manifest in the flesh,' p. 144 ;-different readings of the original, ibid. -the text never appealed to in the early stage of the Arian contro- versy, ibid. Tit. ii. 13, p. 146. Contrary to the tenor of Scripture to speak of Christ as 'the great God,' ibid. Heb. i. 8, God is thy throne" the true sense of the text, p. 147. 2 Pet. i. 1, 'God' means the Father,' p. 148. 1 John iii. 16, the word God' an interpolation,
ibid. 1 John v. 20, the pronoun this clearly refers to a remote ante-
cedent, ibid. otherwise Jesus Christ might be proved to be antichrist,
p. 149. Remarks, ibid.-III. Christ One with God p. 150; as
his disciples are one with him, ibid. 1 John v. 7, proved an interpo-
lation, p. 151.-omitted in the best modern editions, p. 153;—and
omitted or marked as doubtful in the earlier English versions, p. 154.
Arguments in favour of the text stated and answered, ibid. Gibbon's
account correct, p. 156, note. First cited, and probably forged, by
Vigilius Tapsensis, p. 160.-IV. Equal with God, p. 161.-Y.
Fulness of Godhead, ibid.-VI. The Son of God, p. 163. The
Son, p. 164. God his own Father, ibid. The first-born, i. e. the
first who rose to immortal life, ibid. The beloved Son, p. 165 ;-
i. e. chosen to peculiar privileges, ibid. Only begotten Son, ibid.;
-a phrase peculiar to John, p. 166. Used by him where the other
evangelists use beloved, ilid, The Son of God equivalent to the
Messiah, p. 167.-VII. Christ the Image of God, p. 169. The ef-
fulgent ray of his glory, ibid. No mysterious emanation of the Son
intended by this metaphor, ibid.-VIII. Lord of glory, p. 171.-
IX. Alpha and Omega, ibid. Rev. i. 10, 11, Dr. Doddridge lays
great stress upon a clause now known to be spurious, p. 172, note.-
X. Lord of all, p. 173. The Son and the Lord of David, ibid.—XI.
Prince or Leader of life, p. 174.-XII. Fills all in all, p. 175.
Eph. i. 22, Christ the head supplies his body, the church, with all
things needful, ibid.-XIII. A Saviour or Deliverer, p. 176.-XIV.
King of kings, and Lord of lords, ibid.
John i. 3, p. 177. Ver. 10, p. 178. 1 Cor. viii. 6, the new dis-
pensation intended, ibid. Eph. iii. 9, the words by Jesus Christ."
an interpolation, ibid. Col. i. 15-18, explained, p. 179. Unitarian
interpretation censured by Arians and Trinitarians, ibid. Christ ne-
ver represented as creator of natural objects, ibid. The apostle details
not things, but states of things, ibid. ;-creation sometimes signifies
only a change of state, p. 181;-things often used for persons, p. 182;
-heaven and earth sometimes express political and moral distinctions,
p. 183. When heaven is used to express a moral dispensation, the
supposed orders of the celestial hierarchy express the ministers and
officers of that dispensation, ibid. The passage easily explained, upon
these principles, p. 185. Heb. i. 2, 3, explained, ibid. The word
qwy never signifies 'worlds,' but ages,' p. 186. Dr. Sykes's interpre-
tation, ibid. That of Slichtingius and the old Socinians, p. 187. Gro-
tius's interpretation proposed and defended, ibid. Heb. i. 10, addressed
to the Father, p. 189. Heb. iii. 4, irrelevant to the subject, ibid,
Rev.iii. 14, Christ the head and chief of the new creation, ibid. Remarks,
p. 190. If it had been the design of the sacred writers to teach that Christ
was the Creator of all things, it would have been easy to have expressed
the doctrine clearly and unambiguously, p. 191. Had the doctrine been
true, it could not have been omitted by the historians of his life and
ministry, ibid.
Whether Jesus Christ was the Medium of the Divine Dispensa-
tions to the Patriarchs, and to the Hebrew Nation, and whe-
ther he ever appeared under the Name and Character of Je-
hovah.
This doctrine probably the invention of Justin Martyr, p. 193, note.
The doctrine of two Jehovahs plainly inconsistent with the Jewish
Scriptures, ibid. Arguments examined and confuted, p. 194. He-
brew idiom mistaken, ibid. Jehovah, and the Angel of Jehovah, the
same person, p. 196. Chaldee paraphrasts give no countenance to
the doctrine of two Jehovahs, p. 198. No proof that the Jehovah-
angel animated the body of Christ, p. 199.
The present Exaltation of Christ, the high Offices which he now
sustains, or to which he is to be appointed hereafter, are said
to be incompatible with the Supposition of his proper and sim- ple Humanity.
I. His universal government, p. 202. Matt. xxviii. 18, considered,
ibid. How understood by Trinitarians and Arians, ibid. Strange
hypothesis of the Polish Socinians concerning the universal govern-
ment of Christ, p. 203. Unitarian interpretation, p. 204. Dr. Priest-
ley understands it of some personal dignity, ibid. Mr. Lindsey,
more correctly, of the moral influence of the Gospel, p. 205.
II. Christ personally present with his disciples, p. 207. Matt.
xxviii. 20, considered, ibid. The promise only extends to the apo-
stolic age, p. 209. Facts accounted for by this interpretation, ibid.
Intercession of Christ explained, p. 210. In what sense Christ for-
gives sin, p. 211. 'Sinner' often equivalent to Heathen,' and does
not always imply guilt, p. 212.
III. Christ appointed to raise the dead, p. 213. 1 Cor. xv. 22,
proves the proper humanity of Christ, ibid. Mr. Tyrwhit's judicious
observations, ibid. Christ raises the dead by his Father's power,
P. 214.
IV. Christ appointed to the office of universal judge, p. 215. Matt.
xxv. 31, &c. understood, by some, of the destruction of Jerusalem,
ibid. Many texts assert the judicial office of Christ, p. 216. &c. Hence
many reflecting persons have inferred his superior nature, p. 218. But
the Scriptures attribute this office to him as a Man, p. 219. They
represent the apostles and all christians as assessors with Christ in this
office, ibid. Events often different from what the language of pro-
phecy leads to expect, p. 220. Prophets said to perform what they
only predict, p. 221. This principle may perhaps apply to the judge-
ment of the world by Jesus Christ, ibid. ;—countenanced by our Lord's
expressions, John xii. 48, p. 222. Advantages of this hypothesis,
p. 223.
Concerning the Worship of Jesus Christ.
Religious worship and idolatry defined, p. 224. Christian idolatry
distinguished from Heathen, p. 225. Socinian worship of Christ ex-
ploded, ibid. Modern Arians abandon the worship of Christ, and
hence claim the title of Unitarians, ibid. Christ said to be the ob-
ject of religious regard, p. 226;-of faith, ibid. ;—of love, p. 227.
Love to Christ not a personal affection, p. 228. Committing the care
of the soul to Christ, p. 230. Great mistake of Dr. Doddridge and
others upon this subject, ilid. Christians live to Christ, p. 231. Ex-
ternal homage paid to Christ while on earth, ibid. ;—this no more
than civil respect, ibid. John v. 23, explained, p. 232. Baptism to be
administered into the name of Christ, ibid. Form of baptism no proof
of Christ's equality or unity with the Father, ibid. Angels required
to worship Christ, p. 234. Every knee to bow at his name, ibid.
Adjuration by him, ibid. Appealed to as a witness, p. 235. Chris-
tians described as those who invoke his name, ibid. This phrase ex-
plained, ibid. Dependance on his direction and blessing, p. 236.
Doxologies addressed to Christ, p. 236. Thanksgivings to him, ibid. Prayer to Christ, p. 239. Devout wishes of blessings from him, p. 240;-not to be confounded with prayers, ibid.
ence and divinity of Christ not expressly taught in the New Testa-
ment, p. 245.-3. Great difficulties upon the supposition that this
fact was revealed during our Lord's personal ministry, p. 247. Still
greater difficulties upon the supposition that it was not then known,
p. 248.-4. Christians not charged with polytheism by the Jews in
the apostolic age, ibid.-5. Christ in the most unqualified language
styled a Man after his ascension, p. 249. An angel incarcerated in a
human body not properly a man, p. 250.-6. Jesus often calls him-
self the Son of Man, ibid. Remarks upon this phrase, p. 251.-7.
Christ appeared as a man, with all the incidents and infirmities of hu-
man nature, and was universally regarded as such by his contempo-
raries, p. 252.-8. The writer to the Hebrews asserts and argues that
he was a mere man, and could not be a being of superior nature,
P. 253.
9. The great body of primitive christians for the two first centuries
and upwards were believers in the simple humanity of Jesus Christ,
p. 255. This fact of high importance, and fully established by Dr.
Priestley, p. 256. The proper humanity of Christ must be the first
impression upon the primitive converts, ibid. ;-and must have con-
tinued till John wrote his Gospel, p. 257. Nor is there any proof
that the writings of this evangelist produced any sudden change of
opinions on this subject, ibid. The Unitarians always maintained
that their doctrine was the prevailing belief till the time of Victor,
A. D. 200, p. 258. That the Jewish christians were in general Uni-
tarians, is proved by their not being excommunicated, ibid. ;-by the
concessions and the moderate language of Justin Martyr, p. 259;-
by the direct testimony of Origen, p. 260 ;-confirmed by Eusebius, ibid. No distinction upon this subject between Nazarenes and Ebio- nites, p. 261. Dr. Horsley constrained to concede this point to Dr. Priestley, ibid. note. No foundation for the hypothesis of an orthodox Jewish church at Ælia, p. 262. That the great body of Gentile chris- tians were Unitarians, attested by Origen, p. 263;-and most expli- citly by Tertullian, p. 265. Dr. Horsley's extraordinary method of repelling Tertullian's testimony, p. 266. Testimony of Athanasius to the Unitarianism of the Gentile church, p. 268;—and of Jerome, ibid. note. Conclusion, ibid.
Abstract of the Controversy between Dr. Horsley and Dr. Priest- ley concerning the Existence of a Church of orthodox He- brew Christians at Elia.
Origen's assertion stated by Dr. P., p. 270;-contradicted by Dr. H.,
who charges Origen with wilful falsehood, and asserts the exist-
ence of a Hebrew orthodox church at Ælia, a colony established by
Adrian after the demolition of Jerusalem, ibid. Dr. P. consults the
wrong reference, p. 272. Charges the archdeacon with making ad-
ditions to Mosheim, p. 273 ;-denies the existence of the Hebrew
church at Ælia;-and accuses Dr. H. of being a falsifier of history,
and defamer of the dead, p. 274.
The archdeacon resents the charge, p. 274;-acknowledges that
he borrowed every thing from Mosheim, ibid. ;-and retorts upon Dr. P., ibid.. Sets himself to prove the fact he had asserted in seven pro- positions, p. 275;-the three first acknowledged facts, but nothing to the purpose, ibid. ;—the three next are gratuitous and improbable assumptions, p. 276. ;-the seventh proposition argued from the tes timony of Jerome, p. 277. Dr. H.'s extraordinary mode of bring- ing Jerome's testimony to bear upon the question, p. 278. ;-acknow- ledges that his argument rests chiefly upon his six propositions, which only assume the fact to be proved, ibid. Dr. H.'s bold conclusion, p. 274;-not warranted by his premises, ibid.
Dr. H. asserts the migration of the Jewish christians from Pella to
Ælia in order to enjoy the immunities of Adrian's colony, p. 280 ;-
appeals to Epiphanius's testimony to the fact, ibid. ;-who mentions
the return of the christians after the war of Titus 60 years before,
p. 281. ;—the archdeacon deprecates chronological objections, ibid. ;
-these christians must have been fourscore years of age when they
returned to Ælia, p. 282. Aquila, surveyor of Adrian's works, con-
verted by them, bears testimony to their activity and zeal, ibid. An-
other chronological difficulty, ibid. Aquila's conversion was before
Adrian's war broke out, ibid. Dr. H., now a bishop, complains of
the trouble his opponent gives him by his chronological objections,
p. 283;-believes that the Hebrew christians who abandoned the
Mosaic ritual were not banished by Adrian, ibid.;—but forgets to
provide for them in the interval between the destruction of Jerusalem
and the building of Ælia, ibid. note;-or to reconcile this supposition
with the facts before alleged, as the foundation of his charge against
Origen, ibid. His lordship wishes to trust the church of Ælia to
herself against future attacks, p. 284.
Dr. P. maintains that his lordship's assumptions are contradicted.
by the clearest facts, ibid. ;-laughs at his lordship's protest against chronological objections, p. 285 ;-declares the church of Trinitarian Jews to have fallen upon the head of its founder, ibid. ;—aud gives the bishop a spirited challenge to resume the controversy, ibid. ;— which his lordship prudently forbears to accept, ibid. ;—and both par- ties retire equally well satisfied with the result, ibid.
« ZurückWeiter » |