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New Testainent, the Authentick Rules and Standards of our Faith and Praćtice, even tho' we were not able to discover any more about them. We neither know the Authors, nor the times of the Writing several of the Books of the Old Testament : Yet do we not think we have sufficient Reason thence to reject them; because of the constant Attestation of the Jewish Church ; and because of, their exact Agreement with those other Sacred Books, whose Authors and Occasions we are better acquainted with, The Application is easy. Only I am bold to venture a step farther, and from the unquestionable Reception of the Laws of this book in the earliest times, and widest distances of the Chriftian Church, and that as Sacred and Inviolable, as Authentick and Apostolical, to infer that therefore they must be really deriv'd from the Apostles, whose Authority alone in those Days could make them be efteem'd thus Sacred and Inviolable, thus Authentick and Apoftolical. If I am fully satisfied that New Rules, Customs, and Laws obtain all over Great Britain, and obtain every where as fix'd by the Legislature, the Queen and Parliament, I shall certainly conclude there were such New Laws made by the same Legislature, the Queen and Parliament; and, tho? I was not by at the passing of any such Laws, can easily believe that a Book containing those very Rules, Cuftoins, and Laws,

and

MA

and that under the Name of Queen and Parliament, is really a genuine Book, or an A& of that very Parliament it pretends to be. Nor is the Application here more difficult than in the former Case; and highly deserves the Consideration of the Judicious. For

III. The Stile, Nature, and Language of the whole Work, as in the express Name of the Apostles themselves; and that not of one or Two single Apostles, but of the Body, or publick Assembly of the Apostles ; especially the Solemn Addresses by way of Preface and Conclusion; do as certainly imply it to be Authoritative, Legislative, and Apostolical, as

the like Stile of the Laws of Mofes, or of any Country do imply the Books which conțain thein to be Publick, and done by the Supreme Authority. And in the manner that we easily distinguish an Ad of Parliament, or the Authentick Articles, Ca. pons, and Liturgies of any Church, by the intire Nature, Stile, and Language of the fame, from the particular Writings and Compositions of private Men, may we readily distinguish between these Publick and Aus thentick Constitutions of our Lord, by his Holy Apostles, and the Epistles of single Apostles, and the Apologies and Writings of the Antient particular Fathers and Bishops of the Church. Not that 'tis absolutely Imposfehle to Counterfeit in this Case, no more than in the other. But that where the Con:

tents

very same

tents of these Constitutions appear every way highly worthy of the Apostles, as well as the Spirit and Genius of the several parts most serious, pious, and truly Apoftolical ; where we also find the whole written in the publick Name of the Apostles, and that as deriv'd from Christ himself by them; and all in the very Stile and Language which they, or their known Companions use in their undoubted Writings, we have no just reason to believe it other than Apoftolical. Hear the first Address at the beginning already mention'd; Οι απόσυλοι και οι αγεσβύτεροι πασι τοις εξ εθνών πιςεύσασιν εις ή ωριον L. 1. praf, "Ιησάν Χρισον, χάρις υμών και ειρίύη από το που-Ρ- 199τοκράτορος Θεύ, δια το κωρίς ημών Ιησε Χρις πληθωθλη, αν βγνώση αυτά. Ηear alfo that solenn and important attestation of the Body of the Apostles to the main facts belonging to our Saviour, which concludes the admirable Chapter concerning the Resurre-L.V.6.7.8. ction : Ταύτα και απομία ημάς πει αυτό μαρτυ- 309. ρεμυ α' δ' άλλα οι οροφήται ημείς οι ζυμφα

όντες αυτό, και ζυμπιόντες, και θταται γενόμενοι σ' αυτά πραξίων, και η ζωής, και η πολιτείας, και της λόγων, και την παθημάτων, και τη θανάτε,

τ οκ νεκρών αυτά αναστάσεως, και συναναστραφένπς αυτα ημέρας ποδαράκοντα και έγερσιν αυτή, και λαβόντες αντιλω παρ' αυτά κηρύξαι και διαυγέλιον ως άλον ή κόσμον, και μαθητεύσαι παντα πα έθνη, και βαλίσαι εις ή από θάνατον, Κι αυθεντία θτε την όλων, ός όξιν αυτά πατήρ, και μαρτυρία

πνου

L.ΡΊ. c. 30.

P.

378.

πνεύμαlΘ., ός 6ξι αβακλής, διδάσκομαι υμών φωτα παντα α ααξαμενΘ. ημίν ανελήφθη επ' με ημών εις πέρανόν, ωeoς ή αποφάλαια αυτόν. και εαν μου πεις ούσατι, μακάριοι γενήσεσθ' ά 3 μή πις δύσητε, αθώοι ημάς ευρεθησε μια και καθαροί η υμετέρας δυσαισίαι. Νor can fo ferious and authentick a Passage sure but affect every considering and well disposed Reader. The admirable doxology with which the Sixth

Book ends is too long to be here transcrib'd; 1-359, 360 but highly deserves the Reader's perusal on

this occasion. However, Hear how the first,

or Jewish Liturgy concludes in the Seventh ενιο 38. Book : Ταυτα μελετάτε, αδελφοί, και εις

εο κωexGμ' υμών, ότι γης, και εν τη βασιλεία το πατρος αυτό το και αυτόν πιςείλανlώ, και ημάς δ αυτο έλλυθερώσανε οκ. τ δελείας και φθοράς, εις την ελευθερίαν ή δόξης, και ζωω επαύγειλεμύς τους δι αυτό πις λάσν είς ή το όλων θεόν. Hear also in what a solemn manner the Apostles take their leave of their Bishops, to whom they intrusted these sacred Conftitu

tions, or rather of all Christians committed C450 335 to their care alfo. Και είη ο κύριο μεθ' υμών,

νω τε, και εις τες απλόυτήτως χρόνος ως αυτός άρηκεν ημίν, μέλλων αναλαμβάνει τους τον εαυτό θτόν και πατέρα ιδε γαρ, φησιν, εγώ με υμών ειμι πάσας τας ημέρας, έως τ σωτελείας τα word. dulu'. Nay, above all, hear how the Apostles conclude those Canons which end the whole Collection, and how seriously and prophetically they speak to those Bi

fhops fhops with whom they intrusted these Divine Oracles, and by them to all the fucceeding Bilhops of the Church ; and carefully note how exadly the Prediction has fince coine to pass, to the woful misery of the Church in all its later Ages, Ταύτα 3 Can. 85. οι κορόνων απαθω υμίν παρ' ημών, ώ Επίσκοποι υμείς δε εμμένονίες αυτούς @ιθήσεθε, και ειρήνίων εξεπ' άπειθέντες και κολgθήσεθε, και πόλεμον μετ' αλλήλων αΐδιον εξετε δίκων ή ανηκοΐας την ωeρσήκε τιννώπς. Ο θεός 3 ο μόνG. αγώνη G., και η όλων ποιητής, απένας υμάς, τα της ειρήνης, ον πνόύματι αγίω, ενών, καταρτισ εις παν έργων αγαθών, ασχέτως, αμέμπλες, ανεγκλήτες καλαξιώση την της αιωνίες ζωής, σω ημίν, όλα της μεσιτείας το ηγαπημύε παιδός αυτώ Ιησε Χρισέ, το Θεό και ωτήρ ημών" μθ και η δόξα τω των και πανίων Θεώ και πατρι, αν αγίω πνεύματι το αβακλήτω, νιώ , και αει, και εις τας αιώνας την αιώνων. αμω. This Language seems to me not only agreeable to priinitive simplicity, zeal, and piety, but to bc fo certainly publick, authoritative, and Apostolical' in an eminent manner, that there had need be very strong marks of spuriousness and supposition ere Christians ought to be perswaded, that all this is nothing but the voice of a Cheat and Impostor. Nor indeed do I fee to what purpose a Cheat and Impostor should ever counterfeit such a Book

3 much less, how the Laws and Rules of a Cheat and Impostor should ever come to be

fo

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