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This is the προφητικός λόγος,-the prophetic Word, which, according to St Peter, was not clear before the coming of Christ, because before his coming it was not known who the person was, of whom it was spoken ; but which was fully confirmed, and applied to Christ by the heavenly voice: So that there was no room left to doubt of its application and accomplishment.
I. JOHN, V. 7.
"Οτι τρεις εισιν οι μαρθυρεντες εν τω έρανω, ο Παληρ, ο Δόγος, και το άγιον Πνεύμα. και ετοι οι τρεις έν εισι.
This text of the three witnesses in Heaven, was omitted by Erasmus in his first and second edition; but inserted afterwards, upon the authority of one MS, which is called by him Codex Britannicus. But Erasmus suspected that this MS had been accommodated by the transcriber to the Latin version.
This Codex Britannicus,--which is the Codex Montfortii, and the Manuscript of Dublin,-hath the pafsage in the following manner; as I have tran. fcribed it from a manuscript letter of John Ycard, Dean of Killala, written August 5, 1720, to the Bilhop of Meath, and sent by the Bishop to Dr.
2. Clarke. It is in the hands of Mr. Emlyn.* [Ver. 6, 7, 8, 9.]
ΟύτG- εςιν δ έλθων δι υδατG-, και αιμα/G, και συς αγίου ις χς ευχ εν τω ύδατι μόνον, αλλ' εν τω ύδατι και αιματι. Και το πνα έτί το μαρθυρούν ότι ο χο έσιν αλήθεια. “Ότι τρείς εισιν οι μαρευρέντο εν τω αυνω, πήρ, λόγG- και πνα άγιον, Και ούλοι οι τρείς, εν εισί. Και τρείς εισιν οι μαρτύρουντ’ εν τη γη, πνα, ύδωρ, και αιμα, εί την μαρτυρίαν των ανων λαμΕάνομεν, η μαρlύρια του θυ μείζων έςιν.
Concerning this contested paffage, see Erafmus, and Wetstein on the place; and Wetst. Prolegom. p. 52, 182. T. Emlyn's works, Vol. II. Two Letters of Sir I. Newton, printed in 1754. Le Clerc's Bibl. A. and M. XVIII. p. 404, and Mr. De Missy's Remarks on Dr. Maty's Journal, Τom. VΙΙΙ. 194. Τom. ΙΧ. 66. Τom. XV. 148.
Simon, in his Dissert. Crit. sur les MSS. du N. T. hath confuted the filly arguments of Arnauld in defence of this text. This Arnauld had the good luck to be cried up by a party, and to be esteemed far beyond his literary merits,--as is usual on such occasions. .
* Taken from Dr. JoRTIN's Life of Erafimus, published in 176ο, Vol. II.
Mattaire in his Annal. Typ. hath also defended this text; but he says nothing that deserves the least notice or regard. Longereu composed a dissertation, to shew that this passage is spurious. Whether he published it I know not.
Subscription to the Articles, Liturgy, &c. in a rigid sense, is a consent to them all in general, and to every proposition contained in them; according to the intention of the compilers, when that can be known'; and according to the obvious, natural, usual signification of the words.
Subscription, in a second sense, is a consent to them in a meaning, which is not always consiste ent with the intention of the compilers, nor with the more usual fignifcation of the words ; but is VOL. I.
consistent with those passages of Scripture which the compilers had in view.
Subscription, in a third sense, is an assent to them, as to articles of peace and uniformity ; by which we so far submit to them, as 'not 'to raise disturbances about them, and set the people against them.
Subscription, in a fourth sense, is an assent to them, as far as they are consistent with the Scriptures, and with themselves ; and no farther.
In favour of subscribing in a laxer sense, the following reasons have been alledged :
1. Our church admits persons to baptisın, upon an affent to the Apostle's Creed ; and useth only that Creed in the Catechism, and in the Visitation of the Sick.
;. 2. She declares that the Scripture is the only Rule of Faith.
3. She owns herself to be fallible.
4. Some illustrious divines of our communion have made declarations, which neceffarily imply a dislike of certain things contained in the Liturgy, or Articles ; and yet never were censured for it,