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As in reading a Comment upon any Book whatsoever, he that would thence understand the true meaning of the Text, must not barely confider what the words of the Comment may of themselves poffibly happen to fignify; but how they may be fo understood, as to be a confiftent Interpretation of the Text they are to explain: So in confidering all Forms of Humane Composition in matters of Religion, it is not of importance what the words may in themselves poffibly moft obviously fignify, or what they may vulgarly and carelefly be understood to mean; (for there is in almost all words, fome Ambiguity;) but in what Senfe they can be confiftent Expofitions of thofe Texts of Scripture, which they were intended and are profeffed to interpret. Otherwise it may easily happen, that a Comment may in effect come into the place of the Text, and another Interpretation afterwards into the place of That Comment; till in procefs of Time, men by infenfible degrees depart entirely from the Meaning of the Text, and Human Authority swallows up that which is Divine. Which Evil can no otherwise be prevented, than by having recourse perpetually to the Original itself; and allowing no Authority to any Interpretation, any further than 'tis evidently agreeable to the Text it felf.

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Not to mention many Examples of this kind, in almost all the Confeffions of Faith that ever were published; There is One very remarkable Inftance of it, in the Apoftles Creed it felf. The word, Hell, in the English language, fignifies always, the place or ftate of the damned; And every vulgar English Reader, when he profeffes his Belief that Chrift defcended into Hell, is apt to understand the Article, as fignifying Chrifts defcending into the place of the damned: And probably they who first put the Article into the Creed, about the beginning of the fourth Century, might mean and intend it should be fo understood. Nevertheless, fince all learned men are satisfied, that the Greek word ["Adns] in thofe Texts of Scripture upon which this Article was founded, does not fignify Hell, but in general only The invifible ftate of Thofe departed out of this World; they Now with great reason think themselves obliged to understand it in the Creed, not as the word may in modern speech feem to found to the Vulgar, but as it really fignifies in the original Texts of Scripture.

The fame is to be understood of every part of all humane Compofitions whatfoever. According to That excellent Observation of the learned Bp Pearfon: I

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obferve

obferve (faith he) that what foever is delivered in the Creed, we therefore believe, because it is contained in the Scriptures; and confequently muft SO believe it, as it is contained there: Whence all this expofition of the Whole, is nothing else but an Illuftration and Proof of every particular part of the Creed, by fuch Scriptures as deliver the fame, according to the True Interpretation of them. Expof. on the Creed, 4th Edit. pag. 227.

And the Whole Church has made the like Declaration, in the 6th, the 20th, and 21st of the 39 Articles, before-cited; and in the eighth Article, which declares that the Creeds ought to be received and believed, becaufe (and confequently only in fuch Senfe wherein) they may be proved by most certain Warrants of Holy Scripture.

In what Senfe the most difficult Paffages in the Liturgy, concerning the DoEtrine of the Trinity, can be understood agreeably to the Doctrine of Scripture, I have endeavoured to fhow in the following Papers. And (as I think the Sincerity of a Chriftian obliges me to declare,) I defire it may be obferved that my Affent to the Forms by Law appointed, and to all words of Humane Inftitu

tion, is given only because they are, and in That Senfe wherein they are, (according to the following Explication,) agreeable to that which appears to Me (upon the most careful and serious confideration of the whole matter) to be the Doctrine of Scripture; and not in that Senfe which the Popish Schoolmen, (affecting, for the fake of Tranfubftantiation, to make every thing look like a Contradiction,) endeavoured to introduce into the Church.

Every fincere Chriftian, affenting (for the fake of Peace and Order) to the Ufe of any Forms of Words; must take care to affent to them in fuch a Sense, as may make them confiftent with the Scripture; (otherwise he affents to what is Falfe) and in fuch a Senfe, as may make them confiftent with Themselves; (otherwise he affents to Nothing.) This is what I have attempted to do in the Third Part: And I am fure it is no more a putting of violence upon the Expreffions cited in chapter the 2d of That Part, to make them confiftent with Scripture, and with the Expreffions of the Liturgy cited in chapter the ft; than it is on the contrary a putting of violence upon the Scripture

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and

and upon the Expreffions cited in chapter the ift, to make them consistent with the Expreffions cited in chapter the ad.

I am well aware it may to Many seem Needlefs, to enter into Questions of This Nature; and that, in matters of fuch Nicety and Difficulty as This, it were better (in their opinion) to let every man frame to himself fuch obfcure Notions as he can, and not perplex him with subtle Speculations. And indeed, with regard to Scholaftick and Philofophical Inquiries concerning the metaphyfical Nature and Subftance of each of the Three Perfons in the everbleffed Trinity, this manner of judging is fo right and true, that had Thefe things Never been medled with, and had men contented themselves with what is plainly revealed in Scripture, (more than which, they can never certainly know ;) the Peace of the Catholick Church, and the Simplicity of Christian Faith, had poffibly never been disturbed. But That which is properly Theological in this matter; viz. the distinct Powers and Offices of each of the Three Perfons, in the Creation, Government, Redemption, Sanctification, and Salvation of man; and the proper Honour due confequently from Us to

each

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