afTiired, by the entrance of the Highprieft, 
 into the fanduary, that their fins v/ere expiated. 
 Second. That Chrifl's prefence before the Father, 
 is of the greateft efficacy, in rendering God pro- 
 pitious unto us. The Socin'ans overthrov/ this a6l 
 of the Priefthood. For according to them, inter- 
 cefTion fignifies nothing eife, but that Chrift of his 
 confummate power, hath procured ail things nc- 
 GelTary for our falvation ; fo that here again, they 
 confound the pricftly with the regal office, and 
 contrive fuch a kind of interceffion, as refer to 
 men only, but not to God. Many things have 
 l?een difputed concerning interceffion, which we 
 fliall omit, viz. whether Chrift intercedes for all 
 fmners 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 for the faithful only, which he feems 
 to fay, John xvii. 19. or always after the fame 
 manner, and at all times, or according to both 
 natures,'' The term interceffion is figurative, and 
 ©ught not therefore to be urged. 
 
 IIL 
 
 0/ the Kingly Office. 
 
 THAT the Meffiiah was to be a King, is fb 
 clear, that it is alraoll needlefs to prove it. 
 It is certain, that the name Meffiiah, denotes prin- 
 cipally regal dignity. For the kings were fiift of 
 all annointed, and were termed annointed. The 
 
 CL3 Kingly 
 
222 BirtU. Sen. II. Ch^p. Ml. 
 
 Kingly .Office of the Meffiah was predi<5^ed, Dan. 
 ii. 44. Zach. ix. 9. Rejoice daughter of Zion, 
 thy king cometh unto thee, he isjuft, and having 
 falvation. And elfevvhere. 
 
 But it concerns us more deeply, to be inform- 
 ed with refpeifl to the charader, which this King 
 was to fupport, or wherein the nature of his king- 
 dom confifts, this being what is principally contro- 
 verted, between us and the Jews. Firll. 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 glory, 
 and a kingdom, that all people and languages 
 may ferve him. Pf. ii. 6. 7. Second. Spiritual 
 and celeftial, which confided in the knowledge 
 and worship of God. The Jews were of opinion, 
 that the Mefl'iah's kingdom was to be terrellrial. 
 But they are eafily refuted, becaufe fuch a king- 
 dom, would fcarcely have contributed any thing 
 to the glory of God, and the real happinefs of 
 mankind. Third. The Prophets in a fpecial 
 manner, declare the nature of this kingdom, whilft 
 they attribute to the Meffiah, a variety of royal 
 functions, viz. the vocation of men, legiflation, 
 dominion over the hearts, judgment, which func- 
 tions manifeftly indicate, that this kingdom was 
 not to be adminftered by external force, or after 
 the fame manner as kings ufually reign, but in a 
 manner entirely fpiritu-al. For vocation, legiflati- 
 on, dominion over the confcience, judgment, 
 
 entirely 
 
Upn the OJii-e of Jefus Chrijl. tz^ 
 
 entirely fuppofe obedience to be performed by a 
 creature endowed with liberty. 
 
 These things being premifed in general, it 
 plainly appears, that J-fus is that king who was 
 foietold by the Prophets. He did not man': fed 
 his kingdom in an inftant, or all at once, but in 
 parts, and by degrees -, for before he was in the. 
 full poflefilon of it, and was inverted with fupreme 
 power, it was necefifary that he fhould undergo 
 death. Luke xxiv. 26. Ought not Chrift to have 
 fuffered thefe things, and to enter into his glory, 
 And though he was king, during the time of hi? 
 converfation upon earth, yet he did not openly 
 profefs his being a king, and his royal dignity at 
 length began to brighten, after his refurredion, 
 according to the predi(f\:ions of the Prophets. Ifa. 
 liii. 12. Therefore will I divide him a portion with 
 the great, and he (hall divide the fpoil v/ith the 
 Urong, becaufe he hath poured his foul unto death. 
 Dan. ix. 26. &c. 
 
 I. Jesus is a univerfal King, whofe dominion 
 extends to all things. Phil. ii. 9. 10. 11. Eph. i^ 
 20. 21. &:c. Matt, xxviii. 18. All power is given 
 unto me, in heaven and in earth. Yet it is to be 
 obferved, that Ghrifl has not obtained a univerfal 
 empire over all people, by his word and fpirit, 
 and that his kingdom will be fully difcovered, in 
 the lad times, and in the day of judgment, i 
 Cor. XV. 25- 26 He muft reign, untill he hath put 
 all enemies under his feet. 
 
 2. He 
 
224 P^'rt II. Sen. II. Chap. HI. 
 
 2- He is a fpiritual and celcflia! King, therefore 
 his k.ingd:)m is called the kingdom of Heaven, .» 
 the kingdom of God. Matt. iii. 2. John xviii, 
 36. My kingdom is not of this world. Which is 
 confirmed from the nature of the doftrine, con- 
 tained in the Gofpel, it\^ laws, promifes, &c. as 
 Jikewife the mannner in which this kingdom is 
 adminiftred, which is entirely fpiritual. 
 
 3. He excrcifes royal funiftions (a) for he calls 
 men, but does not compel them by force, or vio- 
 lence. The nature of his kingdom requires this, 
 as it is feated in the heart, (b) He prefcribes to 
 them fpirtual laws, (c) He rules over all crea- 
 tures, as far as is necefTary for his glory, and the 
 falvation of the faithful ; but in a fpccial manner, 
 he governs the Church of which he is King and 
 head. He rules it by means entirely fpiritual, viz. 
 by his word, fpirit, and difcipline, and defends it 
 from it's enemies, the world, Satan, fm, and 
 death, (d) At length he will come as judge and 
 king at the laft day, and then his kingdom will be 
 finifhed. i Cor. xv. 24. Then cometh the end, 
 when he fhall have delivered up the kingdom to 
 God, even the Father, when he fliall 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, fhall then 
 ceafe, or that his mediatorial kingdom, as Divines 
 term it, fhall then have an end. 
 
 Inquiry is made, concerning his reigh of a 
 thoufand years. Rev. xx. 1-6. It is beyond con- 
 
 troverfy, 
 
• upon the Office of Jefus Chrijf. 225 
 
 troverfy, that fuch a reign obtained credit, even 
 from the very beginnings of the Church, as ap- 
 pears from almoft all the writings of the antient 
 Fathers, as Juftin Martyr, Tertullian, &c. Some 
 have been of opinion, that Jefus would then re- 
 turn into the world, that he would rellore the Jews 
 to the Land of Canaan, and that thofe who fufFer- 
 ed martyrdom would rife, from the dead, and reign 
 together with him. The latter feems to be col- 
 lected from Rev. xx. 6. They fhall be priefts of 
 God, and of Chrift, and fhall 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 more pure 
 than in it's prefent ftate. There are others, who 
 imagine, 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 embraceth Chrift, as Prophet, 
 Prieft, and King, can only be deemed a true and 
 faving faith, fo that they are far from true faith, 
 who have a refpedt to the prieftly office only, and 
 the expiation of fins, being little mindful, that 
 Chrift is a Prophet and King, whom we ought to 
 obey. Thefe divide Chrift, and deftroy the na- 
 ture of faith. 
 
 2. Since Chrift is a Prophet, a twofold duty is 
 incumbent on us, to receive his dodrine, and to 
 
 obey 
 
226 Part II. Sen. 11. Chap. III. y' 
 
 obey him. To this refer the words of the Father, 
 Hear ye him; and of Mofes, Deut. xviii. 19. 
 Whofoever will not hearken unto that Prophet, I 
 will require it of him. The dodrine of Chrift 
 tends entirely to pradVice, as it confifts of precepts 
 moft pure, and incitements moft powerful. 
 
 3. From theN Priefthood of Chrift:, do alfo re- 
 fult two particular duties. Firft. An afTured trull 
 in the mercy of God. Heb. x. 19-22. Having 
 therefore boldnefs to enter into the Holieft:, by the 
 blood of Ghrifl, let us draw near with a true heart. 
 Second. An earneft: defire after piety, for he of- 
 fered up himfelf as a facrifice, that he might con- 
 vert us from our fins. Heb. ix. 14. For by one 
 offering he hath perfedted for ever them that are 
 fandlified. Neither will the facrifice of Chrift: be 
 of any avail to the difobedient. Heb. x. 26. 27. 
 For if we fm wilfully, after that we have received 
 the knowledge of the truth, there remaineth no 
 more facrifice for fm, but a certain fearful looking 
 for of judgment, and firy indignation, which ftiali 
 devour the adverfaries. And there will no (atif- 
 fadlion for fm remain, but what they will give in a 
 future world. Therefore, we ought to be upon 
 our guard, left we fhould abufe this dodrine, con- 
 cerning the fatisfadion of Chrift. 
 
 4. The fame duties are deduced from the Regal 
 Office. Firft. Confidence. For fmce his dominion 
 is univerfal over the world, the Devil, nay, even 
 Death, what could be injurious to his Church, or 
 faithful followers. Second, Obedience is neceffa- 
 
 rily 
 
* upon the Twofold 9,tate of Chrijl. 227 
 
 fily due unto fuch a king, and that internal and 
 fincere, as he i^ a King entirely fpiritual ; neither 
 does he reign otherwife, but as far as he emanci- 
 pates us from the fervitude of fin, by his word and 
 fpirit. But fuch as are under fervitude to the flefh 
 and the world, are not fubjeds of this King, but 
 rebels and enemies, &:c. 
 
 Chap. IV. 
 
 Concerning the Twofold State of Chriji. 
 
 THE flate 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 it is offenfive, that it was predicted 
 by the Prophets, efpecially in that noble prophecy, 
 Ifa. liii. Where the Mefliah is defcribed, as a man 
 fubjeit to infirmities, forfaken, obnoxious to trou- 
 bles, and who, after his fuiFerings and death, was 
 to arrive at the height of glory, verfe ioi2- But 
 when the Jews could not den}'', that many pro- 
 phecies referred to his ftate of humiliation, fome of 
 them imagined, that there were two MeiTiahs, the 
 one the glorious Son of David, the other the fon 
 of Jofeph, who was to fuffer 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 fuffered thefe things, and to enter into his 
 glory ? 
 
 The humiliation of Chrift confifts in the follow- 
 ing degrees. Firft. In his nativity, which was mean 
 
 and 
 
22S Part ir. Sea. II. Chap. IV. 
 
 and obfcure. Second. A life of humility, ob- 
 noxious to miferies. Third. The bufferings, both 
 of his body and foul, efpecially thofe agonies, con- 
 cerning which, Matt. xxvi. 37. 38. Yet he did 
 not fuffer the punifhments of the damned, which 
 are attended with the wrath of God, and defpca- 
 tion. Fourth. His death, which was neceffary, both 
 to expiate our fins, and to confirm us in {he faith 
 of our refurreftion. Fifth. His burial, which hath 
 confirmed the certainty of his death and refur- 
 redion. 
 
 Some add, his defcent into Hell; but no men- 
 tion is made of this in any of the antient creeds, 
 efpecially that of Nice. Some interpret tliis arti 
 cle, as relating to the agonies of Chrift's foul ; 
 others, to his burial ; others, to his being detained 
 under the power of death ; others, to the ftate of 
 the foul in Paradife, until the refurred^ion. For 
 the Hebrew word denotes a place, in which the 
 fouls are detained after death, which they believed 
 confifted of two parts, viz. Paradife, or Abra- 
 ham's bofom, and Hell. See Luke xvi. 23. &c. 
 Others thought that Chrift defcended into Limbus 
 Patrum, that he might carry from thence the fouls 
 of the faithful under the Old Teftament, who had 
 been detained there, into Heaven along with him- 
 felf, which is the opinion of the Romifli Church, 
 to which many of our reformers have acceded, as 
 Zuinglius, Bullingers, Occolampadius, nay, there 
 are fome vho 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. 
 
Vpon the Twofold State of Chrift. 229 
 
 furd, and without any authority from Scripture. 
 This much is evident, that the foul of Chrift was 
 in Paradife, and with God. Luke xxiii.. 43. 46. 
 To day thou (hall be with me in Paradife. That 
 paffage, I Pet. iii. 19. By which (viz. fpirit) he 
 alfo went and preached unto the fpirits in prifon, 
 which is adduced to prove Chrift's defcent into 
 Hell, is obfcure ; it feems to denote the preaching 
 of the Gofpel to the Gentiles, that were in prifon, 
 i. e. in a ftate of ignorance and condemnation. 
 
 II. His ftate of exaltation confifts of three de- 
 grees. Firft. The firft was his refurredion, the truth 
 of which is to be demonftrated by folid arguments, 
 fmce upon this depends all our faith, which would 
 be vain unlefs 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 the Hiftory of the Gofpel as fome do ; for this 
 would be of no weight with fuch as do not believe 
 the Gofpel. But, Firft. From the fmcerity of tKe 
 teftimony of the Apoftles -, which argument Paul 
 ufes, I Cor. xv. 6. 7. 8. 11. where he gives a de- 
 tail of the apparitions of Chrift, after his refurrec- 
 tion. As alfo from the evidence of a great many 
 others who could not be deceived themfelves, nor 
 were they 'inclined to deceive others. Second. 
 Becaufe the accounts which they gave, obtained 
 credit with men. Third. From their miracles. 
 Fourth. From the admirable fuccefs whiclf attend- 
 ed their preaching, the conftitution of the Church, 
 and deftrutlion of the Jews. Chrift's refurrecflion 
 was predidted. Pf. xvi. 10. Thou will not leave 
 
 my 
 
230 Part \\. Sen. II. Chap. IV. 
 
 my foul in Hell, compared with Ads ii, 29-31. 
 L'kewife, Ifa. liii. 10. 11. We may add to rhefe, 
 all the predictions which relate to Chrifl's fuffer- 
 ings, his death and glory. The fruits of his re- 
 furredion are, Firft. The certainty of our juftifi- 
 cntion. Rom. iv. 25. He was delivered for our 
 offences, and was raifed again for our jufti/ication. 
 Second. Our fancftification, Rom. vi. 4. 5. As 
 Chrift hath been raifed from the dead, even fo we 
 alfo fhould walk in newnefs of life. Third. The 
 firm hope of our rcfurre6tion. i Cor. xv. 20. 
 2f. 22- We fhall not dwell longer upon thefe 
 things. 
 
 2. The fecond degree is Ws afcenfion, the truth 
 of which appears from what has been already ob- 
 ferved, as alfo from the events which were confe- 
 quert upon his departure. The circumftances of 
 his afcenfion are related in Sacred Hiflory. It is 
 fufficienily evident that this afcenfion was a real 
 change of place, which overthrows .the opinion of 
 the Romifh Church, concerning the prefence of 
 Chrift's body in the Eucharift, as alfo that of the 
 Lutherans, concerning it's uhiqir.ty. Chrifl: afcend- 
 ed unto Heaven, tirft. That he might arrive at 
 his hingdom, and that all might be convinced that 
 he was a celeftial, 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 intercelTion for us. Third. That 
 he might fend from thence the Holy Spirit, John 
 xvi. 7. For if I go not away, that comforter will 
 not come unto you, but if I depart, I will fend 
 
 him 
 
upon the Twofsld State of Chrift, 231 
 
 him unto you. Fourth. That he might elevate 
 our affedtions, 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. 
 
 5. The third degree is his fitting at the right 
 hand of God. Which phrafe denotes, Firft. The 
 confummate 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. XX. 22- But we have already treated 
 of ChrilVs kingdom, in the preceding chapter. 
 The Lutherans, not indeed all of them, in order 
 to defend their dodtrine, concerning ubiquity, 
 would have us to underftand, by the fitting of 
 Chrift, a communication of the Divine omnipre- 
 fence, to his human nature, in confuting whom, 
 we need not fpend time. 
 
 Uses. What has been obferved concerning 
 the twofold ftate of Chrift, may be confidered, 
 either with refped to Chrift himfelf, or with ref- 
 pecft to us. Firft. We ought to confider the wif- 
 dom of God, difplayed in the work of our redemp- 
 tion. It became our Redeemer to be polfeiTed of 
 the higheft power, but before he arrived at it, it 
 was neceftary that he ftiould humble himfelf, and 
 fufFer: This was that myftery which offended the 
 Jews. I Cor. i. 23. 24- But upon which, the 
 vfhoit of our falvation and hope depends. 
 
 Hence 
 
232 P^irt If. Se^. IL Chap. IV. 
 
 Hence appears the love of Chrift, his humility, 
 obedience, as alio his power and glory, which 
 he obtained, whilft he emptied himfelf. Phil. ii. 
 7. 8. 9. Therefore the fruits of both thefe flates 
 of Chrift, have a refpect unto us, it was upon our 
 account and not his own, that he was born, and 
 died, &c. Hence it follows, that he is perfedly 
 able to fave us, fince he has fatisfied for us, and 
 hath obtained infinite power, and that it is lawful 
 for us, to have accefs unto God, with firm confi- 
 dence. Heb. iv. 15 16. 
 
 2. In Chrift we have a refemblance, both of our 
 Hate and vacation, for we are predeftinated to be 
 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 promifedj we be expofed to various miferies, 
 we are born, we live, we fufFer, we die, in like 
 manner as Chrifl did. But as the fufferings of the 
 Lord Jefus, and his death, conduced him to the 
 higheft glory, in like manner Iball we alfo be glori- 
 fied, we fliall rife again, :^cend 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 fliall 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 I'wofoid State of Chrifi. 233 
 
 in the footfteps of Chrift, in patience, felf-denial, 
 obedience, fantlity. 
 
 We omit here, the more particular ufes, which 
 might be deduced from the nativity of Chrift, his 
 life, death, burial, refurrecftion, afcenfion, and fit- 
 ting at the right hand of the Father. 
 
 R SEC- 
 
2^4 P^rt II. Sea. III. Chap. I. 
 
 SECTION. III. 
 
 Of the Events which happened after the 
 Afcenlion of Chrift. 
 
 o R, 
 
 Of the Conftitution of the Church. 
 
 This Sedion confifts of five parts, viz. Firft. 
 The million of the Holy Spirit. Second. The 
 preaching of the ^poftles. Third. The deftruclion 
 of the Jews. Fourth. The calling of the Gentiles, 
 f'ifth. The conftitution of the Church. 
 
 Chap. I. 
 
 Of the M'Jfion of the Holy Spirit. 
 
 THE order of the different periods of time 
 now requires, that we fhould treat of fuch 
 thine;s as happened after the exaltation of Chrift. 
 Firft. He fent the Holy Spitit from Heaven, ten 
 days after his afcenfion. Ads ii. And after this 
 manner, was the*commencement of his kingdom. 
 But now Jefus deferred the milTion of the Holy 
 Spirit, till that particular time, in order that his 
 Apoftles might be fully aflured of his re9eption 
 into Heaven, and of his having obtained an uni- 
 verfal empire; as alfo, that they might underftand 
 that he was a heavenly, and fpiritual king. 
 
 2. The 
 
upon the M^jjion of the Holy Spirit. 235 
 
 2. The gifts poured out upon the Apoftles 
 vvere various, but the principal one was the gift of 
 tongues. Afts ii. 3. The deiign of which was, 
 that they themfelves, as well as all others, might 
 be convinced, that they were fent to prejich the 
 Gofpel, to both Jews and Gentiles. Second. They 
 received a more comprehenfive knowledge of the 
 myfteries of the kingdom of God. J'hn xiv. 26. 
 But the Holy Glfoft, whom the Father will f nd 
 in my name, he fhiall teach you all- things. This 
 is evident, becaufe, immediately after they had 
 received the Holy Ghoft, Peter, and the reft of the 
 Apoftles fpoke with greater clearnefF, and bold- 
 nefs, concerning Chrift's kingdom, and redempti- 
 on, than they had done before. Chap. ii. iii. iv. v. 
 of the Ads. But it is to be obferved, that yet 
 there were feveral points of Chriftian dcdrine, 
 which they were ignornnt of, and concerning which, 
 they were afterwards inftrufted : Efpecially, that 
 the Gofpel was to be preached to the Gentiles,' as 
 well as to the Jews A(5ls x. 28. Where Peter 
 affirms, that God had fhevved him, that no perfon 
 fhould be called polluted, or unclean. Third. To 
 thefe may be added, other g'fts'of an extraordi- 
 nary nature ; as the gift of healing, &c. i Cor. 
 xii. 8. 9. 10. For to one iR*g!ven bv the Spirit, 
 the word of wifdoni; to another the wo'-d of know- 
 ledge ; to another faith ; to another the gifr of 
 healing ; to another the work'ng of miracles ; to 
 another prophecy ; to another difcerning of fpirits ; 
 to another diver<= kinds of tongues ; to another the 
 interpretation of tongues. Yet they h^id before 
 this, received t]-":^^ miraculous gifts, while Chrifl 
 R 2 was 
 
23^ Part II. Sen. HI. Chap. I. 
 
 was upon earth. Matt. x. 8. They had likewife 
 a power of communicating thefe unto others, by 
 impofition of hands. Ads viii. 15. and x. 44. The 
 Holy Spirit furnifhcd the Apoftles with other gifts 
 and virtues, necelTary for the difcharge of their 
 office, as zeal, fleadinefs^ boldnefs of fpeech; Sec. 
 
 These extraordinary gifts did not immediately 
 vanifh ; for as the Apoftles coaferred them upon 
 others, as we juft now obferved, after the deceafe 
 of the Apofties there were men for fome time to 
 be found in the Church, who were remarkable for 
 the gift of miracles, as is evident from ecclefiafti- 
 cal hiflory. If is enquired h^re, whether thefc 
 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 likewife certain, that God 
 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 
 fulnefs 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 
 faithful. Rom. viii. 14. For as many as^re led 
 by the fpirit of God, are the fons of God. Now, 
 the ordinary gifts are thefe. Firft. Faith. Second. 
 Sandlity. Third. Confblation, and Hope. But 
 thefe are moft neceflary to all men, as being falu- 
 tary of themfelvesj whereas, impious and pro- 
 
 phane 
 
upon the Mijfion nf the Holy Spirit. 237 
 
 phane perfons, have fometimcs received the gift of 
 miracles. Matt, vii 21. 22. We are not there- 
 fore to imagine, that the Holy Spirit was given to 
 the Apoftles only, the gift of the Holy Spirit has a 
 refped^ to all the difciples of Chrift : But we fhall 
 treat of the operation of the Holy Spirit, when v/e 
 come to fpeak of the aliiflances to falvation. 
 
 Uses. i. Thb million of the Holy Spirit, and 
 extraordinary gifts, prove the afcenfion of Chrift, 
 and the divinity of the Gofp'^l. Peter ufes this 
 argument, A6ts ii. 32- 33- and v. 32. And we 
 are his witnefs of thefe things, and fo is alfo the 
 Holy Ghoft, whom God hath given to them who 
 obey him. 
 
 2. Since the ordinary gifts of the Holy Spirit 
 are abfolutely necelTary to falvation, we ought to 
 ufe our utmofl endeavours, in order that we may 
 be partakers of them ; thefe gifts may be acquired, 
 or increafed by prayers. Luke xi. 13. If ye 
 then, being evil, know how to give good gifts to 
 your children, how much more will your heavenly 
 Father give the Holy Spirit to them that aik him. 
 As alfo, by the hearing, and reading of the word 
 of God, by pious converfation, efpecially a prevail- 
 ing defire after godlinefs, vigilance, and good 
 works : On the other hand, thev may be diminifh- 
 ed, or even totally loft by our neglei^, &c. 
 
 It will be likewife of advantage, to fhew how 
 we might come to know whether v/e have the 
 Spirit of God ? viz. by the effects and gifts of this 
 
 R 3 Spirit, 
 
23 S Part II. Sea, III. Chap. \\. 
 
 Spirit, devotion, zeal, gentlenefs, the love of our 
 neighbour, piirit)^, felf-dcnial, and renouncing the 
 lulls of the flefh. 
 
 Chap. II. 
 
 Of the Preaching of the Apo flies. 
 
 THE Apoftles began to preach the Gofpel, 
 immediately after thev* had received the 
 Holy Spirit, according to Chrift's command. Mark 
 xvi. ic^. Go ye into all the world, and preach the 
 Gofpel to every creature. Four things are to be 
 cbferved here. 
 
 First. Who were the perfohs who preached. 
 Second To whom. Third. What. Fourth. With 
 vvliat fuccefs. 
 
 I. Among thofe who preached the Gofpel, we 
 may rank, Fiift. The Apoftles, whom Chrill him- 
 ftlf had chofen. Matt. x. i. 2. Likewife, the 
 Stventy Difciples, concerning whom, Luke x. i. 
 Befides Evangelift?, Prophets, Bil"hops, Prefhyters, 
 either called by God himfelf, or eledted by Pielby- 
 ters. But we Ihall treat of the vocation and office 
 of thofe minifters, whether ordinary, or extraordi- 
 nary, in that chapter which relates to the govern- 
 ment, and minifters of the Church. 
 
 II. The Gofpel was preached, Firfl. To the 
 Jews, who dwelt in Jerufalem and Judea, where 
 the Apoftles refided for fome time. Ads i-vii. 
 
 Afterwards 
 
upon the Preaching of the Apojlles. ztg 
 
 Afterwards to the Samaritans, whofe converfion is 
 related Ads viii 14. 15. Laflly, to the Gentiles, 
 after that the Apoftles had received a fpecial com- 
 mand, by divine revelation, concerning the preach- 
 ing of the Gofpel. Acts x. and xi. Therefore, 
 ,they travelled to various nations, through the 
 whole world. Matt, xxviii. 19. Yet fo, as that 
 they always preached to the Jews firlt. See Ads 
 Xiii. 5. 14. 46. Where they are faid, always to 
 have entered firft into their fynagogues. 
 
 Iir. They preached the Gofpel, i. e. faith in 
 Chrift, and repentance : This was the fum of their 
 preaching. Luke xxiv. 47. It was fit that repen- 
 tance and rcmiffion of fins fhould be preached in 
 his name, unto all nations. Where we may ob- 
 ferve, that the Apoftles did not treat with the 
 Jews, in the fame manner as with the Gentiles ; 
 for, whereas the Jews had already obtained the 
 knowledge of God, the Apoftles had only to prove 
 to them, that Jefus was the Mefllah, predicted by 
 their Prophets. This is evident from their fer- 
 mons to the Jews. A6ts ii. and xiii. 17. &c. But 
 when thev addreflfed themfelves to Heathens, be- 
 fore exhorting them to believe in Chrift, they en- 
 deavoured to recall them from Idolatry, to the 
 knowledge and worfliip of the onb/ true God, af- 
 ter this, they directed them to Chrifl. See Paul's 
 fermon to the people of Lyftra, Afts xiv. 15. and 
 to the Athenians, chap. xvii. 22. 
 
 IV. The fuccefs which attended the Apoftles' 
 preaching was amazing; For a great number of 
 
 the 
 
240 Part II. Sen. III. Chap. II. 
 
 the Jews believed in Jefus Chrifl: ; very many na- 
 tions, who before had been deftitiite of the know* 
 ledge of the true God, and had lived in a ftate of 
 barbarity, received the Gofpel, and became con- 
 verts unto godlinefs ; innumerable churches were 
 eredled ; idols, and falfe oracles were banifhed, ac- 
 cording to the'prediftion of Ifaiah, ii i8. 20. In 
 that day a man ("hall caft his idols of filver, and 
 his idols of gold, which they made, each one for 
 himfelf to worfhip, unto the moles, and to the 
 bats. Paul treats of this admirable fuccef?, which 
 attended their preaching. Rom. xv. 18. 19. 20. 
 Col. i. 6. So that the face of the world was en- 
 tirely changed, and all things became new. 
 
 Uses. Hence is deduced an invincible argu* 
 ment, in fupport of the divinity of the Gofpel. 
 For the perfons who at firfl announced this doct- 
 rine, did all by the fole energy of preaching. They 
 were perfons obfcure, attended with no fafeguards, 
 unfupported by any power, obnoxious to poverty, 
 miferies, perfecutions. Their dodlrine contained 
 nothing that could entice, or allure men ; nay, it 
 diredly oppofed the prejudices of both Jews and 
 Gentiles, and the received religions of the times ; 
 as alfo, their cufloms, pleafures and love of the 
 world ; and what ought not to be omitted, fuch as 
 embraced their religion, and became Chriftians, 
 muft undergo poverty, banifhment, perfecutions. 
 
 2. What the Apoftles formerly accomplifhed 
 by word of mouth, the Dodors of the word do at 
 prefent by their writ'ings, and which they will do, 
 
 until 
 
upon the BeJlrv.niGn of the Jews. 241 
 
 until the confummation of ages, fo that in this re- 
 fpe6l, apoftolic preaching has not ceafed. 
 
 3. When we turn our eyes towards thofe blef- 
 fed times, when the world was illuminated by the 
 preaching of the Apoftles, we ought to prav, that 
 in thefe our prefent times, God would vouchfafe to 
 fend us fit preachers of his word, furnifhed with 
 the Apoftdlic Spirit, who would inftru6t others, 
 and convert men from their fins unto God, which 
 is the duty of Paftors and Preachers, whom God, 
 in this refpedt, has (tt over us as fuccefibrs of the 
 Apoftles. 
 
 Chap. III. 
 
 Of the Deftniclion of the Jews, 
 
 TH E Deftrudion of the Jev/s happened fhort- 
 ly after the Afcenfion of the Lord Jefus, 
 and the preaching of the Apoftles, with refped; to 
 which, we are to obferve. Firft. It's predidions. 
 Second. Time. Third. Manner. Fourth. Caufe. 
 Fifth. Duration. 
 
 I. The deftrudion of the Jews does not only 
 denote that horrid defolation, which they under- 
 went, when Jerufalem was taken by the Romans, 
 their temple burned, and themfel'ves expelled 
 their country, but likewife, their rejedtoh ; for 
 "whereas, they before had enjoyed the blefiings of 
 the Divine Covenant, afterwards being rejeded by- 
 God, they were exclude^ from it. This memora- 
 
142 P^irt II. ScSl. III. Chap. III. 
 
 ble event was predided, Deut. xviii. 49-64. and 
 xxxii. in that fong of Mofes, which, befides threat- 
 nings, contains alfo a defcription of the de(tru<5lion, 
 and rejedtion of that people. Likewife Dan. ix. 
 26. After thofe fixty-two weeks fliall Meffiah be 
 cut off, but not for himfelf, he fhall deftroy the 
 city, and fanduary, Ifa. Ixv. i. 12. 
 
 II. The time of this deftru6tton ought to be 
 particularly remarked, viz. about feventy years 
 after the birth of Chrift. For at that time, the 
 Romans had waged war with tlie Jews, and razed 
 from the foundation, Jerufalem, and the Temple. 
 So that the Jews were rejedled, immediately af- 
 ter the Mefliah was exhibited, and at the parti- 
 cular time, which Chrift had marked out. Matt, 
 xxiv. 34. Hence it appears, from a twofold 
 reafon, that Chrift was the Mefliah, fince what 
 he himfelf had exprefsly predidted, was accom- 
 plifhed, and the Mefliah muft be fent, whilft the 
 Temple, City, and Jewifh Republic were Hand- 
 ing. 
 
 III. The manner of this deftrudion is to be 
 confidered : It was dreadful, and of fo extraordi- 
 nary a nature, that the like was never feen before, 
 nor heard of, as appears from Jofephus, who has 
 defcribed ihi^ overthrow of the City, and Temple, 
 fo as that the divinity of Chrift's predidions, can- 
 not be otherwise better proven, than by the tefti- 
 mony of a man, who himfelf was a Jew. Matt, 
 xiv. 21. Luke xxi. 24. 26. The Jews before this 
 time had underwent various calamities, under Ne- 
 
 buchadnezar. 
 
upon the DeJiriiBwn of the Jews. 245^ 
 
 i buclnadnezar, who carried them off captives under 
 Antiochus &:c. but thefe were but as preludes, to 
 
 »• this their ultimate ruin, which as yet endures, the 
 Jews being difperfed over the whole face of the 
 earth, and bearing teftimony to the truth of this 
 event. 
 
 IV. We are to enquire into the caufes of this 
 event. Now that God fhould thus will the over- 
 throw of a people, who were his only beloved, 
 and of a City and Temple that was dedicated to 
 himfelf, mud fome v/ay or other depend upon the 
 moft weighty reafons, and his own certain and 
 determinate council. But the principal caufe of it 
 was their rejeftion of the Meffiah. Luke xix. 42. 
 &c. Neither can the Jews themfelves produce any 
 other caufe, for it is certain, that after their return 
 from the Babylonifh captivity, they had never 
 provoked God unto anger by Idolatry. Again, it 
 happened, becaufe the worfhip of the true God 
 was no longer to be bound unto one people, or a 
 place, the ceremonial law was to be abolifhed, the 
 prerogatives of the Jews were not to be fuch un- 
 der the kingdom of the Meffiah, as they had for- 
 merly enjoyed, and all nations were to be admit- 
 ted to a participation of the Divine Covenant. 
 Thus God hath openly fhewn that the Melfiah is 
 already come, and that the prophecies are fulfil- 
 led. 
 
 V. It remains now that we fiiould enquire intp 
 the duration of their rejedion, and whether they 
 be rejeded without hope of reftitution. Paul 
 
 moves 
 
ilAA P<'rt II Sen. III. Chip. Iir. 
 
 i 
 
 moves this queflion, and folves it. Rom. xi. r-ii. j 
 He anrwers, that the Jews fliall again be received 
 into the Divine Covenant, v. 12. 25. &c. where he 
 defcribes this converfion, as a moft illuftrious 
 event. The Prophets have likewife foretold this, 
 in their various predidions concerning the felicity 
 of the Jews, under the Mefiiah's kingdom, which 
 have by no means been fulfilled in that fmall num- 
 ber of them, who returned from the Babylonifh 
 captivity, or who have embraced the Gpfpel, the 
 reft, who form by far the greateft part of this 
 people, remaining ftill in a ftate of unbelief. 
 Nay, there have l>een fome among both antients, 
 and moderns, who have been of opinion, that the 
 Jews would again be reflored to their own coun- 
 try : Befides it is certain, that the Ifraelites of the 
 kingdom of the Ten Tribes were never reftored, 
 and yet the Prophets had foretold, that the houfe 
 of Ifrael, together with the houfe of Judah fhould 
 be faved. Jer. xxxi. i. 5. 24- 31. Behold the days 
 come, faith the Lord, that I will make a new co- 
 venant with the houfe of Ifrael and with the houfe 
 of Judah. Ezek. xxxvii. 16. 18. &c. But if any one 
 confiders the prefent ftate of ^he Jews, he will 
 obferve this, which merits the greateft attention, 
 viz. that this people, though baniflied and mifera- 
 ble for the fpace of fevcnteen centuries, yet re- 
 main diftind frpm al' others, and have not chang- 
 ed their antient inftitutions, which is a plain indi- 
 cation, that God has refervcd them, for more 
 happy times. 
 
 Uses. 
 
t/pm the IbejlruBion of the Jews, 245 
 
 Usfis. I. The deftrudion of the Jews in ge- 
 neral, proves the cxiftence and providence of 
 God, fince it has been exprcfsly predided by him, 
 in particular, it proves that Chrift is the MelTiah 
 who was promifed : Nay, the Jews being eve- 
 ry where difperfed, though adverfaries to the 
 {Gofpel, prove the truth of it, and are witnelTes 
 of the antiquity, integrity, and truth of the 
 books of the Old Teftament, beyond all excep- 
 
 jtion. 
 
 I 
 
 I 2. If is our duty to invoke (he God of Ifrael, 
 I with fervent fuppiications, to comiferate that peo- 
 ple, to entertain an afFedtionate regard towards 
 them. Rom. ix. i. 2. &:c. xi. 28. As alfo to ufe 
 'our utmoft efforts to remove thofe offences, which 
 alienate them from the Chriftian faith, which in- 
 jdeed are grievous, and abound with Chriftians, 
 
 las Idolatry, impiety, and divifions. 
 
 i 
 
 ! 5. Among the various examples of divine 
 juftice, none ever exifted, fitter to beget within us 
 I the fear of God, than the deltrucftion of the Jews. 
 For if God did not fpare this people, with whom 
 he had entered into covenant, much lefs fhall he 
 fpare us. Rom. xi. 21. 22. For if God fpared 
 not the natural branches, take heed, left he alfo 
 fpare not thee. 
 
 4. The deft ruction of the Jev/s is an argument 
 for the laft judgment. As alfo a fpecimen and 
 refemblance of it. Matt. xxiv. And ought there- 
 fore to excite us, to vigilance and piety, v. 42. 
 
 Watch 
 
«46 Part II. Sen. III. Chap. IV. 
 
 Watch therefore, for ye know not in what hour 
 your Lord will conme. 
 
 Chap. IV. 
 
 Of the Calling of the Gentiles. 
 
 THE Jews being rejefted, the Gentiles were 
 called to a participation of the Divine Cove- 
 nant. Concerning this vocation, three things are 
 to be obferved. 
 
 i. That it was clearly predifVed, which muft be 
 proven in a folid manner, on account of the Jews. 
 Deut. xxxii. 21 • 43. And I will move them to 
 jealoufy, with thofe which are not a people, I will 
 provoke them to anger with a foolifh nation. 
 Pf. Ixvii. 31. Princes fhall come out of Egypt, 
 Ethiopia fliall foon ftretch out her hands unto God. 
 Pf. Ixxxvii. 4. 5. And xcvi. 7-9. Ifa. ii. i. 2. 
 And it fhall come to pafs in the laft days, that all 
 nations fhall flow unto it, and xlv, 6. lii, 10. Iv. 
 I. 2. Joel ii. 32. Whofoever fhall call upon the 
 name of the Lord fliall be faved, compared with 
 Rom. X. 12. 13. Befides it was but nt that as 
 God is the Creator of all men, all nations fhould 
 be called to a participation of his covenant. 
 Moreover the various difperfions of the Jews, the 
 providence of God procuring them, paved the 
 v/ay for this converfion of the Gentiles. 
 
 II. But though various and clear produdlions 
 were extant, coneerning this matter, yet it was a 
 
 my fiery 
 
upon tfie Calling ©/ the Gentiles. 247 
 
 mvftery unknown before the Advent of Chrift. 
 Eph. iii. 31. Therefore the Jews were filled with 
 indignation, when they beheld the Gentiles put 
 •upon an equal footing with thcmfelves. Of this 
 very many inftances may be found in the hiftory 
 of the Apollles ; nay, this was a myftery to the 
 Apoftles themfelves, and a divine revelation was 
 neceflary, before they could be brought to go to 
 the Gentiles, and converfe with them with equal 
 ■freedom, as with the Jews. Afts x. xi. Although 
 they had previoufly received the exprefs mandate 
 of Chrift, to preach the Gofpel unto them. Mark 
 xvi. 15. 
 
 III. The Gentiles were not called of Chrift 
 himfelf, for he was not willing, while upon earth, 
 that the Gofpel ftiould be preached to any but the 
 Jews, left he ihould offend them. Matt. x. 5. 6. 
 Go not into the way of the Gentiles. And xv. 24. 
 But it was afterwards preached to them by his 
 Apoftles, whom he commifTioned to go to the va- 
 rious nations of the world, after he had afcended 
 unto Heaven, and obtained an univerfal dominion. 
 Therefore he fuVniftied them with the gift of 
 tongues, and was willing that the Chriftian Do(St- 
 rine fhould be more efpecially delivered in the 
 Greek language, as being moft common. How- 
 ever, this vocation was not accomplifhed in an in- 
 ftant, but by degrees, for the Apoftles did not im- 
 mediately travel abroad, but continued preaching 
 for fome time in Judea. Afterwards, receiving a 
 commiffion from God himfelf, they went into va- 
 rious countries, and at length the incredulity of 
 
 the 
 
248 ^art ir. Sea. III. Chap. IV. 
 
 the Jews, gave occafion to the increafe of the 
 ChrilVian Church, by the accefl'ion of the Gentiles. 
 Concerning this vocation, fee Rom. x. i2- 13 &:c. 
 and XV. 19. Col. i. 23. 
 
 Uses. In the calling of the Gentiles, we ought 
 to acknowledge the fingular providence of God^ 
 the accomplifliment of his promifes, and confe- 
 quently the truth of the Chrifhian rehgion. 
 
 2. We ought to ceJebrate the Divine goodnefs, 
 who hath called us, who were formerly Gentiles, 
 to a participation of his covenant. To this refers 
 that pafTage, Eph. ii. 11. t2. 14- Wherefore re- 
 member, that ye being in time paft Genii Ics in the 
 flefh — Ye were without Chrill — But now, in Chrilt 
 Jefus, ye are made nigh, by the blood of Chrift. 
 
 3. Our duty here confifls elTentially in con- 
 ducting ourfelves in a manner fuitable to fo holy a 
 vocation. Eph. iv. 1^. 18. Let us not walk as 
 other Gentil'^^s walk, in the vanity of their minds, 
 being mindful from whence we have been taken. 
 Rom. xi. 22- &c. Otherwife it were better for 
 us to have remained in a ftate of hcathenifm, hav- 
 ing to undergo more grievous punilhinents in the 
 day of judgment. 
 
 4. God ought to be implored, to accomplifli 
 that work which he hath in former times begun, 
 by converting all nations to ;he faith, fo that all 
 
 men, 
 
upon the Conjlitiition of the Church. 2^9 
 
 men, with one voice, might glorify God, the Fa- 
 ; ther of our Lord Tefus Chr:ft. 
 
 [■ 
 
 C H A P. V. 
 
 ^ Concerning the Crmjlittition of the Church. 
 
 WITH refpea to the conftitution of the 
 Church, the following particulars are to 
 ■ be obferved. 
 
 I. That it was compofed of Jews and Gen- 
 tileS, fo that all people were indifcriminately call- 
 ed, and received admiffion into the Church, by 
 faith. So that both Jews and Gentiles conftitute 
 but one people. Eph. ii. 18. 19. For through 
 him we both have an accefs by one fpirit, unto 
 the Father, now, therefore ye are no more ftran- 
 gers, and foreigners, but fellow citizens with the 
 faints, and of the houfliold of God. Yet the Jews, 
 at firfl", obtained the preference, at leafl:, in fome 
 refpeds : For the firft Bifhops, and almoft all 
 teachers were chofen from among them. 
 
 II. In order that men might join in union with 
 .'the Church, it ,was neceffary that they fhould be 
 
 called to the faith, and be taught the way of falva- 
 tion, by the preaching of the Gofpel. Therefore, 
 vocation is an ordinary mean of falvation, and 
 • that moft agreeable to the nature of Chrift's kine:- 
 dom, as being entirely fpiritual, and the nature of 
 man, as endowed with reafon and liberty. Hence 
 a Chrillian fociety is termed a Church, i, e. an af- 
 
 S fembly, 
 
250 Eirt II. Sen. III. Chap. V. 
 
 femby of men who have been called ; concerning 
 which vocation Chrift treats, Matt. xxii. 3. &cc. in 
 the marriage parable. It is ufiially diftinguiftied 
 into external, which is by the word of God -, and 
 internal, iefs properly fpeaking, which is by the 
 fpirit. So that the former ads objedively as Di- j 
 vines term it : But the latter fubjedtively, as it ex- 
 cites men, and difpofes them to embrace the Gof- 
 pel. 
 
 III. None were received into the Church, by 
 the Apoftles, but fuch as anfwered the divine call, 
 fpontaneoufly embraced the Gofpel, and made an 
 open profelTion of their faith in Chrift, by a pub- 
 lic renunciation of Idolatry, Satan, the world, and 
 it's pomps, the flefh, and fm. Which profelTion 
 was indeed made, previous to the receiving of 
 Baptifm, and after a very folemn manner. And 
 was moft facred, as appears from Ecclefiaftical 
 Hiftory. 
 
 IV. It ought not to be ofnitted here, that the 
 Church was almoft every where conftituted, and 
 founded in the midft of perfecutions, and thofe 
 moft grievous, which fo happened by the peculiar 
 providence of God, fince this very circumftance 
 was to be a moft valid argument, in fupport of 
 the truth and divinity of the Chriftian religion. 
 
 V. Lastly, it is to be obferved that wherever 
 a certain number of men were to be found, w! 
 believed in Chrift, they immediately affembled in 
 one body, and formed particular congregation^.. 
 
upon the Confiimtion of the Church. 251 
 
 for the celebration of divine worfhip, and the ex- 
 erche of the other duties of piety. Befides, the 
 Apolile?, or their deputies, conftituted a certain 
 and fixed form of a Church, by cftablifhing Bi- 
 fhops, and Piefbyters, and prefcribing a certain 
 form of government and difcipUne, which is tefti- 
 fied by the book of the A(fts, and the Hiftorv of 
 the Antient Church. But all thefe things which 
 relate to the order of the Church, (hall be difcuf- 
 fed more accurately in .their proper place, let it 
 fuffice to have obferved thefe things, in our way, 
 which relate unto the primative conftitution of the 
 ChriRian Church. 
 
 Uses. i. The conftitution of the Church, ar- 
 gues the divine origin of the Doctrine of the Gof- 
 pel, efpecially if we re fleft, that Jefus predicted 
 this event, and by what means his Church was 
 founded and enlarged. We behold it as yet ftand- 
 ing, and it will ftand unto the end of the world; 
 Matt. xvi. 18. For the gates of hell fhall not pre- 
 vail agafnrt it. 
 
 2. Hence appears the nec^fTity of a divine call, 
 and confequently of the miniilry, and preaching 
 of the word. This hath been, and ever will be 
 the ordinary way to arrive at faith, and falva- 
 tion. 
 
 3. It is our dutv to attend to our vocntion, and 
 ftate, and to walk worthy of it. Epn. iv. i. 
 Now the nature of our dutv in this refped, as 
 likewife what they are to exped, who are only 
 
 S 2 external 
 
252 Part II. Sen. III. Chnp, V. 
 
 external members of the Church, may be learned 
 from the parable of the marriage. Matt. xxii. 
 Eph. iv. as alfo from what was obferved in the 
 primative Church, previous to the adminiflration 
 of Babtifm. 
 
 4. It is entirely neceffary to aifociate with the 
 Church, as members, to make a public profeflion 
 of faith, to fubmit to the Government of the 
 Church, and to maintain union with it, providing 
 it be pure in worfhip and' dodrine, and does not 
 tolerate vice. This we remark againft fuch as 
 withdrav/ from religious ailbciations, and external 
 vvoriliip. 
 
 SEC- 
 
upon Faith. 153 
 
 SECTIONT IV. 
 
 Of the Dodrine which is preached in the 
 Church. 
 
 C H A p. L 
 
 Of Faith. 
 
 THE conilituent parts of the Ghriftian doc- 
 trine, are duties, promifes, and threatnings. 
 The duties confifl: of faith, repentance, and good 
 works. Which three are fo clofely conneded, and 
 combined together, as to conftitute only one du- 
 ty. For the whole of our duty is fometimes re- 
 prefented by the term faith, fometimes by repent- 
 ance, and at other times by obedience : And faith 
 includes repentance and good works. Yet it will 
 be of advantage, to treat of thefe three feparate- 
 ly, and indeed, we fhall firft begin with faith. 
 
 Faith is not always underftood in one fenfe in 
 Scripture, for befides, that in it's proper fignifica- 
 tion, it denotes fidelity, or veracity, nay, fome- 
 times hope. It oftentim.es denotes the objedt of 
 faith, i. e. the Gofpel, and the doctrine which 
 faith embraceth, as Gal. i. 23. More frequently, 
 it fignifies that a6\: of man, by which he receives 
 the Gofpel ; but here faith is a certain inward' 
 perfuafion, by which we fmcerely, and with our 
 whole heart, do embrace the dodrine contained in 
 the word of God, as true, but efpecially Chrift as 
 
 S q our 
 
454 P^^rt 11. ^en. IV. Chap, I. 
 
 our Saviour. But, in order that we may arrive at 
 
 a more accurate knowledge of the nature of faith, 
 
 let us confider,. Firft. What is the objecft of faith, 
 
 or what are the things which we ought to believe. 
 
 Second. The a(^s of faith, or what it is to believe. 
 
 Third. It's effeds. 
 
 t 
 
 I. The general objeA of faith, is the word of 
 God, and whatever things are contained in it, ef- 
 pecially thofe articles of faith and precepts, with- 
 out which God cannot be worfhipped •, but the 
 fpecial and moft proper object of Chriftian and 
 faving faith, is Chrift the Saviour and Rcdemmer. 
 John xvii. 3. This is life eternal, that they might 
 know thee, the only true God, and Jefus Chrift 
 whom thou has fent. A6ts. iv. 12. Neither is 
 there falvati-on in any other, 
 
 II. The ads of faith, are knowledge and per- 
 fuafion, or affent. Knowledge is an antecedent adt 
 of faith, or it's prerequifite ; for in order that we 
 might believe, it is quite neceflary that we fhould 
 have a previous knowledge of the thing which we 
 are to believe, as being true ; but this thing we 
 could not affent' to, without having the know- 
 ledge of it, as alfo of the arguments and reafons 
 which prove it's certainty. Right reafon teacheth 
 us, that fijch a knowledge is requifite \ for as a 
 thing entirely unknown, cannot be the objed of 
 our dcfire, fo without knowledge there can be no 
 faith. The word of God confirms this, Rom. x. 
 14. 17. Faith Cometh bv hearing, and hearing by 
 the word of God. For this reafon, faith is termed 
 
 knowledge. 
 
upon Faith. 255 
 
 knowledge. John xvii. 3. Where yet we are not 
 to underftand a bare knowledge, but futh as pe- 
 netrates the heart and affe(5tions, and is accompa- 
 nied with a fuitable pra6tice. The Church of 
 Rome teacheth, that it is fuflicient 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 
 dodrines. Which dodrine, Fir ft. Oppofes right 
 reafon, and is very abfurd. Second. It encou- 
 rageth ignorance and flothfulnefs, and averts men 
 from the fludy of religion.. Third. It placeth 
 faith upon an uncertain foundation, nay, deftroys 
 the very nature of it ; for how will the laity un- 
 derftand what the Church, believes, or hath deter- 
 mined fhould be beheved, or what particular 
 Church they ought to believe. Fourth. It is con- 
 trary to Scripture, which exhorts men to fearch 
 into, and examine doArines, form a judgment 
 concerning them, and ftill to make proficiency in 
 knowledge, i John iv, 5. Believe not every fpl- 
 rit, but try the fpirits, whether they be of God. 
 I Their, V. 2 1 . Prove all things, and hold faft that 
 which is good. 
 
 2. Persuasion, or affent, and confidence, is 
 an effential ad of faith, by v/hich we beheve with- 
 out doubt, that whatever things are related in the 
 Gofpel are moft certain, efpecialiy, hj which we 
 embrace with all our mind, Chrift, and the bene- 
 fits purchafed by him, and repofe all our hope in 
 him only. In order to a more perfed underftand- 
 ing of this, there are two ads of faith, which 
 
 ought 
 
250 Bin II. S^a. IV. Chap. I. 
 
 ought to be diRinguifhed, the former refpetl'ng 
 the underrtanding, the latter the will and aflTcdi 
 ens. The ad of the underftandins; is that per- 
 fuafion, by which we believe the Gofpel to be a 
 docflrine moft certainly true, and at the fame time, 
 of fijch moment, that upon it alone depends our 
 chief happinefs. Therefore it is necefiary to ac- 
 knowledge, not only the truth, but alfo the ex- 
 cellency and utility of that dodrine. The ad of 
 the will, is that by which we adhere to Child, and 
 his dodrine, as our chief good, eftecm him as the 
 mod amiable of objeds, defire the fruition of 
 him, and place our dependence on him only. 
 This latter ad of faith, is that which properly 
 conftitutes the efTence oi faith, and diftinguifhes 
 thofe which are truly faithful, from the prophane, 
 and hypocrites, who are not quite deftitute of 
 that knowledge, nay, fometimes that perfuafioa 
 which appertains to the underftanding only. We 
 may hence fee, how great the necefllty of faith 
 muft be, and v/hy God requires it of us, viz. be- 
 cauGi it is entirely requifite, on man's part, will- 
 ingly to receive the benefit offered him by God, 
 for none can poflibly enjoy it againfl his will. 
 
 in. There are thr^e effeds of faith. Fir ft. A 
 public profeffion. Rom. x. lo. For with the 
 heart man believeth unto righteoufnefs, and with 
 the mouth confeflion is made- unto falvation. 
 Matt X. 32. 33- He that will confefs me before 
 men, him will I alfo confefs before my Father. 
 Chiift therefore willed, that all who embraced 
 the Gofpel, fliould receive Baptifm, that by this 
 
 folemn 
 
fjpdn Faith. 257 
 
 folemn rite, men might teftify tliat they were 
 Chriftians. Neither is it poffible, that any perfon 
 who believes in God, fhould not publicly de- 
 monftrate his faith ; this profeflion is the more nc- 
 ceflary, becaufe, by this mean, the glory of God, 
 and ed"'licaiion of men, are more efftctuall)- pro- 
 moted. 
 
 2. Obedience, and obfervance of the precepts 
 of Jefus Chrilt, which is proved, Firft:. Frotn the 
 word of God, Gal. v. 6. In Jefus Chrift, neither cir- 
 cumcifion availeth any thing, nor uncircumcidon, 
 but faith, that worketh by love, and Jas. ii 14. Se- 
 cond From the nature of faith, it is impoirible that 
 any perfon who believes in God with his whole heart, 
 and fmcere afFedlions, flies to him for lefuge, and 
 experts falvation from him, fhould not love him 
 and be difpofed to obey him. Faith cannot be 
 one moment fmcere, without a purpofe of obeying 
 God, therefore it is by no means to be feparated 
 from works, and they are in a moft grofs and 
 dangerous error, who feign to themfelves, I know- 
 not v/hat kind of faith tq term it, which is not at- 
 tended with an ardent defire after obedience. 
 
 3. The third effedt is reliance, or confolation. 
 Reliance is not aK'-ays underflood in the fame 
 fenfe, for it may be confidered, either as an eflen- 
 tial a6\: of faith, or as it's effect. If by reliance 
 M'e underftand that perfuafion bv which we believe 
 that Chrift is the vSaviour of ali men, who corae 
 unto him, fuch reliance, or aifurance, is fo eiTential 
 to faith, that without it there can te no faith: But 
 
 if 
 
25S Part II. Se^. IV. Chap. I. 
 
 if it denotes that peace and tranquility of con- 
 fcience, which ariles in the mind, from a fenfe of 
 the Divine favour, when we arc firmly aflured, 
 that we are in a ft ate of falvation, fuch a reliance 
 is the effe<5t of faith. See Rom. v. i. Sec. where 
 Paul defcribes the excellent effeds of this afTur- 
 ance. But in order to attain this, it is neceflary 
 we fliould difcern within us the marks and effeds 
 of a true and faving faith. For whoever is delVi- 
 tute of thefe, precipitately and falfely confides in 
 God. But it ought to be obferved, that this aiTur- 
 ance, i. e. peace, or confolation, is not at all times 
 to be found in every pious perfon, and that there 
 are many endowed with fmcere piety, who yet are 
 fometimes deftitute of it, and pafs over life in 
 fears and terrors. 
 
 In order that we may comprehend this argu- 
 ment more fully, it remains, th^t we fliould con- 
 fider the more celebrated and principal divifions of 
 faith : And firll, indeed, there are two divifions 
 mentioned in Scripture, the former diftinguifheth 
 faith into it's various degrees, the latter feparates 
 a true, from a falfe faith. 
 
 In the former refped, the Scripture divides 
 faith into firm, and infirm, or believers into weak 
 and Ibong. But now faith may be denominated 
 weak, or rtrong, with refped to it's requifites al- 
 ready mentioned, viz. with refped to knowledge ; 
 thus they are faid to be weak in the faith, who 
 thought it unlawful to eat particular meats. Rom 
 xiT. With refpedt to perfuafion, as Mark ix. 24. 
 
 I believe 
 
XJpon Faith. 259 
 
 I bel'eve, Lord help mine unbelief. John xx. 15. 
 With refpcct to obedience, fuch is the fliith of 
 thofe, whofe obedience is performed imperfectly, 
 and is attended with a confli^l. With refpedl to 
 confolation, little or nothing of which is at fome 
 times to be found even with the godly. Yet it is 
 to be obferved, that faith, 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, do fin againit God. Rom. 
 xiv. 15. I Cor. viii. 12. Yet, here wc ought fully 
 to underftand, in what fenfe faith may be faid to 
 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; 
 otherv/ife, weak faith is not to be confounded with 
 incredulity. 
 
 In the latter refpedl, the Scripture diftinguillieth 
 bet<veen a living and a dead faith. Jam. ii. 20. 
 A living faith, is that which is feated in the heart, 
 and affections, and produceth it's genuine effedts, 
 but a dead faith is directly oppofite to this. So 
 that, according to James, the fmcerity of our faith 
 is principally to t|e efti mated by our works. Be- 
 fides, this divifion of faith into Hving and dead, is 
 not a diftinclion between faith in general, and it's 
 different fpecies, as if a dead faith could be called 
 f^iith. There are fome who think, that a dead 
 faith may be termed faith \ and fay, that it may be 
 proved from the words of James, chap. ii. 19. 
 
 Thoi4 
 
26o Part ir Sea, IV. Chap. I. 
 
 Thou believed that there is one God, thou dofl 
 well. But in this they err : For it only follows, 
 from that palTage in James, that knowledge, and 
 perfuafion, with rcfpedt to the exiflence of God, is 
 a thing, indeed, good in itfcif, and a requifite of 
 faith, but this does not conftitute the effence of 
 faith, but that aflent, both of the imderftanding 
 and will, we have already mentioned. Whoever 
 are deftitute of this (but all are deftitute of it, who 
 are dellitute of works) are deftitute of fiMth. 
 
 Faith is commonly divided into hiftorical, and 
 temporary, juftifying, and a faith of miracles. 
 To begin with the laft, which conftitutes a dif- 
 tindl and extraordinary fpecies of faith, it is two- 
 fold, the one is termed active, as when a perfon 
 believes that he is about to work miracles, by a 
 divine power. Matt. xxi. 21. If ye have faith, 
 and fay unto this mountain, be tliou removed, 
 and be thou caft into the fea, it fliall be done. 
 The other again is paffive, as when a perfon be- 
 lieves that God is about to work a miracle upon 
 his account; this faith Chrift required from thofe 
 upon whom, or in whofe favour, he wrought mi- 
 racles. Mark ix. 23. If thou canft believ.e all 
 things are poflible to him that believeth. But this 
 fpecies of faith does not properly belong to this 
 place, as being extraordinary, and not of itfelf 
 falutary. i Cor. xiii. i. 2. 3. and xiv. 22. 
 
 That faith is termed hiftorical, by which we 
 believe the Gofpel to be trye ; but which is defti- 
 tute 
 
I 
 
 upon Faith. 261 
 
 tute of a real affent, and obedience, to which re- 
 fers that paflage, James ii. 19. 
 
 A Temporary faith, is that which endures but 
 for a feafon, and fails when temptations come the 
 way. Matt. xiii. 21. Which words of Chrift do 
 vindicate, that this faith may be attended with 
 fome degree of goodnefs, and lincerity, a fenfe of 
 joy, and a degree of zeal; but being not v/ell 
 enough rooted, fails in temptation ; fuch is the 
 faith of thofe, who indeed receive the Gofpel, but 
 have not well examined themfelves, in order that 
 they might be afTured, whether they can bear the 
 crofs, and renounce the world, and the flefh. 
 
 Justifying and faving faith we have already 
 treated of. A \3erf0n may eafily underftand the 
 oppofites of faith, who has maturely confidered the 
 
 true nature of it. 
 
 For v/e may eafily underiland, from what has 
 ah^eady been obferved, what are the oppofites of 
 faith, viz. ignorance, doubtfulnefs, incredulitv, 
 denial of the truth when known, difobedience, 
 falfe confidence. Yet it ought to be obferved, 
 that fome authors, efpecially Limburgius, diflin- 
 guilh the oppofites of faith into two kinds, the 
 one in excefs, and the other in defeiV. Which 
 diftinflion is taken from the Ariftotelian Method, 
 and is not accurate, for properly fpeaking, there 
 is no oppofite of faith to be granted, in point of 
 excefs. For neither faith, nor any other virtue, 
 can oiTend in this refpecTt. Credulity, and two 
 
 much 
 
262 Part II. Sea. IV. Chap. \. 
 
 much confidence, which are ufually termed oppo- 
 fitcs of faith in excefs, are things entirely diffe- 
 rent from true faith. For when a finner, being de- 
 f|-itute of true faith, and repentance, applies to 
 himfelf the promifes which were only intended for 
 the faithful, this is a falfe perfuafion, and a moft 
 grofs and dangerous error, but has nothing in it, 
 in common with true faith. 
 
 Uses. i. This dodlrine is of the greateft uti- 
 lity, nay, necefiity, and therefore we oiiglit to ufe 
 our utmoft efforts to arrive at a com.prehenfive 
 knowledge of it's nature. Many have entertained 
 the moft dangerous, and falfe notions concerning 
 it, fuch as thofe who imagine, that fimple know- 
 ledge, or a bare profeflion, or reliance on the 
 mercy of God, are fnfficient, without obedience 
 and amendment of life. 
 
 t 
 
 2- Let us examine whether we are in the faith, 
 fmce they muft neceffarily perifh eternally, who 
 are deflitute of it. The tokens by which it may 
 be known, are evident, from what we have al- 
 ready obferved. 
 
 (a) Knowledge. Therefore they are deftitute 
 of faith, who dwell in ignorance, who have no 
 defire to attain the knowledge of the truth, and 
 who do not read the Scriptures. 
 
 (b) Persuasion. Which is not to be found in 
 the minds of many, or at leaft in a low degree ; 
 
 very 
 
Upon Faith, 263 
 
 very few embrace, and receive Chrift, as they 
 ought. 
 
 (c) Obedience, and an external profeflion, 
 not only of religion, but of piety. Now if we are 
 to judge of faith by men's works, it is plain, that 
 very many are totally deflitute of it. 
 
 (d) Reliance, or aiTurance. Here many de- 
 ceive themfelves, who imagine, that faith confifts 
 in believing and confiding, that their fms are re- 
 mitted through Chrift, let them lead what manner 
 of life they will. Which confidence is prefump- 
 tuous and falfe, and infallibly leads to deftrudtion. 
 Therefore every Minifter fhould be at great pains, 
 to eradicate this pernicious opinion, out of the 
 minds of their hearers. 
 
 5. Men ought to be exhorted to the attainment 
 of true faith, both by requefting it from God, who 
 is it's author, and applying thofe means which 
 tend to produce, preferve, and increafe it, fuch 
 as reading, and meditating upon the v/ord of God, 
 the ftudy of a good confcience, which, whoever 
 rejeds, he muft neceflarily make (hipwreck of 
 faith. I Tim. i. 19. 
 
 Chap. 
 
a64 Pdvt \\. Sen. IV. Chap. II. 
 
 Chap. II. 
 
 Of Repentance. 
 
 THIS treatife confifts of two parts ; the former 
 of which refpedts the neceflity of repent- 
 ance, and the latter explains it's nature. 
 
 I. That repentance is neceiTary, in order, that 
 a man being in a flate of fin, might obtain the 
 favour of God, is proved, 
 
 I. From the word of God, where three parti- 
 culars refpeding the necellity of repentance, are 
 to be obferved (a) that it is exprefsiy defcribed 
 both in the Old and New TeiUment. Ezek. 
 xxxiii. II. As I live faith the Lord God, I have 
 no pleafure in the death of the wicked, but that 
 the wicked turn from his way, and live. Matt, 
 iii. 2. and iv, 7. A6ls ii. 38. and iii. ig. Repent 
 therefore, and be converted, that your fins may 
 be blotted out. (b) That it is prefcribed, as the 
 only method of avoiding the Divine wrath. That 
 palTage, Ezek. xxxiii. 11. plainly fuppofes the 
 death of finners, if they do not repent. Likewife, 
 Luke xiii. 3. TJnlefs ye repent, ye fhall all perifh. 
 A(5ts iii. 19. (c) That repentance is the fcope of 
 Evangelical preaching. Acts xvii. 30. And the 
 times of this ignorance God winked at, but now 
 commandeth all men, every where to repent. 
 And xxvi. 20. And a condition, without which, 
 none can be admitted, to a participation of the 
 Divine Covenant, which appears very clearly, 
 
 from 
 
Upon Repentance. 265 
 
 from Matt. iii. 10. Every tree which bringeth not 
 forth good fruit, is hewn down and caft into the 
 
 fire. 
 
 2. If we look into the nature of the thing itfelf, 
 it will appear, that repentance is fo neceflary, 
 that without it there can be no faith, no religion, 
 no falvation ; for it cannot be conceived, how a 
 finner fhould obtain the pardon of his fins, who 
 does not fmcerely fly unto God, and has no defire 
 after the enjoyment of his love. Again, it is im- 
 poflible for a perfon to fly unto God, who is not 
 deeply concerned, for the fins which he has com- 
 mitted, neither can he be fenfibly affeded with 
 this trouble, without renouncing fin. 
 
 II. With refped: to the nature of repentance, 
 j, it is fometimes termed in Scripture, converfion, 
 , repentance, regeneration -, which terms, in gene- 
 ' ral, denote a deep concern for fin, as alfo a firm 
 j purpofe of amendment of life, and a return to a 
 better underftanding. But in order to a more accu- 
 rate knowledge of the nature of repentance, it is 
 to be obfervcd, 
 
 1. That it contains a fenfe of fin, not a gene- 
 ral, vague, and confufed fenfe, but fpecial, and of 
 fuch a nature, as places before our eyes, the mag- 
 
 litude and number of our fins. 
 
 2. Without fuch a knowledge as this, there 
 -can be no true fenfe of fin, nor can there be any 
 
 T feai 
 
266 Pdrt II. Sea, IV. Ckrp. 11. 
 
 real repentance. The adts of repentance are as 
 follow : 
 
 (a) Sorrow, proceeding from tlie confidera- 
 t'lon, both of the vilenefs and attrocious nature of " 
 fin, as alfo of the evil, and punifhment which we 
 have brought upon ourfelves by finning. But the 
 more intsnfe this forrow is, the greater difcovery 
 will it afford of true repentance ; yet it is not al- 
 ways found intenfe, efpecially in the beginning of 
 converfion, they grieve more for their fins who 
 have made farther advances in piety. Yet that 
 trouble may be acceptable to God, provided that 
 it be fincere, and is attended with an averfion to 
 fin, which is a moft certain mark of real repen- 
 tance. 
 
 (b) Confession of fin, without which there 
 can be no remiflion. Prov. xxviii. 13. He that 
 covereth his fins fliall not profper, but whofo con- 
 feiTith and forfaketh them, fhall find mercy, i 
 John i. 9. If we confefs our fins, he is faithful and 
 
 jiill to ft)rgive us our fins. But our fins mufl: be 
 c^'nf-lTed, not only in general, but particularly, 
 
 ' fb that we may recount in the prefence of God, 
 the principal fins which we have committed, and 
 which conllitute us mofi: gvilty. For this is of 
 the greateif utility, in making us fenfible of for- 
 row, it caufes us to be more afhamed of our fins, 
 and f^Hs us with greater abhorrence againft them ; 
 but thev oughv: to be confciled before God, nay, 
 fometime? before our neighbours, or the Church, 
 if we have offended our neighbour, or before the 
 
 Paftors 
 
Upi7i Repentance. 267 
 
 Pallors of the Church, if confcience be galling to 
 us, or we itand in need of their admonition. 
 
 ,(c) Faith in the mercy of God through Chrift. 
 For where there is no hope of pardon, there could 
 be no room for repentance, neither is there any 
 hope of pardon, but by Jefus Chrift, who has expi- 
 ated our fins. Where there is no hope of remilli- 
 on, there can be no repentance. Pf exxx. With 
 thee there is forgivenefs, that thou m.ayeft be wor- 
 fliipped rev^erently. 
 
 (d) Conversion, by which we depart from 
 fm, and cherilTi the mofl ardent defires after holi- 
 nefs. Ifa. i. 16. 17. Which two are fo clofely 
 combined, that they are infeparable, and fo ne- 
 ceffary, that without them there can be no fmcere 
 penitence ; for it is impoflible for a perfon to 
 grieve for his fins, who is jurt fetting about to 
 commit them. True contrition produceth averfi- 
 on and hatred of fin, as likewife a fmcere puirpofe 
 of amendment. But that we mav more fully 
 comprehend, wherein the effence of repentance 
 confifls, the four following particulars are to be 
 obferved. 
 
 I. That every contrition for fin is not real re- 
 pentance ; for there are fome who grieve for their 
 fins, but not according to godlinefs. 2 Cor. vii. 
 12. For godly forrow worl^eth repentance unto 
 falvation, not to be repented of, but the forrrow 
 of the world worketh death. But becaufe they 
 
 T 2 havQ 
 
268 Part II, Sen. IV. Chap. II. 
 
 have incurred certain embarraflments, as temporal 
 punifhments, difhonour, and the like. 
 
 2. Every amendment or change of life, is not 
 a fign of real repentance ; for many defift from 
 the commiflion of certain fms, and in feme mea- 
 fure conform their morals to virtue, not from a 
 Jove to piety, and deteftation of fin, but from 
 other caufes ; as for inftance, becaufe their particu- 
 lar flation in life, their age, or a defue of popular 
 fame, do require it. 
 
 3. Conversion is not fincere, unlefs we ab- 
 ftain from all fins in general, as far as is poflible, 
 efpecially fuch as we are moftly addided to. This 
 is one of the principal marks of repentance. 
 
 4. In order to a true repentance, it is neceffary 
 thgt we fhould make reftitution if poflible, for the 
 evil which we have committed by finning, both 
 with refpe6t to ourfelves and our neighbour, as 
 when he has fuilained any detriment from us, 
 either fpiritual, refpedling his falvation, or tem- 
 poral, relating to his reputation, fubftance, &c. 
 And this reparation of fin, is a moft certain difco- 
 very of true repentance ; but this does not al- 
 ways take place, for there are fome fms, which do 
 not admit of reparation. 
 
 5. If is not fufficient for true converfion, for a 
 perfon to abftain from more attrociouus fins, as 
 theft, fornication, &c the principle thing is to 
 lay afide the love of the world, and carnal de fires. 
 
 The 
 
upon Repent afice. t€^ 
 
 The former, Paul terms, the denying ungodlinefs ; 
 but the latter, denying of worldly lulls ^ fuch are 
 the love of riches, honours, and pleafures. Tit. 
 ii. II. 12. For the grace of God which bringeth 
 falvation, hath appeared unto all men, teaching 
 us, that denying ail ungodlinefs, and worldly lulls, 
 v/e fhould live foberly, righteoufly, and godly in 
 this prefent world, i John ii. 15. and v. Befides, 
 in order to a more accurate explication of this paf- 
 fage, three particulars ought to be obferved, Firfl. 
 That the repentance which the Apoftles preached 
 in the primative times of the Gofpel, v/as not the 
 fame with what is a,t prefent preached in the 
 Church : For at that time, the Apollles exhorted 
 the Gentiles to renounce their former religion, and 
 manner of life, efpecially Idolatry, and to em- 
 brace Chriflianity. i Theff. i. 9. Ye turned to 
 God from idols, to ferve the living and true God. 
 Adl xiv. xr. and xvii. Such a repentance does 
 not take place among Chriflians, This obferva- 
 tion is of the greateft utility, iq expounding very 
 many places of Scripture, and is otherwife of the 
 greateft advantages *. Secondl3^ That repentance 
 by which a perfon departs from a wicked life, and 
 a habit of fmning, and from fins of a more attro- 
 cious nature, fuch as fraud, whoredom, 5z:c. is 
 different from that by which a man is raifed from 
 lapfes into fm. By the former the prophane are 
 converted unto God, by the latter, the godly do 
 
 T 3 recover 
 
 See Sherlock upon Death, Page 224. ^ 
 
270 Rirtll S:SL IV. a,;/. II. 
 
 recover after falling. Thirdly. There are various^ 
 degrees of penitents. 
 
 (a) Beginners, whofe purpofe of annendmcnt 
 is but feeble, and who, without a grievoUvS conflid, 
 are unable to abftain from thofe vices, to which 
 they have been long accuftomed ; the repentance of 
 fuch may be acceptable to God, providing it be 
 fincere, and they do not remain in fuch a flate. 
 
 (b) There are proficients, in whom the pur- 
 pofe of a pioUs life is more firm, and the conflict 
 lefs. 
 
 (c) Th^re are fuch as are termed adult, or 
 perfedt, yet not in every refpecl, for fuch perfec- 
 tion is not attainable in this life, but they have 
 made fuch proficiency in piety, and in a habit of 
 fandity, as to conquer the depravity of their af- 
 fe(ftions, and being emancipated from fm, are fer- 
 vants of righteoulnefs. Yet it is very difficult for 
 perfons to arrive at this degree, who have not ma- 
 turely, and from their youth, devoted themfelves 
 to piety. 
 
 Uses. As this dodlrine is totally practical, the 
 ufe of it appears of itfelf, it chiefly refpedls fuch 
 as are as yet in a Itate of fin, and who are of the 
 number of thofe, v/ho, as Chrill exprefieth it, 
 nted repentance. That there are many fuch to 
 be found among Chrif^ans, is undeniable ; there 
 are many who live in fin, being in a worfe ftate 
 
 perhaps. 
 
upon Repentance. 271 
 
 perhap?, than even the Heath<;ns, and more di- 
 ftant from the hfe of God. 
 
 2. These ought to be admonifhed, and interro- 
 gated, whether they fulfil the duties of repentance, 
 or whether they are fenfible of their fins? All, in 
 general, indeed, acknowledge, that they have fin- 
 ned ; but the main point is, whether every one 
 fully knows in what refpe6t, and in what manner 
 he has finned-; whether he grieves for his fins, or 
 rather lives in a ftate of tranquility, and fecurity ? 
 Nay, perhaps they rather conceive a certain plea- 
 fure upon the remembrance of their fins, than a 
 hearty concern, or real trouble for them. Whe- 
 ther they have confefied their fins, either to God, 
 or the Church .? Efpecially, whether they have de- 
 parted from their fins, have made due reparation 
 for them, and reform.ed their lives ? Few perform 
 thefe things, but think it fufficient, if now and 
 then, they have felt fome fort of concern for their 
 fins, &c. 
 
 3. Here it ouglit to be flicvvn, how miferable the 
 ftdte of impenitent finners muft be, and how cer- 
 tain, and inevitable that deflrudjon is, which hangs 
 over them. But they are not only called impeni- 
 tent, who do not at all repent, but likewife fuch 
 as do it not in a proper manner, 
 
 4. The difcourfe ought likewife to be directed 
 to fuch as are of the number of beginners, profi- 
 cients, or adult perfons : Such ought to entertain 
 good hopes concerning their ftate, and may be 
 
 well 
 
272 Part II. Sea. W\ Chip. lit. 
 
 well afTured, that God will forgive their fins, pro- 
 viding that they make daily advances in amend- 
 ment of life, and are heartily forry for their pail 
 fins, as alfo, for thofe lapfes, which proceed from 
 infirmity, or habits not yet lubdued, &c. 
 
 Chap. III. 
 
 Of Good JVorks. 
 
 IN treating of good works, we fhall, Firft. 
 Shew their neceffity. Second. Explain their 
 nature. 
 
 I. With refpecfl to their necelTity, we fhall 
 lliew wherein it confifts, as alfo, how it may be 
 proved. 
 
 1. When we fay, that good works are necelTa- 
 ry, our meaning is, that both the defire, and 
 actual performance of them, is of fuch necefTity, 
 that without them, there can be no falvation for 
 us. 
 
 They are not only good, honeft, juft, profita- 
 ble, but they are abfolutely neceffar}'', not that 
 they are meritorious, for there is no meritorious 
 caufe of falvation, but the fatisfadion of Chrift ; 
 but they are a neceffary prerequifite of falvatioq, 
 or, as it is termed, a condition, without which, 
 there can be no falvation. But we obferved, that 
 the ftudv, or defire, and the acftual performance of 
 them, are requifite, for thefe two are infeparably 
 
 conneded 
 
upon Good f'Forks. 27| 
 
 conne(5ted together. For the ftudy, defign, and 
 fincere defire of obeying God, muft neceflarily 
 produce adual obedience. Yet we may obferve, 
 that it is poffible, that the pradice and adual per- 
 formance of good works, may not accompany this 
 defire, however fmcere, viz. when time and oppor- 
 tunity of performing them are wanting, as was the 
 cafe, with the penitent Heathens, who after they 
 had been received into the Church by Baptifm, 
 being prevented by death, could not fulfil their 
 baptifmal vow, in that cafe, they might be parta- 
 kers of falvation, though they had not produced 
 the fruits of obedience. 
 
 Yet there is no reafon why finners Ihould ufe 
 this as a handle, by which they might flatter them- 
 felves, or imagine, that it will be fufficient for 
 them to entertain fome general defign of living 
 well, or grieve for their fins at the hour of death. 
 For fuch a refolution, or purpofe, without it's ef- 
 fe<5ls, can only be fufficient to falvation, when time 
 and opportunity of performing good works are 
 'wanting. But the perfon who has time and op- 
 portunity of performing them, and yet negleds 
 them, falfely affirms, that he has a defign of living 
 pioufly, and that defign is nothing elfe but a bare, 
 or general approbation of piety, which is to be 
 found in all finners, who have not arrived at the 
 higheft pitch of obduration. Befides this ought 
 to be received as a moft certain truth, that it 
 fcarcely or feldom happens, that a man who has 
 been a hearer of the Gofpel for many years, and 
 who has fpent the greatell par t,-^ or even the whole 
 
 of 
 
274- Part II. Sea. IV. Chaf. HI. 
 
 of his lifetime in fin, fliould be afFedted with true 
 repentance at the hour of death. 
 
 2. Again, this neceiVity for good works, may 
 be proved by a twofold kind of arguments. Fiilt. 
 From the command of 'God. Second. From the 
 nature of the thing itfelf. 
 
 I. Good works are neceffary, becaufe God pre- 
 fcribes them, and that very clearly and exprefsly. 
 For, 
 
 (a) First. He hath given us various laws, both 
 m. 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 
 manner, and with an intention that they fliould be 
 obferved by us, otherwife they would be vain^ 
 things, and at beft, they would be but counfels, 
 and not lavv's, properly fpeaking. 
 
 (b) God prefcribes good works after fuch a 
 manner, as indicates the greateft necelfity, for 
 be wills, and commands us, to keep his com- 
 mandments. I Their, iv. ^-c^. For this is the will 
 of God, even your fandtification, that ye fhsuld 
 abftain from fornication, that every one of you 
 fiiould know huw to poflefs his veiTel, in fand\ifi- 
 cation, and honor. Firft. God prefcribes fandti- 
 ty, as the only duty acceptible to him, without 
 which, all other duties, all other gifts, fuch as the 
 knowledge of God, hearing the Divine word, a 
 profeflion of the ChrilVian faith, extraordinary 
 
 gifts. 
 
Upon Good Works. 275 
 
 gifts would be of no utility, i Cor. xlil. 1-3. 
 
 Though I could fpeak with the tongues of men, 
 
 and angels, and have not charity, I am Ixcome as 
 
 a founding brafs, or tinkling pivmbal. Chrift^ and 
 
 'his Apoftles, every where teftify, that without ho- 
 
 linefs, and obedience to the Divine command- 
 
 rments, no man fhall fee God. Matt. vii. 20. and 
 
 ' Heb. xii. 14. Follow peace with all men, and ho- 
 
 , linefs, without which no man fhall fee the Lord. 
 
 ' Second. God has annexed to his precepts, the 
 
 j fan6tions of promifes, and threatnings, which two 
 
 imply the greateft necellity. All the power of 
 
 promifes and threatnings, is totally aboliflied, if 
 
 obedience be not ncceflfaryi Lallly, the doctrine 
 
 concerning the lad judgement, plainly fuppofes 
 
 the necellity of good works, fmce without that 
 
 necelTity, no judgment could take place. 
 
 2. .The very nature of the thing itfelf confirm^ 
 ithis. For, 
 
 (a) All do acknowledge the necellity of faith, 
 but without good works there can be no faith. 
 Therefore, if the necefiTity of faith be granted, fo 
 mufl: alfo tlie necelllry of good works. The fam.e 
 thing may be faid concerning repentance. 
 
 (b) Let us attend to the nature of good works, 
 they are in themfelves lioly, good, juft, profitable 
 unto men, and agreable to the nature of God, 
 v.'ho prefcribeS them, as alfo to the nature of man. 
 But now, if the laws which ^re only of pofitive 
 right, if the ceremonial flatutes of the Jews, be- 
 
 cau(e 
 
276 Part II. Sen. IV. Chap. III. 
 
 caufe of their divine authority, were to be oh- 
 ferved, upon pain of death, certainly the obfer- 
 vance of the mural laws and duties, muft be much 
 more necefTary ; unlefs this neceflity be acknow- 
 ledged, the difference between moral good and 
 evil, mull be totally laidafide, as might be proved 
 by many arguments. 
 
 (c) If we attend to the nature of happinefs, we 
 will acknowledge, that it cannot be obtained, ei- 
 ther in this, or in a future life, without an ardent 
 defire after holinefs, and the renewal of our 
 minds. In this life, the felicity of man confifts prin- 
 cipally in the enjoyment of peace of confcience, 
 tranquihty of mind, and being at peace with 
 others; but we can obtain neither of thefe, unlefg 
 we obey the dictates of confcience, and are able 
 to govern our pallions, and affcdlions, unlefs thofe 
 laws flourifh, v/hich prefcribe the mutual o1fice3 
 of juftice, and benevolence. But in a future life, 
 our happinefs entirely confifts in God, and his 
 love: In order, therefore, that we might enjoy 
 that blefTednefs, it is requifite that we fliould be 
 affefled with a defirc of it, that we fhould chre- 
 rifli the moft lively expectations of it, and look 
 for the whole of our happinefs in God -, but what 
 elfe is that love of God, but holinefs itfelf. Can 
 this defire of celeflial bUfs, confifl: with the love, 
 and defire of carnal, and earthly things ? by no 
 means : Hence appears the reafon, why God, who 
 is moft benevolent towards mankind, has prefcrib- 
 ed to us good works, \\z. becaufe this was alto- 
 gether 
 
 VI 
 
upon Good TVorks. 277 
 
 irether necelTary, in order that it might be well 
 Niih us. 
 1 
 
 ' (d) This necelTity appears, from our being 
 in duty bound to procure the falvatioh of our 
 'neighbour : For if we ought to promote the tem- 
 poral good of men, how much more ought we to 
 'exert ourfeJves to promote their fupreme eternal 
 good : But this cannot otherwife be better accom- 
 plifhed, than by good works. Matt. v. 16. Chrifl 
 denounces the moft grievous punifhments againfl 
 thofe, who are defedivein their duty as to this 
 point. 
 
 (e) The nature of religion evince th the fame 
 (things, for it muft either confift in the fincere 
 worfhip, and love of God, otherwife it muft be a 
 thing vain, and chimerical j among the very 
 'Heathens, they were only reputed religious, who 
 [cultivated virtuous difpofitions, and afFedlions ; 
 land if we attend to the nature of the Chriftian re- 
 ligion, we muft acknowledge, that obedience is of 
 the greateft neceflity, unlefs we would fay, that 
 the end of Chrift's coming into the world, was 
 only to purchafe unto mankind, a liberty of fin- 
 ning with impunity. 
 
 II. We have now to explain the nature of good 
 works, Firft. In general. Second. In particular. 
 
 I. In order to a right underftanding of the na- 
 ture of good works, or evangelical fandlity, and 
 ©bedience, we have to enquire, what we are to 
 
 underftand 
 
278 P^iri II. Si-cl. IV. Chap. Iir. 
 
 underftand by workr., and how 'they are good. 
 Although the external ad'ions, principally arc 
 wont to be called works, yet it is to be obferved, 
 that when we fpeak of works, or obedience, not 
 only the external actions, fadits, or words are de- 
 noted, but alfo the internal adions, motions, ar^d 
 thoughts of the heart, for whatever is tranfadted 
 by the underftanding and will, is that, which y^jro- 
 perly fpeak'ng merits the apellalion of virtue, 
 and vice. And fuch is the nature of evanG;elical 
 obedience that it ought to proceed from the heait, 
 and therefore, God has a principal regard to the 
 motions of the will. But in order that works may 
 be good, three things are neceffary. (a) The 
 principle, (b) The rule, (c) The end. 
 
 (a) The proximate, and immediate principle 
 of our aflions, is confcience; concerning which, we 
 fhall make fome obfervations in general. Con- 
 fcience is chiefly taken in a twofold fenfe, it de- 
 notes, Firft. The rule of what is to be done. Se- 
 cond. The judgment whicTi we pafs upon our 
 actions, when committed. In the former fenfe, it 
 teaches, v/hat we are to do, and what we are to 
 avoid, and in this refpedl, it is eithpr right, erro- 
 neous, or doubtful. The conference is right, which 
 judges rightly concerning our duty, and perceives 
 the true fenfe of the law ; erroneous, which errs 
 with refpeft to our dutv, and the fenfe of the 
 law, as when we imnn;ine a thuig 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 
 
Upn Good fVorks. 279 
 
 latter fenfe, coTifcience pafies judgment upon our 
 ad\:ions, and diCcbarges the office both of witnefs 
 and judge, who either approves or difapproves of 
 them. Rom. ii. 15. In this refped, it may be 
 either good, evil, or doubtful. That which ap- 
 proves of our anions 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 punilliment, we call evil. 
 It is termed doubtful, or fcrupulous, when we are 
 uncertain, whether what we have done be right, or 
 the contrary, and therefore we are fufpended be- 
 tween hope and fear. 
 
 These things being premifed, we return to our 
 purpofe. In order that any acflion may be good, 
 it is requifite, that it be done according to the dic- 
 tate of confcience, otherwife it will be evil. Rom. 
 xiv. 23. He that doubteth if be eateth, is damn- 
 ed. If confcience be right, it's dictate ought to be 
 obeyed, and he does well who obeys it ; if it be 
 erroneous, we can fcarcely avoid falling into fm. 
 For he who errs, fins, do what he will, for he ei- 
 ther offends againll confcience, if he oppofes it, 
 or againft God if he obeys it. If confcience be 
 doubtful, the one or other of thefe muft be done, 
 the aclion muft either be deferred, if it can be put 
 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 fafefl, which agrees with the moll 
 certain principles of the law, whether natural, or 
 
 revealed 
 
28o Piirt II. Sea. IV. Chap. III. 
 
 revealed i or likewife, that which moflly oppofes 
 our own inclinations. 
 
 (b) The rule of our acftions is the law of God, 
 whether natural or revealed -, it is not fufficient that 
 we aft according to confcience, but it is requifite, 
 befidcs this, that our adions fliould be conforma- 
 ble with the prefcript of the divine law. Con- 
 fcience directs our adtions, but confcience itfelF, 
 is direfted by the divine law, therefore, it is our 
 duty to enquire into the true fenfe of the law, 
 which indeed is not difficult : For God, the bene- 
 volent parent of mankind, hath willed, that the 
 duties which are necefTary to falvation, fhould be 
 eafily underftood. 
 
 (c) The end of our aAions fhould be the glo- 
 ry of God, and our own, and our neighbour's 
 happinefs. For thefe two are fo knit together, 
 that the one cannot be obtained without the other, 
 nay, accurately fpeaking, they are one and the 
 fame thing : but it is neceffary that our adlions 
 fhould have a reference to this end, both from 
 their own nature and our intention -, for in vain 
 (hould any one attempt to promote the glory of 
 God, any adtion being good in itfelf, would be to 
 no purpofe, unlefs we undertook it, with a defire 
 of promoting 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 any 
 adlion good, unlefs it proceeds from a right in- 
 tention ; for it oftentimes happens, that adliojis 
 either evil in themfelves, or proceeding from an 
 
 evil 
 
upon Good IVorks. 281 
 
 evil intention, are dircfted by God to a good end, 
 as for inftance, the fale of Jofeph ; but it does 
 not hence follow, that fuch adtions are good. 
 Neither ought it to be omitted here, that good 
 actions are of two kinds, there are fome, the end 
 or fcope of which cannot be evil, fuch as thofe 
 actions which arc internal, as, the love of Godj 
 &c. Thefe things being laid down we conclude, 
 that thefe three, viz. confcience, rule, and end, 
 are requifite, in order that an action may be deno- 
 minated good, which is thus to be underftood, viz. 
 tha.t no adion can be called good unlefs attended 
 with three conditions ; but if either one or other of 
 thefe be wanting, it muft be defedlive. Thus, 
 though an action be conformable to confcience, 
 and the law, yet if it is done for an evil end, it is 
 reputed evil, and fo on the contrary. 
 
 Our Chriftian Ethicks treat of good works 
 particularly. We only here obferve two particu- 
 lars, Firft. That our duties are either external or 
 internal. Internal duties are prefcribed upon 
 their own account, becaufe the}^ are good, and 
 iieceffary in themfelves; but external duties, as 
 outward worftiip, &::c. becaufe fhey are the ne- 
 ■ ctfflary effects of inward piety, oT as they are 
 ftieans of producing atid encreafing it, in ourfelves 
 or others. Secondly. The fum of our duties, 
 is the love of God and our neighbour. Matt. 
 xxii. 0^6. 37. Paul delivers a fpecial detail of thefe. 
 Tit. ii. II, I a. v/liere he fays. That the grace of 
 God teacheth us, that we fhould live foberly, 
 fighteoufly, and godly. The firft duty refpeds 
 
 U ourfelves, 
 
282 Pcirt II. Sea, IV. Chap. III. 
 
 ourfelves, the fecond our neighbour, and the third 
 refers to God. Befides thefe general duties, which 
 are incurobent 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 Itation in which he is placed, 
 fuch are the duties of parents, children, mafters, 
 and fervaots, &c. 
 
 Uses. Firft. Frorri what has been faid concern- 
 ing the neceflity of good works, it follows. That 
 we ought to be intent upon them principally, 
 through the whole of our lives, and that they mult 
 perifli eternally, who neglect them. But here it 
 will be very necefTary, to anfwer the various ob- 
 jedions of carnal men, againft the neceflity of 
 good works, and to refute thofe errors, with which 
 many are infedled, as for example, that reliance 
 Upon the mercy of God is fufficient, that faith 
 alone jwftifies us, that we are not juftified by 
 works, that we obtain falvation through the mer- 
 cy of God, without any merit of our own. 
 
 It ought to be (hewn, that thefe, and others of 
 the like nature, are objected through ignorance, 
 and contrary to the word of God. 
 
 Secondly. From what has been faid concern- 
 ing the nature of good works, e\'ery one may 
 judge, whether he be endowed with true piety. 
 All our actions ought to be examined according to 
 the three rules which we have laid down, viz. 
 confcience, the law, and the end of our adions. 
 
 It 
 
upon Good IVorks. 2S3 
 
 It will be very eafy, and of much advantage to 
 fhew, that thefe three are for the moil part want- 
 ing in all our adions. 
 
 Thirdly. We may hence learn, Firft. How 
 much it concerns us, to maintain a good confci- 
 ence, imbued with the true knowledge of our 
 duty, and pure ; here it ought to be fhev/n, how 
 criminal it mult be to commit any adion which 
 oppofes confcience. Second. It is of great mo- 
 ment, to procure an accurate knowledge of the 
 divine law, and rule of our actions, and for this 
 purpofe, we fhould read, hear, and meditate upon 
 the word of God inceffantly, and without preju- 
 dice or party afFeclion. Thirdly. That in all our 
 adions, we would propofe a proper end, which is 
 accompHfhed by turning our attention habitually 
 towards God, and feeking after our true happi- 
 nefs. In thefe three -particulars men offend very 
 frequently, and are therefore reprehenfible. But 
 this argument is mod fruitful, fo that all the ufes 
 of it can fcarcely be pointed out. 
 
 Fourthly. Men fliouM be admonifhed, to 
 pay the greateft deference to the 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 ; laftly, that everyone Would dif- 
 charge the duties belonging to his particular fta- 
 tion, or condition in life. 
 
 U - CHAR 
 
a82| Part 11. Sin. IV. Chap. IV. 
 
 Chap. IV. 
 
 Of Pr5nuffs and Threatnings in General. 
 
 NO W follows the other part of Evangelical 
 dodrine, which confifts of promifes and 
 threatnings. Concerning which, we (hall Firft. 
 Speak in general. Secondly. In particular. 
 
 And indeed, it ought to be obferved, in gene- 
 ral, that whereas man is impelled to adion, by 
 two motives principally, viz. the hope of obtain- 
 ing fome good, and the fear of fome evil. It was 
 therefore neceflary, that God, in order to rnove 
 him, fhould propofe both promifes and threat- 
 nings, that he fliould propofe fome good, more 
 excellent than that, which the world and the flefh 
 do afford, and that he would threaten fome evil 
 more grievous than what he perceives, from the 
 fruftration of his carnal defires, or the enduring 
 of bodily pain. 
 
 t. 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 and dangerous, op- 
 pofes the nature of religion, and the word of 
 God. For, Firfl:. As we f;&rmerly obferved, God 
 hath revealed religion unto mankind, and pre- 
 
 feribed 
 
Upm Promifes and Threatningi. . Jt85 
 
 fcribed various duties, not upon his own account, 
 but that it might be well with them ; whence it 
 follows, that religion n^uft neceifarily have a re- 
 fpedt unto happinefs, and remuneration, Which 
 is folidly confirmed from Heb. xi. 6. He that 
 Cometh to God, mufl believe that he is,>nd that 
 he is a Trewarder of them, that diligently feek him. 
 Second. It is fo far from being the cafe, that the 
 love of God fbould be feparated from the defircs 
 of our happinefs, that it rather includes and fup- 
 pofes that defire, and that fo neceflirily, that lay- 
 ing afide a refpedt to remuneration, and confum- 
 mate felicity, the other is laid afide likewife. For 
 God himfelf is our reward, as the Scripture ex- 
 preffeth it, and the chief good of man. Third. 
 The Scripture frequently allures, and excites us 
 to the worfhip of God, with the hope of a reward. 
 2 Cor. vii, I. Having therefore thefe promifes, 
 let us cleanfe ourfelves from all filthinefs, both of 
 the fledi and fpirit. Gal. vi. 7. 8. i Tim. iv. 8. 
 Godlinefs hath the promife, both of this life, and 
 that which is to come, i • John iii. 3. That paf- 
 fage is to be noted, Rom. ii. 7. 8. Where Paul 
 teacheth, that it is the diflinguifhing charafteriftic 
 of the godly, that they feek for glory, honour, 
 and immortality, i. e. remuneration, by well 
 doing ; fo that they are vain things which fome 
 conjedlurc, concerning a pure love of God, v/hich 
 has no refpedt to a reward. To what we have al- 
 ready obferved, may be Added the examples of 
 holy men, as Mofes, Heb. xi. 26. Who efteemed 
 the reproach of Chrifl, greater riches, than the 
 treafures of Egypt, becaufe he had a refpedl to 
 
 U 3 th? 
 
286 P.irt II. S.:n. IV. Ck.ip. IV. 
 
 the recompencc of reward, likewife of Chnfthrm- 
 felf, who in fald, Heb. xii. 2. To have endured 
 the crofs, for the joy that was fet before him. 
 
 2. The fame holds good, with refpecSt to 
 thrratnings ; and here indeed we fuppofe in the 
 firfl: place, that the Gofpel does not only* contain 
 promifes, but likewife threatnings, and thefe of 
 a moft dreadful nature, fo that they are in an er- 
 ror, who pay no refpedl to any thing in the Chrif- 
 tian religion, and the Gofpel, but promifes and 
 benefits, as if we had nothing more to fear, fince 
 Chrifl: has fhed his blood for us. For through un- 
 belief, ®r difobedience^ we may bring utter ruin 
 upon ourfelves. They likewife err, who fet the 
 Law, and the Gofpel in fuch oppofition to each 
 other, as to fay that the law denounces indeed 
 ihreatnings, and a curfe, but not the Gofpel : For 
 the Gofpel contains threatnings, and thefe far 
 more grievous. Heb. v. 28. ig He that def- 
 pifed Mofes's law, died without mercy under two 
 or three witneffes, of how much forer pun'fliment 
 fuppofe ye, fhall he be thought worthy, who hath 
 trodden under foot the Son of God. And xii. 
 18-29. But as fome believe tl.at the obedience is 
 mercenary, which proceeds from the hope of retri- 
 bution, in like manner they think the obedience is 
 fervile, which flows from the fear of punifhment. 
 Nay, fome have got to fjch a pitch of infanitv, as 
 to affert, that the faithful are fo poffcfled of the 
 pure love of God, as to bft willing to fuffer eternal 
 damnation if he thought fir ; but fuch things arc 
 foolifh, vain deliriums, nay impious. Firft. The 
 
 Sacred 
 
Upn Promifes and Threatnings. 287 
 
 Sacred Scripture teacheth, that as long as we ara 
 in this world, piety is not only produced, but al- 
 fo cherifhed within us, by the fear of punifhment. 
 Keb. xii 28. 29. i Pet. i. 17. &:g. And if ye • 
 call him Father, who, without refpect of perfons, 
 judgeth according to every man's works, pafs the 
 time of your fojourning here with fear. Secondly. 
 Thofe threatnings move, and refpeft the faithful. 
 2 Cor. V. II. Knowing: therefore the terrors of 
 the Lord, we perfuade men. i Cor. ix. 27. Ezek. 
 xxxii. 19. If the righteous doth iniquity, he fhall 
 die in. his iniquity. Thirdly. Faith, and religion 
 ought to comprehend whatever God hath reveal- 
 ed, and confequently both promifes and threat- 
 nings. As to the objedlion that the obedience is 
 fervile, which is performed through fear of pu- 
 nifhrnent ; we anfwer, 
 
 I. That obedience is indeed fervile, and no 
 v/ay laudable, viz. when a perfon againft his will, 
 fiiews only an external obfequioufnefs, and with 
 the wicked fervant obeys his malier, left he fhould, 
 be beaten. A man may indeed be compelled to 
 to external afts. But that makes nothing for the 
 purpofc, becaufe there can be no obedience ref- 
 pe<f(ing God, but what proceeds from the will. 
 Therefore it is abfurd to fay, that a perfon obeys 
 God againft his wi-Fl.. A man's obedience, indeed, 
 may be attended with, fome reludtance, efpeciaiiy 
 at the firil b^eginnings of convdrfion, yet it is not. 
 involuntary. 
 
 2. We 
 
aaa Part II Sea. IV. Chap. IV. 
 
 • 
 
 2. We have likewlfe to confider the nature of 
 punifliments. Indeed it would be fervile, to be 
 moved by the fole fear of temporal punirhments, 
 but it is by no means fo, to be impelled by the fear 
 of fpiritual, and eternal punifhment. Nay, the 
 jnore we are governed by filial love, the more 
 will we dread that punifhment, bccaufe it confifts 
 in nothing elfe, but a feparation from God- 
 
 3. It remains,* that we fhould mention particu- 
 larly, what thofe promifes and threatnings are. 
 "The promifes are either temporal, or fpiritual. 
 There are no fpecial temporal promifes granted 
 under the Gofpel, as were under the law. We 
 have only general orles, viz. That God will be- 
 llow upon U3, whatever things are neceffary for 
 our paflage through this life, if we but fear him. 
 Matt. vi. 25-31. Therefore take no thought, fay- 
 ing, what fhall we eat, or what fhall we drink, 
 &c. I Tim. iv. 8. Heb. xiii. 5. Be content with 
 fuch things as ye have, for he hath faid, I will 
 never leave you, nor forfake you. Which things, 
 yet, are not promifed to all, nor abfolutely, but 
 only under this condition, viz. that God fees it 
 fit. For Chrift hath predicted, that the godly 
 would be obnoxious to various evils, and perfecu- 
 tions. Therefore, the promifes of the Gofpel, 
 properly fpeaking, are fpiritual, viz. Juftification, 
 San6lification, and Glorification, of which we are 
 foon to treat. 
 
 The threatnings, again, are likewlfe temporal, 
 or fpiritual. The Gofpel does not propofe, in a 
 
 particular 
 
Upm Promifes and Threatnings. 289 
 
 par(icular manner, any temporal ones. In gene- 
 ral, God makes ufe of the punifhments and evils 
 of 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 punifhments ; nay, th^ 
 rather proceed from the love of God towards 
 mankind: Yet temporal death^may be confidered 
 as a real punifhment, fmce by it God cuts off the 
 fmner from this Ufe, precludes him from all hopes 
 of falvation, and then begins to ad the* part of a 
 judge. 
 
 Spiritual threatnings, refped either the pre- 
 . ient, or a future life. In this life, the Scripture 
 threatneth har.dnefs of heart, utter defertion, 
 blindnefs of mind. Heb. iii. 13. And iv. ii. 
 Let us labour therefore to enter into that reft, left 
 any man fall after the fame example of unbelief. 
 Yet, it ought to be obferved here, that this is not, 
 properly fpeaking, a punilhment, for God is not 
 it's author. But thefe.are the horrid confequences 
 of fm, evils in their nature moft grievous, which 
 the fmner hath brought upon himfelf, and which 
 render him obnoxious to eternal deftrudion, and 
 which we ought to dread ,moft vehemently. 
 What remains therefore, are the punifhments of 
 another life, of which we will treat in our laft 
 Se dion, viz. Concermiig the world to come. 
 
 Use. I. Hence appears the confummate wif- 
 dom and goodnefs of God, who propofes fuch mo- 
 tives unto mankind, as are apteft to move them : 
 
 V/hence ' 
 
Whence it follows, that they are incxcufable 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 contains, which are moft juft, 
 and agreeable to the law of nature, but likewiCe, 
 and efpecially, in it's promifes and threatnings. 
 We ought to, give the ftridleft attention, Firil. 
 To their nature, fince God has prepared for us a 
 good furpalTingly great, than which, nothing more 
 excellent can be conceived ; as alfo, an evil, of all 
 others the moft grievous; and both of thefc eter- 
 nal. Second. We ought to attend likewife to their 
 certainty, which appears not only from the word 
 of God, and the arguments is affords, for the truth 
 of our religion, but alfo from the feelings of con- 
 fcience. For if we will but examine it, there can- 
 not remain with us the leaft doubtfulnefs concernr 
 ing the verity of promifes and threatnings. Upon 
 thefe two, the whole force and energy of both do 
 depend. 
 
 5. Hence may be inferred the necefilty of obe- 
 dience ; for what can put us under a greater necef- 
 fity of living pioufly, than an aflured hope of the 
 greateft, and eternal good, and the fear of the 
 greateft eternal evil, if we are but defirous of our 
 own falvation .•* Therefore, we muft obey, or pe- 
 rifti eternally. 
 
 4. Hence we may likewife learn the nature of 
 obedience : It is not conftrained, but fmcere, and 
 
 voluntary : 
 
Upm Prom if £S and Threat nings. 291 
 
 voluntary: God is to be f'Tvcd, not with an un- 
 willing, and reliidant mind, but with love, and 
 jov, fmce Ive are engaged in the acquifition of the 
 -Supreme Eternal Good, ^md in avoiding everlafling 
 damnation. Whatever God prefcribes tends to 
 our advantage. Therefore, with alacrity of mind, 
 we ought to entertain, and cherifh the moft ar- 
 dent, and fmcere breathings after godlinefs. Let 
 this, therefore, be the efleft, and ufe, of both pro- 
 mifes and threatmngs. 2, Cor. vii. 1.2. 2 Pet. i. 
 34. According as his divine power hath given 
 unto us all things that pertain unto life, and god- 
 iinefs, through the knowledge of him, that hath 
 -called us to glory, and virtue, whereby are given 
 Vlinto us exceeding great andpivcious promifes, 
 >that by thefe ye might be partakers of the Divine 
 nature, having efcaped the corruj-ytion that is in 
 the world, through luft. Heb. xii. 28. 29. 
 
 C H A p . V. 
 
 0/ Jujlijlcation. 
 
 TH E firft, and principal b^^jiefit of the 6ofpeI, 
 is Juilification : Which, no doubt, is the 
 reafon, why the Apoflles tre2,t of it fo copiouf- 
 ly, and profefifedly, particularly, in the Epiftles 
 to the Romans, and Gallations, and in the Epiflle 
 of James,' chap. ii. W^e fhall here teach, from 
 Scripture, in a- brief, and fimpie manner, Firft. 
 Wherein Juftiiication confifts. Second. How we 
 may obtain this benefit. 
 
 I. The 
 
igz Part II. Sen. IV. Chap. V. 
 
 I. The term Juftification, as likewife righteouf- 
 nefs, is not always ufed in the fame fenfe in Scrip- 
 ture : In general, to be juftified, fignifies to pleafe 
 God, or to be acceptable to him. Heb. xi. 6. But 
 as man is in a ftatc of fin, it is impolTible he fhould 
 pleafe God, without his fpecial mercy : So that 
 the term Juftification is to be underftcod princi- 
 pally in a forenfick fenfe, as it denotes abfolution 
 from guilt, by which a man is treated as innocent. 
 That this is the meaning of the word, fully appears 
 from Paul, who defcribes Juftification by this 
 phraife : Faith is imputed for rightCQufnefs, which 
 denotes, that a man, through faith, is treated as if 
 he were righteous. Rom. iv. 5. The fame Apo- 
 ftle, Rom. iv. 6. 7. teacheth, that the benefit of 
 Juflification, confifts in the rf raiffion of fms. Adls 
 xiii. 38. Rom. viii. 33. Who ftiall lay any thing 
 to the charge of God's ele<5t } It is God that juftifi- 
 eth. Here he oppofes Juftification to condemna- 
 tion : But the oppofite of condemnation is abfolu- 
 tion. 
 
 Therefore, Juflification is a judicial acft of 
 God, by which, of his great mercy to fmful naan, 
 he remits his fins, and gives him a right to eternal 
 life, through Chrift, apprehended by true faith. 
 
 From this definition it is plain, that Juflifica- 
 tion comprehends two benefits, viz. remiflion of 
 fms, and a right to eternal life. 
 
 I. The remiflion of fms, Rom. iv. 6. 7. If man 
 were innocent, his juflification would be nothing 
 
 elfe, 
 
upon JuJUfication. 293 
 
 elfe, but a declaration of his innocence, snd righte- 
 oufnefs \ but being guilty, he cannot be juftified, 
 without his fms being previoufly forgiven. Some 
 are of opinion, that this juftification extends, not 
 only to fms that are paft, but iikewife to thofe that, 
 arc future. But this affertion is inaccurate, and 
 dangerous. But when God remits fms, he does 
 hot only remit their criminality, or guilt, but like- 
 wife their punilliment.' The Romans maintain, 
 that God remits the eternal guilt, but not the tem- 
 poral, and therefore alTert, that we muft fatisfy for 
 our fins, both in this life, and in Purgatory. 
 
 That purgatory is a mere fiction, is evident, 
 as there is no mention of it in Sacred Scripture. 
 As to the punifhments of this life, it cannot be 
 denied, that thofe whom God juftifies, are fome- 
 times obnoxious to them ; but thefe are not, pro- 
 perly fpeaking, punifhments, much lefs are they 
 punifhments, by which the juftice of God could 
 be fatislied. 
 
 2. Justification comprehends a right to 
 eternal life. Tit. iii. That being juftified by his 
 /grace, we might be made heirs, according to the 
 hope of eternal life. For the finner being recon- 
 ciled by Chrift, is an objedl 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 whofocver believeth m 
 him, fhould not be condemned but hav^ everlaft- 
 ing life. 
 
 II. We 
 
294 ^^'"^' JI- '5'^^. 'IV. Chap. V. 
 
 IF. We are to confider, by what means we are 
 juftified .Here we are to obferve, in general, that 
 this is a benefit merely gratuitous, for both the ^ 
 remiflion of fms, and a right to eternal life, folely 
 .depend upon the mercy of God, fo that whoever 
 defires to be juftified, ought previoufly to acknov/- 
 ledge, that he finds no caufe vvithin himfelf of- 
 abfolution, but of condemnation. 
 
 In particular, we are to hold, that two things 
 are requifite to jullification : The one on God's 
 part, the other on ours. On the part of God, 
 our Juflifixation depends, entirely on his mercy, 
 which is founded upon the facrifice of Jefus Chri.lt. 
 Rom. iii. 24. There we are faid to be juftified free- 
 ly, through the redemption that is in Chrilt Je- 
 fus, and for this caufe, fhe 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 i/is palfive 
 righteoufnefs only, i. e. his fuffering?, and his 
 death, or alfo, his active, i. e. the obedience which 
 Tie performed unto 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 fatirfadion, and merits, and that as Chrift 
 fufFered for us, fo hkewife he fulfilled the law, 
 upon our account, that his obedience might be 
 imputed unto us, that we might be juft and rigli- 
 teous through him. But fome do~ not approve of 
 this opinion, they acknov/ledge, indeed, that the 
 adive righteoufnefs of Chrift, or his obedience, was 
 a qualification, or condition, requifite in our Me- 
 diator, 
 
Upn Jtifiification, 295 
 
 diator, that \t is of advantage to us, and perform- 
 ed for our good. But they deny, that this rigl>- 
 teoufnefs is properly imputed to us, and fay, that 
 fuch a do(ftrine is dangerous. On our part faith is 
 requifite, this Paul teacheth, Rom iii. 28. There- 
 fore we conclude, that a man is juftified by faith, 
 without the deeds of the law, and through the whole 
 Epiftle. Likewife Ads xiii. 38. 39. And certainly 
 it was altogether neceflary, that a man fhould em- 
 brace falvation when offered him, neither is it polH- 
 ble that God Ihould beftow eternal happincfs, upon 
 a perfon who is unwilling to receive it, and refufes 
 it. But here that faith is to be underftood which is 
 fmcere, and difplays itlelf by good works. Gal. v. 
 6. For in Chrift Jefus, neither circumcifion avail- 
 eth any thing, nor uncircumcifion, but faith that 
 worketh by love. So that in point of juftification, 
 works*are by no means to be feparated from faith, 
 nor to be fet in oppofition againft it. For that 
 faith is not fincere, which is not accompanied with 
 a firm purpofe of obeying God. Which purpofe, 
 indeed, if fmceve, will difplay itfelf by good 
 works. Truft in God, and Chrift, without fuch a 
 refoludon is falfe, and hypocritical, and it is fo far 
 from being the cafe, that a perfon void of this 
 purpofe fhould embrace Chrift and his benefits, 
 that he rather rejefts him. 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 it's proper figni- 
 fication. Firft. Becaufe they are imperfed. Se- 
 cond. If tbe}^ were perfcd, they are but debts. 
 
 Third 
 
296 Part 11, Sea. IV. C}mp. V. 
 
 Third. iBecaufe there is no proportion between 
 them, and the reward of eternal life, nay, neither 
 does faith properly fpeaking juftify. The adt of 
 believing is not our juftlfication or the meritorious 
 caufe of our juftification, but only a requifite ne- 
 cefTary to it. 
 
 It is afked, how Paul, who teacheth. That 
 we are juftified by faith,, without works, may be 
 reconciled with James, who teacheth, Chap. ii. 
 22. That we are not juftified by faith alone, but 
 alfo by works ? But the anfwer is eafy, if we at- 
 tend to the fcope of both thefe Apoftles. Paul 
 confutes certain falfe teachers, who maintained, 
 that Faith in Chrift was not fufficient ; but that, 
 befides this, the obfervance of circumcifion, and 
 the Mofaick rites, was neceffary. A6ls xv. i, 
 Againft thofe, Paul aflerts, that faith alone was 
 fufticient, i. e. that it is enough, if we believe iii 
 Chrift, and obey his Gofpel. Neither was it any 
 longer requifite to obferve the iVlofaic rites, but 
 he underftands fuch faith here, as is accompanied 
 with works. Gal. v. 6. In which chapter, he ex- 
 prefsly admonifheth, that no perfon Ihould abufe 
 his dodlrine, fo as to indulge licentioufnefs. James, 
 on the other hand, is difputing againft Hereticks, 
 who acknowledged indeed, the nccelTity of faith, 
 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 neceffarily produceth good works, and in 
 
 this 
 
upon JuJiijHcation. 297 
 
 this fenfe aiTerts, that a man is alfo juftified by 
 works. 
 
 Uses. i. This do6:rine is of fuch importance, 
 that our falvation wholly depends upon it : The 
 chief- good of man confifts in juflification. Rom. 
 iv. 7. 8. Blefled is the man, to whom the Lord 
 will not impute fin. Hence we learn, how[ great, 
 and excellent the bleffing of our juftification in the 
 fight of God muft be. Nothing is more happy 
 than the man whom God juftifies, and is at peace 
 with him : On the other hand, he is mod mifera- 
 ble, who is not partaker of this blefiing ; for he 
 is in a ftate of condemnation, and the wrath of 
 God abideth on him. John. iii. 36. 
 
 %. There is no perfon, who ought not to be 
 folicitous about his cohdition, viz. whether he be 
 in a ftate of juftification, or not ; but this cannot 
 be otherv/ife known but by faith. Wherefore we 
 ought to examine, whether we are polTeffed of 
 that true faith, which juftifies ? Vv'^hether we cor- 
 dially embrace thofe moft excellent promifes : 
 The grace of God in Chrift, or whether we feel 
 within ouffelves, the effett of true faith. Many 
 under ftand this do6trine of juftification but badly, 
 nnd feign to themfelves, I do not know what kind 
 of juftification, by which they are made partakers 
 of falvation, without piety and holinefs. 
 
 This was the error of the flilfe teachers, whom 
 [anies refutes in his Epiftle, Chapter ii. ^s alfo of 
 the Gnofticks of old, who thought that faith 
 
298 P^irt IL :^ea, 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 
 deftrudive error, may be confuted from Scripture. 
 Gal. V. Jam. ii. As alfo from the very nature of 
 juftifying faith, by (hewing, that fuch is the na- 
 ture of faith, that it is always acompanied with 
 good works : Hence it follows, that thofe who live 
 in fm, are deftitute of faith, and confequently 
 are not in a ftate of juftification, but of condem- 
 nation. 
 
 3. The third ufe is of confolation, confifting of 
 that peace, fecurity, and that ineffible and glorious 
 joy, with which the hearts of believers are ftored, 
 in full hope of eternal life. Concerning this, fee 
 Rom. V. 1-5. and viii. 28. Sec. 
 
 CjJAP. VI. 
 
 Of San6lification. 
 
 SAnctification may be confidered fepa- 
 rately, either as a benefit, or as a duty to 
 be performed by man. But we fhall here confider 
 it, in the former refpedl, viz, as it is one of the 
 principal blellings of the Evangelical covenant. 
 
 And in the Firfl place, we fhall confider the 
 nature of it. Secondly. It's caufe. 
 
 Sanctifi-c ATioN is twofold, external and in- 
 ternal. That fandlification is denominated external, 
 
 or 
 
Of San^ification. 299 
 
 or federal, by which God calls, or invites us to his 
 covenant, and feparates us from others, in order 
 that we mi^t become partakers of eternal life ; 
 for to fandify in Scripture, oftentimes denotes 
 the fame thing, as to fet apart from a prophane 
 or comman, and to appropriate to fome ,facred 
 ufe. And in this fenie, the people of Ifrael are 
 called holy, and Chriftians, a holy nation, i Pet. 
 ii. 9. But ye are a chofen generation, a royal priell- 
 hood, a holy nation, a peculiar people, that ye 
 fhould fhew forth the praifes of him, who hath 
 called you out of darknefs, into his marvellous 
 light. They are fo denominated, becaufe God 
 hath fet them apart from the world, and prophane 
 pcrfons, for his worfhip and glory. 
 
 For here the fcope of this deftination is two- 
 fold, as it is not poillbie, that God could have 
 deftined us for glory, without alfo calling us into 
 holinefs. 
 
 Internal SanftiBcation, and the real purifica- 
 tion of tfie man himfelf, is termed in Scripture, 
 Renovation, Regeneration, concerning this, John 
 iii. -3. Verily I fay unto thee, except a man be 
 born again, he cannot fee the kingdom of God. 
 Tit. iii. 5. I Cor. vi. 19. 20 &:c. But now, fandi- 
 fication confifts in the renewal of the mind, viz. 
 Firft. In the renovation, or illumination of the 
 underftanding ; for a man cannot undergo this 
 change, without his mind being previoufly enlight- 
 ned, with the knowledge of the truth. Again, ia 
 the reformation of the will, and affedions. For in 
 
 X 2 order 
 
300 Part II. Sea. IV. Chap. VI. 
 
 order that a man may be faid to be regenerated, 
 or fandtified, a renewal and change of the affec- 
 tions is requifite, by which he depots frorri fin, 
 and is entirely devoted to liolinefs ; and this change 
 IS of abfolute neceflity, fo that without it, no fal- 
 vation can be expecfled. John iii. 5. Heb. xii. 14. 
 &c. Follow peace with all men, and holinefs, 
 without which no man fhall fee the Lord. 
 
 if. The other particular which we have to 
 confider, concerning Sandtification, is it's caufe. 
 As ail men are fmners, it follows, that fanflificati- 
 on does by no means proceed from them, but that 
 it is a benefit, which we derive from God. But 
 he works out our fandification. 
 
 I. By his word. Which is therefore termed the 
 feed of regejieration. i Pet. i. 2. 3. Being born 
 again, not of corruptible feed, but of incorrupti- 
 ble, by the word of God, which liveth and abideth 
 for ever. Jam. i. 18. Which is mofl efficacious 
 both in enlightening the underftanding, and mov- 
 ing the will ; as it propounds to us our duty, and 
 lays before us the moft powerful reafons, and mo- 
 tives to excite us. 
 
 By his Holy Spirit, who difpofes the mind and 
 bends the heart. John iii. 5. Verily I fay unto 
 thee, unlefs a man be born of water and of the 
 fpirit, he cannot enter into the kingdom of' God. 
 And in this does the operation of the Holy Spirit 
 properly confift. 
 
 J. He 
 
upon SanBiJication, 501 
 
 3. He likewlfe makes ufe of a variety of m.eans, 
 as, the facramenis, benefits, chailifements, and 
 examples : Vet the whole of our fandification fo 
 depends upon God, that without his grace it can- 
 not be accomplifhed j but he does' not produce it 
 in us, without our own endeavours, hence we are 
 commanded to make perfed, and to work out our 
 fandification, and falvation. 2 Cor. vii. t. Let 
 us cleanfe ourfelves from all filthinefs, of the flefh 
 and fpirit, perfedling holinefs in the fear of God. 
 Phil. ii. 12. Work out your own falvation, with 
 fear and trembling. But Divines obferve, that 
 man is entirely paflive in the beginning of regene- 
 ration : But as foon as he has received the firfl: 
 principles from God, he then ads himfelf, which 
 is the reafon, why fanCtification is fometimes de- 
 fcribed as the work of God, and at other times as 
 the work of men. This fandlification is com- 
 pleted by degrees, for befides that it confifts of 
 two parts, the former refpeding the prefent, and 
 the latter a future life, it has it's degrees : For 
 fome men have made greater, and others leffer 
 proficiency in fanclification. Befides in one and 
 the fame perfon, fanftification has it's beginnings, 
 and increafe, fo that the faithful, as long as they 
 continue in life, make daily advances in holinefs. 
 
 Uses. i. The firft ufe here, is, that Juftifica- 
 tion is not the only benefit of the Evangelical co- 
 venant ; there is another, and that equally necelTa- 
 ry, viz. Sandification. Therefore all the agency of 
 divine grace, does not confifl in the forgivenefs of 
 fins ; but likewife in the fandification, and con- 
 
 X 3 verfion 
 
30i Part II. Sen. IV. Chnp. VT. 
 
 verfion of the finner unto God. And the fole end 
 oF Chrift's coming into this world, was not the ex- 
 piation of fin, but likewife, to dertroy the domi- 
 nion of it, and make us a holy people. Tit. ii, 
 14. Therefore they overthrow the grace of Chiift, 
 and the Gofpel, and labour under a fundamental 
 error, who turn the whole of their thoughts towards 
 julVification, being no way felicitous about their 
 fan<flification. 
 
 2. From this dodrine, follows the polTibility of 
 holinefs, and of keeping the commandments of 
 Chrift Jefus. For if God fandifies a man, he 
 may live a holy life, nay, arrive at an excellent 
 degree of fandtity, other wife our fandification will 
 be nothing, the energy of the Gofpel, and Holy 
 Spirit will be of no avail, and this benefit of God, 
 is totally laid afide. 
 
 3. Since fandlification is the work of God, it 
 follows, that no one can be partaker of it with- 
 out divine grace, which therefore we ought to 
 apply for by daily prayer. The negledb of prayer 
 is utterly inconfiilent with fandification. 
 
 4. Sanctific ATioN may be confidered as a 
 duty incumbent upon us. Thefe two, the grace 
 of God, and man's induftry and care, correfpond 
 exadtl}" with each other. The grace of God fup- 
 pofes our labour, and is given in order that we 
 might work out our fancftification \ again, our labour 
 prefuppofes divine grace, fince without it, we can 
 do nothing. The tendency of which dodlrine, is to 
 
 make 
 
upon San£liJication. ^o? 
 
 make us humble snd diligent ; humble in implor- 
 ing the grace of God, and acknowledging our 
 own mifery, and diligent in the performance of 
 good works. 
 
 What has been obferved concerning the vari- 
 ous degrees of fan6tification, has this tendency, 
 viz. that every one fhould examine himfelf, and 
 be well informed, whether his fan£tification be as 
 yet begun, and whether he has arrived at any de- 
 gree of perfeftion in it ? The principal mark of 
 real fandlification, and which is of equal moment 
 with all the reft, is, that w^ always be making far- 
 ther advances in regeneration. 
 
 We Ihould now treat of Glorification, and eter-' 
 nal life, which is the moft excellent benefit, be- 
 longing to the Chriftian dodrine. But this trea- 
 tife belongs to the laft fedion of Theology. 
 
 SEC 
 
• [ 3^4 } 
 
 THE LATTER PART 
 O F 
 
 CHRISTIAN 
 THEOLOGY. 
 
 SECTION. V. 
 
 Concerning the Churchy k^c. 
 
 In this Sedlion, we are to confider, Firfl. What 
 is meant by the Church. Second. We fhall treat 
 of it's government. Third. DifcipUne. Fourth. 
 It's various Hate. 
 
 Chap. I. 
 
 Concerning the Church in general. 
 
 HERE we have to fee, FirJft. In general what 
 we are to underftand by the Church. Se- 
 cond. Who are it's members. Third. What are 
 it's charade riflicks, or marks. Fourth. What are 
 it's attributes. 
 
 I. The Cbnrch is the united body of men, who 
 are called to eternal life by the Gofpel. But fince 
 the term Church is varioufly underftood, it's various 
 acceptations Ihould be accurately diftinguifhed, as 
 
 this 
 
Concerning the Church in general. 305 
 
 this will afford us an eafy folution of the various 
 queflions which are ufually moved concerning this 
 argument. 
 
 1. The Church, in it's moll extenfive fignifica- 
 tion, denotes all men who profefs the Chriftian 
 faith, whatever place, or led they belong to. 
 
 2. Sometimes, it denotes any one particular 
 ^flembly, or more, who are united together, by a 
 certain common bond : Thus we fay, the Church 
 of Geneva, the Church of Rome, &c. 
 
 3. The Church may be confidered, as it re- 
 fpefe only fuch as are truly faithful, all pious and 
 eledt perfons. who fmcerely worfhip God, and this 
 is the true Church of Chrift — his true Body. Yet 
 it oftentimes happens, that the Scripture attributes 
 to the Church in general, what is only applicable. 
 to the faithful. 
 
 The Church is varioufly divided. We difmifs 
 that trite divifion of it into militant and trium- 
 phant, becaufe that diflindlion has no foundation 
 in Scripture. But it is divided into vifible, and 
 invifible. The former is that external fociety, 
 which is made up of the faithful, and reprobates. 
 But the latter includes only the faithful. It is 
 termed invifible, not as if the faithful, or their 
 works were invifible, but becaufe fuch as are truly 
 faithful are known to God alone, and becaufe they 
 are intermixed with hypocrites, and do not confti- 
 
 ftitute 
 
5o5 . Part II. Sea. V. Chap. I. 
 
 flitute any vifible body, and diftind, or fele^ft fo- 
 ciety. 
 
 Into univerfal, and particular. The Univerfa!, 
 or Catholic Church, is difpenfed over the whole 
 earth, and extends itfelf to all places, and perfons. 
 That Church is termed particular, which is of any 
 one place. 
 
 Into pure, and impure. But a particular 
 Church may be pure, or impure. Firft. With re- 
 fpecft to doctrine ; and it is called Orthodox, or 
 Heterodox. 
 
 7,. With refped to worfliip, which may be ci- 
 ther pure or corrupt. 
 
 3. Morals. For according as fcandals are un- 
 common, or frequent, or as they increafe, or are 
 fuppreiTed, in any Church, that Church is denomi- 
 nated pure, or impure. 
 
 4. With refpe6t to difcipltne : For in order 
 th.'.t any Church might maintain it's purity, the 
 exercife of Apoftolical difcipline is requifite, &c. 
 
 5. Union. Thofe who maintain this union, ac- 
 cording to fmcerity, and charity, are denominated 
 pure ; but fuch as violate it, and without caufe fe- 
 parate from others, are termed Schifmatical. 
 
 But it is neceflary, that fuch as would be, faved, 
 fhould aflbciate with the Church. Ad\s ii. 47. And 
 
 the 
 
Comrrmng the Church in general. ^07 
 
 ^the Lord added to the Church daily, fuch as (hould 
 be faved. Hence it may with propriety be faid, 
 that without the Church there can be no falvation ; 
 which ought to be underftood of the Univerfal 
 Church, but not of any particular one : For there is 
 no particular Church, out of which falvation might 
 inot be obtained, though it cannot be gained fo rea- 
 Idily in all churches. 
 
 II. All perfons whatever, who embrace the 
 Chriftian faith, in a certain fenfe, may be denomi- 
 iiated members of the Church; but accurately 
 fpeaking, the faithful alone are it's members: 
 Wherefore, the wicked are by no means to be 
 (deemed fuch, though they maintain external com- 
 munion with it. Matt. xiii. See the parable of 
 jthe tears, and the wheat. The wicked are ungod- 
 ly perfuns, and hypocrites : Ungodly, viz. fuch as 
 jmake an open profefTion of impiety t, none of which 
 iwould 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. 
 
 .But the duty of members is threefold. FirO:. 
 lAn external, and public profeflion of the Chriftian 
 faith ; to which may be referred, public worfhip, 
 ifacred aflemblies, and the ufe of the facraments. 
 Second. Due fuhjedtion to that order which is con- 
 ftituted in the Church, to Paftors, and to the Church. 
 Heb. xiii. 17. Obey them that have the rule over 
 
 you, 
 
3o8 Part II. Sea. V. Chap. I. 
 
 you, and fubmit yourfelves. Third. Purity of life, 
 and manners, efpecially charity. 
 
 III. Inqitiry is made, concerning the marks, 
 or charaders of the Church, what they are .'' In 
 order to the folution of which queftion, we 
 ought to fix what we are to undeiftand by the 
 Church. If it denotes all true believers, or the in- 
 vifible Church, then no rnarks of it can be produc- 
 ed, but thofe, by which fuch perfons as are truly 
 faithful, are dilVmguifhed from others. But if we 
 underftand a particular Church, then the marks 
 may be afligned, by which the more pure focieties 
 are diftinguiflied from fuch as are impure. But 
 thefe marks are none elfe, but puiity of dodlrine, 
 worfliip, difcipline, and manners. To which, the 
 more or Icfs any Church accedes, the more or lefs 
 is it to be deemed pure. 
 
 The Romans lay down fifteen marks of the true ^ 
 Church, and indeed the moft of them are fuch, as 
 agree with their own Church. Firft. The title of 
 Catholick. Second. Antiquity. Third. Uninter- 
 rupted duration. Fourth. Amplitude. Fifth. A 
 fuccefllon of Bifliops. Sixth. Agreement as to the 
 fame do6trine. Seventh. The union of the mem- 
 bers with each other, and with their head. Eighth. 
 Sanftity. Ninth. Efficacy of dodrine. Tenth. 
 The fandity of the lives of it's authors. Eleventh. 
 Miracles. Twelfth. Prophecy. Thirteenth. Con- 
 fcfiion of their adverfaries. Fourteenth. The un- 
 happy fate of their enemies. Fifteenth. Tempo- 
 ral felicity. Thefe marks are cither abfurd, or 
 
 falfe, 
 
 \ 
 
Concerning' the Church in general. 309 
 
 I falfe, as i. 3- 4- 5- Contrary to the word of God, 
 horfuchasdo agree with the Romifh Church, as 
 !f 2. II. 12. But concerning thefe, let the writings 
 of Divines be confulted. 
 
 IV". The attributes of the Church, according to 
 i the word of God, are Unity, Univerfality, and 
 j Sandity. 
 
 I. Unity, for the Church of Chrift is one, and 
 not more, which may 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 ye are called in one hope, 
 of your calling &c. Therefore, no particular 
 Church can afTume the title of a Church exclu- 
 fively. 
 
 2. Universality, or it's being Catholick. 
 For the Church is diffufed over the whole world, 
 and all Chriftians conftitute only one bod}'-, fo that 
 the title of Catholick is not to be limited to any 
 particular Church. 
 
 3. Sanctity. Eph. v. 27. Chrift loved the 
 Church that he might prefent it to himfelf, a glo- 
 rious Church, i. e. not having fpot, or wrinkle, but 
 that it fhould be holy. Which fandity is federal, 
 or external, as it is feperated from the world, and 
 dedicated to God ; or real, and internal, as the true 
 members of the Church, are cleanfed from the de- 
 filements of the world. 
 
 Thei^e 
 
3IO Part II. Sen. V. Chap. I. 
 
 There arc three other attributes which are ufu- 
 ally afcribcd unto the Church. Firft. Authority. 
 Second. Infallibility. Third. Perpetuity. 
 
 Authority. In the Church there is no autho- 
 rity, properly fpeakinp;, befides the authority of 
 Chrift. But whatever things are tranfaded by the 
 Church, or his Minifters derive their whole autho- 
 rity from Chrift. And do not bind men's confci- 
 ences but as far as they are done in his name. For 
 in that cafe, whatever the Church does, Chrifi: ra- 
 tifies. Matt, xviii. 18-20. Whatfoever things ye 
 Hiall bind upon earth, fhall be bound in Heaven. 
 John XX. 23. With refped to things necefTary to 
 lalvation, the Church has no power to advance new 
 laws, or to make any new articles of faith; in 
 other cafes, v/hich God hath not determined, and 
 yet ought to he determined, for the prefervation 
 of order, the Church my enad laws, for otherwife 
 no fociety could fubfift:. i Cor. xiv. 40 Let all 
 things be done decently and in order. Thus, with 
 refpedi't to the various circumftances of divine wor- 
 ftiip, time, place, &:c. the Church may'determine, 
 providing that it's determination, be conformable 
 with the laws of the Gofpel, Prudence, and Chari- 
 ty,, and all ought to fubmit to ftatutcs of this na- 
 ture. 
 
 As to infallibility, it is fufficiently evident, from 
 what has been already obferved, that it does not 
 belong to the Church. The Romans affert, that 
 the Church is infallible, i. e. that it cannot err in 
 dodlrine, or concerning dodtrine, or manners. But 
 
 thej 
 
Concerning the Church in general. ^n 
 
 they have not as yet defined, what that infailible 
 Church is, whether it be the Pope, or Univerfal 
 Council, or the Pope and Council conjointly. But, 
 Firft. Though we fhould grant that the Church is in- 
 fallible, i. e. that it cannot err, how will they prove, 
 that, that privilege belongs to the Romilli Church, 
 rather than to the Greek, or our Church. Second. 
 There is no fuch privilege: It is impofiible indeed, 
 that the true Church, i. e. true believers, can err 
 fundamentally, for in that cafe, there would be no 
 faithful perfon to be found in the world ; but any 
 vifible Church may err. 
 
 We prove that the Church is not infallible. 
 Firil. .Becaufe if fo excellent a prerogative were 
 granted to the Church 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- 
 gled to hear them, tel! it unto the Church, and i 
 Tim. iii. 15. Where, according to the Romans, the 
 Church is termed the pillar, and ground of the truth, 
 make nothing for their purpofe, and though they 
 attributed any thing to the Church, they do not 
 fpeak of the Romifh, more than any other Church. 
 Second. The Scriptures overthrow this infallibili- 
 ty, when they foretell the defedlion of Chriftians 
 from truth, and piety, and the coming of falfe 
 teachers ; alfo when they command the faithful to 
 examine into the truth of dodrines. Third. Every 
 particular Church, the Paftors of a Church, or any 
 particular denomination of Chriftians may err, 
 therefore, the whole united body of Chriflians, 
 and Pallors may err. Fourth. Hiftory informs us, 
 
 that 
 
312 Part II. Sea. V. Chap. I. 
 
 that the Jewifli and Chiiftian Church, as likewife 
 the rulers of both, nay, whole general Councils 
 have erred. Particularly the Romifh Church, and 
 the Pope, have erred mod bafely, which will fuf- 
 ficiently appear, by looking into the Councils of 
 Conftance, and Trent ; it is likewife confirmed 
 from this, viz. that Councils have made decrees 
 diredly contrary to each other. 
 
 Perpetuity. Which fignifies that the Church 
 will endure to the end of the world. A queftion 
 is here moved, between us and the Roman Church, 
 whether the Church can totally decay ? We anfwer 
 that it cannot. Firft. Becaufe it is impolTible that 
 it fhould be totally extinguifhed. Second. It ii 
 likewife impoflible, that no faithful perfons fhould 
 be found in the world. But the Church may fall 
 away, i. e. Firft. 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 ftate of it before the reformation. Second. 
 There is no particular Church, which may not 
 apoftatife from the faith, and embrace the moll 
 grievous errors, yet it is fcarcelv pofiible, that fuch 
 corruption, fhould infedl all it's members to fuch a 
 degree, that none truely faithful fhould remain. 
 This may be proved, Firfl:. From Scripture. For 
 a dreadful, and nearly a general apoftacy was pre- 
 di^^ed. 2 TheflT. ii. 3. For that day fhall not 
 come, except there come a falling away firft. 2, 
 Tim. iii. i. &;6. Rev. xiii. 8. and xii. 5. 6. 7. 
 
 Second, 
 
Concerning the Church hi general. 513 
 
 Second. Experience teacheth the fame thing. Un- 
 der the Old Teftament, the Church was not ahvays 
 eminent, and the number of the faithful was but 
 imall, as in the times of Noah, Elias, Antiochus, 
 &c. Under the New Teftament, innumerable 
 Churches had apoflatifed, both in Afia and in Affi- 
 1. The whole world had almoft revblted, under 
 the Allans ; and in the following centuries, fuch 
 a dreadful defection happened in the Latin Church, 
 from purity of dodtriae, worfiiin, and morale, that 
 he muft be blind who could deny it. 
 
 The principal ufes. i. The great kindnefs of 
 God towards mankind, whofe pleafure it was, to 
 colleft a Church from among them \ hkewife the 
 happinefs of our ftate, whom he hath called to be 
 it's members. Heb. xii 22. 23. Under which title 
 kt us exprefs our gratitude to him, efpecially when 
 we refledt, that we are of the number of thofe, 
 who have been favoured with the purer hght of 
 the Gofpel, and have been freed from Idolatry^ and 
 and thofe errors which have crept into the Church. 
 
 2- The fecond ufe is tciken from the title of 
 Catholic; which word denotes, that there is only 
 one Church diffufed over the wliole world, whence 
 it follows, that all Chriftians fliould maintain unity, 
 and concord with each other. In this refped, the 
 ftate of the Church is very irnperfe(i"\:. For that 
 union is deftroyed by fchifms, fed\p, anathemas, fo 
 that there is not one Church, but many, oppofing 
 each other by mutual animofities. 
 
 Y 3. The 
 
314 ParilLSe^. V. Chap. I. 
 
 * 3. The third ufe will be, to treat of the three- 
 fold duty of the members of thc/Church, which we 
 have inculcated above. All indeed make a public 
 profeflion of the Chriflian faith, but many do not 
 fubmit, to order and difcipline, and the fewefl in 
 
 g number teflify, their being Chriftians in reality, by 
 their faith, and innocence of morals. 
 
 From 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 Chiif- 
 tians to be intent upon holinefs, and to feparate 
 themfelves from ^he pollutions of the world, which, 
 if any one neglefts to do, he to no purpofe, boafls 
 of the appellation of Chriflian, nor do fuch belong 
 to the Church. At prefent there are many impious, 
 and openlv prophane perfons in the Church, on ac- . 
 count of the defeat of difcipline, who yet ought by 
 no means to be tolerated, as likewife^many hypo- 
 crites, v/ho are unknown to men ; but let us reflect:, 
 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 founda- 
 tion of God ftandeth fure, having this feal, the Lord 
 knoweth them that arfe his. Matt. xiii. 42. 
 
 Chap. II. 
 
 Of the Governrnent and Minijlry of the Church. 
 
 AS the Church is governed, Firft. By the Mi- 
 nillry. Second, py Difcipline, we fhall here 
 treat of both. 
 
 I. Or 
 
Up07t the G. avJ M. of the Omrch. 315 
 
 I. Of the Miniftry. Here in the fiift place, we 
 fball treat of the iniritution of the Miniitry. Se- 
 condly. Of the Minilters themfelves. Thirdly. 
 Their Vocation. Fourthly. Their OHice. 
 
 % 
 
 It has been the D.vlne pleafure, in order to col- 
 lect, and to preferve his Church, to make ufe of the 
 miniftration of m^n. He did not chuft to teach, or 
 govern his Church by Ai;gejs, or rxtraordinary reve- 
 lations ; but he chofe the Miniftration of men, of his 
 confummate wifdom, and made choice of this mean, 
 as being mofl agreeable to the nature of man. 
 
 The neceflity, and divine origin of the M'niftry, 
 may be proved from various paffages in Scripture. 
 Eph. iv II, Chrift gave fome Apnftles, fome P;o- 
 phets, fome Evangelifts, fome Paftors and teachers. 
 Adls xiv. 23. Tit. i. 5. Where P?!ul writes to Ti- 
 tus, that he left him in Crete, to orda'n Elder-s, or 
 Prefbyters. The univerfal confent, and conftant 
 pradtice of all churches that ever exifted, p'ove this, 
 as likewife the fignal utilitv, and neceiruv of this 
 office. For without it, neither knowledge, nor pie- 
 ty, nor order, nor union, could be maintained. 
 Eph. iv. 12. 13. He gave paftors for the per- 
 fecting of the Saints, for the work of the Miniftrv, 
 for theedfying of the body of Chrift, untill we come 
 in the unity of the faith And fuch is the nature 
 of every fociety, that it ftands in need of ff>me 
 government over it, fo that diforder and Cf.n^/fi. ^n, 
 might be prevented, which Fanaticks, and fuch as 
 oppofe the Miniftry, are fo eager to introduce. 
 
 Y 2 II. But 
 
Si6 Part II. Sea. V. Chap. II. 
 
 II. But the Minifters whom God thought fit to 
 employ, are either extraordinary or ordinary. The 
 extraordinary are, Firft. Apoftles, whole vocation is 
 related, Matt. x. i2- Their prerogatives are a? fol- 
 low, (j) They were chofen and commiflioned by 
 Chrift himfelf. (b) They were witneffes both of his 
 life, and refurredion. Acts. i. 21. 22. (c) They 
 were inftnicled by the Hol\ Gholl, who lead them 
 unto all tiiilh. (d) They were fent unto all na- 
 tions, Matt, xxviii. 19 So that bting bound to no 
 particular flock, and becaufe the\ were the firfl 
 preachers of the Gofpel, they are denominated the 
 foundations of the Church. Eph. ii. 20. 
 
 2 Prophets, of whom fome predicted future 
 events and announced hidden things, which they 
 hnd bv divine revelation, fuch as Agahus, A(fls xxi. 
 10 Others taught and interpreted the Scripture, in 
 which {cn(c the word Prophecy is underfiood. r 
 Cor. xiv. 1-4, &c. 
 
 3. Evangelists. Thefe were the Apoflles 
 vicars, or aliiftants, who were fent to various parts 
 of the world ; fuch were Titus, Lucas, &:c. 
 
 With refpecft to ordinary Minifters, it ought to 
 be obferved firll of all : That Chrifl: and his Apo- 
 ftles, inftituted no new form of Government ; but 
 followed that which took place, in the fynagogues 
 of the Jews. This is difcernable in other points. 
 For both the Sacraments, and form of divine wor- 
 lliip, viz. praifcs, reading, prayers, and the particu- 
 ^r circumllances of their facred afiemblies, and 
 
 difcipline, 
 
w 
 
 upon the G. and M. of the Church. 317 
 
 alfcipline* of which we are foon to treat, were de- 
 rived from the pradice of the Jews. 
 
 In their fynagogues were Elders, or Prefbyters ; 
 Jikewife there was a Prefident, or Ruler of the fy- 
 nagogtie, Bifhop, Charan, head of the Church, or 
 Angel of the congregation. Lightfoot demonftrates 
 this fully. Vol. 11. P. 20. and 279 Hence the Apo- 
 illes ftill retained thefe names, i Tim. iii. i. i Pet. 
 V. I. Rev, ii i. With refpcdt to the fignification 
 of which names, we are not to judge according to 
 the modern ufe of them, or the ideas which at prefent 
 v/e affix to them, but from the ufage and praftice 
 of the Jews, and primative ChriiVians. Therefore, 
 for the government of the Church, were appointed 
 Eiihops, Prefbyters, Miniilers, Sfc. 
 
 It may be aflced here, whether the office of Bi- 
 fliops, be different from the office of Prefbyters, fo 
 as that Prefbyters and Bifliops, do conflitute two 
 diftinft orders. We anfwer, that there is no eifen- 
 tial difference between them, and that they both be- 
 long to the fame order. For the Scripture confounds 
 Bifhops and Prefbyters together, fee A6ls xx. 17. 
 compared with verfe 28. Tit. i. 5. compared with 
 verfe 7. Yet it canriot be denied, that in the pri- 
 mative Church, there was always a Ptefident, or 
 head of the Prefbytery, v/ho prefided over others, 
 who were in a ftate of equality with hirnfelf This 
 is invincibly proved, from the catalogues of Bifliops, 
 to be found in Eufebius and others. In them, we 
 may fee the names of the Bifhops belonging to the 
 principal churches, many of whom were ordained, 
 
 Y 5 whilft 
 
3i8 Partll Sea. Y, Chap. \\. 
 
 v/hifH: the Apuftles, but efpecially John, were dill 
 alive. 
 
 It i? aflced, whether there be two kinds of Prefby- < 
 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 ecclcfiaftical hiflory, or from Scripture. 
 That paflage, i Tim. v. 17. Let the Elders that 
 rule well be counted worthy of double honour, efpe- 
 cially they who labour in the word , and do(5trine, 
 proves nothing ; othcrwife it would follow, that a 
 reward was due to ruline Elders. 
 
 The office and inftitution of Deacons is delcribed, 
 Adts vi. It is to be lamented, that this order has been 
 abolirtied in the moft of Churches. Afterwards, 
 other orders were conftituted, as may be feen in 
 the Church of Rome, and Greece. In the Church 
 of Rome, are the Orders, viz. four leffer ufhers. 
 Readers, Aco'ytes, Exorcifts, three greater, Sub- 
 d<"aconF, D>;^acons, Pre fbyteis or Piitfls ; afterwards, 
 for the prefervation of order, Archbilhops, or Me- 
 tropolitans, wer^ fet over the B fhops of each Pro- 
 vince, over thefe again were placed Primates, or Pa- 
 triarchs, and over them the Pope. In fubf. quent 
 ages, is added, the office of Cardinals, who were 
 formprlv Pr fbyters, and D aeons, belonging to the 
 Church of Rome. Hence the diftindlion, between. 
 Cardinal Bifhops, and Cardinal Deacons. 
 
 III. With 
 
upon the G. and M. of the Church. 319 
 
 III. With refpedt to the vocation of MiniHerg, 
 there are two particulars which merit our atrention. 
 Firll. The qualifications of the perfons to be called. 
 Second. By whom the call is to be rendered. 
 
 1. As to the former, Paul informs us, i Tim. iii. 
 1-7. If a man defireth the office of a Bifhop, he de- 
 fireih a good work, &:c. And the qualifications of 
 a Bifnop, according to Paul, refpecSl either his learn- 
 ing, or morals. Hence emerges a twofold duty, 
 viz. the one of fuch as prefer the call, and the other 
 of fuch as are called. The former ought to confider 
 attentively, whether the perfons whom they call, 
 are furnifhed with necefTary endowments. But the 
 latter fhould take care, that they be proper 1}'' pre- 
 pared for undertaking the minifterial office, b}'' flu- 
 dy, reading the Scriptures, but efpecially piety and 
 prayer. 
 
 2. jThe right of vocation belongs to Prelbyters, 
 and the Church. Tit. i. 5. A(5ts xiv. 27. Prelby- 
 ters, have the right of examination, ele6tion, and 
 ordination. But the Church are invefted with the 
 right of approbation, or refufal ; fo that the abufe 
 might in no w'ife be approved of, which hath pre- 
 vailed in the moft of Churches, that Bifhops fhould 
 be appointed at the pleafure of Princes, and the vo- 
 cation of Pallors depend upon the civil magiflrate, 
 which oppofes the word of God, and the pradlice of 
 the primitive Church, and has been the fource of 
 piany evils in the Church. 
 
 But 
 
520 Part IT. Sfa. V. Chap. II. 
 
 But that order which ought to be obferved in 
 the vocation of Paflors, is not n-^cellliry, unlefs in a 
 Church alread\ ccnlVituted. The cafe is quite other- 
 wife, with rcf;>-dl to a Church when decayed, or 
 which har, n^it as yet been eftablifhed. So that the 
 Romans, without caufe, enter into a controverfy 
 ■with u<=, refpeding the vocation of our Reformers, 
 foiTT^ of whom yet had their vocation in the Romifh 
 Church. 
 
 IV. The offic", and duty of Payors, or Minifters 
 of the Church, confifls, Firlt. In preaching of the 
 Word. Tit. i. 9. 2 Tim. iv. i. 2. Preach the word, 
 be inllant in feafon, out of feafon reprove, rebuke, 
 exhort with all long fuffering, and doctrine. Se-» 
 cond. The govern. nent of the Church, which was 
 committed to th- m, bv Chrill. i Tim. iii 5 and 
 through the whole of the New Teftament : And it 
 hath been retained by the antient Church, for the 
 fpace of fifteen centuiie's. Bat at prefent, under the 
 Reformation, the power of gover.iing the Church, 
 and the ex^rcife of difcipline, is, in the moft of pla- 
 ces, extorted from Minifters by the political magi- 
 llrate ; fo that nothing now remains to them, but 
 tloe pow^r of pr''?iching, and they can only be term- 
 ed Preachers, but not Rulers, or P.iftors of the 
 Church. In the primatiVe Church, all Minifters did 
 not preachj and there were many who were entirely 
 taken up in it's government-. It is like wife of uti- 
 lity to hold Synods, in which ecclf fiaftical matters 
 fhould be handled, in order that Paftois might be 
 
 kept 
 
upon the G. and M. of the Church. 321 
 
 kept within the bounds of their duty, and order be 
 maintained and preferved in the Church. 
 
 The ufe of this dodrine refpedts either the Laity, 
 or the Church, or Minifters themfelves. 
 
 I. Here the goodnef?, and wifdom of God are 
 confpicuous, who has made fuch provifion for the 
 Church's edification, by the inftitution of a Miniftrv ; 
 and befides, the neceflity of this office ought to be 
 acknowledged : For it is by his Minifters that Chrift 
 overrules, and fuperintends what relates to his 
 Church ; it is by them that he invites the faithful, 
 and condudts them to eternal life. Minifters are 
 God's afliftants, in the work of falvation, and with- 
 out their miniftration the Church could not fubfift. 
 Wherefore, it is the duty of Chriftians, to render 
 thanks unto God, for fo great a benefit, to demean 
 themfelves reverently towards the facred miniftry, 
 and hold them in eftirpationL 
 
 Again, they ought to make a proper ufe of 
 them, to fubmit themfelves to their Paftors, both in 
 docStrine, and difcipline. Heb. xiii. 17. Obey them 
 that have the rule over you, and fubmit yourfdves ; 
 for they watch for your fouls, as they that muft 
 give account, that they may give it v/ith joy, and 
 not with grief. Which if any refufe to do, they 
 of!I=nd againft. Chrift, and bring down eternal de- 
 ftruction upon their own fouls, &c. 
 
 IL These things ought to be carefully Vv^eighed 
 by Minifters : Let them refled upon the dignity, 
 
 and 
 
^iZ "Part W-Sea. V. Chap. II. 
 
 and nature of this moft facred function. It's dig- 
 nity is of fuch high importance, as cannot be fur- 
 paflfed, which the very nature, and fcope of this of- 
 fice fufficiently evince i confequently, fuch as are 
 inveftcd with this office, or afpire after it, fhould 
 demean themfelves in fuch a manner, as to be wor- 
 thy of it : Let them refledt, that they are men of 
 God, the legates of Chrifl:, and fucceflors of the 
 Apoftles. Let them ufe their utmod efforts, to pu- 
 rify themfelves, by the ftudy and pra6lice of piety ; 
 and again, to be furnifhed with neceflary gifts. Let 
 them likewife attend to the nature, and duties of 
 the Miniftry, left they Hiould imagine, as the moft 
 of men do, that the whole of it is difcharged by 
 preaching. They labour under an egregious error, 
 who think fo. The particular infpedtion over their 
 flock, is committed to their charge, private admo- 
 nitions, family vifitations, the exercife of difcipline. 
 This Paftors ought to be continually intent upon. 
 Befides, they ought to prcfide over their flock, by 
 their example, becaufe this procures energy, and 
 authority to their preaching. Let fo much fuffice 
 to be obferved briefly upon an argument moft co- 
 pioBs. 
 
 Chap. III. 
 
 Concerning Difcipline. 
 
 CONCERNING Difcipline, the two following 
 particulars are to be confidered. Firft. It's 
 neceifity. Second. It's nature. 
 
 I. Thb 
 
Upon Difcipline. ^i^ 
 
 T. The neceffity of difcipline is demonflrated by- 
 three arguments. 
 
 r. From the word of God, Matt. xvi. 19- 
 Where Chrift favs unto Peter, I will give unto 
 thee the keys of the kingdom of Heaven. And xviii. 
 18. I Cor. V. Concerning the excommunication 
 of the inceftuous perfon. Likewife, the Epiftles to 
 Timothy, and Titus. Which pailages are expound- 
 ed in onr treatife, upon the fources of the degene- 
 racy of Chriftianity, part 2. c. 2. which any one 
 who pleafes may confult. 
 
 2. From the pra6\:ice*of both the Jewifh, and 
 Chriftian Church, Firft of the pwifli Church. For 
 that form of ecclefiaftical government, which the 
 Lord Jefus, and hi? Apoftles prefcribed, was, ac- 
 ccjrding to that, which took place in the fynagogues 
 of the Jf"ws. Difciphne, and excommunication, were 
 obferved by the Jews, after the captivity, and their 
 excommunication was twofold, the firfl: Segregati- 
 on, by which the delinquent v/as feperated from 
 the fellowfliip of others, .for fome time, fo that a 
 perfon could not lawfully converfe with him, with 
 freedom and familiarity. The latter, Anathema, 
 by whi,ch the delinquent was totally feperated, and 
 devoted to execrations. Chrift hath approved of, 
 and eftablifhed this order. 
 
 But the Chriftan Church, hath conftantly retain- 
 ed this difcipline, viz. fepera^tion,, and excommuni- 
 cation, as is moft evident from ecclefiaftical hiftory, 
 lor was there any Church in the primitive ages of 
 
 Chriftianity, 
 
524 P^^rt II. Sen, VrCkap. III. 
 
 Chriftlanitv, in which it was not obferved. Many- 
 things might be faid here upon the difciplin?. of the 
 antient Church, concerning the various degrees of 
 penitents. But this requires a particular treatife. 
 
 3. From the nature of the thing itfelf. For 
 without order and difcipline, no fociety can fubfift. 
 But this order is the more neceflary in the Church, 
 becaufe it is a fpiritual fociety, which is not govern- 
 ed by force, or coercive power, as civil focieties are. 
 Second. By Difcipline we confult the honor of the 
 Chriftian religion, and the Church, which might 
 be juftly called in queftion, if it tolerated vice, and 
 fcandal ; it is likewife fubfervient to the converfion 
 of finners, to the edification, and confirmation of 
 the godly. Whence it appears, how imperfedt the 
 ftate of almofi: all churches, is at prefent, being 
 deftitute of this facred difcipline. The objecftions 
 which aie commonly urged againfl: difcipline, are 
 examined in our treatife quoted above, Part 2. 
 Chap. Z' 
 
 II. As to the nature of Difcipline, we may attain 
 to an accurate idea of it, by attending to the fol- 
 lowing particulars. Firft. By whom it is to be ex- 
 ercifed. Second. Againft whom. Third. How, 
 and by what means. 
 
 I. The exercife of Difcipline, belongs to the 
 Paftors, and governors of the Church, neither is it 
 lawful, to transfer it to others. There are fome 
 who imagine, that as the people may choofe this, or 
 the other form of government at pleafure, and con- 
 fer 
 
upon Difcipline. 325 
 
 fer authority on one, or more perfons, (o they may 
 commit the government of the Church, to the ma- 
 giiirate, but this is an egregious abfurdity : For 
 here, tlie people has no right, to change that form 
 of government, which Chrift hath inftituted. For 
 Chrift himfelf hath dehvered that government to 
 Pallors, fo that without facrilege, it cannot be ex- 
 torted from them. The government of the Church, 
 and the government of civil fociety, are two dif- 
 tin(^ things, and feperate from each other. 
 
 But that the exerclfe of difcipline, and the, go- 
 vernment of the Church, was committed to Mini- 
 fters, is evinced, from the titles given them, as 
 Governors, Bifnop, Paftors. &c. Likewife, i Tim. 
 iii. 5. Heb. xiii. 17. &c. And this power they al- 
 ways were inveded with, until the time of the re- 
 forrrtatidn, when the power of difcipline was v/reil- 
 ed out of their hands. 
 
 Here, therefore a twofold error is to be con- 
 demned. Firfl:. Of Anabaptifts, and Fanaticks, 
 who totally rejed the Minillry. Second. If Poli- 
 ticians, who have ufurped the authority of Paftors, 
 and the Church. 
 
 2- Discipline is to be exercifed againft erro- 
 neous perfons, and fmners. Againft the erroneous. 
 Rom. xvi. 17. 2 John v. 10. Tit. iii. 10. A man 
 that is an Heretick, after the firft, and fecond ad- 
 monition, rejed. Againft fmners. i Cor. v. 11. 
 If any that is called a brother, be a fornicator, or 
 an Idolater— with fuch an one do not ; eat and clfe- 
 
 where. 
 
326 Par} rr. -^r^. V. Ch^p. III. 
 
 where. "Yet difciprme, and excommunication, 
 .ought not to be levelled againft all who are errone- 
 ous, or finners. Bur only againft fuch as err, or fin 
 grievoufly, or in a public manner. 
 
 3. We are now te fee how difcipline is to be ex- 
 ercifed. In the exercife of difcipline, fpirkual means 
 ought to be applied, not violence, corporal punifh- 
 ments, imprifonment, &c. But there are two a6ls 
 of difcipline, according to the word of God. The 
 firft is admonition, which muft be done, firft pri- 
 vately, and afterwards in a public manner. Matt, 
 xviii. 15. If thy brother fhal! trefpafs againft thee, 
 go and tell him his fault, between thee and him 
 alone, &c. What method is to be obferved in ad- 
 monitions, we learn from Gal. vi. i. If any man be 
 overtaken in a fault, ye which are fpiritual, reftorc 
 fuch an one, in the fpirit of meeknefs. 2 Tim. iv. 
 2. I Tim. V. I. 2. Rebuke not an Elder, but in- 
 treat him as a father, and the vounger m'^n as bre- 
 thren. Hence appears, the vaft need that Minifters 
 ftand in, of erudition, in order that theymight in- 
 ftrutl others?, as likewifeof zeal, boldnefs, meeknefs, 
 patience, and fingular prudence, for if thefe are 
 wanting, all admonitions will be to no purpofe. 
 
 The fecond adl is feparation ; which is twofold, 
 leffer and greater. The leffer confifts in exclufinn 
 from the Holy Supper. Th?t prophane and impious 
 pcrfons fhould not be admitted to the Holy Supper, 
 may be proved. 
 
 a. From 
 
upon Difcipline. 3^7 * 
 
 a. From the practice of the Jewlfh Church, who 
 excluded fuch trom their facred communion. 
 
 ^. From the conilant and univerfal practice of 
 the Church, for many centuries. 
 
 c. Because the Scriptures prohibit the acknow- 
 ledgement of fuch, as brethren, and forbids our 
 eating with them. 
 
 d. From various reafons, drawn from the edifi- 
 cation of the Church, and the falvation of fmners. 
 Yet there are innumerable churches at prefent, in 
 which all are admitted indifcrlminately to the Holy 
 Supper, nor is it in the power of Paftors to prevent 
 them of a participation of it; v/hich abufe, truely, 
 is moft- grievous, and unfufFerable. 
 
 The greater excommunication is, that by which 
 the Church declares, that it will not account a per- 
 fon as a brother, becaufe he openly tefiifies that he 
 is not a brother. The paflages of Scripture, and 
 arguments already produced, prove that this ex- 
 communication is of divine authority, and apodoli- 
 cal inftitution ; nor was th's matter ever controvert- 
 ed, during the fpace of fixteen centuries ; but in 
 the time of the reformation, it was almoft every 
 where abolifhed -, whilfl: our Doftors, Calvin, Occo- 
 lampaduis, Bullingerus, Zevinglius, and others were 
 calling out loudly againil it. 
 
 We have now to mal<:e fome obfervations, con- 
 cerning erroneous perfons, or Hereticks j there are 
 
 fome 
 
328 Part II. SeB. V. Chap. III. 
 
 fome who imagine, that corporeal, nay capital pu- 
 nifhments, ought to be inflicted upon them. Of 
 this opinion were * Calvin, Beza, who wrote a trea- 
 tife concerning Hereticks, and others, among whom 
 we may reckon RvfTenius, Vol. II. p. 158. He:ice 
 Servetus was burnt by Calvin's influence at Geneva. 
 But others condemn this opinion as cruel. The ma- 
 giftrate can punilh none, nor cut them off from the 
 worldj unlets fuch as difturb the peace of fociety. 
 Erroneous perfons ought firft to be admoniflicd, 
 fecondly, borne with. 2 Tim. ii. 24. 25 The fer- 
 vant of the Lord muft be gentle unto all men, apt 
 to teach, patient. &c. A.s long as the error is light, 
 and no danger threatens the Church thereby. In 
 the third place, they are to be feparated and excom- 
 municated. Tit. iii. 10. A man that is an Here- 
 tick, after the firft and fecond admonition, rejedl. 
 2 John V. 10. And by thefe means, the edification 
 of the Church is moft effedually confulted. 
 
 Uses. Since difcipline is of divine inftitution, 
 and of fuch necelTity, wo may eafily find, how to 
 judge, concerning the prefent ftate of the Church, 
 and what is requifite to reftore it to it's perfe6\ion. 
 Any one from reading the writings of tlie New 
 Teftament, and the Hiftory of the antient Church, 
 will acknowledge, that in the prefent times, there 
 is almoft no difcipline. There are many churches, 
 in which adulterers, thieves, drunkards, and all 
 other atrocious fmners, are admitted, to the Table 
 
 of 
 
 * Hois) theje great men may he excujed^jce Alpk. Tttr- 
 ret, Qjnp. of Eccles. Hift.p. 592. 
 
upon DifcipUne. ^29 
 
 of the Lord, there is no excommunication, and the 
 authority of Chriil's Miniifers is quite banished, 
 hence it comes to pafs, that corruption of manners 
 is every where coming to a greater height, neither 
 does the leaft glimmering hope of reformation, ap- 
 pear. In this moft deplorable date of affairs, pray- 
 ers ought to be offered up unto God, that he would 
 have companion upon his Church ; and Paftors ought 
 to ufe their utmoft efforts, to have this holy difci- 
 pline reftored, 
 
 2- The duty of the members of the Church, is 
 to fubmit to difcipline. For fmce it is authorifed by 
 God, whoever they are who rejedl, or defpife it, in. 
 that very inftance, fhew, that they do not belong to 
 the Iheepfold of Chrift. Here ought to be fliewn the 
 criminality of rebellion againfl difcipline, and of the 
 contempt of ecclefiaflical admonition?, and cenfures. 
 
 Yet we ought not to flop here ; it is not fufficient 
 to falvation, that a perfon be obnoxious to the difcip- 
 line, and cenfures of the Church ; there are many 
 impious perfons in the Church, many hypocrites, 
 againft whom Minifters do not exercife difcipline, 
 becaufe they are unknown, who have free accefs to 
 the Holy Supper. Such, though tolerated, and ad- 
 mitted, fhall not efcape the juft judgment of God. 
 The Church is no judge of things unknown, as it is 
 'commonly expreffed, but nothing is hid from God, 
 he fearcheth into our very thoughts, as well as words, 
 and adtions. Wherefore we ought to entertain, and 
 cherifh a moft ardent defire after real, folid, and in- 
 ternal piety, fo that we may be found biamelefs, 
 
 Z not 
 
330 Part 11. Sea. V. Chap. IV. 
 
 not only before men, which is but of little moment, 
 but likewife in the judgment of God. 
 
 Chap. IV. W 
 
 Concerning the various State of the Church. 
 
 WHAT remains now, is the laft chapter under 
 that head, which relates to the Church, and 
 that of confiderable utility, viz. concerning the va- 
 rious ftate of the Church, which leads us to confider, 
 what the l^at^^ of the Chriftian Church was, from the 
 apoftolick age, down to the prefent time, and what it 
 will be with refpedl to dccStrine, worfhip, manners, 
 and difcipline. For upon thefe four, principally de- 
 pends the fafetv of the Church, and this treatife is 
 for the moft part hiftorical. 
 
 We fhall begin with the firft ages of Chriflianity, 
 and thence proceed, to the following t'mes, and 
 confider the Hate of the Church under Popery ; in 
 the third place, we fhall come to the Reformation; 
 and laftly fpeak fomething upon the fubfequent pe- 
 riods, until the end of the world. 
 
 I. Tn the time of the Apoflles, and primative ages ' 
 of Chriftianity, the Church was much more pure, 
 than ever fince, which was owing chiefly to three 
 caufes. Firft, Becaufe the Church at that time, was 
 under the government of the Apoftles, who were 
 eminenr for miracles, and authority. Second. Be- 
 caufe Chriftians were obnoxious to perfecuticns, for 
 the Church is never more pure, than when under 
 the crofs. Third. Eecaufe, in thofe times, apofto-^ 
 
 lick.: 
 
 f 
 
Concerning the various State of the C. 331 
 
 iick difclpline was executed, fo that then, there was 
 Tiot f() great a number of impious perfons to be found 
 in the Church, as in'fubfequent times. Yet vari- 
 ous errors aroTe, likewife various offences, with ref- 
 ped to dodtrine. It is particularly worthy of rio- 
 fice, that the errors of the antient flUte teachers, and 
 Here ticks, may be reduced principally to three 
 heads. Firft. There were fome who erred with ref- 
 pedt to the perfon of Chrift, denying that he was 
 the fon of God, and aflerting that he was but a 
 meer man, as the Ebionites, and CerinthiaTis, 
 againft whom it is faid, John wrote his Gofpej. 
 Second. Others maintained, that faith in Chrift, and 
 evangelical obedience, were not fufficient to falva- 
 tion, unlefs that circumcifion, and the J-nvifh rites 
 were retained \ and this was the point which was 
 moft commonly controverted, in the times of the 
 Apoftles. Third. There were ofher carnal men, 
 who, under the pretext of grace, and Chiiftipn li- 
 berty, in,troduced licentioufnefs, refufed to fuffer 
 perfecutions, and who gave themfelves over to car- 
 nal lufts. Such were the Nicolaitans, Gnofticks, 
 and others. Thefe were in a fpirited manner op- 
 pofed, by James, Jude, Peter in his Second Epiftle, 
 and John in his Epi files, and Revelation. 
 
 There were three principal fources of hfrefies. 
 Firft. Falfe Philofophv, and the abufe of Philofo- 
 phy ; for, from the time that the tenets, and me- 
 thods of Philofophers were blended with the Chrifti- 
 an religion, which is very firnple, all- things began 
 
 to degenerate. 
 
 Z 2. -2. The 
 
53« P^rt II. Sea. V. Chap, IV. 
 
 2- Thf, prejudices of the Jews, and their pre- 
 pofterous zeal for the law of Mofes. 
 
 3. Corruption of manners. For carnal men 
 could not endure the crofs, nor divefl: themfelves of 
 the love of wealth, and pleafures, and by thefe 
 means corrupted the pure dodrine of the Gofpel. 
 
 If. In the fubfequent periods, a great depravati- 
 on enfued, viz. when emperors became Chriftians, 
 and the Church began to enjoy tranquility and 
 wealth ; and difcipline was either corrupted, or to- 
 tally laid afide. At that time we may behold, the 
 moft grievous errors prevailing, many things were 
 fet entirely afide, many additions made, many 
 changes, errors, contefts, controverfies, fchifms, 
 took place. That horrid ignorance which reigned 
 in the following ages, greatly augmented this de- 
 pravation of dodrine and religion, as hkewife did 
 the imprudence, and temerity of the fch®lafties ; 
 and matters at length came to fuch a pafs, that the 
 Sacred Scripture was entirely unknown, and true 
 religion would appear to have been totally banifhed. 
 In worfhip, likewife, a great change was made, 
 toth with refpe<fl to it's objed, and the manner of it, 
 viz. by the invocation of Saints, removal of the 
 Calice, and rites in the celebration of divine wor- 
 fhip, and the Eucharift : The Church likewife fuf- 
 tained a great detriment, with rcfpedt to govern- 
 ment ; for difcipline was abolifhed gradually, and 
 in the room of it Were fubftitnted, indulgences, au- 
 ricular confefllon, and other abufes. Bifhops and 
 Paftors, lading afide the preaching of the Gofpel, 
 
 and 
 
Concerning the various State of the C, 8j| 
 
 care of their flock, gave themfelves entirely over 
 to fecular employments : Likewife, in morals there 
 was fuch a depravation, that fcarcely any piety or 
 faith were difcernabie in the Church. Nay, even 
 Biifiops, and Popes were men of muit diflQlute mo- 
 rals, and monfters of men, rather than men. Thus 
 happened that general and dreadful apoilacy, which 
 was predicted by Paul and John. ' 2 ThefT. ii. Rev. 
 xiii. and xviii. And laftly, what confummated this 
 evil, was, the Romifh Church eftablifh'^d thofe moll 
 grievous errors, intolerable abufes. Idolatry, &c. 
 By their decrees, this was done in the Council of 
 Conftance, held in the year one thoufand four hun- 
 dred and fourteen, and in the Council of Trent, ce- 
 lebrated from the year one thoufand five hundred 
 and forty five, to the year one thoufand five hun- 
 dred and fixty three, fo that from that time, there 
 remained no hope of reformation, on the part of 
 the Romifh Church. 
 
 III. We are now to confider the ftatc of the 
 Church under the Reformation. Thofe abufes and 
 errors, were in a great meafure removed, by the 
 bleffing of the Reformation; but it is to be obferv- 
 ed, that the work of reformation was at §rfl inter- 
 rupted, for a great part of the Weflern Church, did 
 not admit it, neither did it take place, in the Ealt- 
 crn and Greek Church. Secondly, It remained im- 
 perfeift, which is moflly difcernabie, in the difci- 
 plinc and government of the Church, as likewife in 
 morals. For with the reformed, the true govern- 
 ment of the Church was changed, apoftolick difci- 
 pline laid afide, and the whole authority engrolted 
 
334 P'^'rt II. Sea. V. Chap. IV. 
 
 by politician?, fo that at prefent the mofl: grievous 
 abufes are flagrant, in many churches, with refpeft 
 to the vocation of Minifters, the exercife of difci- 
 phne, the ufe of Sacraments, &c. 
 
 IV. There remains now the fourth, and that 
 the mofl happy period, viz. the time when Anti- 
 chrift, being cut off, errors, vices, fchifms, laid afide, 
 and tyranny, both temporal and fpiritual deftroyed, 
 the Chuj-ch fhall allbme a quite different appearance; 
 then the Jews fhall be converted, and the Gentiles 
 enter into the Church, which blefled ftate, hath been 
 foretold by the Prophets, both of the Old, and New 
 Teftament. 
 
 Uses. Vl^hat has been delivered concerning the 
 various (late of the Church, is of fignal utility, in 
 order that we might be enabled, to form a right 
 judgment, and have jufl fentiment?, concerning 
 thofe m.atters, which appertain to religion : Hence 
 we underftand what is requifite, in order that the 
 conftitutionof the Church might be brought to per- 
 fection : Hence it appears, that many controverfies, 
 which have been tofled abolit with much warmnefs 
 of temper, are of very little moment, and that 
 there are many things in the Church, which ouglit 
 to be corredled, laid afide, or undergo fome change. 
 
 2. We ought to acknowledge the providence of 
 God, who hath prefervcd his Church, in the midft of 
 fo many errrors, perfecutions, fcandals ; but efpe- 
 cially, appears the neceffity of the Holy Scriptures, 
 
 for 
 
Concerning the various Sta{e of the C ^ ^5 
 
 for unlefs the true religion had been preferved in 
 Scripture, \i might have been entirely loft. 
 
 3. We ought to render thanks unto Gcd, for 
 that reftoration of the Chuich, which was acconi- 
 plilhed by the Reformation. 
 
 4. We ought to ufe our endeavours, fo that thofc 
 means might again be reftored, which tend to a 
 perfect reformation. For we are by no means to 
 acquiefce, in that ftate in which matters ftand at 
 prefent, as if it were the mod perfe6l. The ftate 
 of the Church will be very imperfedt, and unhappy, 
 as long as the morals of Chriftians will be fuch, as 
 they are at prefent, as long as ecclefiaftical difci- 
 pline will be banifhed, as long as contentions, and 
 fchifms, will be feen, among the reformed them- 
 felves, and as long as the Minifters of C'hrift are 
 robbed of their authority, &c. 
 
 5. We ought offer up our fupplicationns untq 
 God, that he v/ould fhortly accomplifh, that excel- 
 lent work, which he hath already began, and that 
 he would bring about thofe happy times, in which 
 truth, peace, order, and piety will reign. 
 
 SEC- 
 
$^6 Part II. Sec^. VI. Chap. L 
 
 SECTION VI. 
 
 Concerning the AJfJiances to Salvation. 
 
 s Now follows our treatife concerning thofe aflift-' 
 ances which God affords us, in order that he might 
 bring us to falvation. Which dodrine is very ne- 
 cefifary, in order that we might underftand, by what 
 methods we may become partakers of eternal life ; 
 as alfo, to make a proper ufe of thofe means. But 
 thefe are either external, or internal. 
 
 C H A p. J. 
 
 Concerning the Internal AJfijlances. 
 
 THE internal afliftances, are thofe operations 
 of divine grace, and the Holy Spirit, which 
 inwardly afFedt the rriind. V^e fuppofe in the firfl 
 place, that God does not a6l only without us, but 
 likewife within us, by afFefting, and moving the 
 foul ; and this is proven, Firft. Becaufe the heart 
 of man is fubjedt to the influence of God, who, as 
 he can imprefs motion upon the body, fo he can 
 ^ excite thoughts in the foul, and affecfl the heart. 
 Second. The Scripture frequently fpeaks of this 
 divine grace, and efficacy, which moves the heart, 
 bends it, and inclines it to obedience. Pf. li. and 
 cxliii. lo. Teach me to do thy will, for thou art 
 my God, thy Spirit is good, lead me into the land 
 of uprightnefs. And cxix. through the whole pfalm. 
 In many places it is faid, that God excites and in- 
 clines the heart of kings and other men j which pla- 
 ces. 
 
Concerning Internal AJiflances. 33X 
 
 ees, do certainly denote an internal operation, and 
 not only an external dlfpofition, or prefentation of 
 objeds. Nay, this internal operation of God, is 
 diilinguifhed from external means, AiSts xvi. 14. 
 where it is faid, that God opened the heart of Ly- 
 dea, fo that fhe attended to the things v/hich were 
 fpoken of Paul. With refpedt to thefe portions of 
 Scripture, it is to be obferved, that the Scripture 
 here fpeaks in a fimple Ityle, and fuch as is accom- 
 modated to the capacity of the vulgar, and not in 
 a fubtile, or philofophical manner. Now, if an in- 
 ternal operation be not granted, the fenfe of thefe 
 words will be far from being fimple. Third. The 
 corruption of human nature, and depravation of our 
 faculties, renders this inward operation necejiary. 
 Fourth. This operation has always been admitted 
 both by Jews and Chriflians, and there is fcarcely 
 any perfon, who would not acknowledge the ne- 
 ceflity of itj from his own experience. 
 
 But it is objeded here, that by this dodrine 
 enthufiafm would be introduced. We anfwer, that 
 a door would be opened for enthufiafm, if we main- 
 tained, Firft. That internal Generations are fuffici- 
 ent, without the word of God, and external means. 
 Second. If fuch an operation were held, as forced 
 and impelled a man, fo that whether he will or will 
 not, he muft yield to it. Such were the extafies, 
 and infpirations of the Prophets. Third. If any 
 perfon, under the pretext of internal infpiration. 
 Would produce a new dodtrine, or new revelations. 
 But we teach no fuch thing, ijay, dircdly the con- 
 trary. Firft. By that operation external means 
 
 are 
 
33^ P^rt II. S^cl. VI. Chap. I. 
 
 are not fet afide, for thefe are ftill riecefTkry. In- 
 terna! operation diTpofcs the faculty^ but the obje<ft 
 rnuft be propofed to it: This human nature re- 
 quires. Second. That operation does not deflroy 
 the ufe of reafon, and liberty ; nor does it move, or 
 impel a man, by a blind impulfe. Third. V/e re- 
 ceive no do<5<;rine, nor revektion, diflintft from the 
 word of God : But we maintain, that his word is the 
 only rule, or ftandard, according to which, all things 
 are to be examined and tried. 
 
 Neither ought it to be objefted, that we 
 fcarcely can determine, wherein this ad\ion confifts, 
 which exerts itfeif upon the foul, and it's faculties, 
 and moves them. The reafon why that cannot be 
 explained, is at hand, viz. becaufe we are ignorant 
 of the nature of our fouls, and how thoughts are 
 raifed in them. We know not how God, being a 
 fpirit, adts upon bodies, or how thoughts, and mo- 
 tions are exerted within^ourfelves \ nor do we un- 
 derlland how our foul moves the body, or in what 
 manner the body produces certain motions in the 
 foul, and yet all thefe are mofl: certain. Therefore, 
 it is no way marvelous, if we are not able to ex- 
 plain the manner of the divine operation. 
 
 But God may excite man two ways: "By 2i€(iT\^ 
 upon the foul, i. e. by producing certain thoughts, 
 and certain motions in it. He can likewife exert 
 his influence upon the body and conllitution. And 
 granting certain motions in the body, fuch and fuch 
 motions muft neceifirily arifc in the foul. The 
 degregs of this operation arc various, for fometimes 
 
 it 
 
Concerning ^ Internal AJfiftances. ^39 
 
 -it moves the heart of a man but flowly, and at 
 other times more powerfully; fometimes it is ftich 
 as men may refiH, at other times it is fo powerful, 
 as to produce obedience irrefiftably, though not 
 without our willingnefs. 
 
 In the difpenfation of this grace, God afts moil: 
 freely, for he beftows upon fome a larger, and up- 
 on others, a lefler portion of it, and when he be- 
 ftows it, he does it gratuitouily, and not out of 
 merit. Befides, God a(fts agreeable to his juflice, 
 and not holinefs. For there is no perfon, on whorrf 
 he does not confer fome portion of it, and that is 
 what all men experience within themfelves, and 
 renders fmners inexcufable. Befides, God often- 
 times affords a greater degree of it, to fuch as make 
 a becoming improvement of it. According to what 
 our Saviour declares. Matt. xxv. 29. To him that 
 hath, it fhali be given. On the other hand, when 
 men abufe his grace, he deprives them of it. 
 
 Uses. This doctrine concerning divine afTiftan- 
 ces, ought to be laid before 4he people, efpecially 
 that of internal afliftances, as being the moft effica- 
 cious of all. Our duty with refpedt to which is, 
 
 I. To acknowledge the fuperlative love of God 
 towards men, who procures their falvarion fo libe- 
 rally, and powerfully, who invites, and impells us 
 by fo many meth©ds, fo that nothing is wanting to 
 us, which is neceffary to life, and godlinefs. 2 Pet. 
 i. 3. &c. 
 
 2. Since 
 
340 Part 11. Sea. VI. Chap. IF. 
 
 2. Since the necefllty of divine alTiftance, is fo 
 great, it ought to be requefted of God, with the 
 moft ardent prayers. 
 
 3. We ought to attend to thofe operations of di- 
 vine grace. Admonitions of confcicnce, pious mo- 
 tions, and affections, which we now and then ex- 
 perience within us. Whenever thefe occur, Qod 
 calls us moft powerfully. 
 
 4. It is our duty to make a proper ufe of thofe 
 aflilUnces: To improve the talent committed to 
 our charge, leaft we be deprived of it, and not to 
 quench the fpirit, nor refill it's operations. 
 
 5. Lastly. Hence it follows, that men arc 
 Jnexcufable, if they do not arrive at falvation. 
 
 Chap. II. 
 
 Of External AJfiJiames. 
 
 TH E do<5trine of external afiiftances is of great 
 moment in religion. There is fuch a varie- 
 ty, and multiplicity, to be found in thefe, that it 
 is fcarcely poflible to enumerate them -, for there is 
 nothing which does not afford an incitement, and 
 afliftance, to godlinefs. Yet we fhall point out 
 fome- of the principal ones, and they are twofold, 
 there are fome of them, which we derive from the 
 ordinary difpenfation of Divine Providence, and 
 others from Religion. 
 
 I. It 
 
Concerning External Affijiances* 34.1 
 
 I. It is certain that the Providence of God, is 
 chiefly employed in procuring the happinefs of men, 
 fo that the various events, and various circum- 
 ftances in human hfe, arc fo many invitations, and 
 alTiftances to falvationt Amongfl the alTiftances 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 pleafurc of God, that children fhould 
 obtain a religious education, and fuch as are favour- 
 ed with it, mull have a fignal aid to godlincfs. 
 
 2. The blefTmgs of God, which are both great, 
 and innumerable, as foundnefs of body and rhind, 
 fuch things as inable us, to pafs over fife in tran- 
 quility, various deliverances, the patience of God, 
 and his long fufFering towards the ungodly. Rom. 
 ii. 4. Difpifeft thou the riches of his goodnefs, and 
 forbearance, and long fufFering, not knowing that 
 the goodnefs of God leadeth thee to repentance. 
 
 3. Chastisements, difeafes, pains, poverty, 
 and other adverfe circumflances, it cannot be de- 
 nied, that thefe ought to be counted amongft the 
 mofl efficacious means, as the Scripture every 
 where teacheth. Heb. xii. 6. Whom the Lord 
 loveth, he chafteneth. By adverfity, God avocates 
 us from the love of the world, and excites within 
 ns, a defire after fpiritual good. 
 
 4. Various 
 
342 Part II. Se5l. VI. Chap. II. 
 
 4. Various examplee, both of the juftice, and 
 the wrath of God, againft the wicked \ and his Jove 
 towards the godly ; add to thefe the fellowfhip, 
 converfation, and examples of godly menf 
 
 5. Fasting, which hath always been account- 
 ed, a mean to promote piety. For this we have 
 the mandates, and examples of the Lord Jefus, 
 and the Apoftles. Matt. vi. 16. i Cor. vii. 5. 
 Defraud not one another, except it be with con- 
 fen t, for a time, that ye rray give yourfelves to 
 fafting and prayer. Adls xHi. 3. xiv. 23. As alfq 
 the univerfal pradtice of the Chriftian Church. It 
 always was believed, even from the times of the 
 Apoftles, that fafting was of ufe in fubduing the 
 flefli, and extinguiftiing the love of the world. 
 Therefore, it is to be lamented, that this aid is 
 omitted by the greateft part of mankind. 
 
 Uses. Very few attend to thefe aififtances, ef- 
 pecially fuch as are offered by Providence. Here 
 the moft of men do not at all acknowledge the in- 
 tention of God, they behold various things, and 
 have daily experiences of various occurrences 
 in human life, benefits, chaftifements, examples, 
 &c. But they never reflex!:!, nor confider God, as 
 inviting them by thefe, and ftretching out his allift- 
 ing hands. They have eyes, but fee nothing. 
 
 With refpeft to the afilftances, which are de- 
 rived from religion, a moft dangerous error hath 
 prevailed amongft Chriftians; viz. they imagine, 
 that religion cpnfifts in thefe external means which 
 
 yet 
 
Concerning the Sacraments in general, 34.3 
 
 yet are noi religion itfelf, but afiiflances to religi- 
 on. They think that they have difcharged their 
 duty fufficiently, and are in a (late of falvation, if 
 they attend upon external worfhip, and ufe certain 
 ceremonies. This is that error, that hypocrify 
 which God fo often complains of in his word. 
 
 3. Here it ought to be fliowTi particularly, how 
 men ought to ufe thefe means. 
 
 Chap. IIL 
 
 Concerning the Sacraments in general. 
 
 ■^yC TE fhall firft treat of the Sacraments in gene- 
 V\ ral, fecondly in particular. We fhall only 
 offer a few things in general, as there are but two 
 Sacraments, the nature of which we are to explain 
 in a move efpeclal manner. Let it fufnce, to make 
 fome obfervations. Firfr. With refpecl to their na- 
 . ture. Second. Their number. 
 
 The word Sacrament is not to be found in Scrip- 
 ture, wherefore it's meaning ought to be defined, 
 left we fnould have a controverf}'^ about words. By 
 Sacraments we underftand, certain facred rites, ce- 
 renionies, external, or actions, inflituted of God, 
 for the confirmation of his covenant. I fay Vitcs, 
 not the figns alone, for the fign of itfelf, bread and 
 wine, does not conilitute a Sacrament, but the en- 
 tire action with the words which are u fed concern- 
 ing them, which obfervation is of much fervicc, in 
 order to a right underfianding of this matter : For 
 all controverfies with refpedt to this, and all errors 
 
 almoft, 
 
344 Pctrt II S^^. VI Chip. Ill 
 
 almoft, took their rife, from Chriflians placing their 
 attention upon the fign only, and not -the entire 
 rite. Therefore two tilings ought to be confidered 
 in Sacraments. Firft. The rite, or fomething vifi- 
 ble. Second. The fignification of the rite, or fome- 
 thing invifible, but both thefe muft depend upon 
 the Divine pleafure only, fo that he alone can pre- 
 fcribe fuch rites. From a fpecial confidcration of 
 Baptifm, and the Holy Supper, it may be under- 
 ftood, that Sacraments were inflituted, that they 
 might be public pledges, and feals of the divine co- 
 venant, both on God's part, and on our's. For by 
 them, God offers, and confirms his grace unto us, 
 and we teflify, and bind over our faith and obedi- 
 ence unto him. 
 
 The efficacy of Sacraments is twofold. Firft. 
 Objedive, or moral -, as it fully prefentsjto our view, 
 
 both the grace of God, and our duty. Second. 
 Subjedive ; 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 have their influence in confequence of 
 the adion being performed, i. e. whether they con- 
 fer grace, by virtue of the external adion, without 
 the devotion of the receiver, providing that he does 
 not prevent it by a mortal fin. Likewife, whether 
 they be abfolutely necefTary to falvation, as alfo 
 whether the intention of the Minifter, be requifite, 
 in order to a true, or real Sacrament. Thefe con- 
 troverfies, I fay, are eafiiy folvcd, from what has 
 
 been 
 
Concerning the Sacraments in general. 345 
 
 been already faid, and what we are afterwards to 
 obferve. 
 
 II. As to the number of Sacraments, we have to 
 obferve, left we fhould fall into a controverfy about 
 words, what we are to underftand by this term. 
 For as the word Sacrament does not occur in Scrip- 
 ture, it may be applied to various things, and fa- 
 ded ufes, like the Greek word Myftery, which was 
 even done by ancient vvriters, but if by Sacraments 
 we underftand certain facred rite?, prefcribed by 
 God, for a confirmation of his covenant, and necef- 
 farily to be ufed by Chriftians : There are only two 
 Sacraments, which is evidently collected from the 
 NewTeftament, which two exactly correfpond with 
 Circumcifion, and the PafTover of the Jews. Here 
 lomething is to be faid coiKerning the five Sacra- 
 ments, which have been fuperadded by the Romans. 
 
 I. Confirmation", is the undion of chrifm, 
 or ointment, which was made up, and confecrated 
 by the Bifhop, for that particular purpofe, which 
 rite is performed in the following manner : Per- 
 fons who had received Baptifm, when they arrived 
 at mature age, are annointed b}'' the Bifhop in the 
 forehead^ 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 falvation, in the name of the Father, Son, 
 and Holy Ghoft. The Bifhop gives his peace to 
 the confirmed perfon, with a fiight box, to teach 
 him to be in readinefs to endure perfecutions. The 
 ©rigin of this rite, is referred to the cuftom of the 
 A a Apoftles, 
 
546 Part II. Sen, VI. Chap, IIL 
 
 Apoflles, who laid their hands upon thofe who were 
 Baptifed, and confirmed them in the faith, by the 
 gift of the Holy Spirit. 
 
 In confirmation there .is fomething which is^good, 
 nay neceflary, viz. if perfons having received Bap- 
 tifm, when they arrive at mature age, give an ac- 
 count of their faith, confirm their baptifmal vow, 
 and are admitted to the Holy Supper, with bene- 
 didtion and prayer. The Reformers recommended, 
 and v/ere willing that this confirmation fhould be 
 retained, fee Cal. B. V. C. 19. But that undion of 
 the ghrifm, and other ceremonies ufually obferv- 
 ed in the Church of Rome, are vain ; nay, fuper- 
 llitious, nor have they any foundation in Script 
 turc. 
 
 2. Penitence, in which they diflinguifh between 
 the matter and the form. The matter is the con- 
 trition of the fmner, confeflion made to the Prieft, 
 and fatisfadtion. The form is the abfolution of 
 the Prieft, concerning which we hold, that there is 
 fomething in it which ought to be admitted, and 
 fomething rejected. We acknowledge the neceflity 
 of contrition, provided it be fmcere and afFeding. 
 "We likewife judge confeiTion to be neceffary, viz. 
 that we (hould at all times confefs our fms to God, 
 and in certain cafes only, to our neighbour, to the 
 Church, and to Paftors, viz. when we have injured 
 the Church, offended our neighbour, and when on 
 account of fcruples of confcience, we ftand in need 
 of the counfel, and afliftance of Paftors. But au- 
 ricular confeflion, with enumeration of every parti- 
 cular 
 
Concerning the Sacraments in general. 347 
 
 cula.r fin, ought by no means to be impofed upon 
 finners, as it is dellitute of divine inftitution, and 
 attended with various inconveniences. With ref- 
 pe6t to fatisfaction, w^o. acknowledge that the fin- 
 ner ought to fatisfy his neighbour, if he has done 
 him an injury, as alfo to fubdue his carnality, by 
 fallings and other means. But thefe duties are no 
 fatisfatlions for fins, and it is abfurd and t)'rannical, 
 to put Chriftians under the necellity of undergoing 
 whatever pmnifhments, or fatisfadion the Priefl 
 chufes to impofe upon them. With refpecft to ab- 
 folution, we hold, that Paftors have a right to an- 
 nounce the remiflion of fins to the penitent j but 
 properly fpeaking, he cannot abfolve them. 
 
 3. Extreme un6lion is ufually adminiftred, to 
 perfons when afflidted with excruciating pains, and 
 feven parts of the body are annointed. The eyes, 
 ears, nofe, mouth, hands, reins, and feet with con- 
 fecrated oil, with this form : May God, by this holy 
 unction, and of his moft pious mercy, pardon thee, 
 wliatever thou haft fmned, in feeing, hearing, fmel- 
 hng, Sec. And they would have the efFedl of this 
 undion to be, a mitigation of the difeafe, if that 
 be expedient, and the reraifiion of fins. What 
 gave rife to this rite, was the miraculous cures, 
 which were performed by undion. Mark xvi. 18. 
 They fhall lay hands on the fick, and they ihall 
 recover. And Jam. v. 14. 15. Is any one fick- 
 among you, let him call for the Elders of the 
 Church, and let them pray over him, anhointing 
 him with oil, in the name of the Lord, &c. . 
 
 A a 2 Miracles 
 
348 Part W. SeH. VI. Chap. III. 
 
 Miracles having ceafed, that undion was er- 
 roneoufly retained. There is no inftitution of this 
 rite, as if it extended to all times, nor could per- 
 fons agonizing, or in the pangs of death, perceive 
 any benefit from it, eithet as to foul or body. 
 
 4. We acknowledge, that matrimony is of di- 
 vine inftitution, but that it is not a Sacrament, is 
 evident., becaufe it is not tn common with all the: 
 faithful, a fid is to be found among Infidels, nor was 
 it ever inftituted, as a confirmation of divine grace. 
 That pafTage, Eph. v. 32. where the vulgar tranfla- 
 tion has the word Sacrament, which fignifies in 
 Greek, Myftery, gave occafion to this dod\riiie of 
 the Roman Church. 
 
 With rerpe(f\ to order, wc have alreadv men- 
 tioned them in that chapter which treats of the Mi- 
 niftry. Here we briefly obferve, F-irft That fomc 
 of them are neither neceffary, nor of divine infti- 
 tution, as ufliers, exorcifis. &c. Second. We cpnfefs, 
 That the order of Bifhops, or Prefbyters, and Dea- 
 cons, is divine. But thefe orders are not a Sacra- 
 ment, fince they do not apertain to all the faithful. 
 Third. Various vain and fuperftitious rites, are ofed 
 in the collation of orders, neither is the vocation, 
 and ordination of Bilnops, Prefbyters, and Deacons, 
 performed in a proper manner. 
 
 Uses. We ought to attend to the goodnefs 
 find wifdom of God, which is confpicuous in 
 thefe means, which he applies in procuring our 
 falvation. As man confifts of foul and body, he 
 
Concerning the Sacraments in general, ^49 
 
 aptly makes ufe of Tuch means, as affedl: our fenfes^ 
 and excite attention. 
 
 Z. Hence we may learn, what^judgment we 
 ought to form, concerning the externals of religiorj. 
 External things, rites and ceremonies, ought not 
 to be univerfally condemned, fince God has been 
 pleafed to prefcribe fuch. Therefore, they are 
 cgregioufly miftaken, who, under the pretext oi 
 perfed];ion, and godlinefs, rejed: tbefe external 
 means, as if thofe who ufed them, were but carnal 
 men. The Apoftles themfelvcs, and the very mar- 
 tyrs of the primative Church, ufed therq mofl re- 
 verently, and frequently, &c. 
 
 5. Since Sacraments are things of an externa:l 
 nature, of themfelves they are no v/ay profitable. 
 As they are means, they are of no utility, when 
 feparated from their end, viz. confirmation of our 
 faith, and piety. Therefore, they ought to be 
 treated with the greatell reverence, not only at 
 the particular time, when we are ufmg them, but 
 likewife through the whole of our lives Laftly, 
 they hold thefe facred rites in eftimation, v/ho being 
 mindful of the grace of God, and their duty, con- 
 form their lives to the precepts, and conditions of 
 the divine covenant. 
 
 Aa s CHAP, 
 
350 Part II. Sen, VI. Chap. IV. 
 
 Chap. IV. 
 
 Of Bapti/m. 
 
 WE have four things to confider, concerninoc 
 this Sacrament. Firft. The inflitution of 
 Baptifm. Second. It's rites. Third. Signification. 
 Fourth. The Baptifm. of infants. 
 
 1. With refpe£t to the firft of thefe, it is to be 
 obferved, that Baptifm was in ufe among the Jews. 
 Profelytes were baptifed by them, though not of 
 divine inflitution. Befides, the Jewifh do6lors bap- 
 tifed their difciples, which rite John the Baptift 
 ufed, and no perfon was ofifended at hirp. 
 
 The necefTity of Baptifm is proyen, Firfl. Be- 
 caufe when Chrift was in the world, his difciples 
 baptifed. John iii. 22. and iv. i. 2. And he himfelf 
 prefcribed this rite in a folemn manner. Matt, 
 xxviii. 19. 
 
 2. The Apoftles initiated all who embraced the 
 Gofpel, to Chrift, by Baptifm, and commanded 
 every one to be baptifed. Acfls. ii. 38. Repent, and 
 be baptifed, every one of you, in the name of Jefus 
 Chrift. And viii. 12. and 38. As likewife ix. iS. 
 and X. 47. 
 
 3. The doctrine of the Apoftles fuppofes, that 
 he is not a Chriftian, who hath not received Baptifm. 
 Hph. iv. 5. Rom. vi. 3. Know ye not, that fo 
 
 many 
 
upon Baptifm. ^51 
 
 marxV of us, as were baptifcd into Jefus Chrifl, were 
 baptifed into his death, ^c. 
 
 4. The unlyerfal pradice of the Church con- 
 firms this. 
 
 If. The rites of Baptifm are very fimple, viz. 
 immerfion into pure water, and fprinkling, with the 
 pronunciation of certain words ; befides, the per ■ 
 fons to be baptifed made a profefTion of their faith, 
 and renounced the world and the Devil. The Holy- 
 Spirit was invoked upon them, they were conducted 
 to the font, defcended into the water, and were 
 baptifed by the Minifler. Afterwards they were 
 delivered to their fponfors, milk and honey were 
 offered them to be tafled, they were confirmed by 
 impofition of hands, cloathed with a white garment, 
 and at length were admitted to the Eucharift. In 
 fubfequent times, other rites were fuperadd^d, as 
 fait, fpittle, exorcifm, which Bellarmin defcribes, 
 upon the Sacrament of Baptifm, B. i. C. 4. &c. 
 
 III. The fignification, or fcope of Baptifm, is ad- 
 mifiion into the divine covenant, and the Church of 
 God. Now, fmce that covenant comprehends two 
 things, the one on God's part, and the other on 
 our's, it is evident, that Baptifm, zm. the part of 
 God, confirms, and confers upon us the benefits of 
 the Gofpel, as the remiffion of fms, the gift of the 
 Holy Spirit, and a right to eternal life. Mark xvi. 
 16. And he that belie veth, and is baptized, fhall 
 t)e faved. Adts ii. 38. Col. ii. 12. i Pet. iii. 21. 
 Which benefits are excellently reprefented, by the 
 
 wafliing 
 
352 Rirt ir. 5^.7. VI. Chap. IV. / 
 
 wafhing of water. But, on our part, Bsptifm is a 
 public declaration of our faith, and obedience to the 
 Gofpel ; fo that it is a vow, or oith, by which we 
 are folemnly bound unto God. Baptifni, therefore, 
 is a rite inftituted by God, by which we are admit- 
 ted into the divine covenant, by the wafhing of 
 water. 
 
 IV. We are now to fee, who are the perfons whq 
 have a right to receive Baptifm. A.t the commence- 
 ment of Chriflianity, adult perfons were baptifed, 
 but at prefent, infants are dedicated unto God, by 
 this rite \ which pra6lice is condemned by the Ana- 
 baptifls. We hold, that Paedobaptifm is by no means 
 to be condemned ^ and maintain, that it may be pi- 
 oufly, and with advantage retained, providing, that 
 as foon as infants have arrived at mature age, they 
 publicly, and in the prefence of the Church, con- 
 firm their baptifmal vow. Without thts confirma- 
 tion, Paedobaptifm can fcarcely be defended. For 
 fuch is the nature of Religion, that every perfon 
 muft give an account of his own faith, neither can 
 others do this for us, whilfl we ourfelves remain iri 
 ignorance. But granting this confirmation, it may 
 be defended in the following manner. 
 
 I. The children of believers, by the right of na- 
 tivity, are under the covenant, and in a better con- 
 dition than the infants of Heathens, i Cor. vii. 14. 
 They may therefore receive the fign of the cove- 
 nant, in like manner as they were formerly circum- 
 
 cifed. 
 
upon Baptifm. ^^^ 
 
 clfed. viz. becaufe Baptlfm was inflltuted in the 
 room of Circumcifion. 
 
 2. We find, that Chrift blefTed little children, 
 which were brought to him. Matt. xix. 13. 14. 
 And why might not the fame be done by. the 
 prayers of the Church, Paftors, and Parents. 
 
 5. The Jews did not only baptife adult profe- 
 lytes, but alfo their children. 
 
 4. We learn from the New Tcftamcnt, that the 
 Apollles baptifed whole famihes. 
 
 5. That cuftom was introduced from the firft 
 ages of Chriftianity, as we learn from Cyprian, and 
 others, and at length was received by the univerfal 
 Church. But now, with refpedt 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 dodrine, 
 we (hall 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 it's author, the Lord Jefus Chrift, or it's 
 feope, 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- 
 ad, but ferious, facred, and divine, which ought to 
 
 be 
 
354 P^^^ If- ^^^' VI. Chap. IV. 
 
 be duly weighed, by both parents and fponfors, 
 and ali who are prefent. 
 
 Z. This doflrlne is attended with fignal confo- 
 lation. We have caufe of inward joy, as often as 
 we refle<5t upon our Baptifm, by which we are de- 
 clared members, brethren, and coheirs of Chrift, It 
 is moft certain, that God receives baptifed perfons 
 into his covenant, and pours out his Holy Spirit 
 upon them, unlefs they put fome obftrutlion in the 
 way. How pleafant, how efficacious muft the 
 thought of this be, in producing confolation, and 
 an aflured hope, in the moft adverfe circumftances^ 
 &c. 
 
 3. Let us be mindful, that by Baptifm we arc 
 called to holinefs of life. Paul teaches the duty 
 of baptifed perfons. Rom. vi. As alfo the prac- 
 tice of the antient Church, refpeding the baptif- 
 mal 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 are not real members of 
 the Church. 
 
 4. I AM of opinion, that Minifters would d® 
 what-is of the greateft utility, if as often as they 
 treat of Baptifm, they would dired their difcourfe 
 to younger perfons. For this doflrine ought to be 
 applied unto them, in a particular manner, and is 
 propounded to fuch, with greater advantage, than 
 to adult perfons. 
 
 Chap. 
 
upon the Holy Supper. 555 
 
 Chap. V. 
 
 Concerning the Holy Supper. 
 
 THERE are four things here to be treated of. 
 Firft. The juftinc^tion of this Sacrament. 
 Second. It's rites. Third. Sign-ficatlon, and ufe. 
 Fourth. The controverfies relating to the 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 confe- 
 quently neceflary to be obferved, may be proved, 
 
 I. From the inftitution itfelf, which is accurately 
 defcribed by three Evangelifts, as alfo the words of 
 Chrift : Do this in remembrance of me. Second. 
 The Apoftles, immediately after Chrift's afcenfion, 
 obferved it, and prefcribed the obfervance of it, 
 unto Chriftians. Ads ii. 46. and xx. 7. Where it 
 is faid, That the difciples were met together to 
 break bread. Third. The do6trine of Paul, i Cor. 
 xi. fuppofeth, that it was ufual for Chriftians to 
 celebrate the Holy Supper, and that this rite was a 
 moft holy inftitution of Chrift himfelf, which ought 
 to be ufed with the greateft reverence. Fourth. 
 Laftly, it is raanifeft, from the univerfal pradice of 
 the Church ; for there was never any Church in 
 which the Eucharift was not celebrated. Therefore 
 this rite is rightfully, and defervedly retained. It 
 ©nly were to be willied for, that the ufe of it was 
 
 more 
 
2S^ Part ir. Sefl. VI. Ck^p. V. 
 
 more frequent ; for with the primative Chriftians, 
 the celebration of it was frequent. 
 
 II. Among the rites, we are to confider both the 
 figns, and the adions relating to them. Firil:. The 
 figns are bread and wine. Unleavened bread was 
 ufed in that fupper which Chrift celebrated, hence 
 a con trove rfy arofe between the Greeks, who ufed 
 leavened bread, and the Latins who ufed unlea- 
 vened. But this controverfy is of little moment. 
 It is evident, that the Lord Jefus and his \poftles, 
 made ufe of common bread. Many affert, that 
 wine mixed with water was ufed in the celebration 
 of the PaiTover, and retain that cuflom at prefent. 
 
 2' The rites, or anions, relating to the figns, 
 belong either to the Minifter, or the people. On 
 the Minifter's part, are benediction, or confecration, 
 which the Rornans afTert, is performed by thefe 
 words : This is my body. But erroneoufly : For the 
 benedidion is nothing elle but praifes, and thankf- 
 givings which Chrifl ufed, after the example of 
 the Jews, who praifed God at the celebration of the 
 PafTover. Hence we read, with Juftin Martyr, and 
 others, that the antient primative Chriftians, gave 
 thanks unto pod, the author of all things, in the 
 celebration of the Holy "Supper. Breaking, which 
 ought by all means to be obferved. Matt. xxvi. 
 26. I Cor. X. 16. Ads ii. 42. This rite has not 
 only a refped to diftribution, but to the reprefen- 
 tation of Chrift's body, which was broken, fo that 
 it is erroneoufly omitted by the Romans, and others. 
 Diftribution, which was performed in various ways, 
 
 in 
 
tJpon the Holy Supper, 357 
 
 in the antient Church. For fometimes Prefbyters, 
 and at other time Deacons, diftributed the bread 
 and wine. 
 
 The rites on the part of the people, and com- 
 municants, are the taking of the bread into their 
 hands, and the eating of it, and the drinking of 
 the wine. Concerning all thefe, various rites have 
 been formerly ufed, which Johnfton has defcribed, 
 in his book upon the communion of the antient 
 Church. 
 
 ni. Christ, and likewife Paul, declare the fig- 
 nification of this rite. Chrift does it in thefe words ; 
 Do this in remembrance of me. But what we are 
 to underftand by that commemoration, he teacheth, 
 when he fays, that the bread is his body broken, 
 and the wine is the blood of the new covenant, fhed 
 for the remilTion of fins. Therefore, the Holy Sup- 
 per reprefents to us the death of Chrift, and the 
 benefits purchafed by it. But the reafon why Chrift 
 inftituted a rite in commemoration of his deaths 
 was, becaufe his death is the foundation of our fal- 
 vation, in hke manner as the Ifraclites were eman- 
 cipated from Egyptian bondage, by the blood of 
 a lamb, Paul, i Cor. xi. 26. For as often as ye 
 eat this bread, and drink this cup, ye do fhew the 
 Lord's death untill he come, plainly declares what 
 is the de(!gn of this Sacrament. But to announce, 
 or flicw forth the death of Chrift, is not only to call 
 it to remembrancfe, but to render folemn thanks 
 unto God upon it's account, and to renew it's re- 
 membrance with gratitude and joy. In like man- 
 ner 
 
558 Part II. Sech Vt. Chap. V. 
 
 ner as the Jews in their PafTover, returned folemn 
 thanks unto God, for their deliverance fronm the 
 Egyptians. Therefore, the principal duty of com- 
 municants, is to return thanks unto God. But 
 that duty cannot be fincere, and acceptable to G(jd, 
 unlcfs it be accompanied with faith, repentance, the 
 love of Chrift, and our 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 Chriftianity, a declaration of brotherly 
 love, a renewal of the baptifmal vow, the fpiritual 
 food of the foul, and a pledge of the refurreftion. 
 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 
 we are treating of a rite, which all Chriftians ought 
 to celebrate, and underfland it's fignification, in 
 treating this argument, we ought to ftudy fimpli- 
 city, and perfpicuity, and to abftain from a more 
 prolix, and elaborate treatife, of the feveral que- 
 ftions, which are moved concerning it. 
 
 Concerning the eating of Chrift's body, and 
 blood, many things have been faid, from John vt. 
 With refpedl to which we briefly obferve. Firft. 
 That Chrift in that chapter, does not fpeak of the 
 Holy Supper, which as yet had not been inftituted. 
 Second. To cat his flefh, and drink his blood, is 
 nothing elfe but to believe in him, which the read- 
 ing of this Chapter moft evidently demonllrates ; 
 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, 
 
upon the Holy Supper. 2S9 
 
 Chrift, and the benefits of his death, it is moft cer- 
 tain, that we in this refped, do eat the flefh, and 
 drink the blood of Chrift. If any thing more be 
 denoted by this phrafe, ancj it be urged, that in 
 the Holy Supper we do really feed upon, and are 
 nourifhed by the real fubftance of the body and 
 blood ©f Jefus Chrifl ; it may be doubted, whether 
 this be accurately enough fpoken ; for it cannot be 
 conceived, how we fhould become real partakers of 
 the real fubftance of the Lord, and that his body 
 not being prefent, fhould be eaten. For the fub- 
 ftance of his body is fomething corporal, in which 
 we cannot communicate in a fpiritual manner, only 
 as far as the fruits of Chrift's death, redound unto 
 us. The Minifters of the Helvetic Churches, in the 
 year one thoufand five hundred 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 nourifhed by the proper fub- 
 ftance of Chrift's body, fhould be changed in their 
 confefTion of faith, and liturgy, which met with 
 the Synod's refufaL Let Calvin be confulted, con- 
 cerning that mode of expreflion. Inftance. B. iv. 
 Chap. 17. Sec. 7. 
 
 IV. Many controverfies have arifen, concerning 
 the Holy Supper, which were originated from no 
 other caufe, but Chriftians departing from the an- 
 tient fimplicity of this rite. DlfmilTrng various rites, 
 and ceremonies, both vain, and fuperftitious, by 
 which the Supper of the Lord hath been corrupt- 
 ed. 
 
^<^o Part II. Sen. VI. Chap. V. 
 
 ed by the Romifh Church, we fhall here only point 
 out four of their priRcipal errors, and abufes. 
 
 The firft error relates to the real prefence of 
 ChrilVs body, which is defended by the Papifts, and 
 Lutherans. The former hold, that the body of 
 Chrill is prefent by tranfubftantiation, which fig- 
 nifies, that the fubflance of the bread is changed 
 into the fubftance of Chrift's body. Pafchafius 
 Radbertus, in the ninth century, began to fay : 
 That the flefh of Chrift was prefent in the Eucha- 
 rift ; which opinion was refuted, in a particular treat- 
 tife by Bertram. In the tenth century, that doc- 
 trine began to fpread itfelf farther, whilft many 
 were calling out againft it, as Berengarius; and 
 after him the Waldefifes. But it was only received 
 in the twelfth century, and eflablidied by the Coun- 
 cil of Trent, in the fixteenth. The Lutherans teach, 
 that the body is in, with, and under the bread, fo 
 that the bread ftill remains bread, but that Chrift's 
 real body is prefent with the bread. 
 
 The opinion concerning the real prefence of the 
 ' body of our Lord is refuted. Firft. Becaufe it is 
 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 reafon,, 
 which does not admit our conceiving a body, with- 
 out extenfion, vifibility, &:c. Third. Becaufe the 
 prefence, and the eating of the flefli of Chrift, is a 
 thing monftrous, and of no utility to falvation, 
 John vi. ^i. Fourth. This opinion is abfurd, and 
 
 contradictory, 
 
upon the Holy Supper. 361 
 
 contradiftory, and that, not only in one refped, as 
 has been invincibly demonftrated at large, by our 
 teachers. As to what is objeded, from thcfe words 
 of Chrift, This is my body. The anfwer is eafy, 
 viz. that they are to be underftood in a figurative 
 fenfe. For Firft. Chrift fpoke after the cuilom of 
 the Jews, who in the PaiTover u(ed thefe words, this 
 is the bread of affl:6\ion which our fathers did eat in 
 Egypt. Second. This phrafe, This cup is the New 
 Teftament in my blood, cannot be underftcod in it's 
 ^proper fenfe, for the cup is not a covenant, but on^ 
 ly a feal of the covenant. Third. IF thefe words, 
 •This is my body, were to be underftood properly, 
 itw ould follow, that Chrift'sbody even at that time 
 was broken ; for he exprcfsly fays, This is my body 
 which is broken. But if the breaking is not real, 
 neither will the prefence be real. It would alfo fol- 
 low that the Apoftles did eat the body of the Lord 
 Jefus, whilil he himfelf did celebrate the Holy Su[>- 
 per with them. 
 
 The fecond error is the Church of Rome's hold- 
 ing, that the Eucharifl is to be adored v/ithashigh 
 a degree of religious homage, as God himfeif. We 
 do not deny that adoration is due to Chrifl, but the 
 adoration of the Sacrament we rejecft. Firft. Be- 
 caufe there is no precept, no example relating to it. 
 Second. Becaufe the Sacrament is not Chrift himfelf, 
 but bread, confequentiy they involve themfelves in 
 the guilt of Idolatry, who pay religious worfhip ua- 
 to bread. It may be further obferved, that the 
 people of the Romifh Church, are in perpetual dan- 
 ger of Idolatry ; becaufe, according to the dodlrine 
 
 Bb of 
 
3^2 Part II. Se5L VlC/uip. V. 
 
 that Church, the intention of the Prieft is ncccffa- 
 ry, that confecration may be efFeded, and the Sa- 
 crament complete. But no one can be afTured of 
 fuch an intention, and therefore cannot with any 
 certainty, know whether confecration be rightly per- 
 formed, and tranfubftantiation accomplifhed. 
 
 The third, and that a moft grievous and intole- 
 rable error, is the laying afide of the cup. For in 
 the fiift place, we have the exprefs inftitution, and 
 fpecial mandate of Chrift : Drink ye all of it. They 
 anfwer to this, that this was fpoken to the Apoilles, 
 as Apoftles, or Preffey ters, but not as laymen ; but if 
 this availed any thing, the fame might be faid of 
 the bread. Again, the Apollles were prefent at the 
 Holy Supper, not as Prefbyters, but as faithful and 
 private perfons. Chrift alone adminiftred it, and 
 was a public perfon, but the Apoftles reprefcnted 
 the univerfal Church. The reafon which is added : 
 "Which is (bed for the remillion of the fins of many, 
 has a refped to the whole body of the faithful, and 
 proves, that the cup ought to be allowed unto all 
 for whom Chrift fhed his blood. Second. The man- 
 date of Paul, I Cor. 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, communicated under both kinds, 
 and communion under one kind only, was at length, 
 after the year one thoufand four hundred and four- 
 teen, prefcribed in the Council of Conftance. The 
 objedtions which are offered, are mere trifles, as 
 Luke xxiv. 30. And it came to pafs, as he fat at 
 
 meat 
 
upon the Holy Supper. 363 
 
 meat with them, he took bread and blefTed it, and 
 brake and gave it to them, viz. the two difciples 
 going to Emmaus. And Adls ii. 46. The Holy 
 Supper is called the breaking of bread ; for in the 
 formar pafTage, the Sacrament is not fpoken of. In 
 the latter, the breaking of bread denotes the en- 
 tire and whole Sacrament. Likewife, that the faith- 
 ful partake of the blood when they partake of the 
 body, when the blood is included in the body ; this 
 was what they term concom/itance. Alfo, becaufe 
 abflemious perfons 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 no longer to be read or heard, 
 becaufe there are fome perfons to be met with, who 
 are deaf or' blind. Laftly, that communicating un- 
 der both kinds, is obnoxious to various inconveni- 
 ences, as that the blood of Chrift would be liable to 
 be fpilt, &c. but fuch reafons are frivolous, nay im- 
 pious, where the exprefs mandate of Chrill is ex- 
 tant. 
 
 The fourth error is the dodrine of the Romidi 
 Church, concerning the facrifice of the-Mafs; for 
 it teacheth, that a real propitiatory facrifice is offered 
 in the Eucharift, in which Chrill is offered for the 
 fins both of the living and the dead. We readily 
 grant, left we fhould combat about words, that the 
 Supper may be termed a Sacrifice, and that it was 
 fo denominated by the ancients, on account of the 
 commemoration of Chrift's facrifice, as alfo the fpi- 
 ritual facrifices of the faithful, prayers, praifes, &c- 
 likewife an account of the oblations, that were 
 B b s ufually 
 
S64 Part II. SeH. VI. Chap. V. 
 
 ufually made before communion. But that in the 
 Eucharift, the real body of Chrift is really offered 
 in facrifice, we deny. Fiifl'. Becaufe the Scripture 
 no where makes mention of fuch a facrifice. For 
 thefe words, wh'Cjh are ufuall}^ quoted, Do thefe 
 things, 8cc. and that paffage Mai. i. ii. Teach no 
 fuch thing. Second. The Scripture teacheth many 
 things which overthrow that facrifice, as that Chrifl 
 is the only Priefl, and that his facrifice is the only 
 perfedl one, and not to be repeated. Heb. ix. and 
 x. Third. The nature of a Sacrament cannot con- 
 fift with this. For a Sacrament is a commemorati- 
 on of a facrifice, but not a real facrifice. Fourth. 
 To the elTence of a propitiatory facrifice, properly 
 called fo, three things are requifite : A Priefl, a 
 vidlim, and the death of the vidtim ; which three, 
 by no means can take place here, as might be very 
 
 eafily (hewn, 
 
 * 
 
 Uses. Since the Holy Supper hath been infli- 
 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. Here every one 
 ought ferioufly to weigh, how holy a rite this is; 
 by whorn it was appointed, viz. Chrift our Lord and 
 Saviour ; the time when it was inftituted, viz. when 
 he was very nigh unto death ; for what end, viz. 
 that we m'tght fliew forth his death. Therefore, 
 nothing in religion is more holy, no ad of external 
 worfhip of greater moment, than the Holy Supper ^ 
 fo that this ad invites us, to the moft perfed dif- 
 
 charge 
 
^Jf 
 
 upon the Holy Sufper, ^6^ 
 
 charge of all the duties of a grateful mind, and of 
 piety. 
 
 2. The duty of fuch as approach to the Holy 
 Supper, is related, i Cor xi. 28. 29. In which, 
 they offend variouflv, who do not at all examine 
 themfelves, or after an irnproper manner. I\\(o fuch 
 as are entirely fatisfied without felf-examination^. 
 being no way folicitous about the reformation of 
 their lives. Laftly, thpfe who do not perfevere in g, 
 pourfe of piety. But there can be no better prepa- 
 ration, than to procure a habit of piety, in the or- 
 dinary courfe of life, and always to maintain com- 
 munion with Chrift, as well when celebrating the 
 Sacred Supper, as at other times. They are all, in 
 an error, who imagine, that piety and dq^votion are 
 ©nly requifite, when we are called to the Eucharift. 
 
 With refpeft to the controverfies, concerning 
 the Supper, the following particulars may be obfer- 
 ved. When we refledt upon the errors of the Ro- 
 mifh Church, the quellion may be propofed, how 
 com.es it to pafs, that errors and-abuCes of fo grofs 
 a nature, have prevailed for fo many ages, and arc 
 ftill retained. T^he reafon of this is at hand That 
 proceeds from ignorance of the word of God, and 
 the defedt of knowledge, from prejudices, educa- 
 tion, fear of perfecution, a defire of retaining wealth 
 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 
 ytt will avail us nothing, unlefs our profefiion, and 
 knov/ledge of the truth be attended with purity of 
 B b 3 life, 
 
^66 Part II. Sea. VI. Chap. V. 
 
 life. In vain do we boaft, that thofe errors and abuf- 
 es which relate to dodiine and worfhip, arc re- 
 moved, whilfl others no lefs dangerous, are flagrant 
 among us, I mean fuch as relate to morals, prac- 
 tice, and difcipline; which are equally inconfiftent 
 with the word of God. 
 
 These, ought like wife to impell us to the pro- 
 per ufe of the Holy Supper. We rejecfl the do6t- 
 rine concerning the real prefence of the Lord's bo- 
 dy. But the divine and fpiritual prefence of Chrift, 
 ought to beget within us, the higheft veneration. 
 The Papifts adore the Sacrament. It is fit that we 
 fhould adore God and our Saviour, with the great-, 
 eft humility, as fitting at the right hand of God. 
 We partake of the cup, as well as the bread, but 
 of what advantage will it be to us, to receive both 
 figns, and to enjoy an entire Sacrament, if we 
 abufe it, and trample under foot the blood of Chrift, 
 as an unholy thing. We defend the perfedion of 
 Chrift's Sacrifice, in oppofition to the Sacrifice of 
 the Mafs. But of what fervice will that be to us, 
 if we render that facrifice unprofitable to us, through 
 impenitence, and unbelief. It appears from what 
 has been faid, how thefe controverfies may be han- 
 dled to advantage, and edification. 
 
 SEC- 
 
Up-on the State of Men after Deatfi. ^G^ 
 
 OF THE LATTER PART 
 
 SECTION. VII. 
 
 CONCERNING A FUTURE WORLD. 
 
 Chap. L 
 
 Of the State cf Men after "Death. 
 
 WE come now to the laft head of Theology, 
 viz. that which refpefts a future world, 
 which confifts of five parts. Firft. Concerning the 
 State of Men after Death. Second. The end of the 
 World. Third. The Refurre^lion. Fourth. Uni- 
 yerfal Judgment. Fifth. Life and Death eternal. 
 
 With refpe<f^ to the flate of men after death, it 
 is to be obferved, in the firft place, that the foul 
 ^oes not perifh with the body, which may be pro- 
 ved. Firft. Becaufe right reafon informs us, that the 
 foul is of a fubftance entirely different from the bo- 
 dy, and not liable to corruption ; hence the very 
 Heathens 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 de- 
 ftroy both foul and body in hell. Eccles. xii. 9. 
 Then fhall the duft return to the earth as it was, 
 and the fpirit (hall return unto God who gave it. 
 
 Bu T 
 
^68 Part !I. Sea. VII. aap. I. 
 
 But it is qucflionH, what the (late of fouls will 
 be, when feparated from the body. Firft. Some 
 have b-^en of op'n'on, that the fouls flept, and were 
 deftitute of all fcnfe, and perception, unr-l the refur- 
 reftion, who are therefore termed, Ffichopanni- 
 chites, or foul- flee pers, whofc opinion ought bv no 
 means to he adraitted, as appeais from what has 
 been alread\- faid, and v/ill be evinced, from what 
 we are afterwards to pbferve. 
 
 2. The Romans teach, that the fouls are in Pur- 
 gatory ; that is, the fouls of fuch as have not died 
 in mortal fm, to fatisfy there for venial, as alfo for 
 mortal fins, the guilt. of which has been remitted, 
 but not the punifhment. That they are there tor- 
 mented with corporal fire for fome time, in order 
 to be purified, and fatisfy divine juftice. This do<5t- 
 rine is defervedly rejedled. For, ,Firft. There is not 
 the leaft traces of this fire to be met with in Scrip- 
 ture, nor of prayers for the dfad, and other things 
 connedled with this dodtrine. For thefe paflages, 
 ,1 Cor. iii. 13.' Every man's work fhall be revealed 
 by fire, and the fire fhall try every man's work of 
 v/hat fort it is, tec. And xv. 29. Concerning Bap- 
 tifm for the dead, and Matt. xii. 32. make nothing 
 for- the purpofe. Second. The Scripture teacheth 
 fuch things, concerning the flate of fouls after death, 
 as overthrow a Purgatory, as fhall foon be made 
 appear. Third. That dodlrine oppofes the perfe<5t 
 futisfadion of Chrift, and the full remiflion of fins. 
 Fourth. It was unknown in the firft ages after Ch«ift, 
 and is only calculated for procuring gain. It cannot 
 indeed be denied, that even fo early as the third 
 
 century. 
 
upon th State of Men after Death. 369 
 
 century, prayers were ufed for the dead, but for a 
 different end than thofe which are offered for the 
 fouls which are faid to be in Purgatory, viz. the an- 
 tient Chriftians returned thanks unto God, for the 
 happy departure of the Holy Martyrs, and prayed 
 that he might grant thern a happy refurreftion. 
 
 5. It can fcarcely be aflerted, that fouls after 
 death do immediately enter into the enjoyment of 
 perfeft and abfolute felicity in Heaven, or that they 
 endure the fame torments which Chrill by his laft 
 fentence will inihdt upon the wicked. For the Scrip- 
 ture affigns both remuneration and punifbment, to 
 the ultimate judgment of God. Matt. xiii. 41, Src. 
 and XXV. 46. i Theff. iv. 1-7. 2 Tim. iv. 8. There 
 is laid up for me a crown of righteoufnefs, which 
 the Lord the righteous Judge fhall give me at that 
 day, and not to me only, but unto all them alfo 
 which love his appearance. 
 
 Besides, man cannot be perfed, as long as his 
 body, which is an elTential part of him, is under 
 the power of death. 
 
 4. Yet we aflert, that the fouls of the godly are 
 FaOW in a ftate of felicity, and that they are in pof- 
 feflion of tranquility and joy, in the prefence of the 
 Lord. And on the other hand, that the wicked 
 are miferable. Firft. Reafon teacheth us, ^that fuch 
 is the nature of the foul, that it cannot be deftitute 
 of fenfe and thought, or othcrwife it muft perifh : 
 Becaufe it's elTence confifts in thoiight. Therefore, 
 if it were deprived of thought it muft perifh. Se- 
 cond. 
 
370 Part \l. Se5l. VII. Chap. I. 
 
 cond. It wafi believed, that the fouls of the jiil\ 
 were received after death into a ftate of rell ; 
 but that the contrary was the cafe of the wick- 
 ed. This was not entirely hid from the Hea- 
 thens, as appears from their fayings concerning 
 the Elyfian fields, and Hell, and at prefent the 
 inhabitants of Africa, China, and America, are not 
 quite ignorant of it. We learn what was the opi- 
 nion of the Jews, from the third chapter of Wif- 
 dom V. 1.2. 3. and xvi. 14. and a iMaccab. vii. ^6. 
 and this was the received opinioo among them, in 
 the time of Chrift, as alfo among the primitive 
 Chriftians, though they believed that the godly 
 were not to be tranflated into Heaven, until aftejr 
 the refurredlion, which they prove by the example 
 of Chrift. Third. The Scripture confirms this opi- 
 nion. Ecclef, xii. 9. Matt. x. 28. Luke xvi. 22. 
 23. Concerning the rich glutton and Lazarus. With 
 refpedt to which paffage we may obferve, that 
 Chrift fpeaks here entirely according to the opinion 
 of the Jews, who believe, that the godly after death 
 were received into Paradife, or Abraham's bofom^ 
 but that the wicked were thruft down into hell. 
 To which opinion Chrift would have never accom- 
 modated his difcourfe, had it been falfe. But the 
 feries of this parable manifeftly fuppofes, that 
 Chrift fpeaks concerning the ftate in which men are 
 placed after death, and before the laft judgement. 
 
 Besides there are other exprefs pafTages, as the 
 words of Chrift. Luke xxiii. 43. To day thou ftialt 
 be with me in Paradife, which exprefsly denote, a 
 ftate of happinefs immediately after death. For 
 
 that 
 
upon the State of Men after Death. 371 
 
 that word, To day, teaches us beyond all controver- 
 fy, that that Robber was received into Paradife, on 
 the very day, in which he died along with Chrift, 
 who here fpeaks accordyig to the opinion of the 
 Tews, and ufes their very expreflions. Other paf- 
 fages might be added, as Ads vii. c^(^. Where Ste- 
 phen calls out, Lord Jefus receive my Spirit. 2 
 Cor. V. I. 2. 3. For we know that if this earthly 
 houfe of this tabernacle were dlffolved, we have a 
 building of God, an houfe not made with hands, 
 eternal in the Heavens, &c. i Pet. iv. 10. Rev. 
 xiv. 13. BlefTed are the dead who die in the Lord, 
 yea, faith the Spirit, that they may reft from their 
 labours, and their works do follow them. Efpeci- 
 ally, Phil. i. 23- Where Paul hefitating, whether 
 he ought to defire life or death, fuppofes, that im- 
 mediately after death, he would be with the Lord. 
 Otherwife, if he was only to be partaker of that 
 bleffednefs, after the refurre6tion, he would have no 
 caufe of this doubtfulnefs, neither would he have 
 been fooner or later happy, though his death had 
 been haftened or deferred. 
 
 Uses. This dodlrine ought to be ferioufiy me- 
 ditated upon by all. There is none who can avoid 
 death, and confequently none who ought not to 
 be concerned about his condition after death. 
 
 I . Thi s dodrine is productive of the higheft coh- 
 folation, which would fuffer great diminution, were 
 we to expedt nothing before the day of judgment. 
 Praife therefore be to our God, who hath infpired us 
 with fuch noble expedations, as afford the moft fo- 
 
 lid. 
 
372 P'Jrt II. Sea. VII. Ckap. I. 
 
 lid, and efficacious confolation againft the fear oF 
 death, and replenifh the fouls of the faithful, with 
 ineffible joy in the hour of it. 
 
 2. Therefore our lives ought to be ordered in 
 fuch a manner, as might enable us to look for this 
 happy departure. 
 
 When we reflect upon theftate of the foul, when 
 feparatcd from the body, let us remember, that it 
 is the moll excellent part of us, in which we fliali 
 inftantaneoufly, after 4jath, receive the rewards or 
 punifhments of our paft lives. But let us abandon 
 all anxious cares, concerning the body which is re- 
 duced to dull, let us diveft ourfelves of corporeal 
 pleafures, and employ our utmoft efforts, in order 
 that our minds may be more and more purified and 
 united unto God. 
 
 3. The doctrine contained in this chapter, warns 
 us maturely, and without further delay, to engage 
 ourfelves in the llud}'^ of good works. Life paffes 
 over very quicl^ly, fo that fhould we die in fin, 
 there is no further hope of falvation remaining. 
 Whatever v/e have omitted, or neglected in this 
 life, cannot be compenfated in a future one. Let 
 us haften our repentance, whilll an opportunity is 
 offered us, left that our lall hour (hould find us un- 
 prepared. 
 
 Ch A?. 
 
tjpon the End of the JVorld. 373 
 
 Chap. II. 
 
 Concerning the End of the JVorld. 
 
 THERE are four queflions propounded con- 
 cerning the end of the world, or confurama- 
 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. Fourth. 
 What will be it's ftate after it's confummation. 
 
 I. By the world here, wc are not to underfland 
 the univerfal fyftem of things, as the remoter Hea- 
 vens, ftars, &c. But that globe which we inhabit, 
 and whatever things do nearly furround it. Peter 
 indeed, 2 Ep. 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, for 
 he mentions, that the fame world will be deftroyed 
 by fire, which formerly perifhed by the deluge. 
 But the deluge could by no means reach to the 
 higher Heavens. 
 
 II. This defolution of the world will be efFe(^ed 
 by fire. It hath been believed among the Hea- 
 thens, that the world would not always endure. 
 There are many pafTages in Scripture, which treat 
 of the end of the world, as Gen. viii. zz. Pf cii. 
 26. They fhall parifh, but thou (halt endure, &c. 
 Matt. xxiv. 25. Heaven and earth fhall pafs away. 
 2 Pet. iii. &c. The Apoftles often fpeak of the 
 end of all things, but there is a mofl antient, 'and 
 
 conftant 
 
574 ^^^rt It. Sea. VII. Chap. !I. 
 
 conftant tradition concerning fire. The words of 
 Jofephus are meiHorable. Antiq. B. I. Chap. III. 
 That Adam predidted the univerfal deftrudVion of 
 things, one by fire, and another by a deluge. The 
 Hoicks Heraclitu?, Empedocles, and the antient 
 Indian iPhilofophers the Brackmans, taught the 
 conflagration of the World. Cicero. B. I. Upon 
 the nature of the Gods, introduces a ftoick faying, 
 that it was in futurity, that the whole world would 
 be fet on fire. And Ovid ; 
 
 Effe quoque in fatis reminifcitur affore tempus. 
 Quo mare, quo tellus, univerfaque regio co^li 
 Ardeat et mundi moles operofa laboret. 
 It is alfo upon record, that it hath been decreed, 
 that time was approaching in which the whole 
 earth, and univerfal region of Heaven would be in 
 flames, and the elaborate mafs of the world con- 
 vulfed. And Peter teacheth this moft clearly, 2 
 Eph. iii. 6. 7. The world that then was, being 
 overflowed with water perifhed ; but the Heavens 
 and the earth, which now are, are refcrved unto 
 fire, againft the day of judgment, and perdition of 
 ungodly men. Which words are abfurdly and un- 
 fkilfully interpret'i^d, as relating to the deflruflion 
 of Jerufalem : For a clofe infpedlion into that paf- 
 fage, and the feries of the difcourfe plainly fhew, 
 that they are fpoken of the end of the world, and 
 not the deftrudlion of Jerufalem. 
 
 in. The time of the end of the world is un- 
 known ; to which refers that pafliige. Matt. xxiv. 
 36. But of that day and hour knoweth no man, no 
 not the angels of Heaven, but my Father only. Yet 
 
 there 
 
upon the End of the World. 3-75 
 
 there are figns, by which men will know when that 
 end is nearly approaching. Paul, 2 ThelT. ii. i. 2. 
 &:c. teacheth, that the Son of Perdition will be re- 
 vealed and dcftroyed, before the day of the Lord 
 Cometh. The converfion of the Je\As and Gentiles 
 will alfo precede the end of time » as alfo that hap- 
 py ftate of the Church predifted by John. When 
 thefe things fhall be accomplifhed, it will be eafy 
 to know that the end of the world is at hand. Per- 
 haps, at that time there may alfo appear figns and 
 wonders in Heaven, and there may happen dread- 
 ful, and uncommon changes in the world, and af* 
 fairs of mankind. 
 
 IV. It is enquired, what the ftate of tlie world 
 will be after this conflagration; and whether it will 
 be deflroyed as to it's elfence, or only it's qualities } 
 Or whether it will be totally annihilated, or only 
 renewed? Scarcely any thing can be determined 
 here with precifion. Yet the latter opinion feems 
 moil probable, and is confirmed from that pafTage 
 in Peter, for he fays, that the world fhall perifh by 
 fire, as it had formerly perifhed by the flood. And 
 the Apoflle adds, that after this conflagration, w^e 
 are to look for a new Heaven, and a new earth, 
 wherein dwelleth righteoufnefs. But in thefe things 
 it is fafefl 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 perfons, who held what is faid con- 
 cerning the end of the world in derifion, and con- 
 ^rms this dodtrine by the hiflory of the Flood. Se- 
 cond. 
 
375 • PcJrt II Sen. Vll. Chdp. Ill • 
 
 cond. He points out the caufe, why the Lord de- 
 fers his coming, viz. becaufe he is merciful, and 
 grants unto all men an opportunity to repent. 
 Third. He ftiews, that this ultimate conflagration 
 is a moft powerful motive to piety, and good 
 works, viz. becaufe here we may eafily learn, how 
 great the vanity of this world is, and what they 
 are to expedt, who- indulge thenifelves in a vicious 
 courfe of hfe. The fire of that great day will con- 
 fume the wicked, and that day will be a day of dc- 
 ftru6lion. See verfe 7 of that chapter. Fourth. 
 Peter teacheth, that there is another world, another 
 hfe, the duration of which will he eternal, after 
 which we ought to afpire by holinelis of hfe, v. 
 13. and 14. 
 
 Chap. IIL 
 
 Concerning the Rrfurrenioii, 
 
 WE fhall here in the firft place, demonftrate 
 the certainty, and truth of the Refurredi- 
 on. Second. Explain the nature of it. 
 
 Since the Refurrec?tion is the foundation of all 
 our hope, and confequently of univerfal religion, 
 it's truth ought to be confirmed by the moft folid 
 arguments, i Cor. xv. i'6. 17. If the dead rife 
 not, then is not Chrift raifed, and if Chrift be not 
 raifed, your faith is vain, ye are yet in your fins. 
 The Sadduces of old denied it. IVIatt. xxii. 2^. 
 A6ts xxiii. 8. Alfo fome Hereticks belonging to 
 the Church of Corinth, who, no doubt were imbu- 
 ed 
 
upon tfie Refurrenion, 377 
 
 cd with the leaven of the Sadduces. ! Cor. xv. 12. 
 alfo, 2 Tim. ii. 18. In the prefenr age, there were 
 fome of the Socinians, who denied the refurrcvfti^ 
 on of the wicked. 
 
 The univerfal rcfurre^lion of mankind is pro- 
 ven by a threefold kind of argument. Firft. From 
 the tefttmony of Scripture, and firft, indeed, from 
 "t^arious pafTages which confirm this doctrine, not m 
 a dire(fl manner, bur by necelTary conR=qnence, as 
 Matt. xxii. 31. 32. God is not the God of the dead, 
 but of the living, therefore, fince God calls himfelf 
 the God of Abraham, Ifaac, &:c. who yet were 
 dead, it is neceffary that fhey fhould revive. There 
 are many pafTages from which fuch a confrquence 
 may be drawn, as when Paul fays, that the bodies 
 of the faithful are the temple of the Floly Ghofl, 
 that Chrifl hath redeemed both foul and bod v. i 
 Cor. vi. &c. Befides there are places, in which this 
 dodtrine is openly and exprefsly delivered, as Dan. 
 xii. 2. And many of them that fleep in the duft of 
 the earth, fhall awake fome to everlafling hfe, &:c. 
 John V. 28. The hour is coming, in which all that 
 are in the graves fhall hear his voice, and fhall come 
 forth, they that have done good, unto the refur- 
 re(5tion of life, and they that have done evil, unto 
 the refurredion of damnation. A6ls xxiv. 15. 
 Efpecially, i Cor. xv. where this queflion is hand- 
 led diredly, and in plain terms. It is true indeed, 
 that the promife concerning the refurreftion, was 
 not fo fully revealed under the Old TeOament, as 
 under the New. Yet that the godly, even then 
 fintertained the hopes of it, is evident, from 2 
 
 C c Maccab. 
 
578 Part II Sen. VII. Chnp. III. 
 
 Maccab. vii. 9. 14. 23 which feems hkewife to be 
 proved from Heb. v. 19. 
 
 2. From examples taken both from the Old and 
 New Tellament, 2 Kings, iv. 0^6. 37. concern'-ng 
 the Shernommite's fon, who was raifed by Eiifha. 
 and xiii. 21. The perfon who was reftored to life, 
 upon touching Rlillia's bones. Luke vii. 12 The 
 widow of Nain's fon. Joho xi. Lazarus. Matt, 
 xyvii. 52 Thofe who were rifen at the time of 
 Chrift's death. But the principal example was the 
 refurreclion of Chrill, which argument Paul chiefly 
 infifts upon, i Cor. xv. And this was one of the 
 principal caufeB, why God condefcended to ex- 
 pofe his Son to death, viz. that by his illuftrious 
 example, he might confirm the faith and hope of 
 the refurredtion. 
 
 3. From various arguments, takea from the 
 molt certain principles of religion, both natural 
 and revealed. This do6trine agrees excellently 
 well with right reafon and confcience, as alfo with 
 what we have formerly obferved, concerning the 
 difference between moral good and evil, rewards 
 and punifhents in and a future life, and concern- 
 ing God, Religion, and Providence. Faith in God, 
 and Chrill, cannot confift without the hope of re- 
 muneration, and all the capital points of religion, 
 mtift fall to the ground if the dead are not raifed : 
 as Paul demonftrates at large, i Cor. xv. All the 
 parts of which chapter, it's are;ument's and reafons, 
 ought to be particularly confidered. 
 
 IL With 
 
upon the Refurre^ion. 379 
 
 II. With refped to the refurredtlon itfelf, there 
 are two particulars which the Scriptures teach, 
 Firft. The perfons who are to be railed. Second. 
 In what ftate. 
 
 I. All men fhall be raifed, both good and evil. 
 John V. 28. 29 Matt xxv. 31. &c. Acls xxiv. 15. 
 Where Paul (ays, that he had hope toward God, 
 that there fhall be a refuredjLion of the dead, both 
 of the jull and unjuft. 2 Cor. v. 10. All muft ap- 
 pear before the tribunal of Ghrifl:, 8cc. 2 Pet. ii. 
 9 Rev. XX. 12. but it may be enquired, whether 
 the fame bodies fhall be raifed, or if men fhal! be 
 clothed with new bodies ? The former ought by 
 all means to be maintained, otherwifc there would 
 be no refurredlion, but only a new creation ; nei- 
 ther would the Scripture have taught us, that thofe ' 
 who fleep fhall come out of the duft, and that the 
 duft of the earth ffiall deliver up their dead. Again, 
 fince man confifts of foul and body, it f<"ems en- 
 tirely requifite, in order that the fame man ("hould 
 rife, that he fhould have the fame body. The re • 
 furrecftion of Chrifl: alfo proves this, fmce he had 
 the fame body at his refurredtion and afcenfion. 
 Befides Paul tells us, that thefe vile bodies, this 
 corruptible and mortal, fhall be changed. Phil. iii. 
 21. It is faid that Chriii will change thefe vile bo- 
 dies of ours, that they may be like unto his glorious 
 body. I Cor. xv. 42. 43. 44. alfo c,"},. B^^fides it is 
 to be obferved, that all, both Jews and Chriftians, 
 when treating of the refurrection, always under- 
 flood the refurredion of the body. Se'e that paiTage, 
 2 Maccab. vii. already quoted. The objedions of 
 C c 2 . the 
 
38o Rirt II. Sea. VII. Chap. IH. 
 
 the Sadduces, fuppofe the fame. Matt. 2 2-. 24. 
 And the /udgemrent of the Heathens, concerning 
 this dodrine, A(fls xvii. 32. We learn from Ter- 
 rullian, Minucius, Fehx, and other ancient writers, 
 that this was the principal obje(fl':on of the adver- 
 faiies to Chriftiantty. How could it be poilible, 
 that our bodies (hoiild b-:', reftored ? In order to re- 
 move which obj((5\:ion, it may be obferved, that if 
 there were no refurredion of the body, Chrill and 
 his followers would have plainly faid, that the Sad- 
 duces and Heathens did not underftand this dodt- 
 rine, and that the bodies were not to be raifed, but 
 thev faid no fuch thing, but took their anfwers 
 from Scripture, and the omnipotence of God, 
 which fuppofes the refurre6\ion of the bodies. As 
 to the obje<^ions commonly offered, How could bo- 
 dies,, after being diflTolved into the fmalleft parti- 
 cles, be again reftored } We anfwer, That as there 
 is nothing contradlftory in this^ we ought to ac- 
 quiefce 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 curiofity ; we only add, that there is 
 no more power 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 fhall be raifed, they 
 fball alfo be adorned with new qualities. Phil. iii. 
 21. 2 Cor. XV. 42. &:c. but what thefe qualities 
 precifely wiU be, cannot be diftindly conceived ; 
 
 they 
 
Upnn the RefurreSlion. ^ti 
 
 they will principally confifl: in fpirifuaHty, and ira- 
 mortali^ty. 
 
 The tranfmutation of the living, fhall immedi- 
 ately fucceed the refurredion of the dead, con- 
 cerning which, I Gor. xv. 51. 52. and 1 ThefT. iv. 
 at the end. Then we which are alive, and remain, 
 (hall be caught up together with them in the clouds, 
 to meet the Lord in the air. There is' a pafTage 
 extant in Rev xx. 4. 5. 6. concerning a twofold 
 refurredion, one of the martyrs, and nnother of 
 the- reft of mankind, but the itni^^ of that paf- 
 fage is controverted. 
 
 Uses, i The hope of a reiurredion affords 
 the ftrongeft confolation againft the calamities of 
 this hfe, againft perfecutions, to which we are 
 fometimes obnoxious, nay, even againft death it- 
 felf. I Cor. XV. 19. alfo53. 54- ^^^ ^^""^ more fo 
 as that hope is moft certain, and confirmed by fo 
 many promifes, examples, and arguments. When 
 we refled upon this within ourfeives, we ought to 
 fay with Peter, i Eph. i. 3. Blefled be the God and 
 Father of our Lord Jefus Chrift, w4io according 
 to his abundant mercy, hath begotten us again, un- 
 to a lively hope, by the refurredlion of Jefus Chriil 
 from the dead. 
 
 %. We ought to draw from this docftrine, the 
 ftrongeft motives and incitements to piety, left in 
 that hope we fliould be entirely fpjftrated. Acfts 
 xxiv. 16. We fhall indeed be raifed, let our lives 
 be what they wdll. The wicked ftiall rife, but it 
 C c 3 were 
 
582 Tart It. Sea. VIL Chap. IV. 
 
 were better for them, that they always remained 
 under death. Laftly, the hope of a refurredlion, 
 can only be of advantage to fuch as being filled 
 ■with it, do purify themfelves. i John iii. 3. We 
 cannot otherwife prepare ourfelves better for the 
 refurreflion, than by endeavouring to fubdue the 
 body, and the lufts thereof; and if whilil we are*in 
 the body, we become daily more fpi ritual, fo that 
 at length being partakers of a bl-ffed refurredion, 
 "we may become like unto the Angels of Heaven. 
 Luke XX. Q,c,. 'i^6. 
 
 Chap. IV. 
 
 F 
 
 Concerning the Laji Judgment. 
 
 IRST. We fhall demonftrate the ceriainty of 
 a Judgment. Secondly. Treat of the Judg- 
 ment itfelf. 
 
 • I. The former of thefe is demonft rated chiefly 
 by three arguments. Firfl:. By reafons adduced 
 above, which were drawn from the energy of con- 
 fcience, the diftindion between moral good and 
 evil ; alfo this, that a God exifts, who is the gover- 
 nor and judge of the world, and who is holy juft 
 and good. All of which prove, not indeed direclly 
 that there will be a judgment, in which all men 
 will be judged together, for that hath been notified 
 by revelation only, but that there will be a diftri- 
 bution of rewards and punifhments, after this life. 
 So that this dodrine exadtly correfponds with the 
 
 didates 
 
upon the Lqft Judgment, 2^3 
 
 dictates of right reafon, and refts upon the univer- 
 fal copfent of mankind. 
 
 2. The Scripture either teacheth this exprefsly, 
 as Jude, verfe 14. Behold the Lord cometh, with 
 ten thoufands of his faints, to execute judgment 
 upon all that are ungody, Src. Job. xxxiv. 11. 
 Pf Ixii. 17,. Ecclef. xii. 14. God will bring every 
 work into judgment, with every fecret thing, whe- 
 ther it be good, or whether it be evil. Matt. xxv. 
 28. &c. Ads xvii. 31. B?caufe he hath appointed 
 {I day, in the which he will judge the world in 
 righteoufnefs, by that man whom he hath ordained, 
 whereof he hath given aiTurance unto all men, in 
 that he hath raifed him hon\ the dead. 2 Cor. v, 
 10. 2 Pet. ii. 9. Rev. xx. 2- Or by confequence, 
 for whatever the Scripture delivers concerning 
 God, concerning Chrift, concerning faith, &c. arc 
 fo agreeable, and fo clofely conneded with the 
 dodlrine of a future judgment, that laying it afide 
 the others mull be reduced to nothing. 
 
 3. It was the Divine pleafure, that there fhould 
 be extant, various illuftrious examples, by which 
 men might be inltrudted concerning a future judg- 
 ment, viz. he has exhibited various inflances of his; 
 juftice againft the creatures, and particular per- 
 
 ' fons, or nations. For inftance, the punifliment of 
 the Angels, the Deluge, the overthrow of the So- 
 domites, the various deftrudlions of the Ifraelites, 
 v/hich argument Peter ufes 2 Epift. chap. ii. 9. 
 JO. The Epift. of Jude, verfe 5. 6. &c. Many- 
 things alfo occur in the ordinary courfe of Pfbvi- 
 
 dsnce^ 
 
384 P^rt II. &^a. VII. Chap IV. 
 
 dence, which fully evince that God is the judge of 
 the world. 
 
 It is in vain objedled here, that the godly are 
 oftentimes miferable in this life, and that the 
 wicked do profper, for that rather confirms the 
 certainty of a judgment. Becaufe, if the godly 
 and the wicked reaped the fruits of their defer ts 
 in this life, it might thence be conc'uded, that we 
 were to expe(^ nothing after death. But fince 
 the contrary fumetimes happrns, it plainly indi- 
 cates, that God in an after ftate will render unto 
 each according to their works. 
 
 II. With refpeft to the Judgment itfelf, we 
 have to confider, who is to be judge, who are the 
 perfans to be judged, how, what will be the end, 
 or event of this judgment, and laftly it's time. 
 
 I. The Lord Jefus will be judge, John v. 22. 
 For the Father j^idgeth no man, but hath commit- 
 ted all judgment unto the Son. Matt. xvi. 27. 
 and XXV. 31, A.ds xvii, 31. 1 Cor. xv. 24. But 
 it b-hoveth him, who will be the judge of the 
 world, and mankind, to be omnifcient powerful, 
 and juJt. This lik'°wife adds the greateft influ- 
 ence to the commandments, and threatnings of the 
 Gofpel, fince we are to be judged by the very 
 fame per Ton, who died for us, and who delivered 
 hi<i commandments unto iis. Therefore men have 
 no caufe, why they fhould either complain, or' 
 flatter themfeWes, fmce their Savioar is to be their 
 judge. But Jefus Chrift will defcend vifibly from' 
 
 Htaven, 
 
tJpon the LaJI Judgment. ^S/^ 
 
 Heaven, and render himfelf conrpicuoiis unto all. 
 How magnificent his advent wiil be, we learn 
 from Matt. xxv. 32. Rev. xxi. 11. &c. 
 
 2. All men fhall be judged, the quick and the 
 dead, the good and the evil, of whatever flate and 
 condition they are. Matt. xxv. 32. Rev. xxi. 12. 
 Nay, the Heathens. Rom. ii. 12. For as many as 
 have fmned without lav/, fhall alio perifh v/ithout 
 law. And all fhall appear together, and at the 
 fame time, before their Judge, whei^efore this judg- 
 ment is termed univerfal. It may be col!e(5led 
 from various pafiages in Scripture, that the wicked 
 Angels fhall then be judged akb, as Matt. 25. 41. 
 where fire is faid to be prepared for the Devil and 
 his Angels. 2 Pet. ii. 4. Epift. of Jude, 6. It is 
 faid, that God hath referved the Angels, who kept 
 not their firfl eftate, unto the judgment of that 
 great day. 
 
 3. As to the manner and method in v/hich this 
 judgment will be condudled it is to be obferved, 
 (a) that God will judge men according to their 
 H'orks, Rorn. ii. 6. according to the good, and 
 evil which they have done, 2 Cor. v. 10. and ia 
 which they have perfevered until death, likewife 
 according to their words and thoughts, as alfo 
 their fms of omiiTion. (b) They fliall be judged 
 by the law of God, and the meafure of knowledge 
 which they enjoyed, viz. Such as had no other law 
 but the law of nature, Ihall be judged by the'na- 
 tural law, and thofe, to whom a divine revelation 
 was given, fhall be judged according to the law of 
 
 revelation. 
 
386 Part II. Sea. VII. Chap. IV. 
 
 revelation. Rom. ii. 9. 10. and 14. 15. (c) This 
 judgnicnt is not fo to be conceived, as if a judicial 
 procefs were to commence againft every man by 
 interrogations, witnefles, &c. The judgment fhall 
 pafs in every man's confcience, the good fhall be 
 feparated from the evil, all being confcious of the 
 good and evil which they have done, fhall acknow- 
 ledge the reafonablenefs and equity of that judg- 
 ment, whilfl they will be either received into Hea- 
 ven, or thruft down into Hell. 
 
 4. The event of this judgment will be life anc| 
 death eternal, of which we are foon to treat. 
 
 5. With refpedt to the time of that judgment, 
 befides what has been already faid, concerning 
 the end of the world, there are two things to be 
 obferved. (a) That it's time is certain, and de- 
 termined. For God hath appointed a da}'^ for the 
 laft judgment. Acls xvii. 31. Hence, frequent 
 mention is made of that great day in the New 
 Teftament. (b) That the time of it is unknown, 
 and concealed from us. 2 Pet. iii. 10. That day 
 fhall come as a thief in the night. There are ma- 
 ny reafons which fhew it neceflarv, that the time 
 when we are to be judged, fhould be hidden from 
 us, that men might live in the daily expectation of 
 it, and be encited to vigilence. Matt. xxiv. 41. 
 Watch therefore, for. ye know not the hour in 
 which your Lord will come. But Cnce our ftate 
 imrnediately after death is immutable, nor is there 
 any more regrefs to falvation, or damnation, there- 
 fore 
 
upon the Lajl Judgment. 3S7 
 
 fore, every perfon is fa'id to be judged at the haur 
 of death. 
 
 Uses. There is fcarcely any doftrine produc- 
 tive of fo many ufes, as this ; the principal of 
 which are as follow. ^ 
 
 1. Since the whole efficacy of this dodlrine 
 depends upon our being firmly perfuaded of the 
 certainty of a judgment, it is of great moment, 
 to give due attention to the arguments and rea- 
 fons which eftablifh the truth of it. Here the 
 moft of men are culpable, whofe faith is unliable, 
 who entertain only a certain flender, and fuperfi- 
 cial opinion concerning it, which not being well 
 rooted, remains barren and without efficacy in the 
 heart. 
 
 2. Peter affords us the fecond ufe, 1 Eph. i. 
 17. And if ye call on the Father, who without 
 refpedt of perfons judgeth according to every 
 man's work, pafs the time of your fojourning here 
 in fear. No dodtrine tends more to produce 
 within us an ardent defu'e after piety. Which 
 ufe, if any one defires to profecute more particu- 
 larly, let him refume thofe five articles which we 
 have already mentioned. Firft. Chrift will be 
 judge, who is omnipotent, and omnicient, who 
 has a thorough knowledge of all our words, 
 thoughts, and adions, fo that no one (hall efcape 
 his judgment. Second. All men fhall be judged, 
 of whatever condition they are, and according to 
 
 the 
 
388 Part TT. Se£l. VII. Chap. IV. - 
 
 tlie nature of 'hnr ftate ; grent and fmall, rich 
 and poor, !■ i;igs and pallors, &c. 
 
 3. They fliall be judged according to their 
 works. The rule oF judgment will be the divine 
 law, and refpecfl will be had chiefly to the tenor 
 of our lives. Hidden things (hall then be revealed, 
 and all thofe fins which are latent from men, fhall 
 be brought to light. Therefore our greateft care 
 fhould be, to live a life of godlinefs, and to be much 
 employed in doing good works, fo that when that 
 tremendous day cometh, we may appear with con- 
 fidence before the tribunal of Chrift. Then it will 
 avail us nothing, that we were Chriftian?, or had the 
 knowledge of God, an account of our works rnuffc 
 be given. But if the difcourfe here be pointed 
 principally at the ungodly, this argument will af- 
 ford the greatelt fcope, for faying a great many- 
 things. 
 
 4. The event of this judgment ought to create 
 within us the molt awful dread, and at the fame 
 time, the moft rejoicing hopes, and expedations. 
 Who could reft unconcerned, when fpeaking of 
 the rewards, and punifhments of eternity ? How 
 great the madnefs of thofe, who, that they might 
 gratify their fenfual defires, plunge thernfelves in 
 eternal deftruttion ? The pleafures which we per- 
 ceive from the enjoyments of fm, do vanifh in a 
 ftiort tinie; but the fruits of fin endure thiough 
 eternity. Fifth. What the Scripture relates con- 
 cerning the time of this judgment are of the great- 
 eft confequence : The time is concealed from us, 
 
 when 
 
Upon Life EternaL ^8p 
 
 when we are to be placed at the judgment fear of 
 God: but every one knows that dearh is moft c^^r- 
 tain, and very nigh to us. Let us therefore be- 
 ware left it fhould find us unprepared, let us w^iich 
 and pray without ceafing, according to our Savi- 
 our's. admonition, and whilft we are looking for 
 that glorious hope, and iHuJirious advent of the 
 glory of God, and our Saviour J=fus Chrill, let us 
 live foberly, righteoufly, and godly in this prefent 
 world. Tit. i. 12. \^. 
 
 Chap. V. 
 
 Concerning Life Eternal. 
 
 THIS is the laft head of Theology, as life 
 eternal, is the end and fcope of religion, 
 concerning which we may obferve in g'?-neral : 
 That we know but imperfectly, wherein it confifts. 
 Thefe four following particulars we are certain of. 
 Firft. That it is another life referved after death. 
 Second. That it is a life of happinefs. Third. 
 Eternal. Fourth. That it is deftined only for the 
 godly. 
 
 I. This life is to beconfidered as a life of the 
 entire man, that is, both with refpeCl to the bo- 
 dy, and foul, and far more excellent than that, 
 which we at prefent enjoy. The body will be im- 
 mortal, and the foul a living Spirit ; that is, living 
 of itfelf, and fubfifling without the ufe of fuch 
 means as are jiow neceffary, for the prefervation 
 of life, I Cor. xv. 45. But as we are to enjoy 
 
 eternal 
 
390 Part II. Sen. VII. Chap. V. 
 
 eternal life, with refpecfl to the body, hence is 
 confirmed the dodrine of the refurredtion. 
 
 II. It will be a life of happinefs which ftiall 
 confiil of two parts. Firft. An immunity from 
 the evils of this life, fuch as difeafes, pains, fm, 
 death, as alfo from thofe of a future one, viz. 
 thofe dreadful torments, which are deflined for 
 the wicked. Second. In the fruition of the chief 
 good, viz. God, or in the vifion, i. e. the know- 
 ledge or love of God. 
 
 We (hall then know God, and his works, in a 
 far more perfect manner than they are known at 
 prefent, I fay his works, whether of nature, and 
 providence, or of grace, and redemption, which 
 knowledge it is very probable, will be fucceflive, 
 and progreflive. To this knowledge will be uni- 
 ted, perfect fandity, or the perfed love of God. 
 But that hohnefs will not be of the fame nature, 
 with the hohnefs of this life. Firft. For there 
 will be no occafion in Heaven for many offices, 
 which we have to difcharge, while upon earth, 
 fuch as avoiding temptations, temperance, pati- 
 ence, beneficence, faith, hope. Second. We will 
 alfo have to perform many duties there, which we 
 cannot difcharge here. Third. Thofe duties, 
 which are impofed upon us now, fhall then be dif- 
 charged in the moft per fed manner, fuch are the 
 love of God, and of mankind, in which love, all 
 our perfe<flion and happinefs will confift. Then 
 we (hall enjoy the fellowfhip, and love of God, of 
 Chrift, of the Angels, Apoftles, Martyrs, and in 
 
 a word 
 
Upoji Life Eternal, 391 
 
 a word of all the Saints, and confequently con- 
 fummate and perfedt felicity. 
 
 III. With refped to the duration of that flate, 
 it will be eternal, fo it is every where exprefled in 
 Scripture, and this is what greatly augments the 
 beatitude of the faints. 
 
 IV. Lastly, and what ought chiefly to be at- 
 tended to, is, that this life is only deftined for the 
 godly : For, Firfl. It is promifed to them alone, 
 all others being excluded. Matt. xxv. 46. The 
 juft fhall go into hfe eternal. Heb. xii. 14. Fol- 
 low peace with all men, and holinefs, without 
 which no man fhall fee the Lord. Rev. xxii. 14. 
 15. Second. Such is the nature of eternal life, and 
 it's happinefs, that fuch as have perfevered in fin, 
 and have been deflitute of piety and holinefs, can- 
 be made partakers of it, as is evident from what 
 we have already obferved, concerning God's juf- 
 tice, and the neceflity of good works. 
 
 There are two queftions moved here. Firft. 
 Whether the remembrance of the things of this 
 life, will take place in a future one, and whether 
 the faints will have any knowledge of each other. 
 To which queftions we anfwer in the affirmative. 
 For, Firft. It cannot be conceived, how the faints 
 could know that they were the fame perfons who 
 formerly lived in this world, if no idea, no re- 
 membrance of their paft life remained. Second. 
 It cannot be conceived how the faints fhould cele- 
 brate God's praife, for his goodnefs in calling 
 
 them 
 
39i P^rt II. Seei. Vir. Chap. V. 
 
 them to falvation, by the Gofpel, if they did not 
 remember that they formerly lived in this world, 
 and that they derived the knowledge of Chrift, 
 from the preaching of his Gofpel, and were mem- 
 bers, of his Church, all of which luppofe the re- 
 membrane of time, place, perfons, and other cir- 
 curaftances. Third. The faints will converfe up- 
 on the benefits of God in their paft flate, and 
 othf^r fubjedt? ; fo that of courfe they mull know 
 each other. Fourth. It contributes not a little to 
 the glory of God, and the felicity of the faints, 
 that they fhould know fo many pious fouls, 
 as have faithfully worfhipped God, as the Apo- 
 ftles. Prophets, Martyrs. Now if thofe excel- 
 lent fervants of God, are to be known by all the 
 godly, which can fcarcely be called in quefti- 
 on, why not others ? What Paul afferts. i ThefT. 
 ii. 19. 20. For what is our hope, or joy, or 
 crown of rejoicing ? are not even ye in the pre- 
 fence of our Lord Jefus Chrift at his coming ? For 
 ye are our glory, and joy. Evidently fuppofes, 
 that Paul and the faithful (hall mutually know 
 each other. 
 
 Nor ought it to be objecfled, that granting this 
 knowledge, the abfence of their friends and kin- 
 dred, would create uneafmefs to the Saints. That 
 onjedion is frivolous, for the Saints will then love 
 none, but in God, and on God's account, and here 
 we underftand fuch a knowledge, as hath nothing 
 in common with terreftrial, and carnal affedtions. 
 
 2. It 
 
upon Life^ Eternal, 593 
 
 %. It is all<:ed, whether there will be ^degrees of 
 glary ? The moft of Divines anfwer in the affirma- 
 tive, and they prove this, both from Scripture, as 
 Matt. XXV. In the parable of the talents, i Cor. 
 iii. 14. 15. 2 Cor. ix. 6. He which foweth fparing- 
 ly, fhali reap alfo fpaiingly, and he which foweth 
 bountifully, fliall reap alio bountifuly. Matt. xix. 
 28. Dan. xii. They that be wife, fhall Ibine as the 
 brightnefs of the firmament, and they that turn ma- 
 ny to righteoufnefs, as the ftars for ever and ever. 
 And/rom reafqn, Firlt. A fpecial and higher de- 
 gree of glory, can fcarcely be denied to fome cer- 
 tain petfons, as the Apoftles and Martyrs. Se- 
 cond. We can fcarcely conceive, that a perfon who 
 has fpent the greateft part of his life in wickednefs, 
 and at length reformed a litt'e before death, fhould 
 obtain as high a degree of glory, as he who devotes 
 the whole of his life time to piety, and has contri- 
 buted much to the glory of God, and the falva- 
 tion of men : God indeed rewards no perfon out 
 of debt, but he has a refpe6l to the ftate, life, 
 and obedience of men. But though v/e grant, that 
 there are degrees of glory, yet we are not to ima- 
 gine, that they will be the lefs happy, upon th^t 
 account, who have obtained a fmaller portion ; fhall 
 the fower or the hufbandman be the lefs happy, 
 pr cbmplain of his ftate, becaufe, he is not crowned 
 with the fame glory as the Apoftle Paul. Li a 
 future world, there will be no room left for envy, 
 all things fhall be referred unto God, and God 
 fhall be praifed in all and by all. On the other 
 hand is obje(5ted, that paffige. Matt. xx. 9. 10. 
 Concerning thofe labourers, who being hired about 
 
 Dd the 
 
594 P^^rt II. Sen. VII. Chap. V. 
 
 the eleventh hour, received as much wages, as 
 thofe who had been hired early in the morning. 
 But the meaning is, that the Gentiles who were to 
 be called laft, unto the divine covenant, fhould be 
 partakers of the fame grace, and the fame benefits 
 with the Jews, who had long fmce, and before the 
 Gentiles, been called unto that covenant. 
 
 Uses. What we are to mention here, may be 
 reduced to two heads. Firft;. That there is an eter- 
 nal Ufe. Second. For whom it is relerved. ^ 
 
 1. Since there is a Ufe after death, and that 
 moft happy and eternal, what is it that can affedt 
 men more, afford them more folid comfort, or fill 
 them with -greater joy ? There is nothing which 
 they defire more than Ufe, fo that the life which 
 they enjoy at prefent, though fliort and calamitous, 
 is defirable, and they are not more folicitous about 
 any thing, than it's prefervation. How much 
 therefore ought the certain, and unqueftionable 
 hope of that celeftial hfe affect us ? Who would 
 not here acknowledge the divine energ}^ and ex- 
 cellency of the Chriflian religion } 
 
 2. But what chiefly merits attention, is, that 
 this life is not referved for all. Indeed all have 
 accefs unto it, by faith in Jefus Chrift. But all 
 have not faith, and confequently all are not par- 
 takers of eternal life. We have already proved, 
 from places of Scripture, and reafon, that it is 
 promifed of God, and referved for the pious only. 
 So that the unbelieving and impenitent part of 
 
 mankind 
 
upon Life Eternal. ^gs 
 
 mankind fhall be excluded from it. Of which alfo 
 we are frequently reminded by Scripture, i Cor. 
 vi. lo. Neither thieves, nor covetous, nor drunk-» 
 ards, nor re viler?, nor extortioners, fhall inherit 
 the kingdom of God. Rev, xxii. 15. For without 
 are dogs, and forcerers, and whore-mongers, and 
 murderers, and idolaters, and whoever ioveth and 
 maketh a lie. Therefore, the legitimate ufe of 
 this prefent life, will be, to prepare ourfelves for 
 the fruition of that Hfe which is to come. This 
 may be accompliOied, if we but duely weigh where- 
 m the nature of that fpiritual, and celeftial life con- 
 fifts, which fhall unite us unto God, and the An- 
 gels, and bring us to refemblance of them ; the 
 which we fhall live in Heaven, and not upon earth. 
 We fhall become worthy of it, by always advan- 
 cing towards that ftate, as far as is poifible, by fub- 
 duing th& fiefh, offering up prayers, and by raifmg 
 our thoughts, defires, and endeavour?, towards 
 him, and Heaven, and heavenly things. Col. iii. 23. 
 Thus it fhall come to pafs, that having begun that 
 bleffed life here, that having lived to God before 
 death, we fhall for ever live with him after death. 
 
 Chap. VI. 
 
 Of Death Eternal 
 
 TH E fame thing may be obferved concerning 
 the ftate of the wicked in a future world, 
 that we formerly mentioned concerning eternal 
 life, viz. that we cannot precifely define wherein 
 the nature of that ftate will confift. T.he follow- 
 ing obfervations may fuffice. 
 
 Dd 2 I. Tha-^ 
 
29^ P^irt II. Se^, Vir. Chap. VI. 
 
 I. That there are punifhments after this life, 
 which is evident. Firft. From innumerable places 
 in Scripture, in which there is no ambiguity, as 
 Matt. XXV. 46. The wicked fhall go away into 
 cverlafting punifhment. 2 Pet. ii. 9. The Lord 
 knoweth how to referve the unjuft, unto the day 
 of judgment, to be punifhed. And, Second. 
 Fiom reafons which we have already produced, 
 concerning judgment, and the refurredion. 
 
 With refp^dl to the nature of punifhments, 
 three particulars are to be confidered. Firft. 
 Their weight. Second. Duration. Third. De- 
 grees. Firft. They will be moft grievous punifla- 
 ments, not only of jprivation, but likewife of 
 fenfe. This is vindicated by the various places of 
 Scripture, both proper and figurative, concerning 
 hell, fire, weeping, and gnafhing of teeth. Mark, 
 ix. 43. 44. Luke xvi. 23. In which places, it is 
 plain, that Chrift denotes the punifhments of a 
 future hfe, both from the feries of his difcourfe, 
 as alfo beoaufe he fp:"aks here according to the 
 cuftom of the Jews, who diftinguillied thefe pu- 
 nifhments by thefe phrafes. Yet thefe figurative 
 expreflions are not to be underftood precifely, ac- 
 cording to their literal meaning. Thev are only 
 imag-'s, or reprefentations of a ftate of the great- 
 eft mifery. Thefe punifhments comprehend. 
 Fiift. A privation of the chief good, feparation 
 from Go(^^ ancl exclufion from the happinefs of Hea- 
 ven, wh'ch is denoted by thefe words of Chrift, 
 depart from me ve curfed. Matt. xxv. 41. alfo, 
 I. Cor. vi. 1,0. Rev. xxii. 15. Second. Thefuf- 
 
 ferance 
 
Upn Death Eternal. . 397 
 
 ferance of the greateft evils, and mofi: intenfe pu- 
 nUliments, both of body and foul. With refpeiSk 
 to the body it is afked, whether the wicked fhail 
 be tormented with material fire ? Truely we can- 
 not conceive that bodies fhould be always burning, 
 and yet that they fhould not perifh, nor be de- 
 ftroyed. It is very probable, that the wicked fhall 
 be tormented for fome fpace of time, with that fire 
 which, at-the end of the world, fliall contume all 
 things, which being finifhed,' they (hall fui'vive.. 
 Therefore, the proper, and moft fevere punifh- 
 men ts, are thofe of the foul, and that moll: in- 
 tenfe forrow, which proceeds from the lofs of the 
 chief good, which is attended with defperation, 
 and remorfe of confcience. For confcience will 
 accufe the wicked, becaufe they reje(!^ed falvation, 
 when offered them, and willingly thruft themfejves 
 into the banifhment. Which forrow will be greatly 
 augmented by difpair, as there will remain no hope 
 of deliverance. Many, when difcouifing; upon the 
 punifhments of the damned, attribute to them hatred 
 againft God, blafphemies, &c. But abfurdly. For 
 hatred againft God cannot be applied to any crea- 
 ture, however wicked, and if fuch a hatred were to 
 be found among the damned, they would not grieve 
 fo intenfely on account of their being feparated from 
 him. They will fome way or other be fenfible, that 
 God is the chief good of man, and befides, will 
 acknowjedge the juftice of his judgment. 
 
 II. With refped to the duration of thefe pu- 
 nifhments, we learn from the word of God, that 
 they are eternal in the fame refpc6t, as in the con- 
 D d 3 text. 
 
598 Part IL Se^. VII. Chap. VI. 
 
 text, life IS termed eternal. Befideg, Rev. xiv. i r. 
 And the fmoke of their torment afcendeth up for- 
 ever, and ever. And xx. lo. And the Devi], and 
 Beaft, and the falfe Prophet, (hall be tormented 
 day and night for ever and ever. Alfo v/hat is faid 
 concerning the worm that dieth not, and the fire 
 that is not quenched. But it is beft to fpeak fo 
 berly here, and with the word of God. It is fuf- 
 ficient to believe, that whether God hath fpoken is 
 true, and that he will not punifh any, beyond their 
 deferts. The difficulties which are moved concern- 
 ing the eternity of punifhments, take their rife 
 Yrom our not underftanding precifely, what the 
 ftate of reprobates will be. 
 
 III. What relates to the degrees of puni^- 
 ment is plain, and evident, and the juftice of God 
 makes it entirely requifite, that every one (hould 
 be punifhed according to the number and nature 
 of their fins But the atrocity, and meafure of fins' 
 Ihall be eflimated, according to the degree of 
 knowledge and grace, which was granted in this 
 life. Luke xii. 47. 48. That fervant which knew 
 his will, prepared not himfelf, neither did accord- 
 ing to his will, fhall be beaten with many ftripes. 
 But he that knew not, and did commit things wor- 
 thy of ftripes, fliall be beaten with few ftripes. 
 Matt. xi. 21. 22- It Hiall be more tolerable for 
 Tyre, and Sydon, in the day of judgment, than 
 for you. So that the Heathens fhall be treated more 
 gently, than Chriftians, and among Chriftians, 
 thofe fhall undergo greater punifhments, who have 
 obtained a larger degree of ^racc. 
 
 Uses. 
 
Upn Death Eternal. ^g^ 
 
 Uses. There are three things to be confidered 
 here» the certainty, feverity, and degrees of thofc 
 punifhments, Firfl. Even the Heathens were not 
 ignorant of puni&ments being referved for the v/ick- 
 ed after this life : How much more firmly fhould this 
 dodrine be believed by ChrilVians, who have fuch 
 clear evidences from the word of God, and fo many 
 arguments to fupport it. How comes it to pafs then, 
 that the mod of men are but little affeded with the 
 dread of them. And not only this, but they bring 
 them down upon themfelves, and like perfons blind, 
 or brutes, ruOi headlong into deftrudion, viz. be- 
 caufe they are deftitute of faith, do not reflect, nor 
 turn their attention towards thefe things. 
 
 2. Besides, we ought to contemplate the grie- 
 vous nature of thefe infernal regions, how dreadful 
 a thing it mufl be, to be excluded from the chief 
 good, from the prefencc of God, from the fellow- 
 fhip of the Saints and Angels ; and to be joined in 
 fellowfhip with the moft wicked, nay, with the 
 Devil himfelf, and the apoftate Angels to be tor- 
 mented with the (lings of confcience, and over and 
 above all this, with defperation. There is one 
 thing very moving, viz. that the damned have 
 knowingly, and after long and frequent admoniti- 
 ons, call themfelves into that deplorable flate, be- 
 caufe they would not cleave unto God and Chrift, 
 in order that they might be partakers with the 
 Saints in the celeftial kingdom, and avoid fuch 
 dreadful torments. 
 
 3. Wit 
 
400 Part 11. Sta. VII. Chap. VI. 
 
 5. We ought to recolledt what we have taught, 
 concerMing the degrees of puniriimcnt from the 
 word of God. Thefe certainly ought to beget fear 
 and folicitude, in fuch as God has favoured with a 
 remarkable degree of knowledge. The greater be- 
 nefits God loads us with, the more bountifully he 
 fupplies us with what is neceiTary to godlinefs, the 
 greater fhould our terror be, when reflecting on 
 the degrees of punifliment. 
 
 Now before we conclude, one thing is to be ob- 
 ferved occafionally, from what has been faid, viz. 
 That of all men, fuch as are employed in the Sa- 
 cred Miniftry, fhall meet with the moft fevere and 
 grievous punifhments, if they are deficient in their 
 duty, and that on account of their facred fundlion, 
 and the degree of knowledge conferred upon them 
 by God. Thofe, I fay, are the unprofitable fer- 
 vants and hypocrites, who fhall be caft into utter 
 darknefs^ where there will be weeping and gnafh- 
 ingof teeth. Matt. xxiv. 45-51. Thefe confidera- 
 tions ought to impel fuch as are vefted with the Mi- 
 nifterial office, to piety, vigilance, and temperance, 
 they ought to excite their diligence, inflame their 
 zeal, and refcue them from the love of the world, 
 and youthful lufts. To this let all their ftudies, un- 
 dertakings, adtions, and in a word their whole life 
 be referred ; let this be the fcope of our ftudies, 
 and of our Theological treatife. 
 
 FINIS.