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BOOKS Printed for R. Knaplock, at the Bishop's
Head in St. Paul's Church-yard.
HE Works of the Learned Foseph Bingham, M. A. late
Rector of Havant, in Two Volumes in Folio. Containing 1. The Antiquities of the Christian Church in 23 Books. II. A scholaftical History of Lay Baptism. III. The French Churches Apology for the Church of England. N. B. In this work there is such a methodical Account of the Antiquiries of the Christian Church, as will at once give to the Reader full View of any Usage or Custom of Christians, through the first five Centuries, and will save to any Enquirer the Charge and Trouble of consulting above 300 Authors.
II. Sixteen Sermons preached in the Church of Șt. Mary le Bow, London, in the Years 1721 and 1722, at the Lecture founded by the Honourable Robert Boyle, Esq; The Second Edition. To which subjoined A Defence of the Chriftian Religion from the Prophecies of the Old Testament. By Brampton Gurdon, M. A. Archdeacon of Sudbury.
HII. The Reasoning of Christ and his Apostles in their Defence of Christianity considered. In seven Sermons preached at Hackney in November and December, 1724. To which is prefixed a Preface, taking Notice of the false Representations of Christianity and of the Apostles Reasoning in Defence of it in a Book intitled the Grounds and Reasons of the Christian Religion. By T. Bullock, M. A. and Chaplain to the Right Reverend Dr. John Leng, then Lord Bishop of Norwich. Published at the Request of the Gentlemen of Hackney. The Third Edition.
IV. The Reason of Christ and his Apostles vindicated in Two Parts. I Being a Defence of the Argument from Miracles, proving the Argument from Prophecy not necesfary to a rational Defence of the Chriftian Religion. 11. Being a Defence of the Argument from Prophecy, proving the Christian Scheme to have a rational Foundation upon the Prophecies of the Old Testament. In Answer to a Book entitled, The Scheme of Literal Prophecy confider'd. By T. Bullock, M. A.
V. The Sacred and Prophane History of the World, connected from the Creation to the Diffolution of the Allyrian Empire at the Death of Sardanapalus, and to the Declension of the Kingdoms of Judah and Ifrael under the Reigns of Ahaz and Pekah. N. B. This History is carried down to that period of Time at which Dr. Prideaux begins his Conne&ion, and is a proper Introduction to it. By Samuel Shuckford, M. A. Rector of Shelton in Norfolk.
Heb. iij. 12. Take heed, brethren, left there be in any
of you an evil heart of unbelief, in departing from the living God.
Hese words of the Apostle are spoken to such as were at that time supposed to be believers of the Christian Doctrine, at least
in such a degree as; in some mea, sure, to acknowledge it to be from God, and to be well persuaded of the truth of its first principles; though some of them perhaps not fufficiently instructed, as yet, in all the con
sequences of those principles, or in all the leveral branches of Christian faith and practice: And they contain a general exhortation to beware of falling back into a state of infidelity, or of disbelieving and renouncing that Gospel doctrine which they had once entertained, and upon which, as a foundation, he intended to build those farther Doctrines which were necessary to render the Christian Institution compleat.
The expressions here made use of, are such as plainly imply the several following Particulars.
I. That Infidelity of the Christian Doctrine, when plainly proposed to us, is in a great measure voluntary, and therefore chargeable to mens own account: for else it would be unreasonable to give such a caution to beware of it.
II. That it proceeds from a vitious disposition of mind and affections: it has not its original in the head or understanding, but in the heart, being called an evil beart of unbelief.
III. That it is a revolting from that natural duty which we owe to God, the author of our life and being, a departing from the Living God; and therefore,
IV. That men by falling into fuch Infidelity may be highly culpable before God, and, as such, may be justly punishable by him for the perverse use of those faculties, and means of employing them, which he has bestowed
I need not add, that the caution it felf supposes, that men who have once been believers may for want of care and attention, and of living according to their belief, relapse into a state of Infidelity, either partial or total ; they may be so hardened by the deceitfulness of fin, as by degrees to set themselves against that Truth which they have formerly admitted. And therefore, if I were now to speak only to those who do at present believe the Gofpel, and own their belief of it ; and who do, upon that account, take these words of the Apostle to be the direction or caution of God Almighty by his inspired Minister, I might speak very usefully to the forementioned
particulars, as a Warning to all Christians to hold fast the professon of their faith, and thew how much we are all concerned in this Apoftolical advice ; left by neglecting to make a proper
use of that Doctrine which God hath revealed to us for the direction of our lives,
and by suffering our lusts and passions to prevail aver our reason and confideration, we should first
put away a good Conscience, and by that means be tempted, or wrought upon, to make shipwreck of our Faith.
But since I am now supposed to direct my discourse to such as pretend not yet to be perfuaded of the truth or importance of the Chriftian Religion, and to such as are diffident of the principles of all Religion, or at least are willing to dispute themselves into a disbelief of it, or such great uncertainty about it, as makes them utterly unconcerned whether it be true or false; I must not, to such men, use these words of the Text in an Authoritative manner, nor urge them any
farther than as a piece of prudent advice, which is not allowed by them to have any more weight in it, than what
be made plain and evident from the Reason and nature of the thing.
And upon this foundation I shall at this time apply my felf to such as deny, or dispute against the common principles of Religion, and think it a very innocent and indifferent matter, either to believe them, or not believe them, as it shall happen, as having respect only to their present convenience, and not concerned about any future consequences; and