p • i 1 S 1 m LIBRA^RY Theological Seminary, PRINCETON, N. J. Case, Shelf, Bookf sec /T^ I Th'ihp LimDorch A compl--— ^- sy^^-e-^o <=^ ^^'^^^ .And p^c^c:■ . -founded on Sarip+LAre. ov^ol reovson. London I e Jjtdtcamn. Appeal' to the Judgment o\ your vei^ Enemies. With the fame modeft Pt, fumpdon I humbly conceive that you. Grace will vouchfafe to countenance this Performance,, which is intended - to give Men a clearer Light into, and more moderate Thoughts of th(^ Great Rules of our Chriftian Duty, as efta- bliih'd upon the Principles of Scripture and Reafon. , ■ • True it is, my Lord, the Holy Scriptures are the only Rule of our Faith and Manners 5 ' and whatever Men obtrude upon others as neccflary to be believ'd and pra6tis'd, which is not either plainly contain d in them, or may not be fairly deduc d from them, ought to be rejeded, as not bearing the Scamp of Divine Authori- ty, to which alone our Confciences mud be fubjefted. But notwithftand- ing this, a Syftem or Body of Divini- ty may be of great Ufe, for the better ranging of the excellent Truths con- taind m Sacred Writ under their dif- tind and proper Heads, that fo our " A3 View ■*. IJ\> XXCVf'Atffi /iew of Divine Matters may be ths lefs confus'd, and render'd the more . regular. Let me beg leave to acquaint your Grace, That the firft Motive I had for fqch a Defign was this : In my En- trance upon Theological Studies, a Pre- late of our Church (One who has de- ferv'd well of the Reform'd Religion, and merits little of that Odium lately caft upon him) in his excellent Treatife of the TaJioralCare, inclin'd me to pe- rufe the Syftems of feveral Divines : But I muft freely acknowledg, that I found none more futable to Reafon and Scrip- ture, to the Nature of God and his At- tributes, and to the comprehenfive and charitable Genius of Chriftianity, than That which I have now copy'd. My Lord, I am perfuaded none will be offen- ded at this Syftem, but thofe who are fo hot and rafli in their Cenfures, as to Unchurch all the Proceftant Chur- ches beyond Sea, and that /or a Defed \ for PRE FA >ir ■ "^IS one of the hardeft matters in the i. I World, nay I may venture to fay 'tis I impoflible for a Man to fquare his JL Thoughts, and compofe his Writings upon any Subject after fuch a manner, as to be able to give an Vniverfal Satisfadion. Should his No- tions in fome Points be approved of by a Fewy yet he muft expeft the Diflike of the Numerous Many ; and 'tis great odds, if in fome other Points he does not difguft thofe, who were pleas'd wjith him before. This Obfervation is fo experimen- tally true, that there is no need of any Proof of it: But in nothing is it more evident than in thofe Difcourfes which are every day publifh'd on Religious and Moral Subjeds. An Author nmft have an extraordinary Talent, attended with better Succefs than the reft of his Neigh- bours, if treating even of PraBical Matters, he is fo fortunate as to meet with a general Ap- plaufe. But fhould he enter upon the Polemical Part of Divinity, undertake to difcufs and folve fome knotty Points which are controverted a- inong Chriftians, and but only feem to break out of the common Road: Let his Thoughts be ever fo juft, and his Reafonings ever fo folid, for one Friend he will have a thoufarid Enemies, who 77;e Preface. who are either ignorant of, or prejadic'd againftj or at lealt do not duly confider the Force of his Arguments. Now from whence does this ill Ufage proceed, but from the Fantaftick and Capricious, the Envious and Cenforious Nature of Mankind^ who are fo fondly enaraour'd of theif own dear ^Sefves, as to think nothing tpf/Zdone or wrote^ but what tb^ do or write themfelves ? Thefe are Conliderations enough to difcoufage one, who has his View only on this World, and the Advantages accruing from it, from attempting any thing of this nature for fear of difpleafing* But a Perfon who is a diligent Enquirer after, and a fincere Lover of the Truth wherever he finds it ^ one who has Heaven and a Future State in his eye, and values his own and the Everlafting Concern of others fo much, as not to poftpone the promoting of either for any AmUtm after an earthly Preferment, will not be ftartled at thefe Difcouragements. He heartily feeks the Truth, and finds it^ frankly communicates it when found to the reft of the World, an^i expeds no farther temporal Advantage from the Fruit of this his ] abour, than what the Wifdom of Divine Provi- dence (hall think fit to aflign him for his Share and Portion. Such an one does the Publifher of the following Papers profefs himfelf to be ^ One who is not bigotted to any Sed or Party of Reli- Pion but who efteems it his greateft Happinefs fo be a CHRISTIAN. Notwithftanding therefore all the Difcouragements I may meet with, and the Oppofitions which I forefee, I have ventur'd to fend thisSyftem of Divinity into the World in an Engii^i Drefs, as being a Syftem (in my Opinion) the moft futable both to Scripture andRcafon. , . ^ , And this I could not but think to be very pro- per ; fiace among that Variety of excellent and >' ' ■ ^ ufefui The P R E F A C E.^ ureful Treatifes on Sacred Matters, written hi- therto in our Language, there is none that I know of which can juftly lay claim to the Title of, ji Comfleat Syftem^ or Body of Divinity ^ which takes in all that is knowable, or fit and necepry to be known in our Holy Religion, both PraB:icd and Speculative. ' That Celebrated Piece, 'The \ Whole Duty of Man^ is indeed an extraordinary ' Direftory or Guide in all the PraBical Ojffices and Duties of a Chriftian : But then here it refts, and gives us little or no account of many things proper to be apprehended and believ'd by us, in order to render our Pradice the more fub- ftantial, as* being eftablifh'd on found and folid Principles. Dr. Scott^ in the firft Part of his Chriftian Life^ has folio w'd almoft the fame Track, only with this difference, that he diftinguifhes Religion into that of the Means^ and that of the £«^ r a Diftindion which runs through his whole Performance. But in two other Volumes he has carry'd matters a little farther \ efta- blifhing the eternal Difference between Good and Evil ^ treating at large of Divine Providence ; giving us right Notions concerning the Nature of God •, correding the Mifapprehenfions of fome Men about it, and difcourfing very particularly concerning the Mediatorial Office of Chrift. However, his Treatife cannot properly be call'd a Syfiem of Divinity^ tho it comes pretty near one. The anonymous Author of the whole Con- cern of Man^ pretends to fupply the Defedts of the .whole Duty of Man in the Speculative part j but his Performance falls very fhort of being a Comfleat Body of Divinity^ fince he does not fq much as mention many controverted Points in Chriftianity. I am far from derogating any thing from the Worth of thefe Authors, my Dcfign in taking notice Tl?e Preface. notice of them was only to fhew how neceflary ^ 'comfleat Syftemy or Body of Divinity'^ is in our Engii^i Tongue. Let Syftems- of this nature be ever fo much decry'd by fome, yet I am abun- dantly convinc'd of the Ufefulnefs of them, and the Learned will (if they fpeak their true Senti- ments) be of my mind. But you will fay, '^ Why was fuch a Treatife " publilh'd in our Tongue? Was it not more *^ proper to confine it to its own original Latin ? *' And why (you will farther ask) if fuch a Syftem " was neceflary, was Limborch'^s pitch'd upon ra- *' ther than any other ? Are not you a rank ^r- *^ miman in countenancing his Thoughts, or can *^ you juftify all his Sentiments ? " Thefe Queries deferve a particular Reply, and fliall be fully con- fidft-'d in this Preface. As to the firft of them, 'tis very ridiculous. For what occafion is there of confining the Know- ledg of Divine Matters to an unknown Tongue ? Muft a Man be forc'd to ftudy the Confufion of JBabel^ before he can know things neceflary to hi^ cverlafting Salvation ? This is barbarous Ufage, and much like the Romiflj Pra£lice of locking up the Scriptures from the Perufal of the Vulgar. True it is, the Unlearned may mifinterprct the Scriptuie, and make falfe Applications of the Ex- pofitions of it, as deliver'd in a Syfl:em of Di- vinity, but why ftiould the Default of fome de- bar others from the Knowledg of what is ufeful and necefl^ary ? Nay, the many exceflent Sermons and Trads on Religious matters, wrote and pub- lifli'd in Etigli^}^ are a fufficient Vindication of this Work. But why was Limhorchh Syftem made choice of for a Foundation to this, rather than any o- ther? To this 1 reply, Thatl found none more agreeable to Reafon and Scripture than his ^ and whenever The Preface.' whenevtr I do, I Ihall be ready to recant, being al- : ^ays willing to alter for the bcft. In the meaa time, 'tis fit 1 fliould acquaint my Reader whereia I agree and difagree with Limborch ; and therein I fhall give an Abftrad of the whole Work. In his Firft Book he treats of the Authority, Perfedlion, and Perfpicuity of the Holy Scrip- tures ^ to which I think no Proteftant can deny his Subfcription : fince he proves againft the Ro^ tnanifts Tradition, that the Scriptures are the only- Rule of our Religion, and contain in them all that IS neceflary to be believ'd and pradis'd. He farther treats of the Qualifications neceflary to an In- terpreter of Holy Writ, and proves beyond con- tradidion, that there is no vifible Judg of Con- troverfies in Faith here on Earth : with which Motion I own my felf freely to agree, and am perfuaded that moft, if not all, Proteftants are of the fame mind. In the Second Book Limborch treats of the Na- ture and Attributes of God, as alfo of his De- crees and Works both of Creation and Provi- dence: And here again any Perfon helides the rigid Calvinift may with reafon fubfcribe to moft of what he has advanc'd on thefe matters. For what can be more becoming a Chriltian, than to reprefent God as amiable in his Nature^ as one, who tho he has a fuprerae Right over, yet has a tender Regard to all his Creatures, efpecially to Man, the Mafter-piece of the vifible Creation ? What can be more derogatory to the Sandity and Glory of the Divine Being, than to make him the Author of Sin ? And on the contrary, vhatcan tend more to the advancing his glorious ^^erfedions, than to vindicate his Providence from 10 foul an Imputation ? However, I muft beg leave to diflent from the Profeflbr in one point. lie tells us that the Image of God in Man con- fifts The Preface, flftsnot in the Reftitude of his Mind, but only in that abfolute Dominion he had over the reft of the Creatures. But I am not of his mind j I ra- ther incline to their Opinion, who make this image to confift in Right Reafon, ftamp'd upon the Soul of our firft Parent at his Creation. Ti^ this reafoning Faculty with which we are endu d, that diftinguiflies us from the Beafts that perifh i and when rightly us'd, makes us to be of an An- gelick, nay a Godlike Nature. The Third Book is wholly beftow'd in giving us an account of the Great Work of our Re- demption •, for the due explaining of which, the Occafion of it, the moving Caufe thereof, the Inftrument by whofe Mediation it was wrought, and the Work of Redemption it felf, are dif- tindtly confider'd. And here I am fenfible that the ProfefTor will not pleafe every body, but will meet with many and potent Adverfaries, particularly in what he has advanced with refped to the Imputation of Mam's Tranfgreffion, and Original Sin. 'Tis the current Opinion of the Cdvinifis and Schoolmen, that Adams Sin was. imputed to his Pofterity, and that we are all- born with Original Guilt about us. But this Dodlrine is refuted at large by Limhorch^ who owns indeed that Infants are born in a lefs degree of Purity than Adam was created in ^ but then he denies that this Corruption is properly Sin, or that Children who die therein can juftly be punifh'd for it. And truly it feems highly re- pugnant to the J^ftice as well as Goodnefs of God to impute Adamh Tranfgreflion to his Pofterity, and to punifli them for an OfFence committed without their Knowledg, much lefs Confent. What if we were all in the Loins of Adam when he tranfgrefs'd the Divine Com- maiKl, vet how does it follow that we were all ' Par- Tk Preface, tuous, or to drive them into the blackefl Defpair. Thefc Confequences we have fafficiently prov'd to be the IfTue of fuch a Dodrine, take it either ia the Supralapfarlan or Suhlappiria^i way. And here let me beg leave, without the lealfc Vanity or Oftentation, to declare, That from a Child I have always had an Averfion and Abhor- rency to the harfti Dodrine of Abfolate Eledion and Reprobation, and could never think of the fatal Confequences of it without trembling. *' Is God (have I often reafon'd with my felf) *' fo infinitely Good and Wife, as well as Jult, fo *' liberal a Benefador to his whole Creation, " fuch a tender Lover of Souls ^ and can I ima- *' gine that he Ihould create and deftine Men to *' Deftrudion by fuch an Abfolute Decree, as it '' is impoflible for them to reverfe ? Does he *' declare in his Word, that he would not the *' Death of a Sinner, but that he would have *' all Men Co be fav'd, and come to the Know- *' ledg of the Truth ^ and can I at the fame *' time fuppofe that he has fo fix'd the everlaft- *' ing Condition of all Men with refped to their *' Eternal Happinefs or Mifery, that it cannot be *"* rendcr'd either better or worfe by their greatelt ^\ Care or groITefl: Negled?" Thefe and fuch like were the Reafonings even of my younger Years, which inclin'd me to feek after another Notion of Divine Predeltlnanion, more fuitable to the Nature of God, more confonant to the Holy Scriptures, and more conducive to the pro- moting ot a Holy and Religious Life ; and this of Limborch^ I humbly take to be fuch an one. Kay, ia confulting the Article of our Church upon this very Point, I find nothing in it to re- proach me for being of the Foreign ProfefTor's mind, and for declaring my Opinion thus plain- ly againft the Abfolute P^dsftinarians. What a reafons :viii Tf)e Preface, reafons I have for this will fufnciently appear to any impartial Reader of the enfuing Papers, to whofe Judgment I will freely fubmit. As for what follows in the fame Book, con- cerning the Divine Vocation or Calling, and concerning the Operation of Divine Grace, which Limhorch proves not to be irrefiftible ^ tho it may thwart the Notions of the Contra-Remon^ ftrants^ yet I cannot but think that he has efta- blifh'd his own, and refuted their Opinion by fuch Arguments as are unanfwerable. For to fpeak my mind freely in this point, they who are for fuch an irrefiftible Grace, rob Man of the Freedom of his Will, and render him a mere -palRve Machine : And if the cafe be thus, with v;hat Juftice can he be rewarded for his good, or punifh'd for his bad Adions ? A good Man at this rate would not be fuch out of choice, but necefiity ^ and a wicked Man by the with-holding of fuch a Grace is fatally determin'd to fin on, being precluded from all means of growing bet- ter. And what is this but to introduce Fate, to transform Men from free into necefTary Agents, and (which is worft of all) to charge God with all the Sins that are committed in the World ? It cannot indeed be denied, but that God on feme extraordinary occafioos has made uie of his irreGftible Power, and this I take to be' the cafe of Tav.rs Converfion \ nay, I farther own that he may ftill make ufe of fuch a Power : But then I fay, this is not the ufual Method of his dealing with Men, nor can any Inference be drawn from particular Inftances, to conclude any thing in ge- neral. The greateft Part of the Fifth Book is proper- ly fpeaking a Directory to us in all the Duties we owe as Chriltians to Gcd, our Neighbour, and our felves \ aad* contains the Sum of what is to The Preface^ to be met with more at large in the Whole Duty of Man : So that I conceive none can reafonably charge me with Arminianifm for embracing the Sentiments of Limhorch in thefe Pradical Mat- ters. In treating of the Sacraments, particular- ly concerning the Subjed of Baptifm, he may be faid to diflent from our Church in fome Points ; but then what he advances, is done with i^o much Modefty and Moderation, that one cannot tell how to be difpleas'd at it. What he urges with refpedt to the Sacrament of the Lord's Supper againfl the Romanifis and Lutherans^ is fo reafon- able, that I prefume no EngU^ Proteftant will oppofe it. But in the Dodrine of Perfeve- ranee, where the ProfefTor maintains that a Be- liever may apoflatize from the Faith, he will, I am fenfible have a great many Adverfaries, par- ticularly among the rigid Tredeftinarians^ who think it impofTible for the Eled finally to fall away. However, Limhorch has eftablifh'd his Doftrine by fo many Texts and Inftances taken out of Holy Writ, and by Arguments deduc'd from the Divine Exhortations, Threatnings and Promifes, and has returned fo fufficient a Reply to the Arguments on the other fide, that I can- not forbear being very much of his mind. For the Reader's farther Satisfadion, I refer him to the Treatife it felf, where he will find this Point difcufs'd at large, and he may be Judg for himfelf. In the Sixth Book, which treats of the Promi- fes and Threatnings of the New Covenant, as they relate either to this or the next Life, I know of nothing that can Ihock any Proteftant befides the rigid Cdvinift ; who cannot perhaps approve of Limborch's Motion concerning Elec- tion, Jullification, &c. But the Difference of their Sentiments proceeds from their different a 2 Dodrine? Tl^e Preface^ Doarifles of Predeftination, which being ac* counted for already, 1 fhall fay no more about it. In this Book the Popifli Dodrine of Purgatory is fufficiently refuted, and to tiiis I prefume the Reformed of all Perfualions will readily fub- fcribc. What Limhorch advances in the laft Book con- cerning the Chriftian Church, and the Minifters and Government of it, will doubtlefs meet with great Oppofition on all hands: For whether Epif- copacy or Presbytery be the true Form, he has left undetermin'd ^ and this our High-Church- Men (as they call themfelves) will not relifh, who are for unchurching all the Churches where Epifcopal Ordination has been wanting. I fhall not enter into the Detail of this Difpute, wi(h- ing only the Misfortunes of fome Reformed Churches had not been fuch as to give Rife to this unhappy Gontroverfy. But to let thefe matters pafs, I cannot but think what the Profef- for has faid about the Authority of Synods, an4 the punilhing of Hereticks, to be very jaft and reafonable. For with refpe^l to the former, I cannot imagine that their Decifions in matters of Faith are binding upon any Man's Confcience, their Authority being only human, and of uo farther force than as they relate to the outward Government of the Church. Nay, fome are of opinion that Synods (excepting that of the A- pofllcs) ha^^e done more harm than good to the Chriftian Religion, being generally compos'd of Men on one U^t only, who are warm in their Debates, and vi;)lent in their Decifions and Pro- ceedings againii: others of the contrary Party. Let this be as it will ^ however, fince all Councils coniill of Ferfons fubjed to the like. Pafiions and Infirmities v^ith others, who are fallible, I can- not perceive how their Decrees and Canons caa make 17)6 Preface. make any Articles of Faith necefTary to be be- liev'd, efpecially if thofe Articles be either re- pugnant to, or derogatory of the Doctrines contained in the Holy Scriptures. And this I take to be the very Doctrine cf our Church, ia what fhc declares in the Twentieth and One and Twentieth Articles of Religion, concerning the Authority of the Church and of General Councils^ Then as to the Dodrine of Hereticide, or ex"- tirpating of Hereticks, efpous'd no^ only by the Romanifis in general, but alfo by Bez.a-^ CMvi^^ and others of the Reformation in particular, who are for delivering Hereticks over to the Se- cular Power : This is entirely oppos'd by Lim^ horchy who as he is for no other Difcipliae bat what confifts in Perfuadons and Cenfures, is ut- terly againft punifliing of Hereticks with the Lofs of Ellate and Liberty, . much lefs with Death. This his Opinion he eftablilhes on feve- ral Arguments, refuting thofe that are brought in favour of the contrary Dodrine. And truly 'tis a Myftery to me, how any Man can be fo fond of Papal Tyranny as to tread in their bloody Steps, or to be in love with the Dodrine of He- reticide. From whence, I befeech you, unlefs from this very Do6:rine, have proceeded thofe Bulls and Excommunications that have been thua- der'd out not only againft: private Perfons, but al- fo againft Princes and whole tommunities of Men, whofe Countries have been laid under fevere In- didions by the angry and pretended Succeflbr of St. Peter ? Was not the barbarous Murder of John Hufs and Jerom of Pr^gue^ in violation of the moft folemn Oaths and fafe PafTports, owing to this Principle, That no Faith ought to be kept -with Hereticks.? To what elfe but to this can we afcribe that famous Croifade (to tli^e ftiams of Rome be a 3 iJS^ ne Preface^; it fpoken) which vras carry'd on for the extir- pating th& Waldetjfes and Alhigenfesf Was not the Inquifition eftablifti'd iirft at Tdoufe^ and afterwards in Sfain^ upon che very lame foot ? Have not all the bloody Mallacres of Proteftants in Paris and elfe where been owing to this? To what elfe can we attribute the Pafe of that per- nicious Jefaitical Dodrine, That it is not only lawful, but alfo meritorious, to depofe and kill fuch Princes as were Hereticks, or Favourers of them? And did not the two Henries of VrancB experimentally feel the fatal Effefts of that dimnable Tenet ?" From whence, but from this Dodrine of Hercticide, proceeded all the open Attempts and fecret Conspiracies that were car- ry'd on for the dethroning our Excellent Queen Eliz^abeth ? Was it not upon the fame Principle, that the deep, dark, and hellifli Gunpowder- Plot was form'd agaiiiit King James I. and his States? But why fhould I enlarge ? Methinks the very mention of thofe Cruelties and Barbarities of Ro» fnijh Zeal, committed upon Proteftants, under the pretence of propagating the CathoUck Religion, and extirpating the Northern Herefy, might be enough to raife in our Minds fuch a juft Abhor- rence to all Papal Tyranny, and their Dodrine of Hereticide, as to make us afliam'd of fol- lowing their cruel method in reclaiming of He- reticks. For fuppol?ng them to have miftaken Notions even in fome fundamental Points, and even in Articles neceffary to Salvation ^ yet if this their Error be purely a Defed of their Un- derftanding, and they be otherwife Men of Piety and Probity, I muft needs fay there are more gentle Methods of convincing and con- verting them, than thofe of the Wrack and Wheel, of the inquifition and Dragoons, and of The Preface. of Fire and Faggot. It cannot therefore be thought ftrange, if upon fuch Confiderations I declare my felf to be of Limborch\ Opinion ^ and I am almoft perfuaded, whoever impartially weighs the Arguments which he hasalledg'd, will own that I have reafon for fo doing. But you will fay, Mufl: Hereticks be allow'd to broach their Errors, and by this means to corrupt the Purity of Chriftianity ? By no means; they are to be oppos'd by all the Argu- ments that can be taken from Reafon and Scrip- ture ; their Errors ought to be deteded, a ad others caution'd againft theni, and themfelves reduc'd if poflible from the Error of their ways by the Weight and Force of the Truth. This is what a Chriftian and a Divine ought to do. But ftill, I fay, we ought to follow the Apo- ftle's Rule in the Cafe ; we are in the Spirit of Meeknefs to inftrud thofe who oppofe them- felves, if God peradventure will give them Re- pentance to the acknowledging of the Truth ; we ought not to ufe any violence towards their Per- fons, tho we may and ought with Vigour to con- front their Errors. This i prefume will be granted me by Men of Temper, and Moderation, who are not of that perfecuting Spirit, as to condemn and pu- ni(h all who difTent from' them. But let Here- ticks fare ever fo ill; yet I am of the mind that what Limborch has offer'd concerning a mutual "Toleration and Union to be maintain'd between fuch Chriftians as agree in Fundamen- tals, and yet difagree in things not abfolutely neceflary to Salvation, is highly juft and reafo- nable. For why Ihould Proteftants, who en- tirely agree with one another in the main and neceflary Points of Chriftianity, upon the ac- count of their Diverfity of Opinions in ether a 4 lefier ne Preface.' lelTer matters, be of a more irrecancilable and uncharitable Spirit than the Papifts themfelves, Kho never break the Peace of the Church by feparate Communions, tho their Differences in fome Points run higher than thofe which are a- mong the Reformed ? True it is, there was a hot fort of Spirit reigning among our felves in a late Prince's time, which gave no Quarter to thofe who would not conform to the Kational and Efta- blifh'd Church. This was partly owing to the unkind and fevere Ufage which the Church of England Men met with whilft the DiflTenters ■were uppermoft ^ fo that when the Tables were turn'd, the Lex Tnlionis foon prevail'd. But God knows this was far from the Rules of our Holy Religion, which enjoins us not to render Evil for Evil, but to overcome Evil with Good. Nay, we have liv'd to fee our Error in this kind of Retaliation, and have learn'd at laft that the beft way of making Diffenters Profelytes to Our Church, is by the Force of Arguments and the Energy of a Holy Life^ whereas Violence and Comprlfion are wrong Methods of healing our Breaches. 1 am fendble this will be difguftful at this time a day to a great many who pretend to be High Churchm.en. But let fuch remember, that not the outward and pompous Profeffion, but the inward Spirit and fincere Practice of a Chriftiaa, denominates him a true Member of the Church of Chrift. And I will venture to fay upon this cccafion, that they who flridly con- form to the Government, Worftiip, and Doc- trine of the Church, who frequent its Ordinan- ces, and lead Lives anfv^erable thereto, tho they ^are not for damning all who dillent from them, 'but are charitably difpos'd to them, are' the trueil Members of the Church of England^ taken e-ven X The Preface. eYcn ia the higheft Strain. You may call them Latitudin 38. 420. 24. 24. 815. Scripture Matthem* Chap. Ver. Pag, 26. 28. 299. ^S. 20. 258, 94h 4. 10. 541. 16. 16. 729. Luke, 4« 8. 429. 6. 35. 626. 7. 30. 421. Ibid. 47 S33. 12. 32. 386 17- 2D. 14. 23- 43. 720. 24. 45. 20. 1. I, &c. 107. Ibid. 17. 267. 4- 18. 697. 5. 17. 161. Ibid. 34, 40. 421. ,^' 37. 390. Ibid. 44. 43(5. Ibid. 51. 752. 8. 58. 108. J°\ I- S97 Ibid. 15. 360, 11. 52. ibid. 12. 39»4C>. 400 14. 17. - 978. 21. 15, Sec. 914. 2. 38. ^ 730. 4. 27, 28. 174. 5. 9, 10. 989. 7. 51. 422. 8. 3r. 21. 13. 2. 767. Ibid. 10,11. 9S9, 16, 14. 436. 17. 2c?. i6i. explained in ' Aas. I Chap. Ver. Pag. 20. 17. 893.1 Ibid. 29. 360. 23. I. 4SB. I. 28. 172. 4- S. 532,841. 5. 9,10. 291,300. Ibid. 12. 194,201. Ibid. 14, 195. Ibid. 18. 292. Ibid. 19. 196. 6. 2a 43 1. 7. 526, 530. 8. 7. 432. Ibid. 14,15. 43,826 Ibid. 28,29. 387. Ibid. 34. 361. Ibid. 35. 817. 9. throHghoHt, 39 1, &:c. Ibid. II. 75. Ibid. 22. 76. 10. 15. 296. 11. 29. 853. Ibid. 32. 370. Ibid. 33,34. 346. Ibid. 36. 161. 13. 4. 99^' 14. ^5- 356. Ibid.^ 21. 776. 15. I. 10 10. 16. 17. IC09. I Corinthians* I. 23. 43. Ibid. 30. 292. 3. io,&c. 865,996. Ibid. 22. 620. 4- 4. 851. 6. I, dec. 614. 8. II. 356. 9. 9- I SI' ic. 16. 758. this Treatife. xx: Chap. Ver 10.. 12. 15. 3. Ibid. 6. 10. 3- Ibid. I. Ibid. Ibid. Ibi'd. 4. Ibid. Ibid. I. 2. 3. 2. 3. I Ibid. I. 2. 3. 5. Ibid. 18. 6. 24, &c. 2 Corinthians, 5. 6. 14, 15. 5. Galatians^ 13. 12. , Epheftans, 4. II. Pag. 768. 1,61. 312. 433. J5- 1C09. 43- 294. 990. 529- 382,832. 161. 19. I. 3. 10. II. 24. Philippians, I. 13. 8,9. Coloffians, 8. 10. Thejfalomans, 7- 922,924,925 439- 429. 258. 942. i45» 893. 438. 842. 44. 145. II. 1 Timothy, 20. 4. 15. 19. 2 Timothy. 3. 9, 10. Titm, I. 5- 172. 990. 369. 938. 959- 458. 386. 883. 730. Hebrews, jcxxii Texts of Scripture exflain^d. V. Hekews^ y z Peter. Chap. Ver. ' Pag. Chap. Ver. Pag: 2. 8, 306 2. I. 3S6- 4' 3- 580. Ibid. 18, 19. 804. 5. 4- S97^ 3. 9. 370- 6. 45$- 803. Ibid. 16. lu 7- 9. 198, I y(?^». Ibid. 22. 293. I. ^- 5^- 8. 8, 9, &c. 15. 2. 18. 928. 10. 24, 25. 890. Ibid. 19. 816. Ibid. 26. 803. 3. ?• f '7- Ibid. 29. 356. 4- 18. ■ 827. James* S- 16. 473,569. 4- 13, &c. 623. yw^. 5. 12. 586. 4- 399- Ibid. 14. 15- 7^7r Revelation. I P^r^r. 13. I. 922,928. I. 2. 833. Ibid. 4. 991- 2. 8. 401. 17- 9. 922. 3. 19. 249. Ibid. 10. 923« 2 Ff^fT. Ibid. 16. 92S> 990- I. ?9- 39. Ibid 18. 922. An An Alphabetical Table of the Principal Matters contained in both VoLUiMES. A. AAronical, Diference between the Aaronical Priejihood and ChrifFs Friefihood. 28 1 Abraham, the EleEiion of his Family^ 21 r. The Covenant made with him^ ibid. The Precepts prefcrib'd hinij ibid. Promlfes made to hinty 214. Hts Obedmice^ 215. Faith the Fomdation of it^ ibid. The Covenant made with A- braham not capable of retraining Sin^ 217. God not obligd to his carnal Poflerity, 393 Adion, the Phyfical Goodnefs of any. Adion, how far to be difiingniflfd from the A, He was truly Man, 237. The twofold State of Chriji^ (i.) Of Humiliation^ 24O. Which comprehends his Death and Poffion^ 240, 241, His Burial^ 246. And his. JDefcent into Hell^ ibid. (2.) Of Exaltation^ which confM of the Principal Matters. xxx? eotjfifis in his RefurreBion from the Dead^ 250. In his. jifcenfion into Heaven^ 254. And in hts iieffion at the Right Hand of God. 260 Chrilt, his feveral Offices as Mediator between God and Man accounted for ^ from p. 262. top. 314. His In- fiallation into his Prophetical Office^ 263. How far he maybe faid to fulfil the Law^ 268 Objections ^ainji this anfwerdy 269. How his Do6irine is confirm d^ ^ (i.) By Miracles^ 272. (2.) By the Tefiimoyiy of HolyWrit^ 275. (^.) By its Sanctity, ibid. (4.) By the Holme fs of the Life of Chrifl^ ibid. (5.) By his Bloody Deathy ibid. His Death a true. Sacrifice^ 283. u^n ObjeH-ion to it ar/fiver'd^ ibid. In what fenfs Chrift is called the Surety of the New Covenam^ 293, The Price of Redemption^ 294. And a Cmfe for m^ ibid. He did not merit Faith and Regeneration for . «/, 295. The Sufficiency of his Sacrifice^ 297. In what fenfe we may be faid to be heaVd by h.'s Stripes^ 299. And to be c leans' d and jufiify'd from all Sin by his Bloody 300. FIls Kingly Office accounted for ^ 303, &c. He has noVicar here on Earthy 313. All the Prophecies relating to the promised Melliah fulfilled in him^ 319. He did not dejiroy the A'foral L iw, 340 Chrift, he died for all Men : This provd from TextSy (i.) wherein he is faid to die for ALL^ 352. Ob- feci ions to it anfwerd^ ibid. (2.) Wherein he is faid to die for the WORLD^ 353. ObjeUions anfwerdy 354. ^(3.) Wherein he is faid to die for SINNERS^ 356. (4.) And for thofe who perijh^ ibid. Objec^ ■ tions to this anfwerdy ibid. (5.) From the Abfurdities of the contrary Opinion^ 358. He did not die only for the EleEt, 3 59? 3 60, 3 6 1 Chrift, what WorJIjip due to htm as Mediator^ viz. Ado^ ration^ Invocationy putting our Truji in^ and giving Thanks to him^ 539,540. All the Attributes reqiiird for fuch aWorJfnp lodgd in Chrift, 541. ObjeEitons to it anfwer'd, ibid. Chrift, his Body not every where upon the account of his fitting at the-^ight Hand of Gody 755. Nor upon the \ account of theVnion of the two Natures^ 756. The Manner of his coming to Judgment^ 875. How he go-- Items his Chmxh^ 930. See farther Jeius and Meftiati. h 4 Chriftian, An Alphabetical Table Chriftian, what a Chriflian onght to expeEh and arm him* felf agaivfiy 682. Things reqmfite in a Chrifiian fuf" fsring^ 684. Church, Chriftian, the Definition of it, 882. The Church either Militant or Triumphant^ 931. Repre- fenting or Reprefented^ 932. Vniverfal or V articular, ibid. A fourfold SMiJiinBion of a particular Church, 933* VifMeM Invtfihle, 934. In what fenfe caWd In- vifible, ibid. That the Church may err, provd by fe- 'veral Arguments, 935, 936, &c. Whether the Church way apofiatiz^e from the Faith ? This Ouejiion fiated and proved in the Affirmative hy feveral Arguments^ 939) &:c. Arguments of the Papifts to the contrary re- futed, 941, &:c. Whether the Invifible Church may err? 943. The Opinion of the Cox\tt2c'Ktmox\{\.t2ir\t% a- bout it, ibid. The Invifible Church may err, ibid. Objections to this anfwer'd, 944. No Marks of the In- 'vifible Qhwxch, 945. JSlor any to J}}ew which is the true Visible Church, to one who is ignorant of the Truth, 947. The Popifh Marks of a Trne Church confiderd^ 9^8, &Co Church, the Duty of its Members is, (i.) To meet in Re- ligious Affemblies, 956. The Necejfity of this evincd^ ibid. (2.) To pay a due RefpeB to their Teachers, 958. (3.) To contribute towards all Neceffary Expencesj ibid. Church-Government, the Controverfy about it fiated^ 907. The Government of the Church not Monarchi- cal, 908. The Arguments of the Romanifts for fuch a Government refuted, 909, &c. What Judgment •we ought to pafs on the prefent Controverfies about it, 1006. Circumcifion, feveral Particulars relating thereto confi- der'd, 212. Clemency of God, wherein it conffiSj g'^, Defiroyd by the Abfolute Predeftinarians, ibid. Clemency of Man, wherein it confifis^ 651. Its various Offices, 653. Commandment, who properly the Tranfgreffors of the firfi Commandment, ^ 538. Communion, Brotherly, to be maintain d beween all who hold the fame Fmdamentals of Faithy 1007* Corope: of the- Principal Matteirs^ Competency, what may he [aid to he fo^ 675. Concupifcence, what fort of it is fmful^ 467. (Concurrence of Gody does not predetermine Men in their ABiions^ 159. Ohje^ions to it anfwerdy ibid. • ' 160. jponfeflion, an EffeU of Sorrow for Sin, and a part of true Repe-fJtance^ 5^24. Confeflion, or pnblichly owning of God and Chrifi^ its Neceffity^ 590. Mofl: excellent ^ when 7nade at thehu" z.ard of oh? Lives^ ibid. Several Oueries abopit it an- fwerd^ 591. Confeflion of Adverfaries no MarJi of a trite Chnrch^ 954- Confirmation, how performed hy the Romanifts, 783. Is no Sacrament^ 784. In what fenfe to he allow' d of^ ibid. Confcience, Natural Confciencc a proof of the Exifien^e of Gody \ 4. Confcience, as the inward Rule of our Actions, the Nature of it, 454. Its threefold Office, ibid. Is only a fuhor- din ate Rule of our Anions, 455. The fever al Kinds of it, ibid. What requifite for attaining a right Con- fcience, ibid. An erroneous Confcience what, 456. How to correB it in Matters of Faith and Pra^tcey 44^. In what fenfe it may he faid to fin, 458, A douhtful Confckncc what, 461. Some Cafes relating thereto confiderd, ibid. Confent, Vhi'Oerfal, of Manlind,a Proof of the Exiftence of God, ^ Contentednefs, tfs Offices, (i.) To keep m from mur- muring, 674. (2.) From craving after more, 675. (3.) From heing overfond of Riches, 6^6. Its Oppofite^ 677. Contra-Remonftrants, their Notion about the Perfpicuity of the Scriptures, 21. Concerning Original Sin and the Punifhment thereof, ip2, 193, &c. About Ori- ginal Corruption, 199. Their Opinion about the SaU vation and Damnation ef Infants refuted, 206. Their Notion concerning the SatisfaBion of Chrift, examind and refuted, 290, &c. Their erroneous Interpreta" tion of the Ninth Chapter of the Epiftle to the Ro- mans, 392, &c. Their Opinion about fufficient Gra^e^ 413, Their Ngtion 4mt Good Works re- fttted. An Alphabetical Table fitted^ 464, 465. Their Opinion concerning Mortal jj and denial Sins refuted^ 472. Their Notion of the ■' JmperfeEiion of Regeneration in this Life ^ 525. j4hoHt the Ele5i's Bominiort over the PoffeJ/ions of this Worlds 619, jihoHt the Efficacy of the Sacraments^ 730. \AhoHt Infant-Baptifm, y^g. Their DoEirine concern-- ing the Sacrament of the Lord's Supper^ 757. Their Opinion about the Infallibility of the Jnvifihle Church, 943 Contrition of the Romanifts, 523. Their Opinion a- bout it farther confide/ d» 78 J Gonvidion of our Mifery^ the firft jiep to Repentance, 523 Correftion, Brotherly^ its Neceffity^ -6^6, To whom it mujt he 'apply d^ 6ij. By whom, ibid. Jlfter what manner J 638. How it ought to be receivd^ ibid. Its contrary Vice, ibid. Corrupt Tree, what meant by that Exprefion, 430 Corruption, the different Degrees of it in Men, 408 Covenant, made with Abraham, the Nature of it^ 211, Not powerful enough to rejirain Sin^ 217. Excluded not all other Means oj Salvation^ 218. IVhat Privilege they had who were included in this Covenant, 2 19 Covetoufnefs, the Nature of it^ tjj, 'The EffeUs of it^ 678. Helps againfi it, 6ig Councils, their Decrees no Rule to determine Controvert' pes in Religion^ 37. See Synod?, Creation in general confider'd^ 122. The Creation of Angels^ 124, &c. Of this Vifible Worlds and the Works of each D ay ^ 132, 133, &:c. Of Man, 135, Credulity, too greats wherein it confifis. 517 D. T^Aniel, his feventy Weeh accounted for^ 322, 323.' "*^ Marftiam'i Opinion about his Prophecy fiated and re^ f^ted, , . , 323,324,32s Darknels, what ts meant by tt in a fpintual Senfe. 430 David, his Sin with the various Circumfiances of it con* fide/d. 805, 8c6 DcacQnef&s, their Qffics in the Primitive Cbmh. 904 Deacons* of the Principal Matters. xh Deacons, the Meaning of that Title ^ 903. The Elecl, "^^ of them in the Primitive Times^ ibid. Their Office. ibid. Dead in Sin^ what meant thereby in Scriptun. 429 Dead, Prayers for them nnneceffary^ 570. The A^ of Judas Maccabeus in that cafe accounted for, ibid. In what fenfe the Dead are faid to fleep, 86 1 Death of Chrifi^ one Degree of his State of HHrnilia-^ s tion^ 241. Why our Salvation u attributed thereto, 318 Death, 'Eternal^ the PunifJment of the Wielded, 880 Decree, of God, by what Words exprefs'd in Scriptwre, 112' The Definition of it^ ihid. It is not God him^ felf, ibid. The- feyeral Divijions of the Divine De- crees, (i.) Withrefped to the ObjeBs, 113. In what fenfe the Decree of God may be faid to he the Caufe ef things, ibid. An ObjeElion to it anfwerd, 114. (2.) Into general and particulary ibid. Another Ob" je^tion anfwerd, 115. (3.) Into abfolnte and condi" t tonal, 116. The Arguments of thofe who maintain the Abfolntenefs of the Divine Decrees refuted, 1 16, 1 17. The Order of the Divine Decrees conjider'dy 118. An Obje^iion about it anfwerd, ibid. The Decrees of God not abfolutely Eternal, 119. Attri^ butesof them are, Wifdom, Liberty, Extent, and ^Im- mutability. 120 Demas, apoflatizSd wholly from the Faith, 810 Defire, in what fenfe attributed to God, 78. Inconfifient with the Decree of abfolute Reprobation, - ibid. Defire after fpiritual things, what, '66%. Wherein our Defire after J^ertue confifis, 666. Its Oppcfite. ibid. Defpair, in what fenfe attributed to God, 80 Defpair, in Man, as opposd to Hope, the Nature of it. Devil, whether there be any pojfefi by him at prefent, 131. How to difcover fuck i^z Difference between Articles neceffary, and not neceffary to Salvation, provd, Firfi, from 1 Cor. 3. lO, &c. 996. Secondly, from the very DoEhrines of Chrifiia* pity, 998. Thirdly, from the Abfurdities of the con- trary Opinion, ibid. How this Difference can be inown^ ibid, Twq Rules laid, down t^ this purpofe, 999' An Alphabetical Table 999. Things not necejfary according to thefe two Joules] 1 000, 1 CO I Diffidence, as opposed to Alfurance^ the Nature of it^ 5 17. As contrary to trufting in God. 555 Difcipline, Ecclefiaftical, confifis of Admonition^ 959. And avoiding the Converfation of the Ohfiinate^ 962, The feveral Abnfes of this Difcipline. 969 Diflimalation, in what Cafes criminal. 655 Divination, its Impiety. dor Divinity, the Definition thereof^ i. Its OhjeEt. ibid. Its End. 2 Docility, See Teachablenefs. Dodrine> the SanBity of it no fare Mark of a true Churchy 950, ISlor the Efficacy of it^ 951. Doc- trines necejfary to Salvation few in number^ lOOO. Dodrines of Chrifiianity reducdto three Heads, icoi Dominick, the Author of the Inqntfition. 545 Dominion of Man over the refi of the Creatures is Vni- verfatand Ahfolute. 142, 143 Doubting, an imperfect oppofite to Faith^ wherein it con- Drawing, in a Spiritual Senfe^ what is meant thereby* 436 Duration, an minterriipted Duration no certain Mark of a true Church. 949 Duties, 0/ Men toward Cody accounted for, from p. 535. to p. 604. To our Neighbour, from p. 604. to p. 663. To our felheSy from p. 663. to p. 688. Re- lative Duties, from p. 688. to p, 726 Dying Perfons, their Duty, (i.) To ask God Pardon for their own Sins, yiS . (2.) To pardon others who have cffended them^ ibid. (3.) To compofe themf elves to die^ ibid. (4.) To commit the Care of their Families to Gcd^ 724. (sO To recommend their Souls to him* ibid* E. ■p Ducation, of Children, the Neceffity of it confider'd ^-^ and urgd. ■ lOZ pti 1 1 M V I / : i , t J I Ir A\h commendable, not fmfuL 6S7 El, of the Principal Matters. xhr El, (t Name given to God in Scripture, A9 Ele(^, who they properly are, ^2i Ekdion to Grace^ rvhat^ 382, 383,832. The Opinion of thofe who own an jihfolute Eledion, hut not an abfolutc Reprobation^ fiated and refuted^ 404, 405. Eleftioii to Glory J made in time^ and fuhfequent to Faith^ 832. ObjeBions again ft it anfwerd, 83 5 Elias is already come^ proved again si the Jews. 341 Elijah, his deftroying the IVorfijippers of Baal, no Argument for Hereticide, 988 Elohitn, what that Name imports when applied to God^ 49 Enemies, what fort of Love is owing from a Chrifiian to them. 608 Enmity, one Degree of Hatred. 616 Entertainments, publick Cautions to he obfervd in them both by the Entertainer and his Guejis, 670 Envy, its Heinoufnefs^ 616. Helps againB it, 617 Equity, one part of jptfiice^ its Offices, 6IZ Equivocation, how far unlawful 656 Error, a damnable Error may he founded on another •which is not fo, 1002. Error, is either about fame fundamental DoEirine^ or about fome Circumflancc thereof^ 1003. Errors with refpech to the moral Pre^ eeptSy which of them deadly., ibid. Which are notj 1004, Errors about Ceremonies not fundament aL 1005 Eternal Life, in what fenfe promis'd under the Law^ 225. The Reward of the Good and Faithful^ and wherein it conjifls. 878, 879 Eternity, of God., confider'd and proved from Scripture, 57. Jink from Reafon^ 58. The Vfe of this Doiirine, ibid. Evangelifls, extraordinary Miniflers of the Cofpel^ their Office, 886 Eve, her Punifl}ment, 190 Eutychians, their Opinion about the Humanity of Chrift refuted^ 237. Their Objections anfwer'd. 238, 239 Examination, what requird before receiving the Lord's Supper, 762 Excommunication, took its Rife from the Jews, 962, Not commanded in the LaWj hut is of Human Infiiz tmion^ 963. It VPM only a Civil or Political Punijh- ment^ An Alphabetical Table Tftent, ibid. Difference befween the Jewifli and the Cbriftian Excommunication, 964. What is indnded in this Difctpbne. ^ 965 Exhortations, Divine^ not a means of producing a necej- fary Per fever ance in the Faithful. 8 12 Extemporary Prayers, how far allowable and com- memahle, S73 FAith in Chrifl^ the Nature of it defind^ 492, 505: Its antecedent AB^ Knowledge 492. A?i implicit Faith, what^ 493. Its formal Att^ Affent^ .495. The Ohjeth of Jjffent in general^ is Truth^ ibid. In particular^ Jefput Chriji^ 497. True Faith conjifient with a f mall Err or ^ 5^0. The confcquential Atls of Faith, 502, SlC. How it works Obedience^ 503. The efficient Caufe thereof^ 6od^ 504. It is not an tnfitfed Habit ^ 505. The Infirument producing it, the Word of God^ 507. Motives to excite us there- to^ ibid. In what fenfe Jufiification .is attributed to it, 508. The Nature J fir Ft, of a lively and dead Faith, ibid. Secondly, of a weak and ftrong Faith, 511. And, thirdly, of an initial, progreffrve, and confummative Faith, 513, The Oppojites to Faith corjfiderd, 514, &c. J unifying Faith, the ObjeEh and Nature' of it, 837. Faith not a merit or torn ABj 838. Excludes not the Works it produceth, but only the Works of the Law, ibid. Includes entire Obe- dience, 840 Faith, in God. SeeTxM^. Faithfulnefs, as an- Attribute of God, conjide/d. 95 Fafting, approved of by God, 774, Its Nature arid Ends, 775. Confifis not in ahjiaining from fome cer- tain kinds of Food, ibid. Ahufed, when done out of Ofientation, yj6. And when reckon d meritorious, 777 Fafts, either publick or private, yjS, In whofe power 'tis to appoint Pubiick Fafts, ibid. The fiated and fixed Fafts of Lent, Ember-Week, &c. accounted for, ibid. Fathers, their Writings na infalliblt Rule for interpreting the Scripture. 3$ Fear, of the Principal Matters.^ Fear, as attribmed to God^ its OhjtH. 80 Fear, a Duty to Gody the Nature of it^ 559. Motives to excite tu thereto^ ibid. Fear, either filial or fer» "uile^ 560. All Fear of Tmiflmem not fervile, 561,' The genuine Marks of a true Fear of Gody ibid. Its Oppojites. ^6z Felicity, Temporal^ of the Defenders of the Churchy no fure Alark of its being true. 955 Fidelity , or Faithfulnefs, what^ 6$g, To be kept with aU Men J even with Hereticks^ ibid. Its Oppofite, 661 Filiation, Eternal, of the Son of Gody not a neceffaryOb- jeB of Chrijiian Faith. 498 Flock, little, what we are to underfiand thereby. 386 ¥ or ms of Prayer^ not unlawful ^ 573. But highly necej]avy in the ptiblick WorJ}}ip of God. ibid. Fortitude, Chrifilan^ wherein it confiftsy 681. The feve* rd AEis of ity 682, 683. Motives to ity 684. Its Oppofites, ii)id. & 685 Freedom from Legal CeremonieSy one EffeB of Chrift's Priefily Office. ^ 303 Friendfhip, the Love of Frkxidihipy as difiinB from that of Benevolencey what. 607 /TJ* Lory of God^ wherein it confijis. r02 ^^ Glory, Degrees of Qhx'^ in a future State provd from Scripture. _ 879 God, what the Idea of God implies y 3. Argument i to prove his Exifiencey 3, 4. His Naturre imperfeB- ly known by m in this LifCy 47. 77:?^ Names by which he is calCd in ScripturCy as Jehovah^ 48. Elohim, 49. Adonai, ibid. El, ibid. Shaddai, ibid. His Attributes confiderd and explain' dy from p. 50, ro p. 103. He is invifihlCy 54. In what fenfe he Tnay be faid to have been feen by Meny 55. How the Saints in Heaven may be faid to fee himy 56. In what fenfe AffeBions or Vaffions may be attributed to himy 72. His Moral Virtues or VerfeBions cow fiderdy 84, &c. His Right over uncreated Beings^ 85. Over created Beings deftitute of Senfcy ibid* Over Creatures endued with Senfcy ^6. The Foun- dations of this his Righty ^6^ ^j. ObjeBions againfi k An Alphabetical Table it anfmr'dj ibid. &c. His Right over reafonahle Cre4- tures out of^ and in Covenant with him^ 89, 90. His Decrees accounted for^ from p. ill. to p. 121. Hli Works of Creation^ from p. 121, to p. 147. ^nd his Works of Providence^ from p. 147. to p. 181. He grants fitfficieht Ajfijiance to Men for the . OhfervatioH of his Lavps^ 158. Is delighted with theObedient^ hut hates Sin^ ibid. In what fenfehe may he faid to per- tnit Siny 163, 164. By what ways he prevents /r, jbid. 'The Notion of the efficacioks Providence of God with refpeU: to Sin, examind^ 165, &c. No fiich Depen- dance of Canfes upon God, as to render Sin neceffary^ 167. The Principles of fnch a Dependance ftated and refuted J ibid. & 168. In what fenfe God may be f aid to blind and harden Men^ lyi. He cannot oblige Men to believe a LyCj 496. Our Duty towards him ex- plain'd^ from 1^, %l%, top. 604 Gomarus, Francis,/?;^ Opinion about the Eternity of God's Decrees, I20 Gofpel, what it isy 266. Contains Precepts properly fa call' a J ibid. The Precepts of it^ Faith and Repen- tance ^ I'ji, Its PromifeSy the Nature of them^ ibid. 77?^ Manner of promulging it, ibid. Wherein it agrees and difagrees with the Law^ 276, 277. In what fenfe it may be faid to have been preach d to all Men^ 363* The ordinary^ but not irrefiftible Means of Converfion. 42s Government, no Vifible Governnaent properly fo calld in the Churchy 908. The Government of it not Monar- chicaly ibid. Arguments of the Romanifts about it re- futedy 909. 5^^ Church. Grace, commony whether fufficient to bring Men to Bal- vationy 410. Whether given according to the Merits cf Meny 411. Grace Evangelical, whaty 412. Shf- ficient and efficacious Grace, one and the famcy 413. The Contra- Remonftr ants Opinion about it refnted^ib]jd. A true Explication of fufficient Grace, 414. The Ope* ration of Grace in the Converfwn of Men not irreffii- hie, 415. This proved by feverd Argument Sy ^16 f &c. The Abfurdity of the contrary Opinion, 427. Ar- guments for the irreffiiblc Operation of the Divine Quc^refhtcd. 428 Gratitude of the Principal Matters. Gratitude, its j4Sls^ 66i. Its Oppofite, ibid. Grief, as attrihttted to God^ wherein it confijis. go Grotius, his Opinion ahont Antichrift refitted at large^ 926, &C. His Notion concerning the [even Kings and the Eighth refnted^ 929. As alfo concerning the tenKtngs, ^^^ Guardian Angel, no fnch appointed to Man at his Btrth. J 28 H. IJArdning, Divine^ the Nature of it^ S$6. Not ^ -^ the natural^ hnt occafional Canfe of Sin^ 857. After what manner a Man hardens himfelf^ ibid. How the Devil does it^ ibid. In what fenfe and by^hat A^s God may be faid to do it^ 858. None of them the natural Canfe of ^Mans Wickednefs. 859 Hatred, as attributed to God^ wherein it confiJls^ 74. TheEfeasofit. '""'ibid. U&trcdyasan Oppofite to our Love towards God, the Na- ture of it^ 550. The Degrees by which Men arive to Juch a Hatred. ibid. Hatred, 04 opposed to Charity towards our Neighbours' Its ABs, 613. Not lawful for a Chrifiian to hate hts own Enemies, ibid. Nor the Enemies of God. Healthy drinking of Healths, in what cafes criminal, 671. Reafons why Men in Health fiould not put off their Repentance till Sicknefs comes, 719. Obje^ions anfwered. jl^jj^ Heart, what meant by taking away the Heart of Stone' and giving a Heart of Flefli, 434. What is to be under- Jtood by opening and circumcifing the Heart. 436 Hereticks, who they properly are, 982. The Opinion of the Romanfls, and of fome Proteftants about Hereti- cide, or the cutting off of Hereticks, refuted by fever al Arguments 983,984, &c. After what manner Here- ticks are to be refiraind. gg 3 Hilderfliam, his Notion concerning Original Corruption, Holinefs 0/ C^ 84. Doesnot differ from his Jufitcf.'^ S^ Holy Ghoft, the third Perfon of the Blejfed Trinity, his Divinity proved, jjq ''' Hily An Alphabetical Table Holy Ghofl*, various Acceptations of it in the Holy Scripture^ 844. The Gifts of it befiow'd only on the Meffcngers of God^ 845. What we are to mderjland by being fealed by the Holy Ghoft, ibid. In what jcnfe fo called^ 846. What it is properly^ 847. Whether granted to all true Believers^ ibid. In what Cafes granted^ ibid. Joy in the Holy Gboft i See Joy. Honour, a Duty towards Godj its Natnre^ 550. Mo- tives to it J 551. Its Oppofjtes. ibid. Hope, the Natnre of it as attributed to Cod^ 79. /«- s eonfiftent with the Decree ef Abfolnte EleUion and Keprehation^ ibid. But confifi^nt with the Divine Vrejcience, ibid. Hope, a Duty towards Codj the Nature of itj 557. Motives to it^ ibid. Its Object, ibid. Is more or Ufs perfe^ with refpeci to its Caufe and Nature^ 558. Confirms our Love to Piety, ibid. Its two Contra- ries, ibid. Hofpitality, its OhjeHs^ 640. Its Offices^ ibid. Mo- tives thereto^ ibid. Its contrary Vices, 641 Humiliation of Chrifiy the fever al Degrees of it accounted for. 240, &c. Humility, a neceffary Qualification of Vrayer. 575 Husband s,« Duties peculiar to them, 699 Hymeneus, his revolting from the Faith, 808. His I^otion concerning the Refurre^ion, 868 I. JAcob,^ in what fenfe prefer d before Efau. 394, 395 Idolatry, the Rife of it, 210, 538. Began to he rooted ont at the appearance of Chrifi, 340. An Ob- fervation concerning it, 564 Jehovah, the Meaning of that Name a^ applied to God. 47 Jerom, hi^ pathetic al Expreffion concerning the laft Judg" ment, ' 877 Jefus Chrifl:, the fecond Perfon of the Holy Trinity, the Divine Ferfe Unions attributed to him, 106. That he is the Son of God by Eternal Generation, prov'd, 107. He IS the Inftrument of Mans Redemption, 233, &c. His Perfon confider'dy 236. Is God and Alan in one Perfon, ibid. He did not fuffer the Torments of the Principal Matters, Torments of the Damnd^ 241. How he deliver d ui frljm Eternal Death^ and the Pmipmem of the Damnd^ 242. Frotn whence proceeded the Horror and Dread which preceded his Crucifixion^ 243. The ?na?jncr of his TaJ/ion^ 245. He did not rife with a glorify d iBody^^ 253. How he is our Saviour by his threefold Office oj Prophet^ Priefi^ and King^ 3 14, &c. That he woi the true Meffiah foretold and promised to the Jews, 3 19, &:c. See farther Chrift, and Meffiah. Jews, had not forgot their Mother Tongue during the Babylonifti Captivity^ 26. Their Opinion concerning the Oral Law refuted^ 221. How prepard to afpire after Heavenly things^ 228. Their ObjeHrions again/i Jefu&'j being the true Meffiah, anfwerd at large. 337, &c. Ignorance, invincible^ what^ 459. Sins of Ignorance, the Nature of them. r 469 Illuminating of Men effeBed by the Word of God. - 435 Image of God in Man^ confifts in his Dominion over the reji of the Creatures^ 142. Both Soul and Body con- cur to the making this Image, 143. Confijhd not in the Right coufnefs of oar fir ft: Parents^ 144* Nor in their Immortality. 145, 146 Image-Worlhip, whether direEi or indlrech^ condtmid^ 59^? 597- ^^ Image and an Idol^ the fame things 597. The Image-Worlhip of the Papiils Is Idolatrott^, 598 Immanuc], the Meaning of that Word, . ,329 Immenfity of Gody the various Opinions of Divines about thid- Attribute^ 59. The true Notion of it^ ibid. The Vfe of this DoEtrine. 60 Immortal, in whit fen fe our firft Parents were fo. 145 Impenitence, either temporal or final^ 534. The Caufes of it^ ibid. Its Effects. 535 Impiety, the Nature and Heinoufnefs thereof, 596 Imprecation, in what cafes lavpfid^ and in what unlar^fd, 568 Incredulity, wherein it corfifts^ 515. Damnation the Ef- fect of it. 516 Indifferent i things indiffcrmt^ what^ 685. Liberty in the ufe of them to be albn^'d^ ibid. Ruhs ta be obfirv'd therein* ibid. C z Jnf<^nt«, An Alphabetical Table Infants, tho dying unhaptipied^ are faved^ 2o6. The Caivmift Notion about it refuted. 206, 207, &c. Infant- Baptifm, the Cafe of it ftated^ 737. The Ro- rnanifls and Lutherans Opinions aboiit it^ ibid. &:c. The Opinion of the Contra- Remonftants about itj 739. Infant-Baptifo not abfohttcly necejfary^ ibid. Objec- tio'fis anfwered^ 740. The Lawftdnefi' of it afferted in oppofition to the Anabaptifts. 741 Lifiinr.ity •, 5/wj £?/ Infiraiity, the Nature of them. ^6g Ingratitude, its Heinoiifnefs^ 66z. The Caufes oj it. ibid. Ijiitial Faith, the Nature of it, 513 Injuftice, trva kinds of it^ 628. Committed either by Fraud or J^iolence J '\hl^. Its Caufes^ 629 Inquifitiun, Romiih, invented by Dominick, 545. What to he done by thofe who live in a Country where it prcv^iiU. 592 Interceiiion of our Saviour^ wherein it confijis^ 284. Not to be confounded with his Kingly Office. 285 Interpretation ^ how far neceffary to interpret the Scrip- tures^ 29. What an Interpreter of them ought to do^ ibid. An Interpreter confder'd in a private and pub- lick Capacity y 32. Tje Rids of interpreting the Scrip- turcs^ 55. Qttalijications of an Intcrpt^cter, 40^ Invocation, a IVorJ/jjp due to our Saviour as Media- tor .^ 539. Invocation of Saints departed condemn' dy 545. ji Duty towards God^ with the fever at Parts of tt. 564, &c. John the Baptiii, the Forernnner of Chrifi^ 234. The Dignity of his Perfon^ ibid. His Office^ ibid. The Nature of his DoElrine. 235 John the Divine, Wi.t6 not at Patmos in the Days of Claudius Cefar. 929 Jofeph cf Arimathea, hi> Cafe, i^t diffemblwg his being the D'ifciple of Chrifl^ confiderd. 593 Toy of CioJj wherein it confifl^. 80 }ov in the Holy Ghofl, what is meant thereby ^ 632. The Ofiiccs of this Duty are to fljew a good Example to others:^ 63$. And to conform our f elves in all things to our Neighbour ^ 634. Its Oppofites in the Dcfut and Excefs. ibid. & 635 Irrevcr.::cc to Goui Wordj an Oppofue to the Honour due . to God. 552 Judas j of the Principal Matters. Judas the Traitor, Chriji died even for him. ^6y Judas Macchabeus, his Att accounted for, 570 Judg '■) no Infallible Judg of Contr over fie s in Fai.th appointed in the Omrchy 52, 6«J/3 Aeiju^yicLj the Meaning of thofe Words explain d, 768 libertines, their Notions concerning the Holy Scriptures refuted. 1 4, &€. Life \ the Adeaning of it as attributed to God in Scripture, 61 Life , Prcmifes of a long life ntade to the Godly ^ 155. Threatnings of fiiort Life to the IVicked^ 156. Long Life a Bkffing under the New Tcfiamem. 828 Life ^ Chrifiianity does not deftroy the Difference of Condi- tions in the Civil Life, 689. No State of Life in it fclf more acceptable to God than another^ ibid. Cau- tions in fnaking choice of any State of Life, ibid. The feveral States of a Civil Life, * 690 Life, Eternal, the Happinefs thereof, 878 Liaibus Patrurn, the Notion of the Papifts about it refu- ted, \ 248, 249 longanimity, of God, the Nature of it* ,97 Lord's Day, wherein the true Qbfervation of it confifi-s, 582. ^ Lord's of the Principal Matters. Lord's Prayer, the Sum of it^ 572. Whether this Form be always to be us'd. 575 Lord's Supper, a Sacrament^ things confiderable in it^ 748. It is of Divine Injiitntion^ ibid. Wherein it confijis^ 749. The Papifts Opinion about the Words of the Infiitution fiated^ ibid. Refuted by feveral Argumetuu^ 750. The Words of the hifiitution explain d^ 752, &€. The Ends of it^ (i.) -^ Commemora' tionof ChrtJ¥s Death^ 760. (2.) ^ Declaration of, our Commmion with him^ ibid. (3.) A PHblick Vrofefjion of Brotherly Charity^ ibid. What Preparation re* qnifite for the partaking of it worthily^ y6i* Our Duty Before, j4t, and Jlfter receiving, 761, 762. What Examination is requifite thereto, 762. Noto- riom j4hufes of the Romanifts with refpetl to this Sacrament. 765, Sec. Lots^ cafiing of Lots, the feveral forts of it, 602. Divine Lets Holy, 603. Human Confultory Lots unlawful, ibid. Divifory Lots lawful, ibid. Lots in Pafiimes not altogether unlawful, ibid. Diabolical Lots abfolntely unlawful. 604 Love, as an Attribute of God, dijiinguifl/d into the Love of Benevolence and of Eriendfirip, 7 3 LovQ, a Duty towards God of two forts, 548. Tioe true Notion of it, ibid. Motives to it, ibid. The Signs of it, 549. The Meafure of it, ibid. Its Oppofite, Hatred, 550 Love of this World, how far criminal, 66j* How it miy be difcern'd, 668. A Remedy againji it, ibid. Lovers of God, who they are, ^ 388 Lutherans, their Opinion about the Afcenfion of Chriji, examind and refuted, 257. Their Notion about Infant- B apt ifm refuted, 737. Their DoElrine about the Sacrament of the Lord's Supper confiderd. 754 Lye, the Nature of it, 657. Its feveral hinds, ibid, A pernicious and jocofc Lye unlawful, ibid, ^n offi^ ciofi^ Lye not finful, 657. The feveral forts of per- nic ion's Lyes, 658. From whence they proceed, ibid. The Helnoufnefs of them, ibid. C 4 • M> An Alphabetical Table M . Agick, the Nature and Heinoiifnefs of it^ 6oo Magiftrates, their Office may he lawfuKy horn hy a Chrijlian^ jQ^^jcg, The Duty of Magiftrates isj t0 take care of the Spiritual Welfare offjheir SHbje^s^ 710. j4nd to promote the publick Peace ''and Tranquillity, 711* Their Authority not collateral with that of Minijfiers^ jil. How far they are to he obeyd inreligiom Matters ^ 713. How far In Civil Mat- ters, yi^ Malice *, Sins of Malice, the Nature of them, 469 Man, his Creation accounted for, 135, The Creation of his Body y with if s Excellency^ 135, 156. And of his SohI, ibid. His Vnderjlanding and Will confiderd, 1 37, 5cc. The Image of Cod in him^ wherein it con- fifls^ 142, 8cc, The Period of his Life not fixd by an Eternal and Abfolute Decree^ proved from F.eaJ'on an Scripture, 155, 156. He find hy the Seducement of the Devil, 1 87 ManichecF, their Notion of two Oppofite Principles refu- ted, 53 Marks, none of the invifihle Church, 945. Nor of the true vifihle Clmrch, to convince one who is ignorant of the Truth, 946. The Popifj} Marks of a true Church examind. 948, &:C. Marfliam, Sir John, his Opinion concerning Daniel V feventy We eh, Hated and refuted, 3-3i 3M? 32$ Marriagf, provd againji the Romanics to be no Sacra- ment. 788 Marriages, the Fatality of them rejected, 153. Second Marriages not unlawful, 6g6, Object ions to this an- fwerd, 6gj, They are not repugnant to Mode By, ibid. Nor a fign of Incontinence, ibid. Married ^rrfons, their Duty with refpech to the Marriage Contrad:, 698. Ought not to he divorcd^ except for the CauQ of 4a; ' fry only, 699 Mafters, ije ^-.■:./:diion hetwixt them and their Ser- vants n. : ta\en away hy the Christian Religion, 706. The Duty of Mafters to Servants, 707 Matrimony, its Ends, 695. Ordain dhy God, ibid. Matthew, wrote his Gofpel jirft in Hebrew. 27 Mel- of the Principal Matters. Melchifedec, in what fenfe Chrift isaPriefi after his Order. . y5y lAtr\y their peculiar Bptty, 691 Merit of Chrifl^ in what Senfe to he under H^ood, 291 Me/i'ian, the Promife of him made under the Law of Mofes, 226. All the Properties foretold of the Mef- fiah,_ fulfilled in Jefus Chrifl", 320. The Time of his Coming prov'dtohe elapfed, ibid. He was to come be- fore the Subverfion of the Jewifh Commonwealth^ 3,21. And before the DesiruEtion of the fecond Temple, 322. flis Advent not delayed upon the account of the Jews 5/«/, 326. The Place of his Birth provd to be Bethlehem, 326, 327. Obje^ions again/} it an- fwer'dy 327. He was to be of the Lineage of David, 328. And horn of a Virgin, 329. He was to be ^ a Prophet, 330^ who JJjodd enatt a more perfeU Law than that of Mofes, 531. He was to be a Pricfl, 3 32 ; who fimdd die for our Sins, 333. And a Heavenly ^^I'^g-i 334- P^^ "^cis to rife again from the Deady arid to afcend into Heaven, 335. All Nations calVd to the true Worfjip of God by him, 336. This ful- filled in our Saviour, ibid. The principal Objec- tions of the Jews anfwered at large, 337, &c. He was not to bring back the Children of Ifrael to the Land of Canaan. % 3^p Millenarians Opinion about Chrifl's Kingdom refuted at [arge. 310,311 Minifters ; the Extraordinary Mini/lers of the Gofpel, who, 883, &c. The Ordinary Minifters, 887. That they were ordain d in the Church, proved by feve- ral Arguments, 888. Who they are, 891. Their MiJTion or Call, ^g%. What A4iffion of them requird in a Church already ejlabliflfd, ibid. The Divine Miffion of Minifters not -neceffary, unlefs in the an- nomcing of a new Do^rine, 896. ObjeElions to it anfwerd, ibid. Miracles, a Proof of the Exifience of God, 4. A Confirmation of the Truth of Chrifi's Do^rine, 272. An Ohjeclion of the Jews anfwerd, 272, 273. Why no Miracles were wrought in the Heavens for the Confirmation of Chrifi's Do5lrine, 275. Glory of Miracles no fure Mark at prefent of a true Churchy 788 Mifery An Alphabetical Table Mifery of Mankind^ the Nature and Greatnefs of it^ 182, 183. The Original of it, ' 184, See, Modefty, its feveral AEhs^ 67g, Its Oppofite, 680 Mofes, Mediator of the Old Law^ 220. His Law as contain' d in the Peafateucb, 221. The Inf efficiency of the Law of Mofes for Jufiification, 226 Murmuring againfi Gody one Jort of Difimfl^ 556 N. ^TAaman, the Syrian, did not require a Vermlffion to "^ commit Idolatry, 593 Natural Law of God^ on what right founded, 452 Nature, the Law of it incapable of fnpprej/lng Sin. 210 Neceilicy, of obeying the Precepts of Chrift^ 789. Trov'd by feveral Arguments^ 79O. DoElrines which over^ throw it, 791 Neighbour, our Duty towards him explain' d^ from p. 604. to p. 665. Whom we are to underfiand to he our Neighbour. , 605 Nicoderaus, a fecret Difciple of Chrift^ his cafe conji- derd, 593 Ninivites, their cafe confiderd, 82 Number of Men^ not determined by the Eternal Decree^ of God. ' 153 (^ Aths *, all Oaths not unlawful to a Chriflian^ 586. ^^ Oaths either Aflfertory or PromifTory, 587. OHa- lifications reqmfite in all Oaths, ibid, and 588. The Efe^ of an Oath, ibid. Offences againfi it^ Perjury and rajh Oaths. 589. Helps againfi rap) Oaths, ib. Obedience to Chrifi's Precepts^ why calld Repentance^ 477. Why fiild Faiths 478. The Nature of it, as *tis a cofifeqmntial AEh of Faith, 505 Obedience, as an external Acl of Piety towards God, its Rule the Holy Scriptures^ 594. Its Oualificati^ ons, ibid. A Vertm very acceptable to God, ibid. The AdjunBs of Obedience, 595. Means of at" gaining it, ibid. God does not require a firi^ly per^ feEb Obedience, 795. Objethions againfi this anfwer- (dj ibid. Obedience in hopes of a Reward, not mer- cenary^ ^f the Principal Matters. cenary^ 823, 824, &c. Not fervile to obey Cod out of fear of Eternal Tuniftjment^ 826. OhjeUions to it an- fwerd, ibid. Offices, of Chrifl m Mediator^ accounted for ^ from p. 262, to p. 314, All the Offices of Chriji concur in the Work of our Redemption. 318 Omnipotence of God^ its OhjeEh^ 100. Three things n^ ceffary to he bdievd concerning it^ lOi. The Vfe of this Do^lritie, ibid. Omniprefence of God^ See Immenfity. Ordain 'd to Eternal Life, who they are, 383 Orders, Holy^ provd to be no Sacrament, 78S Original Corruption, the Nature of it^ 198. Is not Sin properly fo calVd^ 199. This provd by fever al Argu- ments^ 200, 201. Arguments to the contrary refuted. 202, 203, &C. Original Sin, the Schoolmens and the Calvinifts Opinion about it refuted^ igz^ 193. Their Opinion about the Punifiment thereof ibid, and 205 Overal, Bifio^^ his Opinion concerning EleBion, 406 p^-lrents, Buty of Parents towards their Children. . 701 Patriarchs, Ecclefiafiical Dignitaries^ how introduced into the Chriftian Church, go6 Paul and James reconcird in the Point of Jujilfication^ 840. Paul'j Jhiking Elymas the Sorcerer with Blindncfsj no Argument for Hereticide, 989 Fsiyin broking^ in what Cafes criminal, ' 6ij Peace^ Ecdefiaftical, things requifite thereto^ 644. With whom to be maintain'd^ ibid. Its Oppofite, 645 Peace-making, what^ 641. Two things requifite thereto^ viz. A peaceable Difpofnion^ and ABions tending to Peace^ 6^1. What to he done before and after the Breach «?/ Peace, 643. Motives to this Duty, ibid. Pelagius, his Opinion about the Po0iUty of keeping the Pre- cepts of Chriji exploded, yg^ Penance, of the Romanics, wherein it confijis^ 785. Is no Sacrament, ^g^ P^nitentj to be readmitted into the Churchy 'j6i^. Af- ter An Alphabetical Table ter what manner this Rcadmlffion was perform" d in the Primitive Times, ibid. Perfedions, Moral^ of the Divine Nature corjfider d, 84 Perjury, the Notorioufnefs of that Sin, 589 Pcrfeverance, a necejfary OHalijjcation of our Chrifiian Duty, 799. The ToJJibility of it evincd^ ibid. u4rgptments for Ab(()lute Perftverance refuted. 814, &c. Peter not made the Head of the Ch:irch^ 912. Objeiiions to it anfvperedy 913. He left no Succeffor^ 914. 71?^ Bifljop of Rome is not his S^icceffor^ ibid. His hlling ^lianias and Sapphira for lying againji the Holy Ghofly no Argument for Hereticide. 989 Philetus, his Nsticn concerning the Refurreclion of the ^Dead, _ 868 Philofophy is not the Interpreter of Scripture. 44 Piety, a Duty towards God .^ the Nature of it^ 536. tts ObjeUy 537. The internal A^s of Pietv, 547, die. The external Acts of it^ 56 3 j dec. The Contraries to Piety confider'd. 596, &:c. Place of Divine VVor/bip in puhlich 577, &c. Plain-dealing, /fiOx?jVf.s 654- Its Oppofites. 655 Polygamy, the Vnlawfulnefs of it evincd^ 695. An Ob- jeHivn anfwer'd. ^ 6^6 Poor, the Duties of them, 718 Pope, his Supremacy overthrown, 915. He is -not infaU able in Matters of Faith^ ibid. Nor the Supreme "Judg of Controverfies^ 916. An Objtction to this an- fwerd^ gij. How far the Marks of Antichrifl fute with him. 922, 923, &c. Poficive Klgm of God.^ what. 452 PofTeffion, the Titles by which a Man has the jufi poC- feiiion of anv thing, 620 Pollibility of keeping the Precepts of Chrifi^^ 793, Trree Opinions about ity ibid. The Controverfy about it fia- ted, jg6 Poverty, either pretended or real^ 716. The voluntary Po- verty of the Monks accounted for^ ibid. Poverty cut of Necejfityy what, yij Prayer, a religious Duty to God, the Nature of it^ 565. Its Dignity y ibid. Its fever al kinds ^ 566. The Ne- ceffity of it evincdy (i.) From our own indigent Con^ dltionj ibid. (2.) From ths Comm.ind of Gody 567. Its of the Principal Matters. Jt$ Suh]eEi Matter^ ibid. A Man ought to pray for himfelf and others^ 568, 569. Prayers for the Dead mneceffary^^jO. Things to be pray d for, 571. The Lord's Prayer accounted for^ 572. forms of Prayer law fid and neceffnry in public k, 573. The Difpofi- tion of the Perfon that prays^ 574. The necejfary Qualifications of Prayer, 575, 576. The Circum- fiances of Prayer, fach as Ttme and Place, 577, &:c. The EffeEl of Prayer, 583, &c. The Reafons why the Prayers of the Faithful are not always heard, ibid. Frecept given to our firfi Parents, 184. Not enaBed en the Promife of Eternal Life, 185. Objections a- gainfi this anfwered. 185, 186, 187 Precepts, Divine, the primary Rule of our Duty to God^ 451. They are either of natural or pofitive Right, 452. Are affirmative or negative, 453. And gene- ral or particular, ibid. Rules to be obfervd for the due explaining of the Divine Precepts. 453, 4S4 Predeftination, Divine, to Salvation and Damnation^ defind, 343. The Nature, Foundation, Obje^Sy Jmpulfive Caufe, and End thereof, 344. Relates both to the Perfons and their Faith, 345. In what fenfe fiil'd a Myfiery, 346, 347. The Opinion about abfo- lute Predefiination refuted, 347, 348. That Doc* trine a perverting of Scripture, 349. Definitive of nil Religion, 350. And of Cmifi's Merit, 351. It inverts the Order of Nature, ibid. Arguments for Abfolute Pre deft mat ion refuted, 3 80, &C. Con- ditional Predeftiriation confident with the iVifdom^ Power and Immutability of God, 402, 403 Presbyters, the meaning of that Term, 892.* Infer iour to Bifiops, 894 Prefcience of God with refpeU to future Contingencies confider'd, 63. ObjeElions againft it anfwerd, 64, ^c. His Prefcience ^o^i not make future Events necejfary. ibid. Prefum prion, a^ opposed to Affiirance, the N>ature and Heinoufnefs thereof, 519. As opposed to Hope in God, 558 Priefthood of Chrifl, wherein different from that of -Aaron. 281 Prieihy Office of Chrifl, 279. Its Appointment, ibid. The Execution of it confijh, (i.) In Oblation^ 282. An Alphabetical Table f 2 J In IntBYceffion^ 284. The EffeBs of it^ as it rel lates to himfelfy 298. j4nd to us^ ibid. &c. Inferences drawn from this DoEirine^ 3 02. By it he has taken away the Gmlt of Sin^ 315. And the Dominion thereof^ 316. This Dottrine defiroy*d by the Maintainers of Ab- Joint e Tredefiination. .317 Vtogxt^l^wt^dAth^ the Nature of it. ^ ^ 513 Promife, Qjialijications nece(fary to mah it binding^ 659, Things reqHifite in tacit Promifes, 660 Promifes not a means of producing a neceffary Terfeverance^ 814. The Energy of the Divine Promifes^ 822. Pro- mfes, relating to "this Animal Life^ the leaft in the Chrif-^ tian Religion^ 828. Relating to the Spiritual Life:, which have their Completion in this World^ 831, &:c. Which have their Completion in the next. 860 Prophecy^ Light of Prophecy no Mark of a true Church. 953 Prophecies relating to the Time and Place of the Birth^ and to the Family and Kindred of the Meffiah^ 320, &c. Prophecies relating to the peaceable Times of the Mef- fiah accounted for, 337, 338 Prophefying^ what fort of Liberty of Prophefying ought to be allow' d in the Churchy 10 14. How it ought to be granted to Churches not feparated^ and what Prudence is required therein^ 1015. What Offices of Charity requird. 10 16 Prophefyings, promifcuouSy no where prefcrib'dy 889. ObjeBions anfwerd, ibid. Prophetical Office of Chrifij 26^. His Preparation for ity ibid. His Miffion to ity 265. His Executing of ity ibid. The End of tt^ 278. Its Efe^ls^ ibid. By it he frees us from the Slavery of Sin, 3 14 Prophets, Extraordinary Minifiers of the Gofpel^ 885. Their Offices. _ _ 886 Providence of God in general^ 147. Its ObjeB the whole Vniverfe^ ibid. Its ABs^ (l.) Prefervation^ 148. (2.) Government which extends to all things^ 149. Even to BeafiSy 150, 151. Hoiv far Con^ currence ought to be admitted^ , 157. 71?^ jVlethods of Divine Providence various^ according to the Va- riety of its ObjeB: s^ ibid. The Divine Providence confidcr'd With refpeB to Men, 152, &c. Its jtr/i AB of the Principal Matters. Ixiii j^Sl Prefervatiorij as it relates (i.) To the Species of Meriy 152, &c. Or (2.) to the fever d Indim- dnalsj 154. Its fecond Act Government^ as it refpeEis MerJy 157. The ?r evidence of God with refpeB to Sin before it be commit tedy 163, &c. ^t and after it be committed^ 175, &c. The various Methods of Divine Providence^ with refpeB to the Quantity and Q/fality of its ObjeBsj ij6^ i']'j, ObjeBions againfi Divine Providence anfwerd, 178, 179, &c. Prudence of Man^ an intelleBual Vertne^ defind^ 485, Its Requifites^ ibid. The Offices of religious Pru- dence, 486. Means of attaining it, 488. Mo- tives to excite Ht to ity 489. Its two oppojite Ex^ tr ernes, 489, 490 Plirgatory, the Popiflj Notion about itj 862. No men- tion of it in, but contrary to Scripture, 863. And to Reafon, 864. The Rife of the Opinion about it, ib. Their Arguments for it refuted, 864, &c. Q Q: Ualifications neceffary of our Chrffiian Duty, 789 "D Eafon, how far ufeful in the Interpretation of Scrip- *^ ture. 41542 Rechabites, their ABion accounted for, 777 Reconciliation between God and Man, wherein it con- fifis, 298,299 Reditude, What fort of it was in our firfi Parents, 144. 77?^ Image of God did not conffh therein. ibid. Redemption, a Work of Divine Grace, 18 r. Its Ex- cellency, ibid. The Occafion of ity Mans Mifery^ 182. The impulfive or moving Caufe thereof, the 'Mercy and Jfijfice cf God, 231. The Injirument there* of Jefus Chrift. 233, &C. Regal ABs of Chrifl, (i.) Calling Men to be Partakers of his Kingdom, 308. /(2.) Prefcribing Laws, ibid. (3.) Judging of Men, ibid. Regenerate, no part remains nnregenerate in the Rege- Berate, 525. What fott of Concupifcence remains f 5 them, 529 Rege- An Alphabetical Table Regeneration, afcrih'd to the Word of God. 434 Religion, either Natural or ReveaVd^ 2. Its FoHrida^ tion the Belief of a God^ 3. Its Rule the Holy Scripture, 5, &c. The fevered Farts of it^ 46, &c. Some Seeds of Religion in Men. 199 Religion ^ the holy Lives of the firfi Authors of the Ro- man Catholick Religion J no Mark of a true Church, 952 Remiffion of Sinsj upon what account afcrib'd to the Death of Chriji, 284. Faith and Repentance requi- fite for a full Remiffion, 299. OhjeElions againji this anfwer'dy 299, 30O, &c. Remiffion of Sins the Confequence of Repentance, 532. Hopes of it left to thofe who fin after Grace receivd^ 818. And even to Apofiates. 819 Repentance, not properly, hut hy way of Analogy to he attributed to God, 81,82. Boes not argue any Incon- fiancy in him, ibid. How far confiftent with the Divine Frefcience. 83 Repentance, as a great Chriftian Duty confider'd, 521, Taken in a threefold fenfe in Scripture, ibid. The Names hy which it is called, 522. The Nature of it explain d, ibid. The firfi ftep to Repentance h Conviction, 523. Sorrow for Sin its conftituent AB, ibid. Its EffeEis, Confeffion and Refolution of Amendment, 524. Its Subje^ is the whole Ma»^ 525. This prov'd hy feveral Arguments, 526. Oh' jections againft it anjwerd, ibid. The primary Caufs of it is God, 531. The means of working it is his Word, ibid. Not wrought hy his irrefifiible Fower^ ibid. Its Confeque?Jce Remiffion of Sins, and not tho fenfe of Remiffion only, 532. The Oppofites to Re- pentance, an Hypocritical one, or Impenitence, 533,534 Reprehenfion to he nid againfi notorious Offenders, hut with refpe5t had to the Ferfons and their Offences^ 961 Reprobation, Abfolute, Arguments againfi it, 352, &c. Arg. I. That Chrifi died for all Men, 352, 353, &c. Arg. 2, That God would have all Men to he faved, 368, &c. Arg. 3. The DoUrine of Abfolute Reprobation repugnant to the Holinefs, Jufiice, Sin- cerity, Wifdom, and Love of God, '^'ji, &c. The Argii- of the Principal Matters. - Arguments brought in defence of it refuted, 399, &:c. ' Reprobation, Aitnal^ of Infidels.^ 853. ^ judicial Aih ofGod^ and not an Act of abfolute Dominion^ 854. Ob- jeEiions to this anfiverd^ ibid. Its ObjeB^ 855. Where- in it confifis^ and the Confeptcnce thereof, 856 Refolurion of Amendincnt^ an Effe[h of Sorrow for Sin, 524 Reftitution, lawful for a ChriJUan to demand it before a Magi fir at e^ 614. Wherein it takes pi ace ^ 630, Its Ne- cejffityy ibid. What u to be reflord^ 631. Who is obligd to this Diity^ ibid. To whom Reiiitution^ ts to be made. ibid. Refurredion of Chrift^ the Reality of it evincd by feveral Arguments^ 250, 251. Its efficient Canfe^ Godthe Fa- ther^ 2^ i. The Ciraimfiances of it^ 2$2, He did not rife with a glorified Body^ 253. The Vfes of this Doc- trine. 254 Refurredion of the Dead^ the Reality of it evincd^ 869. The SubjeEi of it., all Men both good and bad^ ibid. The Fofrhility of it, 870. ^ Its Efficient Caufe^ 871. The Crrc urn fiances of tt^ ibid. Inferences drawn from it^ ibid. Revelation, Divine^ various Methods of it, yi Reward, lawful to obey Cod in hopes of it^ 823. ObjeUions againfi it anfwerd. 824, 825 Richc- , ufeful., but dangerous Bleffings^ 716. The Duties of the Rich. ^jg Rites of the Romanifts Idolatrous and Super fiitioivs, 599 Romanifts, their Arguments againfi the Imperfection of the Scriptures refuted^ 16 ^ dec. Their Objections againfi the Perfpicuity of the Scriptures anfxver'd^ 20, 21. Their ObjeUions agai-nfi tranflating the Scriptures into the vul" gar Tongues, refuted^ 26, 27. T^mr Arguments for an Infallible J udg confiderd and refuted.^ 33, &c. Ther Notion about Guardian Angels refuted.^ 128. Their Opi- nion about Hell and the Lin:ibus Patruni refuted^ 248. Their Opinion concerning Chrifi's Rejurrechion refutec.^ 253. Their Notions concerning Mortal and V^enid Sins refuted J 4,71. Their Opinion about implicit Faith., 493. Their Opinion concerning the worfiippino of Saints ar^d Angels examind and refuted.^ 543. Their Superfiitlon with rejpetl to Churches., 578. Their Pratiice with re- fpe^ to the worjhipping of Images., 597. Their Opinion about Celibacy^ 693. Their Notion about the Efficacy of d th§ An Alpliabetical Table the Sacra^ntnts refuted^ 728. lljeir Op'mkn ahmt In- fant'Baptifm^ 737« Their IhUrine cf Tranfuhfiamia' tim r^fntedf 750, Their Arguments for it anfwerd^ 751, 752. Their Ahufes with refpeEt to the Lord's Sup- per'^ (i.) Denying the Cup to the Laity ^ 765; (2.) Chafi,ging shot Sacrament into the Sacrifice of the Mafs^ y66c Their Arguments for that PraBice anfwerd^ 'j6y* (5.) W^rfjipping the Hofi^' ^6^. Their Ahufe with re- fpeil to Fafiing^ 775. Their Aionafiical f^ows confiderd^ 781,782. Their five pretended Sacraments examin^d^ 783,^0. Their Opinion about Contrition^ Auricular Confeffion^ and SatisfaElion^ 785, 786. Their Opinion about Purgatory refuted^ 862, &:c. Their Notion about Antichrifi^ gig. Their Opinion about Hereticide re^ futed. 985 C Abbatb ; rohethtr tht Ohjervaticn of it was inslitHted from the Beginning cf the IVcrldy 579. Arguments to the contrary^ ibido 71?^ Precept concerning the Obfer- vatlon of the Sdhh?,th Pofitive not Moral^ 581* The true Chri^ian S^bhsithy what^ 585 Sabellios, his Notion concerning the Trinity^ 104 Sacraments, Ceremonies inftituted by our Saviour^ Ji6. Three things confiderable in them\ (i.) Their Ori- gin^ 727. -(2.) Their Matter and Form^ ibid. (3.) Their Efficacy^ 728. The Opinion of the Roraatiilts about it refuted^ 728, 729. ObjeBions anfwerd^ 729, 730. The Opinion of the Contra-Remonftrants abont 'it^ 730. The true Efficacy of the Sacraments, 731. The Church-ofEnghnd Notion about f/?^ Sacraments ibid. They are two in Number^ 732. The five pre- tended Sacraments c/ r/?^ Romanifts confide/ d. 783, &c, S»Hduces, their Notion concerning the RefurreBion of the Dead. 868 Saints, Departed^ Arguments ■ againfi worfhipping them* 545. The true Honour we ought to pay them. 547 Salvatioti, a twofold Difpute about the Certainty of it^ 849. ^The Controverfy between the Papifis and Pro- t eft ants about it fiated^ 850. A Believer may be certain that he is in a State of Salvation, ib. The Queftion hetwcn the Remonft rants and Contra-Remonftrants about it ftated, 85 1 Sane- of the Principal Matters S&vdi^CSitiODy what k i^enotes in aJ}riB fe??fe^ B43* ^ The trne Notion of it eflabliJJjed. 29S5 ^^' Scandals either given or tahn^ the Nattsre of them. 686, 687 Schifm, ttW, 64s?. The Caitfes efit. ^ 1019 SchoolGoesis Opinion of the Pmijhmnt &f Original Sin. 205, &:c.. Scriptures^ Holy^ the Hide of ow Reiigimy %, Their Anthority eftahlijh'd^ 7. The Truth of them jvirs- ced by two ArgumentSy 8. OhjeBions ag^iin^ it an^ fwe/d^ 9. The Divinity of them prov^d^ JO. Where- in their FerfeEhion confifts^ 11. M things' neeeffary to Salvation contain d in them^ ibid. Revtal'd to the JpofileSy 12. The Canon of them is entire^ t6, Tlje Perfpicuity of them evinced by fever al Argpi- mntSy 18, 19, &c. They are to k' read pr&mifca^^ optjly by all the Faithful^ 2^> &c. The necefity of their being tranjltted into the vulgar TosagMS^ 25. The Jnterpretation of them how far necef[ary^ zg^ The Literal and Myjlical Senfe of them canfderd^ ibid. The Rule of interpreting them^ not the Wri^ tings of the Father Sy 35. Nor tlye Decrees &f Com^ cils, 37. Bnt every Believer is te h his m-a Inter- preter. jS . Self-Denial, wherein it c&nfifls^ 66'^. The Reafonahle-^ nefs of ity 664. In iphat fenfe it may be; prfoscidd^ ibid. Its feveraUtls, _^ 664^66% Semi'Judaizers, their Notion con^nmng Chn'M's fitting at the Right Hand of God. 261 Servants, their Duty to their Makers. 707 Servants of Sin^ what is meant thereby, 451 Seffion of Chrifi at the Right Hand of the Father^ what it imports, 260 Severity of God confpicHoas in his JudgmentSy 98. And in cutting off notoriom Offenders even in this Life. 99 Shaddai, a Title given to God in Script nre^ and what it im- d 2 Shilohj Svur An Alphabetical Table Shi I oh, the 7neaning of that Word, ' '321 Sick, their Dtity, 721. The Duty of the iKk Man whois tndy piom^ is^ (i.) Patience^ 722. (2.) Pray- er-, 723. (3.) AmendrAent of Ltfe^ ibid. The Duty of fick Perfons who have not livd weti^ is to throw themfelves wholly upon the Mercies of God, Simon Magus, not meant by the Perfon without Law, wention'd by St, Paul. 928 Simplicity as an Attribute of God prov'd, 56 Sin, in what fenfe God may be faid to permit it^ 163, 164. The PermlJJlon of Sin allows to Man a Free- dom of Wai^ and a Liberty cf making ufe of it^ 167. Some Texts of Scripture explain d^ wherein the Effi- ciency of Sin feetns to be afcrib'd to God^ 169, &c. The S'm of cur Firji Parents committed wilfully, 188. The PumJJjment of it, 19O. How Sin was propaga- ted by Adam'^ Pofterity^ 209. The Increafe of Sin, 210. Its fever ai kinds, (i.) Of Omijjion and Com- 7mffion, 467. (2.) Of the Plefl) and Spirit y ibid. (3.) Of Ignorance, Infirmity or Malice, 469. (4.) Again fi or not again fi Conjcience, 470. (5.) Reign- ing or not reigning^ ibid. (6.) Natural or Acci- dental, ibid. (7.) To Death, or not unto Death, 471. Sins Mortal and Venial, what, 472. (8.) Again ft, or not again ft the Wy Ghoft^ 473. What is meant by the ^m again ft the Holy Ghoft, 473,474. Vpon what account unpardonable, 475. All Sins are not equal ibid. Sirxerity of God confidcrd. 95 Sobriety, the Nature of that VertHe^ 66g. Contrary to Gluttony and Drunkennefs, 6ji Socinus, his falfe Glofs on John I. i, &c. 107. His Opinion concerning the SatisfaElion of Chrift refuted, ' -287. ' Hi s Opinion of Wat er-Baptifm, 734 Solomon, his Revolt to Idolatry, 808 Sorrow for Sin, from whence it proceeds, 523 Soul, it may per fc-n7i its Operation without the Body, 136. Vnderftands and wills immediately of it J elf, ^ 138 S(3u!s, in a State of Separation, neither die with their Bo- dies, nor fleep, nor are in perfeEl Happinefs,' ^ 860 SpinJSUSjb'i Opinion concerning Original Corruption. l99j2QO Spirits of the Principal Matters,^ Spirit, the Notion of a Spirit or immaterial Suhfiance^ does not imply a Corjtradi^ion. 56 Spirituality of God evincd^ 53, 54, &c. The Vfe of that Dotirine, 57 Stance, his Opinion about thofe to whom the Gofpel has never yet been preach'd. 365, 366 Subjed:s, their Duty confifts in Obedience^ 711. In Fear and Hononr^ 715. The Oppoftes to Honour, ibid. Sublapfarians, their Opinion about abfolute Predefiina- tion. 348 Subordination of the Three Perfons in the Bleffed Tri- nity, no. III Supererogation ;, Works of Supererogation, the Notion of them gromdlefs. 786 Superftition, wherein it confifls^ 562. Its feveral Kinds, 598. Over whom it ufiiMy prevails, 599 Supralapfarians, their Opinion conjider'd concerning the Wilfdnefsof Kdd^msTranfgrefion^ 189. Iheir No- tion about abfoime Predejiination. 348 Synods, how far ufefd and neceffary^ 97c. They are not unlawful J 971. How they are to be convend^ ibid. The Right of calling them not lodgd in the Pope^ ibid* Who are to appear in them with a Right of Voting, and their reqmfite Qualifications, 972. The- manner of proceeding in a Synod, 975. The Authority of S)[- nods confiderd, gjj. They are not infallible, ibid. ObjeEiions to this anfwerd, 978, 979. Their Autho- rity only Hitman, 980. What Deference is owing to the Synodic Decrees concerning Faith, 981. What to thofe relating to the Government of the Church, ibid. T. 'T^Ares, the meaning of the Parable of the Tares. 986 Teachablenefs, or Docility in Men, whence it pro- ceeds, 409 Teachers, Extraordinary Minifters of the Gofpel, 887 Temperance, wherein it confijis, 66g, Of two kinds, ibid. Thankfgiving for Divine Favours, both general and par- ticular, 584. The difference between it and Praife, ibid. Its Equity and Excellency, ibid. By what AElions performed. 585 Theft, tht feveral kinds of it, ^29.. ^ts PuniJJjment* 630 Theology, An Alphabetical Table ' Theology^ fee Divinity, ThefTalonians, the fecond Epifiie to them writ after the Death of Caius, 927. Several Faffages in it not ap- plicahle to Caius. ibid. Thief, the Cafe of the penitent Thief confider^d at large, 72a Threatnings, not a Means of producing a neaffary Per- fever ance^ 813. The Energy of ■ the Divine Thvc^t- nings, 822, Threatnings Divine relating to this Life, 829. Time of Prayer ^ how neceffary fet Times of publick Prayer are for Order fake. 578 Toleration, or Liberty of Confcience in Matters of Re- ' ligion^ four things confiderahle in it^ 995, Sec, It ohght to he mutual^ 1007. OhjeEhions again fi it an- fvperd^ I0c8, &c. The Manner of maintaining it. 1014 Trading, the Lawfulnefs of it evinc'd, 623. OhjeEhions anfwer'dy 6zSj 624. Rules to he ohjervd therein, 624 Tradition, the Romanics unwritten Tradition con(i- derdandrefttedy 13, & 16, 17. What fort of Tra- ditions commended by the Scriptures, 17 Tradition, how far lawful^ and in what fenfe unlawful. Ill Tranfubftantiation, the Ahfurdity of that Doilrine fljewn, 750 Tree of Life, not a Sacrament fealing to m the Pro- ?nife of Eternal Life. 1 86 Trinity, variopts Opinions ahoHt the Dotirine of it^ 1O4 Safe ft to treat thereof in Scriptural Terms. ibid, Trud in God^ what^ 553. Motives to it^ ibid. What reqnifite in order to render it fincere^ 554. We oHght to truft in God for Spirituals as well 04 Temporals^ 554, 555. Oppofites thereto. 555, 556 Truth of God confide/d, 95 V. T TBiquitarians, their Rife^ 754. Their Notions about ^^ the Ubiquity of ChriJPs Body refuted^ 755, &c. Veracity, tts Office^ 6 ^^6, ItsOppofite, ibid. Verfion •, no Verfion of the Scriptures of equal u4uthority with the Original Text^ 28. The P^ulgar Latin Ver- fioo of the Principal Matters. fion c&njidt/d^ ibido Not fo antlem as to pretend to In fallibility^ ibid. Qualifications Yeqmfite in one that undertakes a Verfion. ibid. Vertaes, imelleHnal^ Knort^Udg and Wifdom^ 479, &c. Vertues relating to the Will accounted for, 491, &c„ Videlius, Nicholas, his Charge againji the Jc^Ks, 537 Virgins, the Duties of fuch. 694 Vifion, Be at i fid y wherein it confifls. 56 Undion, Extreme^ how praUis'd among the Roma- nifts, 786. No Sacrament. 787 Underftanding of Ood^ 06 it confifis in Knowledg and Wifdonu 62, &c. Underftanding and Will of Man^ not two Faculties di- fiind: from the Soulj 137. The A5i of the Under- ftanding, a^ V/^- an A^ of the pnre IntelleBj is neceffa- ry^ 138. Has no Dominion over the Will, 141 Union of the Members beween themf elves and with their Headj no Mark of a true Churchy 950. Union ought to be maintain d with all thofe who retain the Fundamen- tals of Faith, 1007. Brovd by feveral Arguments^ 1008. Objeciions to it anfwerd, ibid. Unity of God provd by Scripture and Reafon, 52. The Manichees Notion about it refuted^ 53. The Vfe of the DoBrine of the Divine Unity. ibid. Unmercifulnefs, a Vice contrary to Beneficence. 6%o Vocation, Divine^ to Salvation^ what^ ^orj, ItsObjeci all Men^ ibid. The Necefflty of it^ibid. It is either in^ ternal or external^ ^12, Congruous or incongruous, 414 V^ows, what a Vow is^ 779. Vpon what grounds made^ 780. Qijalifications to render it obligatory, ibid. What Vows are binding , 78 1 . Manafiical Vows of the Papi/is confiderdy ibid. Prov'd not to be good, ibid. Are rajh and of mifchievous confequence, ySz Ufher, Archbi/hopy his Opinion concerning Articles ne- ceffary and not necejfary to Salvation, 996. His Ar- guments for Vnion to be maintain d between thofe who retain the fame Fundamentals, 1007 "W^Idows, their Duty, 694 ^^ Wife, Duties peculiar to her. 699 Will of God, varioHS Acceptations of it, 68. Its Objett, not Siny ibid. But the Evil of Punifiment^ 6g. Free- xii An Alphabetical Tabk. freedom the infeparahle Property of it^ ibid. Is either fecret or reveaVd, 70 "Will of Aian^ its Property if Liberty, which is incon- fifient with Necefity^ 139. "Not determind by the pr apical Judgment of the Will. , X40 Wifdom of Godconfiderd. ^ ^ ^ .6$ s.' ^^^jf^^omoni^ ploeir pecnliar Duty. ^' ' 6^r ^ Works of God enher Internal or External, ill. His Works of Creation accounted for, 121— 147. His Works of Providence, 147--181. His Work of Redemption. ^ 181-346 Works, Good, as prefcrib'd by the Gofpel, 463. Qna- lifications neceffary thereto, ibid. Not abfolutely ne- cejfary that they proceed from Faith in Chrifi, 464. Works merely external accounted for. 771,, &c. Works \ our Works not meritoriom of Salvation, 792. Works of Faith not excluded from Jufllficaticn, 84 1. Objeciions to this anfwerd, ^ - 841 World, made out of Nothing, evincd by feveral Argu- ments, 122, 123. An OkJ^Eiion agawfl it anfwerd, 123. God the efficient Caufe thereof, 124, Wh.^t is meant by Chrifi: s dying for the World. 354, 355 Worftiip due to Chrifi as Mediator. 5 39 Worftiip, Chrifiian, not Ceremonial but Spiritual, 771 "Worfhiping of Angels, Arguments again fi it, 544 Wrath of God taken in a twofold fcnfe, 288, 289 X. VAvisr, VrsinciSf his Fooli/bnefs. 545 Y. VOung Perfons, their Duty. ^ 6gz "*- Youth, the early Education of them recommended to all Parents, 702 Z z. Anchius, his Notion almit adminifiring the Sacra- mem of Baptifm, ^ 739 Zuinglius, his Opinion aho^it the Lord's Supper, 757 The End of the Table. Chap. I ^txf^ ^^^ «^^-- A COMPLEAT 'j/a^cW S Y S T E M. O R Body ofi Divinity. BOOK I. Of the H o L Y Scripture.' CHAR I. Of Theology and, Religion in General. T I. f" ji 1^ HE OLOGT OT Divinity is a Science, in- '^f^jy forming us in the true Notion of God, «^A« »• and in the Nature of that Service and Worfhip we ought to pay him, as arifing from fuch a Notion of him. Some have ftil'd God its Objel the Ohjef} of this Science, but they are miftakenj j fince Religion, or the Service of God, is properly the proximate and more immediate Obje^ ot Theology *, and God, who is indeed the Obied: of Religion, is B no 2 A Compleat Syfiem^ or Book 1. no more than the remote Objeft of Divinity. The ts End. ultimate End which this Science propofes, is, that a Man, by ferving God according to the Rule which he hath prefcrib'd, might attain Eternal Life as the Re- w^ard of his Obedience, to the Praife and Glory of the divine Wifdom, Juftice, and Mercy. II. From hence 'tis plain, that Theology is not a matter of mere Speculation *, nor is it a mixt Science, partly Speculative, and partly Pra6lical ^ but it is a Science wholly pra£lical, its very End being fuch. leligion 111. By Religion (the Objeft of Theology) we are vhat, to underftand the right way or Method of both knowing and ferving the True God, upon the Hopes of obtaining a Rew^ard from him : and it comprehends the Duties of Love, Fear JJ Faith, Hope and Obedi- ence. It is either NaturaPor Reveal'd. Natural Re- Mitral ligion depends upon the Di£lates of right Reafon, Religion, ftamp'd by God on the Minds of Men, by the Light of which a Man may come to the Knowledg of God, KeveaPd and of his Duty. Reveal'd Religion depends upon Religion, thofe Manifeftations which God has made of him- felf, in the various Difpenfations under the Old Tefta- ment ^ and by his late full Declaration of his Will by Jefus Chrift under the New j which laft Oeco- nomy we call the Chrijhian Religion^ and ihali chiefly infift upon it in the Sequel of this Treatife. CHAR IL Of the Being or Exijlence of GOD. L "LJAving by way of Introdu£lion premised thofe ^^ fhort Hints concerning Theology and Religion in general, we fhall now proceed to give you a more diftindl View^ of Religion in particular •, wherein three things more efpecially offer themfelves to Confidera- tion : Firft, its Foundation. Secondly, it^ Rule. Thirdly, Religion it felf, and the feveral Parts of it. IL The chap. 2. Body of Divinity. IL The Foundation of all Religion is the Belief of a God, according to that of the Apoftle, Heb. ii. 6. He that Cometh to God mufi believe that he isy and that he ii a Rewarder of them that diligently feek him. Now the Idea we have of God is, That he is a Sovereign ^^^ ^<^^^ and Independent Being, owing his Exiitence to no o- ^'^^> ^^ ther Caufe \ That he is the Caufe of all other Beings •, '^ *^^"^ And that *tis he who diretHis and governs all other Be- ings by his infinite Wifdom and Counfel. III. For the Proof of the Exigence of God, there ^^rgumeii are leveral forts of Arguments produced. Some argue *° P^^'^i from the innate Idea of a Deity ftamp'd upon the^^"'^ ^^' JMinds of Men *, others from Principles of Nature •,1^'^^ * and others again pretend that all the Knowledg we can have of God comes only by Faith, which depends wholly upon Divine Revelation. We fhall wave the firft fort of Arguments drawn from innate Ideas, fince 'tis a difputable Pointy but from natural Principles fe- veral Evidences may be drawn to prove the Exiftence of God *, and they are fuch as thefe. Firfty Whatfoever is, is not of it felf, but owes its Arg, i Origin to fome other *, and that again to fome other : neither is there any natural Caufe but what was pro- duc'd by a preceding Caufe *, therefore either an in- finite Progreilion of natural Caufes, or a circular Mo- tion of them muft be allow'd, both which are falfe and abfurd, and full of Contradictions \ or elfe. we muft have recourfe to fome firft and independent Cau(e, which exifts necefTarily of it felf, and is the Caufe ot ?' all others *, and this Caufe is God. Secondly .^ It appears, that all created Beings, notArg, 2.\ only Rational, but alfo Irrational, even inanimate Beings, aim at fome End in their A(ftions. To this End they are either carry*d by themfelves, or are direfted to it by fome other : But Plants, Herbs, &c. jlj are incapable of any Defign, an^ yet are direCled to ^ fome End *, therefore it neceflarily follows that there is a fuperior Caufe which direfts each of thefe to their proper Ends, without their knowing any thing of it ^ and this Caufe is God. Thirdly^ All other created Beings, whether CeleP-^''^' 3- tial or Terreftrial, are appointed for the ufe of Man, . nid are fubfervieiit to him. Now this could never l)e B z effcded A Compleat Syflem^ or Book I. effe£led by the fortuitous Concuflion of Atoms, as E- picurm and his Followers dream j nor could it be fo order'd by Man, out of whofe reach all thofe Pro- dufls of Nature lie *, but it was the Effe£l of an infi- nite and wife Being, w^hich'is God. Fourthly^ The univerfal Confent of all Mankind fpeaks the lame thing *, and thofe few who have deny'd the Being of God, are not to be accounted in the Number of rational Creatures, but are the Monfters and Difgrace of Human Kind. Fifthly and laftly. Natural Confcience is another Proof of the Exiftence of God, fince it recoils upon and condemns us for a bad Aftion, and approves of and comforts us under the Senfe of having done well ^ which does not arile from any innate Fear and pre- judicated Education, but from a thorow Apprehenfion, that there is a God who judgeth in the Earth. IV. Tho the foremention'd Arguments are fuffi- cient to evince the Truth of the Proportion, that God is •, and to ITbew that by the mere Light of Reafon, and from natural Principles, we may arrive to the Knowledg of God: yet it mufl be granted that the cleareft and brightefl Notices we have of the Nature as w^ell as Exiftence of God, are deriv'd from Divine Revelation, as the force of Miracles. By Miracles we are to underftand, all thofe Operations which are not only above the Power, but alfo contrary to the ordinary Courfe and the fix'd Laws of Nature. That there have, been fuch Effects, cannot be reafonably deny'd : And 'tis as plain that none but God could have been the Caufe of them *, fince none but that fuperior Power, which has prefcrib'd and fix'd the Laws of Nature, can upon juft and good Reafons difpenfe with and make any Alteration and Relaxation in them. As for thofe who Atheiftlcally deny all Miracles, 'tis certain that they oppofe themfelves againft as plain Matters of Faft as ever were related in any Hiftory. And for fuch as would folve them according to the Laws of Mechanifm, or Nature, 'tis evident that they make no diiliinftion betwixt the Power of Nature, and the Power of God. We fhall not ftand to re- fute the Opinion of thofe Men ^ all who own Mira- cles mult ttCknowledg that fome are above the Power of Chap. J. Body of Divimty. of natural Caufes, particularly the raifing of the Dead ^ and that therefore the Miracles wrought by Mofes and others before Chrift, as well as thofe wrought by him, are a fufficient Demonftration of a Power above Na- ture, and pirove the Exiftence. of God^ the Belief whereof is tn6 Foundation of all Religion. CHAP. III. Of the Rule of Religion^ viz, the Holy Scrifture^ : T N the laft Chapter we treated of the Foundation of •^ all Religion, viz,, the Being or Exiftence of God ^ and now fliall proceed to the Rule of Religion, which we ihall confider both with refpeft to its Nature, and the Ufe of it. For the due Explication of the firll of thele it will be requifite to confider, (i.) What this Rule is : (2.) f he Truth and Authority of this Rule : (3.) Its Per iPe^lion ^ and (4.) Its Perfpicuity and Clearnefs. Of each of thefe we Ihall difcourfe diftindlly and particu- larly in the following Se(flions. S E C T. I. Of the Canonical and apocryphal Booh of the i Old and New Teftament^ I. In the firft place then we fay. That this Rule ,^ > ^ Scr the Holy Scripture, or the Books of the Old and N ;>.^ the Teftament, wherein God has reveal'd and manifef., , Mle of his Will to Mankind. And here we mean onij^r i^digion, thofe Books which have been own*d as Canonical by the greateft Part of the Chriftian World ^ exclu- ding all fuch as are Apocryphal, tho admitted into the Canon of the Rom'tJ}} Church, w^hich ftiles them Deutro-CanonicaL 'Tis true indeed that the Primitive . . B 3. Chriftians fj '6 j4 Compleat Syfiem^ or Book I. Chriftlans allow'd of the reading of thefe Apocry- phal Writings at home, and fome of them were read pnblickly in the Congregation (as is dill praftis'd among fome of the Reform'd Churches) for the Edi- ficati(\n of the People *, but yet they never look'd upon them as a Rule of Faith, nor to be of equal Autho- rity with the Books which they own'd as truly Cano- nical. For it might be prov'd by feveral Inftances, that in fome places they contradi£l the Canonical Writings, which is a fufficient Proof that the Authors of thofe PafTages were not mov'd or infpir'd by th^ ' Holy Ghoft, fince he cannot but be, nbique fibl conjians^ always corfiftent with himfelf : That the Authors have infcrib'd their Works under forg*d Names *, particularly the Book of Wifdom is attributed to King Solomoriy tho it be none of his : And laftly, that others or I them contain fabulous Stories, and Relations which are" apparently falle and inconfiftent with the Truth ©F , Hiftory. \t Cano' II. The Rule of Faith and Manners therefore is '•4/ Bool^s only the Books of the Old and New Teftament, which the oidh^vQ always and by all Ch'riftians been reckoned as d New Canonical. The Canonical Books of the Old Tefta- ftament. ^nent arc, the five Books of Mofesj call'd the Penta- teuch *, the Book of Jcflma *, the Books of Judges and J^uth^ formerly join'd together ^ the two Books of Sa- muel ^ the two Books of Ki?7gs *, the two Books of Chronicles *, the two Books of Ezra *, the Book of Efihcr-i that of Job ^ the Pfahns *, the Proverbs *, Ec- clcfiaflesy and Canticles of Solomon *, the four greater^ and the twelve minor Prophets. Thefe are all the Books which were admitted into the Jewifi Canon, and afterwards own'd by the Primitive Chriftians as t\iQ only Canonical. They are divided by feveral Au- thors into various ClafTes, but our Saviour diftinguifhes »ke 2f4. them into three, the Law of Mofes-, the Prophets^ and c Pfalms. The Canonical Books of the New Teftament are, tlie four Go/pels^ the ^H^s of the Apoftles, the four- jj tQQii Eplflles of St. Paul J the Epiftle of St. Jamesy the ?! two Epiftles of St. Peter^ the three of St. John^ that of St Judcy and the u4pocalypfe or Revelation. All th^k were very early ceceiv'd into the Canon hy the Chriftian Chap. 2. Body of Divmity. Chriftian Church *, tho ^me of them were doubted of at firft, vl2^. the fecond Epiflle of St. Peter^ the (econd and third of St. Joh.n^ the Epiflle to the He- brews^ the Epiltle of St. James^ and of St. Jude^ and the Apocalypfe of St. Jehu But upon full er^quiry it was found that they were Canonical, and pen'd by iMen infpir'd by the Holy Ghoft. Some of the Moderns t have look'd upon the E- piftle of St. James to be fpurious, becaufe they fuppos'd that therein St. James difagrees with St. Paul in the Doctrine of Juftification •, the Former faying that a Man is not juftify'd by Faith alone, but by Works alfo *, whereas the Latter declares that a Man is juftify'd bv Faith without the Works of the Law. How far thefe Apoftles may be reconcil'd, and clear'd from this feem- ing Contradi^lion, we ihall have occafion to (hew more >I^rgely hereafter in its proper place j|, and therefore ihall wave that Difpute at prefent. SECT. II. Of the Authority of the Holy Scrlfture* I. That the Rule of our Faith and Religion is thx The Aui Books of the Old and New Teftament, or the Holy rity of Scripture, we have already declar'd *, and are next toi^o/y^c; evince the Authority of this Rule^ which depends on ture. the Truth and Divinity of thofe Writings. To fay that thQy are the Word of God, is a fufficient Proof of their Truth and Divinity, to an honefl and humble Mind ^ but having to deal with Men of perverfe Spirits, rifen up in thefe laft Ages, we are forc'd to produce o- ther Evidences for the Authority of thofe facred Books. As to thofe of the Old Teitament, we jQiall not con- * In thp Council of Laodicca held between the Tears 360, and 370. t Vpon thk Account Luther queflion'd the Authority of it ; and one of hk followers , Andreas Akhamerus, proceeded fofar as '0 /**/» Jacobum menciri in Caput fuum. I Bjok VI. Chap. 4. concerning JufiificatiQn, B 4 cern I 8 A Commie at Syfiem^ or Book I. j cern our felves in proving the Authority of them^ ^ fince the Law of" Mofes which was promulgated by- God himfelf, and the Predial ions of that and other fuc- ceeding Prophets of future Events which afterwards came exaftly to pafs, carry along with them fuch Con- viftions of Truth and Divinity, as cannot reafonably be deny'd. Befides, the Authors of the New Tefta- ment bear Teltimony to thofe of the Old ^ fo that w^e need only prove the Truth and Divinity of the Writings of the one, in order to fupport the Autho- ', rity of the other. 1 1. The II. To demonftrate the Truth of any Hiftory, two mth^of things are requifite^ Firft, that its Author could ;, and e WyK then, that he would write nothing but what was true. ^^^^f Now that both thefe Qualifications are in the higheft 's Nerv degree to be met with in the Writers of the New ^Ijtament. jeft^^^ent, we Oiall evince by what follows, irg. I. Firfi then, they could, or v^'ere capable of writing 7e Au- what was true, fince they did not pretend to give us an ^l>^^ of account of Tranfaftions done in remote Countries, or [em capa- ^jj^^. j^^^ happen'd fome Ages before their time.*, but .,? oj' vpYi' ^^Yy of fuch as occur'd on the very Spot, fuch as they l^ ^^^ were Eye and Ear-witnefTes of, and had all the Evi- / ' dence for, that could be defir'd from fenfible Demon- See ftrations ^. Matthew-, and John were the Apoftles and Job. I. conftant Attendants of Jefus Chrift, Luh was a.Difci- 3* pie of cur Saviour, Mark the Companion of St. Peter \ Pet. I. 2ind confequently all of them capable of relating truly '• what concern'd the Life, Miracles, Doftrine, &c. of their great Mafter. And for St. Jpaul^ the chief Wri- ter of what is contained in the New Teftament, he il. I. I. declares that. he receiv'd not the Gofpel by Man, but by God. rg. 2. Thus much may ferve to fhew the Ability of th^ '£■> would Writers of the New Telhment for penning what was ,7.^^ no- Truth '^ and that they would write nothing elfe j/?^^«^ appears from hence : (i.) They were Men of fuch ■^^"' mean and illiterate Parts, as not to be capable of im- pofmg a Falfiiy upon fo wife and underftanding an Age, who would foon have been capable of difcover- ing the Impofture, if there had been any fuch. (2.) They were Men of Probity and Piety, who abo- minated a Lye, and look'd upon it by the Laws of their Chap. 3 i Body of Divinity. o tlieir Religion, as a Crime prohibited under the pain of Damnation : So that confequently a Man muft be bereft of all his Senfe and Reaibn, that can think they would obtrude upon the World a Fallhood, whereby they could reap no advantage of Pleafure, Profit or Honour in this World •, but on the contrary, were Texpos'd to the lofing of all thefe, nay even of Life it felf, for being Preachers of the Doftrine of the Crofs, and bearing witnefs to the Truth of a crucify 'd Jefm. Add to this, as a Teftimony of their Sincerity, their not concealing thofe Faults of their own, which they might very eafily have done -^ fuch 2is Peter s de- nying his Mafter, and prevaricating with the Jews and Gentiles', the Apoftles contending for Superiority, thQ hot Contention between Barnabas and Paul^ and the like. All thefe things, I fay, they might have pafs'd over in filence, as being known to none but themfelves j but they lov'd the Truth better than to fmother thefe Failings, and at the fame fime have inform'd us how liable even the beffc^of Men are to Paffion and the other Infirmities of Human Nature, from which the very Eled are not freed during their Abode in this World. ^ .^^ Aga^inil; what we have hitherto advanc'd concerning Tm Obi the Truth of the Writings of the New Teftament, tiom an we are fenfible that two Objedions may be ftarted : /n^erV. Flrji^ What Security have we that they belong to thofe Authors under whofe. Names they are infcrib'd ? And Secondly^ How do we know but they have been adul- terated ? To the firfl of thefe Qjaeries v/e briefly an- fwer. That we are alTur'd of the Genuinenefs of thefe Books by the conftant Tradition of thofe who liv'd la | the Times when they were written, as alfo of fach as immediately fucceeded them, who after a flric^ and nice Inquiry determined them to be Genuine, whilft upoi^die lame Diiquifition they rejea:ed feveral others that went under thofe Authors Names, as fpurious. To the fecond Qiiery we reply, that it lies upon the Objeftors to prove their AfTertion, which neither the Multitude of Copies to be met with in all Languages can evince, and of which the Providence of God has taken fo much care, that no Corruption has crept into tii^ Text but what has been d€teuke 17. (2.) Another Place the Libertines produce is, Luke •'-■• 17. 20. The Kingdom of God co?neth not with Obfcr- vat ion -i behold the Kingdom of God is within you. Chap. J. Body of Divinity. 15 It is therefore, fay they, fpiritual and internal. To this we reply, that the Kingdom of God cannot in this place in any tolerable Senfe be under flood to fig- nify the Word of God, but the Kingdom of the Mef- jiah^ which is truly fpiritual, and leads us to heavenly things *, tho it was to appear . exteriialiy and vilibly, not indeed with Obfervation, that is, with external Pomp, but by the Prefence of its King, and by the external Promulgation and Propagation of his Word, viz.. the Gofpel. By its being faid that the Kingdom of God IS within youy is not meant that it is only internal, and in your Hearts, but in the midft of you, or among you. (3.) As to the other place which they alledg, viz.. Hcb- 8* //f^; "8. 8, 9, 10, II. To this we anfwer, (i.) That 8- »t' this is a Promife relating to the times of the Mejftah^ but that he taught Men by the outward Word. (2.) 'Tis there promis'd that they ihould have the Law written in their Hearts, yet this could not be done, but by means of the outward Word which expounded the meaning of the Law to them. (3.) This Promife does not extend fo much to the writing the Senfe of the Law on their Hearts, as to the manner of inlcri- bing it by fuch great Favours as fhould excite in Men a Love of the Divine Law. (4.) The laft Paflage produc'd by the Enthufiafis iQot.i in favour of their Opinion is, 2 Cor. 5. 6. The Letter kt-lU'th^ hut the Spirit giveth Life. To this I reply, that here the Term Letter does not denote the Scrip- ture of the New Teflament, as committed to wri- ting*, but the Law of Mofesy in oppofition to the Gofpel. It is call'd the Letter^ as containing the Ru- diments of Religion, and not perfe(Sl Religion *, it is faid to killf becaufe the TranfgreiTors thereof were guilty of Death, without the Promife of RemifTion. On the other hand, the Gofpel is flil'd the Spirit^ as being endu'd with a fpiritual and quickning Virtue, by which it was able to raife Men dead in TrefpalTes and Sins to the Newnefs of a fpiritual Life, that fo they mi^htiwalk no longer after the Flefi}^ but after the Spirit. The Romanifts have variety of Arguments by which they pretend to maintain their Opinion. Their firft fort 1 6 A Compleat Syflem^ or Book I. An Anfmr fort' of Arguments are thofe by which they endea- fo the Ob- vour to prove the Infufficiency of the Scriptures ^ and )e^ms of to this purpofe they firft of all alledg two Texts, viz.. theV^^idi, JqIj^ 1 6. 12. and Jo/?. 21. 25. which upon ferious Exa- ' niination will be found to mean nothing lefs than what they vs^ould have them : the former Paflage relating only to thofe things which Jefm Chrift promised to re- veal to his Apoftles after his Refurreftion, concerning the Nature of his Kingdom \ the latter relating only i to his Miracles, which John fays were fo many that the ,1 whole World could not contain the Books that jhould he ,< written of them : but neither of thefe Places denote the ! things that were neceflary to Salvation. ThAt the As to what they fay, that the Scriptures cannot con- , Canon of tain all Do(^rines fufficient to Salvation, becaufe many ■ phe Scrip' holy and truly Canonical Books are loft, fuch as the \ me is en- Books of Nathan the Prophet and Gad the Seer, of f Hre. Ahi]ah the- Shilonite and Jddo the Seer, the Parables ' and Songs of Solomon^ with fome others in the Old and New Teftament : To this we anfwer, (i.) That I t}iQy cannot prove thofe Books (which they mention) \ to have been loft, fince the Books of Nathan^ Gad^ , Ahijah and Iddoj are certainly compris'd in the Books of Samuel and the Kings. Nor does St. Paul mention .] any Epiftle fent to the Laodicean s^ but one written • : from Laodicea^ which was the firlt to Timothy fent j from that place. (2.) That fappoling fome of the I Sacred Writings were loft, it lies upon the Romanijis to prove, before they charge the Scripture with Im- perfe^ ' thou what thou readeft ? And he faid, How can /, ,„ except fome Man Jhould guide me? To this the fame ll Anfwer may fuffice that was given to the former Text, ^ji7^. That the fenfe of the Place does not reach to things necefifary to be known in order to eternal Sal- vation, but only to the undetftanding of fome one Pro- phecy that related to Chrift : Nor is it ftrange that the Eunuch fhould not underliand the Meaning of this Prophecy, fince every Prophecy before it be fulfill'd, or known to be fo, is obfcure. The laft Text which the Romanifls produce, is 2 Pet. Of 2 Per 3.16. where St. Peter fays that in the Epiftles of Paul 3. 16. there are fome things hard to be underftood, which they that are unlearned and unftable wreft, as they do alfo the other Scriptures, to their own Deftruftion. Now 'tis eafy to perceive that St. Peter does not mean the Epiftles of St. Paulj but fome things contain'd in them, particularly fuch as related to Chrift's coming to Judgment •, and that thefe and fuch like things were hard to be underftood, we very readily grant. Befides thefe Texts which they alledg as a Proof o^TheKomi the Obfcurity of Scripture, they deduce another Argu- nifts Ar- ment, taken, as they fay, from the Teftimony of their g^f^ents Adverfaries, which runs thus : If the Scripture be fo f}^^^ ^^^ clear, the Proteftants would not have written fo md.ny^P'^^^^ Commentaries, not only different from, but alfo con- J^^fit^ trary and repugnant to one another. To this we an- //^^^crip- ' fwer, (i.) That there are indeed many Obfcurities ^^J.^^. ^^^ in Scripture, which need an Interpretation ^ but we m'm'i. deny that they contain in them any Do£lrine neceffa- ry to Salvation ^ or if they do, we fay that it is elfe- where clearly exprefs'd. (2.) We like wife own that Commentators, blinded with Prejudice, Paflion, or fome other evil Difpofition, may obfcure even the cleareft Places. (3.) But jQt how wide a Difference foever there may be among Interpreters, there is little or none between them with refpecl to thofe things that are abfolutely neceffary to Salvation. The Romanics are not the only Perfons who plead for the Obfcurity of the Scripture •, but fome, Ir not all the Comr a-Re mo;; ftraj7ts J nninuin as much, tho C 3 not [A Compleat Syjtem^ or -Book I* not in exprefs Terms, yQt by way- of Confeqnence. They do indeed hold, in oppofition to the Papiftsy the Peri'picLiity of the Scripture in all things necefTary to Salvation, but then they lay this Reii:r4£liori upon it, viz^. That the Scriptures confider'd in themfelves are clear and peri^icuous, but our Uaderltandins; is fo blind and deprav'd, that it cannot comprehend the Meaning of them without the fpecial Illumination of the Holy Ghoft. Now upon a full enquiry it will be found that thefe Men do not differ from the Papifts, but only in this, that the latter attribute this Illumination of the Holy Ghoft to the Pope alone, whilft the former afcribe it in common to all the Ele^f. It would be to no pu^-pofe to fhev>r the Abiurdity of this their Notion, fmce it is felf-evident, and we fball have occafion to re- fute it hereafter. Frojii what has been faid of the Perfpicuity of the Holy Scripture, we think fit to draw this Inference*, That in explaining the Articles of Faith which are ne- cefTary to be bcliev'd, no Man is tied up to the ufe of fuch Words and Exprefi^ons as are not contain'd in the Holy Scripture, but are only of Human Invention : for fmce the Scripture clearly contains all things necefTary to Salvation, the Words and Expreffions thereof are TdfRcient to explain what is thus necefTary to Salvation. Nor is it to be iuppos'd that any properer Words or Expreflions could be invented to declare the Mind of God, than thofe which he has been pleas'd to ufe in t\it Scripture. However by this we do not intend, but that Men may make ufe of other Phrafes, than thofe contain'd in i\\q Scriptures, in explaining the Ar- ticles of Faith •, for the Learned of all Perfuafions have done it: But this we fay, that the Scripture is clear enough of it felf, and is its own beft Interpreter-, and the lefs Men vary from the Terms of Scripture, the more intelligible they are like to render it, and the things contain'd in it : Whiiit on the other hand, if Men afTeft new Terms, and fuch as are unfcriptural, they often obfcure and render the plaineft Truths in Scripture unintelligible. CHAP. chap. 4- Body of Dhmity, 2j " CHAP. IV. Of the Vfe of the Holy Scriptures. HAving in the preceding; Chapter treated of "the Attributes of the Holy Scripture, vi^a. Its Ca- non, Authority, Perfeftion, and Perfpicuity^ we ihali in this treat of its Ufe, wherein three things offer themfelves to our Confideration : Firft, The Reading of it. Secondly, its Verfion into the vulgar Langua- ges-: And Thirdly, the Interpretation thereof. Ofthefe we Ihall difcourfe in diftinft Seftions, with fome other Matters relating to this Subjecl:. SECT. I. That the Scripture ought to he read fromifcuoujly by all the Faithful. As to the reading of the Scripture, forafmuch 2isTheScr'!' it perfeftly and perfpicuoufly contains all things necef- ture to tc faxy to Salvation, it hence follows that it ought to be read pre- read by all Men without Diftinftion. But fince this ^'f<^^ouj!) is deny 'd by the Romanijis to all their Lay-Members, ^^^'^^^'^^ w^ho are not permitted the reading of the Scripture, but^'''^^' ' * under feveral Reftriftions, we think he to prove our AfTertion by thefe feveral Arguments. Firlt of all w^e have the exprefs Command of God r. Fro for it, which renders the reading of the Scripture not the Corn- only lawful, but alfo neceflliry, as appears from themandof following Texts •, JDeut. 6. 6, 7, 8, 9. Ihid. Ch. 3 1. 1 1, G^^. 12, 13. Il?id. Ch. 17. 18, 19. Jofi. I. 7,8. Jok 7. 39. and Colojf. 3. 1(5. Secondly, The End for which the Holy Scripture 2, Fro. w^as given us by God, proves thQ fame thing •, firice the the End End and Defign thereof is nothing elfe but that v^qP^ M. come to the Knowledg of thofe things that are wrilten, ^^•'^-^cr/p believe what we know, and by this means attain ever- /'^^.^^f '-.4 24 ^ Compleat Syfiem^ or Book I. lafting Life. This is evident from thefe PafTages, vItl. Luke 1.3,4. 7^^' 2-0. 31. zTim.-i,. 17. Colojf, /{, 16. and I T^f^ 5. 27. From Thirdly, To this we may add the Commendations Com- that are given of the Holy Scripture, as its being flril'd ndations fj^g Word of Life ^ ^ the Power of God unto Salvation^ to e^ofthe ^^gyy Q^g fij^f- Relieves \ '-y the Sword of the Spirit % jpure, pi-Qj^-j all which, and other Places, we may conclude, I JO"' ^- that they who deny the Laity the reading of the KQtti. I. g^j-jptuj-e^ are willing to expofe them naked and unar- •ph. 6 ^'^'^^^ ^^ ^^^ Snares and Deceits of that Enemy, who ;, ' * like a roaring Lion goeth about, feeking whom he may if devour. fFfom Fourthly, Thofe are praifed and pronounced Bleffed, ; Prctifes who are conftant in the reading of the Holy Scriptures, en to Thus for inftance tlie Man is declared Blefedj who me- , ^ ^^'^^ ditates on the Law of the Lord day and night *. Aiary I ^ '"^- is pronounced Ble&d by our Lord, becaufe being at- ral.1.2. tentive to his Words, fhe had chofen the one thing ,uk.io. needful f. Again, the Bereans are faid to be more . noble than thofe in Theffdonica^ in that they fearch'd I .its 17. ^j^2 Scriptures daily, to know whether the things ' r. g taught them by Paul were fo or not ||. jlpoUos is ftil'd ^^ ' a mighty Man in the Scriptures ^ .* And Timothy is orais'd L -j-jjjj^ for haviag known the Scriptures from a Child f. 1,15. * From all this we may fafely inter with St. Peter^ that li fmce we have fuch a fure Word of ^ Prophecy^ we would \. do well to take heed thereunto^ 2 Epift. i. 19. • 'From Fifthly and laflly, The prevailing Cuftom of the ?rac' Jews in this matter, who were conftant Perufers of of the the Law, who read and preached what Mofes taught , >^^' ^ them every Sabbath-Day in their Synagogues, doese- vince the promifcuous Ufe of the Scriptures indifferently by Jill to be a Duty. Kay at prefent the Jews^ tho a fcatter'd People, are very diligent in turning over their Scriptures, and by this their Diligence may very jultly r fname fome Chriftians for their notorious Negle^. ', Objec- It is then a foolifh and trifling Evafion of the Roma- an- nifts who fay, That fmce Abundance of Errors and ''^ifts. a b'ief and diftinci: Aniwer.. ' I. In the firft place they objed, " That the Scripture ' ' "of the Old Teftament, after the Return from the Ba- " hylonip) Captivity, was not tranflated into the Chal- " daic Language, tho thv^. People by that long Capti- ' " vity had forgotten their Mother-tongue \ Jo that it • *' was requifite for them to have fome one to interpret'. L " the Text of Scripture to them, as is evident from ^' To this v;e anfwer. That the Jews had not altoge- ■ i ther forgot their Mother-tongue -^ for it is not credible that a whole Nation,, which retains its Language to this very day, fhould in the fpace of feventy Years quite forget It^ efpecially confidering that they lived among an impious and idolatrous People, profefs'd Enemies to them, and Abhorrers of them. No, 'tis more likely, ^ thai the Hebrew Tongue was tranfmitted down from Father to Son •, and tho there might happen fome Cor- ruption in it by their long ftay 2imon%,th.Q Chaldeans^ yet in the main their Language continu'd the fame; And the Place alledg'd does not fay, that Nehemiah or others who read the Law to the People, explain'd the 7-\,,.^ \s^l only the Scnfe of the Text to them ; which- '"" ' ' might Chap. 4. Body of Divinity. 27 iiight very well be done, tho they did underfland the Lar.i^iK'gc wherein it was written, fmce feveral obfcure Places in the Text might ftand in need of being il- luftrated to the meaner and more illiterate fort of Jexvs, In the fecond place they argue, " That the Apo- C?^;. 2. ^' ftles ^vrote the Scriptures only in the Greek Tongue." To this we reply, (i.) That this is very much quef- M^- tion!d v.'ith refpeft to fonie Books, fuch as St. Afatthew*s Gofpel in particular, ' all the Antients "^ with one Con- fent affuring us that he wrote in Hebrew, (2.) That the reaion why the others writ in Greek was, bccaufe that Language was then fpread over and underlfood by all Ndtipns;, fo that writing in that Tongue, they defign'd it not only for the Ufe of thofe to whom they wrote, but alfo of all others who fhould meet with their Books. But now that Reafon ceafes, when the Greek Tongue i > connn'd within the narrow Bounds of Greece^ and the Gofpel is preach'd to fuch as have no knowledg of J:hat Language. . Thirdly they thus argue •, " If the Scripture ought Obj. 5, " to be tranflated into the vulgar Tongues, it is with " a Defiga that all the People fliould underftand it^ '^ but they cannot underftand it, nor can thQ Learned ^' themfelves fully comprehend it." ^^fw. (i.) They can at leaft underftand tho^Q Anjw. things that are neceiTary to Salvation, which we have already prov'd to-be dearly contain'd in the Scrip- ture. (2.) As to the underftanding the other things not abfolutely necelTary, they muft not only read the Scrip- tures, but alfo read them carc;fally, and pray to God tor his Spirit to inlighten their Underftandings ^ and if after this they ffiould not comprehend fome things, this Ignorance will be no Hindrance to their Salva- tion. (3.) If tnis Argument held good, then the Learned themielves muft not read the Holy Scripture, fmce, as tne Rotmnljis fay,* they cannot underftand it. After all it muft be faid that no Verfion whatfoever is of equal Authority with the Authenick i/^i^r^n? Text PapiaF, St, Irenanus -i^apiaF 6Mrenanu£, Ongen, Eufcbius, 5/^. Cyril of Teru- f^Iem, St. Jerom, St, Epiphanius, St, Chrvloaom, eir^. of 'sS A ComfleAt Syjiem^ or Book I. '?f W^4r of the Old, and the Greek Text of tlit New Tefta- itin Ver. ^lent. Therefore it is aa intolerable Impofition of nanji' ^^ Council of Trefit^ which ordains and declares in the *' ' Decree of the ^th Sellion, That the fame antient and -vulgar Latin f^erfion which hen been approvd of and tisd in the Church for many Ages pafl:^ fljall he ejieem'd Oi the Authentick Verfion in all publick LeElures^ Dif- . putesy Sermons and Expofitions^ which no body fijall pre- fume to rejeB^ under what Pretence foe ver. This De- cree exalts the f^ulgar Latin above all other Verfions, and makes it infallible, whereas the contrary is mani- feft. For neither is it fo Authentick as they pretend, feveral Alterations having been made to it by Pope Sixtm V. and. Clement VIII. fince the Decree of that i Council Nor is it fo Antient as to claim a Right to pi Infallibility, ^S^ati' But waving any farther Difputes with thefe Men, Uions o/"we fhall now juft hint at the Qualifications which are ^that requifite for one that -undertakes a Verfion of the 'artake^ Holy Scripture into any Language whatfoever. Now ^fmofi^ is neceffary that he fhoiild be a Man of Learning and Smf- fid^iity^ In order to the former, it is requifite that he fhould have a full Knowledg not only of the Hebrev? 5ind Greek Tongues, but likewife of that into which t he is totranflate the Scriptures, that fo he may render I fully in another Language, what he has a right Notion I of in the Original. As to his Fidelity , 'tis neceflary, if (i.) As far as poffible, and as much as the Idiom of ;,, each Tongue will bear, to render it word for word, ' being religiou(ly ftrift therein, and making no Addi- ;# tions to compleat the Senfe, without fome Mark or •'' other to diftinguifh them from the Original Text. P (2.) That he render thofe things ambiguoufly, which r, are ambiguous or doubtful in the Authentick Text, elfe 1' he will turn a Paraphrafer inftead of a Tranflator. And (3.) That above all things he take care, that he does not alter the Text, and foiil in new Words, to patronize his own Sentiments, which the Authentick Text will not juftify. SECT Cliap. 4, Bodj of Divinity. 291 SECT. III. Of the Liter fret at ion of the Holy Scripture^ By the Interpretation of the Holy Scripture, we un- jf^y^ p^ "derftaind the Uluftration of its obfcure Senfe and Mean- 'dsnecejfi ing : Which is not abfolutely but accidentally necefla- ry to intei ry *, fince, as we have obferv*d before, whatever is ab- pret the folutely necelTary to Salvation is clearly contained in the Stricture Holy Scripture, and a Man that reads it carefully and with an honeft unprejudiced Mind may attain to the Knowledg of it witnout an Interpreter. But however, fince fome things which are abfolutely necefTary to Salvation are in fome Places exprefs'd obfcurely ^ and fince there are many ufefol things fet down with lefs Perfpicuity than the necelTary things are, there is with refpedl to thefe fome need of an Interpretation. Whatever the Caufes are of the Obfcurity of fome TheO^a PafTages in Scripture, whether owing to the Unpre- of <»" ^«'. parednefs, Unattention, or Inconfideratenefs of the '^''^'"^^^^^ Reader •, or whether it arifes from the Sublimity of the Subjects treated on, or the manner of treating them ^ yet 'tis the BuHnefs of an Interpreter to give the true Senfe of Scripture, fuch as may be moft futable to the Mind and Intention of God, who is the Fountain-head and Spring of all Truth. The Schoolmen generally diftinguilh the Senfe ofrheUtt Scripture into what is Myflical and what is Literal : rai and And thQ Myfiical Senfe they fubdivide into Allegorical^ MyfliciJ Tropological^ and AnagogicaL But without enquiring Senfe oft into the meaning of thefe School-terms, or whether Scripm. this threefold Divifion of the Myflical Senfe of Scrip- f'^^M*^'' ture be founded on found Reafon ^ we fhall only ob- ferve, That the Literal Senfe, fuch as the Words them- felves do mimediately import, is the proper and ge- nuine Senfe of Scripture : And t\iQ Myflical Senfe af- ters not the whole, but only fome Parts of it^ nor is it properly the Senfe of Scripture, but an extending of tht Literal Senfe to fomewhat elfe befides what is pre- cifely contained in the Letter, which God has proposed and decreed to reveal m its due time. However A Com flea SyJ^^ or Book I. However this is certain,- 'tfiat under the Literal Senfe, efpecially in the Brophecies, is frequently couch'd a AdyjUcal S^nk^ relating to Chrifl: and his Kingdom^ the one fulfill'd of old in the Type^ the other in the A'fithype^ Chrift Jefm. That therefore we may have a genuine Interpretation of the Prophecies, 'tis necelTary to enquire in the firft place after the Literal Senfe ^ and this being found, the Type mufl be apply'd to Chrift. ^ Tis true indeed, that fometimes the Words of the Prophecy contain nothing in them extraordinary, but what was fully compleated in the Type ^ nor could we imagine that any Myftkal Senfe lay under them, 'had not the Holy Ghoft been pleas'd in fuch a Senfe to have refer'd them to the 1 imes of our Saviour. Of this kind are the Words of Ifalahj Ch. 9. 1,2. fpoken concerning the Deliverance of the Jews from the Op- prefiions of their Enemies, which Alatt, 4. 15, 16. are refer'd to the freeing the GaHlea?js and the Tribe of Zahulon from their fpiritual Blindnefs, by Jefm Chriji's refiding in their City Capernaum. Again, Hof, II. I. Out of Egypt have I called 7ny Son^ is fpoken of the Delivering the People of Ifrael out of E^pt\ which yet is apply'd, Matt. 2. 1 5. to the Flight of Chrifi into Egypt-, from w^hence he was afterwards recall'd. But fometimes the Prophecies are exprefs'd in fuch a noble Phrafe, that the Completion of them cannot but be very imperfect in the Type, and the Words mull; be taken in a narrow and improper Senfe before they can be applied thereto : which is a manifeft Sign that God intended to promife fome thing more noble by thefe W^ords, which he would afterwards in due time re- veal ^ fo that the Words themfelves incline us to feek after a more iublime and myftical Senfe. Of this na- ture are xYlQ Prophecies contain'd If. 7. 14. and PfaL 16. 10. The one relating to the Immaculate Concep- tion of the BkiTed Virgin, the other to the Pvefurrec- tion of Jefp!^ Chrijl •, and neither of them fulfiird but imperfectly in the Tj/pr. However it cannot be faid that thefe forts of Prophe- cies are all of the fame nature. For in fome the two- fold Senfe is always obferv'd, fo that all the Parts of them are to be interpi eted both literally and ?7iyftically v 1 and Chap. 4. B^y of Divimty. and this is what is common to niolt Prophecies. But then on the other hand, it fometimes happens, tho ve- ry rarely, that the Prophecy begins with t\\Q Literal and Typical Senfe, and under a Type defcribes Chrift ^ but as it goes on, it leaves the Type^ and exprefly and dire6lly points out to us the Antitype^ fo that we are no longer to look after a twofold Meaning, but only one, which relates to Chrift, Of this we have a no- ted Inftance in the 53^ Chapter of Ifaiak For the Prophet in the preceding Chapter, under the Type of the Jewijb Deliverance from the Bahylonijh Qaptivity, defcribes the fpiritual Deliverance from the Servitude of Sin and Death by Jefm Chrifi: But at the End of that Chapter, leaving the Type^ he tegins direftly to defcribe the Antitype^ Jefii4 Chrifl^ and carries it on through the whole 53^ Chapter, in fuch a ftrain, and in fuch Expreilions, as cannot in any Senfe whatfoever be apply'd to any other than our Lord. By the obferving of thefe and the like things, an In- terpreter will not be fo apt to miftake in the Interpre- tation of the Prophecies. ' , , From what has been faid, 'tis eafy to perceive what we ought to think of their Opinion, who maintain, that the Words of Scripture in every place of it fignify all that they can fignify. If by this they mean, not every Word taken fingly, but as they lie in the Con- text, and the Senfe which the whole Series and Thred of Difcourfe requires •, they are in the right, and we cannot but affent thereto. But then if they deny that there is any nobler Senfe in the Words than what is barely Literal^ againft this we declare, . and conclude againft the Jews^ that there are many things which were but imperfeftly fulfill'd in the Type^ and which had their full Completion in the Antitype^ Chrift Je- fiu. After all it muft be faid, that tho fome Places of Ho- ly Scripture fland in need of Illuftration, efpecially the Prophecies which contain in them a tVv'o/oid Mean- ing, one Literal 2Sid. the ox!n.tx Aiyftical-^ yet we are not tied to embrace the opinion of anv one Interpre- ter, how learned foever he may bi. For to be forc'd to fubfcribe to any one Man's Interpretation, is ^t g,reatefl: Tyranny that poilibly can be laid on xkvt Confciences 32 A Comfleat Syfiem^ or Book I. Confciences of Men ^ fince *tis a great hazard (no Man being infallible) that we may by To doing fubfcribe to an Error. But of this we ihall difcourfe more at large in the next Section. SECT. IV. Concerning an Vniverfal Jvdg of Comroverjies relating to Faith. I Inter' But to treat more diflina:ly of the Interpretation of tercon. Scripture, we muft confider in the next place in whom 7-1 1/^^^ Power of interpreting is lodg'd. Now an Inter- Tate P^^^^^ ^^ ^^^^^^y confider'd, either as he is a puhlick^ or ' pacity ^^ ^^ ^^ ^ private Perfon. A publick Interpreter is one I ^' who has an Authority of determining all the Differences I' , that may arife in the Interpretation of the Scripture, in whofe Judgment all Men are bound to acquiefce : and a private Interpreter is one who interprets the Scrip- ture for himfelf, and for the Direftion of his own Con- S, fcience. "'J^Uan ^^^ ^^^ ^"^^y queftion is, whether God has ap- 'Uibk P^^^^^^ ^uch a publick and vifible Judg of Controver- \g of ^^^^ ^^ ^^^^^ '^^ ^h^ Church ? The Papifis maintain the I trover- -^ffi^^^tive : but fince they are not agreed in whom appoin- ^^is Authority is lodg'd, whether in the Pope alone as in the ^^^ Jefuits fay, or in a General Council without the Popey ! rch, or in both together ^ 'tis certain that they mult be al- ways in a doubt about the Truth of their Religion. On the contrary w^e Protefiants believe, that God has |:, appointed no fuch vifible and infallible Judg of Con- V troverfies of Faith in the Church, but has left every one oi the Faithful to be his own Interpreter and Judg of what is contain d in the Holy Scripture, for the Di- redion of his own Confcience, without granting to any one an Authority of impofing his own private In- < terpretation upon others, as a Law. And this we ton- prove by the following Arguments, (i). Becaufe God ' ' p^O' has no where in his Word fignified to us, that he had appointed fuch a Judg in his Church, much lefs who it was : Tho fuch a thing would have been very requifite for the removing of all Differences that might arife in Matters Chap. 4. Body of Divinity. 3 5 Matters of Faith. (^2.) Becaufe God commands the di- * Col. z re^l contrary, which, if there had been fuch a Judg i<^* *^^ appointed, would have been fuperfluous, and incom- ]^^^' patible with it. As for inftance, he not only commands *» ^*"* us to read the Scripture carefully ^, but alfo to fearch ^ yu^cr into and try its Doftrines f. (3-) Becaufe they are ^/.i t* commended who fearch'd the Scriptures, to know a\^ whether what the Apoftles taught was true or not ||. I'cor i. From all which we infer, that God has left us the Scrip- 1 5. hc ture, as a Rule and Direftion to our Confciences, but 5. 14. has appointed no vifible Judg to prefide over them, or |i Afts i; to dictate to them. 11. Notwithitanding this, the Romanifls offer at feveral The Popll Arguments to maintain their Opinion, the chief o\ Argument \ which is taken from the Conftitution of the Jevpifljfo^ <«« ^aJi Church: God, fay they, did appoint fuch a Judg in /^^'*^^ J(\ t\iQ Jewifl) Church, Deiiu 17. 8,9, 10. and therefore ^f^ <^*»i^>j he has ctppointed fuch an one in the Chrijiian Church. "^^^'^^ '\ Anfw. We deny both the Antecedent and the Confe- 4uent. In oppofition to the Antecedent^ we fay, (i.) That God did not, in the Place alledg'd, appoint a Judg to determine Controverfies of Faith, but only of Civil and Political Matters ^ for thus it is there laid, li there arife a Matter too harrd for thee in Judgment^ between Blood and Bloody between Plea and Plea^ between Stroke and Stroke^ &c. (2.) We fay further, that the Judg, whom God appointed in this Place, was not Infallible y and therefore it makes nothing to their pur- pofe. Now that this Judg in the Jewip Nation was not Infallible^ is evident from hence ^ Firft, becaufe Lev, 4. 2, 3, &c. a Sacrifice is appointed for the Of- fence of the Prielt who fhould fin through Ignorance, to^ be ofFer'd up for himfelf and the People, whom he hiight havecaus'd thro the fame Ignorance to have fin'd. Secondly, becaufe thofe judges wer^exprefly comman- ded to have no refpetl to Perfons in Judgment ^ not to fol-.^'^od. 55, low a .Multitude to do Evily nor to fpeak in a Caufe^ to 2* Levu. decline after many^ to wrefi Judgment. Thirdly, be- '9' ^5* caufe they are fharply reprov'd, for having departed out of the Way, and for having caus'd many to ftum- Mai. a. 8.. ble at the Law. From whence 'tis plain that thofe , Judges not only niight poflibly err, but alfo were aftu- aily, and with aggravating Circumftances, guilty of D Error A Compleat Syflem^ or Book I. Error and Sin. Fourthly, the {ame is likewife evident, from that unjuft Sentence which they pafs'd upon the Prophets, whom they condemned, and Iton'd to death -, but efpecially from their Injuflice, in condemning our Saviour as a Blafphemer, and delivering him as fuch to Pilate to be crucified. Laftly, nor was this pretended InfalUhillty iodg'd in the JiwJI) Sanhedrim or Council, fince it was composed of the various Se£ls of Pharifeesj^ Sadducesj and Effenes^ w^ho were fo far from being all of a Mind, that they difagreed in one very weighty Point, viz.. the Refurredion of the Dead, which the Sadduces utterly deny'd. From all this 'tis evident, that there was no Judg ap- pointed in the Jewijh State, to determine definitively in Matters of Faith •, and that the Judg who was ap- pointed to decide in Civil Affairs, was not Infallible. But tho we Hiould grant that God hatji appointed fuch a Judg in the Jewifi-i yet it cannot with any co- lour of Reafon be infer'd, that he has fet up fuch a vi- fible and fupreme Judg in the Chrifiian Church, unlefs he had pointed out to us in Scripture Who he was, which we no where find him to have done. The Ro- manifis do indeed tell us, " That if there be no fuch '' Judg appointed in the Chrifiian Church, then Chrifl '' has not provided fo well for the Church, his Spoufe, " under the New Teftament, as God did formerly *' under the Old." To this we anfwer, (i.) That fmce God or Chrift has not appointed fuch a Judg in the .Church, it is to be infer'd, that he has provided betti^.^for the . 'lurch without fuch an one, than if there 'aad been fuch a Judg fet over it. (2.) Tlie State and Condition of the Ckriftian is quite different in ma- ny refpecls from that of the Jewifh Church. The Peo- ple of Ifrael liv'd altogether in one Country, and not only conftituted one Church, but likewife one Body Politick, and therefore Itood in need of a vifible Judg, who by his Sovereign Authority fhould determine all civil Controverfies, that fo the publick Peace might be maintain'd. But the Chrifiian Church is difpers'd in feveral Parts of the World, and does not neceffarily, but by accident conftitute any Body Politick, as it is a Nation, or Part of a Nation *, and therefore does not want any vilible Judg. , Again, Chap. 4. • Body of Divinity. ^ ^ Again, xh^Romanifis urge, « That if God has not * appointed fuch a vifible Judg in the Church, he has W l^UH^^^^^^y provided for the Salvation of the Faithful. To this we anfwer, (i.) That God has niadeafufficient Provilion for it, in that he has given us a full and perfed Rule both of Faith and Manners, clearly and perfpicuoufly containing all things neceflfary to Salvation ^ from whence every one that tenders his Happinefs may extras whatfoever is necefTary to be Known to his Soul's Health and Salvation. . What they urge from fome Texts of Scripture (viz. L L' ^A ^5-/^^^/- 21. 2. and GaL ^, 26.) to prove that the Pope has the Power of determining all Con- troverhes lodged in him, is very trifling and imperti- nent, and deferves no Anfwer. For if thofe Places mean any thing to the purpofe, it is to be underftood ot the whole Body ot the Church, tg^ken colleftively, and not of any one or more Do6lors of the Chriftiart ' . cnuiKih taken lingly and feparately. : S E C T. V. ^ Concerning the Rule of InnAreting the Scriptures. But it may be farther ask'd, « Is there not any vi- *' lible Determination in the Church, to which, as to " a' certain Rule and Standard, all th/^ Interpret -.ons " of Scripture are to" be accommodatecf, and by /hich " we may and ought to diftinguifh the genuine In- " terpretations of Scripture, from thofe which a^e « fpurious and falfe ?" The Romanijis maintain that there is fuch a Rule, and that it is the Writings of the Fathers or antient Dolors of the Church, and t)i^ Decrees of Councils. But we Protefiarns deny .hat there is any fuch Authority lod^'d in either of thefe. That the Writings of the Fathers ar. r: ot the Rule r^^ WrU ot interpreting Scripture, nor of detefmiai-.- the Con- tings of the troverlies which are now on foot among "chrifiians^ Fathers m we ihall evince by two Arguments. Firft, becaufe we ^^'^^ f^^ cannot difcover by the Writings of the Fathers, what '"^^'^7* their Opinions were about the prefcnt Difputes be- ^'"^. ^''' 2 tween 36 A Compleat Syftem^ or Book I. tween Chrifiiam. The Truth of this will appear if we J. 1. confider, (i.) That there are but very few Writings now extant of thofe Fathers, who liv'd in the three firft Centuries^ from whence however we fhould chief- ly expe^ to be inform'd what was the Senfe of the Primitive Church. (2.) That the Writings which are remaining, do not treat of the Po^ts now in dif- pate, but chiefly maintain the Truth and Divinity of the Chriflian Religion againft the Jews and Gentiles^ or elfe are taken up with refuting fome Herefies, which are now grown out of date ^ and if there be any thing in their Writings, which may be apply 'd to our mo- dern Controverfies, yet 'tis only touched upon (lightly and fuperficially, as they treated of fome other Matters, to which they had a more immediate Regard. (3.) That there are feveral Writings obtruded upon us, which were none of the Fathers. (4.) That trie Wri- tings of the Fathers are in many places adulterated and mutilated, fo that it requires great Study and Judg- ment, to difcern the Genuine from the Spurious. (5.) That there is as much Difpute about the genuine Mean- ing of the Fathers, as there is about the genuine Senfe of the Scriptures *, and hence it comes to pafs, that Men of all Parties cite the Fathers, and fometimes the very fame Places of one and the fame Father, to fup- port their own different Notions. (6.) And laftly. That all of them did not propofe their Opinions in Writing, fince many of them writ nothing at all. From their Writings therefore which are extant, we can only gather what was the Opinion of fome few, not of all of them. 'rg. 2. Our fecond Argument is this : Tho we were affur'd of the Opinion of the Fathers, with refpeft to our modern Difputes, yet their Writings cannot be the Rule whereby Controverfies in Religion ought to be determin'd : (i.) Becaufe all the Fathers may have been millaken, and there is hardly one of them but hath been charged with feme one Error, or other, even by the Romanijis themfelves. (2.) The Fathers themfelves, as confcious of their own Frailty and the Infirmity of Human Nature, do deny that any Man ought abfolutely to be fway'd by their Opinions and AlTertions j of which there is a noted Paffage in ^^~-$* /f. Bn^j/ of Divinity. jy St. Auguflin. ^ to that purpofe. (3.) Sometimes the Fathers difagree among themfelves, not only in Mat- ters of fmall confeqnence, btjt even in thole which the Church of Rome it felf looks upon to be of moment ^ fuch as, concerning the Celebration of Eajier^ the Re- baptizing of t^ofe who had been baptized by Hereticks, the Proceffion of the Holy Ghoft, &c. But now that they might be Judges, 'tis requifite they fhould be u- nanimous, elfe we fliall be at an Uncertainty on whom l to depend in doubtful and obfcure Matters. (4.) The j Romanljis themfelves make no confcience of reje^ing j whatever is in the Writings of the Fathers, which 'is bears hard upon their Notions. ^5.) And laftly. If the [ Writings of the Fathers were the Rule, by which all , our modern Controverfies in Religion, and all the dif- • ferent Interpretations of Scripture were to be try'd ^ no Man could judg of the prefent Difputes, but he'that has '■ thorowly perused all thofe Writings, and knows the va- rious Opinions of all and every one of the Fathers. Now this is a Work of vaft Labour, enough to rake up a Man's whole Life, by reafon of the Multitude of Books, efpecially if we take into t^iQ Number thofe that were written by the Fathers of the fucceeding Centuries. What then would become of a great many of the Faithful, who either are not able, or have not time to run over thofe Writings ? Why they muft rely upon the Judgment and Fidelity of thofe, who pretend to have read them ', and how uncertain and hazardous this is, we leave the World to judg. Nor can the Decrees of Councils be tht Rule where- Dsa: by to determine Controverfies in Religion, upon thefe Co»n. accounts •, Firfi^ becaufe the A£ls of Councils are not ^^al^ ; handed down to us with that Uncorruptednefs, as that^-"'"^''^'''^ we may by them find out what was the genuine De-. ^^^if'^ cree thereof: But in many Places they are adulterated, ■''^^^''; gvm. * 'Seque quorumUbet Bifputatmesy quamvis Catholkomm fy /^«- datorum Hominum, velut Scripturoi Canonkas habere debemufy uf mbii non Ikeat faiva Homrificentia^ quA lUU debet ur HminibMy a- liquid in eorum Scriptk improbare atquerefpuere^ fi forte inveniremH4 quodaliterfenferhit, qu^m Veritas h abet ^ divino Adjutorio velabalik intel/e^Uy vel a mbh. Talis ego fum in Scriptii aliorum ; tales vok ejfe IntelleHores meorum, Epift. 3. ad Forcunatianam. D ; and J Compleat Syjtem^ or p^-^-x. and feveral fpurious Atts are foifted in. But fecondly^ tm they had been tranfmitted to us uncorrupted, yet they cannot determine Controverfies in Religion^ be- caufe the Decrees of al! Councils are fubjeft to Error. Nor is this true only with refpe^l to particular Coun- cils, as the Romanifis themfelves grant, but with re- lpe :q Faith be kept pure and undefil'd by the Billiops and c.rhe_ Doctors not fummon'd to the Council, and even by the Laity themfelves. But fecondlyiy admitting the v;hoh Church may have err'd in fome Do£lrine, what Ahmrdity would arife from thence ? Certainly the State of the Church in this World is fuch, that it may not only err concerning the Faith, but even apoflatize wholly from it ^ which might be prov'd by the fad In- fiances of feveral Churches. But of this more in a;no- ther Place. From what has been faid, 'tis plain that there is no fuch vifible ftanding Rule in the Church, whereby to ' determine with a definitive Sentence all the Contro- verfies in Religion : Every oiie of thQ Faithful muft be Ms own Judg to difcern ths genuine Senfe of Scrip- ture Chap. 4' Bodj of Divhity. j^ ture from what is falfe. Every one has his everlafting Salvation at flake, every one muft give an account for himfelf to God both of his Belief and Pra£lice, and therefore every one ought to be his own Judg of the true Senfe of Scripture. However this Judgment ought to be Difcretionary, for the Dire£lion of his own Confcience *, not Authoritative, fo as to impofe his own private Opinion upon others as neceflary : according to that or St. Taul^ Who art thou that judgefl another Rom i. Mcins Servant ? To his own Mafler he Jtandeth or fal- 4» letk And tho tliere were fach a thing as a vifible Judg of all Controverfies appointed, yet all Controverfies muftatlaft be refolv'd into this difcretionary Judg- ment. For the Determination of fuch a Judg could have no Influence upon us, unlefs we are perfuaded that we are bound to fubmit to his decifive Sen- tence. To what has been faid, the Romanljls objeft that of 2 Pec. i. St. Peter ^ No Scripture is of any private Interpretation, explain' Anfw. In this place the Apoftle treats more efpecially of the Prophecies of the Old Teftament, which he fays are not Weni 'fkKvcii>^^ and what thofe Words fignify we fhall now enquire. Pafiing by the Interpreta- tion of thofe, who think the Words ought to be read, i//ctf sTMAuVsi^, as alio theirs who render tinymiv by Miffionem or Dimiffionemj as a Metaphor taken from thofe who run in a Race, and do not ftart till fome Sig- nal be given them, and the Barriers be remov'd •, we fhall give you fuch an Explication of them, as w^e look upon to be moil futable with what goes before and comes after. We may therefore very well render, Wav ^Wfff/y as it is in our Englifi Verfions, Private Interpretation^ not (2iS tiiQ Romanics pr^ti^ndi) in oppo- fition to the Publick Interpretation of the Do£l9rs or Pope, as Judg *, as if the Meaning was, that no In- terpretation of Scripture could be done by a Private Man : but by iJ^/ct dmhvcns we are to underftand an Ex- plication that is made out of a Man's own Fancy, in oppofition to that Expofition which the Holy Ghofl; has reveal'd to us in the Scriptures. From hence then it will by no means follow, that the Writings of the New Teftament (wherein the. Meaning of the Pro- phecies, before obfcure, is now reveal'd, and Chrift D 4 defcrib'd I^v A Comfleat 'Syfiem^ or Book I defcrib'd by the Prophets under Types and Figures is now fully made manifeft) cannot be underltood by a Private Man : for what was before propos'd obfcure- ly, is now fully and clearly reveal'd, fo as to be under- ftood by every one, that has any regard to his Salvation. Much lefs can they infer from hence, that no Explica- tion of the New Teftament, even in things necefTary to Salvation, can be had, unlefs by means of a vifible ;udg, who has the Power of prefcribing and impofing is own Interpretation upon others. * ; SECT. VI. *Thwgs requird of an Interpreter of, the Holy Serif' [ ture \ and how far Reafon conduces to the Inter ^ fretation thereof, tiifica- ^ Altho we fay that every Chriftian has a Right of 's requi- judging di{cretionarily for himfelf, which is the true in an Senfe of Scripture, yet it is not to be fuppos'd that he . '.rpeter niuft judg at random, or as beft pleafes his own Humor. •'/■'^ There are fame things required for pafling a right • '^^^'^^* Judgment on the Senfe of Scripture •, which Qualifica- tions we may diftinguifh into Preparatory and Conco- ' mitant \ either as they refer to what is to be done be- fore, or to what is to be done in reading the Holy ' Scriptures., Vrepd' The Preparatory Qualifications are, (l.) -^ Know- ryj^« 5» (4.) That he be not of a vain-glorious and felf-cdnceit- ed Mind, fo as not to renounce an Opinion he has once entertain'd, for fear he fhould be charg'd with his Chap-. 4; Boiy of Divimtj/. a^ his former Folly *, but that he be ready to embrace the Truth whenever, and by whomfoever it be offer'd to him. (5.) That he bring along with him an honeft d. fuch ihould know his Word, whether it we're of ii |"peti God, or whether he fpajce of himfelf, John 7. 17. and 2 t 8. 47- ^ ' * ]| The Concomitant Qiialifications are, (i.) That he The Conc^\\ carefully enquire into the Intention of the Author, m'nant" |i whofe Words he is to interpret, and in order , to this ^«'«^(A^^':'" ihould take notice what goes before and comes after, ^'^"^" ? that fo by confidering the whole Context he may com- ; prehend the Author's full Meaning. (2.) That he ex- plain obfcure Places by thofe which are more clear, but never thofe that are clear, by the more obfcure. (:^.) That hediftinguifh between literal and figurative Ex- preflions. (4.) That when he explains a figurative Ex- preflion, and would render it literally, he fhould not apply the whole of what is contain'd in the Figure to the thing denoted by this figurative way of Expreflion, nor any more of it than what the Subjeft treated on, and the Defign of the Author will bear. (5.^ And laft- ly, that he admit of no Senfe or Meaning which is re- pugnant to the Analogy of Faith, inculcated every where in the Scripture, or which implies a manifefl Contradiftion. . By thefe things 'tis apparent, what fort of KQyTheltey^ ought to be made ufe of to open to us the myflerious Scripture and obfcure Senfe of Scripture *, viz^. the Scripture it k the felf, and right Reafon. As for the Scripture^ forafmuch Scripture ' as it is every where conformable to it felf, and implies Jffelf, an^ no Contradiftion ^ it is therefore fo to be explain'd, ^kbtKcf. that no Paffage fhall contradift another, and the Senfe M- of what is more obfcure is to be fought after in fuch PafTages as are more clear and evident. As to Right Reafon^ the fhare it has in explainina- the Scripture, is as follows, (i.) That it ihould apply the general Rules of Life, comprehended in the Scripture, to all manner of fpecial Cafes whatfoever •, which are not exprelly fet down in Scripture, and it was impoffi- ble it fhould be done, fiace thofe fpecial Cafes are (o ■ " infinite. 42 A Comfleat Syfiem^ or BookL infinite. (2.) That it ihould accurately interpret the obfcure and hard Places of Scripture, and allow of no Senfe of it, which fhould be repugnant to Right Reafon, or imply a downright Contradiftion. Perhaps it may be objected, that the Chriftian Re- t, ligion has its Myfteries, which cannot be difcover'd by the Ufe of Reafon alone. Anfw. This mufl be granted, becaufe thofe Myfteries depend upon the free and arbitrary Will of God, and therefore cannot be penetrated by Reafon, but 'tis requifite that they Ihould firft be reveal'd by God *, yet after God has reveal'd them, they are no longer Myfteries, but lie within the reach of our Reafon to apprehend. They are therefore call'd Myfteries, not with relpeft to the prefent time, 'm which they are made maiiifcft, but with refpe£l to the paft,, when they lay in their Obfcurity. - ^ Now that Reafon is fo far ufeful in Religion and in the Explication of the Holy Scripture, is evident, (i.) From all the Places of Scripture, whereby we t are commanded to make ufe of our Reafon in order * 1 Cor. thereto * ^ and from thofe other Places, wherein they M- '^^* are reprov'd who do not make that Ufe of their Reafon -ph.*)* '')> which they ought t» (2.) From the^univerfal Confent \6. I Cor. ^^^ ^^^-^ Approbation of all Divines : who all of them '^•.''^•g endeavour to vindicate the Doctrines of the Religion J- jg * they profefs, from all Contradiftions and Abfurdities •, ^eb $.'ii ^rid tho they confefs there are fome things in their 12 '&c. 'Doflrines above, yet they will not own there are : ' any contrary to Reafon. (3.) Becaufe unlefs we allow Reafon fuch a Share in the Interpretation of the Scrip- ture, it would be impoflible to refute any Error in Divinity *, for there is no Man, but what does endea- vour to juftify his own Notions, how wild foever they be, by fome Texts of Scripture or other. So that un- lels Reafon was allow'd to difcern the true and genu- ine from the falfe and abfurd Senfe of Scripture, or we were forc'd to acquiefce in the bare Letter, we fhould be often drawn in to embrace not only Ab- furdities and Contradiftions, but fometimes Blafphe- mies. We are fenfible that this Doftrine will not pleafe e- very Body, efpecially thofe who obje^ feveral Texts of Chap- 4i Body of Divinity. 4 j of Scripture againft what we have advanced. The firft Place is Rom. 8. 7. T^oe carnal Mind u Enmity againji Rom. 8. 7 God^ for it is not fubjeSt to the Law of God^ neither expUin'tL indeed can he. To this we anfwer, that by the Carnal Mind we are not to underftand that Reafon with which God has endow'd Man. For (i.) Reafon not only can, but really does fubjefl it felf to the Law of God, and in its own Judgment confents to the Law, as be- ing holy, juft and good •, and by Reafon it is that Men become a Law unto themfelves, their Thoughts Rom. 1. accufing or elfe excufing them. (2.) No Work of the 14, 15. Flefh, a large Catalogue of which St. Taul gives us, GaU 5. 22, 25. can be call'd the Work of Reafon, but is dire who held the Truth in Unrighteoufnefs •, to thefe laft Chrift crucify 'd was a flumbling Block and Foolilhnefs, but to the former a Crucify'd Jefus was fo far from be- ing a Scandal to the one, or Foolilhnefs to the other, that he was (as the Apoftle fays in the next Verfe) to them which were call'dy both Jews and Greeks, Chrifiy the Power of Godj and the Wifdom of God, Another Place which they objeft is, 2 Cor. 10. 5. 2Comc.^ where the Apoftle fays of himfelf and the other Difci- explain'/. pies of Jefus Chrift, That they did caji down Imagitja- tions^ or Reafonings^ and every high thing that exalteth it felf againji the Knowledg of God^ and that they brought into Captivity every Thought to the Obedience of Chrifi. Anfw. St. Paul does not here fpeak of all man- ner of Reafoning, but of fuch empty, vain, and car- nal Reafonings, which profane Men make nfe of in op- pofition to Chrift and his Religion. That he does not condemn all manner of Reafoning is evident from kence j in that he deftroy'd and brought into Captivir Vf 44 -^ Compleat Syjlem^ or Book I; ty thofe vain and unpro6table Reafonings of carnal Men, by folid Reafonings, for he could not oppofe them with any other Weapons. Since therefore he himfelf made ufe of Reafon, it cannot be fuppos'd that he condemn'd Reafon. Col. 2. S. Laftly, they ob)e£t Gol. 2. 8. Beware lefi any Man ^x^laWi. fpoil yoi^ through Philofophy and vain Deceit^ after the I, "Tradition of Men^ after the Rudiments of the World, and not after Chrifi. Anfw, By Philofophy in jthis place we are not to underftand the Science or Knowiedg of Logick, Phyficks or Ethicks^ for God himfelf endu'd Solomon with a Knowiedg of thefe,,.and: they are very ufefiil for the promoting of a good and peaceaGle Life : But the Philofophy condemn'd here by St. Paulj are the falfe Opinions of Philofophers, contrary to the Chriftian Religion, which were deliver'd before God had reveal'd a perfeft Religion to the World. Such for ihftance were the Opinions of Ariflotle^ concerning the ' Eternity of the World *, of Epicurus'^ who deny'd the Divine Providence *, and of others. ^mmPhUo- But after all it may be ask'd, whether the Scripture 'i)phy if not jg not to be interpreted by Philofophy ? To this we re- ^be Inter- p|y^ That if by Philofophy they mean Human Reafon, fleeter of ^j. ^}^^i Difcurfive an4 Reafoning Faculty implanted '{he Scrip- -^^ ^an, by means of which we may difcover what is {ures ; and ^^^^^^ ^^^ contra4i<^ory, and what is not *, we have ' i^^j"^ already fhewn wha t fhare that has in interpreting the fjjign a. g(.j.jp|-ui;e. But if by Philofophy, they mean the fixing of fome ftated Truths and Principles, all which muft be * firfl known, before any Place of Scripture can be ex- plain'd by us : If with the Author or the Tra£l, en- titled, Philofophia Scripture interpres^ they will not allow Philofophy tO' be a Medium or Inftrument, by the help of which a Man may come to the true Senfe of the Scripture ^ but a Square and Rule by which the Senfe of Scripture is tpbe expiain'd ; This we rejeft as •notorioufiy falle andabfurd, and that upon the following : AcLGunts. (t.) Becaufe every Rule ought to be more '• certain' than that which is brought to be fquar'd by it : But Philofophy is not more certain than the Scripture, .but. much more uncertain-, therefijre it cannot be the 'Ilute^Qwiu Qvij- Worlhip •, and the latter will inform us of the Right that God has of exafting from us hi^ Creatures what Chap. X. Body of Dtvimtj. 47 ^ what Worftiip he pleafes, and of the Obligation we lie 4 under of paying him that Worlhip. -r ,^^^^ For the right Apprehenlion of the Nature of God, Hk Katwre 'tis requilite to know what God is, or what fort of Na- imperfemy Hire that is which we call Divine y and then who this t"o»"t w God is, or what fort of Being it is, to whom the Di- ^"^ ^J^' vine Nature agrees. It muft indeed be acknowledg'd, that the Nature of God cannot be fully comprehended in this World, becaufe of its infinite Majefty, and our imperfe£l State, wherein we look through a Glafs dark- ly. We ought therefore to be modeft and cautious in our Searches, to take the Scripture for the Rule of our Fiith, and never to define any thing necelTary to be be- liev'd,'but what is contained therein. Such a Know- ledg of God we think to be neceffary, as is laid down in Scripture as the Foundation of the Worfhip due to him, and without which Knowledg we cannot pay him that Worfhip. This Knowledg is plain and eafy, de- liver'd in Scripture in exprefs words, or elfe to be in- fer'd from thence by fejf-evident and unexceptionable Confequences. As for the other fubtile, intricate, and metaphyseal Notions of the Nature of God, which the Schoolmen advance, we think them not necefTary, as having little or no regard to the Pra£lice of Piety, and which a Man may be ignorant of without the hazard of lofing his Soul. But before we treat of the Nature of God, we think The Namet fit to fay a Word or two of the Names by which God is h w*'«^ cali'd in Scripture. The Names which we fhail confider ^"^^ '^^ are not thofe of his Attributes, nor fuch as have a relation ^''f ^ '" to his Creatures, fmce thefe will fall more properly under ^^'^^^^^^' another Head, but only thofe which immediately and direftly refpefl his Nature and EfTence. Thefe Names are five in Hebrew us'd in the Old Teftament, viz., T\\n\ CDVI^N, ^JIN, 1^ 5c nD. And two in Grcekj us'd in the New Teftament, viz.. €)£5< and KJei©-. The firft and principal Name is nin">. Jehovah y and i. rhe contra cledly riS jah^ which from the number of its Kamc Jc- Letters is commonly call'd the Tetrngrammaton. The hovah. Jews have it in fo great a \''eneration, that they think it not only ought not, but alfo cannot be pronounc'd. Antiently indeed they fay, that it was and ought to have been pronounc'd by the High Prieft at the fo- lemii .^4^ - ^ompleat Syftem:, or BookIL l^ilin BenediflioR •, but unlefs in fuch a cafe, they think it unlawful to uttet it, and therefore in the ordinary Benedi£lions, inftead of faying Jehovah^ they cry. The Name htefs thee. But notwitWtanding this their Superftitiort, it were eafy to fhew the contrary front Scripture, and that it was not only lawful to pronounce that Name, but alfo that God required, whenever he fhould be nam'd by the Ifiraelites^ to be call'd by that Name. This is evident from the praftice of Mofes *, JoJ/ma'\^ Elijah \\j Ifalah^^^ Jeremiah '\'\y and A- mos nil •, as alfo from the common and ferious Difcour-^ fes which the Ifraelites had with one another [] •, where- in they all make ufe of the Name Jehovak HeStgntfi' But to wave this matter, and come to the Significa-^ ationofip. tion of the word Jehovah. Becaufe it is derived from the Verb Hajahy 'tis the common Opinion, both of Jews and Chriftians, that it denotes the EJJence of God, as if it fignify'd him who is neceffarily exifting, and who gave Exiftence to all other Creatures. But if we more clofely confider the Words of God, Exod. 6. 2, ^. / am the Lord who appeared unto Abraham, unto ifaac, and unto Jacob, hy the Name of God Almighty -, hut hy my Name Jehovah was I not known unto them *, the former Explication will not hold good : For how does God fay, that he was known to Abraham only by his Name Almighty -^ and not according to his Eilence by which he exiiled of himfelf from all Eternity, fmce the Eflence of God mufl be firft known, before we can arrive to any knowledg of his Attributes ? They there- fore in my opinion are rather in the right, who think that this Name in its genuine Signification denotes the Conitancy of God in performing his Promifes ^ / atn what I am J being as much as if he had faid, I will now really fhew my iclf to be what I promis'd I would be, and I will now perform the Pi;Omifes which I riiade to Abraham^ to his Pofterity. This Name of God teaches us, (i.) What God is iii *■ Deur. 4. 7. &: 6. 4, ; v f Joth. 24. 14. |j i Kings 18. 21, 37. *♦ if. 42. 8. ft Jerem, 91. 34, 55. |;;, Amos 4. 12, 27. £] I bam. 17, 45, 46.. ll)id. chap. 25; in OavidV Vifcourfe with ^vb'^ail. himfelf^ Chap. I. Body of Div'mityi aq himfelf, viz. an Eternal Being of himfelf. (2.) How ^hat < he is unto others, becaufe that from him all other Crea- ^ame tures have receiv'd their Being. And (3.) That y^Q fetches may confidently believe his Promifes. The fecond Name by which God is call'd in Scripture 2Xhe^^A is in the Plural Number dV^^N, Elohim^ and feme- Elohim. times it is to be found in the Singular n'7N, Eloak It is rather an Appellative than a proper Name, and figni- nes a ?nighty Judg, We find it all along in Scripture attributed to God, yet not fo peculiarly, but that it is fometimes apply'd to Angels, and fometimes to Men ; whereupon God by way of Diftinaion and Eminence IS flil'd, the God of Gods ^ and the Lord of Lords, Some there are who think that by the word Elohims being us'd in the Plural Number, we may infer the Trinity of Perfons m one and the fame Divine ElTence : But nnce 'tis a common way of fpeakirig, efpecially with Princes, to fay We^ and not /, command fo and foy wherein the Plural is us'd for the Singular ^ and fmce we have greater Teftimonies to prove the Trinity in Unity than this amounts to, we do not think fit to iniilt upon it. The third Name is "'JIS^, Monai^ which is likewife ^^'^^^' of the Plural Number, with a Pronoun of the firfl ^'^^°''- Perfon prefix'd to it '^ it fignifies my Lord^ and by the Septuagim is commonly rendered KJe/©-, and fometimes fS'i^^Wy)^' This Name is by way of eminence attri- buted to God, as being the Supreme Lord, but is like- w^ife common to the Creatures. The fourth Name is ^N, £1^ which is likewife an 4^7^eA*rfi; Appellative, and fignifies, the flrong God, From this t-l- i Word many other Names are deriv'd, as Ifrasl^ Mi- \ chael^ Daniel^ &c. It is likewife apply'd to Angels and Men. The fifth Hebrew Name is nD, Shaddai, or ^l^ ^^?, s.Shadd' El ShaddaL This Name is wholly attributed to God, and never in Scripture to any Creature ;> it fignifies, according to fome Interpreters, felf-fuffLcie?nj but ac- cording to others, Omnipotent. Thus have we given you an account of the Hebrevo Names by which God is call'd m the Old Tellament.^ As to the Greek Names, they are only the Verfions of the Hebrew ones, and heed no Expofition. We fhall E there- A Compleai: Syjlem^ or Book II. therefore go on to confider more diftin£lly the Nature of God. CHAP. II. Of the Attributes of God in General. * e Divine ^ H E Divine Nature, as far as it can be comprehen- tributes, J- ^q^ \yy ^g {^ xKis World, wherein we cannot be- hold him but in a Glafs darkly, is to be learnt by the Attributes which are afcrib'd to him every where in Holy Writ. They are not common nor proper Acci- dents, whi^h are really diftinft from the Divine El^ fence :, but are one and the lame thing with the Divine EfTence, which denote to us the manifold Perfedion thereof, according to our Capacity of apprehending it. The diitin^tion therefore which a.rifes between the Ef^ fence and the Attributes of God, does not proceed from God, but from our imperfeft Reafon, and finite way of conceiving things, which however are not feign'd at pleafure, but founded in the nature of the thing it felf. But tho our rvlind conceives that which in its own Nature is one and fimple, as many dill:in£l Attributes, ye't it does not err in this its Conception, but only ap- prehends imperfeftly : For it does not conceive them as really diitincl, but upon its own account, exerting themfelves by diflindl Operations, tho they are really ' but one EfTence. 'wo th'irgs In the Contemplation of the Divine Attributes two be cb' things are to be regarded : Firft, becaufe the Diftinc-r rvd in tion of the Divine Attributes, according to our manner npdcrhg of conceiving them, has its Foundation in the very em. Nature' of the Thing, we ought not to confound them, ! cr the EfPeds of various Attributes with one another ^ ' * but to explain each Attribute with diftindl Definitions, and 40 diftinguilh the Efi^e(ft of^one from the Effeft of ' thQ other. Secondly, the Eitec^s of the Attributes are not to be confounded v/ith the Attributes them- felves, ^'/;L. Beneficence with Goodnefs, Punifhment I with Chap. J, Bodji of Divimty, 15 1 with Jultice, Pardon with Mercy, &c. For the At- tributes are necefTary, but the Effeds are free and vo- luntary, and may be abfent without any Prejudice done to the ^Attributes. ; The Divine Attributes are varioufly diftributed by The Dlv Divines, but we think the moft natural Divifion is thdX^fi'^^ of whereby they are diftinguifh'd into two Sorts *, viz.. ^^^^' Firft, fuch as are attributed to God confider'd fimply as a Being, of which nature are his Vnity^ Spirit ua- lityj Eternity^ and Immenfity^ which are calPd the In^ communicable Attributes of God. And fecondly, fuch as are attributed to him as he is a Living Being, and which are communicable to the Creatures, of which kind are Lifcj and the principal Faculties thereof, viz.. IntelleEh or Vnderjiandingj and Will. In the Will there are two forts of Attributes, fome confider'd as Paf- fions, as Love^ Hatred^ Anger^ Defire^ Averfion^ HopCj Fear^ Defpair^ Joy., Sorrow^ and Repentance. Others are confider'd as moral Vertues, reftraining thofe Paf- fions, as Jujiice^ Clemency^ Longanimity^ Severity^ to which are added, the Power j Blejfednefs^ and Glory of God. Of all thefe we Ihall difcourfe diftindlly in the two next Chapters. CHAP. III. Of the Inco^nmunicdhle Attributes of God. T H E firft fort of Attributes are fuch as more pe- culiarly belong to God, confider'd fimply as a Being, which are fo far peculiar to his ElTence, as to be Incommunicable to any other Being whatfoever -, no Creature being capable of fharing in the Vnity^ Spiri- tuality^ Eternity-^ and Immenfity of God. But of thefe Attributes we think fit to treat in as many particular Sedions. E 2 SECT. 52 A ComfleAt Syfiem^ or Book II. SECT. I. Of the Unity of God. ■ e Unity The fir ft rncommunicahle Attribute to be treated of, Ood, is tHe eflential Vnity of tlie Divine Nature : by which we mean, not a Generlcal or Specifical Vnity compre- hending (everal Species or Individuals under one and the fame Genus or Species^ but a Numerical Vnity^ whereby God is undivided in his own Nature, divided from all other Beings, uncapable of being multiply'd, as being O N E, and no more. That this Perfeftion doth belong to the Notion of God, may be made evi- i:i dent both by Scripture and by Reafon. kov'^d hy In the firft place, the Scripture does loudly proclaim mfturey the V?iity of the Divine Nature. Thus Deut, 6. 4. cited by our Saviour Mar. 12. 19. Hear 0 Ifrael, the Lord our God is one Lord: And Chap. 4. 35. it is faid, Ihat there is none elfe bcfides him. And Chap. 32. 39. See now that /, even Inm he^ and there is no God. with me. John 17. 3. This is Life Eternal^ that they might know thee the only true God. To the fame purpofe you may confult the following PafTages, i Cor. 8. 4, 5, 6. Gal. 3. 20. Eph. 4. 6. I Tim. 2. 5. v And by ^^^ is this lefs evident by Reafon^ as may be evinc'd Keafon. by the following Arguments, (i.) Becaufe God is a necefHiry and felf-exifling Being •, for the very Notion of God implies his necelTary Exiftence. But this can- not be common to more than One : For if there were more Gods than one fuppos'd, nothing will be found in each cf them fingly why they fhould necefTarily exift, , nor why we fhould tliink there are two any more than ; tQn or a hundred. (2.) In different Individuals there are fome fingular Properties, by which they differ from one another *, but this cannot be faid of God, who is a neceffary, and therefore a moft perfe£l Nature. (3.) If there were more Gods than one, they might each of them fmgly will not only things different, but alfo things contrary to onc^other-, for 'tis neceffary that, every one of them JMBlbe endu'd with a Free- iom of 'Will, elfe th^^^j^d be no Gods. And then. Chap. J, Body of Divinity. t^j then what would be the Con fequence of this? Why thefe Ma?7y Gods willing different and contrary things, would difturb the Courfe of Nature, and put the whole Frame into Diforder and Confufion. (4.) If we fhould fuppofe more Gods than one, all Religion would fall to the ground. For no Reafon could be aflign'd why we ihould obey one any more than another, ^nd to obey all of them together would be impoilible. The mad Notion then of the Manichees^ who fup- ^^M.j pos'd two a£live Principles, the one good, and the o- ^1^^^^ ^ ther bad, the one the Fountain of all the Good, the o- ^^^\ ther the Caufe of all the Evil that befals us, is fuffici- p^-;.^!.„ ently refuted by what has been faid on this Head. For y^f|^|'^i^ from thefe two oppofite Principles, neither of which is fubjeft to each other, nothing can be expelled but a continual Confufion and Diforder, and an Uproar in the w^hole Frame of Nature : Befides, 'tis contrary to com- mon Senfe and right Reafon, that there is a God, and that this God is Evil ^ fmce the Notion of God excludes from it all manner or Wickednefs. But a farther Ufe we ought to make of this Doftrine ^^/? "^/^ of the Vnity of God amounts to this : Firft, becaufe ^^^*f ^'^ there is but one God, we fhould rely wholly upon him ^^^"^* alone, cafting away all our Confidence upon thofe that are falfly call'd or believ'd to be Gods, according to the Advice of our Saviour '^, and St. Paul f. Secondly, '^ Mat. that we fhould love him with all our Hearts, with all ^o- our Minds, and with all our Strength, as 'tis comman- J ' ^^' ded Mat. 22. 37. which we could never do, if there * ^' ^' v^^ere any more than one God. SECT. II. Of the Spirituality of God. The next Incommunicahle Attribute to be fpoken to. The Spit is the Spirituality of the Divine Nature *, by which we cualiL underftand that God is a Spirit, that is, a moil pure, God, immaterial ElTence, without Figure or Parts, not ca- pable of Rarefadion or Condenfation, not yifible to t\xx bodily Eyes, and therefore not to be reprefented by any kind of fenfible Image ^ and whofe proper and E 3 elle/iiial r^ A Compleat Syjiem^ or Book II. eflential Aft it is to think. We muft then in our ap- prehending the Spirituality of God, remove all Cor- poreity and Figure in our Conceptions of him, and look upon him as an Immaterial, Incorporeal, and Powerful Intelligent Being. r^uments That this Attribute belongs to the Divine Nature,. ^ioveGod may be demonftrated, not only from exprefs Words of 6j>irit. Scripture, which admit of no difpute, but alfo by folid Arguments taken from Scripture and the Nature of the thing it felf. For (i.) There are fuch Beings as Spirits eb.T»i4. created b^ God : The Angels and the Souls of Men are ccl.i 2 .7. exprefly ftil'd Spirits^ and therefore God is a Spirit : For fince a Spirit is a much more noble and excellent Being than Body :, if God were Body, he could not have pro- duc'd a Spirit, as being much more noble than himfelf. (2.) Unlefs God were a Spirit and Immaterial, he w^ould be a natural and necefTary Agent *, nay he would [ not be fo much as God : For all Matter in its own na- ture is heavy and unaftive, and fubjecl to certain Laws, fuch as is not capable of Motion, unlefs impel'd by ibmething elfe, and moves necelTarily in proportion to that Impulfe, and refts not, unlefs it be ftop'd by fome other Body, with the like ^ none of which can be faid of God, without deftroying that Notion which all Mankind have of that Excellent and Independent Being. ''he Error From hence then is evident what a monftrous Doc- ^f the An- trine was taught by the Anthropomorphites^ who were •hropo- not afraid nor afham'd to afcribe the Members of a iiorphices Human Body to God : For tho the Scriptures often '■efuted, ^pg^j^ ^£ Q^j^ ^^ having Eyes, Ears, Hands, &c, yet this is by way of accommodation to our finite Ca- pacities, aud in condefcenfion to the Weaknefs and In- tirmity of our Natures, which cannot comprehend the Anions of a Spirit, unlefs under the fame Notion we have of rur Soul's adingin and by the Members of the Body. Nor is it to any puipofe what they obje^l, that Man being made in the Similitude and Likenefs of God, it follows that he fhould be of a Form like to the Hu- man ^ for this Similitude was not External in the Bodily V Shape, bat Internal, and feated in the Mind. %4f God Becaufe God is a Spirit^ it follows that he is alfo \iitmif'bU^ /w^'/yi^/f, for a Spirit is not only without Clorporeal Ex- ten lion and Figure, and other Properties of a Body, bat Chap. J, Body of Divinity. <, but is likewife void of Colour, which is properly the Objeft of Sight. Hence the Scripture fays exprefly o^ God, That he cmmt he fecn. Thus when Mofes detir'd ^ ,^ , of God that he might fee his Face, 'tis anfwer'd, Thou ^^ canji not fee my Face'^ for there fia/l no Aicin fee fne^d. ^ and live ^, By St. Paul he is ftil'd eto^ctTQ-^ the hvifible j, ^ God "I", whom no Adan hath feen-, nor can fee jj. || c. To this it may be objefted, that we often read in in . Scripture of God's being feen by, and appearing to {^-fcnft u veral of the Patriarchs, Prophets and others of old -^ may ic as for inftance, to Ifaac ^, to Jacob t-) to Mofes and ^^ ^^" / Aaron^ and his Sons Nadab and Ahihu ||, to Gideon '^*, h ^'^^^ to the Parents of Sampfon jt, to Micaiah ||||, and to Ifaiah []. Anfw. In all thefe Inftances it is not laid, that God himfelf was truly feen by any of thefe Perfons •, but we are to underftand that he manifelted himfelf to them, either by the Divine Shechinah^ that glorious Appearance w^hich he made in fome radiant and bright Cloud, or elfe by an Angel difcourfing with them in the Name of God, or laftly by fome Dream or Vifion of the Night. The former of thefe Appearances of God's Glory was made frequently to trie Patriarchs, and particularly to the Ifraelltes upon Mount Sinah^ when the Law w^as given to them, as alfo feveral other' times in the Wildernefs, when the Divine Shechinah or Glory overfhadow'd the Tabernacle •, bat tho they heard a Voice fpeaking to them, yet they did not fee any Similitude or Figure of him who fpake. The fe- cond way whereby God manifefted himfelf, was by an Angel that reprefented him *, and thus he appear'd to Jacobs fometimes to Mofes^ to Gideon^ and to the Pa- rents of Sampfon^ of whom it is fa id exprefly, that the Angel of the Lord^ or the Angel of his Prefence ap- pear'd to them. To Ifaac^ Micaiah and Jfaiah God rnanifefted himfelf in the laft manner, viz.. by a Dream or Vifion of the Night •, and thus he appear'd, not only to the Prophets under the Old, but to feveral *■ Gen. 26. 2. t Gen. 32. 50. 1| Exod. 24. 9, io> 1 1- *+ Judg. 6. 22. tt J^^g. 15- .22, lill I Kings 22. 19. M. t^6 A Co^pledt Sjijiem^ or , Book 11. Per fons tinder the New Teftament, who are^faid to be XyiviftiUiS admoniti^ admonififd by G,od in a Dream, [t^'hat As to what is fai;ther. objefted, that the Saints in the 'fe the other World fhaU fee God^j thdif they fiail behold him nts in j-^ice to face t? and even as he is \ : To this we.anfwer, , iven _ xii^t to fee ' God in thofe. placed does not" fignify the ^^^^"^J? Vifion or beholding of the Divine Eflence, fince iif that Tc /g'c^^ul^ ^^ feen, it mufl be pf fome determinate Figure 3g^^ J,' and Colour, which is the proper Objea of Sight. But rjoh/' ^y ^^^ Beatifick Fijjon we are to underftand a familiar L; * Prefence and conftant Converfation with. God, fuch as \ the Angels enjoy, ^attended with a full and perpetual Fruition of all the good things which fhall flow from 1 the Divine Wifdom, Power • and Goodnefs. So that I to fee God denotes the enjoyment of him and all Di- f ■ vine Good. . • • ^impli' And here Ve may take occafion to fay fomething of food thQ Simplicity of God, a^ having a neceffary affinity ^. to his Spirituality. . By the abfolute Simplicity of God. we mean his Freedom from all kind of Compofition or Mixture, either of Principles or, of Parts : For he is not only 0?ie.j but as he is a Spirit^ he is^exempt from all manner of Con^pofition whatever. Reafon it felf teaches us, that God cannot be ' compounded of any Principles, becaufe the Principles and Ingredients which • . concur to tlie making of any thing, muft be antecedent to that thing. And if the Divine 'Nature were com- pounded, it would follow that there muft be fomething in. Nature before him,, which is ificonfiilent with his being the frji Caufe, ■ • ' •- ^ We have infifted the longer on this Attribute of 'tht Spirituality of God, becaufe there are, and have been - fome Men, who with an air of Confidence h^ve zX- ' ■ fertsd, that the Notion of a Spirit, or Immaterial Sub- fiance doth in^ply a Contradiction, and that there is an utter Irapofiibility of any other Being befides Matter. But tho this hath been fai'd^ yet (as Bifhop Wilkins in his Natural Religion obferves ^) it was never provd^ nor can it be., till either a Man be able to evince that the Notion of SubfiancCj according to the mofl: general ufe of «•>, dcth ncceffarily imply Corporeity^ than which nothing ^ B, I. Chap. 8. pai, 105. ■ ca;-! Chap. 3 . Body of JDivinity. ^ y i can be more 'falfe y or mkfs a Man ^all pretend to the certain Knowledg and Comprehenfion of all things tjjat are or may he^ than- which nothing can he more vain. The Ufe we ought to make of the Do^lrine concern- The V ing the Spiritieality of God, niay be reduced to thefe thU D Heads: (i.) Becaufe God is a Spirit, he may exaft m'/ie. »from us a fpiritual Worfhip, which we are oblig'd to pay him, according to that of our Saviour, Jok 4. 24. (2.) We likewife may confidently expeft to receive from him thofe fpiritual Benefits, he hath promis'd. ( J.) That we do not make to our felves any Reprefen- tation- gf God, under whatfoever Image, fince a Spirit cannot be reprefented by any Image, *tis only Body that can-: Wherefore God has feverely forbidden it *, and "^ ^^^^ the Romanijis are extremely to blame in tolerating fiich M?^-' Images to be made and ftand in their Churches, tending J^^* P- fo much to Idolatry, and in oppofition to an exprefs^^^^^ ' Law of God to the contrary. . s E c t; /III. ■ ' 'Of the Eternity of God. The third Incommunicable Attribute of the Diviite The E Nature, of which vv^e are to treat, is the Eternity of nicy 0/ God. Now without enquiring nicely into the nature cQnfidir of Eternity^ or defining whether 4t be a fix'd or fuc- . ceffive Duration^ fince there are difficulties on both fides, 'tis enough to obferve, That by the Eternity of God we mean his being of infinite Duration, without Be- ginning or End, his being always the fame, without any Alteration or Chimge of his Nature. That this Attribute belongs to God, may be evinc'd from Scrips ■ turcj and from R^afon, ' ' In the firft place, the Scripture in exprefs terms calls Prov'd him Eternal ^^ the King Eternal-, Immortal t, rvho only from Si hath Immortality i|, the ever lafi ing God^ who faint eth not^ ture^ neither is weary '^^. The PIcilmilt* fays concerning him, Thou art the fame^ and thy Tears Jball have no end "ft* And by St. John he is defcrib^d by this Paraphrafe, P&5V3 olv, o'i^x^y'-^'^i ^^0 ^, whowofj andisto come\\'\. *Rom.i6.26. fi Tim. 1:17. \\iTitn,6:i6, *^ Ifa. 40. j8.- tti'fal. 102.27, lillRev. 1.4, 8. ch.4.g. ch. II. 17. From 58 J Comfleat Syfiem^ or Book 11. From all which Places 'tis plain that God is that Being, ft who knew no beginning of Days, and will know no I End of Life. % fame Nor is this lefs evident from Reafon^ becaufe if God \v*d by were not Eternal a parte anteriore^ as the Schools .rf/o7i. fpeak, that is, if he had not been from everlafting, or % from all Eternity, then he maft have deriv'd his Being : from fome other Caufe, and fo could not have been fu- : preme, but he to whom he ow'd his Original ought to ,, be efteem'd fuch : For it cannot be faid that God derived I his Being from nothing, fince if at any time there was nothing, it necefTarily follows there fhould be ftill no- thing exiftent in the World ;, becaufe, unlefs there had been fome Being exifling from all Eternity, itisimpof- fible that any other Being could have exifted. ^But fince 'tis manifeft that there are Beings in t}iQ World, it necelTarily follows that there was a Being from Eter- ' nity, and from whence all the others were deriv'd ^ ,S',i.Ch.2.and this Being, as we have already evinc'd ^, is God. - Again, if God were Eternal a pane anteriore^ /. e, from all Eternity, then he muft be fo a parte pofteriore^ that is, to all Eternity *, fmce being felf-exiftent, and owing his Being to no other Caufc^ he cannot receive his End either from himfelf, or from any other Caufe, and , therefore muft be God, as from everlafting, fo to ever- ,■ lafting, as the Pfalmift fpeaks, Pfal. go. 2. Idu^nde- From God's being prov'd to be Eternal we may like- Indent and \\i{q infer, that he is an Independent Being, both in his t^mutdble* Kature, and in his manner of Afting •, as alfo that he i^ is Immutable^ being free from all kind of Change or I Inconftancy, either in his Subftance, Attributes or I Purpofes. \eVz(i Now by what has been faid on this Attribute, we ' 'k Dqc' ^'^^'^y learn, that becaufe God is Eternal^ we may with ' j„f. a fure confidence expeft to receive from him the Re- I ward of everlafting Life ;, fince as fuch he is able to beftow that Reward upon thofe who worftiip him. But unlefs he was Eternal, he could not have done it, I nor could they who worfhip him have expe^^ed with I- the leaft affiirance any {iich thing at his hand. SECT. chap. 3. Body of Divinity, r . SECT. IV. Of the Immensity of God» The laft Incommu?iicahle Attribute which we mtvx-The '. tion'd, is the Immenfity or Oninipre fence of God;, ofmenl which we can fay but little elfe, befides what the Pfal- Omni mift fays, Pfal. 145. i. Great u the Lor d^ andhisGreat-^^^^^- nefs is unfearchnble. For how can a Finite comprehend ^'^'^' the Nature of an Infinite Being ? Various are the O- pinions of Divines concernina; the Immenfity of God -^ fonie underli:and it of the E[fence^ others only of the Tower-, and Providence^ and Knowledg of God. But fince there are Difficulties on all fides, we fhall not un- dertake to determine precifely which of them is in the right. We leave them to their own Liberty of thinking, and only defire they would not impofe their Sentiments as neceflary to be believ'd by others, but grant them the Liberty of fpeaking in the Scripture Words and Phrafes, in explaining the manner or the Divine Omniprefence. Tis enough then for our purpofe to know that God is fo tar Immenfc^ as to be included and circumfcrib'd by no Place, and to be excluded out of none ;, but that he is prefent every where after an ineffable and unfearch- able manner, fo that nothing can be conceiv'd, where. God is not. In this Senfe the Scriptures fpeak of the Immenfity or Omniprefence of God. Thus God fays himfelf, ^The Heaven ts 'my Throne^ and the Earth is my Footfiool ^ .• * Ifa.t And again, Do not I fill Heaven and Earth f faith the t Jer. Lord f. So Solomon fpeaking of God fays, 77?^ Hea- 24. t/tV7, and the Heaven of Heavens cannot contain thee jl. '' ^ ^ Again, Zophar the Naamathite cries out to Job-, Canjl ^* ^7 thou by f earthing find out God ? Canft thou find out the yllmighty to PerfeOrion ? It is high 06 Heaven^ what canfi thou do ? deeper than Hell^ what canfi thou know ? The Meafure thereof is longer than the Earthy and broader than the Sea ^. But above all, the Royal ^ J^^'j Pfalmift very elegantly expreffeth himfelf to this pur- 7, «, pofe, Whither jhall I go from thy Spirits' Or whither Jhall 5o A Compleat Syftem^ or BookIL fhall I flee from thy Vrc fence ? If I afcend up into Hea- ; ven^ thou art there : If I make my Bed in Hell^ behold ^iili^9'thou art there ^j &€. This is the Account which the ^ &<^' Scriptures give us of the Immenfity of God, in which '' v^e ought to acquiefce, without amufing our felves with '' any intricate and metaphyficai Speculations about it. \ ^fe of The Ufe then we are to make of this Doftrine, may : Doc be reduc'd to the following Particulars •, viz.. (i.) That we every where walk circumfpeftly and reverently, as if in the Prefence of God. For the Omniprefence of I God is the Foundation of that Worfhip we pay him, without which he could not require Divine Worfhip to be paid him by all Men and in all Places, nor would Men be very follicitous of doing him that Homage. (2.) That we offer up our humbleft Petitions with a full AfTurance of being heard by him, of which we could by no means be certain, if he were not Omnipre- fent. (3.) That all our Thoughts, Words and A6lions be grave and ferious, and that our Reverence for the Prefence of God be as great, as we generally have for wife and grave Men. From whence God fays to Abra- ham^ Gen. 17. I. / am God Almighty^ walk before mcy and be thou perfeB, CHAP, IV, Of the Commumcdble Attributes of God. HAving thus difcours'd at large of the Incommunica- ble Attributes of the Divine Nature, which are af- crib'd to God confider'd fimply as a Being ^ we Ihal! in this Chapter treat of thofe Attributes which belong to him as a Living Beings and which, tho they are in God after an infinite and perfed manner, yet are com- municated in fome lower and imperfect degree to other Inferior Beings. Of thefe Attributes we Ihall fpeak according to the former Diftribution of them, in feve- ril diftin^ Sedions. SECT. Chap. 4. Bodj of Divimty. . 6 > SECT. I. God conjider^d as a Living Being. Before we defcend to Particulars, 'tis neceffary we Vamm. Oiould premife fomething in general concerning the AccefU. Life which is attributed to God, this being the Foun- t'msoj dation of all the other Divine Attributes and O^qtsl- Life of tions, without which there would be no God, much JnScrip. lefs would he deferve to be worfhip*d. Hence it is, that the Scripture afcribing Life to God, does not only fay that God lives, but likewife takes in fome other of his Attributes, fuitable to the Subjea it treats of, when it attributes Life to God. 'Thus for inftance, in op- pofing God to Idols, and proving him to be the true God, the Scripture diftinguilhes him from them, by calling him the Living God ^. Again, when it oppo- fes him to the Riches of this World, it calls him the Living God^ i, e. able to do all things, being lledfaft and immovable^ in oppofition to Riches, which are of a perifhing, fleeting and uncertain nature t- Laftly, when he is defcrib'd as one that will punifh Sinners, he is ftil'd the Living God^ that is, one who has Power to punifh, and therefore ought to be dreaded and fear'd by Sinners : according to that of the Apoftle, It ps a fearful thing to fall into the Hands of the Living God |j. But by Life properly fpeaking, when attributed in y^i^^^ Scripture to God, we are tounderftand that internal and ufeoi conftant Aft and Energy, whereby the Divine Nature Jper/ aftuates it felf internally, and is moft perfeftly happy •, as depending upon no other Caufe to which it ow'd its Beginning, and having no Seeds of Corruption within It felf which might deftroy it. Therefore the Life of God is to be look'd upon as the moft noble of Lives, a Life that is moft Simple, Perfect and Eternal. Nor is God only a Living Being, but x\vt Author and Source of the Life of all other Beings, as abundantly appears * Afts 14. 14. I Theff. I. 9. Jerem. lo. ic, 14, pfal. 115. 4j 5, <^) 7- t I Tim. (j. 17. || Heb. 10. 3 y, from fi A Com pie Ai Syfiem^ or Book 11. im.5, from feveral Places of Scripture, wherein he is ftil'd the Ouickner of all things ^, the Giver of Life and Breath 'p}^^l'7o' allj in whom we live -^ move^ and have our Being \'^ if^' and with him is faid to be the Fountain of Life ||. f;|;3^' That fuch a Life, even in the highell degree of Per- \ ^ feftion, is to be attributed to God, not only the fore- ''"• mention'd Places of Scripture teftify, but Reafon it I felf evinces to us. For becaufe God is a moft perfeft , Being, and the Supreme Governor of the World *, it f follows that he ihould be of fuch a Nature as is capa- 1 ble of this univerfal Government, and which confifts f in being endu'd with an ItJtelleElud Life. And this is io necellary to be believ'd, that if any would form to himfelf a God depriv'd of Life, it would be no more than an Idol, and unworthy of all manner of Worfhip and Obedience. i "fl/e- From what has been faid of the tranfcendent Per- ! ' feftion of the Divine Life, it follows, that it never ' •", can have an End ^ becaufe there is no Principle of De- ^^- ftruftion either internal or external in the Divine Life. Hence God is faid to have Life in himfelf^, to be Im- mortal t^ ^^ b^ Incorruptible jj, and to live for ever and ever *^. , S E C T. II. f. Of the Communicable Attributes of God^ relating to ^i the Divine Vnderjlanding ', viz. Knowledge and " Wifdom. ] V'lvine There are two things confiderable in the Life of God, ■ fYjian- .^l;^^ his Underftanding bv which he barely contem- ?!i cor.fi- plates all things, and his Will by which he is carry'd '/'. ^. out to the things that are apprehended by him. Of iVH in ^^^ former of thefe we ftiall difcourfe in this Seftion^ I ^/w"^ and (hall treat of the Divine Intelleft, either as it con- I ^^J«^^- ^^j^^plates things abiblutely in themfelves, which iscaird Science or Knowkdg*, or as it direds the things known to fome certain End, which is flil'd Sapience or Wifdom. "*■ Joh. $. 25. t 1 '^^^" '« ^7' B ^°"^' ^' 23. "^^ Rev. 4. 0. 8c 10. 6. By Chap. 4- Body of Divinity. 65 By the Knowledg of God we mean that Perfe£lion The Div or Faculty whereby he underftands and confiders things Kmwka abfolutely and as they are in their own Natures, their Powers, Properties, Differences, together with all the Circumftances belonging to them. But that we may fully comprehend this Attribute of the Divine Nature, we will confider it with refpe^ft to its Objeft, and then with refpeft to the Order and Manner of it. The Obje^^ of it is every thing that is knowabJe, Its Obj^i that is, whatfoever hath, has had, or (hall have any Being *, from whence God is properly ftil'd Omnifcient. Now the Obje^ls of the Divine Knowledg are in ge- neral thefe two ^ Firft God himfelf, when he contem- plates on his own Nature, Perfedlions and Properties, in which Contemplation he is moft perfectly hap- })y : And then Secondly all other things befides him- elf, fuch as his own Decrees, and external Actions, all created Beings and their Actions both internal and ex- ternal, as alfo all future things, or things to come. That God has a full Knowledg of all thefe, might be abun- dantly evinc'd from Scripture ^ and that he forefeeseven future Contingencies, is plain from what he has foretold of them, and afterwards came to pafs. Various have been the Opinions of Divines concer- The Prefi ning God's Prefcience of future Contingencies^ that^»<^f 0/ G(' is, of fuch Events as depend upon a free Caufe or A- ^'^^ ^^' gent, which may determine it felf indifferently either ^^^^ ^^Z' one way or other. Some have deny'd that God fore- ^"^^ ^f"' fees thefe Events, fince they are not knowable, and^'"iTw( therefore cannot be thQ Objecl of Divine Knowledg ♦, ^^^^ befides, they imagine that Free-will and the Divine Pre- fcience are utterly inconfiltent. Others think, that fu- ture Contingencies do indeed depend upon Man's Free- will, which is indifferent to either fide ^ but that God as he forefees them, has determin'd them by his De- cree to one fide and not to another. But the latter of . thefe Opinions takes away all Contingencies whatfoever, fince, by the Decree of God, what was before only in a State of PolTibility, is, as they fay, tranflated into a State of Futurition ^ and what is worfe, it makes God the Author of Sin : For fince he forefees the Sins as well as the Vertues of Men, it follows according to them, that he by that Prefcience determines Men to iin 1 64 ^ Complex Syfiemy or BookIL i fin '^ than which nothing can be more blafphemous, and derogatory to the Divine Goodnefs. As for our \ part, we do believe that God foreknows future Con- '■ tingencies, and that notwithftanding this Divine Pre- [ fcience they do remain Contingencies ftill ^ which is evident (as we faid before) from God's foretelling of ' them, and from their coming to pafs according to that Predi£lion. )erims But to pafs by all other Objeftions againft God's mft Prefcience of future Contingencies, we fball only take (jCs Frf- notice of two, which we look upon to be the moft ma- ence an- terial •, the one is taken from Reafon, the other from ^''^' Scripture. Each of thefe Objeftions w^e fhall fet down in their full force, and return our Anfwer to each of them refpeftively. )j. I. Ob]. The firft Obje^^ion drawn from Reafon^ runs ^i thus : " If God forefees or foreknows any thing, that '^ thing will certainly come to pafs, according as he '' forelees or foreknows it ^ and if it does thus come *' to pafs according to that Trefcience^ it is no longer '' Contingent^ but Neceffary^ being determined to be fo '' or fp by the Fore-knowledg^ and Decree of God ! *' Therefore the Prefcience of God does not extend '' to future Contingencies^ but to things certain and '' necelTary." ntw, Anfw. To this, befides what has been already urg'd, * we reply : Firft, That it muft be granted that what- foever God forefees or foreknows, will certainly come to pafs, juft as he forefees or foreknows it. But then fecondly, it does not follow that this Prefcience of God fhould fo determine future Events as to make them ne- } ceiTary ;, for God forefees things future, juft as we be- i hold things prefent j and as our looking upon Fire does not make it Durn or not burn, fo God's forefeeing fii- [ ture Events does not determine them either one way or ' other. God then does foreknow future Contingencies^ ' ' and notwithftanding this Divine Prefcience, yet they remain Contingencies ftill. •3;. 2. O^V' Another, and that the ftrongeft Obje^lion, is taken from Scripture^ and is as follows : " If God cer- ■ Gen. 6. " tainly and infallibly foreknows things future, how 1;. 1 Sam! " can God be faid to grieve at the Wickednefs of Men, '■<. II. ^' and to repent* ? How can it be faid, that he knew '' at Chap. 4- Body of Divinity. 6^ '' at laft that Abraham feared God, after he had been '' tried ^? That God expelled Grapes from Men, n. Gen '' whilft they brought forth wildGrapest? That he 12. ^^fware by himfelf to bring the People into the pro^ f ifa.5. *«^mis'd Land, into which by reafon of their Unbelief " he did not brinr; t.^em||? Laftly, How could God II Numb. ^<' admonifh, exhort, intreat and befeech Men to re- U.22. " pent, who he knew would never repent ? Arj^v.- For the Solution of this Difficulty many i4«/w. things have been ofFer'd by others : But lince the An- fwer they have given is not fufficient to take off the Weight of the Objeaion, we fhall pafs it by -, and give another which we look upon to be more folid, and it is this: That God did not only foreknow what Man^ but alfo what He himfclf would do, which being foreknown, Man would do this or that. Therefore by virtue of the Divine Prefcience it is neceilary, that God fhould firil of all try Man, and ferionfly exhort and admonifh him, &c. before he foreknows that Man will or will not obey thofe Divine Ads. And this An- fwer ought to be reckon'd fo much the more fatisfa£Vo- ry, becaufe in Scripture God all along is faid to invite and exhort even thofe Men to Repentance, of whom he foretold that they would not be obedient, that is, whom (according to the Expreffion of thofe Writers) he had harden 'd or decreed to harden. And if God might fe'rioufly exhort and invite thofe to Repentance, whom he had already hardened, and from whom he had taken away the Power of repenting, with much greater Reafon may he be faid to invite and exhort thofe, who he foreknows would not obey, tho it were in their Power to do fo, and who became difobedient by their own Fault. * But after all, we do not eftablifh the Divine Pre fcl- ^ ence of future Co?itingencies as an Article of Faith ne- cefTary to Salvation ^ nor do we damn thofe who deny fuch a Prefcience. For the due Worfhip of God, 'tis enough that we know and believe that God knows all things which depend upon his Decree, that is, what- ever he has decreed to do, whether by his Omnipotency, or by his Wiidom : That he knows all our Works both pft and prefent, both fecret and manifefb, even our Thoughts, and will bring them all to Judgment. F As t 66 'A Compleat Syfiemy or Book it, I he Order As to the Order of the Divine Knowledge for the due Go^V underftanding thereof it muft be known, that Divines I ■^^^^^^&' commonly afcribe a twofold Knowledg to God *, viz.* Firft, a Knowledg of the fif^uple cr pure IntelleEh^ which in its own Nature is prior to all a6ls of Free-will, by which God knows himfelf and all poflible things. Se- condly, a Knowledg of Vifion *, which is likewife free, but pojierior to the Ad: of Free-Will : By which God j • knows all thofe things which he has decreed to do or ^ permit to be done, jufl in the fame order as he ^s de- i creed them. To thefe, fome Divines add a third fort e of Knowledg, which they call Scientia media^ or the t middle Knowledge becaufe it is between the Knowledg of the pure Intelle£l and that of Vifion, and partakes of both : by this they fay God knew conditionally^ , what Angels or Men would do, if he decreed to place them in fuch or fuch a ftate. leMan- ^^ ^^ ^|^g Manner of the Divine Knowledge it is -vo; ih ^^^^ perfe