DISSERTATION IV. 305 angel, and being employed as a messenger from the Father, much more may we suppose the human soul ofChrist to be called an angel for the very same reasons ; while at the same time it might have some peculiar distinguishing properties of a human spirit, which are unknown to us. SECT V.The Sentiments of the Primitive Christians con- cerning the Logos, and their Application of this Name to Christ. Thus we have seen how the doctrine of scripture maybe en- lightened by some acquaintance with the writings of t'1e ancient Jews. Now, if we find also, that the primitive chris.:a.os have left us several traces and footsteps of the same notions if they speak the same sort of language, and correspond with these sentiments, it will be an additional confirmation of' the'doctrine which I have proposed. I shall confine myself, chiefly, in this enquiry, to the writings of the three first centuries, which all the world esteems to be of the chief importance, as being nearest to the days of the apostles. Yet even of these I shall cite but few at large in their own language, because I intend thisdiscourse as a mere essay, or hint of thought to others, who may be much better qualified to pursue such a reconciling scheme, and not as a laborious proof and demonstrationof my opinion. I. That the primitive fathers, by the Logos, intended the Messiah in his pre- existent state, is a truth so abundantly mani- fest, and agreed on all hands, that it would be superfluous to make citations on this head. II. That the Logos is also the Son of God, is as evident as the former : The writingsof the fathers, through all the centu- ries, are full of it But in what sense he is a Son, and when he began to be a Son, whether from all eternity, or sometimebe- fore the creation, is amatter of difference, and doubtful enquiry, which we shall examine by and by. . III. That the " Logos," or Word, is a divine power, eter- nal, infinite, &c. analogous to mind, wisdom, or reason, is so apparent in their writings, as leaves little room for doubt ; though it is also represented often in a personal manner by the christian fathers, even as in the sacred and common Jewish writings. The primitive fathers frequently call our Saviour the Word, or reason, the wisdom, the light, the virtue, and the power Nes, or the mind, and sometimes eoen¡aa, or the will of God. Many of them argue for the eternity of the " Logos" upon this principle, that God was always 7ayncos, never anoye,, always rational, and never without his reason, his word or wisdom. Justin Martyr, Athenagoras, Theophilus of Antioch, Tatian, and several others, assert the Logos to be co-eternal with the Father, under the cha- racter of the divine word or reason, thoughnot under the special character of a Son. VOL,. vi. L
RkJQdWJsaXNoZXIy OTcyMjk=