by those particular Sufferings upon the Cross for his Father accepting that Price so paid down Christ as Man Heb. 7.25 acquired that Power as to be able to save to the utmost all those that come to God by him and therefore his humane Nature is immortal that he may always be capable of exerting such a Power But the Socinians would prove their position by that Heb. 8.4 That if Christ were on Earth he should not be a Priest seeing that there are Priests which offer Gifts according to the Law but here they are vastly wide from the Apostle's meaning for the Apostle writing there to Jews and arguing the matter with them concerning the Messiahship of Christ shows them that though he asserted Christ's High-priesthood yet he pretended not that he was any Successor of Aaron or the Legal High-priests for says he 7. 13. 14. it is evident that our Lord sprang out of Judah of which Moses spake nothing concerning the Priesthood therefore our Saviour was a Priest according to Prophecy after the order of Melchisedech and not only after that Order but for ever so a High-priest never to die never to be succeeded in that sacred Office by any other now being after that Order and under a necessity of having somewhat to offer as a Priest for so we are taught and 8.3 as a Priest having no right to offer any Jewish Sacrifices or Gifts the Order of Melchisedech not having any relation to them Christ offered himself the greatest the noblest Offering in the World having made that glorious Offering he soon left Earth having there no further immediate concern for could he have made his Title to Priesthood never so plain and offered himself never so freely among the Jews to execute the Priestly Office it had been to no purpose they having Priests of their own of the Aaronical Line of whom by Divine prescription they were to make use in things pertaining to God those Priests properly officiating so long as Sacrifices were legally necessary and when they were render'd unnecessary by the perfection of our Saviour's Sacrifice there being no need of any Priests at all to offer such external Sacrifices or Gifts the Apostles of Christ and their Followers succeeding their Master onely in the Instructing Governing and Interceding Parts of his Sacerdotal Function As for some part of their Argument to prove that Christ was not a compleat High-priest till his Entrance into Heaven it 's more dark and unintelligible to me than all those Mysteries in Religion which they pretend to explode for say they since the Apostle asserts that he ought in all things to be like his Brethren that he might be a compassionate and faithful High-priest in things pertaining to God and for expiating the Sins of the People it 's plain that so long as he was not like to his Brethren in all things i. e. in Afflictions and in Death so long he was not a compleat High-priest well is the Consequence from all this therefore he was not a compleat High-priest till he appeared in Heaven before his Father nothing less It will only follow on their own Principles that upon his Death without that Consequence the expiatory Sacrifice was compleated for there was no need of sanctifying the highest Heavens with his own Blood nor does this at all abate the necessity of Christ's Resurrection or Ascension into Heaven since without these that Faith fixt in one who had been false to his own Promises concerning himself who could neither have rais'd himself nor others who could neither have possest those eternal Mansions in his own Person nor have prepared them for his Followers who could neither have protected nor assisted them to the end of the World could have been no way justifiable but Christ's assimilation to his Brethren could proceed no further than to the end of his Sufferings which ended with his Death upon the Cross since none of his Brethren had been so glorified or had so risen as he did or so ascended into the presence of God to make Intercession for Sinners but indeed Death it self was not so essential to that Resemblance as they imagine for whosoever is liable to common Infirmities and obnoxious to Sufferings must of necessity be obnoxious to Death on the same reason though he should actually be translated with Enoch or carried up into Heaven with Elijah for though those holy Men after such a Translation were no more in a mortal state yet all that was no greater Privilege than all are Partakers of who after their final Resurrection die no more or than those who shall be found alive at the day of judgment for though such shall only be subjected to a change and not really die as others yet that hinders not but that in their own Natures they shall be mortal and as liable to Distempers so to Death as well as others To say truth our Saviour during the whose course of his Life and in all its particulars liv'd as Men do and being a Partaker of real and not fantastical Flesh and Blood it was not probable he should live otherwise only in his exemption from Sin he was beyond that general Rule the Deity not being capable of an Union with any thing imperfect or impure But having liv'd as real Man and suffer'd as such and having by himself throughly purged our Sins Heb. 1.3 he sat down at the right hand of the Majesty on high the Socinians indeed seem to point at somewhat of an Interstice between his Ascension and his Session at the right hand of God that 's not at all grounded upon Scripture for though we know he convers'd some time with his Disciples before he left them that was not the time of presenting himself before his Father and for any thing of a formal presenting himself before his Father as a Suppliant with his own Blood it 's an irrational Dream neither becoming Men pretending to Scriptural nor to Philosophical Reason for since we must to please their Fancies make an exact Parallelism between the Annual Sacrifice and that of Christ we must consider that the High-priest entring into the Holy of Holies had really with him the Blood of the Victim already dead and in that state of Death to continue till consumed by fire without the Camp and so never capable of a Resurrection but our Saviour rose again from the dead and though those of Rome would persuade us some of his Blood was gathered from under the Cross and preserv'd as a venerable Relick by some very Pious and Devout Persons and may be seen at this day by those who have Faith enough yet we doubt not but that Blood so shed was re-united to his Body being easily gathered by Almighty Power from that Diffusion it had suffer'd at his Crucifixion so that though our Lord had died yet his Blood after his Resurrection existed only as in a living Body therefore it could be presented before God only as in such a
by the commands of God i.e. by Worshipping him according to his prescriptions and we cannot come to know the commands of God but by Prophecy or Revelation Or we may rest in the Apostles definition that true Religion is the acknowledging of the truth which is after godliness in hopes of eternal life Tit. 1.1 2. But if we respect Religion in general as taken up by all Nations we may describe it as The method of worshipping God by all men suitably to those notions they had of him and of their own duties As for the Jewish Nation they were once the sole professors of true Religion and for the hardness of their hearts were loaded with abundance of Ceremonial institutions but yet in the law of Moses and in the Prophets we find sincere and hearty obedience to the moral Law very much urged and insisted upon as the best evidence of true and unfeigned piety and where God expostulates sharply with his people for their rebellion and disobedience He tells them plainly Ps 50.8 9 13 16 17 23. I will not reprove thee for thy Sacrifices or thy burnt offerings to have been continually before me I will take no bullock out of thy house nor he-goat out of thy fold Will I eat the flesh of bulls or drink the blood of goats No these things God could pardon But unto the wicked God says what hast thou to do to declare my statutes or that thou shouldest take my covenant into thy mouth the reason of the expostulation follows thou hatest instruction and castest my words behind thee by which words the great folly of those is exprest who pretend themselves the servants of God and instruments of his glory and yet live disagreeably to their profession wherefore it 's added Who so offereth praise glorifieth me and to him that ordereth his conversation aright will I shew the salvation of God Thus again God by the Prophet Samuel argues with Saul 1 Sam. 15.22 Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better than sacrifice and to hearken than the fat of rams So the Prophet Isaiah Isa 1.11 13 16 17 18. To what purpose is the multitude of your sacrifices unto me I delight not in the blood of bullocks or of lambs or of he-goats Bring no more vain oblations incense is an abomination to me it follows wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil learn to do well seek judgment relieve the oppressed judge the fatherless plead for the widows Well what should be the effect of all this reformation as much as a wretched sinner could hope for from the most benign Being Come now and let us reason together saith the Lord tho' your sins be as scarlet they shall be white as snow tho' they be red like crimson they shall be as wool So the Prophet Micah Micah 6.6 7 8. Wherewith shall I come before the Lord and bow my self before the high God Shall I come before him with burnt-offerings with calves of a year old will the Lord be pleased with thousands of rams or ten thousands of rivers of oyl shall I give my first-born for my transgression or the fruit of my Body for the sin of my soul No God requires not these things at our hands but He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Nay Solomon himself who was so personally profuse in his offerings that a man would have suspected he had fixt the whole substance of Religion in such exterior services when he comes to draw up what was incumbent upon Man in a few words passes sacrificing by as inconsiderable in respect of this sincere obedience Eccl. 12.13 Let us hear the conclusion of the whole matter Fear God and keep his Commandments for this is the whole duty of man Thus far the writings of the Old Testament receiv'd by the ancient Jews shew us the ends of Religion viz. That where it really had a place it necessarily produc'd purity and sincerity of mind without which no sacrifice tho' never so costly could be accepted with God David teaches us the lesson plainly Ps 51.6 7 10 19. Behold thou desirest truth in the inward parts and in the hidden part thou shalt make me to know wisdom purge me with hysop and I shall be clean wash me and I shall be whiter than snow Create in me a clean heart O God and renew a right spirit within me and much more to the same purpose then he concludes all Then shalt thou be pleased with the sacrifices of righteousness with burnt offering and whole burnt-offering then shall they offer bullocks upon thine Altar But since the Jews are for the most part hardned against their own greatest interest and so may be thought to have now changed their minds being known for such bigotted ceremonialists I shall add the confessions of one or two modern Jews So Rabbi Isaac Sangar in the book Cosri before cited Cosri pars 3. p. 157. for thus he tells the King he converses with A holy and pious man is not the rigid man for every ceremonial punctilio but he who where he dwells with a prudent and impartial hand gives every one their right who loves justice oppresses none defrauds none nor bribes any to be his slaves or tools upon occasion Again Because the eyes of the Lord run to and fro through the whole earth therefore the holy man neither does nor speaks nor thinks any thing but he believes the all-seeing eye of God to be upon him ready not only to reward for what 's well but for what 's ill done too and to visit for every perverse and wicked word or action p. 168. c. To him I shall add Rabbi Moises ben Maimon who in his More Nevochim More Nevoehim pars 3. c. 28. p. 419. or explainer of difficulties teaches us that every precept of God whether it be affirmative or negative aims at these things first that it may take away all violence from among men and beget good manners necessary for the conservation of political Societies and secondly that it may instil true principles of faith such as are in their own nature necessary to be known for the expelling of wickedness and encouraging honesty and virtue Now if these sober and necessary virtues which are of no value if not sincere be the ultimate intention of all God's Laws it follows that those virtues are more accounted of with God which are inward and affect the Soul than all outward performances how pompous soever as much as the end of a thing is more excellent than the means conducing to it The Son of Sirach agrees admirably with this truth He that sacrificeth of a thing wrongfully gotten Eccl. 34.18 19.
nature in the womb of the blessed Virgin of her substance so that two whole and perfect natures that is to say the Godhead and manhood were joyn'd together in one person never to be divided whereof is one Christ very God and very man c. With the Church of England agrees the Helvetic Confession Vid. Harmoniam Confessionum in notatis c. 3. that of the French Churches Artic. 6. the Scotch Confession Artic. 1. the Synod of Dort Artic. 8. the Synod of Czenger in Hungary in their own Argument against the Socinians and in Artic. 2. the Confession of Augsburg c. 1. of Strasbourg c. 2. the Saxon Confession exhibited to the Synod of Trent c. 1. that of Wittemberg Art 2. the Confession of the Prince Palatine Art 2. that of Bohemia Art 3. and 6. of Basil Art 1. and finally the Orthodox consent of all the Fathers with holy Scripture Artic. 2. c. 1. and it's observable that the authors and subscribers of all these Confessions imagine that they ground this particular Doctrine of the eternal Godhead of our Lord Jesus Christ upon Scripture so that they declare they either find it there in express terms or at least thought they drew it very naturally from thence and certainly they were not mistaken for let us reflect a little on the Commandments of the Old Testament there Israel received this charge Hear O Israel Deut. 6.4 Exod. 20.2 3. the Lord our God is one Lord I am the Lord thy God thou shalt have no other God before my face Observe what the Prophet adds to these precepts Remember says he to the same Israelites the former things of old Isai 46 9. for I am God and there is none else I am God and there is none like me the same Prophet introduces Almighty God speaking thus I am the Lord Isai 42.8 that is my name and my glory will I not give to another neither my praise to graven Images and this particularly in such a place where God is comforting his people with a description of the office power excellency of the Messiah and teaching all to rejoyce upon the certainty of his coming Our Saviour himself when he contested with the most subtle and powerful adversary in the world alledges this against him Matth. 4.10 get thee hence Satan when he had endeavoured to hire him to worship himself for it is written Thou shalt worship the Lord thy God and him only shalt thou serve This then of the Vnity of the supreme being and the incommunicability of divine worship to any other Being whatsoever seems very Authentick Doctrine and to be very well attested yet after all this to prevent that damning sin of Idolatry whereas S. Peter refus'd the adoration of Cornelius with that reason Acts 10.26 Stand up for I my self also am a man And the Angel who had shewn S. John all those wonderful Prophetick schemes refus'd the worship of that Apostle with those words Rev. 22.9 See thou do it not for I am thy fellow servant and of thy brethren the Prophets worship thou God yet the blessed Jesus He who being the Son of God at least in some sence should have been of all others the most careful for securing his fathers honour yet He tells the Jews that his father had committed all judgment to him Joh. 5.23 that all men should honour the Son even as they honour the father i.e. with the same kind of or with equal honour now every one will own that the Father is to be worshipped as the supreme Being or as the most high God therefore Christ there assumes to himself the glory honour or worship belonging to the most high God nor could this be strange in him who being in the form of God thought it no robbery to be equal with God Phil. 2.6 The same Jesus suffer'd himself to be worshipped without any reluctancy or prohibition of the worshippers He forbad not the wise men from the East Matt. 2.11 when they fell down and worshipped him and made their offerings to him nor did the blessed Virgin who doubtless knew what it was to be an Idolater reprove them for their misapplied adorations nor did the Angel Matt. 8.2 c. 9.18 who was their guide and director in their journey inform them of this error No more did Christ forbid the Leper who worshipp'd him nor the Jewish Ruler who beg'd his goodness for the healing of his daughter Nor his Disciples when by his power delivered from the storm Nor yet all the Disciples when after his resurrection they all came and held him by the feet and worshipp'd him c. 14.33 c. 28.9 now Scripture in all these places puts no difference between that worship that is given to Christ and that which the same persons generally render'd to the supreme God therefore they knew nothing but that he really was of the same nature with God nor could he be so kind or good or wise as he is character'd to us who could see so many guilty of so damning a sin as Idolatry which they must have been guilty of if they gave to him a meer Creature that sovereign worship which belong'd to the Creator without any reproof or check for it Now tho' this danger may seem to infer a great deal of necessity of knowing Christ to be the true God yet we may press it farther For S. Paul tells us in plain terms Rom. 10.13 Whosoever shall call upon the name of the Lord shall be saved where he is speaking of no other but our Lord Jesus Christ now this laid together with that other text Acts 4.12 that there is no salvation in any other for there is none other name under heaven given among men whereby we must be saved joyning these together as they assert the positive so they include the negative of equal truth that Without calling on the name of the Lord Jesus Salvation can never be attained but then it follows How shall they call on him in whom they have not believ'd v. 14. or in whom they have not had faith but Faith may not be fixt on any but on him who is the true God true Faith is only towards God Heb. 6.1 as the Apostle's phrase teaches us and the Socinians themselves in the very Text we are now upon would perswade us to believe that it was onely God the Father who was believed on in the World Heb. 11.6 because he onely was the proper object of Faith and we are told that without Faith it is impossible to please God but to imagine that any Faith can please God which is placed in any Being beside himself is foolish and absurd Yet whereas God declared by his Prophet of old Cursed be the Man that trusteth in Man and maketh flesh his arm and in his heart departeth from the Lord Jer. 17.5 Christ a little before his Passion bids his Disciples as they believed in God John 14.1
to set up their Master for the Son of God who had justly suffered before for blaspheming that Divinity he pretended so near a relation to But tho' what I have said already may go a good way toward the proof of that That Jesus was the Son of God yet for the farther clearing this matter we may enquire Into the promises and predictions concerning his birth or appearance in the world as an Intercessor for it Into the manner and circumstances of his Birth Into the intent and design of his Doctrine Into that influence Scripture history in these cases ought to have upon all those who own the being of a God whether they be Christians or not It 's our business to enquire into those promises and predictions current in the world concerning such an Incarnation of the Divinity or its extraordinary appearance in the world for the restauration of its bliss before by the encrease of wickedness perverted and ruined for Promises and Prophecies concerning a person yet unborn and these publick and obvious to an inquisitive world are wont to signifie such a person wholly extraordinary especially when the same spirit which imparts the fore-knowledge of him gives his very name to the world so we find when the Man of God cryed against the Altar in Bethel 1 Kings 13.2 he prophesied That a child should be born unto the house of David Josiah by name who upon that Altar should offer the Priests of the high places themselves and pollute it with dead mens bones that Josiah spoken of there so long before his birth made good the Prophets word to the utmost and has that admirable character bestowed upon him by the Holy Ghost 2 Kings 23.16 25. That like to him there was no King before him that turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses neither after him arose there any like him So the name of Cyrus was foretold long before his birth by the Prophet Isaiah He 's there stil'd God's shepherd his anointed the man whose right hand God himself had holden but he was to be a perfect Hero and such heathen as well as sacred Historians represent him and God by Isaiah predicts his glory Isai 44.28.45.1 2. even That he should perform all his pleasure saying to Jerusalem thou shalt be built and to the temple thy foundations shall be laid which Cyrus so named by the Prophet was indeed a type of our Jesus our Saviour and deliverer How numerous and how plain soever the Prophecies of him in Scripture were we shall more particularly consider hereafter but some principal passages we must on this occasion take notice of And first of that foundation of humane hopes the Proto-evangelium Paradisiicum or that promise made to our first Parents in their lapsed state tho' before their expulsion from Paradise for it was a promise to them tho' a threat to the Serpent to whom the speech was more immediately directed Gen. 3.15 And I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel This being by all Christians and antient Jews interpreted of the Messias was the first glad tydings of hope to those who were just fallen into a ruinous condition this supported our great Parents spirits when otherwise nothing could present it self to them but fears terrors and desperation after this we find God promising as a peculiar blessing to Abraham and in thy seed shall all the nations of the earth be blessed Gen. 22.18 which the Jews too of old understood of the Messias to be of the stock of Abraham according to the flesh nor could it otherwise have been made good for the Jewish nation tho' they were partakers of particular and infallible oracles yet were but an obscure nation in respect of the rest of mankind and tho' they were active in the degeneracy of their Church to make Proselytes to their Law yet the numbers were not great and if that of our Saviour be truth That they made their Proselytes two fold more the children of wrath than they were themselves Matt. 23.15 that care of theirs was no very great blessing to the world Therefore S. Peter in the close of that Sermon he preached on occasion of the lame man's cure Acts 3.25 26. applyes this promise to our Jesus and more distinctly and determinately S. Paul in his Epistle to the Galatians Gal. 3.16 Now to Abraham and his seed were the promises made He saith not unto seeds as of many but as of one and to thy seed which is Christ And further we have in the early ages of the world that famous and indisputable prophecy of dying Jacob The Scepter shall not depart from Judah Gen. 49.10 nor a Lawgiver from between his feet until Shilo come and unto him shall the gathering of the people be the exact accomplishment of which as Shilo means the Messias that is the Christ we shall afterwards take notice of It were no difficulty to shew how many of those institutions and Ceremonies of the Jews prefigured this same Saviour but I shall rather confine my self to prophetick words than actions as tending more directly to my purpose Famous was that prediction of Balaam Numb 24.17 I shall see him but not now I shall behold him but not nigh there shall come a star out of Jacob and a scepter shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Seth. And afterwards Out of Jacob shall come He that shall have the Dominion and shall destroy him that remaineth of the City by which general destruction is onely meant that Idolatry and those Idolaters which the Doctrine of the Gospel should confound and this as Christians have all along applied to Christ So the Jews prov'd sufficiently they understood it so by their eager following the Barcochab whom they thought pointed out by this Text as I hinted before Nor did the Jews till afterwards when they came to seek subterfuges for their obduracy question the meaning of their Law-giver when he told them The Lord thy God will raise up unto thee a Prophet Deut. 18.15 from the midst of thee of thy Brethren like unto me unto him ye shall hearken this could onely be made good of Christ since Moises Ben Maimon the most learned of Jewish Writers of late has largely prov'd the disparity between Moses and all other Prophets mention'd in Scripture and Scripture it self asserts That there arose not a Prophet since in Israel like unto Moses Deut. 34.10 whom the Lord knew face to face Our Saviour onely spoke out Divine Mysteries in the day time and in the face of the whole world he needed not as others the mediation of Angels or of Dreams or of Visions to make him understand the will of God but saw and
before it was a sure sign of some extraordinary Person intended it gives us the very name proper to our Jesus as he was the Son of God Behold a Virgin shall conceive and bear a Son Isai 7.14 and shall call his name Immanuel where the thing foretold is so much a miracle that it cannot be believed to have occurr'd more than once in the World nay the prodigiousness of the thing has made some great pretenders to reason endeavour to weaken the very authority of Scripture it self from the impossibility of the thing foretold And the Jews have endeavour'd to affix a large sense upon the Text as if no more was meant than barely That a Woman should be with Child and so the miracle is wholly taken away But all these little stratagems of unbelievers have fail'd and the very Name added would convince considerate Men of some great thing design'd since a meer Man or one coming into the World according to the ordinary course of nature could not be truly call'd Immanuel or God with us This declaration of the Evangelical Prophet as He 's justly call'd is soon follow'd by another of the same nature For unto us a Child is born Isai 9 6 7. unto us a Son is given and the Government shall be upon his shoulders and his name shall be call'd Wonderful Counseller the mighty God the everlasting Father the Prince of peace of the increase of his Government there shall be no end upon the Throne of David and upon his Kingdom to order it and to establish it with judgment and with justice from henceforth even for ever In all which the Prophet seems to write a perfect History of things past he speaks with that assurance and confidence as if he had seen that hope of Israel born into the World and wholly ecstatick in his contemplation of so infinite a blessing bestow'd on the World he fixes such Titles upon him as were compatible with no meer man nay he makes him God an Infinite an everlasting God the Vniversal Monarch of Earth and Heaven yet leaves him drest in flesh and blood at last a Child born a Son given to us miserable perishing Creatures But Isaiah's reflections on the promised Saviour are so many as not to be instanced in more particularly we may just name that Isai 11.1 And there shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of Counsel and might the spirit of knowledge and the fear of the Lord with righteousness shall he judge the poor and reprove with equity for the meek of the Earth and he shall smite the Earth with the rod of his mouth and with the breath of his lips shall he slay the wicked and more to that purpose which St. Paul in his discourse to the Antiochians in Pisidia alludes to And that again Acts 13.22 22 24. The voice of him that crieth in the Wilderness Prepare ye the way of the Lord make streight in the desert an high-way for our God every Valley shall be exalted and every Mountain and Hill shall be made low and the crooked shall be made streight and the rough places plain â—â—i 40.3.4 5. and the glory of the Lord shall be reveal'd and all flesh shall see it together for the mouth of the Lord hath spoken it which John the Baptist applies to himself and his Master Joh. 1.23 Such is the whole fifty-third Chapter a compleat though compendious Chronicle of our Saviour from his Cradle to his Tomb happily read by the Aethiopian Eunuch since from thence the Evangelist Philip took occasion to preach to him Jesus Acts 8.34 35. Such that The Spirit of the Lord God is upon me because the Lord hath anointed me to preach good tidings to the meek he hath sent me to bind up the broken-hearted to proclaim liberty to the Captives and the opening of the Prison to them that are bound Isai 61.1 2. Luk. 4.17 18 19. to proclaim the acceptable Year of the Lord and the day of vengeance of our God apply'd to himself by our Saviour Agreeably to these Predictions the Prophet Jeremy foretels Behold the days come saith the Lord that I will raise to David a righteous branch and a King shall reign and prosper Jerem. 23.5 6. and shall execute judgment and righteousness in the Earth in his days Judah shall be saved and Israel shall dwell safely and this is the name whereby he shall be call'd The Lord our righteousness Which is again repeated by him Jer. 33.15 16. To the same purpose Ezekiel I will save my Flock and they shall be no more a prey and I will set up one Shepherd over them and he shall feed them even my servant David he shall feed them and he shall be their Shepherd and I the Lord will be their God Ezek 34.22 23 24. and my servant David a Prince among them I the Lord have spoken it Which is repeated and enlarged Ezek. 37. 21 ad fin Daniel yet more plainly I saw in the night visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of days and they brought him near before him And there was given him dominion and glory and a Kingdom Dan. 7.13 14. that all People Nations and Languages should serve him his dominion is an everlasting Dominion which shall not pass away Rev. 14 14. and his Kingdom that which shall not be destroy'd Which St. John alludes to not to mention any thing of Daniel's weeks Micah gives us that Thou Bethlehem Ephratah though thou be little among the thousands of Judah Mica 5.2 yet out of thee shall he come forth to me that is to be ruler in Israel Matt. 2.6 whose goings forth have been from of old from everlasting which those Priests Herod afterwards enquired of could remember very well And lastly Malachi as plain as any Mat. 3.1 Behold I will send my messenger and he shall prepare the way before me and the Lord whom ye seek shall suddainly come to his Temple even the Messenger of the Covenant whom ye delight in behold he shall come saith the Lord of hosts These are a few of that very great number of Prophecies which rais'd the expectation of the Jews for the appearance of a Saviour whom they expected as a mighty temporal Prince not considering that the things foretold of him were beyond the atchievments of the greatest Potentate in the world For to be the great messenger of that Covenant which was between God and his people and at the same time the God whom they sought and whose their Temple was who yet were taught to worship only the true God to be the glory of a private town as of Bethlehem yet of an eternal original with respect to the time past
is set down the just Commendation of that one short Rule the miserable failures of Men in putting this in execution the true grounds and reasons of their failures their falling under divine displeasure on that account the means found out to atone that divine displeasure and the extreme difficulty of atoning it the continuing Defects of Humane Obedience the Mercy of God yet equally continued for the sake of that compleat atonement made and God's acceptance of an upright heart and sincere endeavours according to the doctrine of Pagan wise men themselves instead of absolute and unattainable perfection in Virtue and Goodness and Crowning such sincerity and integrity with that happiness due to a total perfection And all these things are illustrated with such an Historical deduction of things as serves exceedingly to confirm all the particulars and to convince the World how angry the True God is with those who transgress and how infinitely pleased He is with those who endeavour to walk by this Rule and All compar'd together shew abundantly that the whole body of Scripture is indeed but one and the same Rule agreeing with it self in all particulars and the Matters of fact laid down with that simplicity impartiality and probability and so agreeably to those broken fragments of Antiquity themselves esteemed most highly and so very pertinent to the drift of the Book it self i. e. to make Men devout towards Heaven and sociable among one another all which things were never pretended to meet in any one Writing whatsoever before that till any firm instance can be produced to the contrary Scripture in this particular must be owned the Word of God If its general and equal respect to all Mankind be enquired after the very manner of expression used in Scripture shews it to be really Universal for when the Rule says Thou shalt love the Lord thy God and Thou shalt love thy Neighbour and yet nominates no particular person to whom the sence should be restrain'd Scripture in that speaks to every individual person who hears or reads it as Nathan to David Thou whether Jew or Gentile bond or free young or old learned or unlearned Christian or Pagan Thou art the Man When in relation to any branch of this short Rule any doubt is propos'd and the solution given to a particular Person either in plain terms or in a Parable that particular solution concerns every man living so when the Lawyer asked Christ Who is my neighbour and Christ had answered him by that Parable of the Man rob'd and wounded between Jerusalem and Jericho and relieved by the good Samaritan and upon the Lawyers declaring for the Samaritan's charity Christ replyed upon him Go and do thou likewise tho' the discourse be to one Man the import reaches You and Me and every Man who at any time may meet the same Objects of Charity and be in the same Circumstances and when in pursuance of the great Rule any thing is forbidden and it 's said Thou shalt not do This or That it means No Man on any pretence whatsoever shall do it and every Judgment against a particular Criminal tells us that Except we repent we shall all likewise perish and every Blessing following Goodness speaks Thus shall it be done to any Man whom the King of all things delights to honour and as happiness eternal is propounded to All which is unquestionably Man's chiefest good so the means propounded for attaining it are the same to All All purchase it at the same rate and acquire it with the same spirit and in this particular all Humane Writings whatsoever own their defects Happiness in Scripture being the end propos'd and we being taught wherein it consists so as to have all sorts of Pagans concurring in the perswasion that it consists in the fruition of the Love and presence of the Supreme God the way to gain it is set down so plain that none who have common reason can doubt of its meaning for though a 1000 Queries and impertinent enough have been made by Casuists in what instances we ought to love God yet never any but Jesuits who had heard the Rule of Scripture Thou shalt love c. could doubt whether Scripture taught us to have any love for God or no Men must resolve to read it backwards as they say Witches do who can doubt its meaning neither can they doubt but that we ought to love God so great and pure a Being in all instances whatsoever The very Pagans themselves were sensible of the little Artifices of that subtle Spirit which was wont to speak in their Oracles when they sought to secure themselves from a charge of falshood by speaking what was dubiously to be interpreted and though sometimes for things Past or Present they 'd speak tolerably yet in all future matters they 'd falter miserably as Croesus King of Lydia found to his cost who chose a God to himself among the multitude by his Veracity having contriv'd it so that several of his Messengers should at one and the same hour enquire of a several Oracle what Croesus was then doing of all which One onely answering right that One He devoted himself to and yet that One when he came to enquire the event of his intended War against Cyrus cheated him with a paltry ambiguity to his ruine their subtilties in that kind quickly grew proverbial to the dishonour of the Impostor but that divine spirit which influenced Holy Writers needed no such subterfuges for apparent weakness nor have any yet been able to discover any such thing in Scripture and though some Prophecies are very dark and obscure at present yet the event of things has so exactly explain'd many of the most difficult that none can doubt but just periods of time will unriddle them all and make the Apocalypse it self as plain as any other part of it Scripture runs upon no vain and trifling speculations such as might disturb and heat the fancy but its whole scope and import affects the practices of Men it advances real knowledge onely and such Knowledge will show it self in our actions To Love God and our Neighbours are things infinitely useful and rational and on that account were admir'd by Pagans in the primitive persecuted Christians the duties are so often and by such variety of Arguments urged in Scripture that as it 's almost impossible Men should be ignorant of what 's requir'd at their hands so it 's as impossible they should not know how to perform it that Book lays no task upon us but what 's pleasant safe and certain commands nothing but what it gives us numerous instances of as perform'd by others and therefore possible to us it shows us God's Perfection and requires Ours as knowing the fairest Copy excites the greatest ingenuity and study to equal it and whereas we cannot but be sensible of our own Errours it shows how God accepts the sincerity of our endeavours and gives us the instance of One great real Man
may retort their question and ask Is it possible two should be exactly of one mind and yet not both of one nature I fear they 'l find no instances of that Friends may be said to be One Husband and Wife to be One Two People to be One but are they not all of a mortal nature and consequently capable of equal thoughts and apprehensions of things if therefore God the Father and Jesus Christ be One in their sence it must be by Identity of Vnderstanding and Will and Intention which cannot be but between Persons of equal nature therefore Christ must be partaker of the Divine Nature and therefore he must be God and so what he farther adds in his discourse with the Jews is easily intelligible and a strong confirmation of what we have laid down If I do the works of my Father believe not Me but believe the Works that ye may know and believe that the Father is in me and I in him this passage if interpreted of unity of Will can be no where parallel'd and indeed it intimates a yet closer conjunction than that agreement This Union takes as much of the Subject on one part as on the other therefore if the father be every where and more peculiarly in the Son the Son is every where too and as peculiarly in the Father and therefore when Enjedine would make a shew of some parallel expressions of Christ's being in good Men and they in him he unluckily among other places hits on that of S. Paul where he speaks of Christ's dwelling in the heart by Faith Eph. 3.17 which indeed explains all the rest for Christ being a Meer Man as the Socinians say cannot any otherwise be united so to men as to be said to be in them but by Faith nor can good Men pious and holy Persons be in Christ otherwise than by Faith but sure it was never thought of that the Son of God was in his Father or his Father in him by Faith yet that must be said be it never so absurd or blasphemous if their appeal to that of our Saviour stand good That they all may be one as thou Father art in me Joh 17 21 22 23. and I in thee that they also may be one in us that they may be one even as we are one I in them and thou in me that they may be made perfect in one here the unity between Christians or those who should believe in Christ must be that unity of mind consisting in mutual Love and Charity that Unity must be maintain'd by the vigour of their Faith but cannot that Unity between the Father and the Son be maintain'd without the same Faith If the expressions must be explain'd all one way it will then follow That God loves those who believe in his Son as well as he loves his Son for so it follows in the forecited place That they may be made perfect in one ver 23. and that the world may know that thou hast sent me and hast lov'd them as thou hast loved me but this would quite ruine all their pretences to an extraordinary reverence of the Person of Christ whom they pretend to prefer in all privileges infinitely before the Holiest of other men Indeed the Prayer of Christ imports only this He begs of his Father that Christians might be as closely united with respect to their mortal state and in proportion to it as he and his Father were in their immortal Nature and that believers should enjoy his presence as effectually to their advantage by their Faith in him as he enjoy'd the infinite glory and happiness of his Father by his Identity or Coessentiality with him and this is the greatest happiness they could wish for themselves or Christ for them The Jews then were not mistaken in the meaning of our Saviour when in saying He and his Father were one they thought he made himself God nor did they mistake him when they sought to kill him before because he said God was his Father Joh. 3.18 making himself equal with God For Christ's permission of any to worship him was a better interpretation of his words than all the glosses of the Socinians put together and as reason commonly teaches us to understand that the begetting Father and the begotten Son are both of one and the same Nature here so the same reason taught the Jews to apprehend that if Christ were the Son of God he then must be of the same nature with his Father which they who saw him in the form of a servant only thought as absurd and impossible as the Socinians do now if the Jews committed a mistake in their apprehensions of Christ's words nothing can possibly excuse either Christ himself or his Apostles from extreme unkindness since they would take no pains to rectifie a Mistake in all appearance involuntary a Care which might in probability have cured them of their unbelieving humour Let us then proceed farther to that Confession of the Apostle S. Thomas when he called our Saviour his Lord and his God Joh. 20.28 Where we may take some notice of the occasion of those words which was this Our Saviour to satisfie the world of his Resurrection and more particularly to satisfie his own Disciples in that point had appear'd to them in that body in which he suffer'd for them and all the World when the Disciples were assembled together their doors shut with a great deal of privacy for fear of the Jews there he blessed them his presence gave them an extraordinary occasion of joy the transports of which being over he blest them again breathed upon them so effectually as by that breath they received the Holy Ghost and with that that Commission and power which afterwards they were more particularly authorised to exert for the management of the Church During this gracious visit of his Master Thomas one of the twelve was absent afterwards returning to his company they joyfully assure him they had seen the Lord their words carry somewhat extraordinary in them they tell him not We have seen our Lord or thy Lord they use no limiting particle but speak positively and generally We have seen the Lord so giving him that title by which the Septuagint translate the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that it seems here given to Christ as elsewhere it is to him who by all is acknowledged to be the most high God emphatically and exclusively of all other Lords whatsoever But not to insist on this The report of his brethren to Thomas seem'd extremely incredible the Doctrine of the Resurrection tho' it was a thing which Jews had no reason to stumble at in general nor had the Disciples in particular for they had seen their Master raise Lazarus and the Son of the Widow of Naim and they had doubtless seen those holy bodies which arose from their graves upon the dreadful convulsion of nature when Jesus gave up the Ghost upon the Cross yet the
after he earnestly asks that Question Wherefore then are not we all wise embracing the knowledge of God which God is Jesus Christ and presently after asking the Apostle's question Where is the wise Man where is the disputer where is the glorying of those who were reputed men of Vnderstanding He subjoyns For our God Jesus the Christ was conceived of Mary according to divine order of the seed or line of David by the Holy Ghost I durst now appeal to all Mankind whether they would not conclude that whosoever should speak of any Being whatsoever at this rate would not be thought to account the Person he spoke of in such broad terms Real God and whether a good rational Deist would not conclude that if He so spoken of were no more than a meer Creature He who should so speak of him ought not to pass at least for a Borderer upon Idolatry For it 's rationally expected that in such weighty matters Mens Words should be the proper interpretation of their Thoughts and not pester'd with dubious or uncertain or unintelligible phrases In the same Epistle he calls our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God appearing humanely or in the same manner as men do clothed with flesh and blood and endued with a rational soul which is but another way of expressing the Text God was manifest in the flesh Would you then have his pre-existence as God before he was conceived in the womb of the blessed Virgin our Ignatius asserts that too in his Epistle to the Magnesians Ad Magnes p. 33 34. viz. That He was with his Father before all time and in the end or in the fulness of time at last he appear'd and afterwards There is one God who manifested himself by his Son Jesus Christ who is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his eternal word agreeably to S. John in the beginning of his Gospel Again in his Epistle to the Trallians and twice in the Inscription of his Epistle to the Romans He gives the title of God to our Saviour nay of our God and toward the end of that Epistle He begs of the Romans that they would not go about to hinder his Martyrdom then at hand no Permit me says he earnestly to be an imitator of the sufferings of Christ my God and again Ad Romanos p. 60. he calls him My God twice over in the subsequent two or three lines The Prophets frequently reflect upon it as Idolatry to say to an Image thou art my God and I am not yet convinced by any Socinian argument that it is not Idolatry to say the same to any created Being whatsoever At best the Apostles themselves and those eminent Apostolical men if our Lord be no more by nature than a meer man must needs be condemned of extreme imprudence and uncharitableness who when they might as well have express'd their minds otherwise would yet make choice of such words as were â—nly apt to deceive and impose upon Men â—o give them false notions of God and Jesus Christ and either make them Idolaters at â—â—st or at least very near borderers upon it Words that are figurative may be easily misunderstood by very good Men in ordinary cases as we see his Companions concluded S. John should never die only from our Saviour's words to S. Peter If I will that He tarry till I come what is that to thee How much more dangerous then must such Words be especially when continually used in matters of the greatest weight It were easie to give more of the same nature from Ignatius his Epistles if we 'd meddle with those spurious or interpolated but we need no such precarious assistances The next of the Fathers of the Greek Church in order of time is Justine commonly stiled the Martyr because he dy'd such for his obedience to the Faith of Christ He liv'd about one hundred and forty years after the birth of our Saviour I shall not go about to prove the Divinity of our Saviour out of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Exposition of Faith printed as his among his Works tho' it would afford us a great deal because the credit of it is doubtful and learned men think they have reason to believe our Justine was not the Author of it I shall therefore only examine what 's of unquestionable authority in him In his Apology for the Christians presented to the Roman Senate Apolog. 1. p. 44. l. D. among other things he tells them The names of Father and God and Creator and Lord and Master are not the proper names of God but names derived from his Works and those favours he has extended towards Men but his Son who alone is properly called his Son the Word who was with him and begotten of him before all creatures because in the beginning God created and adorned all things by him was called Christ he being anointed and God beautifying every thing by him here then we have what the Evangelist had taught us before literally understood and confirmed That the Word was in the beginning with God and that by him all things were made the holy Martyr thought of no figure or ambiguity in the discourse The same Martyr in his second Apology for the Christians presented to Antoninus Pius the Roman Emperour in asserting the Justice and Reason of that Faith in Christ which He and his Christian brethren profest lays down a clear proof of Christ's being God and consequently of the reasonableness of their service to him in giving an account of that burning Bush which Moses saw and out of which he heard a voice for at that time when Moses as he was feeding his Father-in-law's sheep was ordered to go into Egypt and to bring out from thence the people of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Christ spoke to him out of the bush under the resemblance of fire and bids him loose his shooes off his feet and attend him and receiving abundance of strength and courage from that Christ with whom he discours'd He went down and glorious and terrible with a thousand miracles led that people from their bondage Apolog. 2. p. â—5 l. B. The Jews themselves confess says he that it was that God whose name was unknown or unutterable who then discoursed with Moses but the Martyr himself says it was our Christ therefore if the Martyr's opinion were true Our Christ is the Lord Jehovah the most high God The Martyr urges his argument yet farther with reflections upon the Jewish incredulity That Angel which spoke to Moses out of the burning bush said to him I am that God the God of Abraham the God of Isaac and the God of Jacob the God of thy Fathers Go down therefore into Egypt and lead forth my people A Socinian himself will own that that Name was never due to any but to the most high God tho' they fly to figures there too We urge this says the Father only that we may prove that that Jesus Christ in
whom we believe is the Son and Messenger of God who being the Word before had sometime appear'd in the resemblance of fire sometimes in the form of Angels now at last by the Will of God was made Man for the sake of mankind and for their sakes suffered whatsoever Jewish cruelty and malice could inflict upon him who while they own'd it was God the Creator and maker of all things who spake to Moses in the bush and yet He that there spoke was the Son the Angel the Messenger of God indeed they laid themselves open to that just reproof of our Lord that they neither knew the Father nor the Son We argue too from hence that if it were our Christ who appear'd to Moses in the Bush as Justine affirms and Scripture sufficiently evidences if it were our Christ what name soever he might be call'd by he then was pre-existent or had a real being before he was conceived in the womb of the blessed Virgin therefore he could be no meer Man unless the Socinians can find out the way to satisfie the question of Nicodemus by asserting positively that a Man a meer Man may be born when he is old that he may literally enter again into his mothers womb and be born a-new and can prove it when they have asserted it He could be no Angel that 's denyed in Scripture the Apostle assures us Heb. 2.16 He took not upon him the nature of Angels a speech very idle if he had been an Angel originally if therefore he neither was a meer Man nor a created Angel he was and must be the supreme God Again the same Justine in his Dialogue with Trypho the Jew Dial. cum Tryph. Jud. p. 267. l. B. C. when Trypho urges him with his absurd assertion That Christ was God before all ages and yet had condescended to become Man Justine answers him The truth would not therefore be lost if he should fail in his proofs that Christ was the Son of the world's Creator and that he was God because however it had been foretold by the Prophets that he should be so but if I do not prove that He had a being before and then condescended to become Man and took flesh according to his Father's design and determination p. 275. dcinceps it 's only proper to conclude that I am a weak disputant not that he who bore that Character is not the Christ When Trypho afterwards bids him prove that there was or could be another God besides the maker of the Universe the Martyr stumbles not at the proposition but proceeds to prove the thing by that instance of the Lord before whom Abraham stood when the two Angels went forwards towards Sodom and falls again upon the forementioned instance of Christ speaking to Moses in the Bush by both which he proves that the Son is God as well as the Father is God and yet he asserts not two Gods but one God because if two or three Beings are partakers of one divine Nature they must of consequence be one God the divine Nature being indivisible and incapable of degrees or diminution After a large discourse with the Jew he tells him that in the several arguments he had brought he had sufficiently proved that Christ was Lord and God and the Son of God who had appear'd both as a Man p. 357. D. and as an Angel in the burning Bush and at the destruction of Sodom And Trypho all along looks upon him as engag'd in that design of proving Christ to be God not by a figure but in reality He concludes the Scriptures were very express in their evidence that that Christ who had suffered so much at the Jews hands was to be worshipped and was God had he not prov'd the last well that He was God to have asserted the first that he ought to be worshipped would have sounded very harshly in the ears of a Jew But even Trypho himself who thought it prodigious and incredible that God should be born and should condescend to become Man tho' none of the most tractable persons in the world was brought to Agrippa's condition by the zealous Martyr and almost perswaded to be a Christian About the same time lived S. Irenaeus Bishop of Lyons in France one who had been a Hearer of blessed Polycarp who had been himself an Hearer of the Apostles He had certainly the advantage of knowing what was sound and true Doctrine with relation to our Saviour and that from very authentick hands his writings were originally Greek as himself was by Birth tho' employed to preach the Gospel in the parts of France but those Originals are almost all lost and we must necessarily content our selves with their Translation This excellent Father then tells us first what the general Faith of the Church is That the Church believes in one God Iren. adv Haer. l. 1. c. 2. the Father Almighty maker of Heaven and Earth c. and in one Jesus Christ the Son of God incarnate for our Salvation and in the Holy Ghost who among other things has taught us that according to the good pleasure of the invisible Father every knee of things in Heaven and of things on Earth and of things under the Earth should bow to Jesus Christ our Lord our God our Saviour and our King and that every tongue should confess to him and this passage we have in the genuine original and it seems satisfactory enough as to the Faith of the French Church in those days and doubtless was look'd upon by him as the Faith generally embraced by all the true professors of Christianity C. 3. and indeed so he assures us in the following chapter of the same book That the Church spread through the whole world diligently maintains this Faith and observes it as exactly as if they all inhabited in one house they believe it as if they had all one heart and one soul and with a wonderful consent preach it as it were with one mouth We then are safe enough while we believe Jesus Christ to be God since holy Martyrs nay the whole Church of God believed the same truth so long since and making it a part of their publick Creed declared their judgment that so to believe was necessary to eternal Salvation Having afterwards told us what the Apostles have preached and how they have prov'd Him true and that there was no falshood in him he proceeds in the next chapter thus Therefore neither our Lord himself nor the Holy Ghost nor the Apostles would have called any one God absolutely and definitively unless he had really been true God nor would they have called any one Lord in his own person l. 3. c. 6. but only Him who is Lord of all things God the Father and his Son and so he proceeds to enumerate several Texts wherein the name of God and Lord is indifferently given to both the Father and the Son and elsewhere he teaches us c. 18.
shall not depart from Judah Page 241 Exod. 4.16 Moses a God to Pharaoh and Aaron his Prophet Page 343 7.1 Moses a God to Pharaoh and Aaron his Prophet Page 343 14.21 They believed in the Lord and in his Servant Moses Page 329 25.22 The Propitiatory or Mercy-seat Page 721 34.7 Forgiving Iniquity Transgression and Sin Page 699 Levit. 16.12 13. Censer of Burning Coals in the Holiest Place Page 726 v. 16. To make an Atonement for the most Holy Place Page 725 2 Kings 3.26 27. King of Moab offering his Son Page 105 2 Chron. 30.18 19 20. Hezekiah's Prayer for the Vnprepared Page 603 Psalm 40.6 7 8. Sacrifice and Burnt-Offerings not desired Page 225 45.2 Thy Throne O God is for ever and ever Page 314 82.6 7. I have said Ye are Gods Page 342 Isaiah 9.6 Vnto us a Child is born a Son is given Page 320 Jeremiah 23.5 6. I will raise unto David a Righteous Branch Page 321 Micah 5.2 Thou Bethlehem Ephrata c. Page 323 Haggai 2.8 The Glory of the Second House greater c. Page 753 Matth. 1.23 Thou shalt call his Name Emanuel Page 325 18.23 The Parable of the Debtors to their Lord. Page 651 28.18 All Power is given to me in Heaven and Earth Page 407 v. 19. In the Name of the Father Son and Holy Ghost Page 328 Luke 4.29 30. They led him to the Brow of the Hill Page 382 24.45 He open'd their Vnderstandings Page 395 John 1.1 In the beginning was the Word Page 332 3.13 No man hath ascended up into Heaven c. Page 337 5.23 The Father hath committed all Judgment c. Page 202 10.30 I and my Father are One. Page 354 10.34 35 36. Is it not written in your Law Page 558 17 21. That they all may be One as Thou c. Page 358 20.28 My Lord and my God Page 360 Acts 7.59 Lord Jesus receive my Spirit Page 524 Rom. 2.6 God will render to every Man c. Page 124 3.24 25 26. Justified freely by his Grace c. Page 649 703 8.19 20 21 22. The earnest Expectation of the Creature Page 490 9.5 Of whom as concerning the Flesh Christ came Page 370 10.13 Whosoever shall call upon the Name of the Lord c. Page 203 1 Cor. 1.14 15. Lest any should say I had baptized in my own c. Page 402 10.2 All were baptized into Moses c. Page 329 15.3 Christ died for our Sins Page 693 2 Cor. 5.19 20. Reconciling the World c. Page 648 719 12.7 8 9. For this cause I besought the Lord thrice Page 527 Gal. 3.19 In the hand of a Mediator Page 711 Philip. 2.5 11. Being in the Form of God c. Page 374 Col. 1.24 What was behind of the Afflictions of Christ Page 694 1 Thess 5.17 Pray without ceasing Page 505 Heb. 1.8 9 10. c. When he bringeth his First-Begotten c. Page 314 5.5 Thou art my Son this day have I begotten thee Page 549 6.1 2. Leaving the Principles c. Page 184 8.4 If on Earth he should not be a Priest c. Page 733 c. 9. c. 10. Page 689 727 728. 11.1 Faith is the substance of things hoped for c. Page 87 1 Pet. 2.24 Bore our Sins in his own Body on the Cross Page 698. 3.18 He suffered for our Sins the just for the unjust Page 697 1 John 2.1 2. He is the Propitiation for our Sins Page 719 5.7 There are Three that bear Record in Heaven Page 458 v. 20. This is the True God and Eternal Life Page 205 ERRATA PAge 3. l. 5. after Salvation dele p. 5. l. 20. put a Period after Text. l. 30. after Attentatam d. ◠p. 6. l. 3. r. Wissowatius p. 130. in the Margent r. Serrarii p. 142. l. 19. r. seem'd p. 148. l. 31. r. Posterity p. 200. l. 14 r. One p. 209. l. 26. r. really and indeed p. 221. l. 7. r. Paradisiacum p. 239. r. this p. 139. l. 21. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 149. l. 21. d. And. p. 289. l. 29. r. those p. 312. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Margent r. Sandii Hist Eccles Enucl p. 318. l. 6. r. for p. 332. l. 16. r. those p. 336. l. 25. r. Stranger p. 364. l. 29. r. at p. 413. l. 21. r. far p. 448. l. 20. r. Libraries p. 467. l. 22. r. Separation p. 492. l. 26. d. One p. 511. l. 10. r. deliver p. 539. l. 3. r. Lazarus p. 552. l. 31. in Marg. r. Epistolarum p. 602. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 609. l. 13. r. Sacrifices p. 666. l. 1. he be p. 690. l. 29. r. Levitical p. 700. in Marg. r. Brixian l. 3. r. curing p. 704. l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 720. l. 11. r. Catiline p. 752. l. 10. r. Administrator Several smaller Mistakes especially in the Pointing the Reader will easily observe and pass by or correct as fitting Books Printed for Walter Kettilby at the Bishop's-Head in St. Paul's Church-Yard TEN Sermons with Two Discourses of Conscience By the Lord Archbishop of York 4 to 's Sermon before the House of Lords Nov. 5. 1691. 's Sermon before the King and Queen on Christmass-Day 1691. 's Sermon before the Queen on Easter-Day 1692. Henrici Mori D. D. Opera omnia Bishop Overal's Convocation-Book 1606. concerning the Government of God's Catholick Church and the Kingdoms of the whole World 4 to Dr Falkner's Libertas Ecclesiastica 8 vo 's Vindication of Liturgies Ibid. 's Christian Loyalty Ibid. Mr. Lamb's Fresh Suit against Independency Ibid. Mr. W. Allen's Tracts Ibid. Bishop Fowler 's Libertas Evangelica Ib. Jovian or an Answer to Julian the Apostate Ibid. Animadversions on Mr. Johnson's Answer to Jovian In Three Letters to a Country Friend Ibid. Turner de Angelorum Hominum Lapsu 4 to Mr. Raymond's Pattern of Pure and Undefiled Religion 8 vo 's Exposition on the Church-Catechism Ibid. Mr. Lamb's Dialogues between a Minister and his Parishioner about the Lord's Supper Ibid. 's Sermon before the King at Windsor 's Sermon before the Lord Mayor 's Liberty of Humane Nature stated discussed and limited 's Sermon before the King and Queen Jan. 19. 1689. 's Sermon before the Queen Jan. 24. 1690. Dr Hickman's Thanksgiving-Sermon before the Honourable House of Commons Oct. 19. 1690. 's Sermon before the Queen at Whitehall Oct. 26. 1690. Dr Burnet's Theory of the Earth 2 Vol. Folio 's Answer to Mr. Warren's Exceptions against the Theory of the Earth 's Consideration of Mr. Warren's Defence 's Telluris Theoria Sacra 2 Vol. 4 to Bishop of Bath and Wells Reflections on a French Testament Printed at Bourdeaux 's Christian Sufferer supported 8 vo Dr Grove now Lord Bishop of Chichester his Sermon before the King and Queen June 1. 1690. Dr Hooper's Sermon before the Queen Jan. 24. 1690 1. Dr Pelling's Sermon before the King and Queen Dec. 8. 1689. 's Vindication of those that have taken the Oaths 4 to Dr Worthington of Resignation 8 vo 's Christian Love Ibid. Religion the Perfection of Man By Mr. Jeffery Ibid. Faith and Practice of a Church of England Man 12º The Fourth Edition Kelsey Concio de Aeterno Christi Sacerdot 's Sermon of Christ Crucified Aug. 23. 1691. Mr. Milbourn's Sermon Jan. 30. 1682. 's Sermon Sept. 9. 1683. An Answer to an Heretical Book called the Naked Gospel which was condemned and order'd to be publickly Burnt by the Convocation of the University of Oxford Aug. 19. 1690. With some Reflections on Dr Bury's new Edition of that Book to which is added a Short History of Socinianism by W. Nichols M. A. c. Two Letters of Advice I. For the Susception of Holy Orders II. For Studies Theological especially such as are Rational At the end of the former is inserted a Catalogue of the Christian Writers and Genuine Works that are Extant of the First Three Centuries By Henry Dodwell M. A. c.