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di no attenda it Maecam them. Nomethe lesi, o those horai listen in it' instructions, of Whateor nation, counim, o fataly, em orgentiles, it esto e the privilege of coming the childrenis God, and heir os elemal lise. . I. The evangelist biere plaint intimates, that the gospe had re nom se seme time, Preached in eWs, an gentiles, and received by fome amon both; by the latifer specialiri in
inem assistance and protectio by som extraordi' nam interposition in their behias. Rem. I. It is stoma gros conceptioni and mistae of the in iv no notes that semechristians iniur Wn days, crudes m intain that
there se Isaiali xlv. a. 'Miab, οὐ says that δ' iEgo
hua expedition against flabylon.
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niver es. 41there is no God ut Iesus, meming the divinityin him not considering that Iesus' divinit consistoloni in the communicationi divineio erato him , and that is it plataed thes nim , theram hi in that sense beequalty gody Iesus Was, i. e. by a communicatio of the fame divine pomers. The evangeli noW approaches to the potnt he had in vi- sim the fies and on account of Whichhe had been inducerto adopi the lost figurative manne of Solomon, in his descriptio of the Divine eing namely, to declare thereb the sul-nes of the divine isdom, hic Was communicate to Iesus; in othe wotas, that he vas the Christ, in anointed of God. Veri AM Wi - beeam man, and Meltamong s, an me biles res glor , he gurras of
Isthatearly eorruption os the true doctrine concerning Christ, hia appeared, when John wrote his gospei, whlchae particularly writes against in his firsh and secon episties, λ. That our Saviour Was not Iebs, no reali a morta suffering man, butine in appearatace only our evangelist might have viein to this here, in his prefacerio hi gospei, to condemn it, here hesaysu Wi cm beeame est, ecamera humanaeing, i. e. the Divine Wissioni ruelle in the an Chri Iesus; was in chigh degree communicated o him. his ill be exacti similarao what he asseris in his episties that Iesus Christe- in se . i. e. that he was a human being, a mortalian,
divinely inspire an commissioned.
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a T. Me nactis ueParaphrasse. I liat Urim concludes the postle, hicli I have spokenis, and h v assertedio have been missi God rom the eginning malo have been o himself, becarne conspicuous in the an Christ Iesus, an in him s*ourne foris, time among us, mild an gractous and we, hi apostles, eheld in him the evident xotam finis .isdom, in thalanowlege of the divine Mili mi, designs hic appeared in him, an in those Hracul'us poWer With Whic he was investe and
Dr Doddridge, in his Harmony, P ces be- fore Christ' biret, this preface of St. John' goCpel; hichine, ithout scrupte, pronounςes tole a ver sublime an emphatica acc'unt of the deit and incarnation o Christ, and by this positive assertion Without proos greatl 'mineias hisnUme Us readers, Who trust him. Formii havesenit proved Pliope, by satisfactor evidelice, to beoni a descriptionis the Divine Bein himself, b his charamror attribute of Wisdom, after themanne of Solomon Proverbs viii. hic the postle ad choice of in opening his history the
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o Universines. 43mpreis id and naturali maeach, that the Divine Wistam dwel in or .as in abundantly communicate to the oly Iesus. The judicious Le Clerc, o the other hand in his Harmon of the gospeis, Mith great propriety, introduces this preface, at Christ 's entry n his public ministiγ, When the spirit descended Mattiiii 16 ar i. Io. I k iii. a. upon him; or hen the Divine Wisdom here poken os, en- tered into imparte in him, and themista os a divine isdom an poWer ere conserreduponinima qualis him so the important parche was to in an enabi him to give proos of his mission rom God.
I gives additional force and sanction to the interpretation inove assigned that the λογος, the Word, is by no means a nam o Christ, denotin hima great preexistent spirit, and subordinate creator ofiat things; ecause the evangelist throughout his sospes never after gives him that name, nor speas of him a sucii a great eing, orrus exerting any
powers more than elonge t ordinar men.
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dwelling in him, an assistin his seeble human
I hining been maintaine by seme, in uinpor of thei notion, that the logos, the mor standosor Christu that thoum the postla Johnneve aster gives Christ that me in his mspei, he ascribes it is him in his othe writings I mali Propos to mur consideration the imo principalpasinages that are brought in proos of this opinion. An the fies of thesecis I Joh i. I. a. 3.
The beginning of this fir episti of St. Iolinis obscure, a the writer reas abrupti into his subject whichine a very eMnest about Witho stating What it Was. ut ache hadio thought of writinisor us, at hiet distance of time, ut directed himself to persens of his acquaintance, andio hos circumstances liat he says a particu, lari adaptedi the Would readii comprehendWhat he meant, rom the stighte hint. It w- Pears hoWeveri in readin ove his epistiri stat great error hia crepi in among thos to homine addressedit an particulari that ome among them, through a mista n es, an designa dol nou totur Savisuri dente that he had been a
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g. Universities. 4s mortalisan, liable to suffering like the rest ostis r .
me isto the moriri animo no abead is in themorid. He repeat the fame in his second epime, i. 7. For man deceivera re retered isto th moriri
.ho conses no that Iesus Chris is come in fesso
This is a deceiver, and amantichris Our apostle, here declares, that every one Who takes poninimis reach the doctrine of the spiritis God, i. e. thetrue christia doctrine, and oes no hol andreac the blessed Jesus to have been a mortalisan, is in a grievous error, is deceived himself, and
, It is ellanown th t in the early daysis christianity, particularifin Asia, here St. Joh resided, there arosepe te, generali called, Docetes, ho dented the ea humanit o Christ, an sat he was an in appearance only. These St. Iota opposeth in his epimes, is no in his gospelalso Against themae here asserta, that Iesu had the innocent infirmities of the human nature, and that he reali sun fere and ditd. tardner o the Logos, p. 8.
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that it is the ver sam doctrine, of the properhumanit o Christ, hichie insist upo and ac seres With so much Warmi in the beginning of his epistie. There havin the risen up -6η thoo, towhom our postle rites, certain persons hodented Jesus Christo have been reali a man, anxio have sumered an dies; elegins his let
ter to them, by asserting, illi vehemense, and in authorit that hecam him, the contrar of sucha ain doctrine, rom his own experience, a Wellas os othcrs of the apostles Who had lived and con
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hut a person that the sacria, iter is speahing of whomae describes a the objectis his senses, an a humanaeing withwhomae hadclived an conversed a It is usual 1lli Christ, and the writers of the Neo Testament, frequentlyrio speala
particulari Joh xv ar. here it is preciselydo sed by our Lord himself. his is that whic St. Mark stiles i. I. ρχην
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a. he other passage Where St. Iolin is supposedio speis of the λογοι, o Amia, as a name by WhichChrist,ent, is, Rev. ix. a. here in an emblemati descriptionis Christ, it is seid, e .aselotheimith a fur dipt in blud anchis nam is callia ue Mordis God. But the phrase, his nam is eallia, as abovestem, p. a. signifies no more than, he hali destrue tobe called, it illi a name uiteda his c--er Andinies St Jolin intende to sive himabis appellation in these two passages no considered, the contrar of hic Phope Lma say, has been proved, it is certain that non of the ther a-Postles, o evangelists, ver se stile him. Whichcould carcet have appened i ii as a name familiari ascribe to him. Not o say that themor o God is ver different rom Ge Word, and is no properi a name, ut a paraphrastic descriptio of the person to hom it is applied, a the reveater, the publistier of the wili an commandsos God. Notini thos christians ho have held Christis be God emaal Wit the ather, have supposed hirri
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pref eo St. John's mspel: ut that, ous, and excellent person, F. Socinus, iVin quite ane turn to this passage, even e maintained Christo be the logos, the Vota, though helookedipo hi in no higher a light than a thesonis Mary, and one of the human raee, Willi ex traordinar endo ments of is in and overfroin heaven. The ille o God, e rechone tohealven to him, in an inferior, figurative sense, as Moses, Exod. vii. i. is sal to e amo unis Pharao, An What is spolienis ali uius boumade by him, he interpreted not qncerning thofirst creation uti nothing, uti a nem creation, an reformation of the world by the doctrine of the gospel. Socin. p. via. i. p. 79. culmin's
Lis of Christ, p. 368.1 such an interpretation mouldie Lund tolemore consistent, an in greater agreement With