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face of John'saospei, an a suta, the fu- preme God For his term logos, mord, might more properi , translatia, reamon,
risiam; an it is no here nor indeed any Where 6s a nam o Christ, ut an attributeis God hi Wisdom; and Godis thus denominate is his isdom, his ord, orpo er; hic is a phrast os mech very frequent Wit the hebreWs, the word of the LOR D, the wor o God the wistam os
God signisting God himself. An se in
Proverbs viii Solomon speah of wUdomas a person that was withmoda ore and whente created the worid intendingahereisoni to signis in a more livet animaledmanner, that God maderat things an F-vern them by the most persect wisdom. But
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T. Universiues o9But in the secondiar of this Work, ouwill find this proem of John' gospei or Whathe say as Bom himself, in the beginning of his gospes, nota be descriptive o Christ, Ii ut os almight God himself, a the sese creatoris at things, and dispenseri lightan knowlege, in different Ways, an at different times, o his creatures, ut last ofall, in the lassest manner, by Jesus Christ.
ne mota, proceed the apostle, ver I . i. e. o Christ, ut the divine isdom),
so that is the meaning of the term Iessis X a here;
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neverae re communicated to mortal anae
expresset himself, e laleth nu hos in aveo, ut e talei hol of the sed of
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misersites. 3 I Abraham; i. e. he ook or assume the man od into God one is concerne to se suci, an intire Want os attention to the ea meaning of the scripture, and right interpretatio oscit. Foris far is the postle rom writingiereupo the subject of the incamarion, that there is nothing that indicates that he had eve an idea of si1ch a thingrin his ind here, or ah where. What a be su posed to have led Dr. Horii into sues amistahe, is his impliciti soliowing ou very Wron englisti transsatio of this and the
t lx part of the same manner Was a partiser of the
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se far rom reatin o what r. Horno caul the incarnation, that he in express ord asseris, that Jesus was a human Creature, lihe at the est of us. I have altast oine sui: Issar 's notes o the t Overse, to the fame purpose, ecausem generali favour the divinit es Christ in his interpretations and theresore ill e theles suspected of partialiu.
i. e. mortalis homo, si miseriis obnoxius ver I6. - ἀ- ea Am proprie aliquem manu apprehendere, significat, et hinc ad opitulationem significandum commode transsertur.
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composed by him missi a good design, icis
labieriosast objections from his ver Wrong method of interpretin the scriptures, and Dominis draWin aside and misseadire his maders, rom the wormi of the true ood.
inent se a divine and doing a real serviceto christianity, to endeavou to illus rates h of these sacre hymns a contain prophecies of Christ, and reali relaterio him. But o much cautio cannotae sedispona subject, here there is Q great dange of heing deluded by a warm imagination Andinereiore in the interpretationis this part
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o the sacre writings, as indeed os allothers hac ver, o fhould tae it asinthin certain that no riter has an morethan ne subject in his thought at a time. to discust, and ne sense tote fixed et his Moessu unles hemimself, or semelne pro- perly auctoriae indicate the contrary: and thisine sense, hic his ord plaint con-- - are to find out by the helmo iust criticita, and adhere to and rest incit. This is acting in agreement it thalmiden ut o interpretation, a Momeim mel stilescit, vol. v. p. I. inculcared by Luther; viz. that here is no more than ne sense annexerto the mordi scripture, through-
But DL Horne sorsahing these Wise cautions an directions smintherarst, and pay- in litile regata to the lain and literat meaning of the psalms, employs himself in exhibiting their secret mean grand referenceto Christ, intiret ascit stiould rem stom thefund of his o- imagination sorte gives no proos that an sucti mystic sense Was intended by thei respective writers In his V of
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Qther can discove nothing of the seri, ei-ther in them nor throughout be holebible. I may be prope to produce a sem amples of his manne and .method. In his commentis the fitst verse of infir psalm he ring in at the end of it, the doctrine os impute righteo nes ascitis callia, in a ver singula manner, and though the wotas of the sacred writer himself ioculcates the contrary. O thou econae Adam, saystr. Horne, - aone, nee he
perfection; ma e ιθ rvantialessed, Θ malis rhem righteous, Uroughob meriis and grace s o the fir verse of the fixi psalm, he thus istaches that strange doctrine, subversive of the morat attributes of the des , the doctrine of vicarious punishment, and Qews the innocent Iesus appetan the an