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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.'

See 10 Augustine 335. de tempore Sermo. || purity of his life, and nf displaying the 168. and 4 Augustine 375. on Rom. pro powers he possessed in . e regions where pos. 71. So Jerome in loco.“ heap, &c.” he wished them to be known. This prusays “ that when he perceives coals of dence is noticed in a striking manner “ fire are heaped upon him by that mercy by Mr. Locke in his Reasonableness of « he did not deserve, he may shake them Christianity, 55 to 142. See post 9. « off, that is, be changed, and love you. the added note on Matt. xvi. 16. . “ But if you do this that something worse P. 62. Mal. iji. l. “ before me.” And “ may come upon him, it is not mercy, yet it was before Christ, and for him, that “ but cruelty. That (i.e. the coming of the way was to be prepared : Christ there“ something worse upon him) you are fore is the speaker, and to him is applied " commanded to pray to God to avert. the expression at the end of the verse, “ This passage too teaches us to imitate “ The Lord (Hebr. Jehovah) of Hosts."

God, who.causes his sun to shine upon Bellarm. lib. I. De Christo, c. 4. p. 283. “ the wicked and the good : for by feed. And in speaking of John the Baptist, « ing our enemy, and giving him drink, Luke i. 16. the angel says, “ many of the

e provoke him to peace and recon. “ children of Israel shall he turn to the tion."

“ Lord their God, and he shall go before * Matt. viii. 2. “worshipped him, “ him (i.e. the Lord their God) in the

would he, who had declared “ spirit and power of Elias.” Is not this
It worship the Lord thy some argument as to Christ's divinity ?
im only shalt thou serve," P. 63. Mal. iv. 1. his temple.” So
ould he, without rebuke that he was to have a temple, to be an

have suffered himself || object of worship! And who, that is not
orshipped, and to have God, can have that right? See 3 Horsl.
by the high title of

Serm. that too for a purpose · P. 69. Matt. xxiv. 27. The Son, &c.” pried that he had divine power, with the article in the original, to disDe not meant it to be understood tinguish bim from every other individual. at he himself really was a proper ob “ Our Saviour," says Dr.Middleton (Midd. ject of worship, and consequently God? on Gr. Article, 354.), “ assumes this apSimilar instances, in which before his “ pellation at least seventy times, and he crucifixion he suffered himself to be wor

“ never does so, but in allusion to his shipped, occur Matt. ix. 18.Matt. xiv. 33. “ present humiliation, or his future glory. and John ix. 38. And after his resurrec “ It is therefore a strong and repeated, tion, his disciples held him by the feet, “ though indirect, declaration, that the and worshipped him, Matt. xxviji.9. When “ human nature did not originally belong they saw him afterwards on the moun “to him, and was not properly his tain in Galilee, they worshipped him, “ own." Matt. xxviii. 17.; and when he was parted P. 73. 2 Cor. xi. 21, “ bold," i. e. from them, and carried. up into heaven, “ vaunting,” “ proud.” See Philip. iii. 4. they worshipped him again, Luke xxiv. 51, where he again states that his preten52. And shall we hesitate to make him an sions in what he there calls “ the Flesh," object of our worship, or doubt of his i. e. “ the Old Testament prerogatives," divinity ?

are superior to those of any other P. 58. Matt. viii. 4. “ Tell no man.”

person. This miracle was performed early in our P.74. Lukeviii. 10.“might not see,&c.” Saviour's ministry, at least two years That if they had not right dispositions, if before his crucifixion; and he appears to they were not inclined to search after have acted with great reserve and caution truth, and exert their talents to find it, till the time of his suffering approached, they should not have such overpower. that he might not draw on the multitudes ing evidence, as should force them to to avow him as their king (which a.con believe. viction in their minds that he was the P.77. Luke xviii. 31. rather “all things Messiah would probably have done), and « written by the prophets shall be acthat he might not provoke the jealousy of “ complished upon the Son of Man." the Roman power. But for this con Tedec Angelas twvia, &c. duct, he might have been obstructed at P. 77. At the end of the note on an earlier period, before he would have Luke xviii. 32. add, in the language of had the full opportunity of exhibiting the || 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 Lamb, 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 nev. 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 offeriogs 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. “they

" 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. e. « 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 üži, 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 have 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,

i.e. God with us, yet was he also to be || from between his feet. See 77. note very man; to pass through the ordinaryon Luke xviii. 32. and 13). note on stages of infancy, to be reared as infants || Acts xiii. 28. are, and to be in the early part of life as P. 95. Matt, xxvii. 37. “This, &c.” In other children are, in that state of igno derision! rance as not to know right from wrong ; P.111. Luke xxii. 30. “ My table in that, in the language of the Athanasian “ my kingdom.” Expressions not undecreed, though he was to be God, of the serving notice! substance of the Father, as begotten be P. 122. John xix. 15. “ but Cæsar.” fore the worlds, he was also to be man, Thesceptre then was departed from Judah: of the substance of his mother, as born and what kept them from drawing the conin the world ; not only “ perfect God” clusion, that Shiloh, the Messiah, must. but also “ perfect man, of a reasonable have come ? “ soul, and human flesh subsisting."

P. 124. 1 Pet. iii. 18. “ quickened P. 93. Philipp. ii. 6. “Who, &c." What “ by the Spirit," rather “ quick in Spirit," can be stronger than this passage to prove -i dead in body, alive in soul,”_" dead our Saviour's pre-existence and divinity ? " as to the flesh, alive as to the spirit.” He was in the form of God! When? Middl. on Gr. Art. 618. I Horsley's Serm. Evidently before he was in the form of a 404, 405. Java Talais per capai, Swormoinsris servant, and made in the likeness of men. do ta reducTI. , It was therefore before he was born of P. 124. 1 Pet. iii. 19. “ by which, the Virgin Mary. And by whose act did rather “ in which," is he pass from the form of God to the form P. 129. Acts 8. 36. “Lord of all.” One of a servant ? Clearly by his own! He of many instances in which the highest made himself of no reputation, and took upon titles are ascribed to Christ. In Rom. ix.5. himself the form of a servant. And who || St. Paul calls him " God blessed for ever.” that was not God was ever in the form of He it is, who, according to Rev. xvii. 14. God? Who of an inferior nature, could and Rev. xix. 16. is “ King of kings, and without injustice claim equality with God? | “ Lord of lords,” and in Rev. i. 17. he asAnd who of less power than God, could sumes to himself these characteristics," I divest himself of one nature and assume " am the first and the last: I am he that another ?

“ liveth, and was dead; and behold, I am P. 93. Pbilipp. ii. 6. « being” rather “ alive for evermore, Amen ; and have “ bearing rule” or “ pre-existing," “ the keys of hell and of death." .To . Urhexur.

“ him, (in the language of Rev. i. 6.) be P. 93, Philipp. ii. 6. “not robbery,” or “ glory and dominion for ever and ever, injustice, because his right; because their « Amen." According to 1 Pet, iii. 22. nature was equal. Non rapuit, quia vere “ He is gone into heaven, and is on the habuit. 4 Aug. de Trin. lib. 1. c. 2. p. 498. “ right hand of God, Angels and AuthoriAnd see 9 Aug. Tr. in Johannem, 78. “ties and Powers being made subject unto p. 180.

“him." And according to Philipp. ii. 9. P. 93. Philipp. ii. 7. “ but,” rather " God hath given him a name, which is “ yet.”

" above every name: that at the name of P. 93. Philipp. ii. 7. “ made himself of “ Jesus every knee should bow; and that " no reputation,” rather “stripped or di “ every tongue should confess, that Jesus “ vested himself,” tavlor tximwGS, i, e. of "Christ is Lord, to the glory of God the the form of God, of the glory he had with || • Father." the Father before the world was. See P. 135. 1 John v. 7. at the end of Magee, Notes, No.1.-And see an able note (2) add, This passage is in Cyprian's discourse upon the whole of this passage, Tracts, p. 109. and is evidently referred to : Waterland's 5th Sermon at Lady Moyer's in his Epistles, p. 203. and if it were not Lecture.

genuine, the Greek language would not P. 93. Philipp. ii. 10. “Every knee, ll admit of the article aro" in verse 8, · &c.” How properly then is he made an (See Middl. on Gr. Art. 634. 6. 7. 647.) object of our worship!

nor would the word we render “ three's P. 93. Matt. xxvii. 2. “delivered, &c." be masculine. See a very full discussion The Jews had not at this time the power upon the genuineness of this passage, of life and death; it was vested in the 2 Hales's Trinity, 132 to 226. Roman Governor. The sceptre therefore P. 135. 1 John v. 7. “ one" i. es was departed from Judah, and a lawgiver Il "one thing," one in disposition, will, and

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