sent to be a pattern of conduct to men. of hell are n eternal.

That the punishments

Arminians. They think with the Romish church (ag the Calvinists) that there is an universal grace given to all men, & that man is always free & at liberty to receive or reject grace. That God creates men free, that his justice would not permit him to punish men for crimes they are predestinated to commit. They admit the presence of god, but distinguish between fore-knowing & predestinating. All the fathers before St. Austin were of this opinion. The church of Engld founded her article of predestination on his authority.

Arians. X heretics. They avow there was a time when the Son was not, that he was created in time mutable in nature, & like the angels liable to sin; they deny the three persons in the trinity to be of the same essence. Erasmus and Grotius were Arians.

Apollinarians. X heretics. They affirm there was but one nature in Christ, that his body as well as soul was impassive & immortal, & that his birth, death, & resurrection was only in appearance.

Macedonians. X heretics. They teach that the Holy ghost was a meer creature, but superior in excellence to the Angels. See Broughton, verbo Heretics,' an enumeration of 48. sects of Christians pronounced Heretics.

Locke's system of Christianity is this: Adam was created happy & immortal; but his happiness was to have been Earthly & Earthly immortality. By sin he lost this-so that he became subject to total death (like that of brutes) to the crosses & unhappiness of this life. At the intercession however of the son of god this sentence was in part remitted. A life conformable to the law was to restore them again to immortality. And moreover to them who believed their faith was to be counted for righteousness. Not that faith without works was to save them; St. James. c. 2. sais expressly the contrary; & all make the fundamental pillars of X" to be faith & repentance. So that a reformation of life (included under repentance) was essential, & defects in this would be made up by their faith; i. e. their faith should be counted for righteousness. As to that part of mankind who

never had the gospel preached to them, they are 1. Jews.-2. Pagans, or Gentiles. The Jews had the law of works revealed to them. By this therefore they were to be saved: & a lively faith in god's promises to send the Messiah would supply small defects. 2. The Gentiles. St. Pa. sais-Rom. 2. 13. 'the Gentiles have the law written in their hearts, i. e. the law of nature: to which adding a faith in God & his attributes that on their repentance he would pardon them, they also would be justified. This then explains the text 'there is no other name under heaven by which a man may be saved,' i. e. the defects in good works shall not be supplied by a faith in Mahomet Foe, [?] or any other except Christ.

The fundamentals of X" as found in the gospels are 1. Faith, 2. Repentance. That faith is every [where?] explained to be a belief that Jesus was the Messiah who had been promised. Repentance was to be proved sincerely by good works. The advantages accruing to mankind from our Saviour's mission are these.

1. The knolege of one god only.

2. A clear knolege of their duty, or system of morality, delivered on such authority as to give it sanction.

3. The outward forms of religious worship wanted to be purged of that farcical pomp & nonsense with which they were loaded. 4. An inducement to a pious life, by revealing clearly a future existence in bliss, & that it was to be the reward of the virtuous.

The Epistles were written to persons already Christians. A person might be a X" then before they were written. Consequently the fundamentals of X" were to be found in the preaching of our Saviour, which is related in the gospels. These fundamentals are to be found in the epistles dropped here & there, & promiscuously mixed with other truths. But these other truths are not to be made fundamentals. They serve for edification indeed & explaining to us matters in worship & morality, but being written occasionally it will readily be seen that their explanations are adapted to the notions & customs of the people they were written to. But yet every sentence in them (tho the writers were inspired) must not be taken up

& made a fundamental, without assent to which a man is not to be admitted a member of the X" church here, or to his kingdom hereafter. The Apostles creed was by them taken to contain all things necessary to salvation, & consequently to a communion.

Shaftesbury Charact. As the Antients tolerated visionaries & enthusiasts of all kinds so they permitted a free scope to philosophy as a balance. As the Pythagoreans & latter Platonists joined with the superstition of their times the Epicureans & Academicks were allowed all the use of wit &railery against it. Thus matters were balanced; reason had play & science flourished. These contrarieties produced harmony. Superstition & enthusiasm thus let alone never raged to bloodshed, persecution &c. But now a new sort of policy, which considers the future lives & happiness of men rather than the present, has taught to distress one another, & raised an antipathy which if temporal interest could ever do now uniformity of opn, a hopeful project! is looked on as the only remedy agt. this evil & is made the very object of govm't itself. If magistracy had vouchsafed to interpose thus in other sciences, we should have as bad logic, mathematics & philosophy as we have divinity in countries where the law settles orthodoxy.

Suppose the state should take into head that there should be an uniformity of countenance. Men would be obliged to put an artificial bump or swelling here, a patch there &c. but this would be merely hypocritical, or if the alternative was given of wearing a mask, ths must immediately mask. Would this add to the beauty of nature? Why otherwise in opinions? In the middle. ages of X" opposition to the State opins was hushed. The consequence was, X" became loaded with all the Romish follies. Nothing but free argument, raillery & even ridicule will preserve the purity of religion. 2 Cor. 1. 24. the apostles declare they had no dominion over the faith.

A heretic is an impugner of fundamentals. What are fundamentals? The protestants will say those doctrines which are clearly & precisely delivered in the holy Scriptures. Dr. Vaterland would say the Trinity. But how far this character of being clearly delivered will suit the doctrine of the trinity I leave others

to determine. It is nowhere expressly declared by any of the earliest fathers, & was never affirmed or taught by the Church before the Council of Nice (Chillingas Pref. § 18. 33.) Iranæus sais 'who are the clean? those who go on firmly, believing in the Father & in the Son." The fundamental doctrine or the firmness of the X" faith in this early age then was to believe in the Father & Son. Constantine wrote to Arius & Alexr treating the question as vain foolish & impertinent as a dispute of words without sense which none could explain nor any comprehend &c.' This line is commended by Eusebius (Vit. Constant 1. r. c. 64 &c.) and Socrates (Hist. Eccles. 1. i. c. 7) as excellent admirable & full of wisdom. 2 Middleton. 115. remarks on the story of St. John & [illegible] "Le saint concil (de Nièce anno 630) ayant defini que le fils de dieu est de meme substance que son pere & qu'il est eternel comme lui, composa une Simbole (the Nicene creed) ou il explique la divinite du pere et du fils et qu'il finit par ces paroles 'dont le regne n'aura point de fin.' car la doctrine que regarde le Saint Esprit ne fut ajoutée que dans la seconde concile tenu contre les erreurs de Macedoniens, ou ces questions furent agitées." Zonaras par Coussin. Ann. 330. The second council meant by Zonaras was that of Constantinople ann. 381. D'hist. Prim. Xty. pref. XXXVIII. 2d app. to pref. 49. The Council of Antioch ann [ ] expressly affirms of our Saviour οὐκ ἐστιν ὁμουσιος that he was not consubstantial to the father. The Council of Nice affirmed the direct contrary. Dhist. Prim. Xty. Pref. CXXV.

Episcopy. Gr. Eлisиолоs. Lat. Episcopus. Ital. Vescovo. Fr. Evesque. Saxon, Byscop. Bishop (overseer). The epistles of Paul to Timothy & Titus are relied on (together with Tradition) for the Apostolic institution of bishops.

As to tradition, if we are Protestants we reject all tradition, & rely on the scripture alone, for that is the essence & common principle of all the protestant churches. As to Scripture 1. Tim. 3. 2. ‘a bishop must be blameless &c. Eлɩáиоñо5.' v. 8.; 'likewise must the deacons be grave &c. 41axovos' (ministers). C. 5. v. 6, he calls Timothy a 'minister, 41anovos;' C. 4. V. 14. 'neglect not the gift that is in thee, which was given thee by prophecy with the laying on the hands of the presbytery,

πρεσβυτερίου; C. 5. ' rebuke not an elder ; Πρεσβύτεροι. 5:17; 'let the elders that rule well, &c. IIpeoßvтepot.' 5.19; against an elder (IIpeб ßuTɛpos) receive nt an accusn.' 5.22. 'lay hands suddenly on no man, χειρας επιτίθει. 6.11. He calls Timothy man of God avoршñε тoй lεου, 2. Tim. 1. 6. 'stir up the gift of god, which is in thee, by the putting on of my hands 'ε10εσε5 TV xɛipov' but ante c. 4. v. 14, he said it was by the hands of the presbytery. This imposition of hands then was some ceremony or custom frequently repeated, & certainly is a good proof that Timothy was ordained by the elders (& consequently that they might ordain) as that it was by Paul. I. II. Paul calls himself 'a preacher,' 'an apostle,' 'a teacher.' 'unpuй, naι añoσтoλos κηρυξ, και αποστολος nar didαбnaλos.' Here he designates himself by several synonims as he had before done Timothy. Does this prove that every synonim authorizes a different order of ecclesiastics. 4. 5. 'do the work of an Evangelist, make full proof of thy ministry' έργον ποιησον εὐαγγελιστου, την διακονιαν σου πληροφο ρεισον.” Timothy then is called 'επισκοπος, διακονος, ευαγγελιστος, ανθρωποσ θεου. 4.1. He tells Tim. to bring Mark with him, for he is profitable to me for the ministry.' dianoviav. Epist. to Titus. 1. 1, he calls himself 'a servant of god' dovλoo ɛov.' 1.5. for this cause left I thee in Crete that thou shouldst set in order the things that are wanting, and ordain (лaταστηons) elders in every city, as I had appointed thee.' If any be blameless, the husband of one wife, having faithful children, not accused of riot or unruly, for a bishop must be blameless as the steward of god &c. Here then it appears that as the elders appointed the bishops, so the bishops appointed the elders, i. e, they are synonims. Again when telling Titus to appoint elders in every city he tells him what kind of men they must be, for said he a bishop must be &c., so that in the same sentence he calls elders bishops. 3.10 a man that is an heretic after the first & second admonition, reject, aipeтinov.' James 5. 14. 'is any sick among you? Let him call for the elders (πрεσßʊτεрos) of the church, & let them pray over him, anointing him with oil in the name of the lord.'

Another plea for Episcopal government in Religion in England is it's similarity to the political governmt by a king. No bishop,

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