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written by our episcopal divines, but those of Dr. John EDWARDS of Cambridge ; and who us'd to detest anti-trinitarian more than popish authors, as introducing not only equally dangerous errors in doctrine, but the use of reason and private judgment, which utterly subyert all church autority, the sole foundation of unity and uniformity in matters of religion.

But, it feems, curiosity, the effect of liberty, fense, and learning, begins to reach even the divines of Scotland, who of all protestant divines, are most tenacious of their örthodoxy; and who are no less charm'd with the pure doctrine and holy discipline receiv'd from their ancestors of the reformation, than we are with the beauty of bolinefs in our Common-Prayer-Book, which was first compos'd one hundred and seventy four years ago by the (a) aid of the Holy Ghost, and has, lince that time, been (6) five times reform’d! and consequently, theology (than which nothing is more naturally changeable, and which neither art nor power, nor discipline, could ever 'long fix or ascer tain among Heathens, Jews, Christians, or Mahometans) may soon receive a new form

in

(a) A&t for establishing the Liturgy in the ad of Edward the Sixth.'- .1548. ..

(6) Nichols's Preface to Commentary on the Commons Prayer,

a man, it when rrods ; under thened, rich

in the kirk, as it daily does in all other churches.

You desire also some account of Mr. WHI STON himself, and would know what sort of a man, or monster, he is, of whom you hear so much, when you meet your brethren in presbyteries and synods; who; upon mere reports, represent him under the various characters, of ignorant and learned, rich and poor, serious and mad; heretick and atheilt, churchman and papist, arian and socinian, and almost everything but calvinist, presbyterian and athanasian.

To gratify; therefore, your curiosity in the beft manner I am able, I send you Mr. Whiston's book itself, together with some Confiderations on the subject-matter of it, and some remarks on his scheme, project, or theory; which I close with an account of the gentleman himself:

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PARTI.
OF THE GROUNDS AND REASONS OF

.: CHRISTIANITY. . ..

. ?

I. That Christianity is founded 012 Judaism,

or the New Testament on the Old.. CHRISTIANITY is founded on Judaism,

u and the New Testament on the Old; and Jesus is the person said in the New Testament to be promis'd in the Öld, under the character of the MESSIAS of the Jews, who, as such only, claims the obedience and submission of the world. Accordingly, it is the design of the authors of the Nero, to prove all the parts of christianity from the Old

Testament, which is said to contain (c) the words of eternal life ; and to represent Jesus and his apostles, as (d) fulfilling, bytheir mission, doctrines, and works, the

pre

(c) John 5. 39.
(6) Matt. 5.14.

predictions of the prophets, the historical parts of the Old Testament, and the Jewish law; which last is expressly faid to (e) pine phecy of, or tipify, christianity.

II, That the Apostles ground and prove christie

anity from the Old Testament.

CT. Matthew proves several parts of D christianity from the Old Testament ; either by shewing them to be things foretold therein as to come to pass under the gospeldispensation, or to be agreeable to, or found.. ed on, the notions of the Old Testament. .

Thus he proves (f) Mary's being with child by the Holy Ghost, and the angel's telling her she mall bring forth a fon, and mall call his name Jesus, and the other circumstances attending his miraculous birth; Jesus's (e) birth at Bethlehem ; his (b) flight into Egypt; the (i) Naughter of the infants ; (k) Jesus's dwelling at Nazareth; the (1) preaching of John the Baptist ; Jesus's (m) leaving Nazareth and dwelling at Capernaum, in the borders of Zabulon and Napthali ; his (12) casting out devils, and

B 3

healing

(e) Matt. 11. 13. (f) Ib. 1.18, 23. (8) Ib. 2. 5,6. (b) 2. 15. (i) v, 17, 18. (k) v. 23, (1) Ib. 3. (m) ļb.4. 133 (n) lb. 8. 16, 17,

beating the fick; his (l) eating with pubs licans and sinners; his (e) charging those he heal'd, that they should not make him known ; his (9) Speaking in parables, that the Jews might not understand him ; his (r) sending his disciples to fetch an ass and a colt; the (s) childrens crying in the temple; the t ) lawfulness of taking corn in the fields, when an bungred, on the fabbathday; thé (1) resurrection of the dead; (20) Jesus's being betray'd by Judas, and his apprehension ; and (x) Judas's returning back the thirty pieces, (the reward he had for betraying Jésus) and the priest's buying the potter's field with them, and his banging himself.

Jesus himself is represented as proving the truth of christianity thus; he, ( 9 ) joining himfelf, after his resurrection, to two of his disciples, who knew him not ; and finding out their mistakes about his person, whom they now took not to be the Messias, because he had been condemnd to death, and crucify'd ; and observing their disbelief of his resurrection, which had been reported to them by certain women of their acquaintance, upon the credit of angels ; (z)" Said

unto

(0) Matt. 9.11--13.

(e) Ib. 12. 16--21. (9) Ib. 13. 13. (r) Ib. 21. 2---7. (s) v. 15, 16. (t) lb. 6.12. () Ib. 22. 31, 32, (w) Ib. 26. 54, 56. (x) Ib. 27. 5 ! () Luke 24. 15--22. (2) v. 25---27.

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