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I cannot conclude this Note, without referring the Reader to a very distinguished Passage, which appears to me to be full to the Purpose. See IJ. vi. 2, 3. where the Seraphim are worshipping JEHOVAH, they repeat the Word Holy three Times. That they adored the Father under this Appellation, an Arian will allow; that they adored also the Son and holy Ghost, the Scriptures assure us. See John xii. 41. where we are told, that the Glory of JEHOVAH, which Isaiah beheld, was that of the Son: And in Afis xxviii. 25. it appears to be also the Glory of the holy Ghost, who uttered those remarkable Words, which are an indelible Atteftation to the Truth of the disputed Text, “ Whon Mhall
. I fend, and who will go for Us ?" I and Us, as they stand in this Place, are incomprehensibly beyond the Reach of Exposition, if there are not " three that bear Record in Heaven, the Father, the “ Word, and the holy Ghost, and if these three are not " One,” in Nature, Ejence, and every divine Perfestion and Attribute.
This is another disputed Text. The Adversaries contend, that it should not be read eos épaverwing &c. “ God was manifefted,” but 'Os épavepwin, "who " was manifested.” Suppose we grant them what they contend for? then there will be no Antecedent for the relative 'Os to agree with, till we look back to Oci Gwrtos in the 15th Verse ; fo that instead of reading fimply, “God was manifested in the
Flesh," we must say, “the living God was mani“ felted in ihe Flesh." But it has pleased God to guard his Truth in another Manner, than to let it depend on a single Text, or Sentence, or Letter ;
therefore let us attend to this Matter as laid down
v. 14. The Word was made Flesh.
Though the Authenticity of this Text is not disputed, yet its Meaning is, and the Phrase te!cgμένοι εις ζωήν αιωνίον, made to mean every Thing but what it does mean, in order to get rid of so obstinate an Assertion, as that they, and they only, believed, who were ORDAINED unto everlesting Life: This lays a Difficulty in the Way of Arminian Principles, which the Profeffors of them are well aware of; therefore télayuévou must not be understood as if it fignified an Ordination or appointment on God's Part, but a previous good Disposition and Fitness on Man's Part. That this Method of Construction is attended with the Disadvantage of giving the Greek Language a Sense which it disowns, and therefore to be rejected, will, I apprehend, fully appear in the following Observations of the learned and judicions Mr. Leigh, in his Crit. Sacra, sub Voc. 767], which, for the Sake of the unlearned Reader, I shall render into Englifs, referring the learned to the Original.
“ Tatlw qual, conftituo, which fignifies to con“stitute, ordain, appoint, design, Acts xiii. 48. “ Telayu évou. Syrus renders it pofiti, (placed or
disposed) for he knew not that the Heretics of “ our Day would dream of understanding 38
Tayuévoi to describe Persons in themselves fit, so as to dispose themselves to eternal Life. Lud. de
« Dieu in loc. The Remonstrants, from Socinus, are “ for understanding relayuévos to signify inwardly
disposed. Therefore, that the Sense is, as many
as were well disposed to eternal Life believed; but « what is received by the Remonstrants, after Sa“cinus, as the Signification of the Word Telayuevos,
fit and disposed to eternal Life, is affirmed in Con“ trariety to the Use of that Word in Scripture, “ and against the Authority of all the Interpreters. " And it is absurd, and evidently Pelagian to " maintain, that any one is fit or disposed to Life “ eternal, before he believes in Christ, when every " Man who believes not, is under Sin and the • Curse, and liable to Wrath and Condemnation ; " this is the united Voice of the Scriptures. Cen“ Jura Remonstrantium, c. 18.
The Innovators “ elude this place thus : They say, that the Par“ ticiple télymévoi hath here the Sense of a Noun, “ and almoit signifies the same as āķion, worthy, “ meet, properly disposed; that from hence they “ may make our fome previous Dispositions, on " the Sight, and for Respect of which, Grace “ hould be bestowed. But, first, let all Places of
Scripture where this Word occurs be looked • into, it is no where taken as a Noun.
Secondly, What does this Phrase Télcyjévou cis “ wir aiwvior mean, that it should have such an
Interpretation put upon it?
“ Thirdly, in the Greek Language, Participles "" of this Kind have not the Sense of Nouns, un“ lefs joined to a Substantive: They denote a
Quality, but coming from fome Agent. So “ that this Meetness and Difpofition, which may be “ signified by this participle, was from God as “ from an eternal Agent. Cameron in Myroth. “ Evangel. 1. That Word is never read in holy
Scripture, or in any other Greek Author, as de
noting an inward Quality. Those who are but di Beginners in the Greek Tongue, understand a às great Difference between tárleo bai, to be crdained, « and datideo Boss, to dispose. 2. As well the Arabic " Version of Junius, as the Syriac of Tremellius, " agree in rendering this Word, a divine Ordina« nation and Appointment. 3. The usual Sense of ác the Word in the New Testament, denotes an ex“ trinsic (outward) Appointment and Elektion. The $6 Powers that are, are ORDAINED of God, Rons. X6 xiji. When they had APPOINTED him a Day, ". Acts xxviii. 23, Gc. I will not let down all to the loítances, but that one remarkable Place of • Afs xxii. 10, 14. may serve as a Sample of all " the rest, which most clearly unfolds to us the * Meaning of this Word: There Gon prontises is that it should be told Paul at Damascus of all kó Things which were appointed (réræxls) for him to
do; and Ver. 14. that which was ordained or desi figked (w pobytipicalo) is cold him by Ananias. In * which Paslage we are divinely commanded, as " it were, to understand témax]26, which implies ** Ordination, in the fame Senle as wepoex Espícolog " which implies à divine Designation or Eleclion.
Chryfoftom himself, who well understood the 66 Greek Word, explains these ordained ones as
áowgropéves Tū otw, that is, as Erasmus turns it, * Præfinitos à Deo, predetermined by God. From " whom also Erasmus himlelf seems to have bor
i . Ordino, Collocó üt milites collocamus cum aciem do instruimus, Steph. i. e. To order, to set in Place, as we
Jet Soldiers in their Places, when we draw up an Army in in Battle Array."
N. B. Soldiers don't order or dispose the Officers, but the Oficers dispose and order ihe Soldiers.
so rowed that double Paraphrase of this Place, 6. which he forms thus: They of the Gentiles be" lieved, not all indeed, but as many as the divine co
Mercy bed destined to eternal Life, to which none “ attain, unless chosen, and called of God.”
I should hope what is said above, will very sufficiently justify our excellent Translators in rendering the Words as I have quoted them, as well as myself for giving the Reader so much Trouble, in reading this long Note upon the Place.
If the View in which our Liturgy and Articles exhibit the Doctrine of the ever blessed Trinity, should be ridiculously ascribed to the Darkness and Igno. rance of the Age in which they were compiled and authenticated, surely we may call the Reign of that glorious Deliverer of this Country, King William III. a Day of Light, Freedom, and Learning. Let us fee what was the Sense of the Nation upon this great and fundamental Point at that Time. The buckers, who were exempted from subscribing to any of the thirty-nine Articles, were yet bound to subscribe this Doétrine, in the following Words :
' I A. B. profils Faith in God tbe Father, and " in /d/145 Chrifi bis eternal Son, the true God, and “ in the holy Spirit, One God bleffed for over more." 1 W. and M. ch. 18. §. 13.
9 and 10 W. III. ch. 32. Is intituled, “ An At
for the more effeciual supprefing Blasphemy and “ Profanenes.---l’art of which is as follows :—" If
any Person or Persons shall, by writing, printing, teaching, or advised Speaking, de:zy airy. One of the Persons in ibe holy Trinity to be God, or Mell assert or maintain there are more Gods than One, &c. such