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I. Because there is neve an actus exantiple or instance of this compleat formos baptism, practiced in an place of scripture. a.' When the bufines of baptis is mentiones in severa places in the Episties, it is generassydeclared, that baptism Was perso ed in the nameo the Lor Iesus Rom. i. s. s. iii. 7.
I hin theresere, concludes M, the ruis maystand good stili, that he a doctrine or adinyis mentione but in ne place of scripture, it cannot eis absolute necessit in salvation '-Dr Watis then, ovi no have dissipproveri iche Would notuather have commenderi those,
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St. Main the auctor of thegospei that is putnex in order, and that Mesa his nam 'as an attendant pon an selloW-labourer Wit the postles. His histor o Christ is credita reporteat have been inspected by the a Meleter, and ther ore a be presume to give also that postie' sentiments. It opem at the commence- mentis our Lord' public ministry, and appea ance, in the character of the great prophetis God, the Christi the Messiali and close mitti his unjustdeat upo the rosi, an Ming astematas essed
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An throughout the whole M it, there is no any thing recorded of him, but halielong to a human creature, endo ed With communicationa os divine Wisdom and supernatural pomer.
me virince of M. Luti concernis the person of esus Christ.
St. Luke, as a companion es the apostle Paulin his travet to preach the gosper; nuch belovinan esteemed by him. He Was a very early be-liever i he Was not also a disciplei Christ himself, as seme have conjectured, andone of thos to hom ou Lord made himself known the very quos his resurrection. It is probabie, that he a acquainted With the ther apostles, a Weli as St. Paul; and therefore a b rechone to speinthei sentiment equest with his omn. Andrit is remassiable that there is notine circumstanc tobe et it in his gospei memoirs that bespeas him to have hel or belleve the Lord Jesus ohwe been an otherethan one of the je is nation, a divine prophetis mesienger, ight favoured above allisther propheis by greater divine com --rnications and a more important message. Corollariss
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the three forme evangelises, concernis our Loia
I. The concurring sentiments of these three sommer evangelists, that Christ Was a humanaeing,. an no God, or of a condition superiora man, Me of great weight Assuredi theskne nothingos thei mine Iesus Ming od, or a great re- existent spirit, o the would have toldis TheyWois have been anting in thei duty, is theyhad not mentione a circumstance of such magnitude, a the underiso to ive thei sello christians, and to leave behind them, an accounto se important a character so the benefitis posteri . And, may be the more assured theymould no have omitte a thing of this moment; a the neve intimate that there ould e any other historiano come aster inem, ho ould
suppi thei deficiencies. The appea then to have gone ut of the orld the elves belleving Christ is have been one of the human species, and no belonging to any higher clas of beings, and desimus that othera mould se thin of him. And. must ther ore stom thei testimon necessarilyconclude that he was lach. et This afford the strongestiresumption thatthei sellomevangelist St. John was entiret of the fame sentiment illi them speciali a this lin never
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neve telis us, that he Was honoured With any p ςulia revelations concerning the personis Christ, whicli eremo impaveted to the other possies.
But thoughrit John himses neve says that humas commissionexio delive any thingis a highernature concerning his master Iesus, than his sello. apostles other have supposed i sor him, an accerted that it Was his peculia province to reato his divinit and preexistence And this fancyliavin been throw out by seme of the fathersi has been long the popular belles an is to befound in most commentatori h . Our bufinessmill emo. to mem that there is no ground tobelim that Jolin dissered, in these mattere frontithemther evangelists, o rechone his divine master tot an other than a human Ming. The sentiments of this evangelist have been be- fore considered, in another place Bucit is necensu to tali them in here, to compleat m argu
3 ut erom comes too late to know any thing of the evange-
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- Universites. Sment. And ome things, Pliope, an placedinis stronge and juster mint of viemthan besore I mali heresere revie aliose passages in his evangelist,hic are particulari relied on sor assertingChrist to e God, or a great preexistent spirit: and a the greater partis christians lookipo the preface of St. John'saospei, a quite decisive onthi potnt With respecto his divinitrio haubegi With a minute inquir into it.
Ofue introduction to M. IGη's rasia It is generali agreed that St. Joh composed his histor o Christ the last of est the evangelim;
vas tofumssi a sussicient numberos Minenti cani-racles,
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racles, ut of many more rought by Iesus, lachas might prove him to e the Christ, hei promised reat prophet, fio Was to each mankind
i DSome of the early christiandathers, in toc up their opinion stom thei philosephy, and not fiom consulting the scriptures, imagining Christ o b the logos, the I - , mentioned by St. John in the beginning of his mspei, Mere thente carried avia wit a notion, a Was jus no intimatia, that ou evangeliit' principat design in his additiona histor of Christ after that of the ther three evangelisis, acto treat of Christ s divinit', hic ha been les attended toto the others. And this opinion hi a been ali along, and is stili em hraced by many But a writer sown declaratio concerning his intention is certaini tot taken elare the ancies and conjectures of others. An theraposite here expressi says, that he had drais u his account to prove that Jesus a notGod; ut the Christ themon o God by whie couldonlybe i erstood that eius a the great promi sed prophetandieacher of the will of God who Mas, and was Rretoid o be, os a particula tribe an familDamon thecieina, and was therelare of course a human creature, and notaclongin tomyligher clast faeings . . It is to es ped that no one lyhenoesorth ahe ponaim to contradictahis apostle, and
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r. Universities. 27 And this, hic in plain languam herilius specifies Ma the classe of his book is the en si merians, I Would remain, With Whichae set out in the beginning of id oni there Mying the phrase, an adopting the lost prophetic stila, as morestited to the granesideas of his subject with which
concurrin sentiment of commentatore, antient
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putation, haesis the true meaning of the ter , ogos, in the preface of St. Iol 's mspei, a thereare suci various opinions os learned men conceri
sentiment, Without offence, I hope, ascit is Without Censure of mydriends, Wh may thin differenti froin me. It is, opinion, that this rem, logos, mouldi rendered, reason, o the mi om
mor o God retesne in the common version. Every one must see, in reading this prologue of St. Iohn's mspei that he alludes Moughout tolli vilissi chw of the roverbs of Solomon sothat, ought to mine choice offuch a transsation
hvQuaeris veram huius nominis interpretationem, de qua variae extant eruditorum hominum sententiae. Non vindico mihi ejus rei arbitrium tantum, iod hic sentio, modeste. salva dissentientium existimatione et Emicitia, profero ver, tendum esse hoc nomen, Rario vel Sapientia Deila etsi receditam phrasim Sermonis Dei, in versione retinendam censuerim. Constat cuique, prologum evangelii legenti, alludere Ioannem In toto illo prologo, ad caput octavum proverbiorum solo. monis ut proinde talem eligere oporteat interpretationem, quae assinis sit voci Sapientiin Vitringa in Apoc cap. ix. ver. 3. p. Iro9. his is the quotation in Lardner' sup