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This is the προφητικός λόγος,—the prophetic Word, which, according to St Peter, was not clear before the coming of Chrift, 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 Chrift by the heavenly voice: So that there was no room left to doubt of its application and accomplishment.

I. JOHN, V. 7.

Ότι τρεις εἰσιν δι μαρτυρῶντες ἐν τῷ ἔρανῳ, ὁ Πατήρ, ο Λόγος, καὶ τὸ Ἅγιον Πνεῦμα. καὶ ἔτοι οι τρεῖς ἓν εἰσι.

This text of the three witnesses in Heaven, was omitted by Erasmus in his first and second edition; but inferted afterwards, upon the authority of one MS, which is called by him Codex Britannicus. But Erafmus fufpected that this MS had been accommodated by the transcriber to the Latin verfion.

This Codex Britannicus,-which is the Codex Montfortii, and the Manufcript of Dublin,-hath the paffage in the following manner; as I have tranfcribed it from a manufcript letter of John Ycard, Dean of Killala, written Auguft 5, 1720, to the Bishop of Meath, and fent by the Bishop to Dr.

S. Clarke.

Clarke. It is in the hands of Mr. Emlyn.* [Ver. 6, 7, 8, 9.]

τω

Οὗτος ἐσὶν ὁ ἔλθων δι ὕδαῖς, καὶ αιμαῖς, καὶ τοὺς ἁγίου ἷς χς ουχ ἐν τῷ ὕδατι μόνον, αλλ' ἐν τῷ ὕδατι καὶ ἅιμαίι. Καὶ τὸ πνα ἐςὶ τὸ μαρτυροῦν ὅτι ὁ χε' ἐσιν ἀλήθεια. Ὅτι τρεῖς ἐισὶν οἱ μαρτυροντ ̓ ἐν τῷ ονῳ, πῆς, λόγῳ καὶ πια ἅγιον, Καὶ ούλοι δι τρεῖς, ἓν ἐισί. Καὶ τρεῖς εἰσὶν οἱ μαρτυρουντ ̓ ἐν τῆ γῆ, πνα, ὕδωρ, καὶ αἷμα, εἰ τὴν μαρτυρίαν των άνων λαμβάνομεν, ἡ μαρτύρια του θυ μείζων ἐςὶν.

εν

Concerning this contefted paffage, fee Erafmus, and Werftein on the place; and Wetft. 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 Miffy's Remarks on Dr. Mary's Journal, Tom. VIII. 194. Tom. IX. 66. Tom. XV. 148.

Simon, in his Difert. Crit. fur 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 ufual on fuch occafions.

* Taken from Dr. JoRTIN's Life of Erafmus, publifhed in 1760, P. 226.

Vol. II.

7

Mattaire,

Mattaire in his Annal. Typ. hath also defended this text; but he fays nothing that deferves the least notice or regard. Longereu composed a differtation, to fhew that this paffage is fpurious. Whether he published it I know not.

STRICTURES

STRICTURES

ON THK

ARTICLES, SUBSCRIPTION'S,

TESTS, &c.

SUBSCRIPTION to the Articles, Liturgy, &c. in a rigid fenfe, is a confent to them all in general, and to every propofition contained in them; according to the intention of the compilers, when that can be known; and according to the obvious, natural, ufual fignification of the words.

Subfcription, in a fecond fenfe, is a confent to them in a meaning, which is not always confiftent with the intention of the compilers, nor with the more ufual fignification of the words; but is VOL. I. confiftent

confistent with those paffages of Scripture which the compilers had in view.

Subscription, in a third fenfe, is an affent to them, as to articles of peace and uniformity; by which we fo far fubmit to them, as not to raise disturbances about them, and fet the people against them.

Subscription, in a fourth fenfe, is an affent to them, as far as they are confiftent with the Scriptures, and with themfelves; and no farther.

In favour of fubfcribing in a laxer fenfe, the following reafons have been alledged:

1. Our church admits perfons to baptifm, upon an affent to the Apostle's Creed; and useth only that Creed in the Catechifm, 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 illuftrious divines of our communion have made declarations, which neceffarily imply a diflike of certain things contained in the Liturgy, or Articles; and yet never were cenfured for it,

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