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former. It implies, that there is one only who searcheth the hearts of men, and that Christ is he. And the Greek will very well bear it ;' as the learned reader will easily perceive. It is thus • EgεUVWV, one that searcheth; but

I am He.

εγω ειμαι ο ερευνών

There is

εγω ειμι

XLIV.

2 Pet. I. 4.

---

Exceeding great and precious promises, that by these you might be (θειας κοινονοι φύσεως) PARTAKERS of the DIVINE NATURE.

Hebr. III. 14. For we are made (μɛToxo

T8 X158) PARTAKERS of CHRIST, if we hold the beginning of our confidence (in the precious promises of God) stedfast unto the end.

What St. Peter proposes, as the end of our hope in the promises, is to be partakers of the divine Nature: but this, according to St. Paul, is to be partakers of Christ; therefore Christ is in or of the Divine Nature; the same Almighty God and Lord, who declared

VOL. I.

a Gen. XVII. 1.

E

to

to Abraham I am thy Shield, and thy EXCEEDING GREAT REWARD. So that these being compared together, are decisive for the Catholic Homoousian Doctrine, at which the Arians, from the Council of Nice to this very day, have been so grievously offended. And it has not been without rea

son.

For if the word Consubstantial be applicable to the Person of Christ, it makes short work with their Heresy. To this end, it was fixed upon and agreed to by the Bishops of the whole Christian World*, as the most

a XV. I.

* I say, of the whole Christian World: though a late Author calls this Oecumenical Council, fummoned for the condemnation of Arius, a famous contest," as if one half of the world had been divided against the other. And he says it was "determined by a majority of near twenty to "one," whereas, in truth, there were but five out of three hundred and eighteen, who denied the Catholic Faith. I mention this to shew how some things may be represented by some sort of people, who if they are not ignorant, must think it their Interest to impose upon you. What would you think of a man, who having been present at an Assize, should bring a report of it home to his family, and tell them he had been at a famous Contest, where there was a majority of near ten Jury-men, six witnesses, and a Judge, against the criminal? See Ded, to an Essay on Spirit,

P. 9, 10.

proper

proper Bar and Badge of distinction between the Arians and themselves. But they object, that the term is not scriptural; nay, there are some, of no ordinary figure amongst them, who have not stuck to call it an invention of Popery; though it is well known, that at the time this was adopted by the Church, there was no such thing as Popery in the world. But the name is found to be of great use in amusing weak people, who have no ready stock of learning to contradict them, and, in some cases I fear, no good desire of being better informed. Who can think it a notable proof of their zeal as Protestants, that they take a pleasure in seeing their poor Mother, the Episcopal Church of England, the honour of the Reformation, and the dread of Popery, painted and dressed up for a Jezebel by men of her own houshold; who have shipwrecked their Consciences by subscribing Articles they never believed, and are growing fat upon the provision allotted by the Providence of God, only to support the Church in her Journey through this world to the kingdom of heaven. A sight that would raise the Indignation of a Mahometan! and al

a

Essay on Spirit, p. 151.

E 2

most

most move a Papist himself to pity and pray for us!

But I would hope there are some few among the favourers of Arianism, who are not gone quite so far out of the way, and would be ashamed of such low and base Artifices, as can only serve to expose and discredit their cause with any man of common learning and honesty. To these I address myself; and now the Scripture is before us, let me ask them a plain question or two. Is not the word Essence or Substance of the same signification with the word nature? and have not the Fathers of the Church thus expounded it? and is not this phrase of the same nature-as conclusive for the Divinity of Christ, as that other of the same Substance? Why then should that expression of the Nicene Creed be thought so offensive, when there is another in the Scripture so near of kin to it, that the Arians must be sensible they could gain nothing by the Exchange; for the divine Nature, we all agree, can be but one; three divine natures of course making three different Gods. But the Scripture, compared as above, has asserted Christ to be of this divine Nature. And if People were once persuaded of that, all farther disputes about the word Consub

stantial

stantial would be at an end. But

But peace and

unity for Christ's sake, is a blessing of which God has deprived this Church for the punishment of its sins: and as we do not seem to be in any posture of repentance, it is to be feared he will never restore it to us again in this world; but suffer us to go on from bad to worse, till the measure is filled up.

XLV.

It is a rule, laid down by St. Paul, that GOD swears by HIMSELF, for this reason, because he can swear by NO GREATER. Hebr. VI. 13.

But Christ has sworn by himself:

Isai. XLV. 25. I have sworn by MYSELF, that unto me every knee shall

bow, every tongue shall swear.

Which words being compared with Rom. XIV. 10, 11. are proved to be the words of Christ. We shall all stand before the judgement seat of Christ: For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess unto God.

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