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of Chrift's Satif faction for Sin,Original and Actual.

Then follows the Doctrin of Chrift's Satisfaction for our Sins. Under this Head you are to confider, First, Our Sins for which he fatisfied, viz. 1. Original Sin. See the Twelfth and Thirteenth Chapters of the Second Volume of Dr. Jenkin's Reafonableness and Certainty of the Chrifti an Religion, and the Tenth Queftion of Turretin's Locus Nonus. 2. Actual Sin. See the Thirteenth Question of the Locus Nonus of Turretin's Syftem. Secondly, That Chrift did fatisfy for our Sins. And 1. It was neceffary that he fhould fatisfy. See the One and twentieth Chapter of the Second Volume of Dr. Jenkin's Reasonableness and Certainty of the Chriftian Religion. 2. He did fuffer. See Bishop Pearfon on the Fourth Article. 3. By his fuffering he did truly fatisfy for our Sins. Compare the Tenth and Eleventh Queftions of the Locus Decimus quartus of Turretin's Syftem, with the Twenty firft and Twenty fecond Chapters of the Third Book of Limborch's Syftem, and Dr. Whitby's Appendix to the Twenty fixth Chapter of St. Matthew. 4. That our Sins fhall for his Sake be forgiven. See Bishop Pearfon on the Second Article, from the Beginning thereof down to And in Jefus Chrift; and alfo on the Tenth Article.

Of the Defcent

into Hell.

As for Chrift's Defcent into Hell, fee Bishop Pearson on the Fifth Article, down to He rofe again.

of Chrift's Afcenfion,
Sitting at the Right-
Hand of God, and his
Coming to Judgment.

Our Savior's Refurrection from the Dead was then prov'd to you, When you examin'd the Authority of the Holy Scriptures, and the Truth of Chriftianity. His Afcenfion, his Sitting at the Right Hand of God the Father, and his Coming to Judgment, are treated


of by Bishop Pearson on the Sixth and Seventh Articles.

Our own Refurrection, and the Eternity of Rewards and Punish- of our own Refur ments, are also treated of by Bi-rection, and the E ternity of Rewards fhop Pearson on the Eleventh and and Punishments. Twelfth Articles; but you must

add Dr. Whitby's Preface to the First Epistle to the Corinthians, from the Beginning of the Sixth Se&tion to the End; and alfo the Fourteenth Chapter of the Second Volume of Dr. Jenkin's Reafonableness and Certainty of the Chriftian Religion, and Dr. Whitby's Appendix to the First Chapter of the Second Epistle to the Theffalonians; wherein particularly is confuted an unhappy Notion of Archbishop Tillotson, concerning God's not being oblig'd to inflict, tho' he has actually threaten'd, eternal Torments. By the way I muft obferve to you, that Dr. Whitby, in this very Appendix, advances a Conjecture touching the Confumption of the Bodies of the Damned, which is utterly groundless.

of Predeftination, Free Will, Grate, univerfal Redemption, Perfeverance,

Concerning Predestination, Free Will, the Operation of Grace, univerfal Redemption, Perfeverance, c. there have been very warm Difputes. I would by any means advise you to begin with Mr. Plaifere's Appello Evangelium. If you please, you may afterwards take a fuller View of the two great oppofite Schemes in the following Manner.



In the first place, I think 'tis very plain, that Man confider'd in his fallen Eftate, and without the Affiftance of God's Grace, could have no freedom of Will to that which is good and well pleafing to God. See the Fourth Queftion of the Loous Decimus


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of Turretin's Syftem. From hence it follows, that there is a Neceffity of God's gracious Affiftance to incline and enable a Man to do his Duty. See the Eleventh and Twelfth Chapters of the Fourth Book of Limborch's Syftem, and Dr. Whitby's Appendix to the Sixth Chapter of the Second Epiftle to the Corinthians, down to Secondly, to explain, as far, &c.

But the very Heart of the whole Controverfy, the Point upon which fo many others do depend, and upon which the feveral Schemes do turn, is this, Whether the Operation of God's Grace be refiftible, or no. Let me intreat you to confider it very carefully, and to compare the Fourth, Fifth, and Sixth Queftions of Turretin's Locus Decimus quintus, with the Thirteenth and Fourteenth Chapters of the Fourth Book of Limborch's Syftem, and Dr. Whitby's Appendix before mention'd, from Secondly, to explain, as far, &c. to the end.

Nearly allied to this is the Controverfy concerning the Perfeverance of Saints, about which compare the Sixteenth Queftion of Turretin's Locus Decimus quintus, with the Eightieth, Eighty first, Eighty fecond, Eighty third and Eighty fourth Chapters of the Fifth Book of Limborch's Syftem.

Being thus prepar'd, you inquire in the next place, whether Predeftination to Life Eternal be abfolute or conditionate; whether God vouchfafes all Men fufficient Means of Salvation; and whether Chrift has obtain'd an univerfal Redemption by his Death and Sufferings. Concerning thefe Particulars compare the Ten Firft Chapters of the Fourth Book of Limborch's Syftem with part of Turretin's Locus Quartus, viz. from the Beginning of the Tenth, to the End of the Seventeenth Queftion; and alfo the Two firft Que Bions of his Locus Decimus quintus,


Here 'twill be convenient to fubjoin the Second, Third, Fourth and Fifth Questions of the Locus Duodecimus of Turretin's Syftem, concerning the Nature of the Covenant of Grace; and alfo the Fourth, Fifth, Sixth, Seventh, Eighth and Ninth Chapters of the Sixth Book of Limborch's Syftem, concerning Juftification, Sanctification, Obfignation of the Spirit, Certainty of Salvation, Actual Reprobation, Excecation and Induration.

We are in the next place to confider the Nature, Unity and Communion of the Catholic Church. See Bishop Pearfon on the Ninth Article.

of the Nature, Unithe Catholic Church. ty and Communion of

of Clerical Powers.

The Distinction of Church Members into Clergy and Laity, and the feveral Powers and Offices appropriated by God to the Clergy, are treated of in the Rights of the Clergy. What Form of Goverment Chrift

has appointed in his Church, you'll of the Form of learn in the Courfe of your reading Church Goverment: our Controverfies with the Papifts

on the one hand, and our English Sectaries on the other.

For the Controverfies with the

Papifts, 'tis poffible the Confutation of the Popish Con of Popery may at prefent fuffice you.


But one thing I muft add, which I ought indeed to have mention'd in the First Chapter of the Second Part, viz. that those who leave the Proteftant Religion, and become Profelytes to the Church of Rome, are obliged to profefs the Trent Creed. This appears from that (a) Advertisement which is


(a) Atque eadem profeffione uti tenentur, quicunque ab hærefi remeantes ad fidem Ecclefiæ Catholicæ revertuntur P: 518. Lugdun. 1676.

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fix'd to the Bull of Pius IV. at the End of the Catechifmus ad Parochos. So that 'tis plain,that the Church of Rome allows not either the Clergy or the Laity any Liberty of diffenting from her in any of those Errors and Practices, upon the account of which I have fhewn it to be unlawful to join in Communion with her.

As for the Judgment of the ancient Fathers concerning those many Points which are controverted between our felves and the Church of Rome; I can by no means advise you to give your felf any Trouble about it at prefent. An impartial Enquiry after it will cost more Time, than perhaps you are aware of. When you are at leifure to profecute your Theological Studies, after your Ordination, 'twill be no difficult matter for you to furnish your felf with fuch Books as will affift you in it.

Of Confubftanti


As for the Lutheran Doctrins, the only one that deferves your Confideration, is that of Confubftantiation; concerning which fee Turretin's Twenth eighth Queftion of his Locus Decimus nonus, and Limborch's Seventy first Chapter of the Fifth Book of his System. Descend we now to the Controverfies with our English Sectaries.

of the Quaker Controverfies.

of the Controverfy with the Anabaptifts a

The Errors of the Quakers are treated of in the Confutation of Quakerifm.

Touching Infant Baptifm read the Fifth Chapter of the Abridgment of the London Cafes. Then reflect upon bout Infant Bap (the Word ufed in Matth. 28. 19.) figthe following Hints. First, Tsyem tifm. nifies, not to teach, but to difciple, or make Difciples of. This is evident from the ufe of it in the New Teftament. Secondly, Infants are in their own Nature capable of being difcipled or made


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