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pel of John *.” “ If there be any other
things,” says Austin, “ which intimate “ to the intelligent the divinity of Christ, “ in which he is equal to the Father, John « almost alone has introduced them into “ his gospel ; as having drank more fami
liarly, and more copiously, the secret of « his divinity, from the breast of our Lord, " on which he was used to lean at meat +." On this account he compares John to an eagle I. “ The other evangelists,” he says, “ who treat of the humanity of Christ, were " like animals that walk on the earth ; but “ John, contemplating the power of his
divinity more sublimely, flies to heaven
* At vero de cælesta generatione fi quæris lege evangelium fancti Joannis. In Luc. cap. 2. Opera, vol. 2. p. 26.
† Et fi qua alia funt quæ Chrifti divinitatem in qua æqualis eft patri, recte intelligentibus intiment, pene folus Johannes in evangelio suo posuit : tanquam de pectore ipfius domini, fuper quod discurr.bere in ejus convivio folitus erat, sectetum divinitatis ejus uberius et quodammodo familiarius biberit. De Consensu Evangelistarum, lib. i. cap. 5. Opera, vol. 4. p. 374.
$ Ibid. p. 528, 529.
« with the Lord *. “ But now, with an
open voice, he says, that he is God, and “ was always with God, laying open the
mystery of God +.”
A very particular and copious account of the pre-eminence of John, in consequence of his teaching the doctrines of the
preexistence and divinity of Christ, which had been omitted by the other evangelists, may likewise be seen in the epistle of Paulinus, which I put in the notes I.
* Cæteri quippe evangelistæ, qui temporalem Christi nativitatem et temporalia ejus facta, quæ geflit in homine, sufficienter exponunt, et de divinitate pauca dixerunt, quasi animalia gresfibilia cum domino ambulant in terra : hic autem pauca de temporalibus ejus gestis edifferens, sed divinitalis potentiam fublimius contemplans, cum domino ad cælum volat. In John Pref. Opera, vol. 9. p. 5. 275.
+ Nunc autem aperta voce dicit eum effe deum et femper fuisse apud deum, facramentum patefaciens dei. Queftiones Mixtæ, vol. 4. p. 858.
| Idem ultra omnium tempora apoftolorum ætate producta poftremus evangelii scriptor fuisse memoratur, ut ficut de ipfo vas electionis ait, quafi columna firmamentum adjiceret fundamentis ecclesiæ, prioris evangelii scriptores confona auctoritate confirmans, ultimus auctor, in libri
Cyril of Alexandria fays, that “ John was the first who taught more sublime
things*." Marius Mercator says, that the three former evangelists, having spoken of Christ as a man, John Thewed him to be God to." tempore, sed primus in capite facramenti, quippe qui folus e quatuor Aluminibus ex ipso fummo divini capitis fonte decurrens, de nube sublinii tonat : in principio erat verbum, et verbum erat apud deum, et deus erat verbum : transcendit Moysen, qui usque ad caput mundi et visibilium creaturarum exordia fcientiæ terminos, et faciem mentis extendit. Iste et evangelistis cæteris, vel ab humano falvatoris ortu, vel a typico legis facrificio, vel a prophetico præcurforis baptistæ præconio, resurrectionis evangelium exorfis, altius volans penetravit et coelos. Neque in angelis ftetit, sed archangelos quoque et omnes desuper creaturas, virtutes, principatus, dominationes, thronos, fupergressus, in ipsum se creatorem ardua mente direxit, et ; ab illa ineffabili generatione ordiens, et coeternum et consubstantialem, et co-omnipotentem, et co-opificem patri filium nunciavit. Ad Amandum, p. 213.
Joannes theologus, tonitrui filius, cui divina dignatione concessum, ut supra dominicum pectus recubuerit, indeque nobis fublimiora ac divina hauferit dogmata: cum excellentem erga nos dei benignitatem commendare vellet, priinumque quæ diviniora sunt dixisset, utpote ista, in principio erat verbum. Hom. Opera, vol. 2. p. 75.
+ Poft quam præfationem fubdescendens, ut oftenderet quem illi tres evangelistæ hominem fcripferant, effe etiam deum. Opera, p. 165. VOL, III.
Cosmas Indicopleustes, describing John as theologus, and the chief of the evangelifts, says, that “ he wrote to supply the “ defects of the former evangelists, and
especially in preaching clearly the divi
nity of Christ, making that the founda“ tion of his work, all which had been “ omitted by the others. Wherefore, be
ginning at his divinity, he immediately passed to his humanity *.”
“ John,” says Nicephorus, “ did not give “ an account of the carnal generation of
Jesus, but he first taught his divinity ; “ this being reserved for him, as the most
worthy, by the Holy Spirit t.”
began with the divinity of Christ. For " whereas others had made no mention of « his existence before the ages, he taught
δε και σερι της θεοτητος τε χρισε φανερες κηρυξας, θεμελιον της αυτκαι συγγραφης αυτω προταξας : απερ απαντα σαραλελειμμένα τοις άλλοις ην . αρξαμενος τοινυν απο της θεοτητος, μετελήλυθεν ευθεως και επι την αιθρωποτητα αυτα.
%. De Mundo, lib. 5. Montfaucon's Collectio, vol. 2. p. 248.
+ Της δε θεολογιας καταρχεται, οία τινος κρειτονος προς To Jel8 caveu PATOS TO MIEUTELONS QUTW. Hift. lib. 2. cap. 45. vol. 1. p. 214.
" that doctrine, lest the logos of God 66 Thould have been thought to be a mere man, without
any divinity*." Again," he fays, “ John wrote left men 1hould never “ think highly concerning Christ, and ima.
gine that he had no being before he was “ born of Mary, and that he was not gene“ rated from God the Father, which was the « cafe with Paulus Samofatenfis +.” « Ας
John,” he fays, " has more lofty things « of Chrift than any other of the evange“ lifts, fo he has recorded some of a lower “nature; to shew that, as he was God, so “ he was truly man I.". . Lastly, an account of John's teaching the pre-exiftence and divinity of Chrift, may
* Eπει γαρ οι αλλοι εκ-Σ
..εμνησθησαν περι της που αιωνων υπαρξεως τε θεα λογα, αυτό εθεολογησε σερι ταυτης, ίνα μη νομισθείη ο τε θεε λογG- ψιλος ανθρωπος είναι. In Μatt. Pref. vol. 1. p. 1, 2.
* Δεος μεν ην μη πολε τινες χαμαιπ έλεις και μηδεν υψηλών νοησαι δυναμενοι, νομισωσι τον χρισον τότε πρωθον εις υπαρξιν ελθειν ολι απο Μαριας εγεννηθη, και έχει προ αιωνων εκ τε πατρος γεννηθηναι, ο πανίων σεπονθε ΠαυλG- ο Σαμοσαλεύς. In John, cap. Ι. vol. Ι. p. 553:
1 Επει γαρ ταρα σαντας τες ευαγγελισας υψηλοτερα σερι το κυρις φθεγεθαι, και θεολογεί μεγαλα τινα, δια τετο και εν τοις σωματικούς πολυ ταπεινοτερα φθεγεται, οθεν και εν τω πενθει πολυ το ανθρωπίνον εχειν. φησιν, απο τοτε