only Methufalah, but even the World itself. But then, in come fome other Undertakers, and promise us the fame or greater Wonders in Chriftian Theology, offering by fome new whimsical explications of their own to make the deepest Mysteries of our Chriftian Faith, as plain, easy, and intelligible (forsooth) as that two and two make four, that is, in other words, they will represent and render them fuch Mysteries as fhall have nothing at all Myftical in them.

And now is not this, think we, a most profound invention, and much like the dif covery of fome New-found-land, fome O Brazile in Divinity? with fo much abfurd confidence do fome Difcourfe or rather Romance upon the most Myfterious Points of the Chriftian Faith; that any Man of Sense and Sobriety, would be apt to think such Perfons not only befide their Subject, but befide themselves too. And the like

censure we may juftly pass fuch idle Pretenders; the

upon all other

true Character

of which fort of Men is, That he who thinks and fays he can underftand all Myfteries, and refolve all Controverfies, un

deniably

deniably fhews, that he really understands

none.

In the mean time, we may here observe the true way, by which thefe Great and A dorable Mysteries of our Religion, come first to be Ridiculed, and Blafphemed, and at length totally laid afide by fome; and that is, by their being first innovated upon, and new-modelled by the bold, fenfelefs, and abfurd Explication of others. For, first of all fuch Innovators break down thofe facred Mounds which Antiquity had placed about thefe Articles, and then Hereticks and Blaspemers, rush in upon them, trample them under foot and quite throw them out of our Creed. This courfe we have feen taken amongst us, that the Church (God bless it, and thofe who are over it) has been hitherto profoundly filent at it; but how long God (whose Honour is moft concerned) will be fo too, none can tell. For if fome Novellifts may put what fenfe they please upon the Writing of Mofes, and others do the like with the Articles of the Chriftian Church alfo, (and the greatest encouragement attend both) I cannot fee, (unlefs fome extraordinary Providence prevent it) but that both

thefe

2

thefe Religions are in a direct Way to be run down amongst us, and that in a very short Time too.

Let every Sober, Humble, and Discreet Chriftian therefore be advised to dread all tampering with the Mysteries of our Faith, either by any new, and unwarrantable Explications of them, or Defcants upon them. The Great Apoftle of the Gentiles, who, I am fure, had as clear a Knowledge of the whole Mystery of the Gospel, as any in his Time, and a greater Plenty of Revelations than any one could pretend to fince him, treated thefe Matters with much another Kind of Reverence, crying out with Horror and Amazement, O the Depth and Unfearchableness of the Things of God. In Rom. 11. 33. And again, Who is fufficient for these Things! In 2 Cor. 2. 16. This was his Judgment, thefe were his Thoughts of thefe Dreadful and Myfterious Depths; and the fame, no doubt, will be the Thoughts and Judgment of all others concerning them, who have any thing of Depth themselves. For as the fame Apostle again has it in that most noted Place in the 1 Tim. 3. 16. Without Controverfy great is the Mystery of Godliness: God manifefted in the Flesh, justified in the Spirit,

feon

feen of Angels, believed on in the World, and received up into Glory.

To which God Infinitely Wife, Holy, and Great, be rendred, and afcribed, as is moft due, all Praise, Might, Majefty, and Dominion, both now, and for evermore, Amen.

THE

THE

Lineal Defcent

OF

JESUS of NAZARETH From David by His Bleffed Mother the Virgin Mary.

Proved in a

DISCOURSE

On Rev. xxii. 16.

RE V. XXII. 16. Latter Part. I am the Root and the Offspring of David, and the Bright and Morning Star.

T

HE Words here pitched upon by me, are the Words of Chrift now glorified in Heaven, and feem (as it were) by the Union of a double Festival, to represent to us both the Nativity and Epiphany, while

they