Belief of the Patriarchs and these principles, they arrived at considerable degrees of moral certainty in this important point, for "God and nature," says Mr. Baxter, "do nothing in vain," it must surely appear strange, if the leading members of the primitive church of God, with the additional aid of particular revelations and the occasional evidence of miracles, should deem these supernatural interpositions as only intended to promote a length of days in the earthly Canaan, and smooth their path through the present imperfect state, and leave them finally in the darkness and silence of the grave. They could at least reason as well upon general principles as Cicero or Seneca, Plato or Epictetus, and the certainty of higher states of existence and of superior beings, of which they had absolute demonstration, would naturally elevate their desires and expectations towards them. But let us briefly attend to the outlines of their history.

When the great Protoplast was in troduced into Paradise, as, on the one hand, he could lay no claim to immortality, so, on the other, he could entertain no rational fear of dissolution, while he maintained his allegiance and integrity, and had continual access to "the tree of life," as a pledge or symbol of the Divine favour, and of his continued existence and happiness for, being made perfect in his kind, and favoured with frequent communications from above, he could not avoid forming the most enlarged, the most unlimited expectations from the Divine bounty. To what end, would he naturally exclaim in the solemn season of devout meditation,-to what end hath the Almighty called me from nothing into being, and placed me in this fair and well-furnished world? To what end hath he endowed me with such astonishing powers and capacities, and rendered me superior to the numerous tribes of animals with which I am surrounded? Wherefore hath he made me capable of contemplating himself, of adoring his perfections, and of attaining to still higher and higher degrees of conformity to his moral image and likeness? Is it that, after a few revolutions of the seasons, I should lie down in the dust and return to my primitive non-existence? Impossible! Infinitely self

sufficient to his own happiness, he hath created me for happiness also; and though as yet I have had no particular revelation of the number of my days, I will trust in his infinite goodness and his infinite power, and entertain, with gratitude and joy, the full, the delightful, the inestimable persuasion, that, while I continue to walk in the paths which he hath prescribed, I shall continue to be a partaker, in my measure and degree, of his favour and of his immortality.

But when Adam fell, these glorious prospects were obscured; they were obscured, but not obliterated or destroyed. In strict law, indeed, he was utterly lost; and in him, consequently, all his supposed posterity; (the latter not morally, but naturally;) he was judicially consigned over to death, not, as some suppose, to eternal torments, which are not mentioned in the record, but to death, which was the penalty annexed to the transgression: but now mercy intervenes, the sentence is suspended, a mysterious promise of a restoration to himself and his race is promulgated, and the first sinner, from a state of darkness and doubt bordering on absolute despair, is immediately raised to a state of exalted hope and confidence in God. In these circumstances, during the long course of his earthly pilgrimage, and probably favoured with further Divine communications of which we have no account, his hopes would naturally improve, and his prospects brighten. These sentiments would infallibly be transmitted to his posterity, and continually receiving fresh accession and increase; for, "it is natural to suppose, that God having once spoken to man, mankind would retain and repeat with great punctuality what had been said, and listen after more." *

66

In the time of Seth we read, that men began to call upon the name of the Lord." Then commenced the external distinction between the world and the Church. The heads of pious families led the way, and "commanded their children and their households after them :" nor is it too much to suppose, that they met together at stated times, for public worship and

* Robinson's Notes on Claude, Pref.

instruction, probably at the new moons and on the sabbath-day, which some have thought, as a day of rest, was instituted in Paradise. We find, soon after, that "Enoch was translated without seeing death;" and Jude informs us, that he "prophesied" and preached to the people. Whether the sacred writer here refers to a genuine document or to an apocryphal writing, the book itself existed long before Christianity, and the quotation proves that Enoch, or the author of the book, (which is all one in this case,) believed "in the unity of God, and his natural and moral perfections, the essential difference of moral good and evil, and a day of future, impartial retribution." "Behold the Lord cometh with his holy myriads." * Noah, like wise, was a preacher of righteousness while the ark was preparing." In the frequent supernatural revelations with which Abraham was favoured, (called, in Scripture language, which is never to be taken literally, talking with God, and seeing God,") among other tokens and assurances of the Divine regard, it was announced, that "all the nations of the earth ld be blessed in him." Melchisedeck was a priest of the Most High God," which, in the primitive sense, conveys an idea of every thing excellent and sublime, awful and al Juring! "How charming, upon a primitive mountain, beneath the shade of a venerable grove, the voice of a Melchisedeck, the father, the friend and priest of his people, publishing good tidings of salvation; and then, with holy hands, calling upon the name of the Lord, the everlasting God!" +

righteousness," in opposition to the errors and superstitions of the surrounding nations, and to the false prophets, the blind leaders and visionary enthusiasts of their own land; the pastors that "destroyed and scattered the sheep," instead of nourishing and sustaining them.

After the Mosaic law was committed to writing, it became the standard of sound doctrine. In the course of time, synagogues were erected; and "in the days of our Saviour, public preaching was universal; synagogues were multiplied; there were thirteen at Tiberias, and at Jerusalem, they say, four hundred; including, perhaps, the proseuchas, or small places for private prayer. We have only short memoirs, analyses or abridgments of the primitive sermons, which were, doubtless, delivered more at large; but what is recorded is sufficient to prove, that they taught the primitive truths of natural and of the then revealed religion, which included the necessity of repentance, of devotion and conformity to God, and the doctrine of a future Redeemer and Restorer." *

Now supposing that there is no record in the Pentateuch sufficiently explicit to prove, that the doctrine of a future state constituted a part of the public instructions of the patriarchs, or of the law of Moses, as it was pro claimed amidst the lightnings and thunders of Sinai; yet, is not the probability on the other side of the question? Were not the mysterious promises to Adam and to the father of the faithful, to Moses and to the succeeding prophets, indicative, to their minds, at least, of something greater and better than mere earthly power and dominion, prosperity and glory? What were pardon of sin, conformity to God, and a sense of his favour, if the effects of them were to terminate with the present state, and be finally lost in the land of darkness and forgetfulness? What did the sacred historian intend by his favourite phrase, that the primitive saints "were gathered to their fathers"? Did he mean only, that their ashes should be mingled together? Was this the ultimate hope

Robinson's Notes on Claude, Pref.

and expectation of an inspired prophet; of one who had such superior manifestations of the Divine power and presence, as to have it recorded concerning him, that, in a celestial colloquy, he .. saw God face to face, and conversed with him, as a man talketh with his friend"? When dying Jacob said to his beloved son Joseph, "Behold, I die; but God shall surely be with you, and bring you again to the land of your fathers;" was this all that was intended? In the history of the Patriarchs we read, that, for the most part, they were divested of their earthly frames with little bodily suffering, and in a state of mind comparatively tranquil and serene; but could this have possibly been the case if eternal annihilation had been before them; if they had no prospect of a future recompence, but, in the language of the sceptic, were about to take a leap in the dark"? Life is, indeed, a great blessing in proportion to its length and utility; man, considered merely as a rational animal, has enjoyments and privileges far above the brutes; virtue gives much in hand, and much in reversion, in the benefits we can procure for ourselves, for our descendants and for posterity; but still, the blank of death without the prospect of futurity draws a veil over all our comforts, and must have chilled the devotion even of an Abraham or a Noah, a Moses or a Methuselah.

Moreover, the translations of Enoch and Elijah, in conjunction with the successive visions and revelations from Moses to Malachi, would combine to produce in their order, fresh arguments in behalf of a future state; and the former operate as a striking and indubitable proof of the reality of such a state; a sensible encouragement to their faith and hope, at least in the minds of considering persons, who would be zealous on all proper occasions to promote the influence of this grand and important principle; for, by an easy inference and analogy, independent of abstract reasoning, they would be led to conclude, that if among the leading and distinguished characters of the ancient world, some, without controversy, were highly worthy of a future existence, and two, as they had reason to believe, so signally favoured as to be actually intro

duced into it "without seeing death," it was highly unreasonable to suppose, that the great mass of mankind should be overlooked; man being, by his very nature, accountable, and the individuals of his race, however differing from one another in external advantages, in spiritual attainments and moral qualities, in talents and capacity, yet from this very circumstance, as well as many others, partaking of a sameness or similarity which renders them amenable to the tribunal of their Maker, who is not to be regarded only in the awful sublimities of his nature, his infinite power, wisdom and knowledge, but in unison with his inimitable excellencies and perfections, his justice, mercy and goodness, as the moral governor and final judge of his rational offspring.

Nor are the Jewish Scriptures so silent upon this subject as some suppose. Besides the passages above referred to, numerous texts might be cited in favour of this opinion; but a few for the present may suffice.

After the fall, Adam and his posterity were placed (says Matt. Henry) "in a second state of probation, upon new terms;" and the sum and substance of the new primitive law was comprised in the blessing and the curse set before Cain, in these memorable words: “ If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door." The succeeding Patriarchs lived under the influence of these divine sanctions. "Noah was a just man, and perfect in his generation;" and Abraham

was called the friend of God." In the record of his death, the peculiar expression first occurs, "he was ga thered to his people," a phrase which seems to imply, at least, as before hinted, a deliverance from absolute death, and a safe conduct under the Divine keeping. Isaac, in blessing Jacob, implores for him "the blessing of Abraham, to him and to his offspring." Jacob, in his last interview with his children in the land of Egypt, though in the prophetic spirit he chiefly foretells temporal blessings and events, yet does not confine himself to these, but breaks out in the midst into a holy ejaculation,-" I have waited for thy salvation, O Lord." Moses, in his divine song, recited before

the elders of Israel, characterizes the Deity as the Rock, whose work is perfect, whose ways are judgment, as a God of truth, and without iniquity, as the Father that had bought them, made them and established them." And had all these sentiments no reference to futurity?

When Moses died, it is said "the Lord buried him, and no man knew of his sepulchre:" this, to a believing Israelite, must have conveyed a peculiar and encouraging idea. As we proceed, we meet with numerous allusions and references to something greater and better than mere earthly felicity. In the prophecies, the Deity is represented as loving his people 'with an everlasting love," far exceeding the love of parents to their infant offspring! A kingdom is described, where the work of righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever;" and Daniel saw a vision, similar to that of John, where "the Ancient of Days did sit, the judgment was set, and the books were opened;" and he prophesied, that hereafter some shall arise to everlasting life, and some to shame and lasting contempt; and they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever and ever"!

(To be continued.)

Account of the Establishment of Presbyterianism in Manchester. No. III.

tween Mr. Benson and the Elders, at Chollerton. See the 13th Meeting; concerning which the following is the decision of the Classis :

"James Chorlton acknowledged that he had wronged Mr. Benson, and that he was sorry for it. This he was ordered to do by the Classis.

"The 17th Meeting at Manchester, March 8o, 1647.

"4. Henry Gregory and Richard Rogers (Elder at Flixton) brought in a charge against Mr. Woolmer, minister there, for clandestine marriages.

the next Meeting. The said H. Gregory "Mr. Woolmer to bee summoned to and R. Rogers to have warrant for witnesses.

"5. Summons to be given to James Chorlton, Elder at Chollerton, to shew cause why he doth not act as an Elder.

"6. John Barlow, Elder at Chorlton, desired to give notice to Mr. Clayton, minister of Didsbury, to shew cause at the next Meeting, why he proceedeth not to election of Elders.

April 50, 1648. "The 18th Meeting at Manchester,

"4. Mr. Angier desired to joyne with Mr. Clayton to move the Elders elect at Didsbury to come and undertake the worke, and to return answer thereof at the next Meeting.

"8. James Chorlton being called to shew cause why he doth not execute his office of Elder, alledged, that they have never sitten as an Eldershipp, that he is unfit, desires to be freed from his office. The businesse differ'd till the next Classis, till Mr. Benson be acquainted therewith.

"10. Mr. Constantine being desired to shew cause, why the government is not settled with them, answered, That the Classis gave liberty to deferr it. Mr. Angier and Mr. Harison are desired to

SIR,

387 and 528.)

sent them.

tron.

"6. Mr. Walton came to the Classis and shewed his dismission from the congregation of Horwich, and a dismission from the congregation of Boulton, and Samuel Tayler (one of the Members at Blakeley) witnesseth hee had the assent and desire of the people at Blakeley to be their Minister; it was ordered, more of the congregation should come to the next Classis to give satisfaction thereof.

"The 21st Meeting at Manchester, 'July 120, 1648.

2. Mr. Walton manifested the desire of the congregation at Blakely to have him to bee theire Minister, by a further testimonie of Josephe Costerdine, Lawrence Walworke, Thomas Clough, John Travis and William Cheetham, who affirmed they were sent by the Congregation there to testifie there assent as aforesaid.

3. It is thought fitt, that Mr. Walton proceede according to ordinance of Parliament to make a preparatory Sermon, and so to proceede to election of Elders in his the said congregation with what convenient speede hee cann.

"4. The businesse that concerneth Ouldham is continued, and ordered to be called upon the next Classis.

"7. Mr. Angier, Mr. Clayton and William Boothe are still desired to deale with those elected Elders at Didsburie to accept there office before the next Classis."

Two or three similar minutes of former Meetings relative to the appointment of Elders at Didsbury, have

not been transcribed.

"8. Mr. Hollinworth gave account of Mr. Harrison's and his journey to Preston by the appointment of the Classis, viz., "First, that there was an appearance from each Classis.

"Secondly, that all those that appeared did agree that they may acte provincially, and appointe tyme, and place and delegates for the provinciall assem

145

blie upon the late ordinance of Parliament.

"Thirdly, that the first provinciall meetinge to bee the eight of August next, in the Church at Preston, and Mr. Ambrose to preach the same day at ten of the clocke.

"Fourthly, that three Ministers and six ruleing Elders shall be delegated to the provincial assemblie from everie Classis, and have letters of credence from the moderator of the said Classis under his hand.

"10. It was this day agreed in the Classis, that every Minister in this Classis should in there several congregations give notice of the Provinciall Assemblie, August the eight, and shall instructe there people touchinge the nature, use and benefitt thereof. And desire there congregations jointly and earnestly to pray to the Lord for his blessinge upon that meetinge the next nationall Fast-day.

"The 22d Meeting at Manchester, August 10, 1648.

"4. Delegates appointed by the first Classis within the province of the Countie of Lancaster, for the Provinciall Assemblie at Preston, the eight of August, 1648.

"5. Ministers, Mr. John Angier, Mr. John Harrison, Mr Richard Hollinworth. "Elders,-Peter Egerton, Robert Hyde, Richard Haworth, Esqrs.; Robert Ashton, Peter Sergeant, Edward Johnson, Gents., Ruleinge Elders.

"6. The unwillingenes of those chosen Elders for Didsburie to undergoe there office, was certified by a note under there hands, delivered in by William Boothe.

"7. Certaine things were reade and approved to bee propounded to the Provinciall Assemblie, and submitted thereunto by the Delegates assigned by this Classis, and the moderator is to subscribe the same.

"The 23d Meetinge at Manchester, September 5o, 1648.

"5. It was reported from the Provin ciall Meetinge at Preston, that exception was taken, for that all the Elders delegated from this Classis did not appeare. It was for there excuse declared, that they and that the necessitie of the affaires of were of the Comittee for this countie; the countie would not, in regarde of the present dangers, permit there then appearinge at that tyme.

"9. Samuel Pendleton chosen an Elder for Blakely Chappell came to be examined, was examined and approved for his knowledge.

"The 24th Meetinge at Manchester, September 29o, 1648.

4. There was a petition brought in and attest by foure men from Ouldham