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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	john_n	king_n	scot_n	5,784	5	9.7910	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49188	The scripture-terms of church-union, with respect to the doctrin of the trinity confirmed by the unitarian explications of the beginning of St. John's Gospel; together with the Answers of the Unitarians; to the chief objections made against them: whereby it appears, that men may be unitarians, and sincere and inquisitive, and that they ought not to be excluded out of the church-communion. With a post-script, wherein the divinity of Christ, and of the Holy Ghost, according to the generality of the terms of scripture, is shewn, not to be inconsistent with the unitarian systems. Most earnestly and humbly offered to the consideration of those, on whom 'tis most particularly incumbent to examin these matters. By A.L. Author of the Irenicum Magnum, &c.	Lortie, André, d. 1706.	1700 (1700)	Wing L3078A; ESTC R221776	144,344	120

the Ephesians is that as we would stand in aw before the King of Kings so in proportion of the Subordination Servants ought to demean themselves before their Masters The Sense of the Text of the 5th of St. Mathew is that as God is truly perfect so we ought effectually to strive to be perfect with that Perfection which our Natures are capable of And in like manner the Sense of the 23d Vers of the 5th of St. John is that as we honour God we must also honour his Deputy Vicegerent tho' nevertheless the one as properly God's Chief Minister as was said the other as expresly the Almighty himself The Kings of England may use the same Phrase to declare it their Will Pleasure That the Subjects in Ireland should honour the Viceroy even as they honour the King But that doth not imply that the one must absolutely be taken for the other consequently that is not to give the Supreme Royal Glory itself to the Viceroy no more than to honour Christ is to give expresly God's Supreme Glory to Another as the Arians do well observe besides that the Saying that God will not give his Glory to Another may signify that He will not give it to be dispos'd of that He will not give the disposition of it to Another or that He will not give to Another that Glory which is peculiar to Him of disposing of religious Honour and appointing Rites of Religion or that He will not give or impart a Sublime Heavenly Honour to Strangers or Aliens from Him neither will give his Praise to Idols that is He will not patiently suffer or allow that Men should make to themselves Objects of Religious Service at their Pleasure like the Heathens that the Religious Worship which is properly ultimately due to Him should be paid to Unfit Beings to Stocks Stones or to Daemons which are not truly in any holy scriptural sense Gods being neither the Supreme God nor Soveraign Officers of God commissionated with Power Authority thus to act for God so as most eminently to represent god and so to receive a Suitable Honour appointed to terminate ultimately to God So that God then doth not give properly the Religious Honour to Another tho' He commands us to bow the Knee to the Man Jesus Christ as we do to God If He pleased He might set Angels over Us or any Good Spirits and command Us to bow to them and ask and receive Graces of them tho' his Holy Nature cannot permit him to give any such Glory to his Enemies or ever to allow that Impure Spirits be sought to and reverenced That could not redound to God's Glory or the Good of his Creatures whereas the other might See a Passage of St. Gregory's quoted in the 1st Part of Bishop Taylor 's Sermon on Ps 86.5 where St. Gregery observes that Angels were Worshipped under the Old Testament But if so yet to be sure not only that was not a Divine Worship but even that Worship so far as it extended was for the sake of and terminated to God whose Immediate and Highest Officers and Messengers the Angels then appeared to be and so that hindred not but it might truly be said that God alone was properly Worshipped The Text Gal. 4.8 which we translate doing Service to them which By Nature are no Gods may be translated doing Service to them which TRUELY are no Gods yet it is the same if we read Of their Nature whether Supreme according to the proper and eminent sense of the word or Inferiour of God's creating and constituting according to the Scripture-Stile See Grotius on the Place Certainly we are expresly Commanded in Scripture to Serve the Man Jesus Christ Phil. 2.9 Yet incontestably the Man Jesus Christ properly is a God but in an inferiour sense We are then without doubt to serve the Man Jesus Christ as such a God appointed and dignified by the Supreme and Eternal God Act. 2.36 and we are to serve the Supreme God as absolutely being the Supreme God or as Him who is of himself God and who consequently is God in the most proper and eminent sense of that word Howbeit this doth not imply that Christ is not as intimately united with the Divine Nature as possible For all Power is given him in Heaven and Earth and acting for God in the highest Post he represents God at the Helm of the Universe But a Creature cannot thus represent God and govern the World and have all Power given it except God be with it and assist and direct it so as that that Creature have the enjoyment and disposition of the Divine Nature as of it's own Being whereby it's Power and Understanding being enlarged it may in a high measure Know and Act as God And accordingly as Sandius observes the Vnitarians held from the Beginning of Christianity that an Influence of the Divine Nature was incarnated in and most strictly united with the Man Christ Jesus So that Christ is not Worshipped neither is God's Representative or the Father's Universal Vicegerent merely as he is a Creature A mere Creature cannot comprehend in it's Thoughts and under it's Care the whole Universe and can never be such a Representative of the Father 's at the Helm of the Universal Government Nor can a mere Creature be Worshipped by all the Creatures in the Universe as Christ by God's Appointment is to be It seems God neither can nor will be thus represented by any Creature as a Creature Christ then is God's Representative and is Worshipped in his Mediatory Kingdom over the whole Universe Inasmuch as an Influence of the Divine Nature most intimately Dwells in him Assists and Directs him and Worketh in and by him and Inasmuch as the Divine Majesty is Conspicuous in him and As by his Intercession and by the Merit of his Death and the Vertue of the Covenant of Grace and of his Union with God and his Exaltation he Disposes of the Divine Power in the Gospel-Oeconomy A mere Creature may have a vast Honor and Power but not like that which appears in Christ in his Government of the Universe Whereas God has given us two Eyes whereby we may perceive three or four Objects at a time at a certain distance and two Ears which may imperfectly discern some few several Sounds also at the same time as the Sounds of certain several Voices and of some Instruments and two Hands by which we may take hold of several Particies of Matter and strike ten Strings at a time and move a certain Mass and steer a Ship and but a narrow Understanding according to the present Needs and the Capacity of our bodily Organs God might give a freer Carrier to our Spirits and endue us with more noble and vaster Capaeities and give us two hundred or two hundred thousand Hands and Ears and Eyes and enable our Souls to use them all fitly in reference to so many several Objects in the same instant

favourable for Novelty than these Alterations are soon made in Religion witness the speedy Corruption of the Children of Israel who after a few days that Moses had been absent from them and they being still under the conduct of his Brother Aaron fell to Idolatry Thus as Hegesippus testifies the Apostles were no sooner departed but manifold Errors mightily spread See Euseb Hist Eccl. L. 3. C. 26. What a weak thing then is it for the Trinitarians to stop their ears to the Dictates of Right Reason and to several Texts of Scripture which are express against them and to pretend that we ought to be determined by the fanciful Writings of a few fallible Men most of whom came some considerable while after the Decease of the Apostles The Church of England since the Reformation has had several Learned Writers and in these late times especially If any of their Works remain a thousand Years hence we may humanly suppose in case the Doctrines therein contain'd continue to be liked it will be the Writings of Pearson Stillingfleet Cudworth Tillotson Burnet Scot Cave Towerson and some few others of the like kind But what should we think of our Posterity if they then pretended that the way to find out the Original Meaning of our Articles concerning Predestination and Free Will would be to interpret them by the Sentiments laid down and established or intimated in most of these Great Men's Books Thus we have observed that in the first three Centuries not only few Christians wrote in comparison of what they have done since but it was not impossible even for them considerably to alter the Primitive Sentiments or the Doctrin of the Gospel 4. Many excellent Works of the Primitive Writers have been suppressed and destroyed which were most express for the Vnitarian Sentiment The Trinitarians themselves regret many of those Writings of the Primitive Christians of the first three Centuries which appear to have been suppressed and destroyed Dalaeus in the first Chapter of his first Book De usu Patrum acknowledges that tho' there were but few that then wrote yet the greatest part of those few Writings have been lost thro' the injury of Time or the Fraud of Men presuming that those Books were not to be preserved that were not altogether or near enough agreable to their Sentiments Such were says he the five Books of Papias Bishop of Hierapolis the Apology of Quadratus the Apology of Aristides the Works of Castor Agrippa the five Books of Hegesippus the Works of Melito Bishop of Sardis the Works of Dyonisius of Corinth of Appollinaris of Hierapolis of Pinytus the Cretian of Philippus Musanus Modestus Bardesanes Pantaenus Rhodo Miltiades Apolloninus Serapion Bacchylus Polyerates Heraclius Maximus Hammonius Trypho Hippolites Julius Africanus Dyonisue Alexandrinus and others If we had had left us such Writings as those of Hegesippus or any Ecclesiastical History of some professed Vnitarian either senior or but contemporary to Eusebius no doubt we should hear of several other Writers who expresly taught Vnitarianism besides those mention'd by Dalaeus like Theodotion Aquila Symmachus Paulus Patriarch of Antioch Theodorus of Byzantium Artemas Apollonides Hermophilus Lucianus and others seeing the Jewish Converts as shall be shewn appear for several Centuries to have been Vnitarians and it is credible not only that the Gentile Christians likewise were so originally but also that the generality or greatest part of them continued such for some time even when the Alterations began to be made till the rigid Platonists made use of all manner of violence to extirpate the Truth Howbeit the Criticks who have writen impartially concerning the Ante-nicen● Fathers are of opinion that the Writings of about 200 of them are lost for about 20 others some of whose Works have been preserved we may say such as they are tho' probably not such altogether as we shall observe as they originally were And they impute this Loss to the Errors which they suppose were contain'd in those Books and which the Trinitarian Party when they were become the strongest and were thorowly settled thought sit to Suppress as much as they could H. Valesius in his first Note on Euseb L. 5. C. 11. speaking of the Hypotyposes of St. Clemens concerning which Photius had observed that they are full of Arianism as that the Son is but a Creature and such like notes hereupon that not only the Hypotyposes of Clemens but the Works of Hegesippus Papias and other Primitive Ante-nicene Fathers were for the Errors abounding therein slighted and lost Which is in effect to say that the too visible and express Agreement of the generality or greatest part of the most ancient Fathers and Doctors with the Vnitarians was the Cause that their Writings have been destroyed The Trinitarians cannot but know that the Arians offer'd to be tried by the Tradition and Fathers of the first three Centuries and that Athanasius declined it as Bishop Taylor in particular confesses in his Book intituled The Liberty of Prophesying Sect. 5. Numb 3. p. 85. 4 to His Authorities may there be seen And in Chap. 7th we shall see from a Quotation out of Eusebius that the other Vnitarians appeal'd also to the Tradition of the first two Centuries Now doth n't it become Trinitarians well to make a bustle about Antiquity as if the Catholick Church in all Ages had unanimously been against the Vnitarians The Vnitarians indeed were at length overpower'd by the riotous and violent Platonick Christians who at last did in a great measure Philosophize away Christianity Yet there is not the least grounds to imagin that the Writings of the Vnitarians deserved to be slighted For the Trinitarians themselves that had seen their Books own that the Vnitarians were Men of great and extraordinary Learning See Euseb Hist Eccl. L. 5. C. 28. The World no doubt might now be expermentally convinced of it as we before said had we all the Writings of the ancient Fathers of the first and second Centuries such as the Writings of Papias the Book of Melito Bishop of Sardis intituled Of the Creation and Birth of Christ the History of Hegesippus and the Works of those other Doctors some of whom we have seen named in the List which Dalaeus collected out of Eusebius and Tertullian and Jerom and who in all probability were for the most part of the same Sentiment that Arius maintained afterward by reason whereof 't is likely as was shewn their Books were finally suppressed by the Nicene Platonick Trinitarians and their followers as no doubt it was begun by the other violent and rigid Platonists that were before the Council of Nice That Hegesippus was incontestably Vnitarian and what the Consequence of it is see an English Pamphlet intituled The Judgment of the Fathers concerning the Doctrin of the the Trinity Opposed to Dr. Bull 's Defence of the Nicene Faith p. 41. c. The only Objection is that Eusebius doth not reprove Hegesippus for being an Vnitarian But it may be observed that