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his hioe honis to e God's special servant, employed on his most benevoleis designs Forius genera languam conce nihimself, as thathe rasent of God, ne homine ather sent; ne his messenger, his servant. Acts iii. 4. s.
receive munirit receive surit. Cur
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our transsator have inserte the or God, of their o. accord sor hat reason it is hardio say, antes to a the opportunit os declaring that Christisas, a the imagined in his passage taught to e God by praye beire madet him. I an mordie inserted i mouidie Iesus, as have done to compleat the sense in englim. Aster at has been remaris esseWhere, to satisf the reade here that his single invocationis Chris does noci ly him tot an ining above a human creature, hight exalted in sevour,ith God. stat furioin a remar upon it, in a Workiq9whicli has latet appeared, and whic deserves the serious attentio of the public. In this vision. Stephen belloidini Jesus in that stationis glory by God's right hand might callipon his master Christ to save oro receive his spirit. Seeing Christ in heaven, and noW- in Christ' pomer Wit God was a good a reason sor Stephen to cali sor, an destre his hesp, ascit a se his discipies, wh sa his
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breath, ascit ere, at Ver a. of this cripter, the
sacred historian miresses the en iam thing onlyin different,otas via. that is Saul οὐ any of this may he was to bring them bound io Druse-Iem an of this amansWers to a calle by this me, i. e. an christians. Our historian moreoveri coci neve intendio represent christians, as a classis me distinguished by calling ponis invining the nam os Christ, me tander of thei religion in prayerrhecause either in his in revise in hic hegive a histor o Christ, nor in his secon treatise, Theram, Me, M ver denominate tu istGod, or an object o morstipa ut o the contrary throughout both, describes imis a creatur of God, ne of the human race; ho offeredia his devotion continuali tomod the athes
of himself and of ali nankind, and directe all
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Dr Hammon iam the istae of our en ita transsation in his instance, an has inserte a valvable note to confirm his om sentiment, thati stout be reari no that ali pon, ut thalare calle by the nam os Christ. He very pr peri stiles this angvage of the postle M a pe-rψhros o christians; via. a Way of speaing, Where many Wotas are sed to expres the sense of
This is an exa tractatio of the ord in theoriginal, sed by the postse. Andaencerit foΙ-
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The strange mota, dictea cis there re is alinteam to e discarded and the more, as eingsuppost to denote in divine nature or essence, a ut hic the scriptures are holi silent, it gios counte iace to the doctrine of hat a calle Three persons, or a risim pe=fons in thegodhead; hic is a language assuredi as un icriptures ascit is unintelligibie
his own Son. I hese reardius, the one or the other of them, are favoured by the est o mo antient manuscript optes of the Testament. einein me. that Chrysostoni and Athanasius, the great patrons os orthodox in thes uri centum, reprobate the se of suchraioching language, a thebuod o God and henc me mal be assured haeth readinci ou englis transsation vas no then
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iranslation, and a uter representatio of the apostie's Word than the literat rendering of them -- cordis to me fess. For idiom an miliaritimo speech in seldom bear ein turnes, ordsor Word, ut of one languam into nother Me Will appear arsh, and osten obscure the sense. Thus the common salutationis French eommentvouet portemvous Whicli in the literat rendering is, hom do ou caro Ioursis modi hardi be intes-ligidi in Englissi. An se here, aerardis to thrflest , though by use e can en recit, and κὰme meanire incit, 'tis nevertheles most uncouth, and the senseris much belle expressed by the tem natura descent.
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rmo innuerfities. 77 ut there is noster reason se changim urpresent translation causerit tend to missead person mith respectrio the persen o Christ. Forthis phrase, of the see o David eurdis to ιheseo, is generatin interpreteda mean, accordis to his buman natare; a though it implied that Christhad another nature, besides that whichie derived by his descent fio David. ut vhateve meming Onthera may putrumn his Words, it is certain St. Ρaul neve intende an suta matte by them. For alitue artherin in his epime ix. a. he stiles thejems, m hi me aecordinito Geflesse. So that me have a goodground fio lac languam to in seri stat aut had anocte natur besides his lauman nature, as that our Smiou had. In the passam e re us here is no reserence to any tW imaginam natures, ut to the two disserent condition o Christ as a mortes man, liheltherso the human raee, an a distinguime and fines sor his hio ossice a prophe of the ehristianchurta, and wacher of the divine dicio men,
vilis of the hol Spirit, and by ein in an
extraordinar manne raue frum theraeia, by
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lassiciently unbiassed, and a liberi to examine the strong arguments hic there are so the
I For fies, the early christianoriters, howere ut o much dis sed is exest the personos Christ, didio understand these mordxas potanes him. Some of them promunc it tot risines and impie , to a that Christ .as the Godove ali, hic the would not have done is this passage had belonge to him; thera assirin thalno plaus person couldisti h languam concerning Christ. Dr. Clacte Scrip. Doctr. p. 85, c. a. his that is here adopted a the true readiunis probabi the way in Whicli thos antient read the passage For the est critic have observessistat the worci mill ullis mel admit his constructio a the othera in Vein, σω, - mother occasion ingues iste lapplied See ut xv.
3. It is also observed that in ali other places the term ιολοσπος bis eri is appropriared to the Faster oesy and When at an time Christri faid