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" saying, there shall be no other god in " thee, nor shalt thou worship a strange

god; I am the Lord thy God, who - brought thee out of the land of Egypt. « « What think you of this *?”

“ It is grievous to me to desert the God “ of the law, whom you acknowledge to

be a true god, and to worship a younger
god, not knowing whence he sprung t."
«« Whence do

you
derive
your

faith in “ the Father, Son, and Spirit, and intro“ duce three strange gods 1."

6. Where “ did any prophet foretel that Christ was 6 to be God man, as you say il.” Why'

* Μωυσης ο προφήτης, ει την σεναλευχον ανεγνως, μεγεθη καταρων τεθεικεν ημιν τοις υιούς Ισραηλ, απο θες και των αγγελαν, και των αγιων, θεις και σα να τα σοιχεία τα υπ κρανος υπο καθαραν, ει ποτε είερον θεον υποδείξομεθα παρεξτε θεκ των παθερων. Τι εν λοιπον πολυπραγμονές και και γαρ και αιος ο θεος δια τα προφητο παρεγγυα ημίν λεγων εν σοι θεος αρoσφαλος, δε σροσκυνησεις θεω αλλοτριω. εγω γαρ ειμι κυριος ο θεος σε, ο αναγαγών σε εκ της γης Αιγυπ. τε·τι αν δοκει σοι προς ταυτα. Ρ. 36.

* Οι καν βαρυ μοι εςι καταλίπειν τον θεον τε νομο, ον και συ μαρτυρεις, οτι εςι θεος αληθειας, προσκυνησα θεω νεωτερω, ποθεν επoισαχθεντι εκ ειδως. Ιbid. p. 11ς.

Ποθεν αντζελαζεσθε πατερα κ υιον και πνευμα σισευειν, και εισφερετε εις το μεσον τρεις θεος αλλοκοτας. Ιbid. p. 6.

Η Και σε ηνιξατο τις των προφητών, οτι θεος ανθρωπος εσυ ο χριςος, ον τροπον λελαληκας. Ιbid, p. 12.

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“ did not God order Moses and the pro

phets to believe in the Father, Son, and

Holy Spirit, but yourselves only, who “ have lately discovered it, as you pre" tend*.”

“ How do you call your Christ God, if
my.

God has chosen him, &c. He cannot “ be a god, of whom you acknowledge it is said in the prophet, I have made thee prong. How can you call him your

God “ and Saviour, who, as the prophet witnesses, can do nothing without my God+?"

Lastly, having quoted the words of the prophet,

I have heard thee in an acceptable " time, I have formed thee,” he says, " How “ dare you then make him equal to him " that formed him I?”

* Το Μωση και τους προφήταις σας εκ εξεθετο ο θεος πιστέυειν εις πατερα και υιον και αγιον πνευμα, αλλ' η μονοις υμι νεωσι τετο εξευρηκοσιν, ως υμεις φατε. Gregent. p. 7.

* Και ει ισως εχει, ποιο δε τροπω τον χριςον συ θεον τρο: σαγορευεις, εφ ω θεος ο εμος εξελέξατο, και ηγαπησ ς, και τα εξης και εκαν εκ εςι θεος, ως λεγεις, οτι φασκεί περί αυτ8 δια το προφητε, οτι εγω γαρ ειμι ο ενίσχυσας σε. πως δε και αποκαλείς αυτον, θεον και σωτηρα σε, ος τις καθως η τροφη. τεια μαρτυρει, ανευ τε εμε θεα τρα:1ειν τι και δυνατα; Ιbid. p. 111.

+ Πως αν συ τολμας ισο? τω πλαση αυχε θεον ονομαζω

Ibid. p. 151.

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« The doctrine of the trinity,” says the Rabbi Isaac, in his Munimen Fidei,

held by learned christians, rests on the

slightest evidence,' and is contrary to the “ doctrine of the prophets, the law, and

right reason, and even to the writings of " the New Testament. For the divine “ law gives its fanction to the unity of

God, and removes all plurality from « him *"

This writer news, in many places, that the doctrine of the trinity is not taught in the New Testament. · See

p. 397. 403. 418, &c.

The contempt which the author of a Jewish treatise, entitled, Nizzachon Vetus, expresses for the christian doctrine of God being confined in the womb of woman, is peculiarly strongt. As to those who said

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* Accedit his, quod dogina de trinitate falfum est, et a quibusdam eruditis Nazarenorum, rebus levisfimis, sine ullo vero prophetico fundamento recens superstructum, quodque legi divinæ, verbis prophetarum, humanæ rationi, dictisque plurimis scriptorum novi testamenti repugnat. Quippe lex divina comprobat dei unitatem, omnemque pluralitatem ab co segregat. p. 113.

+ Quomodo igitur iste deus effe poffet, qui fæminam plenum immunditiis ventrem habentem, ingreffus eft? Et

quem

that Mary was not rendered unclean by the birth of Jesus, he says the contrary is evident, from the offering that she brought for her purification*.

Having seen what the christians, both unitarians and trinitarians, and also what the Jews, thought of the doctrine of the Old Testament concerning God, it may be fome farther satisfaction to know in what manner the heathens decided in this case. We have the opinion of the emperor Julian on this subject, and it is decisively in favour of the Jews, and the unitarian christians. He says, “ Moses not only once, or twice, or three times, but many times

quem toties mater illius, novem graviditatis menfibus, co detulit, quo fatura itabat ? Quique tempore nativitatis editus est inquinatus, et sordens, involutus secundinis, et abominabilis fanguine partus ac profluvii. Nizzachon.

Vetus, p. 7.

Quod si dicat adversarius: non inquinatus fuit intra viscera ejus. Nam, cum in Maria muliebris confuetudo defeciffet, intravit eam spiritus, exivitque fine dolore, et fine sanguinis forditie. Ad hæc respondere licet : annon vos fatemini eam obtuliffe facrificium puerperarum, cujus immundities caufa erat? Idem enim facrificium offerebant leprofus, hæmorihousa, et puerpera, par turturum, aut duos pullus columbarum. Ibid.

" commands

's commands to worship only one God, who, he says, is over all. He mentions “ no other God, but only angels, and lords, " and many gods,” that is, the heathen gods. This great Being he made to be " the first, but he made no fecond, like him, “ or unlike him, as you have done. If you

can produce a single expression in Moses “ to this purpose, do it. That saying of “his, A prophet Mall the Lord your God

raise up unto you, of your brethren, like " unto me, hear him, is not said of the son « of Mary. But if this be granted to you, " he says that he shall be like to himself, « and not to God, a prophet like himfelf, of man, and not of God *.”

* Ο τοινυν Μωσης εκ απαξ, εδε δις, εδε τρις, αλλα αλείσακης ενα θεον μονον αξιοι τιμαν, ον δη και επι σασιν ονομαζει, θεον δε ειερον εδα. με, αγελος δε ονομαζει, και κυριες, κ μεντοι και θεας πλειονας και εξαιρείον και τον πρωθον, αλλον δε εχ υπειληφε δεύτερον, είε ομοιον, ελε ανομοιον, καθαπερ υμεις απεξεργασθε . ει δε ετι σε σας υμιν υπερ τείων μια Μωσεως ρησις, ταύτην ετε δικαιοι προφερειν. Το γαρ, αρoφήθην υμιν ανατησει κυριος ο θεος υμων, εκ των αδελφων υμων, ως εμε· αυλα ακασεσθε μαλισα μεν εν εκ ειρήλαι περί τα γεννηθεν εκ Μαριας . ει δε τις υμων ενεκα συγχωρησειεν,

εαυτό φησιν αυθον ομοιον γεννησεσθαι, και ο τω Θεω ' προφήτην ωσπερ εαυιον, εξ ανθρωπων, αλλ' εκ εκ θεε. Cyril Contra Jil. lib. 8. Julia ni, Opera, vol. 2. p. 253. VOL.III. , D

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