be reckoned amongst the present and future Living. As when he writes to the Ephefians, among whom alfo we all had our conversation in times paft, in the lufts of our flesh, fulfilling the defires of the flesh and of the mind, and were by Nature the Children of wrath, even as others, Eph. ii. 3. it is Paraphras'd by Dr. Hammond thus, among who we of the Gentile Church of Rome, from whence I write, formerly lived, &c. It is certain St. Paul expected his own death, 2 Tim. iv. 6. but it is usual with him to speak in his own person by a Figure, and fometimes even when he mentions himself by Name, I Cor. iv. 6. and he exprefly declares that he did neither by word nor letter fignifie that the Day of Christ was at hand, 2 Thef. ii. 2.

(d) Mede,

V. The Day of Judgment is defcrib'd with fo much Solemnity, and fo many Particulars, that it may seem impoffible for them all to be dispatched in the compafs not only of one but of many Days. But (d) the Jews, from whom our Saviour and his Apoftles took the Epift. xx. expreffion of the Day of Judgment, understood by it a Time of many years continuance, and fometimes the term even of a thousand years. And by Day in the Language of the Scriptures is to be understood Seafon, or any period and diftinction of time with refpect to fome particular thing or occafion; as thefe are the Generations of the Heavens, and of the Earth, when they were Created, in the day that the Lord God made the Earth and the Heavens, Gen. ii. 4.

that

iv. 3.

that is in the Time, confifting of fix days; the day of temptation in the Wilderness was forty years, Heb. iii. 8, 9. Nay St. Peter uses it to exprefs Eternal Duration, to him be Glory, fays he, both now and for ever, which in the Original is, both now, and to the day of Eternity, 2 Pet. iii. 18. Day is us'd for Judgment (e) Grot. itself, I Cor. iv. 3. and (e) fo the Jews underad 1 Cor. ftood Days to be meant, Job xxiv. 1. In our Language Days-man fignifies Judge or Umpire, Fob ix. 33. and Diem dicere was the Law-term amongst the Romans for the Summons to a Tryal, but it doth not follow from thence, that the Cause must needs have been decided (f) Itaque cum ego diem in Siciliam upon the fame Day, inquirendi perexiguam poftulaffem, invenit which was appointed ifte, qui fibi in Achaiam biduo breviorem for the hearing it. (e) diem poftularet: non ut is idem conficeret Tully by Day in his first diligentia, induftriâ fuâ, quod ego meo labore & vigiliis confecutus fum. Et Oration against Verres, enim ille Achaicus inquifitor, ne Brundimeans the fpace of at fium quidem pervenit. Ego Siciliam totam quinquaginta diebus fic obij, ut om- leaft Fifty Days. There nium populorum, privatorumque litteras is no Reason then to injuriafq; cognofcerem, Cic. in Ver. A&t. i. fuppofe that the Last Judgment must be confined to one or more Days; but it will take up as much time as the Solemnity of the Proceedings require. -Hunc diem Judicii ultimum diem dicimus, id eft, noviffimum Tempus. Nam per quot dies boc judicium tendatur, incertum eft: fed fcripturarum more fanctarum diem poni folere pro tempore, nemo qui literas illas quamlibet negligenter legerit, nefcit. Aug. de Civit. Dei,

lib. xx. c. I.

CHAP.

TH

CHAP. XXIII.

Of Sacraments.

HO' the Jewish Law was very requifite at that time, and for that People, when it was in force, and the wifest and best Inftitution that could have been, yet it was indeed a yoke, and fuch a yoke as was burthenfome and not to have been born, but in fure hopes and expectation of better things to come. And at the approach of the Son of Righteousness these fhadows vanifhed, and the Types having attained their end and accom-. plishment, were laid afide; and in their room Chrift has Inftituted as few Rites as it was poffible; only the two Sacraments; one for our Initiation, and firft Reception; and the other for our Re-establishment and Confirmation in that Covenant, which he has been pleas'd to make with us. And yet even thefe are thought too many by fome, who as if they were all Soul and Spirit without Body, are only for a Mental and Spiritual Worfhip. To vindicate therefore the Institution and use of Sacraments, I fhall First, Confider the Nature and Design of Sacraments in General Secondly, I fhall fhew how fully the two Sacraments of Baptifm and the Lord's Supper anfwer the End and Defign of the Inftitution of Sacraments:

;

I. I will

vey

I. I will enquire into the Nature and Defign of Sacraments in General. Sacraments may be confider'd, either, 1. as outward and vifible Signs of our entrance into Covenant with God, or of our renewing our Covenant with him. Or, 2. As Pledges of God's Grace and Favour towards us. Or, 3. As the Means and Inftruments, whereby he is pleas'd to coninto our Souls the bleffed Influences of his Holy Spirit. Or, laftly, they may be confider'd as visible Rites, whereby we are admitted into the vifible Society of Chrift's Church, or profess our Communion with it. And in all these respects it will appear, how beneficial and requifite the Inftitution of Sacraments is, and how fitting it is that God in his Difpenfations with Men fhould appoint fomething outward and visible to be done, or received by them.

I. Ceremonies and Rites of Initiation and of Worship have been Instituted in all Religions, which is Evidence fufficient, that the Nature of Man requires them, and that our Worship cannot be wholly Mental and Spiritual. And God is pleas'd in his Dealings with Mankind, to condefcend to their Capacities, to afcribe to himself their Paffions, to allude to their Customs, and to make ufe of fuch Means and Methods as Men are accustomed to in their Dealings with one another. He beft understands Humane Nature, and knows all the difpofitions and tendencies of it; he

knoweth

knoweth our frame, he remembreth that we are duft, Pf. ciii. 14. He confiders that we are Flefh as well as Spirit, he fully comprehends the strict Union between the Soul and the Body, and the cause and manner of it, and how great influence the one hath upon the other in their feveral Operations; he planted in us all our Powers and Faculties, and fees all their Motions and Inclinations, the fecret Springs of Action and Paffion, and has accordingly fitted and proportioned the Inftitution of his Laws and Ordinances.

We fee among Men, that they are not content only to understand one anothers Meaning, or to express their Minds in words, tho' they be the most folemn and fignificant; but are wont to use fome Ceremony and Solemnity of Action and Circumftances in matters of great Importance; because this makes greater impreffion upon the Mind, and lays upon it a more forcible and lafting engagement by taking in the Senses and Paffions, as Parties concerned with it; and this is by experience found to have the beft effect to all the ends and purposes of Agreement and Obligation between Men. Oaths themselves are not found to be fo fecure to be rely'd upon, when they are only pronounc'd, as when they are taken with fuch Circumftances of words and gesture, as may create an awe and reverence in those who take them. For the manner and circumftances in which any action is done, raise and