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you fee, I don't as yet determin whether he be the very God, or no) by reason of his having made all created Beings whatfoever; yet the Exercife of fupreme Authority over what he himself had made, may be efteem'd an Exaltation of him. To this Į anfwer, 1. That fince he is effentially above it, and can gain nothing by it, his immediat Goverment of the Universe must be efteem'd a Condefçention rather than an Exaltation. Because it tends only to the Advantage of his Subjects, and not in the leaft to his own Advancement. 2. That the very God himself exercis'd this Authority immediatly, and without the Interpofition of a Mediator, before Chrift's Exaltation. But was the very God exalted thereby? Is it not Blafphemy to fuppofe it? And why could not the very God be thereby exalted? Even because he is by Nature fuperior to the whole Creation. And is not this the felffame Argument which I used before with refpect to the WORD? If the WORD were not the very God; yet fince he is (at the leaft, and upon your own Principles) vaftly fuperior to the whole Creation, his Adminiftration of the Goverment of it can be no Exaltation, till a Way fhall be found, whereby he may be fuppos'd the better by it.


If it be faid, that the WORD is rendred the more glorious in the Eyes of his Creatures by having the Goverment of them in his own Hands; I ask, whether the very God can be exalted, by the moft glorious Conceptions which Creatures can have of him? Was not the very God as high before the Creation, as he has been or can be finçe? Were Creatures produc'd to exalt the very God? Or can he be in any refpect exalted by them; I mean, as to his Condition of Happiness, and his effential Greatnefs? No furely. Accor

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dingly therefore, the WORD can't be exalted by the utmoft Honor the Creatures can pay him, or by the nobleft Idea they can frame of him. There is no real Exaltation, unless the Being be rendred the more happy, than the Condition of its Nature fuppofes. And yet the whole Account of our Lord's Exaltation implies his being really the bet ́ter for it, and a Gainer by it; his having, not only more Honor from inferior Beings, but more fubftantial Happiness alfo, by his Exaltation, than the Condition of his Nature could inveft him with. 'Tis plain therefore, that Chrift is exalted only with refpect to his human Nature. For the WORD, or his Divine Nature, is effentially fuperior to, and confequently not capable of, nor does participate, that change of Condition, which his Exaltation has made with respect to his human Na




Phil, 2. 5, 6, 7, 8, 9, 10, 11. explain'd.


ET us now examin the remarkable Text before mention'd.

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on him the form of a fer-návőgéπv fóμw.
vant, and was made in the
likeness of men.

8. And being found in fashion as a min, be bumbled bimfelf, and became obedient unto death, even the death of the cross.

9.Wherefore God alfo bath bigbly exalted him, and given him a name which is above every name:

10. That at the name of Jefus every knee should bow, of things in heaven, and things in earth, and things under the earth ;

8. Καὶ χήματι ευρεθείς ὡς ἄν θρωπΘ, έταπείνωσιν ἑαυτὸν για νόμως ὑπήκος μέχρι πανά18, Javáte Ï saveš.

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· 11. Καὶ πᾶσα γλῶσσα ἐξομο aoyhontaι, on Kue 'Inas xesòs, eis Jókar des males's.

11.And that every tongue fhould confefs, that Jesus Chrift is Lord, to the glory of God the Father.

Certainly never was a Paffage of Scripture more unfairly used, than this noble Paragraph of St Paul. It has been wrefted quite contrary Ways, and to oppofit Extremes. Some have from hence inferr'd, that the WORD,or Divine Nature of Chrift, is the very God: Others, that his Divine Nature is a Being inferior to the very God. Whereas in Reality both fides are manifeftly in the wrong; nor does the Apoftle fpeak one Syllable of the WORD, or Chrift's Divine Nature, in this whole Paffage, as will foon appear. In order thereto, let us fettle the Meaning of fome particular Phrafes.


As for the &χ άρπαγμὸν ἡγήσατο, feveral Commentators have given the true Interpretation of it. "Tis fufficient for my prefent Purpofe to transcribe.


what Dr. Whitby has written concerning it. His Words are thefe:

This Greek Phrafe is only to be met with in Plutarch, faith Grotius (though I cannot find it there) and in Heliodorus; in which Writer it plainly fignifies, to covet earnestly, or look upon a thing as much to be defired, and Snatched at. Thus when Cybele went about to allure Theagenes to the lustful Embraces of Arface, finding him out of the Temple, in a By-apartment, he did (a) asmasLid TOLELY THE CUVTU Xiar, that is, the fnatch'd at the Occafion, or or look'd upon it as a thing defirable for her Purpose; and when none of her Propofals or Allurements would prevail with Theagenes to gratifie the Queen's Defires, The brake forth into this Admiration, (b) What Averfeness from Love is this! A young Man in the Flower of his Age thrusts from him, or refuses, a Woman like unto himself, and defirous of him,x sau de ἑρμαῖον ἡγεῖται τὸ πρᾶγμα, and does not look upon this as a great Offer, and a thing very defirable: And when she had found out, that his Affection to Chariclea was the Caufe of this Averfeness, the propofeth to Arface the Death of Chariclea, as an expedient to gain his AffeEtion; and (c) ἅρπαῦμα τὸ ῥηθὲν ἐποιήσατο ἡ ̓Αρσάκη, Arface embraces the Motion as a thing very defirable, or to be coveted. So that asmayua nyida, faith Scmi dius, is rem optatam perfequi, & ftudiofiffime oc


That you have (d) endevor'd to confirm the Do&tor's Expofition by fome other Paffages of Antiquity, I need not remind you.

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In the next Place, to use the Words of the fame Commentator, 7821) îou Jeÿ is to be or appear as God, or in the Likeness of God. So the Wordisa is adverbially used frequently in the Septuagint, answering to the Hebrew Caph. Job 5. 14. They grope in the noon-day, isa var, as in the night. Chap. 10. 19. Haft thou not curdled me, Taa Tug, as cheese? Chap. 11. 12. Man is born, loa čve inuity, like a wild Affes colt, Chap. 13. 12. Your remembrance is, ira avodã, like unto afhes. And Ver. 20. He confumes, Isa dong, as a bottle. Chap. 15. 16. Man drinketh in iniquity, loa mon, as drink. Chap. 24. 20. Wickedness shall be broken, ira Eun, as a tree. Chap. 27. 16. He prepareth raiment, iam, as the clay. Chap. 28. 2.. Brafs is molten out of the ftone, loa xã, as the ftone. Chap. 29. 14, I put on judgment, îsa ♪moich, as a robe. Chap. 40. 15. He eateth grass, isa eriv, as an ox. Ifa. 51. 23. Thou haft laid thy body, Toarny, as the earth. Wifd. 7. 1. I my felf am a mortal man, foov nao, like to all men; And the firft voice I uttered was, πᾶσιν ἦσα χλαίων, weeping as all others do, ver. 3.


Whether ira does ever fignify an exact Equality, I will not inquire: but what I have quoted, demonftrats, that it does not neceffarily require, and that very frequently it will not bear or admit, that Senfe. And therefore it is not to be forc'd upon it here. However, I will freely grant, that eval ὅσα πεῷ imports full as much, as ὢν μορφῇ θεῖ ὑπάρχειν. And that it can't poffibly fignify more, I am perfuaded, no Man in his Wits will defire me to prove.

As for ἑαυτὸν ἐκένωσε, you would have it tranfated, be emptied himself. I will take the liberty of obferving, that it may as well be rendred, be made himfelf mean, vile, or contemptible. Either Verfion may


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