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me, of whom ye say, that he is your God: 55. Yet a ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you, but I know him, and keep his saying. 56. (1) Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57. Then said the Jews unto him, Thou art not yet fifty years old, and haft thou seen Abraham ? 58. Jesus faid unto them, Verily verily I say unto you, d Before Abraham was, (2) I am. 59. Then took they up stones to cast at

him: in him. Joh. 19.5. And now, O teousness. Luk. 10. 24. Many Father, glorifie thou me with chine Prophets and Kings have desired to own self, with the Glory which I fee those Things which ye see, and had with thee before the World have not seen them. Gal

. 3. 8, 2. Cor. 10. 18. Not he that s The Scripture foreseeing that God commendeth himself is approved, would justifie the Heathen thro' but whom the Lord commendeth. Faith, preached before the Gospel unPhil. 2.9. God also hath highly ex to Abraham, saying, in thee ihallall alted him, and given him a Name, Nations be blessed. Heb. 11.131 which is above every Name. The Words under Ver. 52. a + Joh. 1.28, 29.

do: Isa. 43. 13. Before the Day Joh. 1. 18. No Man hath seen was I am he. Joh. 16.27, 28.-! God at any time; the only begotten came out from God. I came forth Son, which is in the Bofom of the from the Father.- Joh. 17. 24. Father, he hath declared him. 15--Thou lovedst me before the

© Gen. 12. 3. In thee shall all Foundation of the World. See the Families of the Earth be blessed. Note on Rev. 1. 8. Gen. 15.6. He believed in the Lord, et Joh. 10. 31, 39. Then the and he counted it to him for Righ

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(1) This Verse should be rather thus rendered : Your Father Abraham earnestly desired and longed to see my Day, and he saw it, (that is, by the Eye of Faith, as a Thing afar off, to be accomplished in future Ages) and was glad.

(2) I shall insert here a Passage from Dr. Browne, Lord Bishop of Corke and Ross, his Letter against Toland's Book, intituled, Christianity not Myfer rious, concerning the Divinity of the Son of God. It is in the 3d Edition, P, 62, Qc. This Letter is design'd not only as an Answer to To land's Book, but to all the Opposers of Revelation and Mysteries, upon the like Principles of setting up for Reason and Evidence, and clear and di ftinet Notions of every thing they give their assent to.

I am convinc'd by the Completion of Prophecies, the Miracles he wrought, and the agreeableness of his Doctrine to the natural Sentiments of our Minds, that whatever Jesus Christ was, He came from God. I find him in many Places assuming to himself the Name, and Titles, and Wore ship of God. In Discoursing with the Jews, he useth this Form of Speech, Before Abraham was I AM, on purpose to signifie to them, that he was that very Divine Being which was revealed to Moses under that Nami. And some time after, he tells them, that as he was the Son of God, lo He and the Father were one. That the Jews underltood him in this Sense

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am fure, because they took up Stones at each of thefe Sayings, to stone him as a Blasphemer, because he made himself equal with God. If these Expressions were not to be understood in the sense they took them, he would certainly have undeceived them, and made it known that he was not God in the sense they understood him, but that he was only a God by Deputation, according to the wild Notion of the Socinians. Buc he spoke the Truth, and the Jews understood him right, That he was eternal God, equal with the Father, the very fame God who was signified by that facred' Name I AM. And he hath never undeceived either them or us to this Day; but instead thereof, hath used inany Expressions to coun tenance and encourage this Notion of him; and therefore if I act like a reasonable Man, I am under a Necessity 'either of giving my sfint to this, or of utterly rejecting him as an Impofter,

Now, had he been an Impostor, God, who shewed himself always very jealous of his Honour, would never have confirm'd this Do&rine of his

with such repeated Testimonies. If we suppose him to be only a Mef- Fenger come from God, and a meer: Man, who spoke only by his spirit and Commission, he would never have used such Expressions as must natu

rally be misunderstood, and lead Thousands into the gross Sin of Idolatry, =which of all others is most detestable to God. Moses was never suffered

to enter into the Land of Canaan, for a much less suspicious Expression, (Numb. 20.10.) and in the heat of Passion too; Must we bring Water out of the Rock? Which was a vain-glorious Infinuation, that they wrought that Miracle by their own immediate 'Power, and proper Efficacy. This comes much short of these Expressions of our Saviour's, Destroy this Temple, and in three Days I will raise it again I have power to lay down my Life, and I have power to take it up. And before Abraham was I am. And ina deed that Paflag concerning Mofes, seems to have been upon Record by the special Providence of God, for this purpose, that it might be a good Argument of Conviction to the Jews of the Divinity of the Son, since this Inference was very natural and obvious from it, to wit:

If God was to incented with Moses for making use of one Expression, which seem'd to encroach upon his Prerogarive; then how far would he have been from giving Testimony of much more frequent and greater Miracles, to a Person, who, by many plainer Expressions, assumed to hime self the full Power and Perfection of the Godhead, if he were not reala ly what he gave himself out to be?

For this Reason, I say, because I can't reject him as an impostor, therefore I believe this proposition, and confefs, the blessed Jesus the Son of God to be Eternal God equal with the Father.

Now thus far I proceed in this Mystery upon the strictest Rules of RedSom and Evidence, and my faith in this Proposition is founded upon clear and diffinet Idea's; for' I know clearly whom I mean by Fesus Christ, namely, that person who was born of the Virgin Mary, and crucified under Pontius Pilate ; I have a clear and distinct Idea of what it is for one thing to be equal to another; and I apprehend very well what is signified by the Name of God here, namely, that Divine Being, whose neceflary Existence l infer from that clear Knowledge I have of his Creatures, and of whole Na:ure, though I have not the least Notion as it is in it felf, yet I form the beft Idea of him I can, by enlarging all the Perfe&ions that are discernable in the Creatures. And I have a clear and distinct Idea, of what it is

one Person to be the son of another. Thus I understand the Meaning of the Words ; nor is there any thing in them contradi&tory to my Rea

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him: but Jesus hid himself, and went out of the tem * going through the midst of them, and so passed by.

CH A P. IX.
ND as Jefus paffed by, he saw a man which

blind from his birth. 2. And his disciples asked faying, Master,who did fin, 5this man, or his parents, that was born blind? 3. Jesus answered, (1) Neither hath

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Jews toole sup Stones again to stone thefe Galileans were Simons him. They fought again to take all the Galileans, because they him ; but he escaped out of their fered fuch things ? I tell you Hands. Joh. 11. 8. Mafter, Acts 28. 4. When the Barbara the Jews of late sought to Stone s saw the venomous Bealt hang thee, and goeft thou thither an Hand, they said among them gain?

No doubt this Man is alt a + Luk. 4. 30. He paling thro' whom though he hath escape the midst of them, went his way; Sea, yet Vengeance fuffereta

b Lük. 13. 2. Suppose ye that ro to live. fon. And Lafly, I have clear and distinct Idea's of those mind Proofs to the Senses of Men; and of those Completions of Prophecieri the Excellency of that Doctrine they confirm, the agreeableness ofita common Notions of Men, and its natural Tendency to make Men till pleasant, and useful to one another. All which raise fuck an Evid or Knowledge in my Mind of the Divinity of his Mission, who re ed this Proposition to me, that I must do violence to my Reason, not give my Assent to it. And thus far it is not so properly ftri&ly a Mystery.

But when I think of this proposition again, Jefus the Son of God, ise qual with the Father; I must own, at the same time I give my it, I have no knowledge of that Eternal Generation which I form proper Idea of from the Procreation of one Man from another. Nor havel Norion of this wonderful Union of the Humane Nature with the Dite Nor can I in the least imagine wherein this equality confifts. The all other Things relating to the Manner of it, are wholly out of the of all my Capacities, and totally obscured from me. These are Things which make it a Mystery, and in respect of this Part of i: Authority or Veracity of God is the only Ground of my Perfuafios; my Chriftian Faith of this Article consists in thus giving my af the Existence of things which I have no notion of, when he hatha care to give me undoubted Testimonies of the Revelation's car from him. And I truft he will accept of it, because 'tis no radh fiderate Affent, but that I use those Powers of Knowledge I have, as ly and impartially in this, as I would do in any Affair which immediate ly concern'd my Life.

(1) That Sin is the meritorious Cause of Afli&tions, is the plain &rine of the Old and New Testament. Our Lord's Meaning there here does not seem to be, that neither this Man nor his Parents finned, nor that their Sins had not deserved this Punishmeni,

ned, nor his parents: <but that the works of God e made manifest in him. 4. d I must work the works that sent me, while it is day: the night cometh ) man can work.

5. As long as I am in the world, e e light of the world. 6. When he had thus spo

f {pat on the ground, and made clay of the ipittle, - anointed the eyes of the blind man with the clay, ad the clay upon the eyes of the blind man], 7. And said m, Go wash in the pool of Siloam (which is by intion, Sent.) He went his way therefore, and washed, e seeing. 8. 9 The neighbours therefore, and they before had seen him, that he was blind, said, Is he that sat and begged ? 9. Some faid, This is he : aid, He is like him : but he said, I am he.

10. There d they unto him, How were thine eyes openen? answered and said, A man that is called Jelus, made id anointed mine eyes, and said unto me, Go to the Siloam, and wash: and I went and washed, and I I fight. 12. Then said they unto him, Where is le said, I know not. 13. They brought to the es him that aforetime was blind. 14. And it was the -day when Jesus made the clay, and opened his eyes. en again the Pharisees also asked him how he had rehis fight. He said unto them, He put clay upon Dd 2

mine

. 11. 4.. This Sickness is

come upon you. Joh. 17. 4. I Death, but for the Glory have glorified thee on Eaith, I have hat the Son of God might be finished the Work which thcu ga thereby.

vest me to do. h. 5. 19. The Son can do et Joh. 1. 5,9. Joh. 12.35,

5 of himself, but what he 46. See on Joh 8. 12. he Father do : for whac ft Mar. 7. 33. He put his FinCoever he doth, these also gers into his Ears, and he Spit, and : Son likewise. : Joh. 11. touched his Tongue f Mar. 8. here not twelve Hours in 10 23. When he had spit on his Eyes,

If any Man walk in the and put his Hands upon him, he stumbleth not, because he asked him if he saw ought. he Light of this World. + Neh. 3. 15. -The Wal of 12.35. Yet a little while is the Pool Of Silosh by the Kings ht with you : walk while 15 Garden. e the Light, lest Darkness ord's Meaning seems to be, that they were not such great Sinners other Men, that for their Sins only they should deterve to be pue more than other Men; but that God had another End in it, V, that his miraculous Work in his Cure should be made manifeit. :: Waple's Sermons, Vol. 3. p. 210, &c.

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mine eyes, and I washed, and do fee. 16. Therefore faid some of the Pharisees, This man is not of God, because he keepeth not the fabbath-day. * Others said, How can a man that is a finner do v such miracles? And there was a a division among them. 17. They say unto the blind managain, What says thou of him, that he hath opened thine eyes? He said, He is a d Prophet. 18. But the Jews did not believe concerning him, that he had been blind, and receiv

. ed his fight, until they called the parents of him that had received his fight. 19. And they asked them, faying, is this your son, who ye say was born blind ? how then doth he now see?

20. His parents answered them, and said, We know that this is our son, and that he was born blind: 21. But by what means he now seeth, we know not ;

who hath opened his eyes, we know not: He is of age, ask him, he shall 1peak for himself. 22. These words fpake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be f put out of the synagogue. 23. Therefore fáid his parents, He is of age, ask him. 24. Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a finner

, . 25. He answered and faid, Whether he be a finner or no, I know not :

one thing I know, that whereas I was blind, now I see. 26. Then said they to him again, What did he to thee? how.opened he thine eyes ?. 27. He answered them, I have told you already, and ye did not hear : Wherefore would ye hear it again? will ye also be his disciples? 28. Then they reviled him, and said, Thou art his disciple; but we are & Moses disciples. 29. We know that God spake unto Moses : as for this fellow, we h know not from whence he is. 30. The man answered and said unto them, Why,

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a + Ver. 33

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fied: but he shall appear to your + Joh. 3. 2. -No Man can do joy, and they shall be ashamed: these Miracles that thou doff, except + Joh. 16. 2. They shall put you God be with him.

out of the Synagogues : yea, the c See on Joh. 7.12:

s Time cometh, that whosoever kilSee on Luk. 24.9.

leth you will think that he doch See on Joh, 7.13.

God Service. f Ifa. 66. 5. Hear the Word of & Rom. 2. 17 Behold, thou art the Lord, ye that tremble at his called a Jew, and restest in the Law, Word, Your Brethren that hated 10 and makest thy boaft of God. you, that cast you out for my Names

h † Joh. 8. 14. fake, faid, Let the Lord be glori

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