Imatges de pàgina
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Vigillius Tapsensis, a bishop who lived about the end of the fifth century." This acknowledgment being against the cause in which Mr. Lindsey was enlisted, it is justly entitled to our highest confidence. This recent and learned Anti-Trintitarian does not mention this matter, as a thing of which he entertained any doubt; for his expressions are absolute. This concession, however, is almost a fatal blow to his own interest, as it respects the text in debate; for if it was quoted by Vigillius at the close of the fifth century, it must have been in the Sacred Manuscripts then, and believed by the church to be an inspired text, long before that time; or a citation of it must have exposed him to detection and contempt. The citation of this debated passage must be found in some of his writings; and, if he had an authority for this which was then deemed good, the text must be carried back, near or quite to the apostolic age. As the majority of Christendom at that time must have been Arians, and many of them learned men, Vigillius would have been exposed to shame in citing the text, unless he had an authority for it which was indisputable. Common sense must say, that Mr. Lindsey's concession is one of the worst blows to the opposers of the passage, that could be well given. It clears the Church of Rome entirely from my opponent's charge of forging the

passage.

It is insinuated however, by Mr. Lindsey, that Vigillius forged it himself; saying, that he is "the same person, who, most probably, forged the creed, which goes about under the name of Athanasius." This retreat is the best that he could make from the position he had taken. Mr. Lindsey, however, has contradicted my opponent, by placing the first use of the text, three hundred years beyond his statement, which was made in unqualified terms. Seeing that men of the same school disagree with each

other, we may be justified in thinking, that other writers may be right in differing from them all. In the historical testimony which I have adduced in defence of the text, Vigillius was mentioned; and it is supported, we see, by high Anti-Trinitarian authority. We may venture to believe, therefore, that it was quoted also by Jerom, in the beginning of the fifth century-by Agustine in the fourth -by his cotemporaries, Marcus Celedensis and Phebadius -by Cyprian and Tertullian in the third-and by Clemens, in the second century. We may rely on this evidence, until it can be removed by solid proof.

2. The ancient versions in which the text appears, testify in its favor. These are, the Italic, which was made in the first century-the Armenian version, which history says was made very early, and from Greek manuscripts— the Vulgate, or Latin version, in which my opponent himself acknowledges, the text appears. In regard to the Syrian version, it is admitted by Mr. Lindsey, to be in some of its printed editions. That is a very great concession for him to make.

3. The Greek manuscripts in which the text has appeared, are highly in its favor. Notwithstanding their not existing at present, we have authentic documents of their having been examined, and found containing the text in question. It has been shewn, that Laurentius Valla obtained seven Greek manuscripts, in the fourteenth century; and we have his testimony, that the text was in them all. Robert Stephens found it in nine of his sixteen Greek manuscripts. Jerom formed his Testament in the fourth century, from Greek manuscripts. Walafrid Strabo, formed his Glossa Ordinaria in the ninth century, from Greek manuscripts. In making the Armenian version, they had Greek manuscripts; and so had the divines, who made what is called the Correctorium in the eighth century.

Thus we have a correct historical account of Greek manuscripts, from the fourth, down to the fifteenth century. These various accounts of Greek manuscripts, containing the text, through the duration of a thousand years, shews that the number of them must have been very considerable. Although they have perished with time, we have an evidence of their examination, that is as great as many other historical facts, on whose truth we fully rely.

As the substance of the evidence for and against the text in debate, has now been concisely stated; we may proceed to the intended reflections on the subject. And,

1. It must be admitted, that the passage in controversy is, in some degree, involved in difficulty. Not having been more frequently quoted by the ancient fathers-not appearing in a number of the ancient versions—not being found in the existing Greek manuscripts, is the sum of the evidence that lies against it. Its having been quoted by some of the fathers, from the fifth up to the second century -appearing in several of the early versions of the scriptures the historical account we have of its existing in many Greek manuscripts which have been examined, but lost with time; with the purity of its internal character, are the testimonies which we have in its favor. These are the grounds on which we must judge of its spuriousness or authenticity. Thus, the substance of the evidence for and against it, is placed in a concise and clear light. It must be admitted that the passage is either spurious or genuine. If it be an inspired text, its adversaries must have, by some means, banished it from many of the versions and manuscripts of the Scriptures; and, if it is a spurious passage, the Orthodox must have forged it, antecedent to the close of the fifth century. But how either of these things could have been done, without plain evidence of the fact, is truly mysterious. There is no hint,

of this kind, given by any writer, that I know of, but Jerom. He was a pre-eminent character in the Orthodox Church, in the fourth century. He says, "that he found out how it had been adulterated, mistranslated and omitted, on purpose to elude the truth." But we know of no ancient charge against the Orthodox, as having forged the text in question. This has been alledged since the fifteenth century. If, however, the text be a forgery, the crime must have been committed about the beginning of the Arian period; and, therefore, it is surprising that they should be so silent in respect to the thing; leaving it to be announced by the modern Anti-Trinitarians. But there are three considerations about this case, which claim a serious attention:-The first is, Which was the most easy thing, to forge and insert, or to erase and omit? The second is-Which of those contending parties, had the greatest need of doing the one or the other of these crimes? The third is-Which of those parties possessed a character, that would lead to the greatest suspicion?

The proper answer to these solemn questions is left to the hearer. There must have been iniquity committed in relation to the text, either in the fourth or the fifth century; for to make it a matter of more modern date, is an idle attempt, as the Rev Mr. Lindsey's concession fully proves.

2. From a careful view of the grounds of this controversy, my mind is greatly convinced, that the text under consideration is genuine. But it is so much involved in suspicion, that those who do not believe in Trinitarian doctrine, will repel its force on that ground, whenever it is used against them. For this reason, the Rev. R. Wardlaw, and some others, have not availed themselves of its assistance, in defence of the Trinity, and the Deity of Christ. In this matter, however, I must think, with the Rev. Mr. Bell of Glasgow, Scotland, that they have “con

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ceded too far to the common enemy." As it is retained in all the modern translations and editions of the Bible, it may be quoted with propriety, whether the Anti-Trinitarians "will hear or forbear." I shall draw this subject to a close, with a greatly increased conviction of its divine authority. But the effect of my investigation on the minds of others, time must determine.

3. I have not contended for this passage, on the ground that the doctrine of the Trinity in Unity, and the Deity of Christ, cannot be maintained without its aid. The text has been defended by me, from a solemn conviction that the Orthodox owe it this service, as bearing such visible marks of being the real word of God. Mr. Wardlaw has fully substantiated the truths which have been mentioned, without the help of this passage. If all the false readings which are charged on our translation, and the forced constructions of the Anti-Trinitarians on the received text, should be admitted, the Trinitarian doctrines would then be fully supported. There is no getting rid of them, without removing the Scriptures altogether. Our opponents have been so powerfully convinced of this themselves, that they have been forced to deny the plenary inspiration of the Scriptures; and to charge the prophets and apostles, with "lame accounts, and inconclusive reasonings."

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4. As this is the ninth discourse on the text, it is unnecessary to proceed any farther. If my opponent makes any reply, I shall not answer, unless the cause of truth requires it. It is not my wish to excite unpleasant feelings in his mind, unnecessarily. I have no personal hardness against the gentleman; and I do not complain of his treatment of me: it has been polite and affectionate in many respects. He has taken a deep interest in the subject; and my own feelings, I readily acknowledge, have

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