P. 972. to obferve how the fame place of Scripture ferves feveral turns upon occafion. 8. THAT the Scriptures are fo wrote, as not certainly to be understood by confidering the Context and Connection of the Parts. For when there are two or three Antecedents and Subjects Spoken of, what Rule ball afcertain me that I make my reference true, by drawing the Relation to fuch an Antecedent? For in a Contexture where one part does not always depend upon another, where things of different natures intervene and interrupt the first Intentions ; there expounding Scripture by the Context is not always a very probable method to find out the true Meaning. 9. COMPARING of Places is another great Pretence to fix the Senfe of Scripture; but comparing of Places is of fo indefinite Capacity, that if there be Ambiguity of Words, Variety of Senfe, Alteration of Circumstances, or Difference of Stile among Divine Writers, then there is nothing that may be more abus'd by wilful People, or may more eafily deceive the Unwary, or that may more amufe the most intelligent Obferver. 10. SCRIPTURES are pretended to be expounded by Analogy of Reafon. But unlefs there were fome Intellectus Univerfalis furnifb'd with infallible Propofitions, by referring to which, every one might argue infallibly; this this Logick may deceive as well as any of the reft. For it is with Mens Reafon as with Mens Taftes, &c. 11. OTHERS pretend to expound Scrip- P. 973. ture by the Analogy of Faith. But that is a Chimera, a thing in nubibus, which varies like the right band and left hand of a Pillar. 12. CONSULTING Originals is thought a great matter in the Interpretation of Scripture. But the difficulty is in the Thing however exprefs'd, the least in the Language. The Inspection of the Original is no more certain way of Interpretation now, than it was in the primitive Ages of the Church, when there was an infinite Variety of Tranflations of the Bible, and never a one like another. 2dly. I NOW proceed to give a Specimen of the Diverfity of Opinions of the Priests of the Church of England, all pretended to be deduc'd from the Scriptures. 1. THE moft fundamental Doctrine of the whole Christian Religion, is the Doctrine of the Ever-bleffed Trinity: And yet what different Notions of the Trinity do the Priefts pretend to deduce from Scripture? Some make the Orthodox Doctrine to confift in *three diftinct, eternal, perfectly equal Beings, * Braddock's Doctrine of the Fathers, c. part 1. agreeing agreeing in a Specifick Unity; in conformity with the Orthodox Priests of the fourth Century, and particularly St. ATHANASIUS, who fays, (a) The Perfons of the Trinity are one God, as PETER, PAUL, and TIMOTHY are one Man. SOME (6) maintain three diftinct, eternal, equal Beings, whose Unity is partly numerical and partly specifical. SOME (c) maintain three diftinct, eternal, unequal Beings, the first whereof is alone Self-existent, and the second and third fubordinate. AND thefe again are fubdivided; fome of them making the Son and Holy Ghost to flow from the Father by an inherent Neceffity of Nature, and others to be the Effect of a voluntary Operation of the Father. SOME (d) make the Perfons to be eternal Modes of Subfiftence, or internal Relations of the one Substance of the Deity to it self. And pursuant to this Hypothefis, (a) Athanafii Opera. Ed. Par. vol. 2. p. 160. (b) Sherlock's Vind, of the Trinity, and its Defence. (c) Fowler's 28 Propof. Bulli Defenf. Fid. Nic. Cudworth's Intell. Syft. Payne's Sermons and Letter to the Bishop of Rach. And Dr. Clarke's Scripture-Doctrine of the Trinity. (d) Dr. South's Animad. and Tritheifm charg'd. they they fay, (a) That the whole Deity was incarnate in the Man Chrift, but not wholly. SOME (b) make the Perfons to be ex ternal Relations of the one Substance of the Deity to Mankind, viz. of Creator, Redeemer, and Sanctifier; as King WILLIAM was King of England, France, and Ireland. Again, the fame Reverend Perfon makes each Perfon a Third of God, as (c) Length, Breadth, and Thickness make a Cube; or as (d) three Groats make a Shilling, and three Nobles make a Pound. SOME (e) make the Trinity to confift in a Mind that from all Eternity had Wisdom, that from all Eternity understood himself, and from all Eternity loved himself. Lastly, OTHERS (f) receive the words of the Athanafian Creed without any Sense or Explication at all, conceiving the Article of Faith to lie in fomething unintelligible. 2. THE Priefts difpute, Whether the Doctrine of the Trinity be a Fundamental and neceffary Article of the Chriftian Faith or no. (a) South's Tritheifm charg'd, p. 62. (b) Wallis's Letters of the Trinity. Lett. 3. p. 40, 41. (c) Firft Lett. p. 11. (d) Third Lett. p. 42. (e) Nye's Inftitutions of the Trinity. (f) Gaftrel's Confid. on the Trinity. Dr. 1 1 Dr. SOUTH affirms, (a) A Man can no more be a Chriftian without the Belief of the Trinity, than he can be a Man without a rational Soul. And our Right Reverend Bifhop (6) BuLL has wrote a Book against EPISCOPIUs and others, to prove the Neceffity of believing the Trinity and Incarnation. Indeed the greater number of Priefts are in that Sentiment. For as the Right Reverend (c) Bishop TAYLOR obferves, The Example of fo excellent a Man as ♬ T H ANASIUS in his Creed, has been follow'd with too much Greediness; all the World in Factions, all damning one another, each Party damn'd by all the rest; and there is no Difagreement in Opinion, but Damnation presently to all who difagree. BUT this Religious Prelate is not himself P.963. of that opinion. He fays, If it be confider'd how many People understand not the Athanafian Creed, how contrary to natural Reafon it feems, how little the Scripture fays of those Curiofitys of Explication, how Tradition is not clear on ATHANASIUS's fide for the Article it felf, how ATHANASIUS is put to it to make an Answer and Excufe for the Fa thers who exprefs'd themfelves like Arians, how the Arians appeal'd to the Fathers for Trial, (a) Ded. Epifto Trith. charg'd. and |