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15, 16, 17. it is said, “ By him (i.e. Christ) 1 “ God,” Matt. iv. 3.-Luke iv. 3. When " were all things created that are in he& || the Devils spoke to him, it was by the ap* ven, and that are in earth: all things pellation, Jesus, thou Son of God,” “ were created by him, and for him: and Matt. viii. 29.-Luke viji. 28. When he “ he is before all things, and by hirn all walked upon the sea, they that were in “ things subsist.” Again in Hebr. i. 2. the ship worshipped him, saying “ of a it is said, that “ by him God made the “ truth thou art the Son of God," Matt. " worlds.” And Hebr. i. 8. 10. « Unto xiv. 33. The devils he cast out at Caper" the Son he (i. e. God the Father) saith, naum said to bim, “ Thou art Christ, the * Thou, Lord, in the beginning hast laid “ Son of God," Luke iv. 41. Peter said ** the foundation of the earth; and the unto him, “ We believe and are sure, that * heavens are the works of thine hands, " thou art that Christ, the Son of the &c.”
“ living God,” John vi. 69. So Matt. xvi. P. 33. v. 21. " I am not ;" i. e. " not 16. ^ Thou art Christ, the Son of the « the Elias of antient times :" but he was “ living God.” Martha said to him, " ] the person referred to in the prophecy by “ believe that thou art the Christ, the So the name of Elijah, and it was in the " of God, which should come inte spirit and power of Elijah that he came. « world,” John xi. 27. In Joh'
P.37. v. 28. “ My Lord and my God!” Nathaniel exclaimed “ Rabbi an exclamation not of wonder, but of dis “ the Son of God, thou art tinct acknowledgement. And would our “ Israel." In Matt. xxvi. Saviour bave suffered it without rebuke priest adjured him, “ whet or notice, had the term “God” been « Christ, the Son of God.' misapplied ? would he have left an ex 70. the question to him pression unexplained, which, if he were “then the Son of God not God, would lead to a wrong faith? plaint against him to Pil.
P. 38. v. 8. “God.” So that this term was, that “ he made hims is here plainly and unequivocally applied “ God.” Could this appellat to Jesus Christ.
been often so applied, had it not obtai. P. 40. v. 58. “ Stoned him;" probably at the time a determinate and well know on the ground that what he said was con meaning ? and could that meaning have sidered blasphemy; claiming to be God. been less than this, that the only person See 121. note on John xix. 7.
who could be considered as standing in P. 40. v. 59. “ Lord Jesus, &c.” mak the relation of father to him, was God? ing him therefore the object of his prayer. P. 50. Collect. “ by faith," i. e. “ by And would have Stephen done this, or “ believing what has been revealed conwould it have been recorded without “ cerning thee;" having no other knowcomment or explanation, had it not been ledge than that which faith or belief gives. the then existing faith, that Christ was a P. 50. Collect. “ the fruition, &c.” i.e. proper object of worship, and consequent the power mentioned 2 Cor. iii. 18. and ly God.- Our Saviour says, Matt. iv. 10. 1 John iii. 2. of “beholding, as in a glass,
It is written, thou shalt worship the “ the glory of the Lord,” and of “ seeing “Lord thy God, and him only sbalt thou « him as he is." " serve." And God says twice in Isaiah, P.52. v. I. “Herod the king.” Herod Is. xlii. 8. and Is. xlviii. 11.“My glory will was the first foreigner who was set over “I not give to another.” The caution with the kingdom of Judea. Till his time they which false worship, the worship of any were governed by some of their own peoone but God, was watched, may be col ple, and the priesthood continued in its lected from Acts xiv. 14: Rev. xix. 10: and appointed line : they were now become Rev. xxii, 8, 9.
tributary to Rome; Rome nominated their P. 40. v. 34. “I send." Another ar kings, and the kings made the priests out gument of Christ's divinity. Who, that of the lowest of the people. The prowas not God, could send ?
phecy therefore (Gen. xlix.10.) “ThescepP. 46. v. 4. “ his Son." Our Saviour is és tre shall not depart from Judah, nor a continually called the Son of God, as if it « lawgiver from between his feet, until were the understanding that God was in • Shiloh come,” contributed to raise the a peculiar manner to be his father, and expectation of the Messiah's coming at that no earthly being was to stand in that this time. See Eusebius's Eccl. Hist. relation. When the tempter assailed him, B. i. c. 6. his address was “ If thou be the Son of P. 57. Rom. xiii, 20. “heap coals, &c.'
many of the
See 10 Augustine 335. de tempore Sermo. 168. and 4 Augustine 375. on Rom. pro
So Jerome in loco.“ heap, &c.” says “ that when he perceives coals of “ fire are heaped upon him by that mercy * he did not deserve, he may shake them “ off, that is, be changed, and love you. “ But if you do this that something worse
may come upon him, it is not mercy, “ but cruelty. That (i.e. the coming of “ something worse upon him) you are “ commanded to pray to God to avert. “ This passage too teaches us to imitate • God, who causes his sun to shine upon “ the wicked and the good : for by feed. “ing our enemy, and giving him drink, e provoke him to peace and recon•
would he, who had declared
have suffered bimself orshipped, and to have
by the bigh title of
That too for a purpose psied that he had divine power, ne not meant it to be understood at he himself really was a proper object of worship, and consequently God? Similar instances, in which before his crucifixion he suffered himself to be worshipped, occur Matt. ix. 18.–Matt. xiv. 33. and John ix. 38. And after his resurrection, his disciples held him by the feet, and worshipped him, Matt. xxvij. 9. When they saw him afterwards on the mountain in Galilee, they worshipped him, Matt. xxviii. 17.; and when he was parted from them, and carried. up into heaven, they worshipped him again, Luke xxiv. 51, 52. And shall we hesitate to make him an object of our worship, or doubt of his divinity?
P. 58. Matt. viii. 4. “ Tell no man." This miracle was performed early in our Saviour's ministry, at least two years before his crucifixion ; and he appears to have acted with great reserve and caution till the time of his suffering approached, that he might not draw on the multitudes to avow him as their king (which a.conviction in their minds that he was the Messiah would probably bave done), and that he might not provoke the jealousy of the Roman power.
But for this conduct, he might have been obstructed at an earlier period, before he would have had the full opportunity of exhibiting the
purity of his life, - nf displaying the powers be possessed in . e regions where he wished them to be known. This prudence is noticed in a striking manner by Mr. Locke in his Reasonableness of Christianity, 55 to 142. See post 9. the added note on Matt. xvi. 16.
P. 62. Mal. iii. 1. “ before me.” And yet it was before Christ, and for him, that the way was to be prepared : Christ therefore is the speaker, and to him is applied the expression at the end of the verse, "The Lord (Hebr. Jehovah) of Hosts." Bellarm. lib. 1. De Christo, c. 4. p. 283. And in speaking of John the Baptist, Luke i. 16. the angel says, « children of Israel shall he turn to the “ Lord their God, and he shall go before “ him (i.e. the Lord their God) in the “ spirit and power of Elias.” Is not this some argument as to Christ's divinity ?
P. 63. Mal. iv. 1. “ his temple.” that he was to have a temple, to be an object of worship! And who, that is not God, can have that right ? See 3 Horsl. Serm.
P. 69. Matt. xxiv. 27. “ The Son, &c." with the article in the original, to distinguish bim from every other individual. “ Our Saviour," says Dr.Middleton (Midd. on Gr. Article, 354.), “ assumes this ap“pellation at least seventy times, and he “ never does so, but in allusion to his
present humiliation, or his future glory. “ It is therefore a strong and repeated,
though indirect, declaration, that the “ human nature did not originally belong “ to him, and was not properly his
P. 73. 2 Cor. xi. 21. “ bold,” i. e. “ vaunting,” “ proud.” See Philip. iii. 4. where he again states that bis pretensions in what he there calls “ the Flesh," i. e. “ the Old Testament prerogatives,” are superior to those of any other person.
P.74. Lukeviii. 10."might not see,&c.” That if they had not right dispositions, if they were not inclined to search after truth, and exert their talents to find it, they should not bave such overpower. ing evidence, as should force them to believe.
· P.77. Luke xviii. 31. rather “ all things “ written by the prophets shall be ac“complished upon the Son of Man." Tideo Incslab TW via, &c.
P. 77. At the end of the note on Luke xviii. 32. add, in the language of Jacob's Prophecy (Gen. xlix. 10.) « the
* sceptre had now departed from Judah," || This fact, which is also noticed Lukeiv. 2. " and a lawgiver from between his feet," might be mentioned not merely to shew and yet they did not draw the conclus how aptly the first temptation was sesion, that Shiloh, he that was to be | lected, but to signify that at this time sent, was come.
our Saviour was really man, with the P. 81. 2.Cor. vi. 3. “ The ministry,” human nature truly and intirely upon i. e. “ the ministers of the gospel.” The him, and subject to all the wants, presapostles were anxious that the conduct of sures, and passions of that nature. Had the believers should confer credit upon his divine nature co-operated, where the cause of christianity. See ante 33. would have been the difficulty or the note on Philip. iv.5. Should.not christians merit of resisting the temptation ? and of the present tiine take care that their it would not have been by the seed of the conduct does it no discredit ?
woman alone that the tempter would P. 82. 2 Cor. vi. 8. “By honour, have been defeated. That our Saviour &c.”i.e. “ by every species of conduct” continued till his crucifixion perfect man, leaving no means, if innocent, unem what is called John i. 14. “flesh," " in ployed : becoming, as he says of himself “ the likeness of men and in fashion as a in 1 Cor. ix. 22. “ all things to all men," “ man,” Philipp. ii. 7. 8., and as it is exa See 1 Cor. ix. 20, 21.
pressed in the collect for Christmas Day P. 82. Matt. iv. ]. “ Then" i. e. “im with “ our nature upon him," is strong “ mediately after he had been baptized implied (amongst other passages) f “ by John in Jordan, and the Holy Spirit the description of his agony, Hebr. “ bad descended upon him,” Matt. . 16. “ who in the days of his flesh, offer - Mark i. 12.-Luke iv. l. “When he “ prayers and supplications, with “ was about thirty years of age,” Luke iii. “ crying and tears, unto him that 23. and “ before he began his preaching " to save him from death." “ and public ministry." Matt. iv. 17. Till Luke xxii. 43. 44.
this time, as far as we can collect from the P. 82. Matt. iv. 3. “ The Son on · Evangelists he had lived with his parents It was just before he was led into the
at Nazareth, and had been subject unto derness, that the voice from Heaven an them, See Luke ii.5).; and with the ex nounced « This is my beloved Son, in ception of his reasoning with the doctors “ whom I am well pleased,” Matt. ii. 17. in the temple at the age of twelve, had or as Mark and Luke record it, “ Thou done nothing to distinguish himself from “ art my beloved Son," &c. Mark i. 11. ordinary men. The temptation therefore Luke j. 22. so that this was an apposite was before he had exercised any of those topic for temptation. miraculous powers which so plainly proved P. 83. Matt. iv. 10. “ Satan." Till this he came from God.
last temptation, our Saviour might not P. 82. v. l. “The wilderness," j. e. know by whom he was assailed, and he (most probably) “ of Sinai,” in the great might now name him, to let him know be desert of Arabia, where the Israelites was detected. had wandered forty years, and where P. 84. Matt, xv. 25. “ Worshipped, Moses and Elias, two types of the Mes &c.” Another instance in which our Sasiah, had before fasted forty days. See viour suffered himself to be worshipped, Middl. on Gr. art. 176.- Exod. xxiv. 18. to be addressed by the high title “Lord,” -Deuter. ix. 9. 18.-1 Kings xix. 8. and to be applied to for that relief which
P. 82. Matt. iv. l. “To be tempted, none but God could give. &c.” that in his human nature, as man, he P. 85. Eph. v. 5. - an idolater," i. e. might be exposed to and resist the most “ às bad as an idolater; making money his powerful temptations. This temptation “ idol, the sole object of his thoughts ;” is referred to, Hebr. q. 18. “ for in that so Col. iii. 5. post 127. “ he himself hath suffered, being tempted, P. 85. Eph. v. 5. “ of Christ and of “ he is able to succour them that are “ God," i. e. (according to Dr. Middle“ tempted;" and Hebr. iv, 15. “ for we ton) “ of him who is both Christ and “ have not a high priest which cannot be “ God." The original is, “ Tô Xeoső sy “ touched with the feelings of our in “ Osê,” and there being no article before “ firmities, but (one who was in all Ots, the terms “ Christ and God” must “ points tempted, like as we are, yet refer to the same person. Middl. 81. « without sin.”
528, 9.-But if “ God” here mean the P. 82. Matt, iv. 2. “ an hungered." || Father, would Christ be thus associated
with him, and the kingdom be spoken of as the kingdom of Christ and of God, if Christ were of a lower species or nature ? So in Rev. xi. 15. the kingdoms of this world are said to have become the kingdoms- of whom? “ of our Lord and of “ his Christ;" and the manner in which God and Christ are joined in many passages in the Revelations deserves attention. The Song of the Angels, Rev.v. 13. is, “ Blessing and honour and glory, and power be unto him that sitteth
upon “ the throne, and unto the Lamb for ever " and ever.” When the kings and other great men of the earth are described, Rev. vi. 16. as calling to the mountains to fall on them, it is to hide them not only “ from the face of him that sitteth upon
the throne (but also) from the wrath of the Lamb.” The cry of the multitude rh stood before the throne and before amb, Rev. vii. 10, is, “ Salvation to God which sitteth upon the throne, o the Lamb." In Rev. xiv, 4. the there mentioned are spoken of as
fruits unto God and to the
In Rev. xx. 6, it is said of the there referred to, that they shall
priests of God and of Christ." In ev. xxi. 22. “ the Lord God Almighty " and the Lamb" are described as the “ temple of the holy Jerusalem," and in Rev. xxii, 1.3. mention is made “ of the " throne of God and of the Lamb." If Christ were not God as well as the Father, can it be supposed that both would have been made objects of the same praise in heaven, that the wrath of each would have been made equal objects of dread, that both would have been described as forming one temple, and that both would have had the same priests, the same offerings or first fruits, the same throne, and the same kingdom ?
P. 88. Gal. iv. 26. “ But, &c.” The reasoning seems to be this ; as the Jerusalem which now is, the earthly Jerusalem, to which Hagar answers in the allegory, is in bondage with her children, viz. under the burtben of the Mosaic institu
ions, so on the other hand, Jerusalem which is above, i.e. heaven, the place from which the Christian dispensation comes (to which Sarah answers) is free from all bondage, and as she is the mother of us all, and we are her children, we must be also free, and consequently must be released from the bondage of the Mosaic law. P. 88, Gal. iv, 29. “So, &c." i.e.“
" who consider the Mosaic institutions “ as still in force, who are born after the “ flesh, persecute us who are free from " those institutions, the children of the • Spirit.”
P. 90. Hebr. ix. 11. “ not made with “ hands," i. e. “ not of human structure, " heaven.”
P. 90. Hebr. ix. 12. “the holy place,” i. “ heaven," of which the holy of holies in the temple at Jerusalem, was a type.
P. 90. Hebr. ix. 14. “without spot,” so that it was not for any sin of his own he had to make the sacrifice.
P.91. at the end of the note (e) on verse 58.–There is another passage (John xiii. 9.) where our Saviour applies to himself the same term “ I am," perhaps with the same view : “ I tell you before it come,
that when it is come to pass, ye may believe that I am.” “ He, which is added in our translation, is not in the original. So in this same chapter, v. 24, 28. “ If ye believe not that I am, ye shall “ die in your sins," and “ when ye have “ lift up the Son of Man, then shall ye « know that I am." “ He" is in both places an addition. See post 8, the added note on John ïïi, 13.
P. 91. “ Stones, &c.” probably because they considered him as having claimed God's attribute, self-existence, and treated it as blasphemy, for which stoning was the punishment. See 121, note on John xix. 7. And would our Saviour have used an expression, from which such an inference could bave been drawn, had he not meant to make the claim of being God ? It was no part of his character to run unnecessarily into danger, nor would he make an assertion which might mislead his followers.
P. 91. Is. vii. 12. “ I will not, &c." A refusal from insolence and attachment to idol worship.
P. 91. Is. vii. 13. “O house of David,” addressing the whole house ; no longer speaking individually to Ahaz, who had shewn himself unworthy.
P.91. Is. vii, 13. “ weary my God," by distrusting and despising him.' Would it be a light offence to discredit man, and do ye dare to discredit God ? Chrys. in loco.
P. 92. Is. vii. 15. "Butter and honey,' the food of infants in those times, “that “ he may know” or “ till he shall know.' The object probably was to intimate, that though according to the preceding verse he was to be called (i, e. to be) Immanuel,
ie God with us, yet was he also to be ery man; to pass through the ordinary stages of infancy, to be reared as infants are, and to be in the early part of life as other children are, in that state of ignorance as not to know right from wrong ; that, in the language of the Athanasian creed, though he was to be God, of the substance of the Father, as begotten before the worlds, he was also to be man, of the substance of his mother, as born in the world ; not only " perfect God” but also “perfect man, of a reasonable ** soul, and human flesh subsisting."
P. 93. Philipp. ii. 6. "Who, &c. What can be stronger than this passage to prove our Saviour's pre-existence and divinity ? He was in the form of God! When ? Evidently before he was in the form of a servant, and made in the likeness of men. It was therefore before he was born of the Virgin Mary. And by whose act did be pass from the form of God to the form of a servant ? Clearly by his own! He nade himself of no reputation, and took upon. himself the form of a servant. And who that was not God was ever in the form of God? Who of an inferior nature, could without injustice claim equality with God? And who of less power than God, could divest himself of one nature and assume another?
P. 93. Philipp. ii. 6. “ being” rather " bearing rule" “pre-existing," Taeyu.
P. 93. Philipp. ii. 6. “not robbery," or injustice, because his right; because their Lature was equal. Non rapuit, quia vere habuit. 4 Aug. de Trin. lib. 1. c. 2. p. 498. And see 9 Aug. Tr. in Johannem, 78. p. 180.
P. 93. Philipp. ii. 7. “ but,” rather " yet."
P. 93. Philipp. ii. 7. “ made himself of "Do reputation," rather "stripped or di“ rested himself,” tavlor ixtWCI, i. e, of the form of God, of the glory he had with the Father before the world was. See Magee, Notes, No. 1.- And see an able discourse upon the whole of this
passage, Waterland's 5th Sermon at Lady Moyer's Lecture.
P. 93. Philipp. ii. 10. “Every knee, &c." How properly then is he made an object of our worship !
P.93. Matt. xxvii. 2. “delivered, &c." The Jews had not at this time the power of life and death; it was vested in the Roman Governor. The sceptre therefore was departed from Judah, and a lawgiver
from between his feet. See 77. note on Luke xviii, 32 and 131. note on Acts xiii. 28.
P. 95. Matt, xxvii. 37. “This, &c." In derision !
P.Ill. Luke xxii. 30. " My table in " my kingdom." Expressions not undeserving notice!
P. 122. John xix. 15. “ but Cæsar." The sceptre then was departed from Judah: and what kept them from drawing the conclusion, that Shiloh, the Messiah, mast. have come ?
P. 124. 1 Pet. iii. 18. “ quickened by the Spirit,” rather“ quick in Spirit," " dead in body, alive in soul,”
_ dead as to the flesh, alive as to the spirit." Middl. on Gr. Art. 618. i Horsley's Serm. 404, 405. Javleis in capxi, (wowin Suis δε τω ονεύματι.
P. 124. 1 Pet. iii. 19. “by which,”. rather “ in which,” in
P. 129. Acts x. 36. "Lord of all.” One of many instances in which the highest titles are ascribed to Christ. In Rom. ix.5. St. Paul calls him “God blessed for ever." He it is, who, according to Rev. xvii. 14. and Rev. xix. 16. is “ King of kings, and “ Lord of lords,” and in Rev. i. 17. he as. sumes to himself these characteristics, “I
am the first and the last: I am he that “ liveth, and was dead; and behold, I am “ alive for evermore, Amen ; and have “ the keys of hell and of death." “ To “him, (in the language of Rev, i. 6.) be
glory and dominion for ever and ever, “ Amen." According to 1 Pet. iii. 22. “ He is gone into heaven, and is on the
right hand of God, Angels and Authori“ ties and Powers being made subject unto “him.” And according to Philipp. ii. 9. “ God hath given him a name, which is " above every name: that at the name of “ Jesus every knee should bow; and that " every tongue should confess, that Jesus “ Christ is Lord, to the glory of God the " Father."
P. 135. 1 John v. 7. at the end of note (2) add, This passage is in Cyprian's
Tracts, p. 109. and is evidently referred to in his Epistles, p. 203. and if it were not genuine, the Greek language would not admit of the article « to" in verse 8, (See Middl. on Gr. Art. 634. 6. 7. 647.) nor would the word we render “ three's be masculine. See a very full discussion upon the genuineness of this passage, 2 Hales's Trinity, 132 to 226.
P. 135. 1. John V, 7. “ one" i, e “ one thing,” one in disposition, will, and