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ther, 1 Joh. i, 2. Had glory with GOD, before the World was, Joh. xvii, s. I was by him, as one bronght up

with him, Prov. viii, 30.

And the Word was God.] Of these Words 'tis evident there are only Three possible Interpretations. The first is ; that the Word was That same Person, whom he was with: And This is both a Contradiction in Terms, and also the Antient Heresy of Sabellius, The second is ; that the Word was Another Self-existent, Underived, Independent Person, co-ordinate to Him with whom he was: And This is the Impiety of Polytheism; subverting That First and Great Foundation of All Religion both Natural and Revealed, the Unity of GOD. The third is; that the Word is a Person, deriving from the Father (with whom he existed before the World was,) both his Being it self, and incomprehensible Power and Knowledge, and other divine Attributes and Authority, in a Manner not revealed, and which humane Wisdom ought nt to presume to be able to explain : And This is the Interpretation of the Learnedest and most Antient Writers in the Primitive Church.

See Origen's Comment on Joh. I; And Eusebius de Ecclefiafticâ Theologia, lib. 2, cap. 17.

$36. Joh. x, 33. Thou, being a Man, makest thy self God.

See N° 580.

537.

xx, 28. And Thomas answered and said unto him, My Lord and my

my God,

Seç No 535

538. Aits xx, 28. To feed the Church of God, which He hath purchased with his own Blood.

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In This place, the word, God, may be understood of Christ, in like manner as in foh. i, 1. ny Antient Copies read it, and the most antient Fathers cite it, The Church of the LORD. Or, if the word, God, ' be understood to mean the Father ; then, his own Blood, muft lignify, the Blood of his own Son. Or e!fe, (which seems the most natural Interpretation of all;) if God in this place signifies the Father, the following words, He hath purchased with his own Blood; may be understood of Christ, in the same manner of Speaking that St John in his first Epistle frequently uses, and particularly ! Joh. iii, s, Te know that He was manifested to take away our Sins; and in HIM is no Sin: Where the Words, 'He, and Him, must of necessity be referred to Chrift, though without any antecedent mention of him, the Father only having been before spoken of, ver. 1, Behold, what manner of Love the FATHER hath bestowed upon us, &c. And the same seems to be the truc construction of those other words, ver. 16, Hereby perceive we the Love of GOD, [fee N° 293,] because [encvQ] HE (viz. Chrift) laid down his Life for us: Which St Paul expresses more fully, Rom. v, 8, GOD commendeth his Love towards us, in that while we were yet Sinners, CHRIST died for us.

No

See N° 534.

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Christ came,

539. Rom. ix, 5. Of whom

who is over all God blessed for ever, Amen. The Greek words [FE, C v Ô Xeesòs,

8 ών επί πάντων Θεός ευλουκτός εις τες αιώνας, Αμήν,] are of ambiguous construction; and may equally signify, either [Of whom Christ came: God, who is over alt, be blessed for ever, Amen; ] or, [ Of whom Christ came, who is over all: God be blessed for ever, Amen;] or, [Of whom Christ came, who is over all God

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blessed blessed for ever, Amen.] In favour of the two former rendrings, may be alleged the Use of the Word ['Evnogatós, Blefjed,] in other places of Scripture; as Pf. lxxxix, 52; Rom. i, 25; 2 Cor. 1, 3; xi, 31; Eph. i,3; 1 Pet.i, 3 ; Ó Mark xiv, 61. But the Latter of the Three, was pitcht upon by our Translators, as the most natural and obvious rendring of the Words. And the Sense is not difficult. For, as the same Apostle tells us, 1 Cor. xv, 27, that when he saith, All things are put under Christ, 'tis manifest that He is excepted, which did put all things under him: so here in like manner, when he repeats the very same thing, that Christ is God over all; and ch. X, 12, that he is Lord over all; and Atts x, 36, he is Lord of all; 'cis manifest again, that He must needs be excepted, by Communication of whose Divine Power and Supreme Authority, Christ is God or Lord over all.

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540. 1 Tim. iii, 16. God was manifest in the Flesh,

&c.

It has been a great Controversy among Learned men, whether [ Jebs] or [s] or [8,] be the true Reading in this place. But it is not, in reality, of great Importance. For the Sense is evident; that That Person was manifest in the Flesh, whom St John in the Beginning of his Gospel ftiles [Jebs] God. See No 535

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541. Tit. ii, 13. The glorious appearing of the great God, and our Saviour Jesus Christ

. Many understand this whole Sentence to belong to one and the same Person, viz. Chrift: As if the Words should have been rendred, T'he appearing of our great God and Saviour Hefus Christ. Which Con

ftruction, the Words will indeed bear; as do allo w those in 2 Pet. ij 1. But it is much more reasonable,

and

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and more agreeable to the whole Tenor of Scripture, to understand the former part of the words, to

relate to the Father. See N° 395. 542. Heb.i, 8. But unto the Son he faith; Thy

Throne, O God, is for ever and ever.

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544. Joh iii, 16, See N° 293, 534, 538.

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The Passages, wherein it is declared, that the

World was made by Him.

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546. TOH.i, 3. All things were made by him

[di' dyrë,) and without him was not any

thing made, that was made. * The Note of Eufebius upon this place, is very pertinent, and expresses the Unanimous Sense of

the Catholick Church: Abror ä si'eurs gepleña 13. When

the Evangelift(says afs - Tæ æevta, tò Langehe jaffirms that all things Titov Tš Jes[as] racisna were made [48] by oi aureuf- 76v6’Euayle(or through) Him, be therein. declares the Mi

hosis ciwciv, závtances

το , nifträtion of Christ to God To beton - spora au' (the Father.) For where. , eeng årre ai curâ. iva

a as be might have express specês avantuifmeti thed

fed

fed it thus, All things όλων ποιητικίω τα πατρός were made a cuts,] du Jerliav. De Ecclefiaft. by him as the Efficient Theol. lib. 1. cap.20. Cause ; be does not so ex

5 press it, but Thus; All things were made [di a'utē,] by him as the Ministring Cause ; That so be might refer us to the Supreme Power and Efficiency of the Father, as the Maker of all things.

This Phrase therefore, [di euts, per illum, By or Through Him,] is used to distinguish the Operation of the Son, from that of the Father, when each of them are said to create the World. Thus St Paul exprely, i Cor. viii,6; To us there is but one God, (viz.] the Father, O F whon [FE , ex or à quo,] are all othings, and we in Him ; and One Lord, (viz.) Fefus

; Christ, Br(or Through) whom (dis, per quem Jare all things, and we by bim. Soagain, Epbef. iii, 9, GOD wbó created all tbings Br[249.] Jesus Christ. And Heb. 1, 2, By [219:] whom also, He made the Worlds. The bare Use of the Præpositions fingly, is not indeed of itself a sufficient Foundation for these Di. stinctions: (For, die, is used also of the Father, Rom. xi, 36, and Heb. ii, 10, By whom are all things; And, és di te, of the Son, Col. i, 16, BY or I N bim were all things created; And, I, in a Sense somewhat different, is used ambiguously whether of the Father or the Son, Eph. iii, 15. Of whom the whole Family in Heapen and Earth is named:) But when they are used in express contradistinction to each other, as in that passage now-cited, 1 Cor. viii, 6; they cannot but very much strengthen an Interpretation grounded at the same time on other Texts and upon the whole Tenour of Scripture. See N° 1228.

All things were made by bim.] The Socinian Interpretation of these words, that The New Creation was made

by

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