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the Publication till now; if perchance fome few may even now be at leifure to peruse them.
I need not acquaint the Reader, that in the whole Controverfy concerning the Everbleffed Trinity, the principal Point, and that which has been the most largely and warmly debated, is the Divinity of the Son or Second Perfon. Upon this therefore I have Spent the greater Part of my Difcourfe, wherein I have carefully answered all Objections; and particularly the Learned will be perhaps not difpleafed with the Pains I have taken in establishing, what our Greatest Divines do generally either fuppofe or affert, tho they have been over fearing in the Proof of it; I mean the Quiefcence of the WORD during our Savior's Miniftry.
Of what Confequence this Notion is, 'tis impobsfile for the most negligent not to perceive. It enables us clearly to account for our Savior's not knowing the Day, of Judgment, which has hitherto been esteemed the great Difficulty: and it gives fuch a Turn to the whole Difpute, that I can't but wonder, how those Divines, who have been neceffitated to shelter themfelves under it, and have therefore fo frequently Suggested and propofed it; fhould not difcern, or at leaft fo imperfectly display, that Evidence of it, which the Holy Scriptures afford us. I dare affirm, that whosoever impartially confiders what I have of fered (and truly I thought my felf obliged to enlarge pretty freely on a Matter of fuch Importance, especially when it has been too much neglected by others) will readily embrace a Truth, which is fo
manifeftly useful in the Demonftration of our bleffed Lord's Divinity.
There is one thing, which (in the Opinion of fome Perfons) may poffibly need an Apology. I have taken the Liberty of maintaining the Preexistence of our Savior's Human Soul; not because I am in the leaft inclined to favor the Preexiftence of other Souls; but because the Holy Scriptures, I humbly conceive, do warrant that Pofition. I promife my felf, that the Reader will candidly weigh what I have advanced concerning that Tenet. I affure him, I have no particular Fondness for it, notwithstanding it has been, and ftill is, maintained by Great Divines. I can't but think it the most rational Way of interpreting diverse Texts of Scripture: but if any one will fhew me, how to interpret thofe Texts without admitting that Doctrine, I shall readily become his Convert. This I am fure of, the Confubftantial Divinity of our Lord is fo plainly taught in Scripture, that I would admit any Hypothefis, provided it were barely poffible, rather than deny it and if thofe Texts can be explained fo, as not to injure that great Truth; the Author of fuck Explication fball find me, not his Adverfary, but truly thankful, for imparting fuch valuable secrets to me.
As I have been follicitous to obviate all Objections; fo have I been defignedly brief in the pofitive Part: concerning which, as I am perfuaded I have faid enough; fo I was unwilling to fay more than was indifpenfably neceffary. Twill not be expected there
fore, that I should heap up all those Arguments, which have been urged by former Writers; or that 1 should infift upon all thofe Texts, wherein the Same Doctrin is contained.
This Method I have purposely chofen, that I might not expose the Doctor and my felf to infinit Wranglings, which do rather obfcure, than confirm, the most important Truths, with respect to the Generality of People; who are rather confounded, than inftructed, by a Multiplicity of Reafonings, guarded against numberless Exceptions, thro' the whole Course of which 'tis difficult for those who have not very ftrong Heads, to fee every Confequence clearly, and upon the Whole to form an exact Judgment.
I have therefore proceeded in fuch a Manner, and felected fuch Topics, as will (I hope, thro' God's Affiftance) not perplex the meanest, but yet convince, the best Understandings; fuch as will not embarrass any, but yet fatisfy every Reader.
Briefly, if thofe Arguments which I have pitched upon, be conclufive; the Caufe will not fuffer for want of others to accompany them and if thofe Arguments are not conclufive, I must for my self confefs, that I know of none which have more Force in
St. Giles's Cripplegate, and Sold by W. Innys at the
N Abridgment of the London Cafes. The Fifth Edition. A Confutation of Popery, in Three Parts. The Fourth Devotions: viz. Confeffions, Petitions, Interceffions and Thanksgivings, for every Day in the Week: and alfo Before, At, and After the Sacrament; with Occafional Prayers for all Perfons whatsoever.
A Difcourfe of Schifm. The Fourth Edition.
A Defence of the Difcourfe of Schifm. The Fourth Edition. An Anfwer to Mr. Shepherd's Confiderations on the Defence of the Difcourfe of Schifm. The Fourth Edition.
A Confutation of Quakerifm. The Second Edition.
A Discourse of the Neceffity of being Baptiz'd with Water, and receiving the Lord's Supper; taken out of the Confutation of Quakerifm. Price 3 d. or 20 s. a Ico.
A brief History of the joint Ufe of precompofed fet Forms of Prayer. The Second Edition.
A Difcourfe of joint Prayer. The Second Edition.
A Paraphrafe with Annotations upon the Book of Common Prayer, wherein the Text is explain'd, Objections are answer'd, and Advice is humbly offer'd both to the Clergy and the Layety, for promoting true Devotion in the Use of it. The Second Edition.
Charity Schools recommended in a Sermon preach'd at St. James's Church in Colchester, on Sunday March 26. 1710. Published at the Requeft of the Trustees. The Second Edition. Pr. 1 d.
A Letter to Mr. B. Robinson, occafion'd by his Review of the Cafe of Liturgies and their Impofition.
A fecond Letter to Mr. B. Robinson on the fame Subject.
Directions for ftudying, I. A general Syftem or Body of Divinity. II. The Thirty-nine Articles of Religion. To which is added, St. Jerom's Epiftle to Nepotianus. The Second Edition. An Effay on the Thirty-nine Articles of Religion.
The Nonjurors Separation from the Public Affemblys of the Church of England examin'd, and prov'd to be Schifmatical upon their own Principles. The Second Edition.
The Cafe of the Reform'd Epifcopal Churches in Great Poland and Polish Pruffia confider'd, in a Sermon preach'd on Sunday Nov. 18. 1716, at St. Laurence Jewry, London, in the Morning, and St. Olave's Southwark, in the Afternoon. The Second Edition.
A Spittal Sermon preach'd before the Lord Mayor, Aldermen, &c. of London, in St. Bridget's Church, on April 24. 1717.