say, intensively, or with respect to degrees, and larger with respect to extent.

XXXIV. As to intenseness or degrees, it is supposed, that, about the time of the conversion of the Jews, the Gentile world will be like a dead person, in a manner almost as Christ describes the church of Sardis, Rev. iii. 1, 2. namely, both that light of saving knowledge, and that fervent piety, and that lively and vigorous simplicity of ancient Christianity, will, in a course of years, be very much impaired. Many nations, who had formerly embraced the gospel with much zeal, afterwards almost extinguished by the venom of Mahometanism, Popery, Libertinism, and Atheism, verify this prophecy. But, upon the restoration of the Jews, these will suddenly arise, as out of the grave: a new light will shine upon them, a new zeal be kindled up; the life of Christ be again manifested in his mystical body, more lively, perhaps, and vigorous than ever. Then, doubtless, many scripture-prophecies will, after their accomplishment, be better understood; and such as now appear dark riddles, shall then be found to contain a most distinct description of facts. Many candles joined together give a greater light: a new fire laid near another, gives a greater heat. And such will the accession of the Jews be to the church of the Gentiles. XXXV. And not only so, but also many nations, among whom the name of Christ had long before been forgotten, shall be seen to flock again to the standard of salvation then erected. For there is a certain fulness of the Gentiles, to be gathered together by the successive preaching of the gospel, which goes before the restoration of Israel, of which ver. 25. and another richness of the Gentiles, that comes after the recovery of Israel. For while the gospel, for many ages, was published now to this, then to that nation, others gra

dually departed from Christ: but when the fulness of the Jews is come in, it is altogether probable, that these nations will, in great numbers, return to Christ. An almost innumerable multitude of Jews reside in Asia and Africa, among the Persians, Turks, Indians, Chinese, Japonnese, and Tartars. When therefore, by the almighty hand of God, these shall be brought to the communion of the Messiah, their love to him will be the more ardent, as their hatred against him had been formerly more bitter. And is it not more than probable, that the nations, among whom they live, being excited by their example and admonitions, shall come into the fellowship of the same faith? Certainly the words of the apostle leads us to this.

XXXVI. Agreeably to which James has said, Acts xv. 15, 17. And to this agree the words of the prophets ; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down ; and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord, who doth all these things. The reparation of the fallen tabernacle of David, signifies the restoration of true and spiritual worship among the Israelites. And when that shall come to pass, the rest of mankind, who never gave up their names to Christ, and the nations, upon whom his name was formerly called, but who, by their thoughtlessness, lost the benefit of the gospel, will then with emulation seek the Lord.

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XXXVII. And what is more evident than that phecy in Isaiah? The prophet, chap. lix. 20, 21. having foretold the restoration of Israel, according to the apostle's commentary, immediately, chap. lx. 1. exclaims, Arise, shine, for thy light is come, and the glory VOL. III.

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of Jehovah is risen upon thee. ver. 3. And the Gentiles shall come to thy light, and kings to the brightness of thy rising, &c. Moreover, the riches of the church at that time are described, ver. 17. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron. The most magnificent words to the same purpose follow these. From the consideration of which Peter Martyr has said, that, indeed, according to almost all the prophets, especially Isaiah, the happiness of the church will be great: which it has not yet attained to, but it is probable that it will then" (on the conversion of the Jews) "attain to it." We have not indeed the least doubt, that there are many prophecies both in the Old and New Testament to this purpose, the full meaning of which we ardently pray the Supreme Being may teach his people by the event, the only undoubted interpreter of prophecies. 'Tis however our duty to be modest on the head, and not rashly intrude into the secrets of providence, nor boldly abuse what we are neither allowed to know, nor suffered to search into.

THE

CHAP. XVI.

Of Baptism.

HE ordinary sacraments of the New Testament are only two; baptism and the Lord's supper. These are signalized by the express institution of our King. These were made use of by our Lord himself, to set us an example, and by this use they were consecrated to the elect. These are recommended to the Corinthians, as excellent privileges of the New Testament church;

and two like them, but of an extraordinary nature, were granted to Israel in the wilderness, 1 Cor. x. 1.4. These are held forth by the apostle, 1 Cor. xii. 13. as sacred seals of the union and communion of believers, both with Christ, and with one another; and if there were any more of the kind, the apostle, according to his usual accuracy and diligence, would not have passed them over in silence. These, in short, are sufficient to signify and seal the fulness of grace we have in Christ. For as two things are requisite to complete our happiness; first, that we being absolved from our sins, and washed from our pollution, may be regenerated by the communication of the Spirit of Christ to a new life of grace; and then that we may be nourished in that life of grace, that is, sustained, strengthened, and increased therein, until we be promoted to the life of glory both these are sufficiently confirmed to us by these two sacraments. Our first ingrafting into Christ, and our regeneration by his Spirit, are set forth by baptism ; and the nourishment of our spiritual life by the holy supper.

II. Concerning both these sacraments of the New Testament, we are to observe, that something corresponding to them, but only of ecclesiastical use, not of divine institution, was practised by the ancient Israelites. And herein the Lord Jesus discovers his exceeding great wisdom and goodness, that he would not discompose the weak minds of his people, by too much innovation, but retained the ancient rites, established them by his own authority, and rendered them more illustrious, by their signifying the most noble and mystical things, which depended wholly on his own institution.

III. And with respect to baptism, of which we are first to speak; it appears, that there was a twofold

baptism in use among the Jews; the one of which they called the baptism of uncleanness, or of lustration, whereby legal uncleanness was washed away; the other, the baptism of proselytism or initiation, whereby those of the Gentiles who were converted to Judaism, were initiated into the church of Israel. Omitting the former, which is not so material to the present subject, we shall mention a few things concerning the latter.

IV. When a Gentile was received into the Israelitish covenant, and, as the Jews speak, became a proselyte of righteousness, three ceremonies of initiation were used, without which even the Israelites themselves, according to their received notion, could not enter into that covenant; to wit, circumcision, baptism, and sacrifice. And the Jewish masters have fixed it as a law, that this baptism is so necessary, that without it, as much as without circumcision, there can be no proselytism; but this along with sacrifice is all the initiation that is necessary in the case of a female proselyte.

V. The manner of baptism among the Israelites was this. 1. They examined the proselyte, who was to be initiated, with respect to the sincerity of his conversion to Judaism whether he desired to make a profession thereof, from the hopes of riches or honors in a flourishing republic; or from fear; or from an affection for an Israelitess; or any other such like motive that was not good. And after he declared, that his motive was the alone regard he had for God, and an unfeigned love to the divine law, they instructed him in the several articles thereof; as concerning the unity of God, the abominable nature of idolatry, the reward of obedience, and concerning the future world, and other heads of their divinity. Which after he solemnly professed to receive without the least exception, he was directly circumcised. 2. After the wound of circumcision was