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XII. Socinus urges that the expression should be translated, " "And the Word was flesh." This clause was added, he contends, lest any should infer from the metaphorical language John had employed when describing the dignity of the Word, that the Word was an incorporeal substance, or a divine and eternal nature. He alleges that the Evangelist plainly confesses he was flesh, a weak, despised, and sorrowful man, in order to obviate every doubt that might arise in the minds of his readers. And that none might think it strange that έγενετο, was made, is explained by 'n, was, he adduces the expression, ος εγενετο ἀνης προφητης, which he renders, "who was a prophet."s

XIII. But here, reason entirely abandons the heretic. John had not described Christ as a metaphorical divinity, but as "the true God," and on that account distinct from all "that are called Gods." Nor was it necessary for him to correct his expressions in any degree, to prevent us from forming too exalted sentiments of Christ; for all human thoughts, and all human language, fall far short of the dignity of Him, "who is "over all, God blessed for ever."i Had he entertained any such intention, too, as that which Socinus ascribes to him, he would not have made use of a term which, without question, generally and properly signifies was made, or began to be, and which therefore supports that doctrine which the heretic brands as an error; but would have said in clear language, το λογος ην σας, the Word was flesh. Besides, although perhaps ywedai, to be made, sometimes occurs in Greek writers instead of war, to be, yet, as a laborious Interpreter has observed

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"Qui fuit vir Propheta," Luke xxiv. 19.
h 1 John v. 20.
i 1 Cor. viii. 5, 6.

i Rom. ix. 5.

from Moschopulus, that sense of the word is rather uncommon, poetical, and improper. Nor can an instance of that signification be easily produced from the sacred volume. The passage mentioned by Socinus, is not in point. The term you, indeed, is often employed to signify, to show one's self such, to conduct one's self as such, to be found such :k and this is the sense in the passage referred to. The meaning is, he was found to be a Prophet, and showed himself such before God and all the people. And the words may be explained by the following expression of Peter:-" A "man approved of God among you by miracles, and "wonders, and signs." m

XIV. Let us now proceed, as we promised, in the third place, to inquire into the CAUSES of the incarnation. Here we must, first of all, give glory to God himself, the principal Author of so wonderful a thing. "The LORD hath created a new thing in the earth, "A woman shall compass a man." A certain woman, in whom nothing but her sex comes to be considered here, shall compass, not by embracing, but by conceiving in her womb, a man, that is, a man-child. And this compassing of a man by a woman, is the work of God alone,-not the consequence of her having associated with a husband, or any man. The Lord performs or "creates it,"*-effects it by the mere command of his will,-as "a new thing," to which nothing equal or similar was ever seen. It is now seen, however," in the earth," or in the land, namely, the land of Israel, to which God repeatedly promised that he

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See Mat. v. 45. 1 Thes. ii. 5, 7, 10. Rom. iii. 4.

1 Luke xxiv. 19.

n Jer. xxxi. 22.

m Acts ii. 22.

• Rev. xii. 5.

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in the midst of his people. This to the analogy of faith ends, and also very well the Prophet's discourse. He geign of Immel, a backsliding

the right and sure way which her beBring dies and trailen. Now, it is certain, that hot and spinal or of backsliding Israel is this,

edes at acknowledge the Messiah, whom Gal gene. He had in the preceding chapter Bills Birch, sying-Their Governor shall pro

the mist of them. In this same chapter, ted particularly one of its concomitant cirmely, the slaughter of the infants of Bethlehem He now adds another sign, the creation of new thing in the earth, a birth from a virgin;expostulating with Israel in these words, "How long wilt thou go about in devious paths, which lead thee way from thy God, from happiness, and from the ways of the ancient fathers-"O thou backsliding daughter," el about with divers errors; listen to what I am to say; an extraordinary thing has taken place th, which has not been heard of from the bewhich yet the fathers expected," A woman aman Believe me, the reparation of

the Word was flesh. Besj, depend on this mysbut would have said in testing of thy wearied soul, and the reto be made, sometimes oc of it.

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ld from Moschopulus, that sense of the word is rather uncommon, poetical, and improper. Nor can an instance of that signification be easily produced from the sacred volume. The passage mentioned by Socinus, is not in point. The term ya, indeed, is often employed to signify, to show one's self such, to conduct one's self as such, to be found such k and this is the sense in the passage referred to. The meaning is, he was found to be a Prophet, and showed himself such before God and all the people. And the words may be explained by the following expression of Peter:-" A "man approved of God among you by miracles, and "wonders, and signs." m

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XIV. Let us now proceed, as we promised, in the third place, to inquire into the CAUSES of the incarnation. Here we must, first of all, give glory to God himself, the principal Author of so wonderful a thing. "The LORD hath created a new thing in the earth, "A woman shall compass a man." A certain woman, in whom nothing but her sex comes to be considered here, shall compass, not by embracing, but by conceiving in her womb, a man, that is, a man-child. And this compassing of a man by a woman, is the work of God alone,-not the consequence of her having associated with a husband, or any man. The Lord performs or "creates it,"*-effects it by the mere command of his will,-as "a new thing," to which nothing equal or similar was ever seen. It is now seen, however, " in the earth," or in the land, namely, the land of Israel, to which God repeatedly promised that he

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* See Mat. v. 45. 1 Thes. ii. 5, 7, 10. Rom. iii. 4.

1 Luke xxiv. 19.

n Jer. xxxi. 22.

m Acts ii. 22.

o Rev. xii. 5.

would come, to dwell in the midst of his people. This explication is plain, consonant to the analogy of faith and to the proper sense of the words, and also very well adapted to the scope of the Prophet's discourse. He is here recalling the virgin of Israel, a backsliding daughter, to that right and sure way which her believing fathers had trodden.

Now, it is certain, that

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the great and capital error of backsliding Israel is this, that she does not acknowledge the Messiah, whom God has given her. He had in the preceding chapter foretold his birth, saying,-" Their Governor shall "ceed from the midst of them." In this same chapter, he had related particularly one of its concomitant circumstances, namely, the slaughter of the infants of Bethlehem. He now adds another sign, the creation of a new thing in the earth, a birth from a virgin ;— expostulating with Israel in these words, "How long "wilt thou go about" in devious paths, which lead thee away from thy God, from happiness, and from the ways of the ancient fathers,-"O thou backsliding daughter," carried about with divers errors; listen to what I am about to say; an extraordinary thing has taken place in the earth, which has not been heard of from the beginning, which yet the fathers expected, "A woman "shall compass a man." Believe me, the reparation of thy loss, the refreshing of thy wearied soul, and the replenishing of thy sorrowful soul, depend on this mystery, and on the acknowledgment of it.

xv. The whole adorable Trinity concur in this work; and hence it is ascribed to each of the

persons; to the Father,—to the Son,—and to the Holy Ghost.

r Chap. xxx. 21.

r Heb. x. 5.

1 Verse 15.

* Philip. ii. 7.

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