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live for ever , " then visible splendour is made the symbol of the immortality of him on whom the splendour rests ; and Moses , who was equally arrayed
with personal glory , was in the same peculiar sense as Christ " in the form of . God ; " which he is no where said to be , but only a God in the general sense of a commissioned prophet . If
to be immortal is to be in the form of God , all those who sleep in the dust will be equally " in the form of God /' when they awake to immortality . But from the phrase , on which 1 have before remarked , and which your Correspondent repeats , of Jesus ** assuming this divine and splendid form , " it should
seem that the splendour is not supposed to symbolize future glory only , but previous glory , and natural or essential immortality * This cannot consist with Scripture , which declares of the " Blessed and only Potentate , '' that " he alone hath immortality . " He who was dead and is alive , ' could
not be immortal ; for we have nothing to do with the heathen philosophy of dying bodies and surviving men * Though the Jews expected their Messiah to be immortal , they expected him , as appears from Justin s dialogue with Trypho , to be also a man . They would have no idea of the Christy or
the Son of God , assuming a divine form , by his own will , and as his natural attribute . They never supposed that he would possess two natures ; which , notwithstanding the decrees of councils to the contrary , can Only mean two persons . Jesiis Christ , with respect to his nature , was no other as the Son of God than he was as the
Son of man , for he would otherwise be two persons ; but the apostles tell us only of one person , " the man Christ Jesus ; " who was " called the Son of the Highest , " and the Son . of Man ; who is described in the prophetic visions
of Daniel , as " brought in the clouds of heaven to the Ancient of Days >\ was one and the same with the Son of God , in all the qualities that constitute one person : he was not two persons , but one ; the same in his whole
identicalness of being with him who ** was in the form of God - ' > * * the image of the invisible God ; " ** the first-born of « very creature j' * not by likeness of essence , which would make hinri a
second Qod ; not by generation , or prpductibn , before the lower ; creatures ;
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but as the medium of the very word of God , the wisdom and power of the Father , and as the ? ' first-begotten of the dead ; " the prince of life , or
leader to immortality . The transfiguration , therefore , revealed no proper essential glory , no pre-existent light which had been hidden under the veil of humanity , nor was it assumed hy
him who " could do nothing of him * self / ' There are then no grounds for believing that the crucifixion was made an antitype to the transfiguration , for the purpose of refuting the Gnostics * and proving the two natures iu the one Christ *
The question , Sir , is now sufficiently before your readers , and I take my leave of it . I cannot think that the new exposition of Dr . Alexander can be made tenable , even by the learning and ingenuity of Mr . [ Dr . ~ \ Jones : Si Pergfama dextra Defendi possent etiam—hdc defensa fuis sent- C . A . E .
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Biblical Criticism . — + On Philip , ii . 6 . lg&
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Sir , March 3 , 1818 . SOME years since , I bought at an old book-stall , " Syntaxis Grseca—Johannis Posselii , " from which I copied the following , which may assist in removing the obscurity of Philip , ii . 6 . Regula . —
Graecis usitatum est conjungere nomen et verbum , ita lit verbo quasi neglecto , nomen reddendum sit , quoties haec forma sermonis transfundenda est , ut ILotEio-Q oti < tpacri y —apparere ILoisior Q oti thzraXLoLorw —transire .
Quod si verbum pro verbo reddere velis , erit inepta versio * abhorrens sk consuetudine linguae Latinse :. facere apparitionem , facere transitionem . Hanc Graecam consuetudinem lo * quendi imitatus est Paulus , Philip , ii . 6 . Haec ad verbum expressa admodum obscura sonant : " QuL cum esset in
form& Dei , non rapiaam arbitrains est esse aqualem Deo / ' Sed sententia est —non rapuit sequalitatem Dei : poswit enim , yyrjcroLcrQai aQtfocypov pro & (>* TtaCsiv ' , rapere—similis phrasis extat Heb . x .
If you can have access to the Syntax , I think you will find more examples ; at all events , you limy insert the above in your most valuable Repository . < : a u
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Moi ,, xiix . a c
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1818, page 193, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2474/page/41/
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