occur in the writings of the Apostle Paul; the first in Philip. iv. 15, the second in 2 Theff. ii. 13; also Luke i. 2.

It deferves notice, that the term agxn is never ufed by the Apostle John to fignify the original creation of the world. In the twenty-three instances in which this word occurs in his writings, it is fourteen times applied to the beginning of the ministry of Christ, John viii. 25; i. 1, 2; vi. 64; 1 John i. 1; ii. 7, 7, 13, 14, 24, 24; iii. 11; 2 John v. 6: once to the first miracle which Jefus wrought, John ii. 11: twice to Jefus himself, as the first publisher of, and principal agent in the new covenant, Rev. iii. 14; xxii. 13; comp. ver. 12, 16; twice to the first calling of the apostles, John xv. 27; xvi. 4: twice to the Supreme Being, Rev. i. 8; xxi. 6; (but Griefbach does not infert Rev. i. 8: in his text;) and it is twice used of the principle of evil perfonified, John viii. 44; (comp. 1 John iii. 14, 15; Rom. vi. 23; James i. 15;) ↑ John iii. 8; comp. ver. 5.

From this deduction it appears, that the word ɑgyŋ in John i. 1, 2, means, the beginning of the ministry of Chrift; for this is the most frequent fignification of the term in the writings of this apostle, and is peculiarly fuitable to the commencement of a history of the public life, difcourfes, and miracles of Jefus.

Ver. 1. O hoyos. This name is given to Christ, as we shall presently fhew. All the names in fcripture that are given to him, are not, as Socinus ob

ferves, on account of any thing peculiar in his nature or substance, but in his office, and the admirable things which he said and performed. Thus Chrift is called a master, the light, the way, the truth, the life, a door, a fhepherd, a vine, bread, a ftone, a lamb, a mediator, a priest, the refurrection, righteousness, our hope, and by various other names. See 1 Cor. i. 30, 31.

Bruce relates in his travels, vol. iii. P.231, that when he was in the presence of the King of Abys finia, "hitherto, while there were ftrangers in the

room, he had spoken to us by an officer called "Kal-Hatze, the voice, or word, of the king; but "now, when there were nine or ten of us, his menial "fervants only prefent, he uncovered his face and

mouth, and fpoke himself." Page 278, &c. * The kings of Abyffinia being seldom seen by their "fubjects, occafioned the appointment of the officer

called the king's mouth or voice." see cou. et add." 83 Schleufner on the word λoyos, fenfe 18, renders it Doctor; abftracto pofito pro concreto, ex ufu loquendi Hebræorum. Gen. xlii. 38; 2 Sam. xxiii. 23; Luke iv. 36; Tis à Xoyos 8705; qualis eft hic doctor? John & i. 1, 14.

Chrift is called the Word, because he was the firft teacher of the most excellent word of God, the Gofpel. He is called the way, because he fhewed the way to everlafting life; the truth, because he taught the most valuable truth; the life, because he taught, and ascertained, the certainty of eternal life;

the refurrection, because he will raise all mankind from the dead. Mr. Cappe, in his Critical Differtation on John i. 1 to 18, observes, “that it is "more peculiar to the ftyle of John, than to that "of any other writer, either of the Old or New "Teftament, to use the name of a thing as an appellation for the revealer or beftower of it. Such metonymies abound in his own writings, as well as in those discourses of his Master which he has "recorded."

He also remarks, (vol. i. p. 22,) “that neither "the Athanafian, nor the Arian, can produce from "the facred writings an example of the sense they

give to the term λoyos; nor is there any instance, "either in the Old or New Teftament, in which "either the wisdom, or the power, or any other "attribute of God, is denominated λoyos."

All interpreters, however, agree, that the term λoyos is used in the first chapter of John, to fignify a perfon. For even those who understand it to mean a divine attribute in the first verse, do yet maintain that it is perfonified in the fourteenth verse. All agree further, that no other writer, either in the. decisively Old or New Testament, befides John, does use it to denote a person. John i. 1; 1 John i. 1; Rev. xix. 13. They alfo agree, that this person was the Meffiah predicted by the prophets.ee coor et addr 83 Ver. 1. Пgos Tov εov. This phrafe here denotes Προς τον Θεόν. intimate communication with God, and divine aid.

Thus, Exod. xxiv. 12, Jehovah faid to Mofes, come up

Tuegos, Sept. to me into the mountain, and be there, LODE EXEL. John xiv. 12, 28. Verily, verily, I fay unto you, he who believeth in me, the works which I do he also fhall do, and greater works than these fhall he do, becaufe I go προς τον Παζερα με το my Father. John xvi. 10. The Comforter will convince the world of righteousness, because I go πgos TOV Пlarega μs to my Father. Ver. 17. A little while Πατέρα με and ye hall fee me, becaufe I go προς τον Παζερα το to the Father. John xx. 17. Jefus faith to Mary, touch

με

me not, for I am not yet afcended προς τον Πάτερα μg to my Father; but go to my brethren, and fay unto them, I afcend to my Father προς τον Πατέρα με, and your Father; and to my God na θεον

gos being understood,) and your God. I John i. 2. We declare unto you that (publisher of) eternal life, who was with the Father προς τον Πατέρα, and was manifested to us. Zephaniah iii. 2. She obeyed not the voice; the received not correction ; fhe trufted not in the Lord, fhe drew not near to her God προς τον θεον αύτης.

A perfon being with God, and God being with him, are phrases of fimilar import. Thus John xiv. 6. No man cometh to the Father προς τον Πατέρα, but by me. Ver. 23. My Father will love him, and we will come unto him προς άυλον, and make our abode with him. John iii. 2. Nicodemus faid to Jefus, thou art a teacher come from God; for no man can do these miracles that thou doeft, except God be with him, † & Deos μel aulæ. Acts x. 38.

མ

devil; for God was

God anointed Jefus of Nazareth with a holy fpirit and with power, (or, with a holy and powerful fpirit,) who went about doing good, and healing all who were oppreffed by the with him o deos ny μel aule. Exod. xviii. 19, 20. θεος ην μελ Jethro fays to Mofes, hearken now unto my voice, and God fall be with thee εσται ὁ θεος μέζα σε. Be thou for the people, τα προς τον θεον to Godward, (Geddes's transl. between God and the people. Latin version of the Syriac, efto tu doctor populi a Deo; of the Chaldee, esto tu populo quærens doctrinam a facie Dei,) that thou mayest bring the caufes unto God. And thou shalt teach them ordinances and laws, &c. John viii. 29. He that fent me is with me μετ' εμε.

5ο τα προς τον θεον is ufed for things that particularly relate to God. Exod. iv. 16; Rom. xv. 17; Heb. ii. 17; V. I.

Пgos often denotes intercourfe and intimate communication with any one to whom it is applied. John vii. 37. If any one thirst, let him come πgos μe unto me: comp. ver. 38, 39. John v. 40. Ye will not come to me gos μe that ye may have life: alfo, vi. 35; xiv. 3; iii. 26; x. 35; Mark xiv. 49; Matt. xi. 28; Luke xxiv. 14; Acts iii. 25; Heb.

x. 16.

Ifaiah predicted that the Meffiah would have intimate converfe with God, and divine communications; xi. 1, 2, 3; lxi. 1, 2; xlii. 1; xxxv. 5, 6; comp. Matt. xi. 4, 5. The whole public life of Jesus ma