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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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Untitled Article
will purify men by his do £ trjn < e , "; % ,,-, ^ Tp ^ , jn |^ q ^ 0 ^ iQn ^ STr ^ jB ^ mn > ldopposeV a m ^^ tius ; he says it * is nqt true that vice and sin , have been rempve 4 ; by the Christian religion , ( it maybe replied that they hav& h $ en dimijfijjsjied , at least * and , that it is the object of Christianity to remove the $ n 4 wd he ^
objects to the sense given to . the word atpe * v , of which he complains that no example is given . "We should consider the , passage from John ' s Epistle as a sufficient example , not can we see that afyav < n } v duaptlav to " remove sin , " is harsher than rb lUottw rS" hucafo atyrrss , " taking away the righteousness of the just man , " or is very difficult to be . derived from the sense of removing or taking away any sensible object , as ' * remove from among
you ( LXX . a $ ocre ) the strange gods , " On the whole we think Mr . Bloomfield ' s own statement will incline the impartial reader to prefer Kuinoel ' s interpretation of this important text , or at least , whether he refer the last clause to the reformation of the world through Christ , or to his promise of pardon to the penitent , entirely to abandon the idea of any reference to sacrifice , or any specific reference to Christ ' s death .
Ch . ii . 25 , ( " He needed not that any should testify of man : for he knew what was in man , " ) affords Mr . Bloomfield an opportunity of defending the omniscience , and consequently the Deity of Christ . We join with him in reprobating the interpretation which explains the words of a knowledge of the human heart derived from natural wisdom and experience . It is perfectly evident , we think , that the writer meant to be understood of supernatural knowledge ; but when it is hence inferred that Jesus was . possessed of omniscience , and was God himself , we must refuse our assent , because
the power of knowing the thoughts of those with whom he had intercourse in the performance of his mission , must have been almost necessary for our Lord ' s success in his teaching , and might as well have been communicated as any other miraculous gift ; because there are instances recorded of such a power having been possessed by the ancient prophets , as Samuel ' s knowledge of the object of Saul ' s search , when he went to inquire after his father ' s asses , and Elisba ' s knowledge of what Gehazi had done , when he
followed Naaman to receive a present from him , and because it is evident from the history in the New Testament that the Jews understood such a power to be a proof of a divine mission , but not of Deity . It was thus that Nathanael was convinced that Jesus was " the Son of God , the King of Israel , " because he shewed a miraculous acquaintance , not exactly with his thoughts , but with his private actions ; by the same means the woman of Samaria was led to acknowledge him as a prophet . A convincing passage respecting the opinions of the Jews on this subject is found in Luke vik 39 , where Simon the Pharisee seeing that Jesus permitted his feet to be anointed
by the woman who was a sinner , observes , " This man if he were a prophet would have known who and what manner of woman this is that toucheth him ; for she is a sinner . " It appears from this that the Jews not only allowed the possibility of a man by qivine , assistance knowipg the thoughts and sentiments of others , but even expected as a matter of course that every prophet should to a certain extent be furnished with this power . An instance of the w $ nt of clearness and decision of which our author oft ; en g We $ us cause to complain , occurs in the notes on ch . v . 2—4 . He occupies eight paejesin discussions Vespecting the true meaning of this pastf tgey and seaming to be equally convinced by Mead and Lampe at last sanction ;^ thfe opinion pf D ^ JqrWgev which i $ a strs ^ nge compound of Mead' *
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598 Review . ' —Mlootnfietds Recemio gywptica \ 4 m $ tat % wm 8 ucm .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1827, page 598, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1799/page/46/
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