not fuppofe that the Day of Fudgment was approaching in his time, p. 377. There is no reafon to fuppofe, that the laft Fudgment must be confined to one Day,

CHA P. XXV.

Of Sacraments.

THe Nature and Defign of Sacraments

p. 381.

2 P. 383. 1. They are outward and vifible Signs of our Entrance into Covenant with God, or of our Renewing our Covenant with bin, ibid. 2. They are Tokens and Pledges to us of God's Love and Favour, p. 388. 3. They are Means and Inftruments of Grace and Sal vation, p.389. 4. They are Federal Rites of our Admiffion into the Church, as a vifible Society, and of our Union with it, as fuch, p. 391. The Sacraments of Baptifm, and the Lord's Supper, fully answer the End and Defign of the Inftitution of Sacraments ibid.

THere

CHAP. XXVI.

Of the Bleffed Trinity.

Here is no Contradiction in this Myftery of our Religion, p. 395. The Diftinction of the Three Per Jons in the Deity, p. 396. The Unity of the Divine Nature, p. 397. The Difference between the Divine Perfons and Humane Perfons, p. 398. Other things are and must be believed by us, which are as little understood as this Doctrine, p. 401. The neceffity of the Belief of this Doctrine explained and defended, P, 403. This Doutrine exceedingly tends to the Ad vancement of Vertue and Holiness, and has a great Influence upon the Lives and Converfations of Men,

P. 406.

CHAP

CHAP. XXVII.

Of the Refurrection of the Dead.

certainly able to raise the Dead, p. 407. GBodies after their Corruption, and the Diffolution of the Parts, which compofe them, may be restored to Life, by the Reunion of thefe Parts again, p. 412. We may rife again with the fame Bodies, which we bave here, notwithstanding any Change or Flux of the Parts of our Bodies, while we live, or any Accidents after Death, p. 413. It is not only credible and reaJonable to believe that God can, but likewife that he will raife the Dead, p. 417.

CHAP. XXVIII.

Of the Reasons why Chrift did not fhew himself to all the People of the Jews, after his Refurrection.

THe

Here are Reafons peculiar to this Difpenfation of bis Refurrection, why Chrift should not fhew himfelf to all the People, after he was rifen from the Dead, p. 421. It had not been fuitable to the other Difpenfations of God towards Mankind, for him to have done it, p. 422. Great Numbers of the Jews being. given over to hardness of Heart hardness of Heart, would not have believed, tho they bad feen Chrift after his Refurrellion, p. 423. If the Jews had believed in Chrift, their Converfion had not been a greater Proof of the Truth of bis Refurrection, than their Unbelief has been, p. 424. The Power of Chrift's Refurrection manifefted in the Miraculous Gifts beftowed upon the Apoftles, was as great a Proof of bis Refurrection, as the Perfonal Appearance of our Saviour himself could bave been,

CHA P. XXIX.

ibid.

Of the Forty Days, in which Chrift remained upon the Earth after bis Refurrection, and of the manner of bis Afcenfion.

M

Any things in the Life of Chrift before his Paffion omitted by the Evangelifts, p. 428. And like:

wife after bis Refurrection, p. 430. What may be concluded from that which we read of his converfing with bis Difciples after it, p. 431. The manner of his Afcenfion, p. 433.

CHAP. XXX.

Why fome Works of Nature are more especially afcribed to God; why Means was fometimes ufed in the Working of Miracles, and why Faith was fometimes required of thofe, upon whom, or before whom Miracles were wrought.

A

LL Creatures at with a conftant dependence upon the Divine Power and Influence; but things may be faid more especially to be done by God himself, whereby upon fome extraordinary Occafion, his Power, and bis Will, are more particularly manifefted, or his Promife fulfilled, p. 436. Miracles are more peculiarly the Works of God, because they are wrought without the concurrence or fubferviency of Natural Means P. 437. Means ufed as Circumftances to render Miracles more obfervable, not as concurring to the Production of the Effect, ibid. Chrift had given undeniable Proof of his Miraculous Power, before be required Faith as a condition in fuch as came to fee his Miracles, and to receive the benefit of them, p. 438. Whether be required Faith of any before his working of a Miracle, who had not already feen him work Miracles, P. 440. Great Reafon that no Miracle should be purpofely wrought for the captious and malitious, P. 441. The cafe of his own Country-men was par ticular, ibid. The cafe of those who came to defire his Help, p. 445. Our Saviour hereby fignified, that he requires the fame Faith of those who have not feen his Miracles, as he did of those who had feen them, P. 447.

CHA P.

TH

CHAP. XXXI.

Of the ceafing of Prophecies and Miracles. HE Antiquity of Prophecies adds to their Force and Evidence, p. 449. The Ceffation of Miracles, ibid. We read of no miraculous Power beftow'd upon any Man before Mofes, p. 451.. Neither Prophecies nor Miracles in the Jewish Church for more than four hundred years before Chrift, p. 452. Miracles, if common, would lose the Defign and Nature of Miracles P. 454. Men would pretend to frame Hypothefes to folve them, p. 455. A conftant Power of Miracles would occafion Impoftures, ibid. They would occafion Pride in thofe that wrought them, p. 456. No more Reafon for Miracles to prove the Chriftian Religion among Chriftians than there is need of them to prove a God, p. 457. A Divine Power is notwithstanding evident among Chriftians living in Heather Countries, ibid. CHAP. XXXII.

Of the Caufes, why the Jews and Gentiles rejected Chrift, notwithstanding all the Miracles wrought by him, and his Apoftles:

A Supernatural Grace necessary to True Faith, p.

458. Fews and Profelytes were converted in great Numbers, P. 461. Many durft not own Chrift; Others had their Hearts hardned, p. 465. They had violent Prejudices against the Gospel, p. 466. The Signs and Wonders of falfe Prophets a Caufe of the Infidelity of the Fews, p. 468. The Unbelief of the Fews being foretold by the Prophets, is a Confirmation of the Gospel, p. 469. Great Numbers of the Heathens converted, ibid. The Caufe of Unbelief in the Philofophers, p. 470. Of Epictetus and Seneca, p. 471. The Prejudices of the Gentiles, p. 476. They would not be at the Pains rightly to understand the Chriftian Religion, ibid. Oracles had foretold that it should not laft above ccclxv Tears, p. 477. Herefies and Schifms gave great Scandal, p. 478. Many Heathens however

bad

bad more favourable and juft Thoughts of the Chriftian Religion, p. 480. Of the Writings of the Heathens a gainst it, p. 483. The Writings of the antient Fews confirm it,

CHAP. XXXIII.

p. 486. That the Confidence of Men of falfe Religions, and their Willingness to fuffer for them, is no Prejudice to the Authority of the True Religion.

THE

HE Martyrs for the Chriftian Religion more numerous than the Sufferers for any other, p. 488 Zeal for Falfhood no Prejudice to Truth, p. 490. The Preference for the Chriftian Religion before all others, ibid. The proper Notion of Martyrdom,

CHAP. XXXIV.

P. 492.

That Differences in Matters of Religion are no Preju dice to the Truth and Authority of it.

Ifferences in matters of Religion must be, unless "God should miraculously and irrefiftibly interpofe to prevent them, p. 494. It is not neceffary that God Should thus interpofe, p. 497. nor expedient, p. 498. Thefe Differences, how great, and how many foever they may be, are no prejudice to the Truth and Certainty of Religion, p. 501. All Parties are agreed in the Truth of Religion in general, and of the Chriftian Religion in particular, p. 502. It is not Religion, about which Men difpute, but there is nothing befides in which Men have not difagreed, p. 505. Prophecies are hereby fulfill'd, P. 506. Though all Objections could not be anfwer'd; yet this would be no juft Caufe to reject the Authority of the Scriptures.

A

CHAP. XXXV.

True Revelation may contain great Difficulties; and if the Arguments in proof of the Scriptures remain in their full Force, notwithstanding any Objections, and no pofitive and direct Proof be brought that they are infufficient, the Objections must proceed from

fome