GIFT OF J.D. Easter Sfc-rU*^*-*" *?-?* * s*) ? S3-^7 &S*~e- ^-7 i Jr ? - c .^, . ! . COMPENDIUM CHRISTIAN BY JOHN FREDERICK OSTERWALD* ACELEBRATED DIVINE OF SWITZERLAND, Newly Tranflated into ENGLISH, from the Original LATIN, BY THE REV. JOHN M MAINS, HERTFORD . // / JPRINTED BY NATHANIEL PATTSN. M.DCC.LXXXVIU, . INTRODUCTION. TH E following letter, addrefled to a Clergy man of character in the country, with whom the Author of this Verfion had cultivated a friendly correfpondence for a confiderable time, perhaps, may not be improper to be communicated to the public, as it may partly ferve to fhew his intention in falling about the work, and partly apologize for whatever inaccuracies may occur to the judicious and Jearncd reader. REV. SIR, HAVING refided for fbme time in the coun- try, without bufinefs of any importance, I at length began to expoftulate with myfelf, how., I might employ the leifure hours on my hands, fo as to accomplish fome valuable end. The refult of my moft ferious, and intenfe reflections on this fubject, is the exhibition of an Englifh verfion of x a fmall, but very comprehenfive S^ftem of found x Divinity. The Author of it is the celebrated Of- vJ terwald of Switzerland, a very learned Divine, and moft agreeable Preacher. This Author, with fe character, I fuppofe, you are well acquaint ed, together with all his performances, have been much extolled, and applauded wherever they ap- 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 learned and unlearned. It might be of ufc 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. Jn particular, it might improve my own mind, as it tends to infpire the moft elevated conceptions of Religion and Virtue. Now though I look on fuch an undertaking as truely laudible, yet a certain felf- diffidence intervenes, which docs 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 m after of Englim, as might enable me to do juftice to fo glorious an Author ; an Author, the mbh mity of whofe fenti- ments, merit the moft rr.afterly ftrckes of the fineft pen, put into the hands of, the moft enlarged, and refined genius. Being thus embarrafTed by this obfticle, 1 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. New, in order that you may be 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 comparison, frankly tell your mind. If your judgment is in my favour, I fhall with the greater ardor proceed, if otherwife, I mail bear matters, with a philofophical patience, I had almoft faid a itoical ::pathy. 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 Au thor and original work, than what was drawn by Mr. Robert Foulis, Printer for the Academy of Glafgow, in the year, One thoufand, feven hundred and thirty-nine. Which I have tranflated, and is gs follows, To [ vi ] To the Benevolent READER, the Bookfeller wifheth all Health. AT length I deliver to you, defcribed with my own types, John Frederick Ofterwald, an incomparable Divine and Preacher, and a very ven erable Deacon of the Church of Neucomium, his Compendium of Chriftian Theology. This fmall volume, if you only regard its fize, will appear to be of little value, but after looking into its contents, will be deemed greater than any price. It is a notorious fact, 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 wifhed for, which can be attributed to no other caufe, but that their authors frequent weighing the moment of things in unjuft balances, without a difcriminating judgment, omitting matters of the greateft moment, dwell upon the furface and inutilities ; and thus, inftead of ccrnpends, rather obtrude upon their difciples, the lofs of leifure and time. The cafe here is quite the reverfe, where this very great man of the moft penetrating judgment, propounds the capital topics of univerfal Theology, with that perfpicuity, that force of argumentation, that fim- plicity, and which is the principal recommendation, of a Divine, that defire of promoting peace, that I muft ingenioufly aflert, no book equal to it, hath hitherto been extant, and would not fcruple to ap ply I vii j ply to it that Epithet of the Jews concerning the Sacred Writings themfelves, viz. that it contains the moft momentous doclrines, every where pend ing on pregnant expreffions. Nor, certainly, Reader, is there any caufe why you ftiould enter tain the fmalleft doubtfulnefs concerning thefe aflertions, or imagine that they proceed from any fordid views of making gain. For, long fince, hath the illuftrious Ofterwald, by other writings which he has publifhed, of the greateft utility to the Chriftian world, proved, that only things of fuch importance could proceed from him, being born for the good of the Church. The greateft Divines have acknowledged the fignal weight, and moment of his writing, who, during the fpace of thirty years fince, have judged it advantageous, nay even neceflary, both in their private and pub lic fchools, to inftill into their auditors, the pure and facred ftreams of falutary doclrine, 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 fingle 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 mould be done for him, all being of opinion, that neither pains nor coft mould be fpar- ed in the acquiiition. It had indeed been long fince defired, that either the celebrated Author himfelf had been the Editor, or that he had given permiffion to others to be fo, but previoufly, ap plications of fuch fort have been fruitlefs. Now at [ viii ] at length having obtained leave from the Ventfr^ ble old rmn himfelf, to be the publisher, this I have certainly done with the greatest care and at tention, in order that I might deliver it unto you, Reader, as correfl as poffible, and free from the trrors of trinfcribers. The principal paflages in Sacred Scriptures, which are only cited, I have every where fet down in full. Therefore, friendly Reader, with gladnefs of heart enjoy this gift, and let your fervent prayers be united with mine to Almighty God, that he may keep its venerable Au thor in fafety until he arrives at the age of Neftor : moreover, that he may abundantly fupply him with ftrength, to edify the Church of Chrift, not only as a preacher, but likewife by the addition of various writings, with which we are well affured his defks are replete. Farewell. SUB- A. REVEREND Timothy Allen, Chefterfield, Maflachufetts, Dr. John Averit, Afhford, Connecticut, 7 books, Capt. Oliver Allen, Shatefbury, MaiTachufetts, Mr. Thomas Allen, bookfeller, N. York, 7 books, Alizer Andrews, merchant, Southington, Con necticut, Saul Alvord, Bolton, do. Mofes Allen, Enfield, do. Charles Andrews, jun. Gloftenbury, do. David Auftin, Winchefter, 2 books, do. Levi Andrews, jun. Berlin, do. Amos Avery, Hartford, do. David Auftin, Winchefter, do. Jofiah Alfred, Granby, Maffachufetts, Eliiha Adkins, Granville, do. Benjamin Atwell, jun. Montville, Connecticut, Chriftian A. Zabrifkey, New- York, B. Rev. Benjamin Boardman, Hartford, Connecticut, Rev. Benjamin Bell, Amefoury, Maflachufetts, Rev. John BafTett, New- York, B x SUBSCRIBERS NAMES. Rev. Samuel Buel Eaft Hampton, Long Ifland, Rev. Noah Benedict, Litchfield county, Connecticut Rev. Daniel Brinfmade, do. Rev. Aaron JordonBooge, Granville, Maffachufetts Rev. Thomas Brockway, Lebanon, Connecticut, Col. Jacob Bates, Granville, Maffachufetts, Ezra Branard, Efq. Haddam, Connecticut, Jofeph Byington, Efq, Briftol, do. William Billings, Efq. Conway, Maffachufetts, Capt. Caleb Boothe, Eaft Windfor, Connecticut, Capt. Lawrence Buckminfter, Framingham, Maf- fachufetts, Thomas Beebe, Eaft Haddam, Connecticut, Caleb Bull, jun. merchant Hartford, do. Jofeph Balch, Becket, Maflachufetts, 7 books, Daniel Burnap, Eaft Windfor, Connecticut, Abner Burnap, Coventry, do. Samuel Burr, merchant, Hartford, do. Benjamin Brown, Eaft Hartford, da. John Bradley, Wethersfield, do* Thomas Barber, Windfor, do. Titus Burr, Wintonbury, do. Eliphalet Bartlet, Newtown, New Hampmire, Ebcnezer Bofworth, Afhford, Connecticut, John Babcock, Coventry, do. Flatt Buffet, Student of Clinton Academy* Long Ifland, William Battle, Torrington, Connecticut, Jofeph Eiffel, Lebanon, do. Ifaac Biffel, Suffield, do. Bbenezer Burr, Norfolk, 2 books, do. David Belamy, merchant, Bethlim, do. David Burt, Northampton, Maffachufetts, David Brown, Lyden, do. Lieut. David Billings, Hatfield, do. SUBSCRIBERS NAMES. xi Mr.. Lovel Bullock, Guilford, Vermont, 7 books, John Bullard, Wefthampton, Maflachufetts, William Butler, Printer, Northampton, 7 books, do. Judah Barns, Briftol, Connecticut, Elifha Billings, Conway, Maflachufetts, Joel Baker, do. do. PubliusV.Booge, A. B.Farmington, Connecticut Enos Blifs, A. B.Longmeadow, Maflachufetts, Afa Baker, Colchefter, Connecticut, Truman Boftick, New Milford, do. David Blifs, Hartford, do. Samuel Beckwith, do. do. Rev. George Colton, Bolton, Connecticut, Rev. Rozel Cook, Montville, Maffochufetts, Col. Samuel Canfield, Durham, Connecticut, Mr. Samuel Cambell, bookfeller, N. York, 28 books Afahel Clark, Efq. Lebanon, Connecticut, Richard Carry, Efq. Charlefron,Mafrachufetts, Elnathan Camp, Efq. Durham, Connecticut, Dr. John Clarke, Windham, do. Dr. Policarpus Cumman, Barnardfton, MafTa- chufetts, 7 books, Dr. Ebenezer Childs, Shelburn, Vermont, Dr. Samuel Church, Sunderland, MarTachufetts, Capt. James Chamberlain, Eaft Windfor, Con necticut, Lieut. Simon Cooley, Sunderland, MafTachufetts^ Lieut. Abner Cooley, Dearfield, do. Lieut. John Cowles jun. Belchertown, do. Lieut. Daniel Clapp, Montague, do. Enfign Martin Cooley, Sunderland, do xii SUBSCRIBERS NAMES. Mr. Ebenezer Calkins, Lebanon, Connecticut, Jacob Catlin, A.M. MarlboroughMaffachufetts Aaron Church, A. M. Hartland, Connecticut, Jeremiah Clark, Hampton, MaiTachufetts, Amos Clark, do. Stephen Chubbjun. New Hartford, Connecticut Jofeph E. Camp, Bethlem, do. Aaron Curtis, Granville, MaiTachufetts, 2 books, David Cunningham, Cumington, Vermont, Jofeph Childs, Lyden, do. JohnClarkejGreenfield^larTachufettSj^books Ifrael Clarke, Sunderland, do. Rennah Cooley, do. Lemuel Clarke, do. Benjamin Cook, Loudon, do. Francis Childs, New- York, Nehemiah B. Cook, Student Clinton Academy E aft -Hampton, Long Ifland, Aaron Chapin, Hartford, Connecticut, George Clarke, Farmington, do. Afel Cooley, New Canaan, do. D. Dr. Benjamin Dyer, Windham, Connecticut, Benjamin Dibble, Granby, MaiTachufetts, Seth Dwight, Williamfburg, do. Elifha Dickinfon, Hadley, do. Mifs Rebecca Dickinfon Hatfield, do. Lemuel Delano, Sunderland, do. Edward Dimock, Mansiield, Connecticut, Philip Davis, Mansfield, do. Thomas Danforth, Wethersfield, do. Jofeph Dwight, Somers, do. Lathrop Davis, Lebanon, do. Joel Day, Springfield, Maflachufetts, SUBSCRIBERS NAMES. Mr. Jofeph Dimock, Mansfield, Connecticut, Jonathan Dexter, do. do. E. Dr. Mofes Eaton, Charlemont, Maffachufetts, Reuben Eno, Simfbury, Connecticut, Mofes Enfign, Eaft Hartford, do. Jocob Elmer, Eaft Windfor, do. Dr. Samuel Flagg, Eaft Hartford, Connecticut, Dr. Jonathan, Fuller, Mansfield, do. Capt. Elijah Field, Sunderland, Maflachufetts, Capt. Richard Fletcher, Mansfield, Connecticut, Mifs. Abigail Fuller, Hampton, Maflachufetts, Thomas Farnham, do. do. Abial Fellaws, Canaan, Connecticut, Levi Frifbee, Briitol, do. Frederick Freeman, Mansfield, do. Hezekiah Fitch, .Wallingford, do. Nathaniel Fitz, EfTex County, Mafiachufetts, Bela Froft, Warterbury, Connecticut, Ebenezer Faxon, Hartford, do. Skiff Freeman, Mansfield, do. G. Rev. ElizerGoodrich, D. D. Durham, Connecticut, Rev. Alexander Gillet, Farmingbury, do. Col. Ebenezer Gray, Windham, do. Mofes Gun, Efq. Montague, Mafiachufetts, Nathaniel Gaylord, A. M. Hartland, Con necticut, Jonathan Gurley, Mansfield, do. xi SUBSCRIBERS NAMES. Mr. Luther Granger, South Hadley,MarTachufetts. Eleazer Gaylord, Briftol, Connecticut, Mofes Green, jun. Montague, Maflachufetts, Colton Graves, Sunderland, do. Rufus Graves, Student Dartmouth College, Noah Grant, Coventry, Connecticut, Thomas Greenleaf, Printer, New- York, 7 books Truman Graham, Simfbury, Connecticut, Tames Goodwin, Hartford, do. David Gleafon, Farmington, do. Eraftus Grander, SufBeld, do. Shubel Grifwold, Eaft Hartford, do. H. \ Rev. David Higgins, Lyme, Connecticut, Noadiah Hooker, Efq. Farmington, do, Benjamin Henfhaw, Efq. New Hartford, do. Benjamin Huntington, Efq. Norwich, do. Abel Hine, Efq. Litchfield County, Dr. Daniel Huntington, Bethlim, Connecticut, Dr. Mofes Hayden, Cornway, do. Dr. Nehemiah How, Afhford, do, Capt. Silas Hartfhorn, Franklin, do. Capt. Jacob Hovey, Mansfield, do. Capt. Jofeph Hill, Lebanon, do. Capt. James Harper, Eaft Windfor, do. Capt. James Hillyer, jun. Granby, do. Capt. John Hale, Coventry, do. Mr. Robert Hodge, bookfeller, New- York, 7 books, Frederick Halfey, Student of Clinton Acade my, Eaft Hampton, Long Ifland, Eliphaz Hibbard, Mansfield, Connecticut, James Lord Houfton, Windham, do. Thomas Hilldrup, Hartford, do ? SUBSCRIBERS NAMES. x< Mr. Benjamin Howard, Bolton, do. Amos Hosford, Berlin, do. Alexander Houfc, Lebanon, do. Timothy Houlton, Ellington, do. Jofhua Hall, New-London, do. John Hamilton, do. do. John Hubbard, Sandersfield, MarTachufetts* Jofeph Hutchins, Northampton, do. Samuel Hitchcock, N. One, 7 books, do. Richard Hale, jun. Coventry, Connecticut, Enoch Hovey, Mansfield, do. Elima Hewit, Lenox, Maflachufett s, Stephen Hatch, Monfon, do. Enoch Hoyt, Salifbury, Connecticut, Adam Hamilton, Weftfield, MaffachufettSj I. Enfign Enos Ives, Briftol, Connecticut, Jonathan Jennings, Windham, do. William Jerom, jun. Briftol, do. Benjamin Jerom, do. do. Amos Ives, do. do. David II. Jewett, Montville, do. Connecticut, Enoch Jackman, Sali(bury, do. Jonathan Janes, Hartford, do. James Johnflon, Canaan, do, K. Ephriam Kingfbury, Efq. Coventry, Connecticut, Capt. John Kent, Suffiela, do. Jofeph Kirby, Middletown, do. Samuel Knox, Blanford, Mafn^chufetts, Stephen Knoufton, Chatham, Connecticut, xvi SUBSCRIBERS NAMES. Mr. George Keeney, Mansfield, Connecticut, William Kingfbury, Coventry, do. Seth King, jun. Suffield, . do. L. Rev. Samuel Lockwood, Coventry, do. Rev. Eliphalet Lyman, Woodftock, do. Rev. Walter Lyon, Pomphret, do. Lynde Lord, Efq. Litchfield, do. Hezekiah Lane, Efq. Killingfworth, do. Major Noadiah Leonard, Sunderland, MafTachufetts Timothy Lawrance, Bofton, do. Capt. James Lee, Briftol, Connecticut, Mr. Samuel Loudon, bookfeller and printer, New- York, 7 books, David Lyman, Eaft Hampton, Maflachufetts, 7 books, Rufus Lathrop, Norwich, Connecticut, Timothy Larrabe, Windham, do. Samuel Lucas, merchant, Sandersfield, Maf- fachufetts, Jonas Lawrence, Canaan, Connecticut, Samuel, Lawrence, Hartford, do. John Leffingwell, Lenox, Maflachufetts, Caleb Lyman, Hadley, do. Calvin Laydel, Amfield, do. Timothy Lyman, Gofhen, Connecticut, M. Rev. John Murray, Newbury Port, Rev. Noah Merwin, Mansfield, Connecticut, Col. Samuel Mott, Prefton, do. Dr. Samuel Marther, Lyme, do. Dr. Jofeph Mirter, Wilbraham, Maflachufetts, SUBSCRIBERS NAMES. xvii Dr. Marcus Marble, Springfield, Maflachufetts, John Miller, Eaft Hampton, Long Ifland, Afa Moulton, Mansfield, Connecticut, Elijah Manrofe, Briftol, do. Elikim Marmell, jun. Windfor, do. David Manwarrin?, jun. New- London, do. Aaron Mofes, Sim (bury, do. Jofeph Mills, Norfolk, do. Lucian Morgin, Hadley, MafTachufetts, Simeon Mitchelj Wafhington, Connecticut, Ifaac Maltby, Northampton, Maflachufetts, Mofes Montague, Norwich, Connecticut, Malachi Maynard, Conway, Maflachufetts, Joel Moody, Amherft, 7 books, do. Ebenezer Montague, Sunderland, do. Jonathan A. Miller, Hartford, Connecticut,, Godfrey Malbron r Coventry, do. Clark M Mafter, Palmer, Ma(Tachufetts, Phillip Morril, Salisbury, Connecticut, John Mycall, Printer, Newbury Port, Afa Moore, Windfcr, Connecticut, James Merrit, Berkhamfted, do. Azariah, Mather, Windfor. do. N. Rev. Samuel Newell, Briftol, do. Lieut. Jonathan Norton, Loudon, do. En/ign David Newell, Briftol, do. Samuel Norton, Sandiersfield, MaiTachufetts, Levi Norton, Wincheller, Connecticut, Elifna Niles, Chatham, do. Mofes Niles, Windfor, do. Mofes Niles, jun. do. do. Daniel Nevins, Norwich. do. O. Nathaniel Otis, Montville, Connefticut, Benjamin, Oulds, jun. Maiiborough, do. C xviii SUBSCRIBERS NAMES, P. Rev. Nehemiah Predden, Enfield, Connecticut,* Rev. Elijah Parfons, Eaft Haddam, do. Necolus Pike, Efq. Newbury Port, Zebulon Peck, jun. Efq. Briftol, Connecticut, Dr. Cardee Parker, Coventry, do. Dr. Jofeph Parker, Hebron, do. William Payne, Preceptor of Clinton Academy Long Ifland, Jabez Peck, do. Allen Pratt, Pridgewater, Maflachufetts, David Perrin, Woodftock, Connecticut, Lemuel Parfons, Chatham, do. Juftice Parfons, Gofhen, 7 books, do. Aaron Parfons, Eafthampton, Maflaehufetts,- Milliam Pomeroy, Southampton-, do. Benjamin Parker, Whately, do. Samuel Palmer, Montville, Connecticut, Timothy Parker, Coventry, do. Elias Page, do. do. Eleazer -Payne, Eaft Windfor, do. Mifs Lucy Phelps, Suffield, do. Nathaniel Pomeroy, do. do. Timothy Palmer, do. do. Elijah Parker, Mansfield, do. Elizer Pomeroy, Coventry. do. R. Col. Timothy Robmfon, Granville, Maftachufetts, Elijah Rockwell, Efq. Colebrook, Connecticut, Capt. Amos Richardfon, Coventry, do. Arnmi R. Robinfon, A. M. Hartland, do. George Raymon, Montville, do. Sylvanus Raymond, do. do. Valentine Rathbun, Stonington, do. Charles Reed Chefterfield, MafTachufetfs, SUBSCRIBERS NAMES. *ix Mr. David Rider, Barnardfton, Mafiachufetts, Jefee Reed, Charlemcnt, do. Luther Reed, do. do. Ebenezer Ruft, Southampton, do. Nathaniel Rice, Sunderland, do. Juftis Richardfon, Coventry, Connecticut, Stephen Ruflel, Hartford, do. Amafa Rockwell, Eaft Windfor, do. Amariah Rockwell, Coventry, do. Daniel Rockwell, Eaft Windfor. do. S. Rev. Richard S. Stoors, Longmeadow Mafiachu- fetts, 7 books, Rev. Samuel Stebbins, Simfbury, Connecticut, Rev. Jofiah Shermon, Gofhen, do. Rev. Preferved Smith, Rowe, do. Rev. Jofeph Strong, "Williamfburg, Maffachufetts, William Stone, Candidate Guilford, Connecticut, Edmund Sawyer, Efq, Newbery, MafTachufetts, 7 books, Dr. James Steele, Ellington, Connecticut, Capt. Samuel Seffions, do. do. Capt. Thomas Stocking, Afhfield, do. Mr. Elima Strong, Windfor, * do. David Smith, jun. North Bolton; do. Jonathan Steele, Hartford, do. Amazi Stanley, Berlin, do. Seth Stanley, do. do. Reuben Skinner, Bolton, do. Thomas Spencer, Eaft Hartford, do. Marfhfield Steele, Student Yale College, do. Thomas Stoors, Mansfield, do. Eleazer Stoors, A. M. Sandersfield, MafTa- chufetts, Jofiah Stillman, do. do. *x SUBSCRIBERS NAMES. Mr. Charles Swift, Lebanon, Connecticut, Jofiah Smith, jun. New London, 2 books, do. Nathan Sfpelman, Sandersfield, Maffachufetts, Jofiah Stiphens, Claremont, do. S.imuel Soulmayd, Wartertown, Connecticut, Jofiah Starr, Litchfield, County, do. Midad Strong, Northampton, MafTachufeTts, John Strong, Wefthampton, do. 7 books, Thomas Sanderfon, Whately, do. Nathaniel Smith, Sunderland, do. Abraham Sanderfon, do. do. Azra Smith, Chatham, Connecticut, Caleb Stanley, Coventry, do. Recompence Sherril Eaft Hampton Long- Ifland, David Sears, Lenox, MafTachufetts, Jacob Sargeant, Springfield. do. T. Rev. David Tappan, Newbury, MafTachufetts, John Taylor, Candidate, Coventry Connecticut Samuel Taylor, Efq. Buckland, do. Samuel Thomfon, Efq. Mansfield, do. Hezekiah Thomfon, Efq. Woodbury, do. Capt. Ifaac Tomlinfon, do. do. Capt. Shadrack Terrey, Enfield, do. Benjamin, Thacher, Lebanon, do. Mr. Ifaiah Thomas, Printer, Worcefter, Mafla- chufetts, 40 books, Ifaac Tuby, New-London, Connecticut, "William Thomas, Watertown, do. Nathaniel Taylor, New Milford, do. Benjamin Tappin, Northampton, Maflachufetts Timothy Terrey, Ourfield, do. Stephen Turner, Coventry, Connecticut, Jofeph Taicott, jun. do. do. SUBSCRIBERS NAMES. xxi Mr. Jolhua Thomas, Springfield, Mafliichufetts, 2 books, Lieut. Gad Taylor, SurHeld, Connecticut, Jofhua Thayer, Williamlburg, Maflachufetts, 2 books. U. Capt. Afa Upfon, Briftol, Connecticut, Thomas Upfon, Southington, do. Timothy Upfon, do. do. Saul Upfon, Briftol, do. Oliver Utley, Mansfield. do. V. Rev. Jofeph Vail, Eaft Haddam, Connecticut, George Vail, Gloftenbury. do, W. Rev. Jofeph Willard, Wilbraham, Maflachufetts, Rev. Aaron, Walworth, Bridge Hampton, Long Ifland, Rev. Nathan Woodhull, Huntington, do. Rev. Stepen White, Windham, Connecticut, Rev. Rufus Wells, Whately, Maflachufetts, Rev. Mofes C. Welch, Mansfield, Connecticut, JefTe Williams, Efq. Mansfield, do. Col. Levi Wells, Ellington, do. Col. Daniel Whitmore, Sunderland, MafTachufetts, Dr. Lewis White, New Grantham, do. Capt. John Watfon, Canaan, Conne&icut, Capt. Joel Ward, Afhford, do. Capt. Daniel White, Coventry, do. Capt. Ichobud Wadfworth, Ellington, do. Capt. Amos Wilfon, Torrington, do. Adam Whitman, jun. Hartford, do. Afhbel Wells, jun. merchant, do. do. Payfon Wellifton, New-Haven, do. xxii SUBSCRIBERS NAMES. Mr. David Webfter, Berlin, Connecticut, Sylvefter Woodbridge, Southampton, MafTa- chufetts, John Walker, jun. Bolton, Connecticut, Samuel Warren, Eaft Haddam, do. Jofeph Wilber, Richmond, MafTachufetts, 7 books, Ezra Waldo Weld, Springfield, 2 books, do. Thomas White, Bolton, Connecticut, Ezra Watermen, do. do. Noah Wells, Eaft Windfor, do. Caleb Wright, N. Marlborough, MafTachufett? Samuel Woodbridge, A. M. Hartland, Con necticut, Noadiah Warner, Hadley, Maflachufetts, Mofes Warren, jun. Lyme, Connecticut, Elifha Wade, do. do. Caleb White, Plainneld, do. Andrew Ward, N. One, MafTachufetts, 7 books Thomas Warner, Afhfield, do. t itazer Warner, 5underland, do. If iah Woodruff, Winchefter, Connecticut, Isathaniel White, do. do. Sawmel Whateley, Montville, do. t xxiii ] CONTENTS. PREFACE. Page I. y^yi Oncerning the Nature of the Gofpel Miniftry 26 II. The Qualifications of a Minifter 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 conftituent Parts of Theology 52 SECTION I. Of Chriftian Theology. Concerning the Sacred Scripture. Chap. I. Concerning the Books which conilitute S. S. $$ II. The Attributes of S. S. 59 III. TheUfeof S. S. 76 SECTION IT. Concerning God. Chap. I. Concerning the Exiftence of God 84 II. The Attributes of God 92 III. The Holy Trinity in The Firft Part of Theology. Concerning the Time which preceded the Ad-vent cfChriJt. Chap. I. Concerning the Creation 120 II. Providence 130 III. Sin 145 IV. Decrees 156 V. The Antediluvian World 164 VI. The Calling 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 The Latter Part of Theology. Concerning the Time ftibjeqttent to the Advent of Cbrijt. SECTION I. Chap. I. Concerning John the Biptijl 197 SECTION II. Concerning Jefus Cbriji. Chap. I. That Jefus is the Me ffiah 204 II. Concerning [ xxiv ] II. Concerning the Perfon of Chrift sio III. His threeiold Office 213 IV. His twofold State 227 SECTION III. Concerning the Conftitution of tie Church. Chap. I. Concerning the Miffion of the Holy Spirit 234 II. The Preaching of the Apoftles 238 III. The DeftrufHon of the Jews 241 IV. The Calling of the Gentiles 246 V. The Conftitution of the Church 249 SECTION IV. Concerning the Dofirim which if preached in the Church. Chap. I. Concerning Faith 253 II. Repentance 264 HI. Good Works 272 IV. Promifes and Threatnings 284 V. Juftification 291 VI. Sanclification 298 SECTION V. Concerning the Church. Chap. I. What we are to underftand by the Church 304 II. Church Government 314 III. Difcipline 322 IV. The various State of the Church 330 SECTION VI. Concerning the /-.JJiflances to Salvation. Chap. I. Concerning Internal Affiftances 336 II. External Affiftances 340 III. Sacraments 343 IV. Baptifm 350 V. The Holy Supper 355 SECTION VII. Concerning a future WorU. Chap. I. Concerning the State of Man after Death 367 II. The End of the World 373 III. The Refurreftion 376 IV. The Laft Judgment 382 V. Life Eternal 389 VI. Death Eternal 39 j * 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 confederations, ought maturely to confider what is the fcope of his ftudies, or wherein the method and nature of that moft facred function confifts j this is neceflary, in order that he might turn his attention towards himfelf, and be well allured, 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 Chrift s flock. IN our preface, therefore, we mall endeavour to explain the three following particulars. Firft. Wherein the nature of the miniftry of the Gofpel D confifts, 26 -The Preface. confifts. Second. What qualifications are requi- iite in a Minifter of the word of God. Third. What preparation is necefiary, in order to the undertaking this office in a proper manner. I. TH E duty and office of a minifter of the Church confifts of four parts. Firft. To teach or announce the doctrine of the Gofpel. Second. To celebrate divine worship, and be em ployed 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 pieafure to conftitute, or fet apart a certain order of men in his Church, whofe peculiar office mould be to inftruct others. Matt, xxviii. 19. 2 Tim. iv. 2. Tit. i. 9. Alfo, Eph. iv. 1 1. There Paftors 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 pradife, in order that we may become partakers of falvation. This cannot otherwiie be accomplished better, than by expounding the word of God in it s genuine purity and fimplicSty j efpecially by imbuing the minds of younger perfons, or children, with the greateft care and folicitude, with the knowledge of religion ; but this being granted by all, we mould not fpend time in proving it. II. MINISTERS Upon the Nature of the Miniftry of the G. 27 II. MINISTERS are appointed for this purpofe, viz. to celebrate divine worfhip, and to be em ployed about things that are facred, as prayer, praifes, reading the Scripture, adminiftration of the facraments, and whatever other things apper tain to the worfhip of God. See Ads vi. 4- xiii. I. 2. 3. 4. &c. To this refers that antient infti- tution, obferved in the Jewiih, as well as in the Chriftian Church, by which the Priefts, Levites, likewife Bifhops, and the whole body of the Cler gy, were officially bound to attend facred conven tions at certain hours, to read and recite certain por tions of Scripture, prayers, and praifes, which pious institution 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 mall demonftrate more fully in it 9 proper place. But this much we thought proper to obferve at our entrance upon Theology, be- caufe an opinion hath almoft universally prevailed in our churches, that the office of paftors is fully difcharged by the preaching of the word, and ad- miniflration of the facraments. But fcarcely did any opinion more dangerous ever infect 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 necefTary, but far more difficult, viz. the government of the Church, and the care of D 2 2$ ffie Preface. of fouls. See i Tim. iii. 5. Heb. xiii. 17. Which duty, indeed, ought to be performed, not only in a bublic, but likewife in a private manner, and in every particular family. Acts xx. 20. Now, this may be accomplifhed by adfnonifhmg each private jperfon, reprehending finners, exciting the flothful and remifs, comforting the afflicted, announcing remhTion of fins to the penitent, and the wrath of God againft fuch as are obftinate. Add to this, the exercife of difcipline, expelling unworthy per- fbns the communion of the facraments, na y, the excommunication of fuch as are deeply immerfed in vice, and obdurate, who with the gfeateft effrontery, dare to tranfgrefs in the moft public manner. All thefe acts are efTential to the office of a Minifter, not by any modern inftitution of men, but the appointment of God, without the difcharge of which, the. Church can by no means Be preferred 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 life and manners. That re markable pafTage in i Tim. iii. refers to this, where the Apoftle profefledly treats of the duties requisite in a Bifhop, and in the firft place menti ons, that he mould be blamelefs : This piety to wards God, and purity of life, is requifite 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 is Upon tbe Nature of the Mimjlry of the G. 29 is entirely loft, the whole authority of paftors va- niflieth, if they are defective in this fingle point. Befides, fuch is the nature of the duties belonging to this moft facred office, that they cannot be dis charged by any perfon, not really pious, fuch as teaching, exhortation, confolation, reprehenfion, prayer, &c. Moreover, they are called for this very purpofe, viz. that they might rule the Church by their .example, and prefide over others. i Pet. v. 3. There the Apoftie teacheth us, that Prefbyters ought to be men of ich characters, 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, txot only to be feen of men, but which is the prin cipal part of their duty, they ought always to confider themfelves, as acting in the prefence of God. We find the Apoftie Paul, in all his Epif- tles, intent upon prayer and thankfgivings, in be half of the Church, upon all occasions. 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 fections towards him, and earneftly recommends to his care and protection the flock committed to his charge, with every particular member thereof., according to what every one s ftate and neceffity 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- felyes, or fuch as are coadjutors in their office, are 03 JO are not fufHciently attentive to this important part of their duty and facred function. II. O/ the Qualifications of a, Minifter of the Word of God. THE firft qualification requifite in a Minifter of the word of God, is piety ; this is evi dent from that pafiage in Tim. iii. quoted above, to which the greateft attention mould be paid, by fuch as afpire after the office of the Holy Mini- ftry. A Minifter, indeed, ought to be furnifhed with a variety of endowments, but he ought efpe- cially to be fmcere and blameiefs. A Bifhop, fays Paul, fhould be blameiefs. Which words denote, that this is a neceflary 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 paflage which we have quoted, but what we are to underftand by being blame iefs, he declares more at large, when he enume rates the feveral virtues which mould adorn the Epifcopal character, as alfo, thofe vices which he ought to avoid ; from whence it appears, that this piety, or fincerity of heart, confifts of thefe three following degrees. i. THAT he be free from all thofe blemimes which might be injurious to his character, dimi- nim his authority, or be detrimental to his confci- ence : Thefe Paul makes mention of, viz. the love Upon the Qualifications of a Minifter of the G. 31 love of pleafure, intemperance in drinking, avarice, the love of gain, rage, pride. 2. THAT he mould be poflefled of all thofe vir tues which ought to be confpicuous in all Chrifti- ans, but in an eminent degree, mould add luftre to the ministerial character, fuch as Ibbnety, chaf- tity, charity, gentlenefs, humility. 3. REAL and unfeigned piety, which is feated in the heart, and is productive of this effecT:, 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 fb in the judgment of God. II. THE fecond requifite, is an ardent zeal for promoting the glory of God, and the falvation of mankind. If any one be animated with this, it will be always attended with it s infeparable con comitants, unremitting labour, afliduity, 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. 3. Though I fpeak with the tongues of men and of angels, I am become as founding brafs, or a tinkling cymbal, though I understand all myfteries, and all knowledge, and have not charity, I am nothing. Now, this zeal confifts of two things. Firft. An ardent deiire to promote the glory of God, and the reiteration of piety, above 32 *The Preface. above all other attainments, laying afide all tude about riches, honours, and other earthly emoluments. Second. Chearfulnefs and activity, in profecuting fuch means, as may be moft effectu 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 inftructing others. He ought, fays Paul, to hold faft the faithful word, as he hath been taught, that he may be able, by found doctrine, both to exhort, and to convince the gainfayers. Tit. i. 9. Here two things are to be obferved. Firft. Caution mould be ufed, left this knowledge be too extenfive. Second. That it mould 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. 1 6. 17. merits the clofeft attention , here he ex- prefsly aflerteth, that the Sacred Scripture can make the man of God, i. e. a Bifhop, perfect, or furnimed 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 efforts 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 afliftance the know ledge Upon the Qualifications of a Minijler of the G. 33 ledge of the languages, hiftory, and feme other branches of literature. ^. ANOTHER thing to be obferved, with re- fpect to this knowledge, and that of the greateft importance, is, that it is twofold, theoretical, and practical , the former refpecting the understanding, the latter the heart and affections, 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 1 mind, and an ardent defire 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, trilling, nay, often times hurtful. IV. UNCOMMON prudence muil be united to knowledge, for very much depends upon a teach er, or ruler of the Church, in conducting himfelf prudently in the difcharge of every part of his office, in teaching, rebuking, adminiitration of difcipline, visitation of the fick, and the other branches of his duty., this may be done, by hav ing a refpect to time, place, perfons, and a vari ety of other circumftances. But this prudence and fkilfulneis in conducting ecclefiaftical affairs, which is rarely to be met with in younger perfons, may $4- ?*& Preface. may be obtained two ways. Firft. By reading fuch authors, as treat of the difcipline of the anti- cnt Church, from thefe may be obtained, a true idea of Church government, rather than from any modern inftitutions or cuftoms. Second. From ufage and experience, younger perfons ought to be cautious, left the judgment they form, mould proceed from levity, want of consideration, or paflion ; but from an habitual fedatenefs and tran- quility of mind; they mould likewife learn the nature of the Paftoral Office, by converfmg and correfponding with fuch fenior perfons as excel in experimental knowledge. V. IN the laft place. There are various gifts neceflaryfor a paftor, fo that he might be ren dered fit, both to inftruct and rule over the Church : The former fitnefs is pointed out to us by Paul I. Tim. iii. 2. where he fays, That a Bimop 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 conjunction with fingular prudence, occupies the firft, and principal room after piety, here we underftand, that faculty, by which we form an accurate judgment upon propositions laid down, by which we can determine what ought to be done Upon Preparation and Vocation to the S. M. 35 done in a variety of cafes, and with what art and fkill the confciencies of men are to be governed, paying a due regard to various circumftances. If any one is destitute of this faculty, it were better for him, to turn his attenfion to fome other em ployment in life. Again, ingenuity, fagacity, and perfpicuity, are requifite, in order to arrive at eafy and diftiricT: conceptions of things, and to be enabled to expound them with clearness toothers, 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 are well known of themfelves, viz. fuch as appertain to the facul ty of fpeech, and oratory, as a firm voice, pro per pronunciation, the f .culty of fpeaking with readinefs and expedition, and others of the like nature, thefe are partly implanted in us by nature, and partly may be improved, or even acquired by labour and exercife, fo much may fuffice to be ob- ferved concerning gifts, or endowments. III. Of Preparation and Vocation to the Sacred Mir.iftry. FIRST. We ftiall treat of the vocation. Se cond. The preparation neceffary for the office of an Evangelical Pallor. I. WHOEVER hath applied his mind to the fludy of Theology, with a view to discharge the office c f a raitor 3-5 The Preface. a 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 reject 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 had not fent them, Jer. xxiii. 21. Therefore, I befeech you, in the mofl fenous manner, and in the name of God, to give the clofeft attention to this, even at your very entrance upon theological Undies. Two things are requifite to a legitimate call, the firft of which depends upon men, for in order that a call may be lawful, it is neceffary that it fhould proceed from the paftors and governors of the Church, who are vetted with the right of exa mining, admitting, and rejecting fuch as are can didates for the Miniftry, as plainly appears from the Epiftles of Paul. Such a vocation is altoge*- ther neceffary, 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 admiffion. i. Tim. iii. 10, The other call is internal, viz. That a perfon mould dedi cate himfelf to God with his whole heart, and inoft fincere affections, and be confcious, that he defires a bifhopnck, 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 earlly underftood by his piety, zeal, humility, devotion, fervent prayers, and purity of life and manners. Upon Preparation and Vocation to the S, M. 37 manners. If a Minifler be deftitute of this call, and yet be called and ordained of men, his call may indeed be lawful, as far as it refpects 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. II. CONCERNING preparation, three things are to be conlidered, 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 j fedulity will not, for piety ba- nimeth flothfulnefs, and indolence, and excites to activity, and diligence. Neither will docility, for .he who is truly pious, is at the greateft diftance from pride and arrogance, which are its greateft adversaries, he who is pious, is alfo humble, en tertains the moft humiliating fentiments, with ref- pect to himfelf, is enflamed with a defire to find out truth, and chearfully embraceth it y when pro- pofed. Chrift teacheth the necefiity of this piety, John vii. 17. If any one will do the will of God, he mail know of the doctrine. But piety confiics of two parts, viz. Firft. External devotion, and daily prayer. Second. Purity of heart, and inno cence of life, but efpecially young men, who are preparing to undertake the facred office of the Miniftry, ought to avoid carnal iufts, according to Paul s 38 The Preface. Paul s admonition. 2. Tim. a. 22. efpecially (lothfulnefs, pride, and pleafures. II. SEDULITY, and diligence. In antient times, the men of God were frequently taught by revelations, and moved by inspirations, fo that without much labour and ftudy, at certain times, they could fpeak in his name, but in the prefent times, there is need for the clofeft application. I . Tim. iv. 13. 14. Give attendance to reading, to exhortation, to doctrine, neglect not the gift that is in thee. THE neceflity 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 may be duly furnifh- ed for the discharge of fo important an office fuch as an extenfive knowledge of the Scripture, daily mecfitition, a thorough acquaintance with the languages, and ecclefiaftical difcipline, that divine art, neceffary for the government of fouls, and innumerable other things, any one of which, taken fepamtely, requires great labour and pains, but complexly, 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 fluthfulnels, which may be juflly termed, the peft of youth, and fountain both Upon Preparation and Vocation to the S. M. 39 both of ignorance and vice, for this reafon it is that fo few worthy Minifters are to be found. THE iatter 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 flothful, fly from one kind of ftudy to another, do nothing accurately, and moftly abhor fuch as require long time, and cloie application. III. DOCILITY comprehends the four following particulars. Firft. A confcioufnefs of ignorance ; he who imagines he has already attained to know ledge, will never tamely fubmit to inftruction, this ienfe 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 acknowledge 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 humiliating fentiments will he entertain refpecting himfelf, whereas, nothing is more fwelled with pride than a perfon illiterate. Second. A mind dif- pofed for learning, ardor, and zeal for attaining this facred difcipline. Whoever is void of this defire, muft neceflarily abide in ignorance. Third. At tention, without which there is no docility, he who does not attend to proportions laid before him, muft either reject them totally, or otherwife admit them, by a certain blind aflent, or impulfe, both of 4O 5T/k Preface. of which are noxious to docility. So that he is a teachable fcholar, who makes it his duty to give due attention to whatever instructions he either hears, or reads, and ponders them in his mi ad, fo as to attain clear and diftinct ideas of things. Fourth. Laftly, he is docile, who tamely fubmits to inftruction and guidance, yields to the truth when known, and admits it. On the other hand, he is incapable of inftruction, who will not yield to it, whj is pertinacioufly addicted to his own opinion, has always new fcruples, and new difficulties to move, new queftions to ftart, and fomething to retort. If any young man is fo unhappy, as to labour under this (ingle difadvantage, though he has all other gifts, of the moft excellent kind, and hath obtained the moft celebrated matters, 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 eafily fall into error : Students ufually transfer this malignant turn of mind from the ftudy of Philofophy, errone- oufly 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 cafts a dark- nefs on the underftanding, the latter depraves the will, both alienate from the love and knowledge of falutary doctrine. IV. Of df We Method of Theological Study. 41 IV. Of the Method, of Theological Study. A GREAT deal depends upon the order and method of ftudies : Many caufes might bo alfigned, why young men, who have devoted themfelves to the ftudy of Theology, have made fo flow a progrefs in it : But this, I think, may be ranked among the firib For the moft part, they attempt it without order : Neither is this a matter of wonder, for the grealeft part of them are left to themfelves, without any director, or guide, or otherwife, put under the tuition of matters, who are far from being qualified for the purpofe -, fome adopting a prepofterous method, others applying no method at all. What ought to be done firft, they overlook, and- treat of fubjects, not fuitable for beginners , they take up the firft book that 13 offered by chance, and the whole of their proceed ings are attended with confufion, which want of me thod, retards the progrefs of ftudies, and is the pa rent of ignorance and confufion. IN order, therefore, to difcover my own fenti- ments, relative to the method of Theological flu- dy, in the firft place, I would obferve, before I treat of Theology itfelf, that there are fome kinds of ftudy, which ought to precede, or even be annex ed to it. i* THIS 42 The Preface. 1. THEfirftis 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 necefTary, 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 refpect tq the languages, this rule is to be obferved, much practice, and but few precepts. The knowledge of them may be attained with little trouble, by frequent reading, daily exer- cife, and repeated interpretation. 2. SOME knowledge of Philofophy is alfo re- cmifite, viz. fo much as is necelTary for the inve- iligation of truth, and to direct the mind, in a proper method of reasoning. Logic is of fervice to this purpofe. The other branches of Philofo phy, though not contemptible, yet are not of fuch utility. But here caution mould be ufed, left vain curiofity, too much fubtility, a fpirit, of con tradiction, or an itching defire for difputation, be extracted from it, thefe are the common foibles of Philofopliers. THFSE things being premifed, we come to The- clogy 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, according to that of Paul, 2 Tim. iii. where he fays, that the Sacred Scripture can make Upon tie Method of Theological Study. 43 make the man of God perfect ; and here again, method mould be ufed, the historical books ought to be firft read, again, fuch are the dogmatical, and moral, and then the Prophets, concerning this, fee Zaufmus s Differ tation on the Nature of Theo logical Study. 2. To the reading of the Scripture ought to be annexed, Sacred Hiftory, extracted from a fhort compend of Hiftory and Chronology, which ought indeed, to be carefully perufed, and under- ftood by beginners , fo that they might have an ac curate knowledge of the principal epochas, molt memorable events, illuftrious men, and other things of fimilar importance, according to the order of the different periods of time, 3. BEFORE they come to a more tedious ftudy of the feveral topicks of Theology, they ought to have their minds furnimed with a more general idea of it. Beginners ought to avoid all prolix authors, and lay them entirely afide, until a more proper feafon , let it fuffice them for the prefent, to have fome fhort and fimple compend of Chriftian Theology, nay, even a Catechifm. For the ca pital points of Theology are treated in Gate- chifms. Formerly, in the Primitive Church, no fuch perfons were to be found, as we at prefent call Profeflbrs, but only Catechifts. Such a com pend ought to be ferioufly, and frequently read, until it be firmly riveted in the memory. After wards E 2 44 ?? Preface. wards let them proceed to the ftudy of more prolix, and fpedal fy items. 4. THE Scholaftick method ougnt to be avoid ed, which may juftly be termed the pelt of Theo logy and Religion, that method, viz. which by various diftinctions, fcholaftick terms, and infigni- fieant queftions, fpreads a vail ove r the doctrine of the Gofpel, which is plain and perfpicious in itfelf, and reduces it to a hard fcience. Indeeedy if the Apoftles were again fent into the world, and examined according to the Scholaftiek me- O fhod, they could fcarcely anfwer their queftions, but would plainly tell them, that they never heard any fuch things from Chrift, nor were taught them by the Holy Ghoftv SUCH things are to be met with in many fyftems,- and in what they term common heads, where every argument is explained by matter, form, efficient, Hiilrumental, and final caufes, &c.- V. A general idea of Theology. IN order to perform what we butjuft now pro- mifed, let us here exhibit a general idea of Theology. It is a doctrine, which teacheth the knowledge and wormip of God, in order that we might obtain eternal life, or, according to Paul, Tit. i. it is the knowledge of the truth, which is ac cording to godlifiefs. There are two things to be obferyed. A general Idea of Theology 4 5 obferved, therefore, in Theology, viz. the know ledge and worfhip of God, or, truth and piety. It teacheth us what we ought to believe, and what we ought to practife, in order that we may become partakers of eternal life , hence it is clear, that Theology is not a fcience, which confirh totally in theory, but likewife, and principally, in practice. i. IT is a theoretical fcience, for it is quite neceflary to begin with knowledge, and the doc,- trine of faith muft have the precedency, fines without- faith, no worfhip can be pleafing to God, Heb. xi. 6. This we obferve, in opposition to fuch as are heedlefs, with refpect to any knowledge concerning the feveral articles of the Chriftian Faith, and look upon it as a matter of indiffe rence, what fet of principles they efpoufe, provid ing that they urge the practice and ftudy of vir tue. Which opinion is, indeed, faife, and contra dictory, and totally overthrows piety, which cannot exift, unlefs it be founded upon the knowledge of truth. 2. BUT it is no lefe certain, that Theology is a fcience totally practical, which does not conlift 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. 2 1 . Not every one that fayeth unto me, Lord ! Lord ! malt 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 theft 3 Preface. thefe things, happy are ye if ye do them, i Joht ii. 4. He that iayeth, I know him, and keepeth not his commandments, is a liar. This alfo ap pears, from the nature and fpirit of the ChrirHart religion. For if we take a view of the feveral parts of the Chriilian 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 concerning his Providence, as likewife, the perfon, and office of our Saviour. The precepts are giv en for practice only, and would not be precepts, if they were given only in order that they might be known, but not put into practice. The pro- niifes entirely prefuppofe piety, as they are made to thofe only, who are truly pious, i . Tim. iv. 8. And they would ceafe to be promifes, if, let us live as we lift, \ve were made partakers of the hap- pinefs 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 being available, that it would rather be an augmentation, to the degree of punifhment. Luke xii. 4. 7. The fervant that knoweth his matter s will, and doth it not, &c. Let us attend to what Paul fays of empty know ledge, A general Idea of Theology 47 ledge, which 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 ftudy of The ology, viz. that this practice confifts of two parts, the one reflecting themfelves, 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 mould always have in view, to proceed in fuch a manner in their ftudies, as might be moft effectual in promoting the falvation of others, and imbuing the minds of mankind, not only with the knowledge of God, and of the truth, but likewife 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 object of Theology, and it s end. It s object is God himfeif, his nature, attributes and works, than which, nothing can be conceived more excellent. It s end again recommends it moft highly, for it teacheth by what methods men may attain real, perfect, and endlefs felici ty i and here there is ftill fomething more excel lent and fublime, viz. that the end of Theolo gy, with refpect to Minifters themfelves, is the glory of God, and the falvation of fouls. Which ought to inflame candidates for his holy office, 48 f/;* Preface. with the greateft 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, iince the word of God is the method by which he hath determined to lead mankind to the knowledge of himfelf, it muft confequently be the only fountain of true Theology. Therefore the principal duty and ftudy of a Divine, will be to read and meditate upon the Sacred Scrip tures, i Tim. iii. 17. 2. THEOLOGY is a doctrine very fimp e and perfpicuous. For it connitS in nothing elfe, but the knowledge of religion. But religion muft be very fimple and plain, Iince it was revealed, that all men, not only the learned, and fuch as excell in parts, but all men indiscriminately, the rude, and plebearis, who from the greateft part of mankind, might obtain falvation. Therefore, Theology an4 religion ought to be of fuch a nature, as that it might be underftood by all. 3. SINCE the fcone of Theology is the edifica tion and falvation of mankind, it follows, that in every doctrine, attention mould be paid to it s uti lity, arc! that fuch doctrines pught principally to \>e infilled on, as have the greateft tendency to promote the glory of God, the edification of the Church, A general Idea o Church, and piety. Neceflary doctrines mould be diftinguifhed from fuch as are profitable, and thofe again which are profitable, from fuch as are ufelefs. THE do&rines are neceftary, without which, God cannot be wormipped, nor falvation obtained, fuch as the exiftence of God, that Chrifl hath re-r Deemed us, &c. THESE are profitable, which have indeed their own ufefulnefs, but are not of abfolute neceflity, fuch as the understanding 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 necefiary and ufeful ones, fuch are the various controverfies which have been tofTed about in fchools. As for inftance, concerning the manner of the divine omnipre-r 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 unnecefTary doctrines, moft ccmmonly turn put to be noxious, as when they a.re propofed as necefiary, 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 fbe Preface. overthrow - religion from it s foundation, and are definitive to faith and piety. Thofe again are noxious, or hurtful, which though not neceffarily, nor at all times, yet, very frequently, and eafily are injurious to falvation, and detrimental to pie ty. Thole errors, again, are indifferent, on ac count of which, none are excluded from falvation, providing they ftill retain fuch doctrines, as are fundamental, i Cor. iii. 11-15. Likewife, Rom. xiv. &c. No perfon is free from errors of this kind. THIS dlftinction is of fignal ufe in Theology, efpecially in treating of controverfies, with which cur modern Theology abounds, and upon it very much depends the peace of the Church, and har mony in fentiments, BUT here it may be enquired, how we are to drftinguifh between neceflary and fundamental arti cles of faith, as alfo betwixt fundamental, and dead ly errors. WITH refpecT: to which queition, I think that the four following fafe, and fimple rules may be obferved. i. WHATEVER doclrine is exprefsly, and fre quently inculcated in Scripture, with the promife of falvation, or the threatning of damnation an nexed to it, that doclrine may be termed funda mental j fuch as that Chrift is the Son of God, that he A general Idea of theology. 5 1 he died for the fins of mankind, that good works arc neceflary, the refurrection, judgment, &c. 2. THAT doctrine, which is fo clofely connected with a fundamental article, as. that laying it afide, the other cannot be retained, is fundamental. Eut that doctrine which overthrows any fundamental article, is necefiarily, and of itfelf a deadly, or de- ftructive error. 3. THE doctrine which banimeth piety and the fear of God, is deftructive, that which doth not baniih it totally, but diminimeth it, is dangerous, but that which doth not promote it, is ufelefs. 4. ANY doctrine neceflary to falvation, cannot long and always be concealed from a perfon weil difpofed, capable of inftruction, and who employs himfelf fincerely in queft of truth. I only fpeak here of doctrines that are neceflary, otherwife fuch a man might fpend his time in ignorance, nay, even in error, with reipect to other points of re ligion. But it is imporTible that he mould err to his utter ruin, as might be eafily demonftrated from Scripture, and invincible arguments, drawn from reafon. Therefore, as often as after prayer, diligence, and ferious examination, any point feems obfcure, or doubtful, fo that it does not clearly appear what opinion we ought to embrace, or what \ve ought to believe, then we ought to be afluredly convinced, that this doctrine, as far as it furpafleth our comprehension, is not neceflary to falvation , I exprefsly mention, as far as it fur- pafieth Preface. paflcth our comprehenn on, for it may be, and it often happens, that a doctrine in other refpects fun damental, may be attended with fome obfcurity and not clearly revealed in the word of God. IT is of the greateft moment in Theology always to have an attentive eye towards thefe rules. VI. Of the particular Dwifions of Geology. AFTER treating of Theology in general, and before we attempt a particular treatife on the feveral parts of it, I think it neceffary, 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 beft and moft excellent, which is moft fimple and perfpicu- QUS, and approacheth nearefl 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- ftle 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 affifting to the memory. In a word, it lays open to our view the various de grees of divine revelation, and confequently the confumrnate wifdom of God, and excellency of the Of the different Parts of Theology. j the Chriftian religion. This, therefore, fhall be the order of our fyftem. THE doctrine concerning the Sacred Scripture* and concerning God, fhaM be premifed, fince thefe two are the foundation of univerfal religion, and are difFufed through all the capital points of Theology. Thcfe being premifed, as the Sacred Scripture is divided into two parts, viz. the Old and New Teftament, fo, likewife, 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 hiiJ advent until the end of ages. IN the former part, the creation of the world immediately offers itfelf. The doctrine of Provi dence mail fucceed creation * then we fhall treat of fin. For fin is the occafion of the whole of the divine difpenfation towards men. Again, of the decreesof God, respecting the falvation of mankind. Afterwards, according to the feries of times, we (hall, Firft. Treat of the period which preceded the Flood. Second. The Abrahamick Covenant. Third. The Law of Mofes. Fourth. 1 he l-ro- phets. 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 perfon, threefold office, prophetical, fa- cerdotal, and regal, and his twofold ftate of hu miliation and exaltation. Third, The events which Preface. which happened after his exaltation and afcenfion ; the million of the Holy Ghoft, the preaching of the Apoftles, the deftruction of the Jews, the cal ling of the Gentiles, and the conftitution of the Chriftian Church. Then we fhall proceed to the doctrine which is preached in the Chriftian Church, which condfts of two parts, Firft. Duties, viz. Faith and Repentance. Second. Benefits, or Pro- mifes, viz. Justification, and Sanctification, and Threatnings. WE fhall next treat of the Church itfelf ; of it s nature, irate, and government. Afterwards of the affiftances to falvation, whether internal, viz. the grace of the Holy Spirit, or external, as divine wor- fhip, the Miniftry, the Sacraments. LASTLY, we mall proceed to fuch things as re- Ipect a future world ; fuch are the ftate of fouls after death, the end of the world, refurredlion, judgment, life, and death eternal. WHAT we have already delivered, exhibits a general fynopfis of the different parts of Theology ; we come now to a more particular one, of it s feveral capital topicks. OF [ 55 ] O F CHRISTIAN THEOLOGY. SECTION I. UPON 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. THE 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 antiently 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 eftablim any doctrine by the 56 Serf. I. Clap. 1. the antient Church. The Roman Church has re ceived them, the third and fourth book of Efira 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 Manafies. We exclude the Apocryphal Writings front the Holy Canon, Hot becaufe they would contribute much to fup- port the caufe of the Romifh Church, if they were admitted^ but becaufe, in all things truth ought to be inquired after, and we think it criminal to admit human compofures as divine. But the reafons why we reject thefe Apocryphal Books, are as follow; 1. BECAUSE they have never been received, either by the Jewifh, or antient Chriftian Church. With refpect to the Jewifh Church, "as the moft of thefe books were not written in Hebrew, the matter is abundantly evident j it is alfo evident from Jofephus againft Appioh, and the teftimony of the modern Jews. But we may learn the fen- timents of the antient Chriftian Church onthishcad^ from the Synod of Laodicea, celebrated at the be ginning of the fourth century, as alfo from Origen, Athenafius, Hyeronymus, and others. 2. BECAUSE they are not comprehended in that celebrated diviiion, into which the Jews divided the whole Scripture, viz. the Law, the Prophets, and the Hagiographa, or holy writing which dif- tinction Chrift himfelf makes ufe of, and approves.- Luke xxiv. 44. 3. BECAUSE Of the Canonical Books of the S. S. 57 3. BECAUSE there are no exprefs teftimonies produced out of thefe books in the New Tefta- ment, as out of others, though the Apoftles fome- times have a refpect, and allude to their hiftories, and phrafes. 4. BECAUSE they contain many things which prove their writers to be liable to error and human infirmity, and cannot poffibly confift with divine infpiration, which might be eafily demonftrated, from a particular examination of each of thefe books. YET we do not totally reject them, as neither did the antient Church. They were read as books ufeful, and as others of human compofure, in their facred aflemblies, nay, they were fometimes quoted by the Fathers, viz. there were fome books, which were of divine infpiration, which were termed Protocanonical, viz. fuch as were canonical in the higheft fenfe, and others were called Deutorccanoni- cal, or ecclefiaftical, viz. fuch as approached neareft unto the canon. THE reading of thefe books is ufeful, and the moft 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 Tews entert.iir.ed, rc- Ipecting feveral capital points of religion, before F the 58 Sett. I. Chap. I, the coming of Chrift, viz. the refurre<5Hon, and the itate of fouls, &c. Fourth. There are extant, fignal examples of piety and conftancy. Fifth* Their reading is of great utility, on account of the Greek ftyle, which approaches neareft to the ftyle of the New Teftament. Sixth. Laftly it is cer tain, that by reading them, much light is reflected on many pafTages in the New Teftament, e. g. on fuch as are related in the Gofpel, concerning Hell and Paradife, and the refurreclion, which ought to be explained according to the opinion and ufage of the Jews, who wrote after the captivity. Now, the Apocryphal books fully elucidate the opinion of thefe Jews, and mew us, to whst fenfe they applied thefe different terms and phrafes. LET 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 diftinclion is ftill 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 Moles. The Prophets are divided into former, viz. thofe who wrote after Mofes, until the divifion of the Ifraelitim Empire ; and latter, who wrote in fubfe- quent times, viz. from that diviiion, until Malachi. The Hagiographa, or Holy Writings, are the Pfalms, Solomon s writings, Job, Ruth, Lamen tations, Efther, Daniel, Ezra, Nehemia, and the Books of Chronicles. The books of the New Te ftament are partly hiftorical, as the Four Gofpels, the Upon tie Attributes of S. S. 59 the Acts of the Apoftles ; partly dogmatical, as the Epiftles of Paul, Peter, James, John, and Jude ; one is prophetical, viz. the Revelation. CHAP, II. Of the Attributes of Sacred Scripture. THE attributes of Sacred Scripture are it s ne- ceflity, integrity, truth, divinity, authority, perfection, and perfpicuity. I. WE fuppofe, that a divine revelation was ne- ceflary to mankind, which might be proved with out any trouble j this being granted, it was necef- fary, that this revelation mould be configned to writing, left that through the negligence, inftabili- ty, or laftly, the malice of men, true religion might be corrupted or be totally loft. In the primitive ages, indeed, it was not fo neceflary that the word of God mould 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 neceflary that it mould 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. mould be configned to writing. II. Now, we are to enquire, whether we have s the word of God entire, and this is what we deno- F 2 minate &> SeSf. I. Chap. II. minate the Integrity of Scripture, which is two fold. Firft. Of the Canon. Second. Of every particular book. Firft. We affert, the integrity of the Canon, or, that we have at prefent, all thofe books which were admitted formerly, either by the Jews or primitive Chriftians. This is fuffici- cntly evident, with refpedl to the books of the Old Teftament. The Jews were at the greateft ima ginable pains in preferving thofe books , and it ap pears, from their own teftimony, that they ac counted the very fame books as divine, which at prefent confthute the Old Teftament : This is proved from that paflage, Luke xxiv. 44. where our Saviour, according to the Jewiih cuftom, di vides the Sacred Writings into three clafTes, 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 ancient Chriftians received as divine, which were compiled by Hyeronymus, and others. But we have thofe very books at prefent, fo that not one of them has been loft, which were received by the ancient Church. There is no reafon, therefore, why any one mould object, that fome writings have been loft, which are mentioned in Sacred Scripture, as the book of the Words of the Lord. Num. xxi. 14. The book of Jefhe. Jofh. x. 13. The books of Nathan and Gad. i Chro. xxix. 29. Likewife, the Third Epiftle to the Corinthians. 2 Cor. xiii. I. The Epiftle to the Laodiceans. Col, iv, 1 6, For befides, that it cannot be made appear Upon the Attributes tf S. S. 61 appear that thefe are different books, from what are extant under different titles j it is not at all re-, quiflte to the integrity of the canon of Scripture, that we fhould have all the writings of holy men, and all hiftories which are quoted in our Bibles. This is invincibly proved, from this consideration, that the ancient Jews and Chriftians had not thefe books in the Canon, and yet they never entertain ed the leaft doubt, of their having the entire canon of Sacred Scripture. 2. WITH refpect to the particular books, we maintain their integrity. For it is certain that they were handed down to us, pure and genuine. Jt is true, indeed, that fome faults and errors have crept in, either through the rnifapprehenfion, ne gligence, or ignorance of tranfcribers. And in deed it is impoflible, that the cafe mould 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 all writings, and yet their truth and genuinenefs, are ftill acknowledged : But this does not detract, from the integrity of the Sacred Books : For the various readings are but few in number, and of little moment, all of them almoft confiding about accents,, diftinclions, commas, particles, and words, which do not change the fenfe. Or if any occur which are of greater moment, it is moft commonly eafy to find out where the error lies, and what is the ge nuine reading. Befides all thefe books agree, in things which pertain to the eflence of doctrine, in F 3 articles 62 Seff. I. Chap. II. articles of faith, precepts, and hiftories : But an invincible argument, in fupport of this integrity, is deduced from various pafTages of Scripture, to be met with in the writings of the ancients, as alfo from it s various veriions, 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 conftant univerfal tradi tion, as alfo from the teftimony of ancient pro. phane authors. It can no other way be proved, that the 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 teftimony deferv- edly Upon the Attributes of S. S. 6% edly fufpected. For they could obtain no emolu ment by lying ; nay, had they a greater regard to perfonal utility than the truth, they never woulcj have published a doctrine, 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 doctrine was of fuch a na ture, that inftead of alluring tended rather to deter all men from embracing it. In a word, no wit- neftes 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 its 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 collected by * Gro- tus, in his excellent book, upon the truth of the Chriftjan Religion, and others, BUT the truth of it s doctrines, which confift in articles of faith, precepts, promifes and threatnings, is proved by the light of nature, right reafon, and the power of confcience, as will appear to any atten tive perfon at the firft fight, IV. But it is not fufficient, to believe that the Scripture is true, unlefs ws likewife believe it to be * Grot, B. I. Chap. XIV, and every "Are in the third. 64 Seff. I. Cbap. II. be divine, that is, infpired of God. 2 Tim. in. 16. In order to a right underflanding of this, we are to consider wherein that infpiration confifts, and how it may be proved. 1. THIS infpiration may be thus conceived. Sometimes God fo affected 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 dif- courfed of matters which they had known before, or configned them to writing, in that cafe, they flood in no need of fuch infpiration, as would re^ veal to them every particular thing. Thus, the Apoitles flood in no need of infpiration, when they wrote the hiflory of the I^ord Jefus, as then they wrote only fuch things, as they had been eye and ear witnefs to. j John i. I. Yet the Spi rit of God, fo directed and influenced them, that nothing 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 cliverfity of ftyle and fpeech, uied in the writings of the Apoflles and PrcpheLS. 2. THE principal arguments in fuppojt of the divinity of cripture, are as follow. The very truth of the Scripture proves it s divinity. For if what ever it contains be true, it is divine, becaufe it teftifivS of itlelf, that it is divine. Second. It may be pro/ed from the internal characters of di- vmity, Upon tie Attributes ofS. S. 6$ vinity, which are obvious in the doctrine contained in the Sacred Books, efpecially it s confummatc perfection, and fingular efficacy, which could not proceed from men. 3. FROM the miracles of the Prophets, the Lord Jelus and his Apoftles, which they wrought in "> confirmation of their doctrine. But the truth of / thefe miracles is proved, not only from what we have faid, when demonftrating the truth of Scrip ture, but Jikewife from the confeflion of our ad- verfaries. The Jews, the moft invective adverfa- ries to the Chrirtian 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 miricle which is men tioned, i Kings xvii. of the drought- which laft- cd during the fpace of three years. The fourth argument, which is invincible, is drawn from ^o- phecies. Here we fuppofe, that thefe prophecies, were delivered before their events, than whkh, nothing is more certain. Who would doubt of JVIofes living in very remote times, or that the Prophecies of the Old Teftament, which were written many ages before the coming of Chrift, were known by the Jews. 3. We fuppofe that thefe prophecies exactly correfpond with their events, which will be fufficiently proved, by a comparifon of the prophecies themfelves, with the events : Thefe things being laid down, we con clude that God was their a-uthor, fince no r. an coulci 66 Sect. I. Chap. II. could ever forefee, or predict future events, con- fequently their authors muft have been infpired of God. To thefe arguments, advanced in fupport of the divinity of Scripture, fome add the teftimony of the Holy Spirit, which indeed may be taken in a twofold fenfe. Firft, As the Holy Spirit himfeif teftifies, and fpeaks in Scripture ; in which fenfe, 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, which acts upon man, and difpofes him to acknowledge, and yield his affent to thefe characters. Which operation is indeed neceflary ; yet many are of opinion, that accurately fpeaking, it cannot be adduced as an argument, in fupport of the divinity of Scripture. See Annot. of Trochin. upon Wendelinus. Pref. C. 3. Th. 4. V. THE fifth attribute of Scripture, is it s au thority. Now if the Scripture be divine, it muft be of the higheft authority, both as to faith and manners. Concerning this authority, after what has been already obferved, it would be unnecefia- ry to treat profefledly, were it not that we have to combat here with the teachers of the Roman Church. For when they fee that their errors, and tenets cannot be defended, but on the contrary are defeated by Scripture, not daring to deny it s authority, totally, they diminifh it as much as poffible, left they fhould be obliged to acknow ledge Upon tie Attributes of 5. S. 6j ledge that the Church errs, ,and that they might maintain the authority of their own Church. This has been the fource of almoft all the contro- verfies, which have happened between them and us, viz. concerning the authority of Scripture, it s perfection, and perfpicuity, alfo the Church it- fclf, &c. THEY acknowledge, indeed, that the Scripture ofitfelf, 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 distinction is frivolous. They indeed object, that we without the teftimony of the Church could not 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 of men. But this teftimony confers no power or authority upon the Church. The Church teftifies after the fame manner, as the univerfal confent, and . I. Chap. II. and conftant tradition of the ancients teftify, that the works of Cicero, were wrote by Cicero him- felf : Or that the laws which are to be found in their code of inftitutions, were compiled by Jufti- nian, and other emperors, yet it does not follow, that thefe laws derive their authority from fuch teftimony. Again, it is erroneoufly arTerted, that we by no other means can be afTured of the truth, and divinity of the Scripture, but by the teftimo ny of the Church-, as without that teftimony, it s truth and divinity may be demonftrated, from the characters of both being ftamped upon it, as alfo from the very nature of it s doctrine, precepts, promifes, and threatnings. 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 fhould afk them how they prove the authority of the Church, they endeavour to prove it from Scripture ; but how fhall the Church s authority be proved from Scripture, the authority of Scripture not being previously 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 wiych we ought entirely to acquiefce. VI. WE are now to confider it s perfection. we call the Scripture perfect, our meaning is, Upon tie Attribute of S. S. 69 is, that it contains, in a perfect manner, all things neceflary, either to be believed or practifed, in order that we might obtain falv^don. Here two things are obfervable. Firft. That this perfection is attributed to Scripture, only with refpect to things necefTary to falvation. The Romans there fore object to no purpofe, that there are fome ar ticles of faith, which are not contained in Scrip ture, fuch as the perpetual virginity of the Blefled Virgin, and others of the like nature. For thefe do not affect the eflenee of faith, nor are they ne- ceflary to falvation. Second. We may obferve that thefe necefTaries are contained in Scripture, under a double form, either exprefsly, and in fb many words, or by necefTary and evident confe- quence. 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 doctrine concerning confequences, is manifeftly and invincibly confirmed from that paf- fage, Matt. xxii. 31. 32. Where the Lord Je- fus proves the refurrection, from thefe words of Scripture, I am the God of Abraham, and of Ifaac, and of Jacob, Which words do not exprefsly treat of the refarrection, yet they prove it by evident and necefTary confequence. 2. WE prove the fufficiency and perfection of Scripture, in the fenfe we have already mentioned, Firft. From very many pafTages in Scripture. Deut. iv. 2. Ye mail neither add nordiminifh, &c. Pf. xix. 8. The law of the Lord is perfect. 2. Tim. Hi. 1 6. All Scripture is given by infpiraticn of God, 70 Seff. I. Chap. II. God. Which text 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. 39. Rom. xv. 4. 2 Tim. iii. 15. But if the Scripture be not perfect, God muft be frustrated in his defign, fince without this perfection, it will not be fufficient to falvation. 3. BECAUSE no article of faith neceflary to fal vation, can be produced, which is not to be found in Scripture. HERE the Romifh Clergy enter into a contro- . verfy with us, as likewife do the Enthufiafts. The former, in order to defend their traditions, which they prefcribe as neceflary, though there be the deepeft filence concerning them in the word of God, do argue the imperfection of Scripture ; and explain their opinion in the following manner. They acknowledge, indeed, the perfection of the word of God, but aflert, 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 ject, no> 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 mould be paid to the inftitutions, 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, neceflary Upon tke Attributes ofS. S. jt rteceflary to falvation, or precepts, not mentioned in Scripture, fhould be founded on tradition, is what we deny. Now, the opinion of the Romifh Church may be confuted. Firft, From what has been already offered, concerning the perfection of fcripture ; for if tradition be of equal value with the written word, or even annexed to it, the perfection and fufficiency of the Sacred Scripture mud be given up. Second, Becaufe tradition is often obfcure, 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 fcripture, ufaally quoted in fupport of tradition, fcarcely merit a particular anfwer. As, i Cor. xi. 2. Now I praife you brethren, that ye keep my traditions, as I de livered them unto you. 2 ThefT. ii. 15. There fore, brethren, (land fail by the traditions, which ye have been taught, whether by word, or our epiftle. Alfo, John xvi. 12. xxi. 25. With re- fpecT; to which, it may be fufficient to obferve in general, that thefe paflages do not refer to any neceflary articles of doctrine, which had not elfe- where been delivered, and configned to writing. ENTHUSIASTS and Libertines fpeak in a very fcornful drain, concerning the facred fcripture, as they do of every thing elfe 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 fcripture ; that it is a dead letter, Sect. I. C. II. letter, and that there is no need of the written word, or of preaching, if they have the internal word, i. e. the infpiration of the Holy Spirit. "Which opinion is reproachful to the Sacred Scrip ture, and confequently to God himfelf, and is in* confiftent with what we read, concerning it s ex- tenfive utility, abfolute neceffity, and it s admira ble and divine energy. Second. It is abfurd, and contrary to right redbft* and the nature of rhan, whoj being endowed with reafbn, is not impelled by internal infpirations, but by inftruction and motives. Third. It is in the higheft degree dan gerous, fince by it, a wide open is made for the introduction of infighificant fopperies, nay, even of vice itfelf, as appears from the hiftory of the Ana- baptifts, and Enthufiafts j the order of the Church is fubverted, and confufion introduced. For where there is no rule, nor ftandard, by which the doctrines, or tents of men were to be examined, in that cafe, no method would remain, by which raving Enthufiafts, or abandoned perfons, might be confuted. Every one will readily tell us, that this, or the other thing proceeded from the inspiration of God, which might be eafily proved by innumerable examples. VII. WHAT now remains, is the perfpicuity of Scripture, concerning which, let us Tee. Firft. Wherein this perfpicuity confifts. Second. By what arguments it may be confirmed. i. WEaflert, that the Scripture is perfpicuous, in this fenfe, viz. that in it the doctrine of falva- tion Upon the At tributes of S. S. 73 tion is fo perfpicuoufly and clearly revealed, that it may be understood in things necefTary to falva- tion, nay, in many other things of utility, by any perfon who enjoys the life of his understanding, gives attention, and fearches after the truth with fmcerity. We afcribe this perfpicuity to Scrip ture, Firlt. With refpecl to things necefiary to faU vation. We do not deny, that many things obfcure are contained in Scripture ; but either thefe are not neceiTary 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 neceffary, they are explained more clearly elfewhere. Thus, the words of Chrift, John vii. 53. Except ye eat the fleftl of the Son of Man, &c. at firft fight ap pear to be obfcure, and have afforded matter of controverfy in the Church. But elfewhere, even in this very chapter, Chrift himfelf expreffeth his meaning, in terms no way ambiguous. Second. We flippoie, that fuch as read the Scripture, do yield attention, are fincere in their refearches after truth, and make a proper ufe of fuch means as are necefTary, in order to the obtaining it. For if thefb be wanting, no writing, though ever fo per- fpicuous, could be rightly underftood. BESIDES, it is to be obferved, that the Scrip ture is perfpicuous, both with refpect to it s mat ter, and the method, according to which, the va rious fubjects are treated. The fubjeils are clear and fimplc (we always fpeak of fuch as are necef fary to falvation) confifting of hiftory, doctrine, G precepts, 74 Sect. I. Cbap. II. precepts, and promifes ; for thefe, as {bon as heard, or read, are underftood, as far as the underftand- ing of them is neceffary to falvation. As to me thod and ftyle, it is fimple, perfpicuous, and ac commodated to the capacity of the vulgar, in fuch points as affect the efTence of religion, as has been juft now obferved ; this is evident to every one who reads the Scripture. 2. THIS perspicuity of Scripture is evinced by the following arguments. Firft, By Scripture it- fdf, Ueut. xxx. n. 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 perfect, &c. And, cxix. 105. Thy word is a light unto my feet, and a lamp unto my paths. Second, From the fcope and in tention of God, which was the manifeitation of his will, and the way of falvation to us. John xx. 31. and elfewhere. But in order to this, perfpicuity in the word of God is necefiary. Now, if his word be not perfpicuous, we muft either fay, that he could not fpeak perfpicuoudy, or otherwife, .that he would not , neither of which could be fpo- ken without blafphemy. Third, It might be proved, by taking a particular view of the feveral articles of faith, which are neceflary to falvation, as no article can be produced, which is not fully elucidated in Scripture. Fourth, We are obliged, li. vicr pain of damnation, to believe, and do the will of God , fo that it muft be in our power to imuerftind the true meaning of Scripture, fince a law, which is not promulged, or involved in ob- fcurity> Upon the Attributes of S. S. 75 /curity is not obligatory. Hence we conclude, that the Scripture is perfpicuous. THESE things are fo plain, as to make it un- neceiTary to dwell longer upon refuting the doctrine of our adverfaries. They in vain object that pafiage in 2 Pet. iii. 16. where it is faid, that fome things hard to be understood, are to be found in the Epif- tles of Paul, &rc. We do not deny that there are paflages in the writings of Paul, as likevvife in thofe of the other facred writers, which are dif ficult and obfcure ; but thefe places, if they do not treat of things neceflary, do not affect this contro- verfy -, but if in them doctrines neceflary to falva- tion are delivered, they are expreffed in a manner very intelligible elfewhere. Befides, Peter does not tell us 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 unlearnei, unteachable, contumacious, and unftable, who did not rightly expound them, but perverted and de praved them to their own deftruction. To pcrfons of fuch difpofkions, nothing will ever be fufHciently perfpicuous. Now, if the fcripture be not perfpicuous, how {hall the univerfal body of Chriftians be inftrueted in the knowledge of the doctrine of falvation. If the Papifts tell us, from the definitions and inter pretations of the Church, truly this would be vaftly more difficult, obfcure, and the knowledge of them attended with more labour and pains. For, how fhall it appear to plebeans, and the more G 2 illiterate ?6 Seff. I. Chap. III. illiterate part of mankind, what is the fenfe of the Church. Truly there is much obfcurity in the writings of the Fathers, Councils and Traditions, io that they can neither be read, nor underftood, with out great and daily labour, whereas, one or two paflages in fcripture, one dictate of Chrift, is iuf- ikient to eftabliih any doctrine. CHAP. III. Of the Ufe of Sacred Scripture. TPIE 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 are many in the Roman Church, efpeeially in France, who are afhamed to defend this infamous doctrine, but in the moil of places, the vulgar are laid under this prohibition, unlefs with certain reftridions and cautions, hence the degrees of Pope, Alexander 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. vL 6. 7 And thefe words which I command thee this day, mall be in thine heart, and thou malt dili gently teach them unto thy children, &c. John v. 39, Search Unon the Ufe of S. S. 77 39. Search the Scripture, &c. Acts viii. 28. and xvii. 1 1. &c. Second. From the practice and cuftom of the ancient Church, whether Jewifh or Chriftiaru Acts xv. 21. Neh. viii, 2. 3. Becaufe, without read ing the Scripture, we could not obtain the end for which it was given, this end is plainly pointed out to us. John xx. 31. Thefe things are written, that ye might believe, that Jefus is the Son of God, and that believing, ye might have life in his name. 2 Tim. iii. 15. 4. if the Scripture was not read by the vulgar, they could not tmderftand, whether the doctrines 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, fo that they might be duly cre dited : Both of which being abfurd, it follows, that their doctrine muft be examined according to the word of God. Acts xvii. u. where we read, that the doctrine of the Apoftles themfelves, was tried by this rule. 2. BUT, in order that the fcripture might be read, it is neceflary that it Should be translated into the language of every particular country, which practice we find prevailed in the Primitive Church ; hence the production of fo many various versions, Greek, Latin, Syriack, Arabick, Gothick, &c. OF the ancient versions, the Septuagent, and the vulgate Latin verfion, are the principal. The Septuagent, is the tranflation of the books of the Old Teftament into the Greek tongue, about 280 G 3 years 78 Seff. I. Chap. III. years before Chrift, which was completed at the requeft of Ptolemeus Adtlphus, King of Egypt, or as others would have it, Lagus. The Church of Rome are of opinion, that this verfion was ac- complifhed by divine infpiration, which was a!ib maintained by fome men of learning, particularly Ifaac, Voffuis, who is editor of a treatife, upon the authority of this translation, However, this opin ion is oppofed by various arguments. Yet it is certain, it was valued highly by the ancient Church, and it is offignal ufe in explaining the Sa cred Scripture, as light may be derived from it, upon various paffages. The Latin, commonly termed the vulgate translation, was compiled out of an ancient vulgate verfion, and a tranflation of Hieronymous. The Council of Trent hath declar ed this to be authentic, but, erroneouily, as it has been corrected, and amended in innumerable pla ces, by Pope Sextns V. Befides, it may be ob- ferved that this tranflation differs in many places from the Septuagent, fo that the one of them muft be erroneous. Yet the reading of this vulgate tranflation, may be of ufe. We mall fay nothing of the other translations offcripture. BUT what ought principally to be attended to here, is, that none of thofe tranflations, ought to be put in balance with the original text, as none of them can be faid, to be abfoluteiy perfect in every refpect. " FOR which reafon, fuch as are defirous of ^ knowing the true fenfe cf fcripture, ought to " read Upon the Ufe of S. S. 79 " read it in it s fountain, and original languages : " The knowledge of which is particularly neceftary, " for fuch as expound the word of God, or teach " it to others." II. INTERPRETATION fhould always accompa ny the reading of fcripture. 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 the languages and hiftory, efpecially, in fuch as difcharge the office of teachers in the church. Second. Clofe attention to the fcope of the facred authors, as alfo, to what goes before, and follows after. Third. A companion with other portions of fcripture. The belt expofition of fcripture, is by fcripture, and the Holy Spirit is the beft inter preted of itfelf. Fourth. An attentive mind, free from prejudices, " For, we ought not to read " the fcripture, in order to receive a confirma- " tion from it, of fuch doctrines as we have al- " ready embraced, but rather from a view of " learning what we ought to believe." 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 fcrip ture, into literal and myftical. The former is the real fenfe, that viz. which the very words of fcrip- ture, whether taken properly cr figuratively, and the fcope and fcries of the difcourfe, do indicate. But 8o Seel. I. Cbap. Ill, But the myflical fenfe, is that uhich is latent under the former, and is ufually diftinguifhed, 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 palTages of fcripture, though they do not directly fpeak of manners, or duties, yet refer unto them, as i Cor. ix. 9. 1 hou (halt not muzzle the mouth of the ox, that treadeth out the corn, and Third, Anagogical, when things that are terreftrial, are applied to things fpiritual and celeftial, as Pfal. xcv. 1 1 . To whom I have fworn in my wrath, that they ihould 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 iiluftrate the oration, but cannot be adduced as an argument, which carries along with it the force of a proof j hence that trite axiom. Symbolical Theology, is not argumentative. Second. This myftical ier.fe, is by no means to be fearched for in every portion of Scripture, nor ought it to be deviled arbitrarily, or as every one s fancy may direct, efpecially, when arguments are drawn from it to eftablim any doctrine ^ Vvhich, yet has been the practice of feme teachers, and interpreters of Scripture, in the pre ceding age, vho departed from the fimple method of their anceftors, to the fignal detriment of the Chriilian doctrine, and religion. Moreover, the finfe cught net to be confounded \vitjl tfef Upon lie Ufe of S. S. Si the prophetical, which is the true and genuine fenfe. THERE are indeed fome prophecies, which ad mit of a twofold fence, the one literal, or typical, the other prophetical. As for inftance, there are prophecies in the Pfalms, which in a certain fenfe rnay be underftood of David, but where properly and completely fulfilled in Chrift, as Pf. ii. and ex, But this latter fenfe, is the proper and the real fenfe of theie prophecies, which can by no means be {aid of the myftical we have juft now mentioned. But there are other prophecies, which admit only one fenfe, fuch are many predictions of the Prophets, which have a refpect unto Chrift only, as Ifa. liii. 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 controversies, refpecting the fenfe and doctrine of Scripture ? 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 faithful : But that there is no infallible judge, conftituted of God, in the Church, who is vefted with the right Of judging, and prefcribing what we are to be- -Jieve. THE former is evident of itfelf-, for in things which appertain to faith, confcience, and falvati- on } every one rnuft live by his own faith, and not another s. 2 Seff. I. Chap. III. another s. Faith is not produced by any infolent authority, hut by perfuafion and arguments. And therefore, the right of judging concerning the fenfe of Scripture, and religious controverfies be longs to every one of the faithful. But this pri vate judgment is not at all authoritative, fo as to bind others, it is only of discretion, and perfonal edification. As to an infallible 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 Universal Council, or Pope and Council combined, they have not as yet defined -, neither are they agreed among them- ielves, as to this point -, be this as it will, the fol lowing arguments overthrow this opinion. 1. IF fuch a judge were granted, it was necef- fary that he mould have been openly conftituted, and appointed of God ; for the firft thing requifite in a judge, is, that it mould be notified to all that he is judge. Now, there is no mention made of any fuch judge, in Scripture. That pafiage 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 refpecl 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 commands. Firft. That we mould beware of falfe teachers. Matt, viii 15. Believe not every fpiritj Upon the Ufs of S. S. $3 fpirit, i. e. every doctrine, or teacher. I John, iv. 3. But if any one fhould enquire how could it be made appear to us, what teachers ought to be heard, or what doctrine mould be embraced. Then, Second. The Scripture commands, that every perfon mould examine and judge : There are exprefs paflages 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, i Cor. x. 51. I fpeak as unto wife men, judge ye what I fay. Acts, xvii. n. 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 object, with great effrontary. Who, therefore, mall be found to compofe, or determine contro- verfies, or put a ftop to the progrefs of herefies ? Or what mall be the end of difputes ? 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, hereiies cannot be guarded againft : For the fenfe of God s Word, is often controverted, and many will not fubmit to arguments, or the truth. This indeed is true, but what if thefe erroneous, and pertenacious men, would not fubmit to the fen- tenceof the fupreme judge ? There will certainly be 84 Seff. I. Cbap. III. be errors, and offences among men, till the end of the world. Matt, xviii. 7. I Cor. xi. 19. But jt is not in our power to prevent thefe things, and thofe who err, do err to themfelves, 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 neceflary for the peace, and fafety of the Church, that men fhould be of the fame fentiments in every point, it is fufficient that they agree in fundamentals, and as to the reft, bear with each other , this is the doclrine of Paul, Rom. xiv. And it is the way, and method which God himfelf has prefcribed, for pro moting the peace of the Church, and which the Apoftles every where recommended -, but not that commanding authoritative way, which ufurps the Sovereignty of God. SECTION II. CONCERNING GOD. C K A P. I. Concerning the Exigence of God. AS we are now to treat of the Supreme Being, we mall firft prove his exiftance. Secondly, Ihew wherein the divine effence confifts, As the Being of God is the foundation of all re ligion, it ought therefore, to be proVed and con- - r j 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 us as it were, by the hand unto God. The Deity who is the caufe of all things, hath rendered himfelf, confpicuous in all his works, ib that the ways and methods, by which his primary article of our faith might be eflablifhed, are innu merable. Yet in fuch a multiplicity of argu ments, and reafons, a certain choice mould take place. But a Divine ought to apply only fuch as are moft fimple, and moll accommodated, to the capacity of common people, laying afide fuch as are more fubtile and Philofophical, from which, though attended with fome force, and though they might be ufed by men of erudition, in pri vate converfation, it were better to abftain, efpe- cially infermons preached to the populace, or hi writings, which are handled by all : For too much fubtility is the parent of obfcurity, doubtfulnefs, and fcrupulofity. Betides, 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 objections of Atheifts, might fall into fceptecifm, and extract poifon from the unfeafonable difputations of preachers. To come now to the arguments which prnve the exiftence of God. Let it be obferved in the Aril place, that he could not reveal himfelf to us, any 86 Seff. II. Clap. I. any other way, than by his works and effects ; or, as the Scholafticks term it. God may be known a pofteriore, but not a priori, i. e. he may be known by his effe<5ls, but not of himfelf. For it being granted, that God is a fpirit fas we muft really fuppofe, othenvile, he could not be God) it follows, that we cannot fee him in himfelf, or in his effence, therefore he could not reveal himfelf otherwife, than by his works or effects : And thofe of fuch a nature, fo fplended, fo admirable, and fo ftupendous, that they could be afcribed to none elfe, but a Being of infinite power, goodnefs, and all o- ther perfections. The cafe is the fame, with refpect to God, as the human foul , no one doubts of it s existence, though it be not vifible : It is as clear from it s effects, that an intelligent principle exifts within us, entirely diftinct from the body, as it is evident, that we have a body. In the very fame manner, God renders himfelf conspicuous unto man kind by his effects. 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 or arguments. The firft argument, and which is moft frequently ufed in Scripture, and is moft clear, is taken from the contemplation of the word, and the works of God ; which argument, indeed, comprehends a variety of others. We fhall afterwards prove, that Concerning God. 87 that this world was created, when treating of the creation. We juftly obferve here, that there are two things in the world, which evince it s being the work of God. Firft. The admirable and amazing order which is difcernable in all things, which could not proceed from any but a wife and orderly caufe. Second. We obferve, that all things, whether within or without us, were made for fome end ; but the creatures, being for the moft part deflitute of underfianding, do not of them- felves purfue this end. Therefore, they muft be directed to it by fome caufe, which can be none elfe 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 con- fpire, and combine together, to promote a general one. THUS, we fee that all terreftrial creatures, and fuch as furround and affect this earth, were made for the ufe of man. The Sun, the clouds, the rain, &c. fructify it ; forage is ufeful to beafts, and beads to men. This contemplation of the world, and works of God, proves to all his ex- iftence. PC xix. i. 2. The Heavens declare the glory of God, &c. Roin. i. 20. For the invisible things of him, from the creation of the world, are clearly feen, being understood from the things that are made, even his eternal power and god head, &c. &c. We omit here, what might be faid in confirmation of this argument, concerning the number, and variety of creatures which is aJmoft infinite, 88 Sect. II. Chap. I. infinite, and the amazing workmanship which is dif- played in each of them, &x II. THE fecond argument, which follows a priori, is of this kind : Either man was farmed 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 afferted then we muft fay, that man is the ultimate end of all things in this world, and that he is the moft 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 independent ? I fay, man, who is obnoxious to fo many evils, nay, even death itfelf. III. THE third argument is taken from the uni* verfal confent of mankind, at leait, 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 nature, or from tradition, each of which fuppofes the being of a God. IV. THE fourth argument is drawn from the natural light, and energy of confcience, as like- wife, thofe certain, and indeliable principles, with which every man is imbued, concerning the diffe rence between virtue and vice, rewards and pu- nUhments. We think it fafe to reafbn in this manner, Concerning God. 89 manner, becaufe the Scripture makes ufe of the feme argument. Rom. ii. 14. 15. For when the Gentiles, who have not the law, do by nature the things contained in the law, thefe having not the law, are a law unto themfelves, which, rhew the work of the law, written in their hearts, their confciences alfo bearing witnefs, and, &c. Aifo, 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 objecting, that no folid arguments can be deduced from the fear or fenfe of confcience, beraufe, 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 perfuaiion of the exiftence of God can no way be compared with thefe vain terrors, for thev 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 impoffible for any perfon to diveft himfelf of it, which plainly indicates, that this fenfe is implanted in all, and that it derives it s origin from the nature of man, in like manner as the love of their children is implanted in the hearts of parents. II, LET H 9O tcct. II. C/Mp. 1. II. LET us now proceed to the arguments taken from revelation, this being the method by which God hath rnanifefted himfelf more fully. 1. THE exigence of God is proved, by what has been obferved, concerning the truth and divinity of Scripture. 2. PROPHECIES do fo fully prove the being of a God, that nothing can be retorted. For who could deny, that thefe prophecies were exhibited long be fore their events, or that they were exprefs and real prophecies. Or, laftly, that they could not proceed from any but an omnifcient, omnipotent Being. This argument, in it s kind, carries along with it a degree of evidence, equal to mathematical demonftration, 3. GOD hath made himfelf known, not only by the works of creation, and the ordinary courfe of nature and providence, but likewife, by extraor dinary operations, vifions, and revelations, which may be proved, not only from the teftimony of Scripture, but likewiie from the hiftories and tefti mony of various nations. But what principally merits our attention, is, that God hath difco- vered himfelf .in a vifible and confpicueus man ner, by Chrift, in whom he rendered himfelf vifi ble ; fo that there oupht not the leaft doubtfulnefs, O * concerning the being of a God, to remain, after the coming of cur Saviour \ and it is marvelous, tl at any one mould be found, vho would not ac knowledge it. Many arguments might be ad vanced Concerning God. 91 vanced here, which might be taken from what we are to obferve afterwards, concerning Providence, Jefus the Meffia, and judgment to come* As to the queftion, whether there have been Atheifts ? Divines hive given different anfwers ; but I think we ought not to anfvver positively, either by affirming, or denying j for this queftion turns upon matter of fact, to decide which, it is neceffary that we mould be thoroughly acquainted with the fentiments of all men, which no one can pretend to. This much we only affirm, that if ever there have been any fuch perfons as Atheifts, who did not belieVe that there is a God, they have been but few in number. Yet they are no 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. 16. FROM what has been advanced concerning the exiftence of God, appears, the true and real ufe of this doctrine, viz. That we mould take care, left this primary article of our faith, mould not be firmly enough believed, or left we mould reft fatisfied with meer contemplation. Faith in God is totally practical, and in vain do we know God, if we do not worfhip him as God. To this Su preme being, therefore, are juftly due, praife, thankfgiving, obedience, and the other duties of religion. CHAP. H 2 5 Sett. II. Chip. II. CHAT. II. Of tve Attributes of God. AFTER treating of the exigence of God, we proceed to his cfience. And firft, indeed* v/e have to enquire, wherein the Divine Nature,- and h-Hcnce cottfift. Again, Ihesv that it is in eorcmcn, between the Father, Son, and Holy Ghoil. WITH refpeft to the firfr. of thefe, it ougnt, in- the firft place, to be received, as moil certain, f,h--:t the Divine Efience cannot be fully compre hended by us, both as it is fpiritual, and as it i-i inhnite : this is made plain to us, every where in Scripture, i Tim. vi. 16. God dwelleth in the light, which no man can approach unto, whom no man hath feen, nor can fee, &c. It is iilfficient for us to know him, as far as is necefiary, in order $h:tt he mi^ht be the objecT: of our love and vene ration, and fo far hath he revealed himfdf, viz. what he is with refpccfc to us. This ought to be carefully attend* d to in Theology, and this we are taught by the various i.amts which are afcribed to him in Scripture. For they reprefent the perfections of God, or his etfence, only, as they relate to the crea tures, efpccia iy man. TFJE Divine EiTence is known by it s various at- , v.hich attributes, though e.vfentially one, vet Upon the Attributes of God. 93 yet ought not to be confounded. The principal ones are as follow. I SPIRITUALITY, or that God is a fpirit, this is the primary attribute of God, and the foundation of the reft, viz. that God is a Spiritual Being, en dowed with understanding, will, and liberty. The very idea of God teacheth this, for he cannot bt iptherwife conceived, but as a Living, Spiritual, and Intelligent Being, v/ho acts of himfelf. Second,, The Scripture confirms this, John iv. 24. God is a fpirit. And elfe\vhere. 3. THIS may be further proved, as there are other fpirits in being, viz. human fouls, and an gels. God, therefore, mufl be a fpirit, otherwile, 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 invin> hie. Exod. xxxiii. 20. Thou canfl not fee my face and live, for there mall no nun fee me, and live, j Tim. vi. 16. II. GOD exifts of himfelf, and is independent., becaufe no caufe can be afligned, either of his ex- iftence, fince he cxifts of himfelf, and hath not de rived his being from any other ^ or of his eflence, \vhich may be proved by the fame reafoning ; nor ef his actions, mice he acts of himfelf, and is not moved, or determined to act by .any one eife. III. HE H 3 94 &? II Chap. II. III. HE is eternal. He is called Eternal, becaufe he hath neither beginning nor end. This eternity is afcribed to God, Rom. xvi. 26. Rev. i. 8. I am Alpha and Omega, the Beginning and the End. This is likewife denoted, when 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 we cannot have adequate conceptions of a duration, without either beginning or end, yet it is moft certain, that an Eternal Bejng muft exift, which is invincibly de- monftrated, by the following argument. If there were no Eternal Being, then all things muft haye had a beginning, and there muft have been a time, when no beings exifted. Now, if there was ever fuch a time as this, it would be impoflible for any being ever to exift, fince nothing could be produced out of nothing. Who could produce beings ? Or what could be the caufe of fo many beings exifting ? Therefore, moft certainly, an Eternal Being muft exift. But this being cannot be the world, or matter , for it would be abfard to afcribe eternity to matter, a being deftitute of life and fenfe. Befides, that matter is not the firft, or Supreme Being, appears from 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 effects of wif- dom and dcfign, which are difcernable in the world, be afcribed to matter. Laftly, that this world is not eternal, may be evinced, from what we are afterwards to obferye concerning the crea tion, Upon the Attribute* cf God. 95 tlon, as alfo, from Scripture, the truth of which, we have already fufficiently proved. WITH refpect to the eternity of God, Divines enquire whether it be fucceffive ? Which queftion being rather curious than mceflary, we mall not foetid much time upon it. Thofe who deny, that fucceffion mould be admitted in eternity, would have eternity to exift, or as they exprefs it, to exift with every part of -time. But others affert, that this cannot be plainly conceived, and that the idea of duration, cannot be feparated from eter nity, fo that, according to them, eternity is a du ration, without beginning or end. To what is ufu- ally objected here, that granting this fucceffion of duration, we muft at length come to the firft moment, and confequently to the beginning of the Divine Exiftence - y they anfwer, that this does not at all follow, for always a prior moment muft be -acknowledged, Ibut never a firft, as a firft mo ment, is inconfiftent with the idea of a being, without beginning or end. But thefe things are of little confequence -, only, we ought to take care, left if a fucceffive eternity be granted, we fhould af- cribe unto God, any fuch thing as change, or im perfection. IV. THE fourth attribute of God, is his Unity. That there is but one God, may be proved. Firft, Becaufe it is more agreeable to reafon, to fix upon one common principle, one common caufe of all things, than more. For the arguments which prove the exiftenceof God, viz. fuch as are taken from 96 Sett. II. a*?. II. frojn the ftructure of the world, the order and harmony difcernable in it, and the end for which all things were created, do all lead us to one only Supreme Cauie. Second, We can very well under- Hand, what that Supreme Being is, whpm we call Go4, providing we fuppofe only one, for to him we aicribe all perfections. God cannot be other- wife conceived, but as a Being infinitely perfect:. But if we fuppofe more Gods than one, every idea of divinity mull be dropped, for we cannot eafily conceive of what nature they are, or by what pro- pe.ties they are to be diiVmguiaSed from each other. Third i By thefe means, alfo, all religion mint be dropped For how could it appear to us, what, or of what nature the object: of our worfhip would be ? For, either all thefe Gods, or at leaft the greater! part of them, or only one, muft be worshipped : If the former, we ought to be well af- fured who they are, and how many, ten, or twen ty, &c. If the latter, we ought to know, v.ho the particular deity is, whom we are to worilup, the reft being excluded. Fourth, If there were more Gods than one, each of them muft have his own efience, and his own properties, diftinct from thole of others, therefore, all of them muft want fo:..e property or perfection, and confequently would not be Gods -, wherefore, right reafon leads us to ths unity of God, Hence it is, that fuch among the very Heathens, as excelled in wifdom and kn,.v/icuge, acknowledged only one God. Laftly, th? Scripture every where teacheth, that there is but or.e God, Leut. iv. 35. Unto thee it was ;ov;cJ, tot them mighteft know, that the Lord, he Upon tie Attributes of God. 97 he is God, there is none elfe befides htm. And vi. 4. Hear, Q Ifrael : the Lord our God, is one God. Ifa. xlv, 5, 6. i Cor. viii. 4. 5. 6. "What has been obfcrved upon the unity of God, overthrows Polu- theifm, as alfo the romantic notions of Idolaters, who maintain a pleurality of Gods, and of the Manceheans, who held, that there are two independ ent, contrary principles, the one good, and the pther 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 Pfal. cxxxix. 2. 5. Whether fhall I go from thy fpirit ? Here again Divines agreeing as to the matter itfelf, difpnte concerning the manner of it, viz. whether God be every where prefent, as to his eflence, or only with refpect to his operation and power. The firft opinion feems to afcribe extention to God : For what fome afTert, that God is every where as a point, but not by way of extention, is altogether incomprehensible. The latter feems to feparate God from his effence Therefore, the former opinion appears to many the more probable. Nothing can be determined here with precision, fi nee we are ignorant of the nature of fpirits, and how they exift in a place. We know that our fouls exifls in our bodies, and that they exert their influence, in, and upon them, yet none can positively 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 98 Set. II. C%>. II. folly and rafhnefs, to fcrutinize into the manner of the omniprefence of an Infinite Spirit, it is fuffi- cient for us to know this immenfity of God, as far as it conduceth to his worfhip, viz. that we might believe, and have it habitually in our minds, that God is every where prefent, that he beholds and overrules all things, that we are perpetually con cerned with him, and confequently, that he is the witnefs, and the judge of all our thoughts, and actions, and moreover, the moft wife and righteous governor, and at the fame time the moft benevolent parent of the univerfe. VI. THE fixth attribute of God, is his Know ledge, or Science, of which Divines ufually con- fider. Firft, The object. Second, The manner. Of thefe two, the former is the principal, the latter not fo necefTary. But this is the foible of very ma ny Divines, that they combat about things of lefler moment, when they mould acquiefce in things neceflary. I. GOD knows all things which are within, as well as without himfelf, he knows hifnfelf, and his own action ; for it is peculiar to fpirit, that they are confciotis of their own actions and exiftence. Acts xv. 1 8. Known unto God are all his works, from the beginning. He knows all creatures, and all their operations. Pfal. cxlviii. 4. 5. The under- ftanding of God is there termed infinite, i Kings viii. 39. Pfal. cxxxix. 3. 2, IT Upon ike Attributes of God. 99 2. IT ought principally to be maintained, that God knows future events, which knowledge is termed Prefcience. And this is one of the princi pal attributes, by which he diftinguifheth himfelf from idols. I fa. xli. 22. 23. Among future events, he knows fuch as are termed contingen cies, i. e. fuch things as may, or may not come to pafs. But thefe are contingent, not with re- fpe6l to God, but with refpect to us, for he either determines the event himfelf, or knows the part that man would be determined to act. Some are of , opinion that the Divine Knowledge does not extend, to future contingencies, becaufe they have no exiftence, nor certain caufe, and there fore connot potfibly be known ; But thefe are fully confuted by the two following arguments. Firft, From predictions. For God hath foretold future contingencies, not only the good, but likewife the evil actions of men and their offences, John vi. 70. 71. concerning Judas the traitor. God, therefore muft neceffarily have foreknown thefe things, or otherwife, he muft have predetermin ed, and effected them, which would be making him the author of fin. Second, If God did not foreknow furure contingencies, he could fcarcely forefee any thing as certain, before the event, and that on account of the connection, and concatena tion of caufes, and effects. As for inflance, a certain king hath decreed to wage war with neighbouring kingdoms or nations, hence will en- fue great diftruction, horrid calamities, and revo lutions in empires. Now, if previous to that king s decree, God was ignorant of the courfe he ment xoo &#. II. Chap. IL ment to purfue, he muft be ignorant of various events, which depended upon that determination, and fo his providence will be entirely aboJimed. So that this ought to be embraced as a truth, rati fied in the moft folid manner : That the Divine Knowledge extends to all things. And fince the Sacred Scripture afliires us of it, we ought to re tain it as a doctrine, in which we mould entirely acquiefce, though various perplexing queftions might be moved, with refpect to the Divine Pre r fcience, which we are not able to folve, on ac count of the imbecillity of our underftanding, aiid fublimity of the fubjecl:. The thing is clear 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 obferve, that there is no reafon why we mould be very felicitous about it. For the Scripture informs us, that God is incom- prehenfible, and that his councils, and his ways, are vaftly railed above the fphere of our under- ftanding, Rom. xi. 33. PifmirTing, therefore, fiich things as are difputed in fchools, concerning the manner of this fcienae, which are uncertain, obfcure, and of little or no utility. Divines ex plain its order in the following manner. They tell us, That God is poflefled of a fcience of in-* telligence, which preceeds the act of his will, by which he knows all things which are poffible, nay 4 many things, which mail never come to pafs ; and a fcience of vifion, by which he knows what things ihall certainly happen, or at prefeat exifts. I3ut Upon tbe Attributes of God. lOl But this distinction is of no utility. Some add a middle fcience, by which God knows what part the creatures would have acted, when placed in fuch and fuch circumftances ; to this refer fome paifages in Scripture, as Matt. xi. 21. If the mighty works which were done in you, had been done in Tyre and Sydon, they would have re pented long ago, in fackcloth and aihcs. J3ut iifice the fcience of God is incomprehcnfible, its order and manner, cannot be precifely defined, it is beft to fpeak refervedly of thefe things, or to be entirely iilent. But here we ought to beware, left we confound the fcience of God, with his will : The will of God is the caufe of things ex- ifting, which cannot be faid of his fcience. For the things, which are fimply the objects of the Di vine Knowledge, do not come to pafs, nor, are they fuch in themfelves, becaufe God hath known them. But God hath known them, becaufe they are to happen, and are fuch in themfelves. VII. To the knowledge of God, is united his wifdom, which differs from knowledge, in this refpect : Knowledge has for its object fuch things as may be known, but wifdom is employed in difpofing and ordering thefe things. The objects of wifdom are end and means. God is denomi nated wife, becaufe he always propofes to him- felf a good end, and fuch as is agreeable to his perfections. Second, Becaufe he makes choice of, and applies fuch means as are moil proper for accomplifhing that end, and conducts the whole of 102 Stff. II. Chap. II. of affairs, with consummate wifdom and impartial^ ity. VIII. THE next thing we have to confider, is, the Will of God -, concerning which, we mall only advance a few of the many things which are re lated in Theological writings. The will of God, either denotes that which he intends mould be done, with refpect to us as Matt. vii. 21. i Thef. iv. 3. This is the will of God, even your fancti- fication. Or that act of God, by which he hath decreed to do fomething, or permit it to be done. or whatever things God wills to permit, are equally fubject to the Divine Will, with thofe which he hath decreed to do, though not after the fame manner. CONCERNING the Will of God, we ought to {peak foberly, and according to his word ; and only fo far as refpects us, and our falvation. In this refpect, the Scripture teacheth, that the will of God is, Firft, Efficacious j fo that whatever he wills mull be accomplimed, and cannot poflibly be changed. Pfal. xlvi. 10. Pfal. cxv. 3. Our God is in the Heavens, he hath done whatfoever he pleafeth, who hath refitted his will ? Rom, ix. 19. Second, Holy ; for God wills only that which is good, and agreeable to his nature ; fo that he can not will fin. Pfal. Iv. To the objection that God permits fin, we anfwer, that to will the commiflion of fin, is one thing, and to will the permiffion of it, is another. The former, God can never will -, and fm, in this refpect, can never be the object of the Upon toe Attributes of God. icrj the Divine Will, but the latter only. For God hasjuft reafons, why he mould permit fin, or why, by his omnipotence, he mould not prevent it ; and in this refpect, the permirTion of fin, is a thing ne- cefTary, nay, in a certain fenfe, good. Third, The will of God is good, i. e. profitable to men. Rom. xii. 2. Fourth, It is moft free; fince God is not determined, nor compelled by any thing, or by any eternal caufe. Which yet ought not to be fo underftood, as if he could either will, or do, any thing without reafon, or in an arbitrary man ner, which would oppofe his nature, efpecially his goodnels. Befides the will of God is vari- oufly divided. It is ufually diftinguifhed into his fecret will, or his will of good pleafure, which exifts in himfelf, and is unknown to us, by this he hath determined, what he himfelf mould do ; and his revealed will, by which he hath revealed, what he himfelf wills to do, as alfo what mould be done by us. It is alfo divided into abfolute, by which he wills to do any thing, abfolutely ; and conditional, by which he wills a thing under a certain condition ; as for inftance, the falvation of man, if they believe. Again, it is divided into antecedent, which precedes the act of man. Thus, he wills, that men fhould be faved ; and confe- quent, which follows the act of man, as when he wills to fave fuch as beljeve. Befides, into his will of good pleafure, or decree, which determines the event , fuch is his will concerning the fending of Chrift : and of approbation, as when he declares what is acceptable to him, or what is the duty of man i this determines nothing concerning the event. 104 Sect. II. Clap. II. event. The former is afcribed to God, as he is governor of the world -, the latter, as he is legifla- tor. And thefe diflinctions may, indeed, be ad mitted, providing, that by them no inconfiftency* nor contrariety be allowed between God and his will ; as if any one mould fay, that God, by his revealed will, was unwilling that fin mould be commlted, but by his fecret will, or will of de cree, he both willed and decreed the commiffion of it. For, by thefe means, two contrary acts, would be afcribed to God, viz. that he both willed, and did not will a thing, in one and the fame in- ftant of time ; and declared, that he did not will a thing, which at the fame time, he both willed and decreed. IX. THE Power of God, denotes both his fu- preme right over all things, and his mightinefs, in accomplishing whatever is his pleafure. BOTH reafon and the Sacred Scripture teach us, that this power is infinite and univerfal ; let it fuffice here, to make the following obfervations, Firft, As to the queition, 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 act upon our bodies, and move them at pleafure. Second, Such things as are inconfiftent with the Di vine Perfections, or involve a contradiction, can not be the objects of the Divine Power. This we obferve, againft fuch as aflert that God could, if he thought fit, caufe things which are impoffible and contra^ Upon the Attributes of God. 105 contradictory, to become poffible and real. The Scripture teacheth, that God cannot do things which are inconfiftent with his perfections, when it fays, that he cannot lie, that he cannot deny hitn- felf, &c. 2 Tim. ii. 13. The power of God, ought principally to be confidered, as it relates to ourfelves and our falvation. For he can provide for us things neceflary, both for the prefent, and the life which is to corne. By his power, he can inflict punimments 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 perfection, by which he is both benevolent, and beneficent to his creatures, efpecially man ; this is the chief perfection of God, and that which mode rates the exertion of his power. For whenever we reflect upon him, we muft immediately be ftruck \vithafenfeofhisgoodnefs, I John iv. 8. God is love. Pf. cxlv. 8. 9, The Lord is gracious, and full of companion, flow to anger, and of great mercy. This goodnefs of God, is difcernable in the works of creation and providence, but efpeci ally redemption, John iii. 16. God fo loved the world, that he gave his only begotten Son, that whofoever believeth in him might not perim, but liave everlafting life. Eph. ii. 4. 5. Likewife, in his long fuffering, patience towards finners. 2 Pet. iii. 9. God is long fuffering to us ward, not willing that any mould perim, but that all Should come to repentance, I DIVINES io6 Sett. II. Clap. II. DIVINES diftinguifli the love of God, into /Tm- ple love and mercy, the former has for its object, the creature irf general, the latter, the creature in diftrefs, or in a ftate of fin. Likevvife, 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 friendship 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 Joves moftin- teniely, fuch as are truly pious. John xv. 14. BUT what we are to obferve next, being the principal thing, and chief tenet belonging to uni- verfal Theology, is, that the whole of religion, is founded on this attribute of God, viz. his good* nefs and love. Therefore, nothing mould be attri buted to him,, which is inconfiftent with his good- neis. Such places in Scripture, as {peak of the wrath or hatred of God, are not to be understood, in their proper fignification, for anger and hatred do net at all appertain unto him, neither are charlifements or punifnments, properly fpeaking, the effects of anger. The chaftifements of God, are not the effects of his anger , but on the con trary, ought to be afcribed to his love, for he chaftifeth men, becaufe he loveth them. With refpect to the punimments of a future world, fm- ners have brought them upon themfelves, and they are nothing elfe but the neceflary confe- quences of fm. For although God be moft affecti onate towards mankind, yet it is imporlible, that impenitent Upon the Attributes of God. 107 impenitent finners, mould be admitted to the frui tion of himfelf, which will be made appear, from what we mail obferve afterwards. The goodnefs of God has its limits, neither can it be displayed to- f _ wards men, let them live as they will. XL THE Sanctity, or Holinefs of God, admits a twofold meaning. Firft. It denotes his Supreme Excellency and Majefty. I fa. vi. 3. Holy, Holy, Holy, Lord of Holts. Second. It is taken in a more limited iignification, for that purity of the Divine Nature and will, by which he is determined neither to do, nor will, nor approve of any thing that is evil, perverfe, impure. But on the contrary, what is good, holy, profitable, and fuitable to the dignity of his nature, in which fenfehe is denominated Holy, i Pet. i. 15. 16. As he which hath called you is holy, fo be ye holy in all manner of converlation, becaufe it is writ ten, be ye holy, for I am holy. Now this fanctity is fo eflential to God, that it would be impious and blafphemous, to afcribe any thing to him incon- fiftent with it, or that would make him the author of fin. XII. THE Jufticeof 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 juitice differs but little from his holinefs ; or in a ftrict fenfe, it Jigniiies the fledfaft will of God, by which he renders unto every one his right. Here, we are to fuppofe, that God has a certain rule, or fundamental principles, I 2 according 138 Seff. 11. Chap. II. according to which, he regulates his actions to wards his rational creatures, fuch a rule, viz. as is good, andjufl in itfelf : We alfo fuppofe, that the difference between moral good, and evil, is not an arbitrary thing, but necelTary, and founded on the very nature of things : And this rule, I fuppofe, may be found, both in the nature of God, and in the nature of man. For, Firft. God can will no thing inconfiftent with his nature and properties, therefore, he is determined by his nature, to will certain things. Second. The nature of man con firms this. God requires that man mould be holy, becaufeit plainly agrees with the nature of man, fines without holinefs no man can be happy, THE cafe being thus dated, the acts 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 fandtions of promifes and threatnings, fo that men might be bound to obferve it. Third. He necefiarily executes- thefe promifes and threat nings, otherwifc his law would be of no authority. He rewards, indeed, not according to the rigour O D of juilice, or of debt, yet juilly,. and neceiTarily, bccaufe he hath declared that he would do fo. Heb. vi. 10. God is not unrighteous to forget your work, &c. 2 Tim. iv. S. Henceforth, there is laid up for me a crown of righteoufnefs,. which the Lord, the Righteous Judge, will give me at that day. But he punimeth defervedly, and ne ceiTarily, becaufe, if he did not fo, his law and threatnings would only be vain terrors, and could not Upon tie Attributes of God. 105 not recall men from fin. BefiMes it is plainly im- pofTible, that God could beftow confummate feli city upon a firmer who is unwilling to receive it, and is impenitent. He does not indeed piinim fo necefiarily, but that he may defer the punifh- inent, and invite the firmer to repentance, for he is full of cornpaffion, and of his great mercy, hath delivered up Chrift for us, in order, that through faith and repentance, we might obtain falvation; but he cannot fave fuchi as will not believe, and are impenitent. Nay, by delivering up his own Son, he hath exhibited his juftice, his utter abhor rence againit fin, and imraoveable purpofe, at length to punifh it. And thefe are fuch things as are neceflary to be known, concerning the juftice of God. THERE are many things difputed here, con cerning the univerfal and particular juftice of God, by Limborchjus 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 queftion, fome have audacioufly anfwered in the affirmative. But questions of this nature are vain, and pre- fumptuous, wherefore, we think it proper to difmifs them. XIII. THE Truth, or Faithfulnefs of God, de notes that conformity which fubfifts between the words and actions of God, and his will, and the nature of things j and this is what is calkd Since- I 3 rit 7< HO Seff. II. Chap. II. rity. Heb. vi. 18. Second. It fignifies his fidelity, and invariable fteadinefs, or veracity, in perform ing whatever he hath fpoken. Heb. x. 23. For he is faithful 4hat ^>romifed. But fince God is every where in Scripture faid to be faithful, and true, we ought to be cautious, left we would afcribe 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 very reafon, he muft be poiTefT- ed of every good, in the higheft degree, and con- fequently muft be moft happy, and the only foun tain of happinefs. ^This Paul aflerts, I Tim. i. 2. .nd vi. 15. From this attribute of God, much light is receded upon tiniverfal Theology -, for fince God is perfectly happy in himielf, it is evi dent, that he flands in need of nothing, no not of our fervices , fo that if he hath revealed himfelfto us, and demands our worfnip 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 finneft, what doft thou againil him. So much upon the Attributes of God. CHAP. Upon tie Holy Trinity. in CHAP. III. Upon the Holy Trinity. WE have now to mew, that the Divine Ef- fence is in common between the Fath?r, Son, and Holy Ghoft -, which argument muft, in deed, be handled foberly, and according to the \vordofGod. For the various herefies, concern ing the Trinity, took their rife from no other t:aufe, but men s departing from the fimplicity of Scripture. The Hereticks, on the one hand, were unwilling to admit the true meaning of Scrip ture, while the Orthodox, on the other, were guilty of many additions, and attempted to explain, and define many things, concerning which, there is the deepeft (ilence in Scripture. Therefore, difmilTmg arguments, and reafbns, taken from Philofophy, with which, both antient, and fome modern Divines have endeavoured to explain, and prove this article of our faith, let us here (peak from Scripture only, and with Scripture. THE texts ufually produced out of the Old Te- flament, in funport of the doctrine of the Trinity, are of two kinds. Firft. There are fome, which feem to be attended with little force, as that a pleurality of perfons may be proved from the word Elohim, Gods, being found in the plural number. Alfo, Gen. i. 26. Let us make man. And, xi. 7. Likewife, xix. 24. Then the Lord rained, fro f n the Lord, out of Heaven. Second. There are fome 112 Sett. II Cbap. III. feme prophecies, which have a refpecT: unto the Mefliah, and indicate his divinity, as Pf. xlv. 7. Thou loveft rightepufnefs, and hateft wickednefs, wherefore God, thy God, hath anointed thee with the oil of gladnefs, &c. And, ex j. I fa. ix. 6. Which prophecies being illustrated by the light of the Gofpe!, prove the divinity of the Lord Jefus -, and are applied to him in the New Teftament, where we are to look for an ample confirmation of this doc lrine , concerning which, the writers of the New Covenant teach us the two following parti culars. Firft. That there is a diitincljon between the Father, Son, and Hply Spirit. Second. That the Divine Nature is in common between the Fa ther s the Son, and the Holy Spirit, THE fa .Ted 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 divernties of gifts, but the fame Spirit, and there are diverfities of administrations, but the fame Lord, and there are diversities of operations, but it is the fame God which worketh all in all. i John, v. 8. It is dif- puted by many, whether this quotation be genuine, becauie 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 cliftinguifhed from the Son, which Is fo clear, as to nted no proof. But the Holy- Spirit Upon the Holy Trinity. 1 1 3 Spirit is diftinguimed Vrom the Father, and the Son. John, xiv. i 6. And I will pray the Father, and he mall give you another comforter, i Cor. Xii. This diftinction is exprefled, by the term Per- fon, which term may be ufed, but not urged, otherwife we might fall into Tritheifm. Divines differ in their explication of the word perfon, in divinity ; there are fome who call it Intelligent Subftance ; but this is obfcure, and needs to be further explained. Others, again, 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 given occanon to various contro- verfies, which moftly confifted in difputes about words. It is therefore fufficient to fay, that the Scripture makes a diftinction between the Father, Son, and Holy Ghoft j and if any one mould alk, wherein that diftinclion precifely confifts, it were better for us modeftly to confefs our ignorance, than to expofe ourfelves, and the truth, to the de- riiion of our adverfaries. Who would wonder, that there is fomething here, which furpafieth our ccmprehennon, when treating of an Infinite Being, II. THE other particular which the Scripture teach- cth, is, that the Divine Nature belongs to the Fa ther, Son, and Holy Ghoft ; and, indeed, Divines prove this, with refpedl 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 Gofpcl. Kom. ix. 114 Stff. II. Chap, III, ix. 5. There mention is made of both his natures, human and divine, and hejs ftiled, God, blefTed for ever , which phrafeology, or mode of exprefllon, 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 blefled hope, and the glorious appearing of the great God, and our Saviour Jefus Chrift. i . John, v. 20. 2. NOT only the name of God, but the very properties of the Divine Nature, are attributed to Chrift, as that he had an exiftence prior to his na tivity. John viii. 58. Before Abraham was I am. Which paffage, yet, taken fingularly, could only prove his pre-exiftence, but not his eternal Divi nity. The Socinians fay, that Chrift was before Abraham, becaufe he had the fame exiftence in the degree of God, as he had after his nativity, but that is abfurd, neither does the feries of Chrift s difcourfe, againft which, the Jews objected, Thou art not yet fifty years old, and haft thou feen Abraham ? fuffier us to admit this interpretation ; nor is it better fupported, by what others aflert, viz. that the meaning that Chrift exifted before what the name of Abraham denotes, was accom- plifhed, i. e. before he became the father of many 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, whlwli I had with thee, before the world was. Omnipotence Upon tbe Ho ly trinity. 115 Omnipotence is nfcribed 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, efpecially the knowledge of the thoughts of the heart. John ii. 24. Rev. 11. 23. I am he, which fearcheth the reins and the heart, compared with Jer. xvii. 10. Likewife, John xxi. 17. Lord, thou knoweft all things. III. THE works which are afcribed to (Thrift, are plainly divine, as, Creation, Redemption, Judg ment, &c. John i. 3. Col. i. 15. 16. 17. Who is the image of the invifible God, and the firfl born of every creature, for by him all things were made. Heb. i. 10. ii. 12. IV. WE prove that Chrift is God, from divine worfhip being due to him. John v. 23. That all men mould honour the Son, even as they honour the Father. Phil. ii. 9. 10. n. That at the name of Jefus, every knee mail bow. Acts vii. 59. Heb. i. 6. And let all the Angels of God worfhip 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. Which doxology cannot be applied to any but the true God. Now if Chrift were a meer man, or a creature, he could not be worshipped in fuch a manner, without incurring the guilt of idol atry. Ifa. xlii, 8. I am Jehovah, that is my name, Sect. ll.Chtip. HI. name, and I will not give my glory to another. Rev. xix. jo. ^ WE may obferve, with refpeft to the Holy Ghoft, that the Scripture feldom fpeaks of his per- fon or offence, but very frequently of his operations. The reafon is, becaufe the Scripture fpeaks of Godly and divine things only, according to the relations he ftands in to us, and as far as is neceiTary for our falva- tion, fo that it concerns us more, to know what are the effects of the Spirit of God within us, than to know what he is in his effence, or how he is to be dirtinguilhed from the Father. BUT that the Divine Nature is effential to the Holy Spirit, is fo apparent, that he who denies it, may with equal propriety deny the divinity 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 whatever is effential to God, jnuft be effential to the Spirit of God likewife ; this Spirit always exifted, frequent mention is made of him in the Old Teftament, he is faid to have fpoken by the Prophets. The attri butes of God, Omnifcience, Omnipotence, &c. are afcribed to him, as likewife the works of God. John xvi. 13. Andxiv. 26. I Cor. ii. 10. u. The Spirit fearcheth all things, yea, the deep things of God. i Cor. xii. 8. 9. 10. n. YET many enquiries have been made, and many difputes have arifen, concerning this argument, and Upon the Holy trinity . i * ^ and firft, Indeed, concerning the generation, of the Son, which many attempted to explain, as, like * wife, concerning the proceflion of the Holy Spirit j Divines aiTerting, that the Spirit proceedeth from the Father, not by way of generation, but by way of fpiration, which term is very cbfcure. There was another controverfy between the Latin and Greek Church, which v as tofled about with great warmth of temper, concerning this proceflion. The Latines aflerting 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, and the &/;/, a great fchifm arofe be tween the Eaftern and Weftern Church. But there was no reafon, why the antients contended (b warmly about the proceffion of the Spirit, as there is only one place in Scripture, in which it is men- tloned, viz. John xv. 26. The Spirit of truth which proceedetn 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 Apoftles, after the afcenfion of Chrift, as he himfelf explains it. But Divines were of opinion that the million of the Holy Spirit was not intend- ed here, but the manner in which the Efience, or Perfon of the Spirit proceeded from the Father from srnity, and inquired into the nature of that proceflion. But thefe are idle, frivolous, nay, prefumptuous and dangerous queftions, fictions of the imagination, and mere traditions. n8 Sect. II. Chap. III. IN the ancient Church, in the firft and fecond century, the doctrine of the Trinity was oppofed, by the Ebionites, and Cerinthians, who maintain ed, that Chrift was a meer man, againft whom, as we are informed by ancient tradition, John wrote his Gofpel. Paulus Samofatenus denied the Divinity of Chrift, for whicb reafon, he abolifhed certain Hymns which were ufually fung to his praife. Sabellius, denied that there was any diftinction between the P ather, Son, and Holy Ghoft, maintaining that there was but one God, who palled under thefe different denominations, being fometimes called the Father, fometimes the Son, and at other times the Holy Ghoft. Arius aflerted, that Chrift was of a fimilar effence with the Father, but not of the fame effence, faying, that he was made or begotten, 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 Constantinople, in the year 381. The Sucinians maintain that Chrift was a meer man, that after his refurrection he obtained the higheft glory, and thus became God j but it is certain, that few hereiies would have arifen concerning the Trinity, if this doctrine had been taught in the Church, with Simplicity, and according to the word of God. THE proper ufe of this doctrine, is, Firft. To acknowledge the infinite mercy of God towards mankind, who delivered up his own Son, for the fins of men, John iii. 16. The excellency of which gift, would be greatly diminiihed, if we confi- dered Upon the Holy Trinity. 1 19 etered Chrift but as a meer man. Second. The perfection, both of the do^rine and fatisfaction of ChrHt. 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 afliftance of the Holy Spirit, with the moil ardent prayers, fo that as we are redeemed by the Son, we may be purged from the pollution of fin by the Holy Spirit, and thus become partakers of eternal falvation. HAVING thus premifed the doctrine concerning God, let us proceed to the firft part of Theology , OF, [ 120 ] OF CHRISTIAN THEOLOGY. PART THE FIRST. Of the Time which preceded the Advent ofChrift* CHAP. I. 6f the Creation. As we are now to treat of the Creation, we fliall confider it, Firft. In general. Second. In particular. I. TT7"ITH refpect to the Creation, in general, \ y we have two things to demonftrate. Frfl. That the world was created. Second. How it was created. i. THAT the world was created by God, may be proved, Firft. From Scripture, which exprefsly teacheth this article of our faith. Gen. i. and eve ry where elie. Second. From reafon, in this man- Jner : 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 elfe but God. If it had no beginning, it muft be eternal, Upon the Creation. 12 r eternal, but every thing is againft the eternity of the world, as for inftance, hiftory, which is too recent, not extending beyond the fpace of fix, or feve n thoufand years. As to the objection that the hiftory of the Egyptians, and Chinefcs, is far more ancient than Sacred Hiftorv, it is eafily an- fwered, fince what the Egyptians relate, concern^ ing the ancient and very remote Dynaftians, under the dominion of the gods and demi-gods, are ma- nifeftly fabulous. In other refpects, the Chrono logy of the Egyptians and Chinefes, exactly 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 fcicnces, 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 mould object, that more ancient monuments of hiftory were formerly extant, which fince have been loft, we obferve, that the ancients acknowledged this novelty of the world, and faid that its nature was new, or not of long exiftence. The poet Lucretius, though an adverfary to Chrif- tianity, 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 Heavens and the earth, and if they exifted from eternity, why did not more ancient poets treat of fads, previous to the war of Thebes, or the deftrudlion of Troy ? K 2. CREATION Pan I. Chap. I. 2. CRLATJON is commonly diftinguimed, into Firft, and Second. 1 he firft was the production of matter out of nothing, and perhaps this crea tion of matter, as likewife of the Angels, pre ceded the creation of this vifible world, fome fpace of time : At leaft the account which Mofes gives of man s fall, makes it very probable. Since even at that time, the Devil had arrived at the fummit of v. ickednefs, and therefore fome fpace of time muft have elapfed, after his revolt, which was preceded by the (late of innocence, in which the apoftate Angels were created. BE this as it will, Mofes defcribes the formation of this world, as a fecond creation. Firft. God created all things by his word, that is, by his command and will, which is a work of fupreme and boundlefs power. Pf. xxxiii. 6. Second. God obfcrved a certain order in the creation, for he did not create all things in an inftant, but in the fpace of fix days, viz. on the firft day he produced light, but not as yet collected into a particular fpace ; on the fecond, the expanfe or firmament ; on the third, he feparated the waters from the earth, and produced plants out of the earth , on the fourth, the ftars , on the fifth, rimes and fowls ; on the fixth, terreflrial animals, and man. Now, a twofold reafon may be afligned, why God did accomplish this work, in the fpace of fix days. Firft. That he obferved a certain order, convenient to the nature of things. Second. That he intcn Jed hereby to evince, that he was the au thor Upon the Creation. 123 thor and governor of all, even the mod minute of the creatures, and that he implanted in each of them, its peculiar nature and properties. II. CREATION, confidered particularly, rcfpecls either Angels or man. Firft. 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 Angels, for they are mentioned every where, and they are faid to have been created, by God. Pf. cxlviii. 2. &rc. So that it is amazing, how the Sadduces came to deny their exiftence. Second. As to the nature of Angels, we are to underftand, that the name Angel is derived from their office, and not front their nature, and fignifies an Ambaflador, or Mi- mfter of God. Yet the word of God informs us \vherein their nature confifts, they are fpirits, en dowed with the understanding and will. Heb. i. 4. Immortal. Luke xx. 36. Powerful. Pf. ciii. 20. Their number is very great. Dan. vii. 10. Third. We learn, from the word of God, that a certain order, and fubordination takes place among them, there mention is made of Archangels, as alfo, of the Devil, and his Angels , but they are good or evil. The good Angels perfevered in their in tegrity, and feem to be fo confirmed in a ftate of happinefs, that they cannot fall from it, as it is cer tain, that the wicked are damned without hope of pardon. K 2 SOME Pan I. Gfo. I. SOME Divines have fpoke many things, con cerning the election and reprobation of Angels, about which the Scripture is entirely filent ; but it is beft, difmi fling thefe, to enquire into the offices, or employments of good Angels. Firft. With refpect to God, they celebrate his praife, v/orfhip him reverently, and fulfil his commands. Ifa. vi. 2. 3. 4. Holy, Holy, Holy, Lord of Hofts. Pf. ciii. 20, Blefs the Lord, ye his Angels, that ex cel in ftrength, that do his commandment, heark- ning unto the voice of his word. Second. With refpect to the world, their operations are various. Third. With refpect to men, whom they either pro- ted or punim, of this there are various examples ex tant in Scripture. Pf. xxxiv. 8. The Angel of the Lord encampeth round about them that fear him. Heb. i. 14. And although the operations of An gels be not now a days confpicuous, or vifible, ne- verthelefs it is certain, that every day they perform various operations. IT is enquired, whether a guardian Angel be affigned to every perfon, which was the opinion of many ancient Chriftians, and is ftill retained in the Church of Rome. THE chief paflage adduced in confirmation of this doctrine, is in Matt, xviii. 10. Take heed, that ye difpife not one of thefe little ones, for I fay unto you, that in Heaven, their Angels do al ways behold the face of my father. That paflage in the Acts xii 15. It is his Angel, has no force with it. It is certain, from the word of God, that fometimes Upon the Creation. 125 fometimes 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 makp God the author of iia. THE evil Angels, again departed from their in tegrity, being feduced by the Devil, who exercifes a principality over them. It may be afked here, wherein did the nature of their fin confift, and it is commonly faid to have been pride, but this does not appear. Yet it is certain, that it muli have been moft heinous, as they are damned with out hope of pardon. 2 Pet. ii. 4- God hath left fome power frill remaining with them, as appears from Scripture, yet fo, as that it hath been greatly diminished fince the coming of Chrift, for they do not fo torment Chriftians now, as they did men be fore, yet it is in their power to tempt them, i Pet, v. 8. Be fober and vigilant, becaufe your adverfary the Devil, as a roaring lion, walketh about feeking whom he may devour. WE are now to treat of the creation of Man. God created man lad, 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 diftin<5lion 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 fhallthe duft return to the earth as it was, and K 3 the 126 Part I. Chap. I. the fpirit jfhall return unto God who gave it. Matt, x. 28. The faculties of the foul are, FirfL The underftandirg, by which we apprehend things, rea- ibn and judge concerning them. Second. The will, which is bent towards certain objects, and is averfe to ethers i but it defires no object but what is good, or under the appearance of goodnefs. Third. Li bert} , which is effential to fpirits, and is the faculty of determining, or chafing bttween two or more objects. \ f THERE have been various clifputes concerning the will, both in Philofophy and Theology, viz. whether it follows the dictate of the underftand- ing ? As alfo concerning liberty, whether it con- iiits only, in immunity from compulsion, or which is the fame, in fpontaniety, by which a man acts, indeed, neceiTarily, but at the fame time willingly ; or in indifference, fo that a man, when every mo tive neceffary for action is propofed to him, may act, or not act, this or the other part or among ma ny objects, chufe, or embrace this, or the other at pleafure. I DO not think that an abfolutc or precife an- fwer, can be returned to thefe queftions, either by affirming or denying : But we may fay, that both are pollible, and, that this is the cafe, every one will beconfcious, by looking into himfelf: Thefe queftions, indeed, feem to be very intricate, yet I think they may be folved with little trouble, as ourdifcourfe here, is concerning a matter of fact, in which we arc almoft every moment concerned, and Upon the Creation. 127 and of which we are fo confcious. Therefore, thefe queftions are better deduced from fenfe, and expe rience, than from the determinations of Philofophers and Divines, who for the moft part, departing from nature, and the eafy and plain way, indulge them- felves in fubtile argumentation ; fo that, if any one would turn his attention inwardly, and examine how he is impelled to action, he will find, or I am greatly miftaken, what I am now to obferve to be moil certain. As to the queftion, whether the will obeys the laft dictate of the underftanding ? I anfwer, that fometimes it does, and at other times it does not. It oftentimes happens, that on the one fide, the moft powerful motives prefent themfelves to us, but on the other, very flight ones, and fuch as af fect us very little. Then we obey what the un- derftanding dictates. But at other times, motives, for and againit a thing, may prefent themfelves to us, which do affect us much, as in temptations, which are attended with a conflict, then it is poffi- ble, that we may not follow the dictate of the underftanding. Likewife, as to the queftion, whether liberty confifts in fpontaniety, or immuni ty from compulsion, or in indifference ? I anfwer, that both may happen. For I am fenfible, from ex perience, that I am fometimes fo determined to act, that it is not in my power to avoid it, yet at the fame time I act ipontaneoufly willing, and riot by conftraint. But fometimes I find myfelf mak ing a choice, between two or more objects, and am not fo determined on the one part, as not to be 128 Part I. Chap. I. be alfo impelled to the other \ as, when two ob jects prefent themfelves to me which are equally attractive, as for inftance, in temptations, when I hefitate, doubting, whether I ought to gratify my defire, or refill it, in that cafe, I chufe and act at j. leafure, and ufe the faculty which God hath giv en 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 controT verfy will turn upon the term ; but how a man does act, to which we anfwer, that fometimes he acts fpontaneoufly and necefiarily, 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, thtre could be no liberty, as the rem en trants do, who acknowledge no liberty but of in difference, and affert, that the will acts in this, or in a different manner, merely to fliew its liber ty, which is by no means true, and is inconfutent v.ith the nature of man, who is alv\ays, at leait in things of any moment, impelled to action, by ibme reafon, true or falfe. Some of the Armi-* nians carried this point fo far (whilil others were calling out againil them) as to afert, that (Thrift was not absolutely impeccable, or incapable of finning, which is odious, ard a moft blaiphtrr.cus, They were fo much of opinion, that liberty vas fo clofely connected with indifference, th;:t it could not cpnfift with . neeeflity. And bti.cks, Upon the Creation 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 mould be cautious, left, when we afcribe liberty unto him, fuch a liberty (hould be understood, as that man of himfelf, and by his own faculties, could either chufe, or do any thing that is good. SOMETHING remains now to be faid concerning the Image of God, according to which man was formed. It confirmed, Firft. In that excellency of his nature which is difcernable, both in his foul, and in his body. Second. In his innocence, and rectitude. Ecclef. vii. 29. God made man up-? right, &c. Yet the endowments of Adam, ought not to be too highly extolled, as fome do, who af- Cribe to him, knowledge almoft infinite, and fanc- tity almoil angelical , fince by thefe means, it can fcarcely be conceived how he could have fallen. Third. In his dominion over the creatures. Gen. i. ?6. Ff. viii. 6. 7. 8. Thou madeft him to have dominion over the works of thy hands, thou 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 ftili to be found in man, after the fall ? It cannot be denied, that it fuifered a confiderable diminution. Gen. iii. 17. Yet it was not totally aboli&ed. Gen. ix. 6. i Cor. xi. 7. But through Chrift, 130 Part I. Chap. II, Chrift it is reftored to a higher degree of perfection, than it was in Adam. Put on the new man, which after God, is created in righteoufnefs and true holi- nefs. Eph. iv. 25. Col. iii. 10. THE ufe of this doctrine, is to acknowledge the O fupreme power, and goodnefs of God, dHplayed in the creation of man, and to be grateful. Second. To employ thefe powers and faculties, which he has conferred upon us, whether they be natural, or fupernatural, in promoting his own glory, and our falvatiom CHAP. II. Upon Providence. PROVIDENCE comes in next, after the work of Creation. Firft. We mail demonftrate, that there is a Providence. Afterwards, mew wherein it confifts, THE former is evinced by a variety of argu ments, but principally fuch as follow. Firft. From this very confideration, that there is a God. For whoever acknowledges the exiftence of God, and at the fame time denies, that he fuperintends the affairs of the univerfe, annuls and overthrows his exiftence. The eflence of God confifts in nothing elfe, but his excellencies and perfections. Now, thefe perfections have an entire refpect 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 Concerning Providence 131 that by denying the doctrine of a Providence, thefe perfections are overthrown, and confequent- ly the very nature of God. Second. From crea tion. For granting a creation, we muft, of courfe, acknowledge a Providence ; the Creator of the world mull, of courfe, be its governor. For in creating the world, he muft certainly have pro- pofed ibme end, which could not be accomplimed otherwife, than by his Providence fuperintending all things. Third. The harmony which prevails in the world, the difpofition and arrangement of the whole creation, fo wife and fo uniform, is a moft evident proof of One Supreme Caufe, mod wife and moft benevolent, as has been already obferved. Fourth. The Scripture every where teacheth, that God overrules all things, both great and fmall. It would be unneceilary here, to mul tiply quotations , among others, Matthew may be confulted, vi. 26. Behold the fowls of the air, for they fow not, neither do they reap, yet your Hea venly Father feedeth them. Fifth. The argu ment taken from prophecies is of the greateft weight, none of which could have ever exifted, had not God forefeen, and procured the events. Sixth. Extraordinary, and miraculous events fur- nifli us with the fixth argument. For if there were no free and intelligent caufe, which governed the univerfe, every thing which happens in the world rnuft be effected by a natural and fatal ne- ceffity ; neither would there have ever been any change or interruption, refpecling the order of the world, and opperation of natural caufes ; fo that all things muft have continued immutably, in an unalterable 132 Part I. Chap. II. unalterable ftate ; but thefe extraordinary events fuppofe a free caufe, which inverts, or impedes the order and effects of caufes at pleafure. But that fuch extraordinary events have happened, is evident, even from the teftimony of other hifto- rians, and almoft the univerfal confent of man kind , as for inftance, concerning the flood, &c. The objections, which are commonly urged here, are either trivial, trite, or vulgar, fo that we need not confume much time in refuting them -, as that pafiage in i Cor. ix. 9. Thou malt not muzzle the mouth of the ox, that treadeth 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 paflage in Habac. i. 14. And makes man as the fillies of the fea, and as the creeping things, which have no rule over them ; unlefs, perhaps, this text might be othenvife tranflated than we have it in our Bibles ; and we are to underiland it, not of God, but Nebuchadnezar, who, like a rimer, plundered, and dragged all things after him ; which explication is quite confiftent with the preceding, and fubfequent parts of the difcourfe. IT is alfo objected, that many things fall out in a diforderly manner, and for which no caufe can be afligned. This we deny, becaufe, it does not follow, from our ignorance of the caufe of fome things, that they are done without reafon : Every thing is conducted, according to the moft perfect wifdom, and laws, eftablifhed by God. It is ufually likewife objected, that the wicked are fuf fered Concerning Providence. 133 fered to flounfh and profper, whilft the virtuous are opprefled and affii&ed. 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- preffed and affti&ed, and the wicked to enjoy temporal plenty, and this for very juft reafons ; efpecially, becaufe by thefe means he plainly fhews, that neither real happinefs, nor the real punifh- ments of fin, are to be expected in this life, or in things external ; but in the world to come, when he will render unto every one, according to his works. II. WE are now to fee wherein Providence con- fifts. And here, in the firft place, let us consider its object. Secondly, the manner in which it is con cerned in the affairs of the univerfe. i. ALL things are fubject to Divine Providence, things celeftial, terreftrial, angels, men, all creatures, events, &c. Likewife, future contingencies, evert fuch as appear to be leaft important, as we have already fhewn, when treating of the feienre of God, and is confirmed by a variety of Scripture proofs, Matt. vi. 28. and X. 29. Pfal. 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 mod minute things. Befides, if all things even the fmalleft, were not fubjeft to the Providence of 134 Part I- Cbap. II. of God, fcarcely any thing could be faid to be gov* erned by him , for fuch is the order, connexion, and dependence of caufes and effects, that oftentimes the lead caufes concur, in producing the greateft effefts. THE cafe here is the fame as with an artift, who could not furnifh a clock or watch, if he was ignorant of the ufe of any, even the fmalleft part, or leaft wheel, and could not adjuft it in its proper place. 2. WITH refpect to the manner in which Pro. vidence is exercifed, in the management of things, Divines inform us, that it confifts of two acts, viz. governing and preferving. Firft. God pre- ferves the eflence, and faculties of all his crea tures. Acts xvii. 28. In him we live, move, and have our being. Pfal. civ. 27. &c. This much might have fufficed, to have been fpoken at a word, on this fubject, had not Divines here ftarted various queftions. For they do not at all agree, as to the manner or method of prefervation. There are fome of them who would have it to confift in a new, and perpetual creation, or reproduction, if we may fo term it, and a pofitive act of God, by which he reproduced! the creatures, every mo ment, without which, they would relapfe into none-exiftence. But others are of opinion, that there is no neceflity for this new act 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 Providers. 135 they mould continue in that ftate of exigence as long as he thought proper. BUT the controverfy is greater with refpect to men, viz. whether their term of life be fatal or moveable, i. e. whether the particular time of every man s life and death, be fo fixed and deter mined, that it can neither be prolonged, nor con- tradted ? IT were to be wifhed, that Divines would ab- ilain from queflions of the like nature, and it were fafer to determine nothing with too much preci- fion, .concerning arguments of this nature. This much we may affirm with certainty. Firft. That the term of fome men s lives, was immutably fixed by God, as Mofes. Second. That God by his prefcience, doth know, and hath known, the par ticular time of every man s death. Third. That the term of man s life, is limitted, and confined within certain bounds. Job xiv. 5. His days are determined, and the number of his months are with thee. Fourth. That God at his pleafure may deprive man of life. Thefe are certain, and indu bitably true. BUT whether God hath determined the death of all, and every particular perfon, is not fo evident. Divines think, that it may be proved, from that paflage in Job, xiv. 5. and fome other places in Scripture. But others on the contrary, object va rious places in Scripture, for inftance, the promife in the fifth commandment. Likewife what is faid, , Pfal. 136 Part I. Chap. II. Pfal. Iv. 24. Bloody and deceitful men, mall not live out half their days, and that King Hezekiah s life was prolonged fifteen years, after his death hnd been declared by the Prophet. Ifa. xxxviii. and 2 Sam. xxiv. 13. Where the option, which was granted to David, feems to imply, that the time, and manner of the death of thefe 70,000 perfons, who were cut off by the peftilence, was not deter mined fince, otherwife, there could have been no choice. It is likewife objected, that by thefe means we can fcarcely avoid, making God the author of fin : 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 muft 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 mould reply, that thefe means of preferv- ing, and of loofing life, are likewife determined, then nothing remains, but that we mould wait, until God effects within, and without us, whatever he hath decreed. II. GOVERNMENT is an act 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 particulars are obfervable. i. THOUGH Concerning Providence. 137 i. THOUGH God governs his creatures, yet he does not govern them all, after one and the fame manner. With refpect to fuch 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, whether they be good, or whether they be evil. BUT here, an important queftion is propofed, concerning the concourfe or operation of God, with refpect to the actions of his creatures. Some Divines divide this concourfe, into fimultaneous, by which God acts along with the creatures, fo that he acts on his part, and the creatures on their s ; and previous, or determining, by which he acts immediately in the creatures, and by the crea tures, fo that the creatures act, becaufe God deter mines them, or rather acts within them ; and fome of them urge this concourfe, or phyfical predeter mination fo far, as even to extend it to evil acti ons ; which opinion we reject, as being harm, and as it conftitutes God, the author of fin. But there is no reafon why we mould be felicitous concern ing this queftion, it is fufficient if we believe, Firft. That the creatures act by powers granted them by God, which he may deprive them of at pleafure. Second. That God fo concurs with the actions of men, by his grace, both external and L internal. 138 Part I. Cbap. II. internal, as that they can do nothing truely good without it. i, IT is to be obferved, that God overrules the world in fuch a manner, that nothing can happen, but what he hath decreed to do himfelf, or per mit to be done , for there are fome events, which God himfelf effects, and there are others which he only permits, and thefe are equally fubject unto Providence, as appears from what we are to obferve afterwards. 3. ALL things are direded by God, towards that end, which he hath propofed to himfelf, and that moil wifely. But fince his Providence 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 Provi dence, muft acknowledge, that he is moft benevolent towards mankind, and that he confults their happi- nefs, in all his proceedings. BUT we come now to treat of the Providence of God, as it has a refpect unto fin, the difcuflion. of which queftion, will be attended with fome more difficulty ; for, as on the one hand, we muft be under the ftricteft guard, left God mould be represented the author of fin, fo, on the other, we ihould be cautious, left it fhould be totally remov ed, Concerning Providence. 139 ed, from under the difpofal of his Providence. Thefe two particulars here, claim our clofelt 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 fin. God neither wills, nor commits fin, otherwife, he would be neither holy, good, nor juft. See Pf. v. 5. Thou art not God, which hath pleafure in wickednefs, neither mall evil dwell with thee. Jam. i. 13. Let no man fay when he is tempted, I am tempted of God, for God can not be tempted with evil, neither tempteth he any man, &c. And this indeed, is acknowledged by all divines. Yet there have been fome among them, and there are fome to be found at prefent, who afcribe unto God an efficacious Providence, with refpect to fin, and who, in order to defend their opinion, produce various texts of Scripture, which feem to refer evil aclions unto God, his will and operation. As i Sam. ii. 25. Where it is faid, that the fons of Heli, would not hearken unto their father, becaufe the Lord would flay them. Prov. xvi. 4. The Lord hath made all things for himfelf, yea, even the wicked for the day of evil. Exod. vii. 3. Concerning the hardening of Pha raoh. 2 Sam. xii. n. Concerning David s wives, being delivered unto Abfalom. And xvi. u. Concerning Shimea curfing David. Ifa. vi. 9. 10. Hear ye, but underftand not. With refpedt to which paflages, we may obferve in general, that to conftitute God the author of fin, or its caufe, is a thing fo deteftable and blafphemous, that it were better, if thefe places cannot be expounded L 2 to 140 Part I. Cka$. II. to advantage, to acknowledge, that there is fome- thing in them, which we do not comprehend, or even to affix to them a different meaning, than to fall into that abominable opinion, that God either wills, commands, or effects {in. But it is not dif ficult fo to interpret thefe paffages, 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 attend to the follow ing rules, by which thefe, or texts of a like na ture may be expounded. Firft. Firft of all, it ought to be well obferved, whether their tranflati- on be accurate, as for example, i Sam. ii. 25. This text, as it is read in fome of the Latin, and French Bibles, feems openly to declare, that God willed, that the fons of Heli mould fin, and die, becaufe, the Hebrew particle is rendered (becaufe) but if it were tramlated, therefore, or for this caufe, the fenfe would be plain, viz. that the fons of Heli were diibbedient, and therefore, it was the will of God, that they mould die. This is the more to be obferved, becaufe fome of thofe, who were the authors of thefe verfions, were ad dicted to rigid, and harm 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 punimment, for the wicked. Third. Many places feem to afcribe action to God, with refpect 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 paffages are to be underdood im- perfonally, or, as relating to men, or the Devil. Thus, Ifa. vi. 8. 9. 10. Harden the heart of this people, &c. Here the certainty of the event pre dicted by the Prophet is denoted, and that hard- nefs, of which the people was the caufe -, but it does not fignify, that either God or the Prophet hardened them, fo that the meaning is, that the heart of this people is hardened, which is invinci bly demonft rated, from Mat. xiii. 14. where tht paflage 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 erroneoufly conclude, that he came to promote war among men. Fourth. Such places as fpeak of God, ought to be undevftood of his permiffion, as i Kings xxiv. 22. 23. Concerning the lying fpirit, fent into the mouth of the falfc Prophets. But, that this ought not to be afcribed to the action of God, is evident, Pf. xix. 8. The teftimony of the Lord is fure. And xxv. 5. Alfo, 2 Thef. ii. 5. Or if any thing be underftood more, than a meer permiflion, and action be afcribed to God. With refpect to fin, it muft be,, that God permits the occafions or objects of (in to be offered, which the firmer 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 juft judgment of God, as to give occafion to Shimea s malediction. Pharaoh was hardened., becaufe God L 3 permitted 142 Part I. Cbap. if. permitted the Magicians, fome how or other, to imitate the miracles of Mofes. As likewife, be- jcaufe he fent plagues of a lower degree, which ceafed at the prayers of Mofes. This much, in deed was done by God, in order that he might fhew the malicioufnefs of Pharaoh, and his own juftice, 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 himfelf, or to have been hardened. Chap. viii. 32. And vii. 16. To con clude, we thus argue, either the King of Egypt was hardened without God being the author of this hardnefs, or he was not. If the former be allowed, then the action of God, was fuperfluous and ufelefs. If the latter, then Pharaoh was not fo wretched, and hardened, and God only muft have been the caufe of hardnefs, and of the people being de tained. II. BUT though God be not the author of fin, neither does he efficaciously procure it, yet it is {till fubject to Divine Providence, and that in a threefold refpect, viz. he permits, determines, and directs it. He permits it, not by a moral permif- fion, as if he approved of it, but phylical, by which he fuffers it to be committed, this may be con ceived, in the following manner. In order that a rnan may be in a capacity for action, three things are requisite. Firft. That he fhould be poiTerTed of powers and faculties. Second. That the objects, 1 cccaficns of action, fhould be offered him. Third, A willingnefs to act. The firft and fecond of Concerning Providence. 143 of thefe depend upon God, but the third upon man. But, in as much as God hath granted pow ers, and faculties to man, and preferves and up holds them, and fuffers their objects to be prefent- ed to them ; this he does juftly and wifely, nay, necerTarily, 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 neceflity of finning upon men, nay, he reftrains them from finning, by various methods, fo that fin muft proceed from man. MANY Divines make ufe of the following df- ftinction, with refpect to fin, viz. They diftinguifh between the action itfelf, and its criminality, or, between its materiality, and formality, and fay, that the action itfelf proceeds from God, but its criminality from man. But, Firft. Though there are actions, in which thefe two may be diilinguifhed, as giving alms through vain glory, yet, this di- flinction is of no ufe here, becaufe the criminality does not confift in the external action, by which I give alms, but in the manner, or intention of giv ing. But, as we are now treating of the Provi dence of God, with refpect to fin, actions are not confidered materially, but formally, i. e. not as acts fimply, but as vicious acts ; and the queftion is, whether fuch acts have God as their author ? Thus, in the example juft now produced, the que ftion is not, whether God be the author of the ex ternal action, by which I give money to the poor, for the controverfy does not turn upon this ; but, whether 144 Part I. Clap. II. whether he concurs with that act of the mind by which I give alms through pride, or vain glory, for it is the latter only, that the effence of the fm confnts. Befides, there are actions, in which the action itfelf cannot be diftinguifhed from its criminality, for inflance, hatred againft our neigh bours, and (ins of omiffion. So that all circumftan- ces being maturely weighed, it is beft to conclude, that the faculty and objects proceed from God, but the action from man. Neither, for that reafon, is man exempted from the dominion of God, fmce he derives his powers from him, which he may deprive him of atpleafure. 2. GOD determines fin, and fets bounds to the firmer, fo that he cannot fin, fooner or later, or more, than he permits ; and befides, he reflrains evil doers, by various methods. 3. THE Providence of God is confpicuous in this, that he directs fins, and fometimes employs finners, whilrt they themfelves are ignorant of it, and intend the contrary, in accomplishing fome end, which he himfelf had propofed. This is abundantly evident, from the example of the Pa triarch Joleph. THE principal ufes of this doctrine are, Firft. Attentively, and daily, to contemplate the works of Divine Providence, which Cm-round us on all hands, in Nature, in the Heavens, in the World, in civil fociety, &c. Second. Love, and grateful : Sections towards God, whofe Providence is deep- Upon Sin. 145 ly concerned obout us, and loads us with innume.- r able benefits. Third. Reverence of the Divine Majefty, an awful dread of future judgment, and fincere obedience. Fourth. Prayers and reliance. For fince all things depend upon God, it is our du ty to reft upon him, and to have recourfe unto him, for fafety and protection. Matt. vi. 25. 26. Fifth. Submiflion to the Divine will, who rules the univerfe according to fupreme wifdom ; but efpe- cially, patience in adverfity. CHAP. III. Of Sin. AFTER our treatife upon Providence, we 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 Generis, 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, its origin, puniihment, and laftly, its various divi- fions. I. SIN is a voluntary action, committed againft law. I fay, an action, whether external, or inter nal, voluntary (for where the action is involuntary, there can be no room for either virtue or vice) Committed againft law. I John, iii. 4. Sin is the tranfgreflion 146 Parl I. Chap..lll. tranfgreffion of the law. For if there were no law, Sin could not be imputed. Rom. v. 13. But by law, here, we underftand, either the law of nature, or revelation. Rom. ii. 14. BUT, with refpect to the nature of Sin, it is of the greateft confequence to obferve, that men do not fin againft God, ib as to injure him, or that his beatitude could fuffer any diminution thereby. They, indeed, offer violence againft the Divine authority, but are injurious only to themfelves. Job xxii. 2. 3. 4* Can a man be profitable unto God ? Is it any pleafure to the Almighty, that thou art righteous ? Or, is it gain to him, that thou makeft thyfelf perfect, &c. And, xxxv. 6. 7, 8. Prov. viii. 36. He that fmneth againft 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 confufion of their own faces. And, xliv. 7. &c. II. CONCERNING the origin of Sin, we have al ready obferved, that God is not its author, fince he hath created man upright, and endowed him with liberty. Therefore, the will of man muft be the real caufe of Sin. The hiftory of Adam s fall is related, Gen. iii. With refpecl: to which, the following particulars merit our attention. Firft. That the Devil had revolted from God, previous to the fall of man. Second. That God had pre- fcribed a law to Adam, for if he had been "fubject to no law, he could not have acknowledged his fubjection Upon Sin. 147 (ubje&ion unto God, and might have imagined that he had been created for no other purpofe, but that he might enjoy the creatures. But God gave him a pofitive law, prohibiting his eating the fruit of the Tree of Knowledge of Good and Evil, fuch a Jaw being entirely adapted to his prefent cir- cumftances. For, the laws which are compre hended in the Decalogue, could not at that time take place. This law he corroborated, with the threatning of death, which threatning, likewife, contained in it a promife of life -, 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, efpecially death. Gen. iii. 17. 19. Neither did he injure himfelf alone, but likewife his posterity, whom he alfb ren dered obnoxious to fin and death. Rom. v. 12. As by one man fin entered into the world, and death by fin, fo death pafTed upon all men, for that all have finned. INQUIRY is ufually made here, concerning the propagation of Sin, how it is effected, which quef- tion 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 furfice. Yet, that opinion looks moft probable, which makes Sin to be propagated by the body, which contaminates the foul. And this may Part I. Chap. III. may be proved from Scripture, which afcribes the fountain of Sin to the body, and the flefh , and therefore exhorts us, to fubdue the flefh. Gal. v. 1 6. &c. i Pet. ii. 2. Dearly beloved, I befeech you, as ftrangers, and pilgrims, to abftain from flefhly lufts, which war againit the fpirit. III. WITH refpect to the punimment of Sin, Divines ufually divide it into a threefold death, viz. fptritual (or corruption) temporal, and eter nal ; but corruption, or depravation, accurately fpeaking, is not the punimment, but the confe- quence of Sin. This we obferve, againft fuch as affirm that God punifhes fins, by fins, fo that men fall into other {ins, as a punimment for thofe, which they had previoufly committed. The punimment, therefore, of Sin, confifts in endur ing that evil and forrow, which the finner hath brought upon himfelf, which evil is, indeed, two fold, either of this, or- a future life. Tempo ral punimments 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 punimments of Sin, for by the evils of this life, God calls men to repentance, neither does he acl: as judge before death. Therefore the real punimments of fin, 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 finner, feparates and alie nates himfelf from God, who is the chief good, fo that he muft be in a moft wretched condition. Yet Upon Slit. 149 Yet tve are not to underftand fuch a HeceMity, as would exclude man, having once fallen into Sin, from all hopes of pardon , this is evident, becauie God himfelf, immediately after the fall, allowed Adam to entertain hopes of permiflion. Gen. iii. 15. IV. WHAT now remains, are the divisions of Sin. And, firft, it is divided into original, and actual, which diftinclion was invented by Au- guftine. THE Scholafticks again, divide Original Sin, into imputed and inherent. The former is that Sin of Adam, which is imputed to alt his pofterity, in fuch a manner indeed, that all men have fmne<J in Adam, and on account of his Sin, bocome ob noxious to eternal death, which imputation many reject. Ezek. xviii. 20. The foul that finneth, it mall die. Gal. vi. 5. Every one fh?wl bear hi* own burden. There are fome who divide impu tation, into antecedent, by which the Sin f 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, viz. becaufe they love Sin, and thus approve of Adam s tranfgreflion.- But this diftinclion is ab- furd, and of no utility, mice this confequent impu tation, is liable almoft to the fame difficulties, as that which is antecedent. 150 Part 1. Cbaf. III. ORIGINAL Sin inherent, is that depravity of nature, which is to be found in all men, even from their birth, and which renders them fo prone to Sin, that without the interpofition of Divine grace, they muft ftill be under its dominion. This natural depravity, is proved from Sacred Scripture, John iii. 6. That which is born of the flefii, is flefh. Pf. li. 5. Behold, I was mapen in iniquity, and in fin did my mother conceive me. We might add to thefe, a variety of other pafla- ges, which treat of the univerfal depravity of mankind, and the neceffity of Divine grace. It may be likewife proved from reafon, for fince all men are finners, there muft be fome common prin ciple of Sin, in the nature of man, which difcovers itfelf, even from his infancy. From this natural depravity, none is free but Chrift. Yet the Church of Rome maintains the immaculate con ception of the Blefled Virgin, and there has been a very warm conteft concerning this matter, be tween the Dominicans, and Francifcans, the latter afierting, that the Virgin was conceived without Sin. This controverfy was decided by Pope Alex ander VII. A. D. 1 66 1 . Who eilablimed 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 pofitive in its nature, but that it is a mere privation, or nonentity ; but that is very abfurd, for certainly it is of a nature very pofitive, and real. Upon Sin. 151 THE three following particulars conftitute Sin, viz. If the action oppofes the dictate 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 action, it muft be evil. AGAIN, actual Sin is varioufly divided, with refpect to the action itfelf, its object, manner, and punifhment. I. WITH refpect to the action, fins of commit fion differ from fins of omiflion. The former con- fifts in the commiffion of an action, prohibited by God , the latter is when we omit the performance of a duty ppefcribed. But though fins of com- miflion be more grievous, yet fins of omiflion are real fins, and deftructive. II. With refpect to the object, Sin is committed either againfl God, againft mankind, or ourfelves : And indeed all fins are committed againft God, fince whoever fins, violates the Law and Majefty of God. Yet there are certain fins, which direct ly, and immediately do ftrike at God, and his glory, as Atheifm, Impiety, Idolatry, Perjury, and the Contempt of Religion, which are molt grievous. III. WITH refpect to the manner men fin. Firft. Either in thought, word, or deed. Second. Or through ignorance, as when the perfon who fins, is ignorant of his duty ; or through inattention, as when 152 Part I. Chap. IIL when he is negligent, as to his duty ; and againft conference, as when a perfon offends againft 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 fin againft confcience, offend moft grievoufly. Third. There is a difference be tween fins, which proceed from infirmity, and fuch as proceed from malice. Sin is committed through malice, when we offend knowingly, 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 fins with a habit of impenitence. Rom. vi. 12. Let not Sin reign in your mortal body, that you mould obey it in the lufts thereof. Not reigning, fuch are the fins of godly men, or penitent finners. Let thefe fuffice, being fpoken in few words, concerning the divifions of Sin. IV. WITH refpect to punimment, there is a ce lebrated divifion of Sin, into venial, and moral j which ought to be rejected, if the meaning is, that there are any fins which do not merit punim ment. But it may be applied in a right fenfe, if by it we are to underftand, that there are fome fins, which, according to the Evangelical Cove nant, Upon Sin. 153 hant, through the niercy of God (hall not be pun- ifhed, fuch are fins which proceed from infirmity. BESIDES, Sin is divided, into remiflible, and Irremiffible, or the Sin againft the Holy Ghoft. But Divines differ, in explaining the nature of this Sin ; fome afTert, that it conftfts in apoftacy, at tended with a deteftation of the truth when known, and oppofition to it, and all this contrary to confeience, and from deliberate malice. Others affirm, that it confifts in final impenitence, and others in difpair , but thefe things are uncertain, obfcure, and of no utility. " They are uncertain, fince it can fcarcely be defined, wherein this Sin confifts, for neither apoftates, nor fuch as fin through deliberate malice, or perfecute the truth, can be faid to fin irreniimbly. Unprofitable, as this doctrine 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 been 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 doctrine confift. INDEED there are ufually three paftages of Scripture, quoted with refpect to it, viz. Matt. 3dv. 32. Whoever mall fpeak a word agsinft the Holy Ghoft, it mall 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 mall pray for it. And Divines are of opinion, that the fin againft the Holy Ghoft, is mentioned in all thefe three M different J54 different places, but indeed they are miftaken, for certainly three different fpecies of Sin are denoted in them. Firft. Matt. xii. 32. Chrift does not fpeak here concerning Sin, bat blafphemy, or a word againft the Holy Ghoft. But this blafphe my was the Sin of the Fharifees, who attributed to the Devil, the miracles which were wought 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 paflages are adduced, Heb. vi. 4. 6, And x. 26. but they evidently treat of apoftates. The third pafTage is, i John 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- as God had decreed, mould be punimed, with temporal death, for John treats here of the effica cy of prayer. Men of learning have acted with little prudence, who have treated of the fin againft the Holy Ghoft, in their fermons or writings. For many perfons, either through melancholy, or feme other caufe, when hearing or reading fuch things, have almoft fallen into defpair, imagining that they had finned irremiflibly. THE ufes of this doctrine concerning Sin, are, Firft. That horror and averfion, which we ought to feel within us, whenever we reflect upon its nature. Upon Sin. 155 Mature. It being in itfelf, vile, ilnjuft, deteded by God, and noxious unto men. 2. FROM what has been (Hid, with refpect to the Origin of Sin. viz. that it has man, and not God for Its author, it follows, that God is juft and holy, and that man is guilty, and worthy of punimment. That the caufe of fin, is to be found in man alone, is evident, not only from thehiftory of Adam s fall, but likewife from our own experience. For we Sin in the fame manner as Adam did, viz. againft the Divine Law, voluntarily, and being feduced by our own lufts* 3. FROM what has been faid, concerning the punimment of fin, we learn, in what fenfe tempo ral evils are, and are not the punimments of fin. Properly fpeaking, God does not by them, punifh the finner, but ufes them as means to promote our good, viz. that we might avoid its real puniftu 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 fliake off the domi nion of Sin, and to fubmit ourfelves unto God. The punimments of a future life, are moft to be dreaded, as being moft grievous, and rnoft cer tain. THE divifions of Sin, are of fignal ufe, as for in- ftance, the doclrine of Original Sin informs us, Firft. How great the mifery of mankind would have been, if Chrift had not come into the world. M 2 Second. Part I. Clap. III. Second. Of how great confequence the pious edu cation of children muft be, in furnifhing them with a remedy, againft this native depravity, fo rhat they might be maturely imbued, with the knowledge and fear of God, and the fcvvel of car nal concupifcence, be extinguifKcd within them,, they ihould become the children of Hell. Third. We ought alfo to beware, left this original depravity, which has its feat in the fiem, ihould contaminate ourfelves. The other divifions of Sin, may be propounded to the people, with great advantage, who for the moil part, pay but little attention to them, the moft of men think but little of fins of omiilion, or fuch as are committed, oriy in thought. They fearcely make any dif ference between fins, which proceed from malice,- and from ignorance, as likewife between fins reign ing, and fuch as do not reign. Few have either known, or think how dangerous a thing, a habit of finning rnuft be, therefore, it muft be of great moment, right! y to underftand, and duly to propofe this doctrine to the people. CHAP. IV. Concerning the Decrees of God, resetting Man s Sal* "nation. ORDER now requires, that we mould confi- dcr the manner, in which God hath con- h?u hirnielf towards mankind, having fallen in to fin, And therefore feme things muft be pre- mifed, concerning the Decrees cf God, or his will, refpecting Upon the Decrees. 157 /pecting man s falvation, which mufl be done with caution, and according to Scripture. In the firil place, we {hall treat of the Divine decrees in gerL- eral, and fecondly, in particular. I. A DECREE is an act of the Divine will, by which he hath determined to do fomething. The decrees of Qod are eternal, or made before the world was created. Eph. i, 4. According as he Jiath chofei} us, before the foundation of the world. For we cannot conceive a time, in which God was ignorant of what he intended to do. Acts xi. 18. They are free. Eph. i. 5. 9. Having predeftinated us, unto the adoption of children, by Jefus Chrift, unto himfelf, according to the good pleafure of his will -, and unfea.rchable. Rom. xi. 33. O the depth of the riches, both of the wifdorn and knowr ledge of God, how unfearchable are his judgments, and his ways pad finding out. So that they cannot be known, but by Divine Revelation, and their events. THE queftion is here afked, whether there be con ditional decrees, which queftion mav be anfwered, without any trouble. For if by decree, we un- derftand, an act of the divine will, by which he hath decreed, to do a thing adfolutely, that de cree is abfolute, and if it depends upon any con dition, God will accomplim it. But if we under- 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 Part 1. Chap. IV. Jute, fince let the creature conduct itfelf as it will, whatever God hath decreed, mall certainly come to pafs. II. DECREE? being confidered particularly, have a refpect unto men, efpecially their falvation. As, to other decrees, for inftance, concerning the An gels, it would be ram to inquire. Here a twofold decree is given, the one relating to the fending ot Chrift into the world, the other, to the falvation, or damnation of men. THE firft decree relates to the Advent of Chrift, for he did not come into the world fortuitouily, 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. :ii. 15. The feed of the woman mall bruife thy head. Eph. i. 5. J Pet. i. 20. Where Chrift is {kid to have fore-ordained, before the foundation of the world, and made manifeft in the laft times. We may add to thefe, all the predictions of the Prophets. THE latter decree refpecls, either people of 3 particular denomination, or every particular perfon. Firft. God hath decreed, to reveal himfelf to a cer-r tain people, having for very juft reafons, pafied by others. Thus he elected the people of Ifrael. Deut. xxii. 8. And ver. 7. And Paul to the Rcm. ix. x. si. mews, that God might elect the Gentiles, having rejected the Jews. And that decree, concerning the Upon the Decrees. 159 the calling of the Gentiles, is that great myftcry, concerning which, Eph. i. 9. And iii. 56. In like manner, he hath decreed, to re-afume the Jews into his covenant. Rom. xi. 25. THE decree concerning the falvation of every particular perfon, is not explained by Divines, after the fame manner, fome of them defending an abfolute, whilft others maintain a conditional pre- deftination. AUGUSTINE, and after him fome of the Fa thers, maintained the former opinion, which like- vife has been embraced, by moft of the teachers belonging to the reformed Church, and. they de- nne Predeftination, an act of the Divine will, by which he hath decreed, infallibly to conduct cer tain men to falvation, by working faith in them irrefiftibly, the reft being excluded, or at leaft, patted by. This decree confifts of two parts, viz. Election, and Reprobation j but in explaining the native of it, and afTigning the order of decrees, Divines have fplit into various parties. Various are the methods and hypothecs of Supralapfarians, Infralapfarians, as likewjfe of the Univerfalifts, and Particulariftg, concerning which, though it were better to be entirely filent, yet fomething muft be faid, rather hiftorically, than dogmatically, left ftudents, in Theology mould be entirely ignorant of the matter. THOSE who defend abfolute Predeftinaticn, agree in faying, that God hath elected certain men 160 Part I. Cha$. IV. men, upon whom alone he hath decreed to confer falvation, the reft being excluded. And they prove this from Rom. ix. but they differ in afligning the order of the decrees. THE Supralapfarians teach, that God hath der creed to manifeft his glory, by the exercife of his mercy and juftice, in the falvation of certain men, and the condemnation of others, and that for this end, he hath decreed, Firft. To create the World. Second. To permit the Fall. Third. To deliver up Chrift, for fuch as he had decreed mould be faved. Fourth. To produce faith within them. They are termed Supralapfarians, becaufe, they place Predestination firft, in the order of all the decrees. They tell us, that its object is man not yet fallen. Qf which doctrine Beza was patron, and after him Gomarus. The order of the de crees, according to them, is as follows. Firft. The decree, concerning the manifeftation of the Divine mercy and juftipe, as likewife, the falvation of cer r tajn men, and the condemnation of others. Se cond. Concerning the Creation. Third. Concern ing the Fall, not only being permitted, but as others would have it, procured by the fubtraction of grace. Fourth. Concerning the fending of (Thrift. Fifth. Concerning the production of faith in the elect. THE Infralapfarians place the decree of Prede? fli iaticn after the Fall, and teach, that its object i fallen man, i. e. that God elected, out of fallen ni-n, whom he thought proper, haying reprobated others, Upon tie Deems. 161 others. But thefe, 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 elect. But others would have the object 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 all men, being finners, when he forefaw, that none of them would believe, on account of their natural depravity, out of his meer good pleafure, elected fome, and pro duced faith within them, having pafled by others, The former are termed Particularifts, becaufe they would have it ? that Chrift died for the elect only, and difpofe of the decrees in the following man ner. Firft. Creation. Second. The Fall. Third. Election. Fourth. The miffion 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 miffion of Chrift. And, Fourth. Election. So that both par ties are agreed in this, that the diftinction between, thofe who are to be faved, and fuch as will be damned, muft entirely depend on the election of God, and his good pleafure. As likewife, that faith is irrefiftibly produced, in the elect, fo that they cannot fall fliort of falvation ; whereas the re probates muft neceiTarily remain in unbelief. But they only differ in this, the Particularifts maintain, that the decree of election precedes the decree concerning the fending of Chrift. But the Uni- verfallifts afiert, that the decree, concerning the fending of Chrift for all men, was prior to the de cree 1 62 Part I. Chap. IV. cree of Election ; but truly, the difference between both is but trifling, and very fmall j fo that it is marvellous how this fruitlefs controverfy came to be tofled about, with fo much warmnefs of temper. Divines alfo differ fomething in explaining the na ture of Reprobation : For fome aftert that it is a pofitiveact of God, by which he hath decreed to deliver over certain men, to eternal torments : But others would have it, to be a negative act, and that Reprobation is a defer ved pr deration, fo that whilft God hath elected fome, and tranflated them into a ftate of falvation, he hath patted by others, and left them in a ftate of unbelief, and condemnation ; but thefe they affert are condemn ed juftly, on account of their fins, and unbelief, and that damnation is the effect, not of Predefti- nation, but of fin, and an act of God, confidered as judge, who punifheth them, only as guilty , but others deny this, afcribing Reprobation not to fin, but to the Pivine 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. Betides, there are fome of thefe who maintain abfolute Predefti- nation, who would have it to be extended even to infants, think that fome of them are deftined for eternal falvation, but others for eternal damna tion. Upon tie Decrees. 163 THOSE, who defend conditional Predeftination, underftand it thus. That God hath decreed to (ave fuch as believe, or whom he forefaw would believe, and to condemn unbelievers : So that Election, according to them, depends upon fore- feen faith, and damnation, on forefeen unbelief. Of this opinion were all the Greek Fathers and the Eaftern Church, and it is defended by moft of the teachers of the Romiih Church, yet there are fome of them, who, with Augufline, defend abfo- Jute Predeftination, viz. thofe, who are called Janfenifts. Ofthe Lutherans, fome differ more and fome left from the reformed, yet they all are agreed in this point, viz. that they are moft vigorous defenders of umverfal grace. The Arminians, or Remonftrants, reject abfolute Predeftination, they were condemned by the Synod of Dort. A. D. 1618. THE ufe of this doctrine is. Firft. To judge foberly concerning the Divine Decrees, to leave to God the things that are hidden, and to acquiefce in what he hath revealed, especially to walk in his ways. Second. To believe, that our falvation wholly depends upon God, and that whatever good we are pofTed of, muft be afcribed to this grace, and gratuitous election. Eph. i. 5. But that unbelief and condemnation proceed from men themfelves, and not from God. Third. If we would defire to know whether we be of the num ber of thofe, who are to be fayed, or damned, Jet us turn our attention towards ourfelf, and ex- clofely, our conferences, and our lives, ac cording I. Chap. V. cording to the doctrine of the Gofpel, which is the doctrine of faith, and repentance, this is the fafeil way to falvation, if according to Peter s admo nition, we endeavour to make our calling, and election fure. For if we do thefe things, we mall never fall, and an entrance fhall be adminiftred unto us abundantly into the everlafting kingdom, of our Lord and Saviour Jefus Chrift. 2 Pet. i. JO. II. CHAP. V. Concerning the Antediluvian Times. HAVING premifed the doctrine of Divine decrees, we have now to fee, what the (late of the world was, previous to the Advent of Chrift:, and here, in the firft place, the Antediluvian period occurs, concerning which, the three following par ticulars merit our obfervation. Firft. The religi on of that time. Second. The depravation of men. Third. The Deluge. I. WITH refpect to the firftofthefe hfads, two particulars ought to be confidered. Firft. What the religion of thofe primitive times was. It had its articles of faith, its precepts, promifes, threatnings, and confifted 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, thankfgivings, tjiat facrifkes were to be offered with pious affec tions j Upon the Antediluvian Times. 165 fions ; that Injuries mould be offered to none, that! God was the judge of the world, who would reward the pious, and punifli the wicked. Each of which may be collected from Gen. ii. iii. iv. v. vi. efpe- cially from the hiftory of the fall of Adarn, likewife, of Abel and Cain, the life and death of Enoch, fee his Prophecy, Jude v. 14. Second. In. that pri meval religion, we find the traces, and feeds of the Evangelical Covenant, efpecially in the promife con cerning the blefied feed. Gen. iii. 15. That reli gion was fufKcient to render men acceptable unto God, yet we are not to imagine, that thofe ancient Patriarchs believed nothing, but what may be col lected from the book of Genefis. II. SECONDLY, we are to consider the corrup tion of mankind in that time. Now, even from the time of Enos, Adam s grandfon, the pious po- fterity of Seth, was feparated from the impious offspring of Cain. Gen. iv. 26. But fbme ages being elapfed, that depravation alfb invaded the pofterity of Seth, and took its rife from a com mixture of both. Gen. vi. I. 2. So that the fir ft, and principal fin, which introduced that general depravity, was impure lufts, and the intermar riages of the fons of Seth with the daughters of the poftcrity of Cain, who indeed their hufbands, and children, to perpetrate the fame crimes, to which the pofterity of Cain had been habituated. Murder, and injustice, were other fins which they were guilty of. Gen. vi. 2. Concerning this, let Jofephus be confulted, B. i. Ch. 3. Laftly, fince impure lufts, and fraud, carry along with them in numerable 1 66 Part I. Chap. V. numerable vices, it is eafy to conceive, how great the perverfity of men muft have been in tho(e times. III. CORRUPTION thus prevailing every day, God decreed to overthrow the whole race of man kind, by a flood, left that religion mould be total ly loft among them. But, previous to the fending of the flood, he granted them the fpace of a hun dred and twenty years, and called them to repen tance, by Noah, and other Patriarchs. Thofe years being elapfed, he cut off the whole 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. Its cer tainty, which is confirmed, not only by Mofes, but likewife the moft ancient writers, and almoft the imiverfal confent of men, of every nation. See Grotius, on the Truth of the Chriftian Religion, B. I. XVIL 2. THAT it was univerfal, is proved from Gen. vi. 17. and vii. 19. &c. Some would have only that part of the earth, which was inhabited by mankind, to have been covered by the flood, but the relation of Mofes indicates the contrary, which is alfo confirmed by 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 muft 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 tkc Antediluvian Times. 167 perfed, which cannot be conceived. The ark, likewiie, 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, object, 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 the furface of the earth was more plain, and overfpread with water j neither were the mountains fo high, as at prefent, which might be demonstrated from various parTages in Scripture. Here Burnet, an Englifh- man, may be confulted, in his book, the title of which is, A Theory of the Earth. THE ufes of this doctrine are, Firft. From what has been obferved, concerning the religion of thoie moft ancient 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 feek 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 more perfecl revelation, through Chrift, and that with refpecl: to its 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 Part. I. Chap. VI. Hence it appears, of how much confequence it is, td avoid evil fociety, and to flee from lufts. Fourth. The principal ufes of this doctrine, concerning the flood are pointed out to us, 2 Pet. ii. 5. 9. And iii. 4. 5. 6. &c. CHAP. VI. Concerning the Abrahamick Covenant. THIS chapter confifts of two parts. The Firft. Relates to that period, which elapfed between the flood, and the calling of Abraham. The Se cond. To his vocation. I. WITH refpeft to this period, there are fouf particulars, moft worthy cf notice. Firft. The flood having ceafed, God entered into a covenant with Noah, and the univerfal race of mankind, and exhibited a republication of the laws of nature. The ancient Jews have a tradition, that there were feven precepts delivered to Noah. Firft. Asainft Idolatry. Second. Blafpheming the name of God. Third. Theft. Fourth. Impure lufts. Fifth. Magi- ftrates. Sixth. Murder. Seventh. The not eating of fiefh with the blood. Thefe two I aft are mention ed by Mofes, Gen. ix. 4.. 5. 6. The fign of this cove nant was the Rainbow, which, it is very probable^ did not appear before the flood, fince at that time* the nature of the air, and the manner in which vapours afcended, were different, from what we obferv* Upon the Abrakamick Covenant. 169 obferve at prefent, for it did not rain upon the earth. Gen. ii. 5. 6. vii. 4. 2. MEN, for fome time retained the knowledge, andworfhip of God, and enjoyed the fame habitati ons, but the pofterity of Noah being difperfed, re ligion began to be corrupted. 3. THIS difperfion is a memorable event, and is recorded in Gen. x. xi. Where we have a de- fcription of the building of the Tower of Babel, and of the confufion of tongues* which fome erroneously interpret, as refpecting 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 mould 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 afierts, 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 earth, we are informed, Gen. x. which chapter, indeed me rits our attention, and affords an invincible argu ment, in fupport of the Chriftian religion, and of Sacred Hiftory. Bochart has wrote excellently well upon this fubject, in that excellent book of his infcribed Phaleg. N 4. AFTER //? Part I. Chap. VI. 4. AFTER this difperfion, men began to incline towards Idolatry, which feems to have been two fold ; for at firft, they did not worfhip falfe Gods, but the true God, under images , afterwards they fell into a grofler kind of it, and forfaking the true God, worfhipped fictitious ones. The firil mention of idols, is in Gen. xxxi. 19. But even before that time, Abraham s father and grandfather svere Idolaters. Jorh. xxiv. 2. 3. Yet in fuch i manner, that the knowledge of the true God, had not been totally loft among them. Along with Ido latry, various other vices began to be perpetrated, :is is plain, from what is related, concerning the Canaanites, and the inhabitants of Sodom. There- fore, at this particular time, God called Abraham, Gen. xi. 33. And xii, II. ABRAHAM the ion of Terah, , who was de- fcended from Shem, inhabited Ur of the Chal- dees. The intention of God in calling him, was, Firft. To preferve the true religion in his family. Second. From it to raife up the Meffiah. And for this twofold reafon, he willed, that the offspring of Abraham, mould be feparated from every other people. The covenant, which God entered into with him, confifted of two parts, viz. duties and promifeSi The promifes are either general, viz. the fingular favour and protection of God. Gen. xv. i Fear not Abraham, I am thy fnield, 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. 32. Or fpe- cial, viz. Firrr. The poffeiJion of the land of Ca naan, Upon the Abrabtimick Covenant. 171 naan, with refpeft 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 pofterity. Gen xv. 5. Third. The blef- fing of all nations. Gen. xxii. 18. In thy feed fnall all the nations of the earth be ble/Ted. Which promife, indeed, is not to be understood, as only relating to the pofterity of Abraham, but as con cerning Chrifl:, and the calling of the Gentiles. Gal. iii. 8. 1 6. THE duties, again, are either general, that Abraham fhould 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 {pecial commands, efpecially, that concerning the offering up of his fon. Gen. xxii. But all thefe duties, were performed by Abraham. He teftifi- ed his obedience, after an excellent manner, by worfhipping God, by believing in him, by offer ing up facrifices, by departing from his own coun try, and by the exercife of hofpitality and other virtues : But he exhibited a moft illuftrious in- ftance of his faith and obedience, by believing that a Son, Ifaac, would be born to him, and by his offering him up. This Paul highly extolls. Rom. iv. 1 8. 19. Heb. xi. 8. 9. 17. But with refpect to the faith of Abraham, two things merit the ftricteft attention, which contribute much to the illuftration of the doctrine of justification. Firft. That he was juftified by faith, previous to his circumcifion. Rom. iv. 9. 10, n. Hence Paul N 2 concludes, Part I. Chap. VI. concludes, that the works of the Mofaick law 4 , were not neceflary tojuftification. Second. Abra-< ham evidenced his faith, by obedience and works, Heb. xi. 8. Jam. ii. 21. Was not Abraham our fathe rjuPd fled by works ? Hence it appears, that juftifymg faith, is by no means to be feparated from good works. THE covenant made with Abraham, was con firmed by certain folemnities. Firft. By that fa- crifice, which was confumed by celeftial fire. Gen, xv. 8. &c. For at that time God renewed his promifes, and revealed to him certain events. Second. By circumcifion, the end of which was. Firft. That a diftinction might be maintained, be tween the offspring of Abraham, and every other nation. Second. A confirmation of the promife, concerning the multiplication of his pofterity, efpe- cially the blefied feed. Gen. xvii. 10. A MORAL reafon may be added, viz. that the Jews might be taught the circumcifion of the heart, and renunciation of carnal affections. THE ufes of this doctrine are, Firft. The good- ID efs of God towards mankind, which is confpi- cuous, in his covenant made with Noah, after the flood. 2. TFIE truth of Sacred Hiflory, is moft evident ly collected from the defcription of Noah s poilerity. Gen. x. 3> THE Upon ths Abrahamick Covenant. 173 3. THE greateft neceflity for a Divine revelati on, appears, when men after the flood, were bent to wards Idolatry. 4. AND, efpecially in the Abrahamick Cove nant, we may obferve. Firft. The wifdom of Godj who, after he had decreed to fend Chrift, who even at that time, laid the foundations of the new covenant, which in the fulnefs of time he hath revealed. John via. 56. Abraham rejoiced to fee that my day, and he did fee it, and rejoiced, God, through his Son, hath entered into a far more excellent covenant with us, for whether we attend to the nature of it, or its precepts, its fuperiority in point of excellence, muft be acknowleded 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 muft be juftified, after the example of Abraham, viz. by faith, in conjunclion with works. Jam. ii. 20. Hence it follows, that without obedience none can pleaie God. CHAP. VII. Concerning the Law of Mofes. A FTER God had conducted the pofterity of jTjL Abraham, out of the land of Egypt, he pre- icribed his law to them, by the miniftry of Mofes, N 3 a moft i;4 Part. I. Chi$. VII. a moft hoi/ man, and moft exellent Prophet, be- caufe, the time was now fully accomplifhed, 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 profeflion and pra&ice of the true religion, until the Advent of CbrUt THE Law is divide4 into Moral, Forenfick, and Ceremonial. I. THE Moral Law, a fummary of which, we have in the Decalogue, or Ten Commandments, refpecls our duty towards God, and towards our neighbour. It was neceflary, that the Ifraelites mould be inftructed 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 firft 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 J;s obfervance is of perpetual obligation. Matt. v, 17, Upon tie Mofaick "Law. .175 v. 17. 1 8. I did not come to deftroy the law, but to fulfil it. II. THE Forenfick, or Judicial Law, takes the fecond place, for it was given immediately after the Moral Law. Ex. xxi, &c. It refpected the po litical government of the people, and the fcope of it was twofold. General, viz. the prefervation of juf- tice and order in civil fociety \ and fpecial, viz. the diftinction of the Jews from every other people, from whence arife, precepts of two kinds, general #nd fpecial. Likewife, precepts of a natural and po- fitive right : In the former refpecT:, this law was not abolimed B but in the latter. III. THE Ritual, or Ceremonial Law, compre hends certain facred rites, or ceremonies, to be ufed by the Jews in divine worihip, and in private life. Of the latter kind, were the laws concerning the difference pf meats, cloathing, and unclean-* nefs. But the former refpecled divine worfhip, for, befides Circumcin on, and the Paflbver, God had instituted various rites, which are commonly reduced to four claffes. Firft. Holy perfons ; the High Prieft, Priefts, Levites, who miniftred unto the Priefts, Nazerites, cVc. Second. Holy things ; Ablations, faerifices, tythes, &c. Third. Holy pla ces j the Temple, and its apartments, the Taber nacle, the Court, the .Sanctuary, 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 Paflbver, Pentecoft, i;$ Part. I. C%>, VII. Feaft of Tabernacles, the Sabbatical year, an4 Jubilee. THOUGH thefe rites have been abolifhed by Chirft, yet, it is necefTary that they fhould be acr curately known, efpecially by Divines. It would be of utility, to read Jofephus, with the Hiftory of Mofes, as alfb a French book, Ceremonies, et Cou- tumcs des Juifs, BUT the principal thing is, to underiland the nature of thefe rites ; for of themfelves, they were merely indifferent, and of pofaive right, neither could they juftify, or fanctify a man-, which is the caufe, why God fo frequently testifies of them, that of themfelves they were by no means plea (ing to him, Pf. 1. 8. 9. I will not reprove thee for thy facrifi- ces, 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 moft wife God pre- icrl bed thefe rites, and that form of worfhip, was, Firft. The carnal difpofition of the people of Jfrael, and their propenfity towards Idolatry, whom therefore, it was necerTary to have employed about thefe externals, left they mould have turned afide to an idolatrous kind of worfhip. 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 defer vedly repre- henfible f Upon tke Mofalck La-w. henfible, in fome things. Third. The third end was, that he might raife the minds of the Jews to 2 fpiritual worfhip, and by this means, inftruct them in the various capital topicks, and duties of religion : Thus their purifications, and facrifices, indicated the neceflity of internal purification, and fanctifkation. Fourth. Thefe rites had a refpect unto the Meffiah, who was to come, and were types of Chrift, and the benefits purchafed by him. This Paul demonftrates at large, Heb. viii. ix. x. Thefe things being fo, we conclude, that the ce remonial law was introduced, only to continue for a feafon, viz. until the coming of Chrift, and that after his Advent it was to be abrogated. It re- fpefted the people of Ifrael only, and was bound to the City and Temple of Jerufalem ; fb that other nations could not be obliged to the obfer- vance of it. Nay, God himfelf aboliftied it, when he willed that both City and Temple, mould be totally overthrown, and that the Gentiles mould be called to the knowledge of himfelf, THIS much we thought proper mould 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 which Mofes formerly delivered unto the Elders, and was after wards preferved by tradition. But left that this law might be loft in oblivion, the Tews collecled it o .. - * I? into one book, which they called Mifchna. The Rabbins commented again upon this, and out of it compiled 178 Part 1. Ckap. VII. compiled the Gemara, whence was conipofed the Talmud, which is twofold, of Jerufalem and Ba bylon. Yet, all the Jews did not equally embrace this oral law, for there are fome of them, who re ceive the written law only, for which reafon, they are termed, Kerraim, or Scripturalifts, USES. Since the moral is the principal, and moft excellent part of the Mo&ick Law, it is of fignal utility, and refpedls us, as well as the Jews. Chrill hath eftablifhed 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 fliould be given to the fenfe, or meaning of this law, viz. that God does not only forbid attrocious crimes, fuch as Idolatry, Murder, Adultery, Theft, &c. but requires inter nal fanclity, 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 life : For it teacheth, what are the duties belonging to natural juftice, by what means order may be preferved in civil fociety, and that every perfon mould enjoy what is properly his right. It Jikewife prefcribes the various duties of equity, and humanity towards the poor, and ftrangers, &c, A more particular inspection Concerning the Prophets. 179 inspection into thefe laws, affords us many, and thofe very fignal ufes. 3. THOUGH the Ritual, or Ceremonial Law, be abolifhed, yet it will be of advantage to Chriftians, to meditate upon 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 Chrift, and of our duty, &c. Befides it is worthy of obfer- vation, that the Chriftian Religion, though fpirit- ual, and very fimple, has likewife its rites, and thofe, indeed, but few and fimple, yet fuch as have Chrift for their author, and ought therefore to be celebrated, and ufed with the greateft reve rence, CHAP. VIII. Concerning the Prophets. AFTER Mofes, God fent Prophets to pre- ferve religion, or to confirm, and illustrate it, or laftly to reftore it, when decayed. The word Prophet, is fometimes to be underftood in an extenfive fenfe, and denotes a perfon devoted to things facred, and the ftudy of the law, or one who difcourfes upon fubjects of a divine nature. But here, by Prophets we are to underftand, ex traordinary men commiflioned by God, and influ enced by the Divine Spirit, remarkable for vari ous gifts, efpecially zeal and piety, miracles, and the j8o Part I. Chap. VIIL the gift of predicting future events. Yet all thefe gifts were not to be found in all the Prophets, nor at all times. 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 predi&ing future events. BESIDES, the office of Prophets was, Firft. To preferve, or reftore true religion, i. e, to promote both the wormip of God, and purity 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 Idolatry and vice, left that religion mould be entirely loft. This was not only done in the kingdom of Judah, by Ifaiah, Jeremiah, and others, but likewife in the kingdom of Ifrael, by Elias, Hofea, and others. Second. The fecond duty of Prophets, was, to predict 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 translation of the Ten Tribes into the Babylonifh Captivity, and its duration, &c. or concerning the Meffiah, and his kingdom. The Prophecies concerning the Mef- fiah, are of two kinds, fome of them have a re- fpect 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 pailion, death, refurrection, glory, and king dom. Concerning tt>e Prophets. i # i dom. Others refpect the kingdom of the Me fiah, which is defcribed, as fpiritual and univer- fal. 1. His kingdom muft be fpiritual, becaufe the Prophets every where inform us, that men were to be brought to the true wormip, and obedience of God, and that the ceremonial wormip, would at length be abolifhed, as being of itfelf no way ao ceptable unto him. 2. UNIVERSAL. For all the prophets, froni Mofcs until Malacchi, prophecied concerning the calling of the Gentiles, and rejections of the Jews, only for a time, as alfo concerning the reftoration of Chrift s kingdom, over the whole terreftrial globe. All of which we mall make appear in their proper places. With refpecl: to the predictions of the Pro- phets, the following rules are to be obferved. Firft. That every prophecy is obfcure, before its event, at Jeaft in fome fefpect : Wherefore, no one need marvel, that there is fome obfcurity to be met with in the moft of Prophecies ; nay, they muft neceftarily 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 neen of perpetual miracles, left men mould have impeded the accomplimment 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 I. Ck$. VIII. ready fulfilled, fuch as treat of the firft 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 univerfality of Chfift s kingdom, the overthrow ofAntichrift, the converfion of the Jews, the end of the world, &c. Truely, there are events latent under the writings of the Prophets, Daniel, Jeremi ah, Ezekiel, the Apoftle John, and others which are unknown to us, and there are many predictions more exprefs than we imagine, which being fulfilled, many discoveries will be made, in the writings of the Prophets, which we at prefent have no notion of. Acts iii. 21. USES. Fir ft. Here the wifdom, and goodnefs of God mould be acknowledged, who hath reco vered his people from Idolatry, and impiety, by fending his Prophets as occafion required. a. WHAT has been fpoken by the Prophets, a* gainft impiety, hypocrify and other fins, are of fignal ufe, and merit the mod ferious meditation. 3. THESE ancient Prophets predicted many things, which relate to our own times, and which have been clearly revealed in the Gofpel : Here appears the great happinefs of our ftate. 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. 1 7. Many Prophets and righteous men, have defired to fee thofe things which we fee, and have not Upon tie various State of tie Jews. 1 83 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 Chrift himfelf for our in- ftructor. Heb. i. i. Hence, we are put under a greater neceflity of worfhipping, and of loving God. &c. Fourth. From the predictions of the Prophets, an invincible argument may be drawn, for the confirmation of the exiftence of God, and "our faith, and by thefe the objections of Atheifts, and other prophane perfons, we either deny, or call in queftion the truth of religion, are in the moft folid manner refuted. CHAP. IX. Concerning the various State of the Jews. THE State of the Jews may be confidered, either with refpect to political government, or religion. i. THEIR Political State was fourfold, viz. under judges, under kings, in the Babylonian Captivity, and from that till the Advent of Chrift. THE Judges were Princes, or extraordinary Magiftrates commiffioned by God, to rule over the people, and to protect them from their ene mies. For at that time, the Jewifh Republick was greatly difordered and difquieted, and the Ifraelites, having fallen into various fins, efpecially Idolatry, were delivered by God into the hands of their 184 fart I. Chap. IX. their enemies, and were afterwards delivered from them by their Judges. Neh. ix. 16.27. Acts xiii. 20. The Tabernacle was then in Shilo, until the time of Samuel, the Jaft of the Judges. 2. TriEiR fecond ftate, was under Kings, viz. Saul, David, and Solomon, who ruled over the Twelve Tribes. But again, after the feparation of the Twelve Tribes, under Rehoboam fon of Solo mon, they were partly under the Kings of Ifrael, and partly under the Kings of Judah. Jeroboam, the firfl King of Ifrael, or of the Ten Tribes, who had revolted from Rehoboam, introduced Idolatry in a public manner, by erecting 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 Ifraeiitifh Empire. God often times fent Prophets, to recall the Ifraelites from Idolatry, and preferve among them the knowledge of himfelf : But at length thofe Ten Tribes were carried off into AfTyria by Salmanazar, 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 raeiitifh 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 deftruction of both kingdoms, and its caufes, fee Chap, xvii, of the Second Book of Kings. 3. UNDER Upon the -various State of the, Jews. 185 3. UNDER the Babylonim captivity, the Jews Were humanely treated, hay, there were fome among them, as for inftance, Daniel, and others, who were in great favour with the Babylonian, and Perfian kings. They lived according to their own cuftoms, and retained a certain form of authority and government. Ezekiel, and Daniel prophecied at that time. THE Jews having returned to their own coun try, the Temple was rebuilt, and religion reftored. They lived at that time under the kings of Perfia, again, under the Kings of Syria, and afterwards, Under the Afmonians, and laftly, under the Ro mans, who constituted Herod I. King "of the Tews. * cj ** After the captivity, a great fynagogue was infti- tuted, of which, as ancient tradition informs us, Ezra was prefident ; and it is believed, that he was the perfon who compiled the canon of the Old Teftament. At that time, likewife, was compofed the verfion of the Seventy Interpreters, and the celebrated fects of Pharifees, Sadduces, and Eilenes arofe, concerning which, Jofephus and others may be confulted< II. WITH refpect to the ftate of the Jews, con cerning religion, two things muft be acknow ledged. Firft. That their ftate was far more hap py than that of other nations, for God manifefted 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, fart I. Chap* IX. them, v*hereas, all other nations lived under the covenant of nature. 2. BUT though the Jfcwa enjoyed Mngular pre^ rogatives, yet their ftate, when compared with that of Chriftians, was imperfect, and that with refpect to knowledge, faith, fonftity, and confolar tion, or confidence. FirfL Their knowledge was imperfect, for there were many things, which God did not reveal to therrr, or but Irr part T obfcurely, and undes various types, and figures v and what ought to bs obfer. ved, is, that even the Prophets themfelves had not art accurate knowledge of the th ngs which they predicted. Matt. xiii. 17. i Pet* i. i p. ii. 12. Second. As their knowledge was imperfect, fo Hkewife muft their faith, which is al ways in proportion to the degree of knowledge, j yet it was fufficient, becaufe they believed in what w.is revealed to them. Third. The fame thi-ng may be faid of the fanclity of the faithful 7v under the Old Teftamcnt, whence it is,, that we obferve many blemifhes in them, which God T indeed, did not approve of, but tolerated^ on account of the difpoiition of that people, and the imperfection of their revelation. This Chrift teacheth, Matt. v. &c. As alfo, xix. 8. Mofes, becaufe of the hardnefs of your hearts, furTered you to put away your wives, fourth. La tt.lv, lince confidence and hope, muft i-ilways be according to the meafure of knowledge, faith, and fanctity, their coniblation mud likewife have been lefs, therefore, they are faid to have had the fpirit of bondage. Rom. viii-. 15. Gal. ]y, 2, 3. And Paul aflerts, that the law could not per fectly Upon the various State of tie Jews. 187 fe<5tly juftify, and fandlify a man, and that it was weak. Rom. viii. 3. Gal. 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. 1-8. 19. For the law made nothing per fect. 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 remiffion of fins, and life eternal. Firft. Of the rernilTion of their fins, Rom. iv. 5. 6. But to him- that worketh not, but be- lievethon him that juft-ifieth the ungodly, his faith is counted for righteoufnefs. Even as David, alfo, defcribeth the bleflednefs of the man, unto whom God imputeth righteoufnefs, without works. Con cerning eternal Iife 3 it is plain, that the Jews ex pected, 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 always hath been, only one way to falvation, viz. faith, accompanied with good works. This Paul declares, through the whole of the ix. chap, of his Epiftle to the He brews, and mews, that all the ancients, from Abel unto Chrift, were acceptable unto God, through faith. But of thefe more at large, when we come to treat of J unification. Therefore, they were faved under the law, but not by the lav, , but by the mercy of God in Chrift. Rom. iii. 24. So that, even at that time, there were; feeds of the Evangelical Covenant, for they had the pro- Q 2 mife Part I. Chap. IX. mife concerning the Mefliah, who was to come, and expected his coming. As to the queftion, whether they had any know ledge of Chrift, or had any refpect towards him, or what was the degree of their knowledge ? There is no one who can anfwer with precifion. They believed, in general, that the Median was to come, but their faith was obfcure, which plainly appears, from the death of Chrift being a {tumbling block to the Jews -, and the Apoftles themfelves, who had been with the Lord Jefus, could not believe that the MefTiah was to die. Without doubt, the Patriarchs, and Prophets, were real, and excellent Saints, whofe faith was fuperior in flrength to others ; but it is fcarcely credible, that they knew what the MeiTiah was to do, and fuffer, for the falvation of mankind. See that pafTage, which we have juft now quoted, i Pet. i. 10. u 12. THE ufes. In the various ftate of the Jews, we fee very many examples, both of the goodnefs andjuftice of God. For, according to their beha viour, that people experienced the favour, or wrath of God. At length, when wickednefs prevailed among them, God overthrew, firft, the kingdom of Ifrael, and afterwards, the kingdom of Judah. \Vhichdreadftiloverthrowofthe Jews, is an in- ftanceof Divine wrath, ferioufly to be reflected 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 Nations. 1 80 ing of the Gentiles. For the reafon why he willed the difperfion of that people, was not only the pu- nimment of their fins, but alfo that by this means, the knowledge of God might be fpread over the whole world, fo that the Gentiles might be prepared for the reception of the Gofpel. 3. FROM a comparifon drawn between our ftate, and that of the Jews, with refpect to religion, it appears, that God has conferred upon us, a much larger portion of his favour ; therefore, every duty of faith and obedience, which we owe to him, ought to be performed by us in the moft perfect manner, CHAP. X. Concerning the State of other Nations. AFTER treating of the Jews, it now remains that we mould fee, what is the ftate of other nations, previous to the Advent of Chrift. IT appears, at firft fight, that there was a vaft difference between the Jews, and other people who lived without the limits of the Jewifh cove nant, and walked in the darknefs of ignorance and vice. Pf. 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. Acts. xiv. 16. In times paft, he fuffered all nations to walk in their own ways. But the queftion is, whether the Gen- O 3 tiles, 190 Part I. Chap. X. tiles, were in flich a manner deftitute of the know ledge of the true God, that all men, excepting the Jews, were funk in Idolatry, and wickednefs, and consequently perimed eternally ? IT appears that this can fcarcely be aflerted, for, Firft. It 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 believe, that he entirely forfook all man kind, whom he had created, except the poflerity of Abraham; neither does it feem agreeable to his \vifdom, to appoint a revelation by nature, which would be attended with no advantage, and that he made choice of fuch a method of manifesting himfelf, as would induce none to his worfhip. Third. There are paiTages in Scripture, which feem altogether to fuppofe, that there -were fome who made a good improvement of the law of na ture. Rom. ii. 9. 10. But glory, and honour, and peace, to every one that worketh good, to the Jew firft, and alfo to the Greek. A els. x. 34. Peter faith, that God is ho refpetfer of per- fons, and that in every 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- feflly mew, 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- in 2 Concerning the State of other Nations. 19 j ing Pharaoh King of Egypt, Gen. xii. 15. 16. fuppofes, that all reverence of the Deify had not totally decayed in that country. Mofes relates, Gen. xx. that God manifefted -himfelf to Abime- leck, King of Gerar, and that this King, as foon ae he knew that Sarah was Abraham s wife, de > \?ered her to her hufband. That paflage Pf. vi. is remarkalble. Likewiie, what Abimeleck fays, Gen. xxi. 22. 23. And. xx. 9. iCo But efpecially the example of Melchifedeck, Gen. xiv. who was an excellent worfhipper of God, a Priei!:, 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 hiin- felf. But it is beyond doubt, that the true religion was preferved for fome time among the poflerity of Abraham, viz. the Ifhmalites, Idumeans, and others, who were fprung from Hagar, Keturah^ and Rabeka, fee Gen. xviii. -19. which is plainly evinced from the rite of circumcifipn, being obferved among them. BESIDES, it is certain, that the true God was known by L,aban in Mefipotamia, neither would Abraham and Ifaac, have conferred to their fons intermarrying with perfons, idolatrous and pro- phane. THE -worfhip of idols, had indeed got into the family of Laban, as appears from Gen. xxxi. 19. 20. Yet the worfhip and fear of God, had not en,- tirdy I9 2 Par* I. Chap. X. tirely vanifhed from them, as appears from the cotwerfation which pafled between Eleazor, and Laban. Gen. xxiv. The Fiftieth verfe of which chapter is to be obferved, where Laban faith : The thing is of the Lord, we cannot fpeak unto thee bad or good. Likewife from the expostulation of Laban v/ith Jacob, fee Gen. xxxi. 24. Where we read, that God appeared unto Laban, and that Ra- beka and Rachel were pious, may be collected from Sacred Hiftory. Job was a man of fuch piety, as that his equal could not be found upon earth. Job. i. 8. Neither was he the only one in his country, who wor/hipped God, his friends Eliphas, Bildad, Tophar, and Eliher, likewife were worlliippers of him, and it appears from their dif- courfes, that there were men of piety in thofe pla ces , 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. ii 12. 13. 23. But that the pofterity of Jethro, did not depart from the worfhip of the true God, may be learned from Judg. iv. n. 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 extinct in fuch a degree, but that the knowledge of God, at cer tain times, reached thofe foreign people. What the Concerning tie State of other Nations. 193 the facred writers relate, concerning Hiram King of the Tyrians, is worthy of being read. I Kings v. 7. As alfoofthe Queen of Shiba, I Kings x. 9. Of Cyrus, and Darius, Ezr. i. 2 3. And vL jo. u. &c. Of Nebuchadnezar, Dan. Hi. Andiv. 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 being 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 hiftory, that the number of profelytes was very great who worfhip- ped God, after the Babylonifh captivity, and in the time of Chrift, having rejected the worfhip of jdols, though they had not been received into the Jewifh covenant by circumcifion, and thefe were acceptable unto him, as, the centurian Cornelius, Adsx. i. 2. The Eunuch of Queen Candace, A6bs 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 ancient Chriftians, that fome decree of piety -and virtue, was to be found among the Gentiles, as appears from Juftin Mar tyr s fecond Apology, Chryfoftorn, 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 Part- 1. 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 ciafies Socrates, Ariftides, Numa, the Catos, Scipios, with the Saints, and vir tuous men, Abel, Enoch, Noah, Mofes, &c. whom we mail fee in -the life to come , though he does 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. cxivii. 19. 20, Acts xiv. 16. excludes the Gentiles from the covenant and wormip 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 contradict itfelf. Thefe places are not to be undrftood abfolutely, and without any limitation, but comparatively, with re- fpect to the Jews, who lived under a fpecial cove nant. Thefe who differ from us in opinion, object, 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- ftiipped God, did fo, by the affiftance 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 mould pre tend, that the knowledge of Chrift, and faith in him, are abfolutely neceflary, let him beware, left along Concerning tie State of -other Nations. 195 along with the Gentiles, he excludes the Jews them- fcives from falvation. ^LASTLY, we conclude, that at the time, in which Chrift appeared in the world, the ftate of mankind, was very miferable, and deplorable. Of this the Apoflles every where inform us, in their Epiftles, as Eph. ii. i. And you hath he quickned, who were dead in fins, wherein, in time paftye walked accord ing to the courfe of this world, &c. and iv. 17. Tit. iii. 3. and J Pet. iv. 3 4. &c. USES. FirrL This doctrine is of fignal ufe, as it furnimes us with an anfwer to prophane per- fons, who object, that God hath forfaken the greater! part of the world, for fo many ages, in {uch a manner, fo that all men, excepting a few among the Jews, mud 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 cove nant. 3. IT is our duty to make a proper ufe of that knowledge, which we enjoy, as otherwife, we have to undergo more grievous punimments than thofe, who live in the grofs darknefs of ignorance, and vice, who mall rife up againft us in the day of judgment. Matt. xi. 21. 22. 23. andxii. 41. 42. The men of Nineveh mail rife in judgment vvith this generation, and mall condemn it. Ard as 196 Part I. Cbap. X. as Paul aflures us, Rom. i. 20. andii. 12. that the Gentiles, who abufed the revelation, that is by na ture/ were inexcufable, and obnoxious to Divine wrath, what are we to expe<5t, who are illuminated with the light of the Gofpel, if we do not worihip the true God, with fincerity of heart ? THE END OF THE FIRST PART. THE THE LATTER PART or CHRISTIAN Of the Time fulfrqiient to the Advent of Chrift. THIS latter part of Theology confifts of feven fections. Firft. Concerning John the Baptift. Se cond. Jefus Chrift, Third. The conftitution of* the Chriftian Church. Fourth. The doctrine which was preached in the Church. Fifth. The Church itfelf. Sixth. The affiftances to falvatiom Seventh. The world to come. w SECTION I. Of John the Baptijt; E eome now to treat of that moft blefled period, in which the Meiliah was exhibited. But, fince the divine million of John the Baptift preceded the MeiTiah s Advent, we fhall, in the firil place, make fome obfervations upon this moft happy Prophet, his perfon, and office. I. JOHN the Baptift was a moft excellent Pro phet, concerning whom, the three following parti culars Part 11. Self. I. culars are related in the Gofpel. Firft. His nativ-, ity, which was attended with circumftances, which were very extraordinary j 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 pramife, 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 morals, fandlity, and; zeal. His habitation was in the wildernefs, where he lived upon fimple food, in a very plain habit, in which refpecls, he refembled Elias, whofe name, for that reafon, was transferred to him by Malachi. Chap. iv. 5. Behold, I will fend unto you the Prophet Elias v before that dreadful day of the Lord cometh. And Matt. xi. 14. This is that EHas, who was to come. And xvii. 10. 13. But God willed, that the forerunner of the Meffiah mould 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 entertained, relative to the MefTiah s kingdom. Third. His death is tq.be obferved : He was cut off by violence. Matt. xiv. Which event, fo fell out by the peculiar deter mination, of God, viz. that the Jews might under- ftand, that the Mefliah s kingdom, was entirely fpi ritual, and that they ihould not be offended at the death Upon Join the.BfytiJl. 199 death of Chrift. So-that, in this reject,. John was a type of the Lord Jefus. be II. THE office of John the Baptift may gdered, either in general, or in particular. p. WITH refpect to his office in general, we have to confider, his vocation to it, as likewife, the nature and neceffitv of the office itfelf. His voca tion to it was plainly divine, as he was filled with the Holy Ghoft, even from his mother s 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, calLd to it by God himfelf. Luke iii. 2. John i. 6. There was a man lent 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 inftructions ; for it behoved Chrift to appear in a character quite different from tint whLh the Jews had conceived of the Meffiah, viz. that of a royal potentate, at tended with formidable armies, and with worldly- pomp and fplendor. But on the contrary, the cha racter which became him, was that of a fpiritual king, who was to deliver men from fin, and of a man fubject to infirmities, who at length muft fu- fer death , each of which circumftances, ftood in direct ^ opposition to the prejudices of the Jews. This was the reafon, why John, who announced the Advent of the kingdom of Heaven, exhibited nothing 203 Part II. SeSf. f. nothing that favoured of any thing terreftrial ; and like the other Prophets, exhorted men to repent ance, and purity of life. But fo excellent was the office of the Baptift, that Chrift himfelf pronounced him the greateft of Prophets. Matt. xi. 1 1. 2. THIS office confidered particularly, refpected either Chrift, or the people of the Jews. With refpect to Chrift, he was commirTioned, to bear te- ftimony 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 fhort time be prefent ; he extolled his perfon, dig nity, and office, faying, He it is, who coming af ter me, is preferred before me, whofe moes latchet, I am not worthy to unloofe. John i. 27, He openly pointed him out, John i. 32. 33. 36. 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 believe in him , and therefore God willed, that the Holy Spirit mould at that time defcend upon him from Heaven, under a vifible form, and openly declared him his well beloved fbn. Matt, iii. 16. 17. WITH refpecT: to the people, the office of John conlifted of two parts, viz, his Doclrine, and Bap- tifm. Uptin John the Baptift. 2OI fifm. Again, his Doctrine confided of three parts. Firft. Duties, viz. that the Jews would re pent, and believe in Jefus. Matt. iii. 2. Repent, for the kingdom of Heaven is at hand. And Luke iii. 3. Preaching the Baptifrn of repentance, and remifTion of fins. But for this reafon, did this moft holy man urge repentance, becaufe the wicked and ungodly, could, by no means, be fub- jects of the Meffiah s kingdom , only fuch as were men of Sincerity, or amended their lives, could embrace his Gofpel. Second. Promifes ; which were merely fpiritualj viz. the manifeftation of the kingdom of Heaven. Matt. iii. 2. RemirTioix of fins, Luke iii. 3. and the gifts of the Holy Spi rit. Matt. iii. n. He mall baptize you with the Spirit, and with fire. Third. Threatnings ; an ex- clufion from the kingdom, and covenant of God, and the mod dreadful puniihments to be inflicted upon unbelievers. Matt. iii. 10. Every tree that bringeth not forth good fruit, is hewn down, and eaft into the fire. John baptized all who confefled their fins, profeiTed faith in Chrift to come, and reformation of life. Matt. iii. 6. But the rites of Baptifm, then in ufe among the Jews, correfponded exactly with the fcope of John s preaching, as they fitly represented both the remiflion of fins, and their regeneration. IT may be here enquired, whether the Baptifm of John was the fame with that of Chrifl ? To which queftion, which indeed, is of little moment, we anfwer : That they differed in fome circum- ftances, as the degree of revelation, and the gifts of* P -Part II. Sett. I. the Holy Spirit, as John himfelf teftifies. Matt, iii. ii. But they agreed eflentially, that is, as to their fcope, and duties prefers bed, for both had a refpect unto (Thrift, and required the fame duties, viz. faith and repentance. USES. Firft. what is related concerning John the Baptift, in the Gofpel, is confirmed by the teftimony of Jofephus. B. xviii. C. 7. Which confirms the truth of Evangelical Hiftory. 2. HERE the wifdom of God is confpicuotis, who, previous to the million of Chrift, had pre pared the Jews for his reeeption, by the miniftry o this holy man. 3. LET Minifters of the Gofpel propofe to themfelves, John the Baptift as a moft perfect ex ample. And that, Firft. With refpect 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 T he admonimed the whole body of the people, and befides this, the Soldiers, Pub* licans, Pharifees, nay, even Herod himfelf. Second. With refpeci to their lives, in innocence, and pu rity of manners, in their food, and manner of liv ing. This was what procured weight and author ity to John s doctrine. The Minifters of God, ought therefore to conduct themfelves in the fame manner. 4. LET Upon Join tie Baptift. 203 LET Chriftians hence learn, what is the fum of Evangelical preaching. John has taught us this, when he fays, Repent. The Erft, and prin cipal duty of him who profefleth to be a difciple of Chrift, and a citizen of his celeftial kingdom, is repentance and fincerity of heart. It is clear, from the fermons of John the Baptift, that an ad- miflion into the Divine Covenant, will be of no advantage to hypocrites, or prophane perfons. Matt. iii. 9. 10. Which words have as much refpect to Chriftians, as to the Jews. The more particular ufes may be found, by reading the iii. chap, of Mat thew and Luke. p 204 Part II. Seff. II. Clap. I. SECTION II. Of JESUS CHRIST, CHAP. I. That Jcfus is the Me/tab. NOW commences a treatife-, concerning Jefus Chrift , and in the firft place, indeed, w; $iall prove. Firft. That Jefus is the Median.. Se cond. We mall treat of his Perfon. Third. His Office. Fourth. His Twofold State. MANY, and invincible arguments prove, that Jefus is the Meffiah, out of which, we are to felecl the principal, and thefe are either general, or fpe- cial. I. IT is to be ftippofed, that Jefus, i n times paft,- dwelt upon this earth, which is fo certain, as that nothing can be more fo, fince the Jews themfelves, Heathens, Mahometans, and other adverfaries of the Chriftian religion confefs it. This being laid down, our general argument is this, Jefus muft either have been the Meffiah, and had his com- miffion from God, or he muft have been the moft abandoned wretch, that ever exifted : For no me dium can be granted. Since he profefied, that he was fent by God, nay, that he was the Son of God : But the latter cannot occur to any perfon, right Concerning Jcfus Chrijt. right in his underftanding, therefore the former mull be acknowledged. II. THAT Jefus is the Mefliah, may be proved particularly. Firft. From the circumftances which, attended his Advent. Second. His doctrine. Third. Miracles. Fourth. The events fubfequent to his coming. i. FIRST, the cireumftances of the MefTiah s Advent, had been formerly marked out by the Prophets, (a) The time of it muft happen before the overthrow of the Jewifh Palicy. Gen. xlix. 10. The tribe (Scepter) mall not depart from Judah, nor a lawgiver from between his feet, until his fon (Shilo) come, and to him fha-11 the obedience, or gathering of the people be. Which paflage, the ancient Jews interpreted, as refpecting the Mef- iiah, but the modern Jews underftood it, of a rod of correction, which interpretation is erroneous, for the latter part of the verfe, viz. For a lawgiver, /Sec. explains the former, as will appear to any one who clofely looks into the words. Befide^ the MeiTiah was to come, the fecond temple being {landing. Hag. ii. 9. Malach. iii. i. The Lord mall fuddenly come to his temple. JJkewife, at the end of four hundred and ninety years, after the return from the Babylonifh captivity. Dan. ix. 24. Concerning the feventy weeks. Under the fourth, viz. the Roman Monarchy. Dan. ii, 4. And vii. 13. &c. But lince that particular time which was fixed by God, has long fince elapfed, we muft either fay, that the Memah is already P 3 come, 206 Part II. Seff. II. Chap. I. come, or that he never will come. The fame con- clufion may be jullly drawn from the following cir- cumiiances. (b) THE fecond circumftance is, the place of his nativity, viz. the city of Bethlehem. Micah v. 2. But thou Bethlehem Ephratah, though thou be little among the many thousands of Judah, yet- out of thee mail he come forth unto me, that is to be ruler in Ifrael, whofe goings forth have been of old from everlafting. Which Prophecy, to ap*- ply to any other but Jefus, viz. to David or Zoroba- bel, would be the greateft abfurdity. (c) THE third circumftance is the people, and family firm which the Meffiah was to defcend, viz, the people of Ifrael, tribe of Judah, and fam ily of David, not when in a flourifhing, but in an abject condition. Ifa. xi. i. and there fha.ll come torth a rod out of the ftem of Jefle, 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 affigned unto Jefus, by the Jews, as may be ob-* ierved every where in the Gofpel. (d) A FOURTH circumfiance is, his mother being a virgin. Ifa. vii. 14. Lo, a virgin mall conceive, and bring forth a fon. BESIDES, the Prophet here fpeaks of fome ex traordinary fon, who is termed Immanuel, like- wife the mighty God. Ifa. ix, 6. Now, the Jews can Concerning Jefus Cbrijl. 207 can produce no perfon, to whom jthefe extraordinary titles are applicable, but Jefus Chrift. FROM thefe, and other predictions of the Pro phets, it is evident, that Jefus is the MefTiah, Here it is to be obfeived, 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 MefTiah 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 objection may be anfwer- ed with little trouble, if we but fay, Firft. That thefe prophecies are to be underftood, in a fpirit- ual fenfe, viz. a celeftial kingdom, and peace, and a new Ifrael, which is according to the ipirir, that is, all believing and godly perfons, which .might be demonftrated even from the very predic tions of the Prophets. Second. That all thefe prophecies are not as yet accomplimed, but, that the time will come, when the Meffiah will rule over all nations, and the Jews being again received into the Divine covenant, mail enjoy the glory promifed them. II. THE doctrine of Jefus Chrift, the moft holy and perfect of all, and having an entire refpect to the 208 Part II. Sect. II. Chap. I. the glory of God, could not proceed from an im- poftor, falfely pretending a divine commimon. The Jews obje<5t, that Jefus has abrogated the Mofaick law. \Ve anfwer, that if by law, we are to understand the moft excellent part of the law, Jefus did not abolifh it, nay, he hath eftablifhed and fulfilled it. Matt. v. 17. I did not come that I might break the law, but that I might ful fil it. Second. If we are to underftand the ritual, or ceremonial law, we anfwer. Firft, That Jefus obferved the Mofaick rites. Second. That God himfelf aboliihed them, when it was his pleafure, that the City and Temple of Jerufalem mould be demolished. Third. If Jefus and his Apoftles taught, that thefe rites coniidered in themfelves, were not at all pleafmg unto God, the Prophets fpeak the very fame language. Pf. i. 8. 13. Ifaiah i. ii. What have I to do with the multitude of your {acrifices ? faith the Lord. And every where elfe. The Apofties urged many things, againft the neceiTity of circumcifion ; but this rite was con-* fined to the pofterity of Abraham only, and that men could be acceptable unto God, without cir cumcifion, is proved even from the example of A- braham himfelf. Rom. iv. 7. &c. 3. THE miracles wrought by the Lord Jefus, prove his divine million, which argument we find Jefus himfelf principally ufing. John v. 36. The very works which I do, teftify of me, that the Father hath fcnt me. Which argument is the more valid, as the Jews, and other adverfaries of the Gcfpd, durft not deny that Chrift wrought miracles, Concerning Jtfus Chrift. 209 miracles, as appears from Celfus, the writings of the Jews, and the Gofpel. All that they could urge againft them was, that he perfoi med thefe works by the power of magic, which is fo abfurd, that we need not fpend time in confuting fuch a caval. 4. THE events confequcntial upon the Advsnt of Chrift, prove his divine commiflion, viz. the de^ {traction of Jerufalem, and the Temple, the dif- perfion of the Jews, the converfion of very many nations to the wormip of the True God, and the overthrow of Idolatry. For thefe events are of fo extraordinary a nature, that an energy truly divine, the truth of the Gofpel, of the Chriftian religion, and confequently the divine million of Chrift, are invincibly proved by them. USES. i. As this doctrine is the foundation of all religion, faith, piety, and confolation, it ought therefore, fincerely to be thought upon, and incul cated with ardour j 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 to be taken from Scripture, and Hiftory. Here the (late of the greateft partof Chriftians, is very deplor able, who know but little concerning thefe foundati- dns upon which their faith mould reft. 2. SINCE it appears evident to us, that Jefus is the Mefliah, it remains, that we mould embrace him with fincere faith, as our Redeemer, yield that obedience to him which he is entitled to, and ex pert no Part II. Seft. II. Chap, II. pect eternal falvation from him. For fince he is the Meffiah, whatever things he hath taught, muft be moft true, and certain, whether they confift of pre cepts, promifes, or threatnings. CHAP. II. Of the Perfon of Chrijt. WITH refpect to Chrift s perfon, two things are to be proved. Firft. That there are two natures in him. Second. That thefe two con- fHtute one perfon. I, THERE are two natures in Chrift, the divine and human. We have already proved his divine nature, in our treatife upon the Trinity. There is no neceffity for a multiplicity of words, con cerning his human nature, as it is fufficiently pro ved, that Jefus was a man like unto us in all things, fin only excepted. Heb. ii. 17. Where 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 neceflary that Chrift fhould be man, in order that he might maintain familiar converfation, and intercourfe with men, and die for them ; as likewife, that he might afford us, in himfelf, a fure pledge of the refurrection, and a future life. II. THESE Upon the Perfon of Cbrift. 211 II. THESE two natures conftitute only one per- 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 its ef- ftntial properties ; which we obferve againft our Lutheran brethren, who, that they might defend their opinion concerning the real prefence of Chrift s body in the Eucharift, as alfo, its ubiqui ty, or omniprefence, arTert, that the properties of the divine nature, were communicated to the hu man. THERE have been many controversies in the Ancient Church, concerning the natures and per- fons of Chrift, occafioned by Neftorius and Eu- tyches. Neftorius, who was Patriarch of Conftan- tinople, maintained two perfons, and denied that the Divine nature could be born of the Virgin. He was condemned in the Council of Ephefus, anno, four hundred and thirty one. Eutyches, on the other hand, left he mould acknowledge two G* perfons, fixed upon only one nature, and con founds the two natures into one. He was con demned by the Council of Chalcedon, anno, four hundred and fifty one. But many are of opinion, that thefe controversies were only difputes about 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, errom ous in itfelf, but that he was falfely charged with it. But it is of little moment to us, what Neftorius 212 Part II. Sett. II. Chap. II. Neftorius believed, providing that we maintain the doctrine of two natures in one perfon. THE Fathers, who conftituted the Synod of Chaicedon, held that this union was effected with out divifion, without feparation, without change, without confufion. This union is the caufe, why the Scripture afcribes to the perfon of Chrift, that which belongs to either nature, v>hich the Scho- lafticks term, a communication of properties, as when it is faid, that the Son of God died. A6ls 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 constituted our Mediator, as he hath both God 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 poiTerTed 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 refurrection, a fure pledge, both of the expiation of our fins, and of our future refurrection. As alfo, of his love, as he is our brother, like unto us, and muft therefore be mer^ ciful 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 fin. 2. PAUL Upon tbe Office of Jefus Ckrijl. 213 2. PAUL terms this doctrine, the Myilery of Codlinefs, i Tim. iii. 16. becaiife it produces gratitude, and love towards Chrift, in imitation of him, humility, &c. But as the human and di vine natures are united in Chrift, fb it is the will of God, that we in feme meafure, fhould be par- takers of the divine nature. 2 Pet. i. 2. &c. viz. if having efcaped the corruption which is in the world, and being fanctified, we are made parta kers of that glory, which Chrift enjoys in the Heavens, CHAP. III. Of tbe Threefold Office of Jefus 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, Median, 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 Mefikh, the prince, /hall be feventy weeks. But he was anoint ed, in order that he might difchsrge a threefold office : Prophetical, Sacerdotal, and Royal, which we obferve in opposition to the Jews, who fcarcely acknowledge any thing in the Mefliah, but royal dignity. But that this threefold office is compati ble with the Meffiah, appears, becaufe the titles and functions of a Prophet, aaid Prieft, are attri buted to him by the Prophets, as alfo, becaufe he could 214 Part II. Seff. II. Chap. III. could not be a celeftial king, unlefs he were at the fame time, both Prophet and Prieft, as (hall be made appear, by what we are afterwards to obfervc. But Divines obferve, that the im&ion of Chrift denotes, Firft. His vocation to this threefold of fice. Second. A collation of gifts, neceflary for his undertaking it. THESE things being premifed in general, we come now to a particular treatife, upon thefe three offices. Of tie Prophetical Office FIRST. We have to prove, that it became the Meffiah, to difcharge this office. Second. Explain its nature. Third. Shew that Chrift has difcharged it. I. THE firft of thefe is evinced by three argu ments. Firft. Becaufe the Median is marked out to us, under the difcription of a Prophet. Deut. xviii. 15. and 18. The Lord thy God, will raife up unto thee a Prophet, from the mid ft of thee, of thy brethren, like unto me, unto him mall ye hearken. Which paflage, the Apoftles, with the ancient Jews always interpreted, as refpecting the Mefliah, Ads iii. 22. Second. The offices of A Prophet were to be difcharged by the Meffiah, Ifa. Ixi. i. 2. The Spirit of the Lord is upon me, be- caufe the Lord hath anointed me, to preach good tidings Upon tie Office of Jefus Chrift. 215 tidings unto the m eek, he hath fent me to bind Up the broken hearted, to proclaim liberty to the captives, and the opening of the prifon, to them that are bound, to proclaim the acceptable year of the Lord, &c. Third. It was neceflary that the Meffiah mould be a Prophet, in order, that he might be king, viz. that he might lead mankind to the knowledge and worfhip of God, and thus reftore the kingdom of God, according to the Prophet, but he could not otherwife accomplifh this, but as a Prophet. * II. THE nature of the prophetical office, may be fufEciently underftood, from what has been al ready obferved, concerning the Prophets. For, Firft. They announced a dodrine, which they re ceived from God, and incited men to his worfhip. Second. They predicted future events. Third. They teftified their vocation by their zeal, fanctity, and miracles. III. IT remains that we would mew that all thefe were requifite in Chrift, and that he himfelf was that excellent Prophet, who in times of old, had been promifed by God, and, Firft. Indeed, that his vocation to this office was from God. Se cond. That he fulfilled the various parts of it. Third. How his vocation hath been proved, and confirmed. i. 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 216 Part II. Sect. II. Chap. III. and xvii. 5. Hence Jefus declares, that the pro phecy of If. Ixi, was fulfilled in himfelf. Luke, iv. 1 8. 21. Befides, he received the gifts which were necefiary for this purpofe from God. John iii. 34. Acts 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 Socinians artert, that Jefus, after his Baptifm was received into Heaven, in order to be there inflruc- ted concerning the will of God* But this is a meef fiction. 2. HE difcharged the office of a Prophet, for, Firft. He announced a doctrine, which contains a moil perfect revelation of the will of God, con cerning the falvation of men, the condiment parts of which are, articles of faith, precepts, promifes, and threatnings, of which we mall not at prefent treat particularly. We may juft obferve with refpect 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 prescribed, is, comprehended under this commandment : Thou flialt love the Lord thy God, with all thy heart, and thy neighbour as 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- jnife, and the gifts of the Holy Spirit \ but if we attend to tfce iaternal, and true meaning of the law, Upon the Office of Jefus Cbrift. 2 1 7 law, and ultimate intention of God, he required the fame things under the law, as under the Gof- pel. Second. Chrift as a prophet predicted future events, his own redirection, and the advent of the Holy Ghoft, Jerufalem s overthrow, which v/as to happen in the very age in which he dwelt upon earth, the constitution and perpetual duration of his Church : Likewife, 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. By the tef- timony of John the Baptift, which was of confider- able influence among the Jews. John i. 19. &c. iii. 26. &c. by the teftimony of God the Father, at his baptifm and transfiguration. John xii. 28. By the predictions of Mofes, and the other Pro phets. John v. 39. Search the Scriptures, and they are they, which teftify 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 viii. 46. "Which of you convinceth me of fin ? By his zeal, koldnefs of fpeech, ftupendous wifdom, admira ble perfpicuity in teaching : Laftly, by that di vine power and energy of his doctrine, which 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 ftupendous, and unheard of, moft certain, moft frequent, and innumerable, univerfal, over ail Part II. &#. II. C>. III. all creatures performed at a (ingle word, and in a moment of time, and all acts of pure difinterefted benevolence. Befides, he conferred upon his Apof- tles and difcrples, the gift of working the fame miracles in his name : He likewife confirmed his doctrine by his death, and the medding of his blood; And laftly, all his predictions were fo confirmed by their events, that no perfbn could deny that he was a Prophet fent from God, this is abundantly evi dent, from the converfion of the Gentiles, extinc tion of Idolatry, and other events confequential to the adminiftration of his office. II. Of bis Sacerdotal Office. SINCE the death of Chrift is moft ofTenfive to the Jews, it ought principally to be proved, that it became the Mefli ah, to execute the office of a Prieft, and to undergo death, to expiate the fins of men. This is demonftrated, Firft. Becaufe the name, or title of Prieft, is afcribed to him, Pf. ex. 4. Thou art a Prieft forever. Alfo the functions of a Prieft, Dan. ix. 24. If. liii. 10. Becaufe he offered himfelf as a facrifice for fin, verfe 12. Therefore will I divide a portion with the great, and he mail divide the fpoil with the ftrong, becaufe he hath poured out his foul unto death, and he was numbered with the tranfgreflbrs, and he bare the fins of many, and made inter- ceflion for the tranfgreflbrs. For here the Mefliah is defcribed as a victim, and mention is made, both Upon the Office Jcfus Ckrift. 219 both of his facrifice, and interceflion, both of which are the function of, and peculiar to Priefts. IN both thefe rcfpects, Chrift has executed the office of a Prieft. For firft, he offered himfclf 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 Socinians deny, and would have us believe, " That Chrift died, in order to confirm his doc- " trine, to afford us an example of patience, and " that by entering unto Heaven, by his blood he " might acquire the higheft power, by which he " might convert men from 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- tisfaction. Thefe are confuted, Firft. 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 remiflion 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, otherwise they muft be explained, in a manner too fubtile and frigid. Second. They are confuted from the nature of the Sacerdotal office, for they confound it with the prophetical and royal, or totally lay it afide. For to eftablifh a doctrine, to prefide by example, to convert men, to forgive fins, to beftow eternal life, are properly functions, not of a Prieft, but of * 220 Part II. Se&. II. Chap. Ill, a King. Befides, thefe functions do properly refer unto men ; whereas the facerdotal office has a re ference unto God, Heb. v. Where then does the I rieithood of Chrift confift, if he hath not render ed God propitious unto us. Now, the fatisfac- tion of Chrift, and the efficacy of his death, is founded, both upon the will of God, who hath transferred the punifhments due unto us, upon Chrift, and upon the dignity of Chrift s perfon. If it be here inquired, how could Chrift fuffer in our room ? We anfwer, that he offered himfelf freely, and obtained the higheft glory. But if it be further enquired, whether God could have been reconciled unto us, by any other method, but the death of Chrift, it is not our bufmefs, to return an anfwer to fuch qtieftkms. It may faffice us, that God was unwilling that this mould be accom- plifhed in any other way , but at the fame time y he had juft reafons why he chofe that method, which it does not belong to us to fearch after.- THE other aft of Chrift s Priefthood is Interce 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 ouo ht not to be understood properly, as if Chriit as a fupplicant, poured out his prayers for us, in the fame manner as the Highprieft did, when he hxd entered into the Holy of Holies. The inter ceflion of Chrift denotes, Firft. That his entrance into Heaven, has aflured us of our reconciliation with Upon tie Office of Jefus CMft. 221 with God, in the fame manner, as the ancients were allured, by the entrance of the Highprieft, into the fanctuary, that their fins were expiated. Second. That (Thrift s prefence before the Father, is of the greateft efficacy, in rendering God pro pitious unto us. The Socinians overthrow this act of the Priefthood. For according to them, inter- ceffion fignifies nothing elfe, but that Chrift of his confummate power, hath procured all things ne- cefiary for our ililvation ; ib that here again, they confound the prieftly with the regal office, and contrive fuch a kind of interceffion, as refer to men only, but not to God. Many things have been difputed concerning interceffion, which we fliall omit, viz. whether Chrift intercedes for all finners in general, according to that paflage, I John ii. 2. He is the propitiation for our fins, and not for ours only, but for the fins of the whole world. Or 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 ought not therefore to be urged. Ill, Of the Kingly Office. THAT the Meffiah was to be a King, is fo clear, that it is almoft needlefs to prove it, It is certain, that the name Meffiah, denotes prin cipally regal dignity. For the Kings were firft of all annointed, and were termed annointed. The 0.3 K 222 Part II. Seft. II. Chap. III. Kingly Office of the MerTiah was predicted, Dan, ii. 44. Zach. ix. 9. Rejoice daughter of Zion, thy king cometh unto thee, he is juft, and having iklvation. And elfewhere. BUT it concerns us more deeply, to be inform* ed with refpect to the character, which this King was to fupport, or wherein the nature of his king dom confiits, this being what is principally contror verted, between us and the Jews. Firft. It be hoved his kingdom to be univerfal over all na--. Jons. 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 confifted in the knowledge and worfhip of God. The Jews were of opinion, that the MerTiah s kingdom was to be terreftrial. J3ut 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 rnanner, 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^ tjons manifestly indicate, that this kingdom was not to be administered by external force, or after the fame manner as kings ufually reign, but in a manner entirely fpiritual. For vocation, legifla tion, dominion over the conference, judgment, entirely Upon tbe Office of Jefus Ckrift. entirely fuppofe obedience to be performed by a crea ture endowed with liberty. THESE things being premifed in general, it plainly appears, that Jefus is that king who was foretold by the Prophets. He did not manifeft his kingdom in an inftant, or all at once, but in parts, and by dfgrees , for before he was in the full poflefllon of it, and was inverted with fupreme power, it was iiecerTary that he fliould undergo death. Luke xxiv. 7.6, Ought not Chrift to have fuffered thefe things, and to enter into his glory. And though he was king, during the time of his eonverfation upon earth, yet he did not openly profefs his being a king, and his royal dignity at length began to brighten, after his refurrection, according to the predictions of the Prophets. Ifa. liii. 12. Therefore will I divide him a portion with the great, and he mail divide the fpoil with the ftrong> becaufe he hath poured his foul unto death. Daix. ix. 26. &c, i. JESUS is a univerfai King, whofe dominion extends to all things. Phil. ii. 9. 10. II. Eph. i. 20. 21. &c. Matt, xxviii, 18. All power is given unto me, in heaven and in earth. Yet it is to be ob- ferved, that Chrift has not obtained a univerfal em pire over all people, by his word and fpirit, and that his kingdom will be fully difcovered, in the laft times 4 and in the day of judgment, i Cor. xv. 25. 26. He muft reign, until he hath put all enemies under his feet. 2. HE 224 Part II. Sect. II. Chap. III. 2. HE is a fpiritual and celefi^ial Kins;, therefore- his kingdom 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 con^ firmed from the nature of the doctrine, contained in the Gofpel, its laws, promifes, &c. as likewife the- manner in which this kingdom is adminiftred, which is entirely fpiritual. 3. HE exercifes royal functions (a) for he calls- men, but does not compel them by force, or. vio lence., The nature of this kingdom requires this, as it is feated in the heart, (b) He prefcribes to them fpiritual laws, (c) He rules over all crea tures, as far as is neceffary for his glory, and the falvation of the faithful j but in a fpecial 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 its enemies, the world, Satan, fin, and death* (d) At length he will come as judge and king at the laft day, and then his kingdom will be {mimed. i Cor. xv. 24. Then cometh the end, when he fhall have delivered up the kingdom to God, even the Father, when he fhall have put down all rule, and all authority and power. The meaning of which is, the administration, by which the Church is at prefent governed, {hall then ceafe, or that his nie- ditorial kingdom, as Divines term it, {hall then have an end. INQUIRY is made, concerning his reign of a thoufand years. Rev. xx. i-6. ^t is beyond con- trpverfv, Upon tbc Office of Jefus Cbrift. 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 ancient Fathers, as Juftin Martyr, Tertullian, &c. Some have been of opinion, that Jefus would then re turn into the world, that he would reftore 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 (hall 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 if; will be much more pure than in its 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. f. 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 refpecl 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 nature of faith. 2. SINCE Chrift is a Prophet, a twofold duty is incumbent on us, to receive his doctrine, and to obey 226 Part II. Sect. II. Chap. III. obey him. To this refer the words of the Father, Hear ye him; and of Mofes, Dent, xviii. 19. Whofoever will not hearken unto that Prophet, I will require it of him. The do&rine of Chrift tends entirely to practice, as it confifts of precepts moft pure, and incitements moft powerful, 3. FROM the Priefthood of Chrift, do alfo re- fult two particular duties. Firft. An aflured truft in the mercy of God. Heb. x. 19-22. Having therefore boldnefs to enter into the Holieft, by the blood of Chrift, let us draw near with a true heart. Second. An earneft defire after piety, for he of- feredup himfelf as a facrifice, that he might con vert us from our fins. Heb. ix. 14. For by one offering he hath perfected for ever them that are fanctified. Neither will the facrifice of Chrift be of any avail to the difobedient. Heb. x. 26. 27. For if we fin wilfully, after that we have received the knowledge of the truth, there remaineth no more facrifice for fin, but a certain fearful looking for of judgment, and firy indignation, which mall devour the adversaries. And there will no fatisfaction for fin remain, but what they will give in a future world. 7^herefore, we ought to be upon our guard, left we fliould abufe this doftrine, concerning the fatisfacti- on of Chrift. 4. THE fame duties are deduced from the Regal Office. Firft. Confidence. For fince 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 necenV rily Upon tie Twofold State of Ckrift. 227 rily due unto fuch a king, and that internal and fmcere, as he is a King entirely fpiritual ; neither does he reign otherwife, but as far as he emancipates us from the fervitude of fin, by his word and fpirit. But fuch as are under fervitude to the flem and the world, are not fubjects of this King, but rebels and enemies, &c. CHAP. IV. Concerning the twofold State of Cbrift. THE ftate of Chrift is twofold : Of humiliation, and exaltation. Firft. Concerning the for mer, it is to be obferved, in opposition to the Jews, to whom it is offenfive, that it was predicted by the Prophets, efpecially in that noble prophecy, Ifa. liii. Where the MeiTiah is defcribed, as a man fubject to infirmities, forfaken, obnoxious to trou bles, and who, after his fufferings and death, was to arrive at the height of glory, verfe 10-12. But when the Jews could not deny, that many pro phecies referred to his ftate of humiliation, fome of them imagined, that there were two Meffiah s, the one the glorious Son of David, the other the fbn of Jofeph, who was to fuffer death : They chofe rather to fix upon two Meffiah 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 228 Part IL Seff. II. Chap. IV. and obfcure. Second. A life of humility, ob noxious to miferies. Third. The fufferings, both of his body and foul, efpecially thcfe agonies, con cerning which, Matt. xxvi. 37. 38. Yet he did not farter the punifhments of the damned, which are attended with the wrath of God, and defpera- tion. Fourth. His death, which was necefiary, both to expiate our fins, and to confirm us in the faith of our refurrection. Fifth. His burial, which hath confirmed the certainty of his death and refurrec- tfon, SOME add, his defeent into Hell >, but no men tion is made of this in any of the ancient creeds, efpecially that of Nice. Some interpret this arti cle, as relating to the agonies of Chrift s foul j 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 refurrection. For the Hebrew word denotes a place, in which the fouls are detained after death, which they believed conMed of two parts, viz. Paradife, or Abra ham s bofom, and Hell. See Luke xvi. 23. &c. Others thought that Chrift defcended into Limbus JPatrum, 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 Romifh. Church, to which many of our reformers have acceded, as Zuinglius, Bullingers, Occolampadius, nay, there are fome who are of opinion, that Jefus, after his death defcended into Hell, that he might there triumph over deyils, and the damned which is ab- furd, Upon tie Twofold State of drift. 429 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 fhalt be with me in Paradife. That pafiage, i Pet. iii. 19. By which (viz. ipirit) he alib 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 conmts of three de grees. Firft. The firft was his refurrection, the truth of which is to be demonstrated by folid arguments, fmce upon this depends all our faith, which would be vain unlefs Chrift were riferf. i Cor. xv. 14. But it is to be proved, not from the circumftances of his burial, and refurrection, 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 fincerity of the teftimony of the Apoftles ; which argument Paul ufes, i Cor. xv. 6. 7. 8. n, where he gives a de tail of the apparitions of Chrift, after his refurrec tion. As aifo 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 which attend ed their preaching, the constitution of the Church, and deftruction of the Jews. Chrift s refurrection was predicted. Pf. xvi. 10. Thou will not leave my .230 Part II. Sel. II. Chap. IV, my foul in Hell, compared with Ads ii. 29 31. Likewife, Ifa. liii. 10. n. We may add to thefe, all the predictions which relate to Chrift s fuffer- ings, his death and glory. The fruits of his re- furrcction are, Firft. The certainty of our juftifi- cation. Rom. iv. 25. He was delivered for out* offences, and was raifed again for our justification. Second. Our fanctification, Rom. vi. 4. 5. As Chrift hath been raifed from the dead, even fo we alfo mould walk in newnefs of life. Third. The firm hope of our refurrection. i Cor. xv. 20* 21. 22. We {hall not dwell longer upon thefe things. 2. THE fecond degree is his afcenfion, the truth of which appears from what has been already ob- ferved, as alfo from the events which were confe- quent upon his departure. The circumftances of his afcenfion are related in Sacred Hiftory. It is fufficiently 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 its ubiquity. Chrift afcend- ed unto Heaven. Firft. . That he might arrive at his kingdom, 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 intercefTion for us. Third. That lie 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 tie Twofold State of Chfiji. 231 him unto you. Fourth. That he might elevate our affections, to that glory which is repofited for 113 in Heaven. Col. iii. 12. Seek the things which are above, where Chrift fitteth at the right hand of God. 3. 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 Chrift s kingdom, in the preceding chapter. The Lutherans, not indeed all of them, in order to defend their doctrine, concerning ubiquity, would have us to underftand, by the fitting of Chrift, a communication of the Divine omniprefence, to his human nature, in confuting whom, we need not fpend time. . USES. What has been obferved concerning the twofold ftate of Chrift, may be confidered, either with refpecl: to Chrift himfelf, or with refpec~b to us. Firft. We ought to confider the wifdom of God, difplayed in the work of our redemption. It be came our Redeemer to be pofleffed of the higheft power, but before he arrived at it, it was neceflary that he mould humble himfelf, and fuffer. This was that myftery which offended the Jews, i Cor. i. 23. 24. But upon which, the whole of our fal- vation and hope depends. HENCE $32 P&J II. &# II. HENCE appears the love of Chrift, his humility $ obedience, as alfo his power and glory, which he obtained, whilft he emptied himfelf. PhH. ii. 7. 8. 9. Therefore the fruits of both thefe dates 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 perfectly able to fave us, fince he has fatisfied for us, and hath ob tained infinite power, and that it is lawful for us, to have accefs unto God, with firm confidence. Heb. iv. 15. 1 6, 2. IN Chrift we have a refemblance, both of our ftate 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 promifed, we be expofed to various miferies, we are born, we live, we fuffer, we die, in like manner as Chrift did. But as the fufferings of the Lord Jefus, and his death, conducted him to the higheft glory, in like manner mall we alfb be glori fied, we mail rife again, afcend unto Heaven, and fit upon his throne, nay, we are already ri- fen with, and in Chrift our head, are exalted. Eph. ii. 6. i Thef. iv. 14. 2 Tim. ii. n. If we are dead with Chrift, we mail alfo live with him. John xvii. 24. Father, I will* that they alfo whom thou haft given me, be with me where I am, which certainly muft produce admirable con- folation, in adverfity, and even in the very hour of death. It only remains that we would tread in Upon the Twofold Stats of drift* 233 in the footfteps of Chrift, in patience, felf-denial, obedience, fanctity. WE omit here the more particular ufes, which inight be deduced from the nativity of Chrift, his life, death, burial, refurreclion, afcenfion, and fit* ting at the right hand of the Father. Part II. Seff. III. Clap. I. SECTION. III. Of the Events which happened after the Afccn- iion of Chrift. O R, Of the Conftitution o/ ths Church. I HIS Section confifts of five parts, viz. FirfL The miffion of the Holy Spirit. Second. The preaching of the Apoftles. Third. The destruction of the Jews. Fourth. The calling of the Gentiles. Fifth. The constitution of the Church. CHAP. I. Of the Miffion of the Holy Spirit. TH E order of the different periods of time now requires, that we fhould treat of fuch things as happened after the exaltation of Chrift. Firft. He fent the Holy Spirit from Heaven, ten days after his afcenfion. Ads ii. And after this manner, was the commencement of his kingdom. But now Jefus deferred the miffion of the Holy Spirit, till that particular time, in order that his Apoftles might be fully aflured of his reception in to Heaven, and of his having obtained an universal empire ; as alfo, that they might underftand that he was a heavenly, and fpiritual king. 2. THE Upon the Mijfion of the Holy Sprit. 235 2. THE gifts poured out upon the Apoftles were various, but the principal one was the gift of tongues. AAs ii. 3. The defign of which was, that they themfelves, as well as all others^ might be convinced, that they were fent to preach the Gofpel, to both Jews and Gentiles. Second. They received a more comprehensive knowledge of the myfteries of the kingdom of God. John xiy. 26. But the Holy Ghoft, whom the Father will fend in my name, he fhall 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 clearnefs, and bold- hefs, concerning Chrift s kingdom, and redempti on, than they had done before. Chap. ii. iii. iv. v. of the Acts. But it is to be obferved, that yet there were feveral points of Chriftian doclrine, which they were ignorant of, and concerning which, they were afterwards inftructed : Efpecially, that the Gofpel was to be preached to the Gentiles, as well as to the Jews. Acts x. 28. Where Peter affirms, that God had mewed him, that no perfon mould be called polluted, or unclean. Third. To Chefe may be added, other gifts of an extraordi - nary nature , as the gift of healing, &c. i Cor. xii. 8. 9. 10. For to one is given by the Spirt, the word of wifclom ; to another the word of know ledge ; to another faith , to another the gift of healing ; to another the working of miracles ; to another prophecy ; to another difcerning of fpirits ; to another divers kinds of tongues , to another the interpretation of tongues. Yet they had before this, received thofe miraculous gifts, while Chrirt R 2 was Part II. Se8. III. Chap. L was upon earth. Matt. x. 8. They had likewife a power of communicating thefe unto others, by im- pofition of hands. Acts viii. 15. and x. 44. The Holy Spirit furnifhed the Apoftles with other gifts and virtues, neceflary for the difcharge of their of fice, as zeal, fteadinefs, boldnefs of fpeech, &c. THESE extraordinary gifts did not immediately vanifh j for as the Apoftles conferred them upon others, as we juft now obferved, after the deceafe of the Apoftles there were men for feme time to be found in the Church, who were remarkable fof the gift of miracles, as is evident from ecclefiafti- cal hiftory. It is enquired here, whether thefe gifts have failed in fuch a manner, as that we are no more to expect 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 are led by the fpirit of God^ are the fons of Gcd. Now, the ordinary gifts are thefe. Firft. Faith. Second. Sanctity. Third. Confolation, and Hope. But thefe are moft neceffary to all men, as being falu- tary of themfelves ; whereas, impious and prc- phane Upon the Mijjion of the "Holy Spirit. 237 phane perfons, have fometimes 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 refpect to all the difciples of Chrift : Bat we fhall treat of the operation of the Holy Spirit, when we come to fpeak of the affiftances to falvation. USES. i. THE miflion of the Holy Spirit, and extraordinary gifts, prove the afcenfion of Chrift, and the divinity of the Gofpel. Peter ufes this- argument, Ads 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. ?. SINCE the ordinary gifts of the Holy Spirit are abfolutely necefTary to falvation, we ought to ufe our utmoft 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 afk him. As alfo v by the hearing, and reading of the word of God, by pious converfation, efpecially a prevailing defire after godlinefs, vigilance, and good works : On the other hand, they may be diminimed, or even totally loft by our neglect, &c. IT will be like wife of advantage, to mew how we might come to know whether we have the Spirit of God ? viz. by the effects and gifts of thi R 3 Spirit, Tan II. Sefl. III. Chip. II. Spirit, devotion, zeal, gentlenefs, the love of our neighbour, purity, felf-denial, and renouncing the luits of the flefh. CHAP. II. Of the Preaching of the dpoftks. f~T^ H E Apoftles began to preach the Gofpel, immediately after they had received the Holy Spirit, according to ClinrVs command. Mark xvi. 15. Go ye into all the world, and preach the Gorpel to every creature. Four things are to be obr- ferved here. FIRST. Who were the persons who preached. Second. To whom. Third. What. Fouth. With what fuccefs. T. Among thofe who preached the Gofpel, we may rank, Firft. The Apoftles, whom Chrift him- ie f had chofcn. Matt. x. i. 2. Likewife, the Seventy Difciples, concerning whom, Luke x. i. Befides Evangelifts, Prophets, Bifhops, Prefbyters, cither called by God himfelf, or elected by Prefby ters. But we mall treat of the vocation and office of thofe minifters, whether ordinary, or extraordinary, jn that chapter which relates to the government, and minifters of the Church. II. THE Gofpel was preached, Firft. To the .Jews, v ho dwelt in Jerufalcm and Judea, where the Ap-.ftles refidcd for fome time. Ads i-vii. Afterwards Upon the Preaching of the Apofiles. 239 Afterwards to the Samaritans, whofe converficn is related Ads viii. 14. 15. Laftly, 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 firft. See Acts xiii. 5. 14. 46. Where they are faid, always to have cn- tered firft into their fynagogues. Ill, THEY preached the Gofpel, i. e. faitli in Chrift, and repentance : This was the fum of their preaching. Luke xxiv. 47. It was fit that repen tance and remiffion of fins mould be preached in his name, unto all nations. Where we may obferve, 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 Meffiah, predicted by their Prophets. This is evident from their fermons to the Jews. Acts ii. and xiii. 17. &c. But when they addreffed themfelves to Heathens, before ex horting them to believe in Chrift, they endeavoured to recall them from Idolatry, to the knowledge and worfhip of the only true God, after this, they di rected them to Chrift. See Paul s fermon to the people of Lyftra, Actsxiv. 15. and to the Atheni ans, chap. xvii. 22. IV. THE fuccefs which attended the Apoftles* preaching was amazing : For a great number of the 240 Part II. SeSl. III. Chap. II. the Jews believed in Jefus Chrift ; very many na* tions, who before had been destitute 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 creeled ; idols, and falfe oracles were banimed, ac cording to the prediction of Ifaiah, ii. 18. 20. In that day a man mall caft his idols of filver, and his idols of gold, which they made, each one for himfelf to worfhip, unto the rnoJes, and to the bats. Paul treats of this admirable fuccefs, which attended their preaching. Rom. xv. 18. 19. 20, Col. i. 6. So that the face of the world was entirely 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 firft announced this doctrine, did all by the fole energy of preaching. They were perfons obfcure, attended with no fafeguards, unfap- ported by any power, obnoxious to poverty, mife- ries, perfecutions. Their doctrine contained no thing that could entice, or allure men ; nay, it di rectly oppofed the prejudices of both Jews and Gen tiles, and the received religions of the times -, as aU ib, their cuftoms, pleafures and love of the world j and what ought not to be omitted, fuch as embraced their religion, and became Chriftians, mufl undergp poverty, banimment, perfecutions. 2. WHAT the Apoftles formerly accompli/hed by word of mouth, the Doctors of the word do at prefent by their writings, arid which they will do, <* until Ufon the Deft ruction of the Jews. 341 until the confummation of ages, fo that in this re-, {beet, apoftolic preaching has not ceafecj- 3. WHEN we turn our eyes towards thofe ble fed times, when the world was illuminated by the preaching of the Apoftles, we ought to pray, that in thefe our prefent times, God would vouchfafe to fend us fit preachers of his word, furnimed with the Apoftolic Spirit, who would inftruct others, and convert men from their fins unto God, which is the duty of Paftors and Preachers, whom God, jn this refpect, has fet pver us as fucceflbrs of ths Apoftles. CHAP. Ill, Of the Dejlruction of the Jews. THE Deftruction of the Jews happened fhort- ly after the Afcenfion of the Lord Jefus, and the preaching of the Apoftles, with refpect to which we are to obferve. Firft. Its Predictions, Second. Time. Third. Manner, Fourth. Caufe. Fifth. Duration. i. THE destruction 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 themfelves expelled their country, but likewife, their rejection ; for whereas, they before had enjoyed the bleflings of the Divine Covenant, afterwards being rejected by God, they were excluded from it. This memora bly 243 Part II. Sect. III. Chap. III. We event was predicted, Deut. xviii. 49-64. and xxxii, in that fong of Mofes, which, befides threat- nings, contains alfo a defcription of the deftruction, and rejection of that people. Likewife, Dan. ix. 26. After thofe fixty-two weeks (hall Meffiah be cut off, but not for himfelf, he fhall deftroy the city, and fanctuary, Ifa. Ixv. i. 12. II. THE time pf this deftruction ought to be particularly remarked, viz. about feventy years after the birth of Chrift. For at that time, the Romans had waged war with the Jews, and raifed from the foundation, Jerufalem, and the Temple. So that the Jews were rejected, immediately af ter the Meffiah 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 predicted, was accom- plifhed, and the Meffiah muft be fent, whilft the Temple, City, and Jewiih Republic were {land ing. III. THE manner of this deftruction 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, whp has defcribed this overthrow of the City, and Temple, fo as that the divinity of Chrift s predictions, can not be otherwife better proved, than by the tefti- nriony 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 Definition of the Jews. 243 buchadnezar, 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 testimony to the truth of this event. IV. WE are to enquire into the caufes of this event. Now that God mould thus will the over throw of a people, who were his only beloved, and of a City and Temple that was dedicated to himfelf, muft fome way or other depend upon the moft weighty reafons, and his own certain and determinate council. But the principal caufe of it was their rejection of the Median. 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 abolifiied, the prerogatives of the Jews were not to be fuch un n 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 Meffiah is already come, and that the prophecies are fulfil led. V. IT remains now that we mould enquire into the duration of their rejection, and whether they be rejecled without hope of reftitution. Paul moves 244 Part II Sett. III. Chap. Ill, moves this queftion, and folves it, Rom. xi. i- n . He anfwers, that the Jews mall 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 predictions concerning the felicity of the Jews, under the Meffiah s kingdom, which have by no means been fulfilled in that fmall num. ber of them, who returned from the BabyloniiTi captivity, or who have embraced the Gpfpel, the reft, who form by far the greateft part of this people, remaining ftili in a ftate of unbelief. Nay, there have been fome among both ancients, and moderns who have been of opinion, that the Jews would again be reftored to their own coun. try : Eefides 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 oflfrael, together with the houfe of Judah mould be faved. Jer. xxxi. i. 5. 24 3 1. Behold the days come, faith the Lord, that I will make a new cov enant 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 the Jews, he will obferve this, which merits the greateft attention, viz. that this people, though banimed and mifera- ble^for the fpace of feventeen centuries, yet re main diftincY from all others, and have not chang ed their ancient inftitutions, which is a plain indi cation, that God has referved them, for more hap py times. USES. Upon tie bejlructton of the Jews. 145 USES. i. The deftru&km of the Jews in gen eral, proves the exiftence and providence of God, mice it has been exprefsly predicted by him, in particular, it proves that Chrift is the Mefliah who was promiled : Nay, the Jews being eve ry where difperfed, though adverfaries to the Gofpel, prove the truth of it, and are witnefles of the antiquity, integrity and truth of the books of the Old Teftament, beyond all excep tion. 2. IT is our duty to invoke the "God of Ifrael, with fervent ^applications, to commiferate that peo ple, to entertain an affectionate regard towards them. Rom. ix. 1.2. &c. xi. 28. As alfb to ufe our utmoft efforts to reniove thofe offences, which alienate them from the Chriftian faith, which in deed are grievous, and abound with Chriftians, as idolatry, impiety, and divisions. 3. AivfONO the various examples of divine juf- tice, none ever exifted, fitter to beget within us the fear of God, than the deilruclion of the Jews. For if God did not fpare this people, with whom he had entered into covenant, much lefs (hall he fpare us. Rom. xi. 21. 22. For if God fpared not the natural branches, take heed, left he alib fpare not thee. 4. THE deftruction of the Jews is an argument for the laft judgment. As alfo a fpecimen and refemblance of it. Matt. xxiv< And ought there- r lore to excite us, to viguance and piety, v. 42* Watch 246 Part II. Sect. tit. Chap. IV. Watch therefore, for ye know not in what hour youf Lord will come. CHAP. IV. Of the Calling of the Gentiles. THE Jews being rejected, the Gentiles were called to a participation of the Divine Cove nant. Concerning the vocation, three things are to be obferved. I. THAT it was clearly predicted, which muft be proved 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 mall come out of Egypt, Ethiopia mall foon ftretch out her hands unto God. Pf. Ixxxvii. 4. 5. And xcvi. 7-9. Ifa. ii. i. 2. And it mall come to pafs in the laft days, that all nations mail flow unto it, and xlv. 6. lii. 10. Iv. i. 2. Joel ii. 32. Whofoever mall call upon the name of the Lord mail be faved, compared with Rom. x. 12. 13. Befides it was but fit that as God is the Creator of all men, all nations mould be called to a participation of his covenant. More over the various difperfions of the Jews, the provi dence of God procuring them, paved the way for this converfion of the Gentiles. II. BUT though various and clear productions were extant, concerning this matter, yet it was a myftery Upon the Calking of lie Centres. 247 , myftery unknown before the Advent of Chrift. ph. iii. 31. Therefore the Jews were filled with indignation, when they beheld the Gentiles put upon an equal footing with themfelves. Of this very many inftances may be found in the hiftory of the Apoftles ; nay, this was a myftery to the Apoftles themfelves, and a divine revelation was ncefTary, before they could be brought to go tot the Gentiles, and converfe with them with equal freedom, as with the Jews. Ads 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 (Thrift himfelf, for he was not willing, while upon earth, that the Gofpel mould be preached to any but the Jews, left he ftiould 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 commirTioned to go to the va rious nations of the world, after he had afcended unto Heaven, and obtained an univerfal dominion. Therefore he furnifhed them with the gift of tongues, and was willing that the Chrhtian Doc trine mould be more especially delivered in the Greek language, as being moft common. How ever, this vocation was not accompli/lied in an in^ ftant, but by degrees, for the Apoftlcs did not im mediately travel abroad, but continued preaching for fome time in Judea. Afterwards, receiving a commiflion from God himfelf, they went into va rious countries, and at length the incredulity of the *4& Part II. Seff. III. Chap. IV. the Jews, gave occafion to the increafe of the Chriftian Church, by the acceffion of the Gentiles. Concerning this vocation, fee Rom. x. 12. 13. &e. and xv. 19. Col. i. 23. USES. In the calling of the Gentiles, we ought to acknowledge the fingular providence of God, the accomplifhment of his promifes, and confe- quently the truth of the Chriftian religion* 2. WE ought to celebrate the Divine goodnefs, who hath called us, who were formerly Gentiles, to a participation of his covenant. To this refers that paflage, Eph. ii. n. 12. 14. Wherefore re member, that ye being in time paft Gentiles in the flefh Ye were without Chrift But now, in Chrift Jefus, ye are made nigh, by the blood of Chrift. 3. OUR duty here corififts eflefitially in con- dueling ourfelves in a manner fuitable to fo holy a vocation. Eph. iv. 17. 18. Let us not walk as other Gentiles 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 heathenifm, having to undergo more grievous punifhments in the day of judgment. 4. God ought to be implored, to accomplifh that work which he hath in former times begun^ by converting all nations to the faith, fo that all men, Upon tie Cbnftitutioti of the Church. 249 men, with one voice, might glorify God, the Father of our Lord Jefus Chrift. CHAP. V. Concerning the Conjiitution of the Church. WITH refpect to the Conftitution of the Church, the following particulars are to be obfervedi I. THAT it w3.s compofed of Jews and Gentiles, fo that all people were indifcriminately called, 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 Granger s, and for eigners, but fellow citizens with the faints, and of the houmold of God. Yet the Jews, at firft, ob tained the preference, at leaft, in fome refpefts : For the firft Bimops, and almoft all teachers were chofen from among them. II. IN order that men might join in union with the Church, it was necefiary that they mould 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 king dom, as being entirely fpiritual, and the nature of man, as endowed with reafon and liberty. Hence a Chriftian fociety is termed a Church, i. e. an af- S fembly, 250 Part II. Sect. III. Chap. V. fembly of men who have been called ; concerning which vocation Chrift treats, Matt. xxii. 3. &c. in the marriage parable. It is ufually diftinguimed into external, which is by the word of God -, and internal, lefs properly fpeaking, which is by the fpirit. So that the former afts objectively as Di vines term it : But the latter fubjeclively, 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 anfwer the divine call, fpontaneoufly embraced the Gofpel, and made an open profeffion of their faith in Chrift, by a pub lic renunciation of Idolatry, Satan, the world, and its pomps, the flem, and fin. Which profeffion was indeed made, previous to the receiving of Baptifm, and after a very folemn manner. And was moft facred, as appears from Ecclefiaftical Hif- tory. IV. IT ought not to be omitted 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 provi dence 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, who believed in Chrift, they immediately aflembled in one body, and formed particular congregations, for Upon tie Conjlitutiw of the Church. 251 for the celebration of divine worfhlp, and the ex- ercife of the other duties of piety. Befides, the Apoftles, or their deputies, conitituted a certain and fixed form of a Church, by eftabliming Bi- mops, and Prefbyters, and prefcribing a certain form of government and difcipline, which is tefti- fied by the book of the Acts, and the Hiftory of the Ancient Church. But all thefe things which relate to the order of the Church, mall be difcufTed 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 Chriftian Church. USES. i. The conftitution of the Church, ar gues the divine origin of the Doctrine of the Gof- pel, efpecially if we reflect, that Jefus predicted this event, and by what means his Church was founded and enlarged. We behold it as yet (land ing, and it will ftand unto the end of the world. Matt, xvi 1 8. For the gates of hell mail not pre vail againft it. 2. HENCE appears the neceflity of a divine call, and confequently of the miniftry, 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 duty to attend to our vocation, and ftate, and to walk worthy of it. Eph. iv. i. Now the nature of our duty in this refpect, as iikewife what they are to expect, who are only S 2 external 252 Part II. Sel. III. Chap. V. external members of* the Church, may be learned from the parable of the marriage. Matt. xxii. Eph. iv. as alib from what was obferved in the prima- tive Church, previous to the adminiftration of Bap. tifm. 4. IT is entirely neceflary to aflbciate with the Church, as members to make a public profefliort of faith, to fubmit to the Government of the Church, and to maintain union with it, ^providing it be pure in worihip and doclrine, and does not tolerate vice. This we remark againft fuch as withdraw from religious aflbciations, and external worfhip. SEC, Upon Faith. 253 SECTION IV. Of the Doctrine which is preached in the Church. CHAP. L Of Faith. THE conftituent parts of the Chriftian doc trine, are duties, promifes, and threatnings. The duties confift of faith, , repentance, and good works. Which three are fo clofely connected, 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 othertimes by obedience : And faith includes repentance and good works. Yet it will be of advantage, to treat of thefe three feparatejy, and indeed, we mall firft begin with faith. FAITH is not always underftood in one fenfe in Scripture, for befides, that in its proper fignifica- tion, it denotes fidelity, or veracity, nay, fome times hope. It oftentimes denotes the object of faith, i. e. the Gofpel, and the doctrine which faith embraceth, as Gal. i. 23. more frequently, it fignifies that act 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 doctrine contained in the word of God, as true, but efpecially Chrifl as S 3 our 254 Part II. Seff. IV. Cbap. l. our Saviour. But, in order that we may arrive at a more accurate knowledge of the nature of faith, let us consider, Firft. What is the object of faith, or what are the things which we ought to believe. Second. The ails of faith, or what it is to believe. Third. Its effect, I. THE general object of faith, is the word of God, and whatever things are contained in it, ef- pecially thofe articles of faith and precepts, without which God cannot be worshipped ; but the fpecial and moft proper object of Chriftian and faving faith, is Chrift the Saviour and Redeemer. John xvii. 3. This is life eternal, that they might know thee, the only true God, and Jefus Chrift whom thou has fent. Actsiv, 12. Neither is there falvation in any other. II. THE acts of faith, are knowledge and per* iiia/ion, or aflent. Knowledge is an antecedent act of faith, or its prerequisite i for in order that we might believe, it is quite neceiTary that we mould have a previous knowledge of the thing which we are to believe, as being true ; but this thing we could not a/Tent to, without having the know ledge of it, as alfo of the arguments and reafons which prove its certainty. Right reafon teacheth us, that fuch a knowledge is requisite j for as a thing entirely unknown, cannot be the object of our defire, fo without knowledge there can be no faith. The word of God confirms this, Rom. x. J4. 17. Faith cometh by hearing, and hearing by tjie word of Gcd. 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 fuch as pene trates the heart and affections, and is accompa nied with a fuitiible practice. The Church of Rome teacheth, that it is fufficient for the laity or common people, to believe what the Church be lieves, and this they term an jmpHcit faith, nei ther do they grant them the liberty of examining doctrines. Which doctrine, Firft. Qppofes 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 j for how will the laity un- derftand what the Church believes, or hath deter mined fhould be believed, or what particular Church they ought to believe. Fourth. It is con trary to Scripture, which exhorts men to fearch into, and examine doctrines, form a judgment concerning them, and ftill to make proficiency in knowledge, i John iv. 5. Believe not every fpirit, but try the fpirits, whether they be of God. i ThefT. v. 2 1 . Prove all things, and Hold faft that which is good. 2. PERSUASION, or artent, and confidence, is an eflential act of faith, by which we believe with out doubt, that whatever things are related in the Gofpel are moft certain, efpecially, by which we embrace with all our mind, Chrift, and the bene fits purchafed by him, and repofe all our hope iji him only. In order to a more perfect underftand- ing of this, there are two acts of faith, which ought 256 Part II. Sect. IV. Cbaf. I. ought to be diftinguiihed, the former refpefting the understanding, the latter the will and affec tions. The act of the underftanding is that per^ fuafion, by which \ve believe the Gofpel to be 3 doctrine mod certainly true, and at the fame time, of fuch moment, that upon it alone depends our chief happinefs. Therefore it is neceffary to ac knowledge, not only the truth, but alfo the ex cellency and utility of that doctrine. The ad of the will, is that by which we adhere to (Thrift, and his doctrine, as our chief good, eileem him as the moft amiable of objects, defire the fruition of him, and place our dependence on him only. This latter act of faith, is that which properly conftitutes the efTence of faith, and diftinguimes thofe which are tiuly faithful, from the prop ha ne, and hypocrites, \vho are not quite deftitute of that knowledge, nay, ibmetimes that purfuafion which appertains to the underftanding only. We may hence fee, how great the necefTity of faith muft be, and why God requires it of us, viz. becanfe it is entirely requifite, on man s part, willingly to receive the benefit offered him by God, for none can poflibly enjoy it againft his will. III. THERE arc three effects of faith. Firft. A public profeffion. Rom. x. 10. For with the heart man believeth unto righteoufnefs, and with the mouth confeffion is made unto falvation, Matt. x. 32. 33. He that will con fefs me before men, him will I alfo confefs before my Father. Chriil: therefore willed, that all who embraced the Goipcl, ihould receive Raptifrn, that by this iblemn Upon Faith. 257 /blemn rite, men might teftify that they were Chrirtians. Neither is it poffible, that any perlbn who believes in God, mould not publicly de- monftrate his faith j this profeffion is the more ne- ceffary, becaufe, by this mean, the glory of God, and edification of men, are more effectually pro moted, 2. OBEDIENCE, and obfervance of the precepts of Jefus Chrift, which is proved, Firft. From the word of God, Gal. v. 6. In Jefus Chrift, neither circumcifion availeth any thing, nor uncircumcifion, but faith, that vvorketh by love, and Jas. ii. 14. Se cond. From the nature of faith, it is impoffible that any perfon who believes in God with his whole heart, and fmcere affections, flies to him for refuge, and expects falvation from him, (hould not love him and be difpofed to obey him. Faith cannot be one mo ment fincere, 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 what kind of faith to term it, which is not attended with an ardent deiire after obedience, 3. THE third effect is reliance, or confolation. Reliance is not always underftood in the fame fenfe, for it may be confidered, either as an effen- tial act of faith, or as its effect. If by reliance we under (land that perfuafion by which we believe that Chrift is the Saviour of all men, who come unto him, fuch reliance, or afTurance, is fo effential to faith, that without it there can be no faith : But if 258 Part II. Seff. IV. Chap. I. if it denotes that peace and tranquility of con- {cience, which arifes in the mind, from a fenfe of the Divine favour, when we are firmly aflured, that we are in a ftate of falvation, fuch a reliance is the effect of faith. See Rom. v. i. &c. where Paul defcribes the excellent effects of this afTur- ance. But in order to attain this, it is neceflary we fhould difcern within us the marks and effects of a true and faving faith, For whoever is defti- tute of thefe, precipitately and falfely confides in God. But it ought to be obferved, that this aflur- 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 fincere piety, who yet are fome- times deftitute of it, and pafs over life in fears and terrors. IN order that we may comprehend this argument more fully, it remains, that we mould confider the more celebrated and principal divisions of faith : And firft, indeed, there are two divifions mentioned in Scripture, the former diftinguifheth faith into its various degrees, the latter feparates a true, from a falfe faith. IN the former refpect, the Scripture divides faith into firm, and infirm, or believers into weak andftrong. But now faith may be denominated weak, or ftrong, with refpedl to its requifites al ready mentioned, viz. with refpect to knowledge ; thus they are faid to be weak in the faith, who thought it unlawful to eat particular meats, Rom. xiv. With refpect to perfuafion, as Mark ix. 24. I believe Upon Faith. 259 I believe, Lord help mine unbelief. John xx. 15. "With refpect to obedience, fuch is the faith of thofe, whofe obedience is performed imperfectly, and is attended with a conm ct. With refpect 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 againfl God. Rom. xiv. 15. i Cor. viii. 13. Yet, here we ought fjjlly to underhand, 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 ; otherwife, weak faith is not to be confounded With incredulity. IN the latter refpecl, the Scripture diftinguimeth between a living and a dead faith. Jam. ii. 20. A living faith, is that which is feated in the heart, and affections, and produceth its genuine effects, but a dead faith is directly oppofite to this. So that, according to James, the fincerity of our faith is principally to be eftimated by our works. Be- fides, this divifion of faith into living and dead, is not a diftinction between faith in general, and its different fpecies, as if a dead faith could be called filth. There are fome who think, that a dead foith may be termed faith ; and fay, that it may be proved from the words of James, chap. ii. 19. Thou 260 Part II. Se&. IV. Chap. I. Thou believeft that there is one God, thou do{l well. But in this they err : For it only follows, from that paflage in James, that knowledge, and perfuafion, with refpect to the exiftence of God, is a thing, indeed, good in itfelf, and a requifite of faith, but this does not conftitute the eflence of faith, but that aftent, both of the underftanding and will, we have already mentioned. Whoever are destitute of this (but all are destitute of it, who are deilitute of works) are deftitute of faith. FAITH is commonly divided into hiftorical, and temporary, juftifying, and a faith of miracles. To begin with the laft, which conftitutes a dif- tinct and extraordiny fpecies of faith, it is twofold, 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 lay unto this mountain, be thou removed, and be thou caft into the fea, it mall be done. The other again is paffive, as when a perfon believes 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 miracles. Mark ix. 23. If thou canft believe all things are poflible to him that believeth. But this fpecies of faith does not properly belong to this place, as being extraor dinary, and not of itfelf falutary. * Cor. xiiii 1.2. 3. and xiv. 22. THAT faith is termed hiftorical, by which we believe the Gofpel to be true ; but which is defti- tute Upon faith. tute of a real affent, and obedience, to which refers thatpaflage, 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 fincerity, a fenfe of joy, and a degree of zeal, but being not well enough rooted, fails in temptation ; fuch is the faith of thole, who indeed receive the Gofpel, but have not well exa mined themfelves, in order that they might be afliir- ed, whether they can bear the crofs, and renounce the world, and the flefh. JUSTIFYING and faving faith we have already treated of. A perfon may eafily underftand the op- pofites of faith, who has maturely confidered the true nature of it. FOR we may eafily underftand, from what has already been obferved, what are the oppofites of faith, viz. ignorance, doubtfulnefs, incredulity, denial of the truth when known, difobedience, falfe confidence. Yet it ought to be obferved, that fome authors, efpecially Limburgius, diftin- guifh the oppofites of faith into two kinds, the one in excefs, and the other in defect. Which diftinction 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 offend in this refpeft. Credulity, and two much Part IL Seff. IV, Chap, t much confidence, which are ufually termed oppofites of faith in excefs, are things entirely different from true faith. For when a finner, being deftitute of true faith, and repentance, applies to himfelf the promifes which were only intended for the faithful, this is a falfe perfuafion, and a mod grofs and dan gerous error, but has nothing in itj in common with true faith. USES. i. This doctrine is of the greateft uti lity, nay, neceflity, and therefore we ought to ufe our utmoft efforts to arrive at a comprehenfive knowledge of its nature. Many have entertained the moft dangerous, and falfe notions concerning it, fuch as thofe who imagine, that fimple knowledge, or a bare profeflion, or reliance on the mercy of God, are fufficient, without obedience and amend ment of life. 2. LET us examine whether we are in the faith, fince they muft necefiarily perifh eternally, who are deftitute of it. The tokens by which it may be known, are evident, from what we have already ob- ferved. (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 O 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 profefTion, 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 deftitute of it. (d) RELIANCE, or afiurance. Here many de ceive themfelves, who imagine, that faith confifts in believing and confiding, that their fins are remitted through Chrift, let them lead what manner of life they will. Which confidence is prefumptuous and falfe, and infallibly leads to deftrudlion. Therefore every Minifter mould be at great pains, to eradicate this pernicious opinion, out of the minds of their hearers. 3. MEN ought to be exhorted to the attainment of true faith, both by requeuing it from God, who is its author, and applying thofe means which tend to produce, prcferve, and increafe it, fuch as reading, and meditating upon the word of God, the ftudy of a good confcience, which, whoever rejecls, he muft neceflarily make fhipwreck of faith, i Tim. i. 19. CHAP, 264 Part II. Seff. IV. Chap. II. CHAP. II. Of Repentance. THIS treatife con fifls of two parts ; the former of which refpects the neceffity of repentance, and the latter explains its nature. I. THAT repentance is neceltary, in order, that a man being in a ftate of fin, might obtain the favour of God, is proved. i. FROM the word of God, where three particu lars refpecting the neceflity of repentance, are to be obferved (a) that it is exprefsly defer ibed both in the Old and New Teftament. 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. Acts ii. 38. and iii. 19. Re pent 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 paflage, Ezek. xxxiii. ii. plainly fuppofes the death of finners, if they do not repent. Likewife, Luke xiii. 3. Unlefs ye repent, ye {hall all perifh. Acts iii. 19. (c) That repentance is the fcope of Evangelical preaching. Ads xvii. 30. And the times of this ignorance God winked at, but now eommandeth ail 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. 10. Every tree which bringeth not forth good fruit, is hewn down and carl into the fire. 2. IF we look into the nature of the thing itfelf, it will appear, that repentance is fo necefTary, that without it there can be no faith, no religion, no falvation ; for it cannot be conceived, how a firmer fhould obtain the pardon of his fins, who does not fincerely fly unto God, and has no defire after the enjoyment of his love, Again, it is impofTible for a perfon to fly unto God; who is not deeply con cerned, for the fins which he has committed, neither can he be fenfibly affected with this trouble, without renouncing fin. II. WITH refpe<3: to the nature of repentance, it is fometimes termed in Scripture, converfion, re pentance, regeneration , which terms, in general, denote a deep concern for fin, as alfo a firm pur- pofe of amendment of life, and a return to a better understanding. But in order to a more accurate knowledge of the nature of repentance, it is to be obferved, 1. THAT it contains a fenfe of fin, not a general, vague, and confufed fenfe, but fpecial, and offuch a nature, as places before our eyes the magnitude 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 real C6 Part II. Seff. IV. Clap. II. real repentance. The ads of repentance are as foJovv : i (a) SORROW, proceeding from the cor.fidera- tion, both of the vilerrefs and attrocious nature of fin,, as alto of the evil, and punifhment which we have brought upon ourfelves by finning. But the more intenfe this forrovv is, the greater difcovery will it afford of true repentance ; yet it is not al- .ways found intenfe, efp.cially 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, \\hich is a moft certain mark of real repent ance. (bj CONFESSION of firr, without which there can be no remiffion. Prov. xxviii. 13. He that covereth his fins Ihall not profper, but whofo con- feffeth and forfaketh them, mall find mercy. I Johni. 9. If we confefs our fins, he is faithful and juft to forgive us cur fins. But our fins muft be confeffed, not only in general, but particularly, fo that we may recount in the prefence of God, the principal fins which we have committed, and \vhich constitute us moft guilty. For this it of the greater! utility, in making us fenfible of for- rcw, it caufes us to be more aihamed of our fins, and fills us with greater abhorrence again ft them but they ought to be confefled before God, nay, fonutimes before our neighbours, or the Church, if we have offended our neighbour, or before the Pallors Upon Repentance. 267 Paftors of the Church, if confdence be galling to us, or we ftand in need of their admonition. (c) FAITH in the mercy of God through Chrtft. For where there is no hope of pardon, thire 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 remiflion, there can be no repentance. Pf. CXKX:. With thes there is forgivenefs, that thou mayft be worshipped reverently. (d) CONVERSION, by which we depart from fin, and cherifh the moil ardent defires after holi- nefs. I fa. i. 16. 17. Which two are fo clofely combined, that they are infsparable, and fo ne- ceflary, that without them there can be no fincere penitence ; for it is impoflible for a perfon to grieve for his fins, who is juft fetting about to commit them. True contrition produceth aver- fion and hatred of fin, as likewife a fincere purpofe of amendment. But that we may more fully comprehend, wherein the eflence of repentance confifts, the four following particulars are to be ob= ferved. i. THAT every contrition for fin is not real re pentance ; for there are fome who grieve for their fins, but not according to goilinefs. 2 Cor. vii. 12. For godly forrovv vvorketh repentance unto falvation, not to be repented of, but the forrovv of the world worketh death. But becaufe they T 2 have 268 Part II. Seff. IV. Chap. II. have incurred certain embarraflments, as temporal punifhments, delhonour, and the like. 2. EVERY amendment: or change of life, is not a fign of real repentance ; for many defift from the commifHon of certain fins, and in ionic meafure conform their morals to virtue, not from a love to piety, and deteftation of fin, but from other caufes ; as for inftance, becaufe their particular fta- tion in life, their age, or a defire of popular fame, do require it. 3. CONVERSION is not fincere, unlefs we abftain from all fins in general, as far as is poffible, efpecial- Jy fuch as we are moft addicted to. This is one of the principal marks of repentance. 4. IN order to a true repentance, it is necefiary that we fhould make reftitution if poflible, for the evil which we have committed by finning, both with refpect to ourfelves and our neighbour, as when he has iuftained any detriment from us, either fpiritual, refpeding his falvation, or tem poral, relating to his reputation, fubftance, &c. And this reparation of fin, is a moft certain difcove- ry of true repentance ; but this does not always take place, for there are fome fins, which do not admit of reparation. 5. IT is not fufficient for true converfion, for a perfon to abftain from more attrocious fins, as theft, fornication, &c. the principal thing is to lay afide the love of the world, and carnal defires. The Upon Repentance. 169 The former, Paul terms, the denying ungodliness ; but the latter, denying of worldly lufts ; fuch are. the love of riches, honours, and pleafures. Tit. ii. ii. 12. For the grace of God which bringeth jfalvation, hath appeared unto all men, teaching us, that denying all ungodlinefs, and worldly lufts, we fhould live foberly, rightequfly, 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, Firii. That the repentance which the Apoftles preached in the primative times of the Gofpel, was not the fame with what is at prefent preached in the Church : For at that time, the Apoftles exhorted the Gentiles to renounce their former religion, and manner of life, efpecially Idolatry, and to em*> brace Chriftianity. i TherT. i. 9. Ye turned to God from idols, to ferve the living and true God. Acts xiv. xv. and xvii. Such a repentance does not take place among Chriftians. This obferva- tion is of the greateft utility, in expounding very- many places of Scripture, and is otherwife of the greateft advantage*. Secondly. That repentance by which a perfon departs from a wicked life, and a habit of finning, and from fins of a more attro- cious nature, fuch as fraud, whoredom, &c. is different from that by which a man is raifed from lapfes into fin. By the former the prophane are converted unto God, by the latter, the godly do T 3 recover * Set Sherlock upon Death > Page 2 24. 270 Part II. SeSf. IV. Chap. II. recover after falling. Thirdly. There are various degrees of penitents. (a) BEGINNERS, whofe purpofe of amendment is but feeble, and who, without a grievous conflict, are unable to abftain from thofe vices, to which they have been long accuftomed ; the repentance of fuch may be acceptable 1 to God, providing it be fincere, and they do not remain in fuch a ftate. (b) THERE are proficients, in whom the pur pofe of a pious life is more firm, and the conflict lefs. (c) THERE are fuch as are termed adult, or perfect, yet not in every refpedl, for fuch perfcc, tion k not attainable in this life, but they have made fuch proficiency in piety, and in a habit of fanctity, as to conquer the depravity or their af- feclions, and being emancipated from fin, are fer- vants of righteoufnefs. Yet it is very difficult for peribns to arrive at this degree, who have not ma turely, and from their youth, devoted themfelves to piety. USES. As this doctrine is totally practical, the life of it appears of itfelf, it chiefly refpects fuch as are as yet in a ftate of fin, and who are of the number of thofe, who, as (Thrift exprefieth it, need repentance. That there are many fuch to be found amorg Chriftians, is undeniable ; there are many vvho live in fin, being in a worfe ftate perhaps, Upon Repentance. 2 /i >erhaps, than even the Heathens, and more diuant from the life of God. 2. THESE ought to be admonimed, and interro- jated, whether they fulfil the duties of repentance, or whether they are fenfible of their fins ? All, in al, indeed, acknowledge, that they have fin- but the main point is, whether every one ^fully knows in what refpecl, and in what manner e has finned , whether he grieves for his fins, or father lives in a fiate of tranquility, atd fecurity ? Nay, perhaps they rather conceive a certain plea.- fure upon the remembrance of their fins, than a hearty concern, or real troubk for them. Whe ther they have confefied their fins, either to God a or the Church ? Efpecially, whether they have de parted from their fins, have made due reparation for them, and reformed their lives ? Few perform thefe things, but think it fufficient, if now ancjl then, they have felt fome fort of concern for their /ins, &c. 3. HERE it ought to be fhewn, how miferable the (late of impenitent finners mufl be, and how cer tain, and inevitable that deftruction is, which hangs over them. But they are not only called impeni tent, who do not at all repent, but likewife fu.ch as do it not in a proper manner. THE difcourfe ought likewife to be directed to fuch as are of the number of beginners, profi cients, or adult perfons : Such ought to entertaiii good hopes concerning their (late, and may be v;d\ 272 Part II. Seff. IV. Chap. III. well afilired, that God will forgive their fins, pro viding that they make daily advances in amendment of life, and are heartily forry for their paft fins, as alfo, for thofe lapfes, which proceed from infirmity, or habits not yet fubdued, &c. CHAP. III. Of Good Works. IN treating of good works, we mall, Firfr, Shew their neceflity. Second. Explain their nature. I. WITH refpect to their neceflity, we mall fhew wherein it confifts, as alfo, how it may be proved. - I. WHEN we fay, that good works are necefTa- ry, our meaning is, that both the defire, and actual performance of them, is of fuch neceflity, that without them, there can be no falvation for us. THEY are not only good, honeft, juft, profita ble, but they nre abfolutely neceflary, not that they are meritorious, for there is no meritorious caufe of falvation, but the fatisfaction of Chrift ; but they are a neceflary prerequifite of falvation, or, as it is termed, a condition, without which, there can be no falvation. But we obferved, that the ftudy, or defire, and the actual performance of them, are requifite, for thefe two are infeparably connected Upon Good Works. 273 connected together. For the ftudy, defign, and fincere defire of obeying God, muft neceiTarily produce actual obedience. Yet we may obferve, that it is poffible, that the practice and actual per formance of good works, may not accompany this defire, however fincere, 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, be ing prevented by death, could not fulfil their baptif- mal vow, in that cafe, they might be partakers of falvation, though they had not produced the fruits of obedience. YET there is no reafbn why finners mould 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 its ef fects, 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 neglects 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 v*ho has fpent the greateft part, or even the whole of 274 Part H- SeSf. IV. C%. III. of his lifetime in fin, fhould be affected with true re- pentance at the hour of death. 2. AGAIN, this neceftity for good works, may be proved by a twofold kind of arguments. Firft. From the command of God. Second. From the nature of the thing itfelf. i. GOOD works are necefTary, becaufe God pre- fcribes them, and that very clearly and exprefsly. For, (a) FIRST. He hath given us various laws, both in the Old and New Teftament, and various pre cepts, according to which we ought to regulate our Jives. But he has given us thefe in a ferious man ner, and with an intention that they mould be obfer- ved by us, otherwife they would be vafn things, and at beft, they would be but counfels, and not laws, properly fpeaking. (b) GOD prefcribes good works after fuch a manner, as indicates the greater!: neceflity, for he wills, and commands us, to keep his com mandments, i ThefT. iv. 3-5. For this is the will of God, even your fanctirlcation, that ye mould abftaJn from fornication, that every one of you fhould know how to poflefs his vefiel, in fanctifi- cation, and honor. Firft. God prefcribes fancti- ty, as the only duty acceptable to him, without which, all other duties, all other gifts, fuch as the knowledge of God, hearing the Divine word, a proieffion of the Chriftian faith, extraordinary gifts, Upon Good Works. 275 gifts would be of no utility. I Cor. xiii. 1-3. Though I could fpeak with the tongues of men, and angels, and have not charity, I am become as a founding brafs, or tinkling cymbal. Chrift, and his Apoftles, every where teftify, that without ho- linefs, and obedience to the Divine command ments, no man mall fee God. Matt. vii. 20. and Heb. xii. 14. Follow peace with all men, and ho- linefs, without which no man mail fee the Lord. Second. God has annexed to his precepts, the fanctions of promifes, and threatnings, which two imply the greateft neceffity. All the power of pro mifes and threatnings, is totally abolifhed, if obedi ence be not necefiary. Laftly, the doctrine con cerning the laft judgment, plainly fuppofes the ne ceffity of good works, fmce without that neceffity, no judgment could take place. 2. THE very nature of the thing itfelf confirms this. For, (a) ALL do acknowledge the neceflity of faith, but without good works there can be no faith. Therefore, if the neceffity of faith be granted, fo muft alfo the neceffity of good works. The fame thing may be faid concerning repentance. (b) LET us attend to the nature of good works, they are in themfelves holy, good, juft, profitable unto men, and agreeable to the nature of God, who prefcribes them, as alfo to the nature of man. But now, if the laws which are only cf pciitive right, if the ceremonial ilatutes of the Jcus, be- caufe Part II. Seff. IV. Chap. III. caufe of their divine authority, were to be obferved, upon pain of death, certainly the obfervance of the moral laws and duties, muft be much more necefla- ry ; unlefs this neceflity be acknowledged, the difference between moral good and evil, muft be totally laid afide, as might be proved by many ar guments. (c) IF we attend to the nature of happlnefs, 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 principally in the enjoyment of peace of confcience, tranquility of mind, and being at peace with others , but we can obtain neither of thefe, unlefs we obey the dictates of confcience, and are able to govern our paffions, and affections, unlefs thofe laws flourifh, which prefer ibe the mutual offices 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 bleflednefs, it is requifite that we mould be affected with a defire of it, that we mould che- rifh 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 celeftial blifs, confift 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- cd to us good works, viz. becaufc this was alto gether Upon Good Works. 177 gether necefiary, in order that it might be well with us. (d) THIS neceffity appears, from our being in duty bound to procure the falvation of our neighbour : For if we ought to promote the tem poral good of men, how much more ought we to exert ourfelves to promote their fupreme eternal good : But this cannot otherwife be better accom pli fhed, than by good works. Matt. v. 1 6. Chrift denounces the moft grievous punimments againft thofe, who are defective in their duty as to this point. (e) THE nature of religion evinceth the fame things, for it muft either confift in the rmcere worfhip, and love of God, otherwife it muft be a thing vain, and chimerical , among the very Heathens, they were only reputed religious, who cultivated virtuous difpofitions, and affections ; and if we attend to the nature of the Chriftian re ligion, we muft acknowledge, that obedience is of the greateft necerTity, unlefs we would fay, that the end of (Thrift s coming into the world, was only to purchafe unto mankind, a liberty of finning with impunity. II. WE have now to explain the nature of good works, Firft. In general. Second. In particular. i. IN order to aright underftanding of the na ture of good works, or evangelical fanclity, and obedience, we have to enquire, what we are to underftand 278 Pan II. Sect. IV. C&#. III. underftand by works, and how they are good. Although the external aliens, principally are wont to be called works, yet it is to be obferved, that when we fpeak of works, or obedience, not on ly the external actions, facts, or words are denoted, but alib the internal actions, motions, and thoughts of the heart, for whatever is transacted by the un- deritanding and will, is that, which properly {peak ing merits the apellation of virtue, and vice. And fuch is the nature of evangelical obedience that it ought to proceed from the heart, and therefore, God has a principal regard to the motions of the will. But in orJer that works may be good, three things are neceflkry. (a) The principle, (b) The rule. (c) The end. (a) THE proximate, and immediate principle of our act ons, is confcience , concerning which, we fhill mike fome obfervations in general. Con- fjience is chiefly taken in a twofold fenfe, it de- nDtes, Fit-it. The rule of what is to be done. Se cond. The juignent which we pafs upon our a tions, when committed.- In the former fenfe, it teaches, what we are to do, and what we are to avoid, and in this refpect, it is either right, erro neous, or doubtful. The confcience is right, which judges rightly concerning our duty, and perceives the true fenfe of the law ; erroneous, which errs with refpect to our duty, and the fenfe of the law, as when we imagine a thing to be lawful, which is prohibited ; doubtful, which hefitates con cerning our duty, being ignorant of what we ought to determine, or what we ought to do. In the latter Upon Good Works. 279 latter fenfe, confcience pafTes judgment upon our actions, and difcharges the office both of witnefs and judge, who either approves or difapproves of them. Rom. ii. 15. In this refpect, it may be either good, evil, or doubtful. That which ap proves of our actions is called good , whence arifc peace, and tranquility of mind. That which re proves and accufes men, and which is attended with fear and dread of punimment, we call evil. It is termed doubtful, or fcrupulous, when we are uncer tain, whether what we have done be ri^ht, or the contrary, and therefore we are fufpended between hope and fear. THESE things being premifed, we return to our purpofe. In order that any action 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 he eateth, is darnn- ed. If confcience be right, its dictate ought to be obeyed, and he does well who obeys it j if it be erroneous, we can fcarcely avoid falling into fin. For he who errs, fins, do what he will, for he ei ther offends againft confcience, if he oppofes it, or againft God if he obeys it. If confcience be doubtful, the one or other of thefe muft be done, the action 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 fafeft, which agrees with the moil certain principles of the law, whether natural, or revealed 280 Part II. Sect. IV. Chap. III. revealed ; or likewife, that which moflly oppofcs our own inclinations. (b) THE rule of our actions is the law of God, whether natural or revealed , it is not fufficient that we act according to confcience, but it is requifite, befides this, that our actions fhould be conforma ble with the prefcript of the divine law. Con- fcience directs our actions, but confcience itfelf, is, directed 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 benevolent pa rent of mankind, hath willed, that the duties which are neceflary to falvation, mould be eafily under- ftood. (c) THE end of our actions mould 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 neceflary that our actions fhould have a reference to this end, both from their own nature and our intention ; for in vain fhould any one attempt to promote the glory of God, any action being good in itfelf, would be to no purpofe, unlefs we undertook it, with a defire of promoting God s glory. Beiides, it is to be ob- ferved, that the event is not to be confounded with the intention, the event does not make any action good, unlefs it proceeds from a right in tention ; for it oftentimes happens, that actions either evil in themfelves, or proceeding from an evil Upon Good Works* 281 Cvil intention, are directed by God to a good end, as for inftance, the fale of Jofeph , but it does not hence follow, that fuch actions are good. Neither ought it to be omitted here, that good ac tions are of two kinds, there are fome, the end or fcope of which cannot be evil, fuch as thofe acti ons which are internal, as, the love of God, &c. Thefe things being laid down we conclude, that thefe three, viz. confcience, rule, and end, are re- quifite, in order that an action may be denominated good, which is thus to be underftood, viz. that no action can be called good unlefs attended with three conditions j but if eitheir one or the other of thefe be wanting, it muft be defective. Thus, though an action be conformable to confcience, and the law, vet 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 they are good, and neceilary in themfelves ; but external duties, as outward worfhip, &c. becaufe they are the ne- ceifary effects of inward piety, or as they are means of producing and encreafing it, in ourfelves or others. Secondly. The {urn of our duties, is the love of God and our neighbour. Matt. xxii. 36.37. Paul delivers a fpecial detail of thefe, Tit. ii. ii. 12. where he {ays, That the grace of God teacheth us, that we mould live foberly, righteoufly, and godly. The firft duty refpects U ourfelves, 2*2 fart II. Sect. IV. Chap. III. ourfelves, the fecond our neighbour, and the third refers to God. Befides thefe general duties, which are incumbent upon all, and each particular per- fbn ; there are particular ones, which ought to be difcharged by every perfon, according to his con dition in life, or the ftation in which he is placed, fitch are the duties of parents, children, matters, and iervants, &c. USES. Firft. From what has been faid concern ing the neceifity of good works, it follows, That we ought to be intent upon them principally, through the whole of our lives, and that they muft perilh eternally, who neglect them. But here it will be very necefTary, to anfwer the various objections of carnal men, againft the neceffity of good works, and to refute thofe errors, with which many are infect ed, as for example, that reliance upon the mercy of God is fufficient, that faith alone juilhies us, that we are not juftified by works, that we obtain falvation through the mercy of God, without any merit of our own. IT ought to be fhewn, 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, every 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 actionst It Upon Good Works. 2?J It will be very eafy, and of much advantage to mew, that thefe three are for the moil part wanting in all our actions. THIRDLY. We may hence learn, Firft. How much it concerns us, to maintain a good confci- cnce, imbued with the true knowledge of our duty, and pure ; here it ought to be fhewn, how criminal it muft be to commit any action which oppofes confcience. Second. It is of great mo ment, to procure an accurate knowledge of the di vine law, and rule of our actions, and for this pur- pofe, we mould read, hear, and meditate upon the word of God incerTantly, and without prejudice or party affection. Thirdly. That in all our actions, we would propofe a proper end, which is accomplilh- ed by turning our attention habitually towards God, and feeking after our true happinefs. In thefe three particulars men offend very frequently, and are therefore reprehenfible. But this ar zument is moft fruitful, fo that all the ufes of it can fcarcely bs pointed out. FOURTHLY. Men mould bs admonifh H, to pay the greater! deference to the duties which are internal, and that they would be moil fbKcitous about purifying the heart. Again, that above all other things, we would learn to love God, ani our neighbour ; laftly, that every one would dif- charge the duties belonging to his particular itation, or condition in life. U 2 CHAP, 284 Part H. Set!. IV. Chap. IV. CHAP. IV. O/" Promifes and I breatnings in General. NO W follows the other part of Evangelical doctrine, 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 action, by- two motives principally, viz. the hope of obtain ing fome good, and the fear of fome evil. It was therefore necefiary, that God, in order to move him, mould propofe both promifes and threat nings, that he fhould propofe fome good, more ex cellent 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 fruftra* tion of his carnal delires, or the enduring of bodily pain. i. THEREFORE God allures men with the hope cf 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- poles the nature of religion, and the word of God. For, Firft. As we formerly obferved, God hath revealed religion unto mankind, and pre fer i bed Upon Promises and Threatnings. 285 fcribed various duties, not upon his own account, but that it might be well with them -, whence it follows, that religion mud neceflarily have a re fpect unto happinefs, and remuneration, which is folidly confirmed from Heb. xi. 6. He that cometh to God, muft believe that he is, and that he is a rewarder of them, that diligently feek him. Second. It is fo far from being the cafe, that the love of God mould be feparated from the defires of our happinefs, that it rather includes and fup- pofes that defire, and that fo neceflarily, that lay ing afide a refpect to remuneration, and confum- mate felicity, the other is laid afide likewife. For God himfelf is our reward, as the Scripture ex- prefTeth 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 flem 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 difiinguifning characteristic 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 conje6hire, concerning a pure love of God, which has no refpect to a reward. To what we have al ready obferved, may be added the examples of holy men, asMofes, Heb. xi. 26. Who etteemed the reproach of Chrift, greater riches, than the treafures of Egvpt, becaufe he had a refpecl to U 3 the 286 . Part II. Seff. IV. Chap. IV. the recompence of reward, likewife of (Thrift himfelf, who is laid, Heb. xii. 2. To have endured the crofs, for the joy that was fet before him. 2. THE fame holds good, ttith refpect to threatnings ; and here indeed we fup ; :ofe in the firrt place, that the Gofpel does not only contain promifes, but likewife threatnings, and thefe of a mod dreadful nature, fo that they are in an er ror, who pay no refpeA to any thing in the Chrif- tian religion, and the Gofpel, but promifes and benefits, as if we had nothing more to fear, fince Chriii: has fried his blood for us. For through un belief, or 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 threatnings, and a curfe, but not the Gofpel : For the Gofpel contains threatnings, and thefe far more grievous. Heb. v. 28. 29. He that def- pifed Mofcs s law, died without mercy under two or three witneffes, of how much forer punifhment fuppofe ye, mall he be thought worthy, \\ho hath trodden under foot the Son of God. And xii. 18-29. But as fome believe that 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 punimment. Nay, fome have got to fuch a pitch of infanity, as to afiert, that the faithful are fo pofierTed ot the pure love of God, as to be willing to fufrer eternal damnation if he thought ; but {lich things are foplifh, vain deliriums, nay impious. Firf:. The Sacre4 Upon tJse Promlfes and e fbreatmngs. 287 Sacred Scripture teacheth, that as long as we a<e in this world, piety is not only produced, but al- fo cherimed within us, by the fear of punimment. Heb. xii. 28. 29. i Pet. i. 17, &c. 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 thrcatnings move, and refpect the faithful. 2 Cor. v. ii.- Knowing therefore the terrors of the Lord, we perfuade men. i Cor. ix. 27. F/zek, xxxii. 19. If the righteous doth iniquity, he mall die in his iniquity. Thirdly. Faith, and religion ought to comprehend whatever God hath revealed, and confequently both promifcs and threatmngs. As to the objection that the obedience is fervile, which is performed through fear of punimment > we anfwer, i. THAT obedience is indeed furvile, and no way laudable, viz. when a perfon againft his will, {hews only an external obfequioufnefs, and with the wicked fervant obeys his matter, left he mould be beaten. A man may indeed be compelled to external acts. But that makes nothing for the purpofe, becaufe there can be no obedience ref- pe^ng God, but what proceeds from the will. Therefore it is abfurd to fay, that a perfon obeys God againft his -will. A man s obedience, indeed, may be attended with fome reluctance, efpecially at the nrft beginnings of converfion, yet it is not in voluntary. 2. WE 288 Part II. Sett. IV. Chap. IV. 2. WE have likewife to confider the nature cf punifhments. Indeed it would be fervile, to be moved by the fole fear of temporal punifhments, but it is by no means fo, to be impelled by the fear of fpiritual, and eternal punimment. Nay, the more we are governed by filial love, the more will we dread that punimment, becaufe it confifts in nothing elfe, but a feparation from God. 3. IT remains, that we mould 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 ones, viz. That God will be- flow upon us, whatever things are neceflary for our pafiage through this life, if we but fear him. Matt. vi. 25-31. Therefore take no thought, fay ing, what mail 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, pro perly fpeaking, are fpiritual, viz. Juftification, Sanc- tification, and Glorification, of which we are foon to treat. THE threatnings, again, are likewife temporal, or fpiritual. The Gofpel does not propofe, _ in a particular Upon Prmifes and fbreatnings. 289 particular manner, any temporal ones. In gene ral, God makes ufe of the punimments 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 punimments ; nay, they rather proceed from the love of God towards mankind : Yet temporal death may be confidered as a real punifhment, fince by it God cuts off the finner from this life, precludes him from all hopes of falvation, and then begins to act the part of a judge. SPIRITUAL threatnings, refpect either the pre- fent, or a future life. In this life, the Scripture threatneth hardnefs of heart, utter defertion, blind- nefs of mind. Heb. iii. 13. And iv. u. 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 punimment, for God is not its author. But thefe are the horrid confequences of fin, evils in their nature moft grievous, which the finner hath brought upon himfelf, and which render him obnoxious to eternal deftruction, and which we ought to dread moft vehemently. What remains therefore, are the punimments of another Jife, of which we will treat in our laft Section, viz. Concerning the world to come. USE. i. Hence appears the confummate wif- dom and goodnefs of God, who propcfes fuch mo tives unto mankind, as are apttft to move tlu m ; Whence 290 Part II. Se3. IV. Chap. IV. Whence it follows, that they are inexcufable if they abide in unbelief, and are difobedient. i 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 likewife, and efpecially, in its promifes and threatnings. We ought to give the ilricleft attention, Firft. To their nature, fince God has prepared for us a good furpaffmgly great, than which, nothing more excellent can be conceived ; as alfo, an evil, of all others the rnofl grievous ; and both of thefe eter- " nal. Second. We ought to attend likewife to their certainty, which appears not only from the word of God, and the arguments it affords, for the truth of our religion, but alfo from the feeling of con- fcience. For if we will but examine it, there can not remain with us the leaft doubtfulnefs concern ing the verity of promifes and threatnings. Upon thefe two, the, whole force and energy of both do depend. 3. HENCE may be inferred the neceffity of obe dience ; for what can put us under a greater necef- lity of living pioufly, than an affured hope of the greater!, and eternal good, and the fear of the greater! eternal evil, if we are but defirous of our own falvation ? Therefore, we muft obey, or peiiih eternally. 4. HENCE we may likewife learn the nature of obedience : It is not conftrained, but fmcere, and voluntary : Upon Promifes and tfhreatrimgs. 29 1 voluntary : God is to be ferved, not with an un willing, and reluctant mind, but with love, and joy, fince we are engaged in the acquifition of the Supreme Eternal Good, and in avoiding everlafting damnation. Whatever God prefcribes tends to our advantage. Therefore, with alacrity of mind, we ought to entertain, and cherim the mod ar dent, and fmcere breathings after godlinefs. Let this, therefore, be the effect, and ufe, of both pro- mifes and threatnings. 2 Cor. vii. 2. 2 Pet i. 34. According as his divine power hath given unto us all things that pertain unto life, and god linefs, through the knowledgh of him, that hath caled us to glory, and virtue, whereby are given unto us exceeding great and precious promifes, that by thefe ye might be partakers of the Divine nature, having efcaped the corruption that is in the world, through luft. Heb. xii. 28. 29. CHAP. V. Of Jtiftification, THE firft, and principal benefit of the Gofpel, is Justification : Which, no doubt, is the reafon, why the Apoftles treat of it fo copioufly, and profefledly, particularly in the Epiftles to the Romans, and Gallations, and in the Epiftle of James, chap. ii. We fhall here teach from Scrip ture, in a brief and fimple manner, Firft. Wherein Justification confifts. Second. How we may ob tain this benefit, I. THB 292 Part II. Seff. 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 ftate of fin, it is imporTiblehe mould pleafe God, without his fpecial mercy : So that the term Juftification is to be underftood 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 phrafe : Faith is imputed for righteoufnefs, which denotes, that a man, through faith, is treated^as if he were righteous. Rom. iv. 5. The fame Apof- tle, Rom. iv. 6. 7. teacheth, that the benefit of Juftification, confifts in the remiffion of fins. Acts xiii. 38. Rom. viii. 33. Who mall lay any thing to the charge of God s elect ? It is God that jufti- fieth. Here he oppofes Juftification to condemna tion : But the oppofite of condemnation is abfolu tion. THEREFORE, Juftification is a judicial act of God, by which, of his great mercy to finful man, 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 Juftification comprehends two benefits, viz. remiffion of fins, and a right to eternal life. i. THE remiflion of fins, Rom. iv. 6. 7. If man were innocent, his Juftification would be nothing elfe, Upon Juftification. 293 eife, but a declaration of his innocence, and right- eoufnefs ; but being guilty, he cannot be justified, without his fins being previously forgiven. Some are of opinion, that this justification extends, not only to fins that are paft, but likewife to thofe that are future. But this afTertion is inaccurate, and dangerous. But when God remits fins, he does not only remit their criminality, or guilt, but like wife their punifhment. The Romans maintain, that God remits the eternal guilt, but not the tem poral, and therefore afiert, 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, punimments, much lefs are they punifhments, by which the juftice of God could be fatisfied. 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 object of the Divine love, fo that God wills, that he mould be completely happy : And Chrift was fent for this very pur- pofe by the Father, that whofoever believeth in him, mould not be condemned but have everlafting life. II. WE 294 Part II. Seff. IV. Clap. V. II. WE are to confider, by what means we are juftified. Here we are to obferve, in general, that this is a blelTmg merely gratuitous, for both the remiflion of fins, and a right to eternal life, folely depend upon the mercy of God, fo that whoever defires to be juftified, ought previoufly to acknow ledge, that he finds no caufe within himfelf of ab- folution, but of condemnation. IN particular, we are to hold, that two things are requifite to juftification : The one on God s part, the other on ours. On the part of Godj our juftification depends entirely on his mercy, which is founded upon the facrifice- of Jefus Chrift. Rom. iii. 24. There we are faifl to be juftified free ly, through the redemption that is in Chrift Je fus, and for this caufe, the righteoufnefs of Chrift, is termed our righteoufnefs, hence it is enquired wherein that righteoufnefs of Chrift confifts, which is imputed unto us. Whether it be his paffive righteoufnefs only, i. e. his fufFerings, and his death, or alfo, his active, i. e. the obedience which he 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 fatisfaction, and merits, and that as Chrift fufFered for us, fo likewife he fulfilled the law, upon our account, that his obedience might be imputed junto us, that we might bejuft and right eous through him. But fome do not approve of this opinion, they acknowledge, indeed, that the active righteoufnefs of Chrift, or his obedience, was a qualification, or condition, requifite in our Me diator, Upon Jiljiifcatioft. 95 cliator, that it is of advantage to us, and perform ed for our good. But they deny, that this right- eoufnefs is properly imputed to us, and fay, that fuch a doctrine is dangerous. On our part faith is requisite, 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 Acts xiii. 38. 39. And certainly it was altogether neceflary, that a man mould em brace falvation when offered him, neither is it poifi- ble that God mould beftow eternal happinefs, upon a perfon who is unwilling to receive it, and refufea it. But here that faith is to be understood which is fincere, and difplays itfelf by good works. Gal. v. 6. For in ChriSt Jefus, neither circumcision avail- eth any thing, nor tmcircumcifion, but faith that worketh by love. So that in point of justification, 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 it not accompanied with a firm purpofe of obeying God. Which purpofe, indeed, if fincere, will difplay itfelf by good works. TruSt in God, and Chrift, without fuch a refohition is falfe, and hypocritical, and it is fo far from being the cafe, that a perfon void of this purpofe mould embrace Chrift and his benefits, that he rather rejects him. Yet we are by no means to imagine, that we arc juftified by works : As if works were the foundation, or meritorious caufe of our justification. Works can merit no thing of God, taking the word in its proper Signi fication. Firft. Becaufe they are imperfect. Se cond. If they were perfect, they are but debts. Third. 196 Part II. Sect. IV. Chap. V. Third. Becaufethereisnoporportkm between them, and the reward of eternal life, nay, neither does faith properly fpeaking juftify. The act of believ ing is not our juftification or the meritorious caufe" of our juftification, but only a requisite necefTary 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 neceflary. Acts xv. i. Againft thofe, Paul aflerts, that faith alone was fufficient, i. e. that it is enough, if we believe in Chrift, and obey his Gofpel. Neither was it any longer requifite to obferve the Mofaick rites, but he undeftands fuch faith here, as is accompanied with works. Gal. v. 6. In which chapter, he ex- prefsly adm.onim.eth, that no perfon mould abufe his doclrine, fo as to indulge licentioufnefs. James, on the other hand, is difputing againft Hereticks, who acknowledge indeed, the neceflity 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 necciTarily produceth good works, and in this Upon Juftification. 297 this fenfe aflerts, that a man is al/b juftified by works. USES. i. This doctrine is of fuch importance, that our falvation wholly depends upon it: The chief good of man confifts in Juftification. Rom. iv. 7. 8. Blefled is the man, to whom the Lord will not impute fin. Hence we learn, how great, and excellent the blefling 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 moft miferable, who is not partaker of this blefling , for he is in a ftate of condemnation, and the wrath of God abideth on him. John. iii. 36. 2. THERE is no perfon, who ought not to be folicitous about his condition, viz. whether he be in a ftate of Juftification, or not , but this cannot be otherwife known but by faith. Wherefore we ought to examine, whether we are poflefTed of that true faith, which juftifies ? Whether we cordially em brace thofe moft excellent promifes : The grace of God in Chrift, or whether we feel within ourfelves, the effect of true faith. Many underftand this doc trine of Juftification but badly, and feign to them- felves, 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 falfe teachers, whom James refutes in his Epiftle, Chapter ii. as aifo of the Gnofticks of old, who thought that faith X might Part II. Seff. IV. Chap. VI. be true and falutary, without good works. Th;s error hath almoft every where prevailed among Chriftiaris, in the prefent time, fo that men mould be well fortified againft it. But this perverfe and destructive error, may be confuted from Scripture;. Gal. v. Jam. ii. As alfo from the very nature of justifying faith, by mewing that fuch is the na ture of faith, that it is always accompanied with good works : Hence it follows, that thofe who live in fin, are destitute of faith, and confequently are not in aftate ofjuftirkation ? but of condemna tion. 3. THE third ufe is of confolation, confining of that peace, fecurity, and that inemble and glorious ]oy, with which the hearts of believers are ftored, in full hope of eternal life. Concerning this, fee Rom, v. i 5. and viii, 28. &c CHAP. VI. Of Sanctification. SANCTIFIC ATION may be confidered feparately, either as a benefit, or as a duty to be perform ed by man. But we ( hall here confider it, in the for mer refpect, viz, as it is one of the principal bleiiings of the Evangelical covenant. AND in the Firft place, we fliall confider the na ture of it. Secondly. Its cauie. SANCTIFICATION is twofold, external and in ternal. That fanclification is denominated external* or &f Sanciification. 299 of federal, by which God calls, or invites us to his covenant, and feparates us from others, in order that we might become partakers of eternal life j for to fanclify in Scripture, oftentimes denotes the fame thing, as to fet apart from a prophans or common, and to appropriate to fome facred ufe. And in this fenfe, the people of Ifrlel are called holy, and Chriftians, a holy nation* I Pet. ii. o. But ye are a chofen generation,, a royal priefthood, a holy nation, a peculiar people, that ye fliould mew 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 perfons, for his worfhip and glory. FOR here the fcope of this destination is two fold, as it is not poffible, that God could have deftined us for glory, without alfo calling us into holinefs. INTERNAL Sanctification, and the real purifica tion of the 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 fanc- tificatidn confifts in the renewal of the mind, viz. Firft. In the renovation, -or illumination of the tinderflanding , for a man cannot undergo this change, without his mind being previoufly enlight- ned, with the knowledge of the truth. Again, in the reformation of the will, and afTedions, For in X 2 order Part II. Sett. IV. Cbap. VI. order that a man may be faid to be regenerated, or fanctified, a renewal and change of the affections is requifite, by which he departs from fin, and is en tirely devoted to holinefs , and this change is of ab- folute neceffity, fo that without it, no falvation can be expected. John iii. 5. Heb. xii. 14. &c. Fol low peace with all men, and holinefs, without which no man mall fee the Lord. II. THE other particular which we have to confi- der, concerning Sancliiication, is its caufe. As all men are finners, it follows, that fanctification does by no means proceed from them, but that it is a bene fit, which we derive from God. But he works out our fanctification. i. BY his word. Which is therefore termed the feed of regeneration, 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. 1 8. Which is mofl efficacious both in enlightening the underftanding, and moving the will ; as it propounds to us our duty, and lays before us the moil powerful reafons, and motives to excite us. Bv 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 proper ly confift, 3- HE Upon Sanctification. 301 3. HE likewife makes ufe of a variety of means, as, the facraments, benefits, chaF:ifements, and examples : Yet the whole of our falsification ib depends upon God, that without his grace it cannot be accomplifhed , but he does not produce it in us, without our own endeavours, hence we are com manded to make perfect, and to work out our fanc- tification, and falvation. 2, Cor. vii. I. Let us cleanfe ourfelves from all filthinefs, of the flefh and fpirit, perfecting 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 paffive in the beginning of regeneration : But as foon as he has received the firft principles from God, he then acts himfelf, which is the rea- fon, why fanctification is fometimes defcribed as the work of God, and at other times as the work of men. This fanctification is completed by degrees, for befides that it confifts of two parts, the for mer refpecting the prefcnt, and the latter a future life, it has its degrees : For fome men have made greater, and others lefTer proficiency in fanctificati on. Beiides in one and the fame perfon, fanctifi cation has its beginnings, and increafe, fo that the faithful, as long as they continue in life, -make daily advances in holinefs. USES. i. The firfl ufe here, is, that Juftifica.- tion is not the only benefit of the Evangelical co venant ; there is another, and that equally necefTa- ry, viz. Sanctificat.ion. Therefore all the agency of divine grace, does not confift in the forgivenefs of fins 3 but likewife in the fructification, and con* X veriiojj 302 Part II. Sett. IV. C. VI. verflonofthe (inner unto God. And the fole end of Chrift s coming into this world, was not the ex piation of fin, but likewife, to deftroy the domi nion of it, and make us a holy people. Tit. ii. 14. Therefore they overthrow the grace of Chrift, and the Gofpel, and labour under a fundamental error, who turn the whole of their thoughts towards juftification, b.eing no way felicitous about their fanc- tification. 2. FROM this doctrine, follows the poflibility of holinefs, and of keeping the commandments of Chrift Jefus. For if God fanctifies a man, he may live a holy life, nay, arrive at an excellent degree of fanctity, otherwife our fanctification 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 fanctification is the work of God, it follows, that no one can be partaker of it without divine grace, which therefore we ought to apply for ty daily prayer. The neglect of prayer is utterly inconfiftent with fanctihcation. 4. SANCTIFICATION may be considered as a duty incumbent upon us. Thefe two, the grace of God, and man s induftry and care, correfpond exactly with each other. The grace of God fup- pofes our labour, and is given in order that we might work out our fanctification , again, our labour preiuppofes divine grace, fince without it, we can do nothing. The tendency of which doctrine, is to make Upon Sanct ification. 303 make us humble and diligent , humbk 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 fanctin cation, has this tendency, viz. that every one mould examine himfelf, and be well informed, whether his fanctification be -as yet begun, and whether he has arrived at any degree of perfec tion in it ? The principal mark of real fanctification, and which is of squal moment with all the reft, is, that we always be making farther advances in rege neration. WE mould now treat of Glorification, and eternal life, which is the moft excellent benefit, belonging to the Chriftian doctrine. But this treatife belongs tp the lail fection of Theology. THE [ 304 ] THE LATTER PART O F CHRISTIAN THEOLOGY. SECTION. V. Concerning the Church^ &c. IN this Section, we are to confider, Firft. What is meant by the Church. Second. We fhall treat of its government. Third. Difcipline. Fourth. Its various ftate. CHAP. I. Concerning the Church in general. HE R E we have to fee, Firft. In general what we are to underftand by the Church. Se cond. Who are its members. Third. What are its characterifticks, or marks. Fourth. What are its attributes. I. THE Church is the united body of men, who are called to eternal life by the Gofpel. But fince the term Church is varioufly underftood, its various acceptations fliould be accurately diftinguiihed, as this Concerning the Church in general. 305 this will afford us an eafy folution of the various queftions which are ufually moved concerning this argument, i. THE Church, in its mofl extenfive fignifica- tion, denotes all men who profefs the Chriftian faith, whatever place, or fed they belong to. SOMETIMES, it denotes any one particular a fembly, or more, who are united together, by a cer tain common bond : Thus we fay, the Church of Geneva, the Church of Rome, &c. 3. THE Church may be confidered, as it re- fpeds only fuch as are truely faithful, all pious and eledl perfons, who fincerely worfhip God, and this is the true Church of Chrifl his true Body. Yet it oftentimes happens, that the Scripture attributes to the Church in genaral, 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 diftinclion 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- tutc 306 Part II. Stff. V. Chap. I. tute any vifibie body, and diftindt, or felecl foci- ety. INTO univerfal, and particular. The Univerfal, 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- fpect to doctrine ; and it is called Orthodox, or Heterodox. 2. WITH refpect to worfhip, which may be either pure or corrupt. 3. MORALS. For according as fcandals are un common, or frequent, or as they increafe, or are fupprefled, in any Church, that Church is denomir nated pure, or impure. 4. WITH refpect to difcipline : For in order that any Church might maintain its purity, the cxercife of Apoftolical difcipline is requifite, &c. 5. UNION. Thofe who maintain this union, ac cording to fincerity, and charity, are denominated pure ; but fuch as violate it, and without caufe fepa- rate from others, are termed Schifmatical. BUT it is necerTary, that fuch as would be faved, Should aflbciate with the Church, Acts ii. 47. And the Concerning the Church in general. 307 the Lord added to the Church daily, fuch as fhould be faved. Hence it may with propriety be faid, that without the Church there can be no falvation ; which ou^ht to be underftood of the Univerfal Church, but not of any particular one : For there is no particular Church, out of which falvation might not be obtained, though it cannot be gained fo rea dily in all churches. II. ALL perfons whatever, who embrace the Chriftian faith, in a certain fenfe, may be denomi nated members of the Church ; but accurately fpeaking, the faithful alone are its 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 the tares, and the wheat. The wicked are ungod ly perfons, and hypocrites : Ungodly, viz. fuch as make an open proferfion of impiety , none of which would be found in the Church, if the difcipline of the Apoftles took place. But an intermixture of the good, and of the evil, cannot be prevented in the Church. BUT the duty of members is threefold. Firflr. An external, and public profefTion of the Chriftian faith i to which may be referred, public wormip, icred afiemblies, and the ufe of the facraments. Second. Due fubjedion 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, 308 Part II. Seff. V. Chap. I. you, and fubmit yourfelves. Third. Purity of life, and manners, especially chanty. III. INQUIRY is made, concerning the marks, or characters of the Church, what they are ? In order to the folution of which queftion, we ought to fix what we are to underftand by the Church. If it denotes all true believers, or the invifible Church, then no marks of it can be produced, but thofe, by which fuch perfons as are truly faithful, are diflinguifhed from others. But ifweunder- ftand a particular Church, then the marks may be afligned, by which the more pure focieties are dif- tinguimed from fuch as are impure. But thefe marks are none elfe, but purity of doctrine, wor/hip, difcipline, and manners. To which, the more or lefs any Church accedes, the more or lefs it is to be deemed pure, THE Romans lay down fifteen marks of the true Church, and indeed the moil 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 fucceffion of Bimops. Sixth. Agreement as to the fame doctrine. Seventh. The union of the mem bers with each other, and with their head. Eighth. Sanctity. Ninth. Efficacy of doctrine. Tenth. The fanctity of the lives of its authors. Eleventh. Miracles. Twelfth. Prophecy. Thirteenth. Con- feflion of their adverfaries. Fourteenth. The un happy fate of their enemies. Fifteenth. Tempo ral felicity. Thefe marks are either abfurd, or falfe, Concerning the Church in gentrdl. 309 falfe, as i. 3. 4. 5. Contrary to the word of God, or fuch as do agree with the Romifh Church, as 2. ii. 12. But concerning thefe, let the writings of Divines be confulted. IV. THE attributes of the Church, according to the word of God, are Unity, Univerfality, and Sanc tity. 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 affume the title of a church exclu-* fively. . UNIVERSALITY, or its being Catholick. For the Church is diffufed over the whole world, and all Chriftians conftitute only one body, fo that the title of Catholick is not to be limited to any 1 particular Church. 3. SANCTITY. Eph. v. 27. phrift loved the Church that he might prefent it to himfelf, a glo rious Church, i. e. not having fpot or wrinkle, but jhat it mould be holy. Which fanftity is federal, or external, as it is feparated from the world, and dedicated to God , or real, and internal, as the true members of the Church, are cleanfed from the de filements of the world. THERE Part II. SeSl. V. Chap. I. THERE are three other attributes which are ufu- ally afcribed unto the Church. Firft. Authority. Second. Infallibility. Third. Perpetuity. AUTHORITY. In the Church there is no author ity, properly fpeaking, befides the authority of Chriit. But whatever things are tranfacted by the Church, or his Minifters derive their whole author ity from Chrift. And do not bind men s con- fdences but as far as they are done in his name. For in that cafe, whatever the Church does, Chrift ratifies. Matt, xviii. 18-20. YvHiatfoever thing ye mall bind upon earth, mall be bound in Heaven. John xx. 23. With refpect to things necefTary to falvation, the Church has no power to advance new laws, or to make any new articles of faith ; in other cafes, which God hath not determined, and yet ought to be determined,- for the prefervation of order, the Church may enact laws, for otherwife no fociety could fubfift, i Cor. xiv. 40. Let all things be done decently and in order. Thus, with refpect to the various circumftances of divine vvor- fhip, time, place, &c. the Church may determine, providing that its determination, be conformable with the laws of the Gofpel, Prudence, and Char ity, and all ought to fubmit to ftatutss of this na ture. As to infallibility, it is fufHciently evident, from what has been already obferved, that it does not belong to the Church. The Romans arTert, that the Church is infallible, i. e. that it cannot err in doctrine, or concerning doctrine, or manners. But they Concerning the Clwrth in general. 3*1 they have not as yet defined, what that infatHbfe Church is, whether it be the Pope, or UniverfM Council, or the Pope and Council conjointly. But, Firft. Though we mould grant that the Church is infallible, 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 imporTi- ble indeed, that the true Church, i. e. true believ ers, 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. Firft. 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 paflage Matt, xviii. 17. And if he mail ne glect to hear them, tell 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 infallibil ity, when they foretel the defection of Chriftians from truth, and piety, and the coming of falfe teachers ; alfo when they command the faithful to examine into the truth of doctrines. Third. Every particular Church, the Pallors of a Church, or any particular denomination of Chriftiaus may err, therefore, the whole united body of Chriftians, and Pallors may err. Fourth, Iliftory informs us, that 312 Part II. Sect. V. Chap. 1. that the Jewim and Chriftian Church, as likewise the rulers of both, nay, whole general Councils have erred. Particularly the Romifh Church, and the Pope, have erred moft bafely, which will fuf- ficiently appear, by looking into the Councils of Conftance, and Trent , it is likewife confirmed from this, viz. that Councils have made decrees directly 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 impoffible that it mould be totally extinguished. Second. It is likewife impoffible, that no faithful perfons mould be found in the world. But the Church may fall away, i. e. Firft. The number of faithful men, or ofChriftians, maybe greatly diminimed, 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 moft grievous errors, yet it is fcarcely poflible, that fuch corruption, mould infect all its members to fuch a degree, that none truly faithful mould remain. This may be proved, Firft. From Scripture. For a dreadful, and nearly a general apoftacy was pre dicted. 2 Theff. ii. 3. For that clay (hall not come, except there come a falling away firft. 2 Tim. iii. i. &c. Rev. xiii. 8. and xii. 5. 6. 7. Second* Concerning the Church in general. 313 Second. Experience teacheth the fame thing. Un- , der the Old Teilament, the Church was not always eminent, and the number of the faithful was but fmall, as in the times of Noah, Elias, Antiochus, &c. Under the New Teftament, innumerable Churches had apoftatifed, both in Afia and in Afri ca. The whole world had almoft revolted, under the Arians , and in the following centuries, fuch a dreadful defection happened in the Latin Church, from purity of doctrine, worfhip, and morals, 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 col lect a Church from among them ; likewife the hap- pinefs of our ftate, whom he hath called to be its members. Heb. xii. 22. 23. Under which title let us exprefs our gratitude to him, efpecially when we reflect, that we are of the number of thofe, who have been favoured with the purer light of the Gof- pel, and have been freed from Idolatry, and thofe errors which have crept into the Church. 2. THE fecond ufe is taken from the title of Catholic ; which word denotes, that there is only one Church diffufed over the whole world, whence it follows, that all Chriftians fhould maintain unity, and concord with each other. In this refpect, the ftate of the Church is very imperfect. For that union is deftroyed by fchifms, fects, anathemas, fo that there is not one Church, but many, oppofing each other by mutual animofities. Y 3. THE 314 Part II. Sect, V. Chap, I. 3. THE third ufe will be, to treat of the threefold duty of the members of the Church, which we have inculcated above. All indeed make a public, pro- feffion of the Chriftian faith, but many do not fub- mit, to order and difcipline, and the feweft in num ber teftify, their being Chriftians in reality, by theiif faith ? and innocence of morals. FROM the Church being denominated holy, we conclude, that the principal fcope of the divine vo cation, is fanctity, and that it is the duty of Chrif tians to be intent upon holinefs, and to feparatc themfelves from the pollutions of the world, which, if any one neglects to do, he to no purpofe, boafts of the ap pel latien of Chriftian, nor do fuch belong to the Church. At prefent there are many impious, and openly prophane perfons in the Church, on ac count of the defect of difcipline, who yet ought by no means to be tolerated, as likewife many hypo crites, who 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 foun dation of God ftandeth fure, having this feal, the Lord knoweth them that are his. Matt. xiii. 42. C PI A P. II. Of thf Government and Minijlry of the Church. S the Church is governed, Firft. By the Mi- niftry. Second. By Difcipline, we (hall here treat of both. I. OF VpDh the G. and M. of tie Cblirch. 515 I. OF the Miniftry. Here in the firft place, we /hall treat of the inftitution of the Miniftry. Se condly. Of the Miniflers thcmfelves. Thirdly. Their Vocation. Fourthly. Their Office. IT has been the Divine pleafure, in order to col lect, and to preferve his Church, to make ufe of the miniftration of men. He did not chufe to teach, or govern his Church by Angels, or extraordinary re- velations ; but he chofe the Miniftration of men, of his consummate wifdom, and made choice of this mean, as being moft agreeable to the nature of man. \ THE neceffity, and divine origin of the Miniftry, may be proved from various paffages in Scripture. Eph. iv ii. Chrift gave fome Apoitles, fome Pro phets, fome Evangelifts, fome Paftors and teachers. Acts. xiv. 23. Tit. i. 5. Where Paul writes to Ti tus, that he left him in Crete, to ordain Elders, or Prefbyters. The univerfal confent, and conftant practice of all churches that ever exiited, prove this, as likewife the fignal utility, and neceflity 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 fortheper- fecling of the Saints, for the work of the Miniftry, for the edifying of the body of Chrift, until we come in the unity of the faith. And fuch is the nature of every fociety, that it ftands in need of fome govern ment over it, fo that diforder and confufion, might be prevented, which Fanaticks, and fuch as oppofe the Miniftry, are fo eager to introduce* Y 2 II. BUT Ji6 Part II. Seff. V. Clap. II. II. BUT the Minifters whom God thought fit to employ, are either extraordinary or ordinary. The extraordinary are, Firft. Apoftles, whofe vocation is related, Matt. x. 12. Their prerogatives are as fol low, (a) They were chofen and commiflioncd bv Chrift himfelf. (b) They were witnefies both of his life, and refurredtion. Acts, i. 21. 22. (c) They were inftrucled by the Holy Ghoft, who lead them unto all truth, (d) They were fent unto all nations, Matt, xxviii. 19. So that being bound to no par ticular flock, and becaufe they were the nrft preach ers of the Gofpel, they are denominated the founda tions of the Church. Eph. ii. 20. 2. PROPHETS, of whom feme predicted future events and announced hidden things, which they had by divine revelation, fuch as Agabus, Acls xxi. 10. Others taught and interpreted the Scripture, in which fenfe the word Prophecy is underftood. i Cor. xiv. 1-4. &c. 3. EVANGELISTS. Thefe were the Apoftles vi cars, or affiftants, who were fent to various parts of the world -, fuch were Titus, Lucas, &c. WITH refpecl to ordinary Minifters, it ought to be obferved fin! of all : That Chrift and his Apo ftles, instituted 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- fhip, viz. praifes, reading, prayers, and the particu- liir circurnttances of their facred aiTernblies, and discipline, Upon the G. and M. of the Church. 3 1 7 discipline, of which we are Toon to treat, were derived from the practice of the Jews. IN their fynagogues were elders, or Prefbyters ; likewife there was a Prefident, or Ruler of the fy- nagogue, Bifhop, Charan, head of the Church, or Angel of the congregation. Lightfood demonflrates this fully, Vol. II, P. 20. and 279. Hence the Apoftles null retained thefe names. I Tim. iii. i. i Pet. v. i. Rev. ii i. With refpecT: to the fignifi- cation of which names, we are not to judge according to the modern ufe of them, or the ideas which at pre- fent we affix to them, but from the ufage and prac tice of the Jews, and primitive Chriftians. There fore, for the government of the Church, were ap pointed Bifhops, Prefbyters, Minifters, &c. IT may be afked here, whether the office of Bi fhops, be different from the office of Prefbyters, fo as that Prefbyters and Bifhops, do conftitute two diftinct orders. We anfwer, that there is no efien- tial difference between them, and that they both be long to the fame order. For the Scripture confounds Bifhops and Prefbters together, fee Acls xx. 17. compared with verfe 28. Tit. i. 5. compared with verfe 7. Yet it cannot be denied, that in. the pri- mative Church, there was always a Prefident, or head of the Prefby tery, who prefided over others, who were in a ftate of equality with himfelf. This is invincibly proved, from the catalogues of Bimops,, 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 whilft 318 Part II. SeR. V. Chap. II. whilft the Apoftles, but efpecially John, were ftill alive. IT is afked, 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 EJders (Aeltefte) ? We anfvver, that their infti- tuticn is of advantage, yet it cannot be proved, either from ecclefiaftical hiftory, or from Scripture. That p^flao-e, 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 doctrine, proves nothing ; otherwife it would follow, that a reward was due to ruling Elders. THE office and inftitution of Deacons is defcribed, Acts vi. It is to be lamented, that this order has been abolifhed 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 lefTer ufhcrs, Readers, Acolytes, Exorcifts, three greater, Sub- deacons, Deacons, Prefbyters or Priefts , afterwards, for the prefervation of order, Ar- hbifhops, or Me tropolitans, were fet over the Bifhcps of each Pro vince, over thefe again were placed Primates, or Pa triarchs, and over them the Pope. In fubfequent ages, is added, the office of Cardinals, who were formerly Prefbyters, and Deacons, belonging to the Church of Rome. Hence the distinction, between Cardinal JBifhcps, and Cardinal Deacons. III. WITH Upon the G. find M. of the Church. 3 1 9 III. WITH refpect to the vocation of Minifters, there are two particulars which merit our attention. Firft. 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- fireth a good work, &c. And the qualifications of a Bifhop, according to Paul, refpect 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 furnimed with neceflary endowments. But the latter mould take care, that they be properly pre pared for undertaking the minifterial office, by ftu- dy, reading the Scriptures, but efpecially piety and prayer. i 2. THE right of vocation belongs to Prefbyters, and the Church. Tit. i. 5. Acts xiv. 27. Prefby ters, have the right of examination, election, and ordination. But the Church are inverted with the right of approbation, or refufal ; fo that the abufe might in no wile be approved of, which hath pre vailed in the moft of Churches, that Bimops mould be appointed at the pleafure of Princes, and the vo cation of Paftors depend upon the civil magiftrate, which oppofes the word of God, and the practice of the primitive Church, and has been the fource of many evils in the Church. BUT 320 Part II. Sett. V. Chap. II. BUT that order which ought to be obferved in the vocation of Paftors, is not neceffary, unlefs in a Church already conflituted. The cafe is quite other- wife, with refpecT: to a Church when decayed, or .which has not yet been eftablifhed. So that the Romans, without caufe, enter into a controversy with us, refpecting the vocation of our Reformers, feme of whom yet had their vocation in the Romifh Church.] IV. THE office, and duty of Paftors, of Minifters of the Church, confifts, Firft. In preaching of the Word. Tit. i. 9. 2. Tim. iv. i. 2. Preach the word, be inftant in feafon, out of feafon, reprove, rebuke, exhort with all long fuffering, and doctrine. Se cond. The government of the Church, which was committed to them, by Chrift. i Tim. iii. 5. and through the whole of the New Teftament : And it hath been retained by the ancient Church, for the fpace of fifteen centuries. But at prefent, under the Reformation, the power of governing the Church, and theexercife of difcipline, is, in the moft of pla ces, extorted from Minifters by the political magi- ftrate , fo that nothing now remains to them, but the power of preaching, and they can only be term ed Preachers, but not Rulers, or Paftors of the Church. In the primitive Church, all Minifters did not preach, and there were many who were entirely taken up in its government. It is likewife of uti lity to hold Synods, in which ecclefiaftical matters fliould be handled, in order that Paftors 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 doctrine refpects either the Laity, or the Church, or Minifters themfelves. I. HERE the goodnefs and \vifdom of God arc ponfpicuous, who has made fuch provifions for the Church s edification, by the inftitution of a Miniftry ; and besides, the neceiiity 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 conducts them to eternal life. Minifters arc God s affiftants, 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 eftimation. AGAIN, they ought to make a proper ufe of them, to fubmit themfelves to their Paftors, both in doctrine, and difcipline. Heb. xiii. 17. Obey them that have the rule over you, and fubmit yourfelves : for they watch for your fouls, as they that muft give account, that they may give it with joy, and not with grief. Which if any refufe to do, they offend againft Chrift, and bring down eternal de- ftruction upon their own fouls, &c. II. THESE things ought to be carefully weighed by Minifters : Let them reflect upon the dignity, and 322 Pan II. Sett. V. Chap. II. and nature of this mofl facred function. Its dig nity is of fuch high importance, as cannot be fur- paffed, which the very nature and fcope of this of fice fufficiently -evince ; confequently, fuch as are inverted with this office, or afpire after it, fhould demean themfelves in fuch a manner, as to be wor- ^thy of it : Let them reflect, that they are men of God, the legates of Chrift, and fucceffors of the Apoftles. Let them ufe their utmoft efforts, to pu rify themfelves, by the ftudy and praciice of piety ; and again, to be furnimed with neceflary gifts. Let them likcwife attend to the nature, and duties of the Miniftry, left they mould imagine, as the mod of men do, that the whole of it is difcharged by preaching. They labour under an egregious error, who think fo. The particular infpection 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 prefide 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 pious. CHAP. III. Concerning Difcipline. CONCERNING Difcipline, the two following particulars are to be confidered. Firft. Its neceffity. Second. Its nature. I. THE Upon ^Difcipline. 323 \ I. THE neceflity of difcipline is dcmonftratcd by three arguments. 1. FROM the \yord of God, Matt. xvi. 19, Where Chrift fays unto Peter, I will give unto thee the keys of the kingdom of Heaven. And xviii. 1 8. i. Cor. v. Concerning the excommunication of the inceftuous perfon. Likewife, the Epiftles to Timothy and Titus. Which paflages are expound ed in our treatife, upon the fources of the degene racy of Chriftianity, part 2. c. 2. which any one who pleafes may confult. 2. FROM the practice of both the Jewifh, and Chriftian Church. Firft of the Jewim. Church. For that form of ecclefiaftical government, which the Lord Jefus and his A pomes prefcribed, was, ac cording to that, which took place in the fynagogues of the Jews. Difcipline, and excommunication, were obferved by the Jews, after the captivity, and their excommunication was twofold, the firft Segre gation, by which the delinquent is feparated from the fellowfhip of others, for fome time, fo that a perfon could not lawfully converfe with him, with freedom and familiarity. The latter, Anathema, by which the delinquent is totally feparated, and devoted to execrations. Chrift hath approved of, and eftabli fried this order. BUT the Chriftian Church, hath conftantly retain ed this difcipline, viz. feparation, and excommuni cation, as is moft evident from ecclefiaftical hiftory, nor was there any Church in the primitive ages of Chrhtianity, 324 Part II. Seff. V. Chap. III. Chriftianity, in which it was not obferved. Many things might be faid here upon the difcipline of the ancient 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 car* 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 honour of the Chriftian religion, and the Church, which might bejufUy 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 imperfect the jftate of almoft all Churches, is at prefent, being deftitute of this facred difcipline. The objections which are commonly urged againft difcipline, are examined in our treatife quoted above. Part 2, Chap. 2. 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 chcofe this, or the other form of government at pleafure, and con fer Upon Difcipline. 325 fcr authority on one, or more perfons, fo they may commit the government of the Church, to the ma- giftrate, but this is an egregious abfurdity : For here, the people have no right, to change that form of government, which Chrift hath inftituted. For Chrift himfelf hath delivered that government to Paftors, fb that without facrilege, it cannot be ex torted from them. The government of the Church, and the government of civil fociety, are two diftinct things, and feparate from each other. BUT that the exercife of difcipline, and the gov ernment of the Church, was committed to Mini- fters, is evinced, from the titles given them, as Governors, Bimops, Paftors, &c. Likewife, i Tim. iii. 5. Heb. xiii. 17. &c. And this power they al ways were invefted with, until the time of the refor mation, when the power of difcipline was wrefted out of their hands. HERE, therefore a twofold error is to be con demned. Firft. Of Anabaptifts, and Fanaticks, who totally reject the Miniftry. Second. Of 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, reject. Againft finhers. i Cor. v. n. If any that is called a brother, be a fornicator, or an Idolater with fuch an one do not eat j and elfe- where* 326 Part II. Sfff. V. Chap. III. where. Yet difcipline, and excommunication, ought not to be levelled againft all who are errone ous, or miners. But only againft fuch as err, or fin grievoufly, or in a public manner. 3. WE are now to fee how difcipline is to be ex- ercifed* In the exercife of discipline, fpiritual means ought to be applied, not violence, corporal pimifh- jnents, imprisonment, cVc. But there are two acts of difcipline, according to the word of God. The firft is admonition, which muft be done, firfl pri vately, and afterwards in a public manner. Matt. xviii. 15. If thy brother mall trefpafs againfl thee, go and tell him his fault, between thee and him alone* &c. What method is to be obferved in ad- jnonitions, 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 younger men as bre thren. Hence appears, the vaft need that Minifters {land in, of erudition, in order that they might in- ftruct others, as likewife of zeal, boldnefs, meeknefs, patience, and fingular prudence, for if thefe are wanting, all admonitions will be to no purpofe. THE fecond act is feparation ; which is twofold, lefler and greater. The lefler confifts in exclufion from the Holy Supper. That prophane and im pious perfons mould not be admitted to the Holy Supper, may be proved. a. FROM Upon Dijcipline* a. FROM the practice of the Jevvifh Church, who excluded fuch from their facred communion. b. FROM the conftant and univerfal practice of the Church, for many centuries. c. BECAUSE the Scriptures prohibit the acknow ledgement of fuch, as brethren, and forbids our eat ing with them. d. FROM various rea{bns, drawn from the edifi cation of the Church, and the falvation of iinners. Yet there are innumerable churches at prefent, in which all are admitted indifcriminately to the Holy- Supper, nor is it in the power of Paftors to prevent them of a participation of it ; which abufe, truely, is moil grievous, and unfufferable. THE greater excommunication is, that by which the Church declares, that it will not account a perfon as a brother, becaufe he openly teftifies that he is not a brother. The pafiages of Scripture, and ar guments already produced, prove that this ex communication is of divine authority, and apoftolic- al mftitution ; nor was this matter ever controvert ed, during the fpace of iixtcen centuries ; but in the time of the reformation, it was always every where aboliihed ; whilil our Doclors, Calvin, Occo- lampaduis, Bullingerus, Zevinglius, and others were calling out loudly againft it. WE have now to make fome obfervations, con cerning erroneous perfons, or Hereticks j there are fome 328 Part II. Sect.V. Chap. III. fome who imagine, that corporal, nay, capital ptm- immcnts, ought to be infilled upon them. Of this opinion were * Calvin, Beza, who wrote a trea- tife concerning Hereticks, and others, among whom O * O we may reckon RyfTenius, Vol. II. p. 158. Hence Servetus was burnt by Calvin s influence at Geneva. But others condemn this opinion as cruel. The ma- giftrate can punifh none, nor cut them off from the world, unlefs fuch as difturb the peace of fociety. Erroneous perfons ought firft to be admonifhed, 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. As long as the error is light, and no damage 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, reject. 2 John v. 10. And by thefe means, the edification of the Church is moft effectually confulted. USES. Since discipline is of divine inftitutionj and of fuch neceffity, who may eafily find, how to judge, concerning the prefent ftate of the Church, and what is requifite to reftore it to its perfection. Any one, from reading the writing of the New Teftament, and the Hiftory of the ancient 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 attrocious finners, are admitted, to the Table of * How the fe great mtn may be excufed y fes Alph. Tur ret. Comp. of Eccks. Hift.p. 392. Upon Difcipline. 329 of the Lord, there is no excommunication, and the authority of Chrift s Ministers is quite banimed, 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 ftate of affairs, pray ers ought to be offered up unto God, that he would have companion upon his Church , and Parlors ought to ufe their utmoft efforts, to have this holy difcipline reftored. 2. THE duty of the members of the Church, is to fubmit to difcipline. For fince it is authorifed by God, whoever they are who reject, or difpife it, in that very inftance, mew, that they do not belong to the fheepfold of Chrift. Here ought to be fhewn the. criminality of rebellion againft difcipline, and of the contempt of ecclefiaftical admonitions, and cenfures. YET we ought not to flop here , it is not fufficient to falvation, that a perfon be obnoxious to the difci pline, 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, mail not efcape the juft judgment of God. The Church is no judge of things unknown, as it is commonly exprefled, but nothing is hid from God, he fearcheth into our very thoughts, as well as words, and actions. Wherefore we ought to entertain, and cherifh a moft ardent defire after real, folid, and in ternal piety, fo that we may be found blamelefs, Z not 330 Pan II. Stt. V. Chap. IV. only before men, which is but of little moment, but likewise in the judgment of God. CHAP. IV. Concerning the various State of the Church. T T THAT remains now, is the laft chapter under y V that head, which relates to the Church, and that of considerable utility, viz. concerning the va rious ftate of the Church, which leads us to confider, what the ftate of the Chriftian Church was, from the apoftolick age, down to the prefent time, and what it will be with refpect to doctrine, worfhip, manners, and difcipline. For upon thefe four, principally de pends the fafety of the Church, and this treatife is for the moft part hiftorical. WE mall begin with the firft ages of Chriftianity, and thence proceed, to the following times, and confider the ftate of the Church under Popery ; in the third place we mail come to the Reformation -, and laftly fpeak fomething upon the fubfequent peri ods, until the end of the world. I. IN the time of the Apoftles, and primitive ages of Chriftianity, the Church was much more pure, than ever fince, which was owing chiefly to three caufes. Firit. Becaufe the Church at that time was under the government of the Apoftles, who were eminent for miracles, and authority. Second. Be- caufe Chriftians were obnoxious to perfecutions, for the Church is never more pure, than when under the crofs. Third. Becaufe, in thofe times, apofto lick Concerning the various State of the C. 331 lick difcipline was executed, fo that then, there was not fo great a number of impious perfons to be found in the Church, as in fubfequent times. Yet vari ous errors arofe, likewife various offences, with ref- pe^t to doftrine. It is particularly worthy of notice, that the errors of the ancient falfe teachers, and Hereticks, may be reduced principally to three heads. Firft. There were fome who erred with ref- pect to the perfon of Chrift, denying that he was the fon of God, and afferting that he was but a ineer man, as the Ebionites, and Cerinthians, againft whom it is {aid, John wrote his Gofpel. Second. Others maintained, that faith in Chrift, and evangelical obedience, were not fufficient to falva- tion, unlefs that circumciiion, and the Jewifh rites were retained ; and this was the point which was moft commonly controverted, in the times of the Apoftles. Third. There were other carnal men, who, under the pretext of grace, and Chriftian lib-^ erty, introduced licentioufnefs, refufed to fuffer perfecutions, and who gave themfelves over to car nal lufts. Such were the Nicolaitans, Gnofiiicks, and others. Thefe were in a fpirited manner op- pofed, by James, Jude, Peter in his Second Epiftle, and John in his Epiftles, and Revelation. THERE were three principal fources of herefies. Firft. Falfe Philofophy, and the abufe of Philofo- phy ; for, from the time that the tenets, and me thods of Philofophers were blended with the Chrif tian religion, which is very iimple, all things began to degenerate. Z 2 2 THE 332 Part II. Seff. V. Chap. IV. 2. THE prejudices of the Jews, and their prepof- terous zeal for the Jaw of Mofes. 3. CORRUPTION of manners. For carnal men could not endure the crofs, nor diveft themfelves of the love of wealth, and pleafures, and by thefe means corrupted the pure doctrine of the Gofpel. II. IN the fubfequent periods, a great deprava tion 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 this time we may behold, the moll: 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 doctrine and religion, as likewife did the imprudence, and temerity of the fcholafticks ; 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 banimed. In worfhip, likewife, a great change was made, both with refpect to its object, and the manner of it, viz. by the 1 invocation of Saints, removal of the. Calice, and rites in the celebration of divine wor fhip, and the Eucharift : The Church likewife fuf- tuined a great detriment, with refpect to govern ment ; for difcipline was abolifhed gradually, and in the room of it were fubftituted, indulgences, au ricular confefiion, and other abuies. Bimops and Paftors, laying afide the preaching of the Gofpel, and Concerning the various State of tie C. 333 and care of their flock, gave themfelves entirely fl yer to fecular employments : Likewife, in morals there was fuch a depravation, that fcarcely any piety or faith were difcernable in the Church. Nay, even Bifhops, and Popes were men of moft deflolute mo rals, and monfters of men, rather than men. Thus happened that general and dreadful apoftacy, which was predicted by Paul and John. 2 ThefT. ii. Rev. xiii. and xviii. And laftly, what confummated this evil, was, the Romifh Church eftablifhed thofe moil 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, cel ebrated from the year one tlioufand five hundred and forty -five, to the years 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 ftate 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 firft inter rupted, for a great part of the AYeftern Church, did not admit it, neither did it take place, in the Eaft- ern and Greek Church. Secondly. It remained im perfect, which is moftly difcernable, in the difci- pline and government of the Church, as likevvife in morals. For with the reformed, the true govern ment of the Church was changed, apoftolick difci- pline laid afide, and the whole authority engroiTed Z 3 by 334 Part II. Sect.V. Chap. IV. by politicians, fo that at prefent the mcfl: grievous abufes are flagrant, in many churches, with refpect to the vocation of Ministers, the exercife of difci- pline, the ufe of Sacraments, &c. IV. THJRE remains now the fourth, and that the moft happy period, viz. the time when Anti- chrift, being cut off, errors, vices, fchifms, laid afide, and tyranny, both temporal and fpiritual deftroyed, the Church mall affume a quite different appearance; then the Jews mail be converted, and the Gentiles enter into the Church, which bleffed ftate, hath been foretold by the Prophets, both of the Old. and New Teftament. USES. What has been delivered concerning the various ftate of the Church, is of fignal utility, in order that we might be enabled, to form a right judgment, and have juft fentiments, concerning thole matters, which appertain to religion : Hence xve underftand what is requifite, in order that the conftitution of the Church might be brought to per- feftion : Hence it appears, that many controverfies, which have been tofled about with much warmiiefs of temper, are of very little moment, and that there are many things in the Church, which ought to be corrected, laid afide, or undergo fome change. 2. WE ought to acknowledge the providence of God, who hath preferved his Church, in the midft of fo many errors, perfecuticns, fcandals , but efpe- cially, appears the neufiity of the Holy Scriptures, for Concerning tie various State of the C. 335 for unlefs the true religion had been preferved in Scripture, it might have been entirely loft. 3. WE ought to render thanks unto God, for that reftoration of the Church, which was accom- plifhed by the Reformation. 4. WE ought to ufe our endeavours, fo that thofc means might again be reftored, which tend to a per fed reformation. For we are by no means to acquiefce, in that ft ate in which matters ftand at prefent, as if it were the moft perfect. The ftate of the Church will be very imperfect, and unhappy, as long as the morals of Chriftians will be fuch, as they are at prefent, as long as ecclefiaftical difcipline will be banimed, as long as contentions, and fchifms, will be feen among the reformed themfelves, and as long as the Minifters of Chrift are robbed of their authority, &c. 5. WE ought to offer our fupplications unto God, that he would fhortly accomplish, 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- Part II. SeSt. VI. Chap. I. SECTION VI. Concerning the Affiftances to Salvation. Now follows our treatiie concerning thofe afiirt- ances which God affords us, in order that he might bring us to falvation. Which doctrine is very ne- cefiary, 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. CHAP. I. Concerning the Internal AJffiames* THE internal afTiflances, are thofe operations of divine grace, and the Holy Spirit, which inwardly affect the mind. We fiippoie in the firft place, ^that God does not act only without us, but iikewife within us, by affecting, and moving the foul ; and this is proven, Firft. Becaufe the heart of man is fubject to the influence of God, who, as he can imprcfs motion upon the body, fo he can excite thoughts in the foul, and affect 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. 10. 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 ; which pla ces, Concerning Internal djfiftances. 337 ces, do certainly denote an internal operation, and not only an external difpofition, or prcfentation of objects. Nay, this internal operation of God, is diftinguifhed from external means, Acts xvi. 14. where it is faid, that God opened the heart of Ly- dea, fo that me attended to the things which were fpoken of Paul. With refpect to thefc portions of Scripture, it is to be obferved, that the Scripture here fpeaks in a fimple ftyle, 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 necefTary. Fourth. This operation has always- been admitted both by Jews and Chriftians, and there is fcarcely any perfon, who would not acknowledge the neceflity of it, from his own experience. BUT it is objected here, that by this doctrine enthufiafm would be introduced. We anfwer, that a door would be opened for enthufiafm, if we main tained, Firft. That internal operations 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 doctrine, or new revelations. But we teach no fuch thing, nay, directly the con trary. Firft. By that operation external means are Tart II. Seff. VI. Clap. I. are not fet afide, for thefe are ft ill necefTary. Inter nal operation difpofes the faculty, but the object muft be propofed to it : This human nature re quires. Second. TI at operation does not deftroy the ufe of reafon, and liberty ; nor does it move, or impel a man, by a blind impulfe. Third. We re ceive no doctrine, nor revelation, diftinct 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 objected, that we fcarcely can determine, wherein this action confifts, which exerts itfelf upon the foul, and its faculties, and moves them. The reafon why that cannot be explained, is at hand, viz. becaufe we x are ignorant of the nature of our fouls, and how thoughts are raifed in them. We know not how God, being a fpirit, acts upon bodies, or how thoughts, and moti ons are exerted within ourfelves ; nor do we under- ftand how our foul moves the body, or in what man ner the body produces certain motions in the foul, and yet all thefe are moft certain. Therefore, it is no way marvelous, if we are not able to explain the manner of the divine operation. BUT God may excite man two ways : By acting upon the foul, i. e. by producing certain thoughts, and certain motions in it. He can likewifs exert his influence upon the body and conftitution. And granting certain motions in the body, fuch and fuch motions muft necefTarily arife in the foul. The degrees of this operation are various, for fometimes it Concerning Internal Affiftancts. 339 it moves the heart of a man but flowly, and at other times more powerfully , fometimes it is fuch as men may refift, at other times it is fo powerful, as to produce obedience irrefiftably, though not without our willingnefs. IN the difpenfation of this grace, God acls moft freely, for he beftows upon fome a larger, and up on others, a leiler portion of it, and when he beftows it, he does it gratuitoufly, and not out of merit. Befides, God acts agreeable to his juftice, and not holinefs. For there is no perfon, on whom he does not confer fome portion of it, and that is what all men experience within themfelves, and renders fin- ners inexcufable. Befides, God oftentimes 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 {hall be given. On the other hand, when men abufe his grace, he deprives them of it. USES. This doclrine concerning divine affiftan- ces, ought to be laid before the people, efpecially that of internal afTiftances, as being the moft efficacious of all. Our duty with refpect to which is, i. To acknowledge the fuperlative love of God towards men, who procures their falvation fo libe rally, and powerfully, who invites and impells us by fo many methods, fo that nothing is wanting to us, which is neceflary to life, and godlinefs. 2 Pet. i. 3. &c. 2. SlNCI 340 Part II. Sect. VI. Chap. II. 2. SINCE the neceffity of divine affiftance, is fo great, it ought to be requeued of God, with the moft ardent prayers. 3. WE ought to attend to thofe operations of di vine grace. Admonitions of conference, pious mo tions, and affections, which we now and then experi ence within us. Whenever thefe occur, God, calls us moft powerfully. 4. IT is our duty to make a proper ufe of thofe afiiftances : To improve the talent committed to our charge, leaft we be deprived of it, and not to quench the fpirit, nor refift its operations. 5. LASTLY. Hence it follows, that men arc in- cxcufable, if they do not arrive at falvation. CHAP. II. Of External AJJiftances. THE doctrine of external affiftances is of great moment in religion. There is fuch a varie ty, and multiplicity, to be found in thefe, that it is fcarcely poffible to enumerate them \ for there is nothing which does not afford an incitement, and afliftance, to godlinefs. Yet we mail point out fome of the principal ones, and they are twofold, there are fome of them, which we derive from the ordina ry difpenfation of Divine Providence, and others from Religion. I. IT Concerning External Affifiancts. 341 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 circumftan- ces in human life, are fo many invitations, and alTif- tances to {alvation. Amongft the afliftances of this kind, we reckon, 1. A LIBERAL and pious education, which con- duceth very much to piety : This benefit, indeed, is not allotted to all, but in this men are culpable. For it is the pleafure of God, that children mould obtain a religious education, and fuch as are favour ed with it, muft have a fignal aid to godlinefs. 2. THE blejGTmgs of God, which are both great, and innumerable, as foundnefs of body and mind, fuch things as inable us, to pafs over life in tran- quility, various deliverances, the patience of God, and his long fuffering towards the ungodly. Rom. ii. 4. 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 circumftances, it cannot be deni ed, 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 us, a defire after fpiritual good. 4. VARIOUS 342 Part II. Sett. VI. Chap. II. 4. VARIOUS examples, both of the juftice, and the wrath of God, againft the wicked , and his love towards the godly , add to thefe the fellowfhip, con- verfation, and examples of godly men. 5. FASTING, which hath always been accounted, a mean to promote piety. For this we have the mandates, and examples of the Lord Jefus, and the Apoftles. Matt. vi. 16. i Cor. vii. 5. De fraud not one another, except it be with confent, for a time, that ye may give yourfelves to fafting and prayer, Acts xiii. 3. xiv. 23. As alfo the uni- verfal practice of the Chriftian Church. It always was believed, even from the times of the Apoftles, that fafting was of ufe in fubduing the flefti, and ex- tinguifliing the love of the world. Therefore, it is to be lamented, that this aid is omitted by the great- eft part of mankind. USES. Very few attend to thefe affiftances, efpe- cially fuch as are offered by Providence. Here the moft of men do not at all acknowledge the intention of God, they behold various things, and have daily experiences of various occurrences in human life, benefits, chaftifements, examples, &c. But they never reflect, nor confider God, as inviting them by thefe, and ftretching out his aflifting hands. They have eyes, but fee nothing. WITH refpect to the affiftances, which are de rived from religion, a moft dangerous error hath prevailed amongft Chriftians , viz. they imagine, that religion confifts in thefe external means which yet Concerning the Sacraments in general. $43 yet are not religion itfelf, but afliftances to religion. They think that they have difcharged their duty fufficiently, and are in a ftate of falvation, if they at tend upon external worfhip, and ufe certain ceremo nies. This is that error, that hypocrify which God fo often complains of in his word. 3. HE RE it ought to be mown particularly, how men ought to ufe thefe means. CHAP. III. Concerning the Sacraments in general. WE mall firft treat of the Sacraments in gene ral, fecondl-y in particular. We mall only offer a few things in general, as there are but two Sacraments, the nature of which we are to explain in a more fpecial manner. Let it fuffice, to make fome obfervations. Firft. "With refpeft to their nature. Second. Their number. THE word Sacrament is not to be found in Scrip ture, wherefore its meaning ought to be defined, left we mould have a controverfy about words. By Sacraments we underftand, certain facred rites, ce remonies, external, or adions, inftituted of God, for the confirmation of his covenant. I fay rites, not the figns alone, for the fign of itfelf, bread and wine, does not conftkutea Sacrament, but the en tire aclion with the words which are ufed concern ing them, which obfervation is of much fervice, in order to a right understanding of this matter : For all controversies with refpedt to this, and all errors 344 Part II. Seff. VI. Cbap. III. almoft, took their rife, from Chriftians placing their attention upon the fign only, and not the entire rite. Therefore two things ought to be confidered in Sacraments. Firft. The rite, or fomething vi- fible. Second, ^he fignification of the rite, or fomething invifible, but both thefe muft depend up on the Divine pleafure only, fo that he alone can pre- fcribe fuch rites. From a fpecial confideration of Baptifm, and the Holy Supper, it may be Bunder- flood, that Sacraments were instituted, 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 teftify, and bind over our faith and obedience unto him. THE efficacy of Sacraments is twofold. Firft. Objective, or moral , as it fully prefents to our view, both the grace of God, and our duty. Second. Subjective j 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 action being performed, i. e. whether they con fer grace, by virtue of the external action, without the devotion of the receiver, providing that he does not prevent it by a mortal fin. Likewife, whether they be abfolutely neceflary to falvation, as alfo whether the intention of the Minifter, be requiiite, in order to a true, or real Sacrament. Thefe con- troverfks, I fay, are eafily folved, from what has been Concerning the Sacraments in general. 34.5 been already {aid, and what we are afterwards to ob- ferve. II. As to the number of Sacraments, we have to obferve, left we mould 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- cred ufes, like the Greek word Myftery, which was even done by ancient writers, but if by Sacraments we underftand certain facred rites, prefcribed by God, for a confirmation of his covenant, and necef- farily to be ufed by Chriftians : There are only two Sacraments, which is evidently collected from the New Teftament, which two exactly correfpond with Circumcifion, and the PafTover of the Jews. Here fomething is to be faid concerning the five Sacra ments, which have been fuperadded by the Romans. i. CONFIRMATION, is the unction of chrifm, or ointment, which was made up, and confecrated by the Bifhop, for that particular purpoie, which rite is performed in the following manner: Per- fons who had received Baptifm, when they arrived at mature age, are annointed by 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 ehrifm of falvatton, in the name of the Father, Son, and Holy Ghoft. The Bifhop gives his peace to the confirmed pcrfon, with a flight box, to teach him to be in readinefs to endure perfections. The origin of this rite, is refered to the cuftom of the A a Apoftles, 346 Part II. Seff. VI. Cbap. IIL Apoftles, 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 foniething 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 diction and prayer. The Reformers recommended, and were willing that this confirmation mould be retained, ice Cal. B. V. C. 19. But that unction of the chrifm, and other ceremonies ufually obferv- ed in the church of Rome, are vain ; nay, fuper- ftitious, nor have they any foundation in Ssrip- ture, 2. PENITENCE, in which they difHnguifh between the matter and the form. The matter is the con trition of the {inner, confeffion made to the Prieft, and fatisfaction. The form is the abfolution of the Prieft, concerning which we hold, that there is fomething in it which ought to be admitted, and fomet(iing rejected. We acknowledge the neceflity of contrition, provided it be fincere and affecting. We likewife judge confefBon^ to be neceflary, viz. that we mould at all times confefs our fins 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 counfl-1 and afiiftance of Paftors. But au ricular confeilion, with enumeration of every parti cular Concerning the Sacraments in general. 34? cular fin, ought by no means to be impofed upon finners, as it is deftitute of divine institution, and attended with various inconveniences. With ref- pect to fatisfaction, we acknowledge that the fin- ner ought to fatisfy his neighbour, if he has done him an injury, as alfo to fubdue his carnality, by failings and other means. But thefe duties are no fatisfactions for fins, and it is abfurd and tyrannical^ to put Chriftians under the necefTity of undergoing whatever punifhments, or fatisfaction the Prieft chufes to impofe upon them. With refpect to ab- folution, we hold, that Paftors have a right to an nounce the remirfion of fins to the penitent \ but properly fpeaking, he cannot abfolve them. 3. EXTREME unction is ufually adminiftred to perfons when afflicted with excrutiating pains, and feven parts of the body are anointed. The eyes, cars, 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, whatever thou haft finned, in feeing, hearing, fmel- ling, &c. And they would have the effect of this unction to be, a mitigation of the difeafe, if that be expedient, and the remiflion of fins. What gave rife to this rite, was the miraculous cures, whifh were performed by unction. Mark xvi. 18. They mail lay hands on the fick, and they mall 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, annointing him with oil, in the name of the Lord, &c. Aa 2 MIRACLES 34$ Tart II. Seff. VI. Clap< III. MIRACLES having ceafcd, that unction was er- X" roneoufly retained. There is no inftitution of this rite, as if it extended to all times, nor could perfons agonizing, or in the pangs of death, perceive any benefit from it, either as to foul or body. 4. WE acknowledge that matrimony is of divine inftitution, but that it is not a Sacrament, is evident, becaufe it is not in common with all the faithful, and is to be found among Infidels, nor was it ever inftituted, as a confirmation of divine grace. That paflage, Eph. v. 32. where the vulgar tranflation has the word Sacrament, which fignifies in Greek, Myftery, gave occafion to this doctrine of the Ro man Church. WITH refpect to order, we have already men tioned them in that chapter which treats of the Mi- niftry. Here we briefly obferve, Firft. That fome of them are neither neceflary, nor of divine infti tution, as umers, exorcifts, &c. Second. We confefs, that the order of Bifhops, or Prefbyters, and Dea cons, is divine. But tnefe orders are not a Sacra ment, fince they do not appertain to all the faithful. Third. Various vain and fuperftitious rites, are ufed in the collation of orders, neither is the vocation, and ordination of Bimops, Prefbyters, and Deacons, performed in a proper manner. USES. We ought to attend to the goodnefs and wifdom of God, which is confpicuous in thefe means, which he applies in procuring our falvation. As man confifts of foul and body, he aptly Concerning tie Sacraments in general. 349 .aptly makes ufe of fuch means, as affect our fenfes, excite attention. 2, HENCE we may learn, what judgment we ought to form, concerning the externals of religion. External things, rites and ceremonies, ought net to be univerfally condemned, lince God has been pleafed to prefcribe fuch. Therefore, they are egre- gioufly miftaken, who, under the pretext of perfec tion, and godlinefs, reject thefe external means, as if thofe who ufed them, were but carnal men. The Apoftles themfelves, and the very martyrs of the primitive Church, ufed them moil reverently, and frequently, &c. 3. SINCE Sacraments are things of an external nature, of themfelves they are no way 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 greateft reverence, not only at the particular time, when we are ufing them, but like,- wife through the whole of our lives. Laftly, they hold thefe facred rites in estimation, who being mindful of the grace of God, and their duty, con form their Jives to the precepts, and conditions of the divine covenant. A a C ,H A 350 Part II. Sect. VI. Chap. IV. CHAP. IV. O/ Baptifm. WE have four things to confider, concerning this Sacrament. Firft. The inftitution of Baptifm. Second. Its rites. Third. Signification. Fourth. The Baptifm of infants. I. WITH refpect to the firft of thefe, it is to be obferved, that Baptifm was in ufe among the Jews. Profelytes were baptifed by the/n, though not of divine inftitution. Be/ides, the Jewifli doctors bap tifed their difciples, which rite John the^Baptift ufed, and no perfon offended at him. THE neceflity of Baptifm is proven, Firft. 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 initiatecl all who embraced the Gofpel, to Chrift, by Baptifm, and commanded every one to be baptifed. Acts ii. 38. Repent, and be baptifed, every one of you, in the name of Jefiis Chrift. And viii. 12. and 38. As likewife ix. 18. and x. 47. 3. THE doctrine of the Apoftles fuppofes, that lie is not a Chriftian, who hath not received Baptifm, Eph. iy. 5. Rom. vi. 3. Know ye not, that fo many Upon Baptifm. many of us, as were baptifed into Jefus Chrift, were baptifed into his death, &c. 4. THE univerfal practice of the Church con firms this. II. THE rites of Baptifm are very fimple, viz. immerfion into pure water, and {prink! ing, with the pronunciation of certain words ; befides, the per- fons to be baptifed made a profeflion 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 Minifter. Afterwards they were delivered to their fponfors, milk and honey were offered them to be tafted, they were confirmed by impofition of hands, cloathed with a white garment, and at length were admitted to the Eucharift. In fubfequent times, other rites were fuperadded, as fait, fpittle, exprcifm, which Bellarmin defcribes,, upon the Sacrament of Baptifm. B. i. C. 4. &c. III. THE fignification, or fcope of Baptifm, is ad- million into the divine covenant, and the Church of God. Now, fince that covenant comprehends two things, the one on God s part, and the other on our s, it is evident, that Baptifm, on the part of God, confirms, and confers upon us the benefits of the Gofpel, as the remiffion of fins, the gift of the Holy Spirit, and a right to eternal life. Mark xvi. "16. And he that believeth, and is baptized, mall befaved. Ads ii. 38. Col. ii. 12.- i Pet. Hi. 21. Which benefits are excellently reprefented, by the washing 25? Pan II. Setf. VI. C%>. IV. \vamlng of water. But, on our part, Baptifm Is a public declaration of cur faith, and obedience to the GoipeJ ; fo that it is a vow, or oath, by which we are iblemnly bound unto God. Baptiim, therefore, is a rite inftituted by God, by which we are admit ted into the dcvine covenant, by the wafning of water. IV. WE are now to fee, who are the perfons who have a right to receive Baptifm. At the commence- ment of Chriftianity, adult perfons were baptifed, but at prefent, infants are dedicated unto God, by this rite i which practice is condemned by the Ana- baptifts. We hold, that Paedobaptifm is by no means to be condemned ; and maintain, that it may be pioufly, and with advantage retained, providing, that as foon as infants have arrived at mature age, they publicly, and in the prefence of the Church, confirm their baptifmal vow. Without this confirm ation, Pasdobaptifm can fcarcely be defended. For fuch is the nature of Religion, that every perfon in uft give an account of his own faith, neither can, ethers do this for us, whilil we ourfelves remain in 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. 353 cifed. viz, becaufe Baptifm was inftituted 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 pray* ersof the Church, Patters, and Parents. 3. THE Jews did not only baptize adult profe- lytes, but alfo their children. 4. WE learn from the New Teftament, that the Apoftles baptifed whole families. 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 refpect to things which are attended with utility, we ou^ht to acquiefce in that prder, which is conftituted in the Church, and they are culpable who oppofe it, USES. Many are the fignal ufes of this doclrine, we mall only point out four of them. i. THE firft relates to that reverence which is due to this moft facred rite. For whether we at tend to its author, the Lord Jcfus Chrift, or its fcope, it will appear, that this Sacrament is of the higheft dignity ; and therefore, as often as we ad- minifter it, it is not a trivial matter which we tranf- acl, but ferious, facred, and divine, which ought to be 354 Part II. Sett. VI. Chap. IV. be duly weighed, by both parents and fponibrs, and all who are prefent. 2. THIS doctrine is attended with fignal confo- lation. We have caufe of inward joy, as cften as we reflect upon our Baptifm, by which we are de clared members, brethern, 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 obftruction 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 ancient Church, refpecting 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 Chrift! ans, and that they are not real members of the Church. 4. I AM of opinion, that Minifters would do Avhat is of the greateft utility, if as often as they treat of Baptifm, they would direct their difcourfe to younger perfons. For this doctrine ought to be applied unto them, in a particular manner, and is propounded to fuch, with greater advantage, than to adult perfons. H A P, Ufon the Holy Suffer. 355 CHAP. V. Concerning the Holy Supper. THERE are four things here to treat of. Firft. Thejuftification of this Sacrament. Second. Its rites. Third. Signification, and ufe. Fourth. The controversies relating the to Holy Supper. I. THE origin of the Holy Supper, is derived from the practice of the Jews, for they annexed this rite of breaking bread, to the Pafiover. But that this rite is of divine inftitution, and confequently necefiary to be obferved, may be proved, 1 1 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. Acts ii. 46. and xx. 7. Where it is faid, That the difciples were met together to break bread. Third. The doctrine of Paul, i Cor, xi. fuppofeth, that it was ufual for Chriftians to celebrate the floly Supper, and that this rite was 3 moft holy inftitution of Chrift himfelf, which ought to be ufed with the greateft reverence. Fourth. Laftly, it is manifeft, from the univerfal practice 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 only were to be wifhed for, that the ufe of it was Part II. SeS. VI. Clap. V. I more frequent , for with the primative Chriftians, the celebration of it was frequent. II. AMONG the rites, we are to confider both the jfigns, and the actions relating to them. Firft. The iigns are bread and wine. Unleavened bread was ufed in that fupper which Chriit celebrated, hence a controverfy arofe between the Greeks, who ufed leavened bread, and the Latins who ufed unleavened. But this controverfy is of little moment. It is evi dent, that the Lord Jefus and his Apoftles, made ufe of common bread. Many aflert, that wine mix ed with water was ufed in the celebration of the PafT over, and retain that cuftom at prefent. 2. THE rites, or actions, relating to the figns, belong either to the Minifter, or the people. On the Minifter s part, are benediction, or confecration, which the Romans aflert, is performed by thefe words : This is my body. But erroneoufly : For the benediction is nothing elfe but praifes, and thankfgivings which Chrift ufed, after the example of the Jews, who praifed God at the celebration of the Paflbver. Hence we read, with Juftin Martyr, and others, that the ancient primitive Chriftians, gave thanks unto God, the author of all things, in the celebration of the Holy Supper. Breaking, which ought by all means to be obferved. Matt. xxvi. 46. i Cor. x. 1 6. Acts ii. 42. This rite has not only a refpect 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 Upon tie Holy Supper. in the ancient 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 ancient Church. III. CHRIST, and likewife Paul, declare .fhe fig- ftification of this rite. Chriil does it in thefe words Do this in remembrance of me. But what we are to understand 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 remhTion 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 death, was, becaufe his death is the foundation of our fal- vation, in like manner as the Ifraelites 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 mew the Lord s death until he come, plainly declares what is the defign of this Sacrament. But to announce, or fhew forth the death of Chrift, is not only to call it to remembrance, but to render folemn thanks unto God upon its account, and to renew its re- meinb/ance with gratitude and joy. In like man ner 355 Part II. Seff. VI. Chap. V. ner as the Jews in their Paffbver, returned folemn thanks unto God, for their deliverance from the Egyptians. Therefore, the principal duty of com municants, is to return thanks unto God. But that duty cannot be flncere, and acceptable to God, unlefs 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 amgned, 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 refurrection. But all thefe are comprehended in the end above. Thus we have briefly, and with the greateft fimplicU ty, explained the nature of the Holy Supper. For as we are treating of a rite, which all Chriftians ought to celebrate, and underftand its fignification, in treat ing this argument, we ought to ftudy fimplicity, and perfpicuity, and to abftain from a more prolix, and elaborate treatife, of the feveral queftions, which are moved concerning it. CONCERNING the eating of Chrift s body, and blood, many things have been faid, from John vi. With refpeci 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 eat his flefh, and drink his blood, is nothing elfe but to believe in him, which the read ing of this Chapter mod evidently demonftrates j hence k 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 Suffer. 359 Chrift, and the benefits of his death, it is mod cer* tain, that we in this refpect, do eat the flefh, and drink the blood of Chrift. If any thing more be denoted by this phrafe, and it be urged , that in the Holy Supper we do really feed upon, and are nouriihed by the real fubftance of the body and blood of Jefus Chrift ; it may be doubted, whether this be accurately enough fpoken ; for it cannot be conceived, how we mould become real partakers of the real fubftance of the Lord, and that his body not being prefent, mould 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 hundread and feventy two, wrote to a national Synod held in France, requefting in an amicable manner, that the phrafe, That we re ally feed upon, and are nourimed by the proper fub ftance of Chrift s body, mould be changed in their confeflion 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 controversies have arifen, concerning the Holy Supper, which were originated from no other caufe, but Chriftians departing from the an cient Simplicity of this rite. Difmiffing various rites, and ceremonies, both vain, and fuperftitious, by which the Supper of the Lord hath been corrupt ed, 360 Part. II. Sect. VI. Chap. V. cd by the Romifh Church, we fhall here only point out four of their principal errors, and abufes. THE firft error relates to the real prefence of* Chrift s body, which is defended by the Papifts, and Lutherans. The former hold, that the body of* Chrift is prefent by tranfubftantiation, which fi* nifies, that the fubftancc 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 trea- tife by Bertram. In the tenth century, that doc trine began to fpread itfelf farther, whilft many were calling out againft it, as Berengarious ; and after him the Waldenfes. But it was only received in the twelfth century, and eftablifhed by the Council 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. Beraufe it is contrary to the word of God, which teacheth, that Chrift has a real human body, and that the Hea vens contain him : Lilcewife, becaufe it calls the Eucharift bread. Second. It oppofes right reafon, xvhich does not admit our conceiving a body, with out extenfion, visibility, &c. Third. Becaufe the prefence, and the eating of the flefh of Chrift, is a thing monftrous, and of no utility to falvation, John vi. 63. Fourth. This opinion is abfurd, and contradictory, Upon the Holy Supper. 361 contradictory, and that, not only in one refpect, as has been invincibly demonstrated at large, by our teachers. As to what is objected, from thefe words of Chrift, This is my body, The anfwer is eafy, viz. that they are to be tmderftood in a figurative fenfe. For Firft. Chrift fpoke after the cuftom of the Jews, who in the PafTover ufed thefe words, this is the bread of affliction which our fathers did eat in, Egypt. Second. This phrafe, This cup is the New Teftament in my blood, cannot be underftood in its proper fenfe, for the cup i* not a covenant, but on ly a fcal of the covenant, Third. If thefe words, This is my body, were to be underftood properly, it would follow, that Chrift s body even at that time was broken ; for he cxprefsly 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, whilft he himfelf did celebrate the Holy Sup per with them. THE fecond error is the Church of Rome s hold ing, that the Eucharift is to be adored with as high a degree of religious homage, as God himfelf. We do not deny that adoration is due to Chrift, but thq adoration of the Sacrament we reject. Firft. Be- caufe there is no precept, no example relating to it. Second. Becaufe the Sacrament is not Chrift himfelf, but bread, confequently they involve themfelves in the guilt of Idolatry, who pay religious worfhip un to bread. It may be further obfcrved, that the people of the Romim Church, are in perpetual dan ger of Idolatry ; becaufe, according to the doctrine B b of 302 Part II. Sect. VI. Chap. V. that Church, the intention of the Prieft is necefTary, that confecration may be effected, and the Sacra ment complete. But no one can be aflured of fuch an intention, and therefore cannot with any certain ty, know whether confecration be rightly performed, and tranfubftantiation accomplifhed. THE third, and that a moft grievous and intole rable error, is the laying afide of the cup. For in the firft place, we have the exprefs inftitution, and fpecial mandate of Chrift : Drink ye all of it. They anfwer to tkis, that this was fpoken to the ApoftleSj as Apoftles, or Prefbyters, but not as laymen ; but if this availed any thing, the fame might be faid of the bread. Again, the Apoftles were prefent at the Holy Supper, not as Prefbyters, but as faithful and private perfons. Chrift alone admirriftred it, and was a public perfon, but the Apoftles reprefented the univerfal Church. The reafon which is added : Which is ftied for the remiflion of the fins of many, has a refpecl: to the whole body of the faithful, and proves, that the cup ought to be allowed unto all for whom Chrift med his blood. Second. The man date of Paul, i Cor. xi.,2-8. 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 objections which are offered, are mere trifles, as Luke xxiv. 30. And it came to pafc, as he fat at meat \Jport the Holy Supper. meat with them, he took bread and blefled it, and brake and gave it to them, viz. the two difciples going to Emmaus. And Ads ii. 46. The Holy- Supper is called the breaking of bread ; for in the former paffage, 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 5 this Was what they term concomitance. Alfo, becaufe abftemious 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, o o 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 Chrift is ex tant* THE fourth error is the doctrine of the RomiiK Church, concerning the facrifke of the Mafs ; for it teacheth, that a real propitiatory facrifice is offered in t^e Eucharift, in which Chrift is offered for the fins both of the living and the dead. We readily grant, left we mould combat about words, that the bupper 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 on account of the oblations, that were B b 2 ufually . VI. C. V. ufually made before communion. But that in thft Eucharift,. the real body of Chrift is really offered in facrifice, we deny. Firft. Becaufe the Scripture no where makes mention of fuch a facrifice. For thefe words, which are ufually quoted, Do theie things, &~c, and that pafTage Mai. i. 1 1. Teach no fuch thing. Second. The Scripture teacheth many things which overthrow that facrifice, as that Chrift is the only Frieft, and that his faeriiicc is the only perfect one, and not to be repeated, Heb. ix. and x. Third. The nature of a Sacrament cannot con- fift with this. For a Sacram-cnt is a commemorati on of a facrifice, but not a real facrifice. Fourth. To the eiTence of a propitiatory facrifice, properly called fo, three things are requifite : A Prieft, a victim, and the death of the victim , which three, by no means ca-n take place here, as might be very eafily mewn. \ . * Usus. Since tfie Holy Supper hath been infti- tuted by our Lord, in order that it might be cele brated in the Church, Chriftians 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 whom it was appointed, viz. Chrift our Lord and Saviour -, the time when it was instituted, viz. when he was very nigh unto death j for what end, viz. that i.ve might fhew forth his death. Therefore, nothing in religion is more holy, no act of external worfhip of greater moment, than the Holy Supper ; fo that this act invites us, to the moft perfect dif- charge Upon the Holy Supper. 365 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 varioufly, who do not at all examine themfelves, ,or after an improper manner. Alfo fuch as are entirely fatisfied without felf-examination, be ing no way folicitous about the reformation of their lives. Laftly, thofe who do not perfevere in a courfe of piety. But there can be no better prepa ration, than to procure a habit of piety, in the ordi nary courfe of life, and always to maintain commu nion with Chrift, as well when celebrating the Sacred Supper, as at other times. They are all in an error, who imagine, that piety and devotion are only requi- , when we are called to the Eucharift. WITH refpect to the controversies, concerning the Supper, the following particulars may be obfer- ved. When we reflect upon the errors of the Ro- mim. Church, the queftion may be propofed, how comes it to pafs, that errors and abufes of fo grofs a nature, have prevailed for fo many ages, and are ftill retained. The reafon of this is at hand. That proceeds from ignorance of the word of God, and the defect 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 yet will avail us nothing, unlefs our proferTion, and knowledge of the truth be attended with purity of B b 3 366 Part II. Seff. VI. Chap. V. life. In vain do we boaft, that thofe errors and abuf- es which relate to doctrine and worfhip, are remov ed, whilft others no lefs dangerous, are flagrant among us, I mean fuch as relate to morals, practice, and difcipline ; which are equally inconfiftent with the word of God. THESE, ought likewiie to impell us to the pro per ufe of the Holy Supper. We reject the doct 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 fhotild 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 ti ample under foot the blood of Chrift, as an unholy thing. We defend the perfection of Chrift s Sacrifice, in oppofition to the Sacrifice of the Mafs. tut of what fervice will that be to us, if we render that fa- crifice unprofitable to us, through impenitence, and unbelief. It appears from what has been faid, how thefe controvedies may be handled to advantage., and edification. OF Upon tbe State .of Men after Death. 367 OF THE LATTER PART. SECTION VII. * CONCERNING A FUTURE WORLD. CHAP. I, Of tbe State of Men after Death. WE come now to the laft head of Theology, viz. that which refpects a future world, which confirms of five parts. Firft. Concerning the State of Men after Death. Second. The end of the World. Third. The Refurrection. Fourth. Uni- verfal Judgment. Fifth. Life and Death eternal, WITH refpect to the ftate of men after death, it is to be obferved, in the firft place, that the foul does 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 body, and not liable to corruption -, hence the very Hea thens believed in the immortality of the foul. Second. From Scripture, Matt. x. 28. Fear not them which kill the body, but are not able to kill the foul ; but rather fear him, which is able to de- ftroy both foul and body in hell. Eccles. xii. 9. Then mall the duft return to the earth as it was, and the fpirit mall return unto God who gave it. 368 Part II. Seff. VII. Cbap. I. BUT it is queflioned, what the ftate of fouls be, when feparatcd from the body. Firft. Some have been of opinion, that the fouls flept, and were deftitute of all fenfe, and perception, until the refur- reciion, who are therefore termed, Pfichopannichites, or foul-fleepers, whofe opinion ought by no means to be | admitted, as appears from what has been al ready faid, and will be evinced, from what we are afterwards tp obferye. 2. THE Romans teach, that the fouls are in Pur gatory j that is, the fouls of fuch as have not died in mortal fin, to fatisfy there for venial, as alfo for mortal fins, the guilt of which has been remitted, but not the punimment. That they are there tor mented with corporal fire for fome time, in order to be purified, and fatisfy divine juftice. This doct rine is defervedly rejected. For, Firft. There is not the leaft traces of this fire to be met with in Scrip ture, nor of prayers for the dead, and other things connected with this doctrine. For thefe paffages, J Cor. iii. 13. Eyery man s work mall be revealed by fire, and the fire mall try every man s work of what fort it is, &c. And xv. 29. Concerning Bap- tifm for the dead, and Matt. xii. 32. make nothing forthepurpofe. Second. The Scripture teacheth fuch things, concerning the ftate of fouls after death, as overthrow a Purgatory, as mall foon be made appear. Third. That doclrine oppofes the pe-fect fatisfaclion of Chrift, and the full remifTion of fins. Fourth. It was unknown in the firfl ages after Chrift, and is only calculated for procuring gain. It cannot indeed be denied, that even fo early as the third century. Upon the State of Man after Death. 3 69 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 cient Chriftians returned thanks unto God, for the happy departure of the Holy Martyrs, and prayed that he might grant them a happy refurrection. 3. IT can fcarcely be afTerted, that fouls after death do immediately enter into the enjoyment of perfect and abfolute felicity in Heaven, or that they endured the fame torments which Chrift by his laft fentence will inflict upon the wicked. For the Scrip ture affigns both remuneration and punimment, to the ultimate judgment of God. Matt. xiii. 41. &c. and xxv. 46. i Theff. iv. 17. 2 Tim. iv. 8. There is laid up for me a crown of righteoufnefs, which the Lord the righteous Judge mall give me at that day, and not to me only, but unto all them alfo which love his appearance. BESIDES, man cannot be perfect, as long as his body, which is an eflential part of him, is under the power of death. 4. YET we afTert, that the fouls of the godly are now in a ftate of felicity, and that they are in pof- fcflion 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 otherwife it muft perim : Becaufe its eflence confifts in thought. Therefore, if it were deprived of thought it muft perim. Se cond. 270 Part II. Se%, VII. Clap. I, cond. It was believed, that the fouls of the jufl were received after death into a ftate of reft -, but that the contrary was the cafe of the wick ed. This was not entirely hid from the Hea thens, as appears from their fay ings 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 2 Maccab. vii 36. and this was the received opinion 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 after the refurrection, 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 refpecl to which pafTage 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 judgment. BESIDES triers are other exprefs paflages, as the words of Chrift. Luke xxiii. 45. To day thou malt be with me in Paradife, which exprefsly denote, a ftate of happinefs immediately after death. For that Upon the State of Men after Death. 37 1 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 according to the opinion of the Jews, and ufes their very expreffions. Other paf- fages might be added, as Acts vii. 59. 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 defolved, 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 bleflednefs, after the refurrection, 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 doctrine ought to be ferioufly 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 . THIS doctrine is productive of the higheft con- folation, which would fuffer great diminution, were we to expect nothing before the day of judgment. Praife therefore be to our God, who hath infpired us with fuch noble expectations, as afford the mcft fo- lid, 372 Part II. Seff. VII. Chap. I. lid, and efficacious confolation againft the fear of death, and replenish 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 the ftate of the foul, when feparated from the body, let us remember, that it is the moft excellent part of us, in which we mall inftantaneoufly, after death, receive the rewards or punimments of our paft lives. But let us abandon all anxious cares, concerning the body which is re duced to duft, 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 ftudy of good works. Life pafles over very quickly, fo that mould we die in fin, there is no further hope of falvation remaining. Whatever we have omitted, or neglected in this life cannot be compenfated in a future one. Let us haften our repentance, whilft an opportunity is offered us, left that our laft hour mould find us unr prepared. H AT, ttyon the End of the Wort*. CHAP. H. Concerning the End of the World. THERE are four queftions propounded con-* cerning the end of the world, or confumma- tion of time. Firft. What we are to underftand, by that world which is to be deftroyed. Second. How it is to be deftroyed. Third. When. Fourth. What will be its ftate after its confummation. I. BY the world here, we arc not to underftand 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 Eph. iii. 10, fpeaks of the Heavens and the earth ; but that is to be imderftood 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 liigher Heavens. II. THIS defolution of the world will be effected by fire. It hath been believed among the Hea thens, that the world would not always endure. There are many paflages in Scripture, which treat of the end of the world, as Gen. viii. 22. Pf. cii. 26. They mall perifh, but thou malt endure, &c. Matt. xxiv. 25. Heaven and earth mall pafs away. 2 Pet. iii. &c. The Apoftles often fpeak of the end of all things , but there is a moft ancient, and conftant 374 Part. II. Stct. VII. Cb*p. II. conftant tradition concerning fire. The words of Jofephus are memorable. Antiq. B. I. Chap. III. That Adam predicted the univerfal deftruction of things, one by fire, and another by a deluge. The ftoicks Heraclitus, Empedocles, and the ancient: Indian Philofophers 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 ; Efle quoque in fatis reminifcitur affore tempus, Quo mare, quo^tellus, univerfaque regio coeli Ardeat et mundi moles operofa laboret. It is alfo upon record, that it has beeri decreedj 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. Hi. 6. 7. The world that then was, being overflowed with water perifhed ; but the Heavens and the earth, which now are, are referved unto fire, againft the day of judgment, avid perdition of ungodly men. Which words are abfolutely and un* ikilfully interpreted, as relating to the destruction of Jeru&lem : For a clofe infpedion into that pa- fage, and the feries of the difcourfe plainly mew* that they are fpoken of the end of the world, and not the de(lruc5tion of Jerufalem. III. THE time of the end of the world is un known ; to which refers that pafTage, Matt. xxiv. 36. But of that day and hour knoweth no man, no not the angels of Heaven, but my Father only. Yet there Iff on the End of the World. $J$ there are fins, by which men will know when that end is nearly approaching. Paul, 2 ThefT. ii. i. 2, &c. teacheth, that the Son of Perdition will be re vealed and deftroyed, before the day of the Lord cometh. The converfion of the Jews and Gentiles will alfo precede the end of time , as alfo that hap py ftate of _the Church predicted by John. When thefe things mail be accomplimed, 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 dreadful, and uncommon changes in the world, and affairs of mankind. IV. IT is enquired, what the ftate of the world will be after this conflagration ; and whether it will be deftroyed as td its efience, or only its 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 moft probable, and is confirmed from that pafiage in Peter, for he fays, that the world mail perifh by fire, as it had formerly perimed by the flood. And the Apoftle adds, that after this conflagration, we are to look for a new Heaven, and a new earth, wherein dwelleth rightcoufnefs. But in thefe things it is- fafeft to determine nothing precifely. USES. Peter teacheth the ufe of this doctrine. 2 Eph. Hi. 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 firms this doctrine by the hiftory of the Flood. Se cond. 376 Part II. SeB. VII. Chap. III. cond. He points out the caufe, why the Lord de 1 - fers his coming, viz. becaufe he is merciful, and grants unto all men an opportunity to repent. Third. He mews, 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 expect, who indulge themfelves in a vicious courfe of life. The fire of that great day will con- fume the wicked, and that day will be a day of de- ftruflion. See verfe 7 of that chapter. Fourth. Peter teacheth, that there is another world, another life, the duration of which will be eternal, after which we ought to afpire by holinefs of life, v. 13* and 14. CHAP. IIL Concerning the Refurrcction. WE mall here in the firft place, demonftratc the certainty, and truth of the Refurrection. Second. Explain the nature of it. SINCE the Refurre6rion is the foundation of all our hope, and confequently of univerfal religion, its truth ought to be confirmed by the moft folid arguments, i Cor. xv. 16. 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. Matt. xxii. 23. Acts xxiii. 8. Alib fome Hereticks belonging to the Church of Corinth, who, no doubt were imbu ed Upon the Refurrection. 377 fed with the leaven of the Sadduces. I Cor. xv. 12. alfo, 2 Tim. ii. 18. In the prefent age, there were fome of the Sociniaiis, who denied the refurrection of the wicked. THE univerfal refurrectioh of mankind is pro ven by a threefold kind of argument. Firll. From the teftimony of Scripture, and firft, indeed, from various pafiages which confirm this doctrine, not in a direct manner, but by neceffary confequenee, as Matt. xxii. 31. 32. God is not the God of the dead, but of the living, therefore, mice God calls himfelf the God ofAbraham* Ifaac, &c. who yet were dead, it is neceffary that they mould revive. There are many pafTages from which fuch a confequenee may be drawn, as when Paul fays, that the bodies of the faithful are the temple of the Holy Ghoft, that Chrift hath redeemed both foul and body. I Cor. vi. &c. Derides there are places, in which this doctrine is openly and exprefsly delivered, as Dan. xii. 2. And many of them that fleep in the duft of the earth, mail awake fome to everlafting life, &c. John v. 28. The hour is coming, in which all that are in the graves mall hear his voice, and fhall come forth, they that have done good, unto the refur rection of life, and they that have done evil, unto the refurrection of damnation. Acts xxiv. 15. Efpecially, i Cor. xv. where this qucftion is hand led directly, and in plain terms. It is true indeed, that the promife concerning the refurrection, was hot fo fully revealed under the Old Teftament, as tinder the New. Yet that the godly, even then entertained the hopes of it, is evident, from 2 C c Maccab. j;8 Part* II. Sett. VII. CHap. III. Maccab. vii. 9. 14. 23. which feems likevvife to be proved from Heb. v. 19. 2. FROM examples taken both from the Old and New Teftament, 2 Kings, iv. 36. 37 concerning the Shernommite s fon, who was raifed by Elifha. and xiii. 2 1 . The perfon who was reflored to life, upon touching Elima s bones. Luke vii. 12. The widow of Nain s fon. John xi. Lazarus. Matt, xxvii. 52. Thofe who were rifen at the time of Chrift s death. But the principal example was the refurrection of Chrift, which argument Paul chiefly infifts upon, i Cor. xv. And this was one of the principal caufes, why God condefcended to expofe his Son to death, viz. that by his illuftrious exam ple, he might confirm the faith and hope of the re- iurreion. 3. FROM various arguments, taken from the moft certain principles of religion, both natural and revealed. This doclrine agrees excellently well with right reafon and confcience, as alfo with what we have formerly obferved, concerning the differ ence between moral good and evil, rewards and pun- ifhmenfs in a future life, and concerning God, Religion, and Providence. Faith in God, and Chrift, cannot conftft without the hope of remune ration, and all the capital points of religion, muft fall to the ground if the dead are not raifed : as Paul de- rnonftrates at large, i Cor. xv. All the parts of which capter, its argurnent s and reafons, ought to be particularly coniidered, II. WITH Upon the Refurrection. 379 II. WITH refpect to the refurrection itfelf, there are two particulars which the Scriptures teach, Firft. The perfons who are to be railed. Second. In what ftate. i. ALL men mall beraifed, both good and evil. Johnvi. 28. 29. Matt. xxv. 31. &c. Acts xxiv. 15. Where Paul fays, that he had hope toward God, that there fhall be a refurreclion of the dead, both of thejuft and unjuft. 2 Cor. v. 10. All muft ap pear before the tribunal of Chrift, &c. 2 Pet. ii. 9. Rev. xx. 12. but it may be enquired, whether the fame bodies mall be raifed, or if men mall be clothed with new bodies ? The former ought by all means to be maintained, otherwife there would be no refurrection, but only a new creation ; nei ther would the Scripture have taught us, that thofe who fleep mall come out of the duft, and that the duft of the earth mail deliver up their dead. Again, lince man confifts of foul and body, it feems en tirely requifite, in order that the fame man mould rife, that he mould have the fame body. The re- furrection of Chrift alfo proves this, fince he had the fame body at his refurreclion and afcenfion. Befides Paul tells us, that thefe vile bodies, this corruptible and mortal, mail be changed. Phil. iii. 21, It is faid that Chrift will change thefe vile bo dies of ours, that they may be like unto his glorious body, i Cor. xv. 42. 43. 44. alfo 53. Befides it is to be obferved, that all, both Jews and Chriftians, when treating of the refurrection, always under- ftood the refurredion of the body. See that paflage, 2 Maccab. vii. already quoted, The objections of C c 2 the 3 So Part II. Seff. VII. Clap. III. the Sadduces, fuppofe the fame, Matt. 22. 24^ And the judgment of the Heathens, concerning this doctrine, Ads xvii. 32. We learn from Ter- tullian, Minucius, Felix, and other ancient writers, that this was the principal objection of the adver- faries to Chriftianity. How could it be poffible, that our bodies mould be reftored ? In order to re move which objection, it may be obferved, that if there were no refurrection of the body, Chrift and his followers would have plainly faid, that the Sad duces and Heathens did not understand this doct rine, and that the bodies were not to be raifcd, but they faid no fuch thing, but took their anfwers from Scripture, and the omnipotence of God, which fuppofes the refurrection of the bodies. As to the objections commonly offered. How could bodies, after being diflblved into the final left parti cles, be again reftored ? We anfwer, That as there is nothing contradictory in this, we ought to acqui- efce in the promifes and omnipotence of God. We ought fo to adhere to the fimplicity of the word of God, as not to indulge the vanity and giddinefs of curiority , we only add, that there is no more pow er requiflte, for the reftoration of a body, the parts of which, however difiblved and difperfed, yet ftill exifl, than would be required, in order to create a new body. 2. BUT though the bodies mall fee raifed, they fnail alfo be adorned with new qualities. Phil. iii. 21. 2 Cor. xv. 42. &c. but what thefe qualities precifely will be, cannot be diuinctly conceived ; they Upon the Refurrection. 3 r they will principally cpnfift in Spirituality, and ini- jnortality. THE tranfmutation of the living, fhall immedi ately fuccced the refurrection of thjc dead, con cerning which, i Cor. xv. 51. 52. and I ThefT. iv. at the end. Then we which are alive, and remain, fhall be caught up together with them in the clouds, to meet the Lord in the air. There is a paffage ex tant in Rev. xx. 4, 5- 6. concerning a twofold re furrection, one of the martyrs, and another of the reft of mankind, but the fenfe, of that paffage is con troverted. USES, i The hope of a refurrection affords the ftrongeft confolation againft the calamities of this life, againft perfections, to which we arc fometimes obnoxious, nay, even againft death it- felf. i Cor. xv. 19. alfo 53. 54. And the more fo as that hope is moft certain, and confirmed by fo many promifes, examples, and arguments. When we reflect upon this within ourfelves, we ought to fay with Peter, I Eph. i. 3. Bleffed be the God and Father of our Lord Jefus Chrift, who according to his abundant mercy, hath begotten us again, unto a lively hope, by the refurrection of Jefus Chrift from the dead. 2. WE ought to draw from this doctrine, the ftrongeft motives and incitements to piety, left in that hope we mould be entirely fruftrated. A 61s xxiv. 1 6. We fhall indeed be raifed, let our lives be what they will. The wicked fhall rife, but it C c 3 were 3$2 Part II. Sea. VII. Chap. IV. were better for them, that they always remained un der death. Laftly, the hope of a refurrcclion, 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 refurreclion, than by endeavouring to fubdue the body, and the lufts thereof; and if whilft we are in the body, we become daily more fpiritual, fo that at length being partakers of a blefled refurrection, we may become like unto the Angels of Heaven. Luke xx. 35. 36. CHAP. IV. Concerning the lajl Judgment. FIRST. We mall demonftrate the certainty of a Judgment. Secondly. Treat of the Judg ment itfelf. I. THE former of thefe is demonftrated chiefly by three arguments. Firft. By reafons adduced above, which were drawn from the energy of con- fcience, the diftinction between moral good and evil ; alfo this, that a God exifls, who is the gover nor and judge of the world, and who is holy jufl 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 diftribu- tion of rewards and punimments, after this life. So that this doclrine exactly correfponds with the dic tates Upon tht Laft Judgment, 83 tates of right reafon, and reils upon the universal confent of mankind. 2. THE Scripture either teacheth this exprefsly, ss Jude, verfe 14. Behold the Lord com^th, with, ten thoufands of his faints, to execute judgment upon all that are ungodly, &c. Job. xxxiv. U. Pf. Ixii. 13. Ecclef. xii. 14. God will bring every \vorkinto judgment, with every fecret thing, whe ther it be good, or whether it be evil. Matt. xxv. 28. &c. Acts xvii. 31. Bec^ufe he hath appoint ed a day, in the which he will judge the world in righteoufnefs, by that man whom he hath ordained, whereof he hath given afiurance unto all men, in that he hath raifed him from 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. are fo agreeable, and fo clofely connected with the doctrine of ^future judgment, that laying it afide the others muft be reduced to nothing. 3. IT was the Divine pleafure, that there fhould be extant, various illuftrious examples, by which men might be inftructed concerning a future judg ment, viz. he has exhibited various inftances of his juftice againft the creatures, and particular per- fons, or nations. For inftance, the punimment of the Angels, the Deluge, the overthrow of the So domites, the various deftruclions of the Ifraelites, which argument Peter ufes. 2 Epift. chap. ii. 9, 10. The Epift. of Jude, verfe 5 6 &c. Many things alfo occur in the ordinary courfe of Provi dence, Part II. Seff. VII. C&#. IV. dence, which fully evince that God is the judge of the world. IT is in vain objected here, that the godly are of tentimes miferable in this life, and that the wicked do profper, for that rather confirms the certainty of ajudgment. Becaufe, if the godly and the wick ed reaped the fruits of their defe its in this life, it might thence be concluded, that we were to expect nothing after death. But fmce the contrary fome- times happens, it plainly indicates, that God in an after ftate will render unto each according to their works. II. WITH refpect to the Judgment itfelf, we have to confider, who is to be judge, who are the perfons to be judged, how, what will be the end, or event of this judgment, and laftly its time. i. THE Lord Jefuswill be judge, John y. 22. For the Father judgjth no man, but hath commit ted all judgment unto the Son. Matt. xvi. 27. and xxv. 31. Acts. xvii. 31. I Cor. xv. 24. But it behoveth him, who will be the judge of the world, and mankind, to be omnifcient powerful, and juft. This likewife adds the greateft influ ence to the commandments, and threatnin gs of the Gofpel, fmce we are to be judged by the very lame perfon, who died for us, and who delivered his commandments unto us. Therefore men have rio caufe, why they mould either complain, or flatter themfelves, fince their Saviour is to be their judge. But Jefus Chrift will defcend vifibly from Heaven, Upon the laft Judgment. 38$ fleaven, and render himfelf confpicuous unto all. How magnificent his advent will be, we learn from JVlatt. xxv. 32. Rev. xxi. n. &c. . ALL men mall be judged, the quick and the , the good and the evil, of whatever ftate and condition they are. Matt. xxv. 32. Rev. xxi. 12. Nay, the Heathen. Rom. ii. 12. For as many as have finned without law, mail alfo perifh without law. And all mall appear together, and at the fame time, before their Judge, wherefore this judg ment is termed universal. It may be collected from various pafTages in Scripture, that the wicked Angels mall then be judged alfo, 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 the firft efiate, unto the judgment of that great day. 3. As to the manner and method in which this judgment will be conducted, it is to be obferved, (aj that God will judge men according to their moiks, Rom. ii. 6. according to the good, and evil which they have done, 2 Cor. v. 10. and in vvhkh they have perfevered until death, likewife according to their words and thoughts, as alfo their fins of cmliTion. (b) They ma l 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, mall be judged by the na tural law, and thofe to whom a divine revelation was given, fhali be judged according to the law of revelation. 386 Part II. Self. VII. Chap. IV. revelation. Rom. 11.9. 10. and 14. 15. (c) This judgment is not fo to be conceived, as if a judicial procefs were to commence againft every man by interrogations, vvitneffes, &c. The judgment mall pafs in every man s confcience, the good mall be feparated from the evil, all being confcious of the good and evil which they have done, mall acknow ledge the reafonablenefs and equity of that judg ment, whilft they will be either received into Hea ven, or thruft down into Hell. 4. THE event of this judrm^nt will be life and death eternal, of which we are ibo.i to treat. 5. WITH refpecl: 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 its time is certain, and de termined. For God hath appointed a day for the iaft judgment. Acts 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 ihall come as a thief in the night. There are ma ny reafons which mew it neceflary, that the time when we are to be judged, mould 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 fince our ftate immediately after death is immutable, nor is there any more regrefs to falvation, or damnation, there fore Upon tie Left Judgment. 387 fore, every perfon is faid to be judged at the hour of death. USES. There is fcarcely any doiflrine productive of fo many ufes, as this j the principal of which arc as follow. 1. SINCE the whole efficacy of this doctrine 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 unftable, who entertain only a certain fiender, 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. i Eph. J. 17. And if ye call on the Father, who without refpect of perfons judgeth according to every man s work, pafs the time of your fojourning here in fear. No doctrine tends more to produce within us an ardent defire 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 actions, fo that no one mall efcape his judgment. Second. All men (hall be judged, of whatever condition they are, and according to the Part II. Sect. VII. Cfcip. IV. the nature of their {late ; great and fmall, rich and poor, kings and paftors, &c. 3. THEY fhall be judged according to their works. The rule of judgment will be the divine law, and refpect will be had chiefly to the tenor of our lives. Hidden things fhall 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 Chriftians, or had the knowledge of God, an account of our works muft be given. But if the difcourfe here be pointed principally at the ungodly, this argument will af- iford the greateft fcope, for faying a great many things, 4. THE event of this judgment ought to create jwithin us the moft awful dread, and at the fame time the moft rejoicing hopes, and expectations. Who could reft unconcerned, when fpeaking of the rewards, and punimments of eternity ? How great the madnefs of thofe, who, that they might gratify their fenfual defires, plunge themfelves in eternal deftrudlion ? The pleafures which we per ceive from the enjoyments of fin, do vanifh in a ihort time ; but the fruits of fin endure through 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, Upon Life Eternal. when we are to be placed at the judgment feat of God , but every one knows that death is moft cer tain, and very nigh to us. Let us therefore be ware left it mould find us unprepared, let us watch and pray without ceafing, according to our Savi our s admonition, and whilft we are looking for that glorious hope, and iliuftrious advent of the glory of God, and our Saviour Jefus Chrift, let us live foberly, righteoufly, and godly in this prefent world. Tit. i. 12. 13. 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 obfcrve in general : That we know but imperfectly, wherein it con fills. 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 be confidered as a life of the entire man, that is, both with refpecfb to the bo-* dy, and foul, arid 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 fubfifting without the ufe of fuch means as are now neceiTary, for the prefervation of life, i Cor. xv. 45. But as we arc to enjoy eternal 390 Part II. Self. VII. Clap. V. etet-nal life, with refpect to the body, hence is con firmed the doctrine of the refurrection. II. IT will be a life of happinefs which mall confiit of two parts. Firft. An immunity from the evils of this life, fuch as difeafes, pains, fin, death, as alfo from thofe of a future one, viz. thofe dreadful torments, which are deftined for the wicked, Second. In future of the chief good, viz. God, or in the vifion, i. e. the knowledge or love of God. WE mall 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 progreffive. To this knowledge will be uni ted, perfect fanctity, or the perfect love of God. But that holinefs will not be of the fame nature, with the holinefs 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, patience, 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, mall then be dif- charged in the molt perfect manner, fuch are the love of God, and of mankind, in which love, all our perfection and happinefs will confiit. Then we mall enjoy the fellowship, and love of God, of Chrift, of the Angels, Apoflles, Martyrs, and in a Upon Life Eternal. 391 a word of all the Saints, and confequently confum- nrnte and perfect felicity. III. WITH refpeft to the duration of that ftate, it will be eternal, fo it is every where exprefTed 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, Firft. It is promifed to them alone, all others being excluded. Matt. xxv. 46. The juft mall go into life eternal. Heb. xii. 14. Fol low peace with all men, and holinefs, without which no man mail fee the Lord. Rev. xxii. 14. 15. Second. Such is the nature of eternal life, and its happinefs, that fuch as have perfevered in fin, and have been deftitute of piety and holinefs, cannot be made partakers of it, as is evident from what we have already obferved, concerning God s juftice, and the neceffity 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 pad life remained. Second. It cannot be conceived, how the faints mould cele brate God s praife, for his goodnefs in calling them VII. C%>. 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 fuppofe the re membrance of time, place, perfons, and other cir- cumftances. Third. The faints will converfe up on the benefits of God in their paft ftate, and other fubjects ; fo that of courfe they mult know each other. Fourth. It contributes not a little to the glory of God, and the filicity of the faints, that they mould know fo many pious fouls, as have faithfully worfnippcd God, as the Apof- tles, Prophets, Martyrs. Now if thofe excel lent fervants of God, ar v e to be known by all the godly, which can fcarc y be called in quefti- on, why not others ? What Paul afferts. i Thefl*. 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 mall mutually know each ether. NOR ought it to be objected, that granting this knowledge, the abfence of their friends and kindred, would create uneafmefs to the faints. That objec tion is frivolous, for the faints 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 affections. a, IT Upon Life Eternal. 393 1. IT is afkcd, whether there will be degrees of glory ? 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 fo weth fparing- ly, mail reap alfo fparingly, and he which foweth bountifully, mail reap alfo bountifully. Matt. xix. 28. Dan. xii. They that be wife, mall mine as the brightnefs of the firmament, and they that turn ma ny to righteoufnefs, as the ftars forever and ever. And from reafon, Firft. A fpecial and higher de gree of glory, can fcarcely be denied to fome cer tain perfons, 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 little before death, mould 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- tionofmen: God indeed rewards no perfon out of debt, but he has a refpect to the ftate, life, and obedience of men. But though we grant, that there are degrees of glory, yet we are not to ima gine, that they will be the lefs happy, upon that account, who have obtained a fmaller portion ; mail the fower or the hufbandman be the lefs happy, or complain of his ftate, becaufe he is not crowned with the fame glory as the Apoftle Paul. In a future world, there will be no room left for envy, all things mall be referred unto God, and God mail be praifed in all and by all. On the other hand is objected, that paflage, Matt. xx. 9. 10. Concerning thofe labourers, who being hired about D d the 394 Part II. Seff. VII. Cbap. V. the eleventh hour, received as much wages, afi 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, mould be par takers of the fame grace, and the fame benefits with the Jews, who had long fince, and before the Gen tiles, been called unto that covenant. USES. What we are to mention here, maybe reduced to two heads. Firft. That there is an eter nal life. Second. For whom it is referved. 1. SINCE there is a life after death, and that moft happy and eternal, what is it that can affect men moie, afford them more folid comfort, or fill them with greater joy ? There is nothing which they de- fire more than life, fo that the life-which they enjoy at prefent, though fnort and calamitous, is defirablc, and they are not more folicitous about any thing, than its prefervatLon. How much therefore ought the certain, and unqueftionable hope of that celeftial life affect us ? Who would not here acknowledge the divine energy* and excellency of the Chriitian re ligion ? 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. Su that tiie unbelieving and impenitent part of mankind Upon Life Eternal. 395 mankind mall be excluded from it. Of which alfo we are frequently reminded by Scripture, i Cor. vi. 10. Neither thieves, nor covetous, nor drunk ards, nor revilers, nor extortioners, mall inherit the kingdom of God. Rev. xxii. 15. For without are dogs, and forcerers, and whore- mongers, and murderers, and idolaters, and whoever loveth and maketh a lie. Therefore, the legitimate ufe of this prefent life, will be, to prepare ourfelves for the frui tion of that life which is to come. This may be accomplimed, if we but duely weigh wherein the na ture of that fpiritual, and celeftial life confifts, which fhall unite us unto God, and the Angels, and bring us to refemblance of them ; the which we mall live in Heaven, and not upon earth. We mall become worthy of it, by always advancing towards that ftate, as far as is poflible, by fubduing the flefh, offering up prayers, and by raifing our thoughts, defires, and endeavours, towards him, and Heaven, and heaven ly things. Col. iii. 23. Thus it fhall come to pafs, that having begun that blefTed life here, that having lived to God before death, we fhall forever live with him after death. CHAP. VI. Of Death Eternal THE 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 na ture of that ftate will confift. The following obfer* vations may fuffice. J. THAT 396 ?<#* II. Self. VII. C&*>. VI. I. THAT there are punifliments after this life, which is evident. Firft. From innumerable places in Scripture, in which there is no ambiguity, as Matt. xxv. 46. The wicked mail go away into everlafting punifhment. 2 Pet. ii. 9. The Lord knoweth how to referve the unjuft, unto the day of judgment, to be punimed. And, Second. From reafons which we have already produced, concerning judgment, and the refurrection. WITH refpedr, to the nature of punimrnents, three particulars are to be considered. Firft, Their weight. Second. Duration. Third. De grees. Firft. They will be moft grievous punifh- ments, not only of privation, 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 punimrnents of a future life, both from the feries of his difcourfe, as alfo becaufe he fpeaks here according to the cuftom of the Jews, who diftinguifhed thefe pu- nifhments by thefe phrafes. Yet thefe figurative cxpreflions are not to be underftood precifely, ac cording to their literal meaning. They are only images, or reprefentations of a ftate of the great- ell mifery. Thefe punimrnents comprehend. Firft. A privation of the chief good, feparation from God, and exclusion from the happinefs of Hea ven, which is denoted by thefe words of Chrift, depart from me ye curfed. Matt. xxv. 41. alfo, $. Cor. vi. 10. Rev. xxii. 15. Second. Thefuf- fe ranee Upon Death Eternal. ferance of the greateft evils, and moft intenfe pun- imments, both of body and foul. With refpedfe to the body k is afked, whether the wicked fhall be tormented with material fire ? Truely we can-. not conceive that bodies mould 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, fhall confume all things, which being finimed, they fhall furvive. Therefore, the proper, and moft fevere punifh- ments, are thofe of the foul, and that moft 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 rejected falvation, when offered them, and willingly thruft themfelves into the banifhment. \Yhich forrow will be greatly augmented by difpair, as there will remain no hope of deliverance. Many, when difcourfing upon the punifhments of the damned, attribute to them hatrecT 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, acknowledge the juftice of his judgment. II. WITH refpect to the duration of thefe pun- jmments, we learn from the word of God, that they are eternal in t}ie fame refpedl, as in the con text. 398 Part II. Stff. VII. Cbap. VI. text, life is termed eternal. Befids, Rev. xiv. n. And the fmoke of their torment afcendeth up for ever, and ever. And xx. 10. And the Devil and Beaft, and the falfe Prophet, mall be tormented day and night forever and ever. Alfo what is faid concerning the worm that dieth not, and the fire that is not quenched. But it is beft to fpeak fober- ly here, and with the word of God. It is fufficient to believe, that whether God hath fpoken is true, and that he will not punifh any, beyond their de- ferts. The difficulties which are moved concerning the eternity of punimments, take their rife from our not underftanding precifely, what the ftate of re- probates will be. III. WHAT relates to the degrees of punim- ment is plain, and evident, and the juftice of God makes it entirely requisite, that every one mould be punifhed according to the number and nature of their fins. But the attrocity, and meafure of fins fhall be estimated 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, mail be beaten with many ftripes. But he that knew not, and did commit things wor thy of ftripes, mall be beaten with few ftripes. Matt. xi. 21. 22. It mall be more tolerable for Tyre, and Sydon, in the day of judgment, than for you. So that the Heathens mall be treated more gently, than Chriftians , and among Chriftians, thofe mail undergo greater punimments, wfyo have obtained a larger degree of grace. USES. Upin Death Eternal USES. There are three things td be confidered here, the certainty, feverity, and degrees of thofe punifhments. Firft. Even the Heathens were nofe ignorant of punifhments being refervcd for the wick ed after this life : How much more firmly mould this doctrine be believed by Chriftians, who have fuch clear evidences from the word of God, and fb many arguments to fupport it. How comes it to pafs then, that the moft of men are but little affected with the dread of them. And not only this, but they bring them down upon themfelves, and like perfbns blind, or brutes, rum headlong into destruction, viz. becaufe they are deftitute of faith, do not reflect, nor turn their attention towards thefe things. 2. BESIDES, we ought to contemplate the griev ous nature of thefe infernal regions, how dreadful a thing it muft be, to be excluded from the chief good, from the prefence of God, from the fellow- mip of the Saints and Angels , and to be joined in fellow/hip with the moft wicked, nay, with the Devil himfelf, and the apoftate Angels to be tor mented with the flings of conference, and over and above ah 1 this, with defperation. There is one thing very moving, viz. that the damned have know ingly, and after long and frequent admonitions, cad themfelves into that deplorable ftate, becaufe they would not cleave unto God and Chrift, in or der that they might be partakers with the Saints in the celeftial kingdom, and avoid fuch dreadful torments. 3. w* 400 Part. II. Sect. VII. Chap. VI. 3. WE ought to recollect what we have taught, concerning the degrees of punimment 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 necefTary to godlinefs, the greater mould our terror be, when reflecting on the degrees of punimment. 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 Sacred Miniftry, mail meet with the moft fever e and griev ous punifhments, if they are deficient in their duty^ and that on account of their facred function, and the degree of knowledge conferred upon them by God. Thofe, I fay, are the unprofitable fervants and hypocrites, who mail be caft into utter darknefs> where there will be weeping and gnaming of teeth. Matt. xxiv. 45-51. Thefe confiderations ought to impel fuch as are vefted with the minifterial of fice, to piety, vigilance, and temperance, they ough to excite their diligence, inflame their zeal, and refcue them fromthe love of the world, and youth ful lufts. To this let all their ftudies, undertakings, actions, and in a word their whole life be referred -, let this be the fcope of our ftudies, and of our The ological Treatife. FINIS. PAGE 18, Line 3, for bublic read public. Page .53 line n, for devote read devout. Page 72, line 19, for tents read tentes. Page 81, line 7, for u_here read were. Page 84, line 24, for exiftance read exigence. Page 85, line 8, for his read this. Page 100, line 28, for prccedi read preceds. Page 114, line 17, for degree Tad decree. Do. line 21, for fuffier read fuffcr. Page 149, line 5, for permiffion read pardon. Do. line 14, for bccom?, read become. Page 157 line 24, for adfolutciy read ablolutely. Page 158, Hae 19, after have read been. Page 162, line 10, for preteration read preterition. Page 163, line 25, for pofled read poffefled. Page 181, line 25, for neer read need. Page 193, line 28, for decree read degree. Page 205, line n, for palicy read policy. Page 209, line 6, for coval read cavil. Page 230, line 24, for unto read ir.to. Page 142, line 1 1, for railed read rafed. Page 246, line 27, for productions- read predictions. Page 261, line 4, alter come Tead in. Page 266, line 2 5, for it read is. Page 270, line 1 6, for t>r read of. Page 275, line 4, after as, emit a, after or read a. Page 286, line 31, after thought read fit. Page 287, line 18, for furvile read fervile. Page 291, line 25, for Gallations read Galatians. Page 296 line I , for porportion read propor tion. Page 299, line i, for of read or. Do. line 18, for ante read unto. Page 305, line 12, for truely read truly. Page 316, line 9, for unto read into. Page 317, line 6, for Lightfood read Lightfcot. Page 318, line 6, fovancicns - yead ancients. Page 340, line 1 1, for leafl read left. Page 341, line 15, for inablc read en^e. Page 355, line 4, for the tc read to the. Page 378, line 5, for Shernommites read Shunamnrite s. Do. line 29, for Carter* read Chapter. Page 3.85, line 22, for morks read works. Page 387, line 3$, for Umnicient read Omnifcient. Page 395 line ir. for duely read duly. Page 397, line 4, for truely read truly. Do. line 19, for difpair read tlefpair. Page 398, line 9,. for whether- read whatever. N. B, of tfa above, were cwi^ions in tie