in re

al man receiveth not the things of the Spirit, neither doth he know them, for they are spiritually discerned: but if any man will do the will of God, or has the disposition to receive and obey the truth, he shall know the doctrine. We are told, that the great truths, which appertain to the kingdom of Heaven, are hidden from the wise and prudent, and revealed unto babes. It is not the case, ligion, that children always begin where their pious fathers left off, improve upon their knowledge, and press on towards perfection. So far from this, they often want the disposition which prompted their fathers to search the Scriptures; and without a lively sense of the weight and importance of divine truth, men cannot make progress in religious knowledge. As it respects the knowledge of Scripture, mankind more frequently go back than forward. There have been certain periods, in which we find them awakened from inattention and slumber. Influenced by a desire to know and be conformed to the truth, they have pushed their inquiries into the doctrines of the Gospel, and acquired great knowledge in a little time. At those seasons, when attention has been awake, we find them to possess clear and connected views of Gospel truth. In short, they are taught by the influence of that Spirit, which leads into all truth; and made to discern the things of the Spirit. From those times of special attention, they go back instead of forward, as the spirit of inquiry subsides. Sentiments and morals undergo a change indeed, though not, as some suppose, for the better, but for the worse.

If time and experience necessarily perfect the knowledge of religious truth, we, at this day, must be vastly superior, in this respect, to the reformers; or even to the fathers of-* New-England. The fact, however, will not justify such a conclusion. Improvements have been made in regard to the ornaments of style; but in the knowledge of Scripture, they were our superiors. Those, who read for the sake of a decorated style, will not be amused by the writings of the reformers, or the puritan fathers of New-England; but those who wish for religious knowledge, will find a real and solid treasure. They are, without ornament, full of evangelical instruction.

Those who believe that religion is revived from darkness and declension, by the special influence of the Holy Ghost, and that God builds up his spiritual kingdom by raising up and furnishing instruments suited to that end, will be led to conclude that the reformers were furnished to bear testimony to the truth. They will be more especially inclined to this belief, from that long darkness and stupidity which preceded the Reformation.

This appears to have been one of those periods, when it was necessary that God should make a special manifestation of his Grace. Here was need of a peculiar interposition, to check the powers of darkness, and raise up mankind from confirmed stupidity, and deliver a pure Church from the dominion of satan. It is manifest, from the issue, that

the reformers were the chosen instruments to effect this great change, in the religious state of the world. We have therefore great reason to conclude, that they were furnished, from above, for the important work which was assigned to them.-Though they are not to be regarded as oracles, yet, according to the peculiar circumstances which attended them, and the important revolution which was effected by their instrumentality, their persons and sentiments are entitled to much respect.

CHAP. IX.

Revival of the ancient Heresies after the Reformation.

SECTION I..

IN the preceding chapter, it was observed,

that the course of religion is more frequently retrograde than direct: That is, we do not find whole communities in one age, improv ing, upon the inquiries of those who went before them, in knowledge and virtue. Instead of going on towards perfection, they leave the path in which their fathers walked, and divide into sects and parties. So strong is the bias to error, that we need outward trials to drive

3

us to our duty. When individuals are placed in circumstances of ease, they begin to be unmindful of their best interest; and forsake the God of their fathers. Resolutions, which were adopted in the season of trial and alarm, become weak and ineffectual when the trial is removed.. The observation holds good, and it is abundantly verified, in the religious. state of communities. While they feel the pressure of outward calamity, they keep their true interest in view. Opposition serves to consolidate their union, and trial makes them labor after and prize the truth.When opposition and trial are removed, they become ine different to the truth and sects and divisions are the melancholy consequences which result. from a state of luke-warmness and indiffer

ence.

2

The first reformers felt, that they were contending for the faith which was once delivered to the saints. While they were per secuted, this faith was to them a centre and bond of union; but when they were settled down in a quiet state, the doctrines, for which they had contended, no longer had this effect. Or it is perhaps more natural to suppose, that. while the Reformation was yet but weak, and those engaged in the cause were exposed to persecution, but few, if any, would engage in it, except those who were willing to hazard ease, fortune, and even life, in the cause of truth. When it had acquired strength and stability, and those who joined in it were ho

longer exposed to those personal evils, it em braced persons whose views and feelings were different from those which actuated the first reformers. Other motives, besides the love. of truth, would now engage many to stand on the side of the Protestant cause.

Although the first reformers were united in the orthodox faith; that is, they all admitted that salvation is wholly the effect of free Grace; yet other sentiments appeared, soon after the religious peace, concluded at Augsburg, in 1555. By this peace, the reformed Church was established.

The reader will observe, that those sects, which have separated from the body of professing Christians, on account of a different opinion respecting the forms of worship, or of Gospel institutions, are not noticed in this treatise: Likewise, slight and immaterial differences in doctrine are omitted. It is intend- : ed to keep in view those doctrines which are immediately connected with, and point out, the way of acceptance with God. We shall bring sentiments into view, which were considered to be Heresy in the primitive times, and treated accordingly, without justifying or condemning the mode in which supposed Heretics were treated. The reader will judgė whether they are agreeable to the Gospel

or not.

After the death of Luther, there was a. manifest disposition to dissent from doctrines

1