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sensible and constant manner than ever it had been before, dwelling in human flesh, and tabernacling, or abiding, some confiderable time among us; so that his glory was beheld, or made visible to mortal eyes, and was full of grace and truth. . .

Rom. ix 5. Whose are the Fathers, and of whom, as cancerning the flesh, Christ came, wha is over all God blessed for ever. This may with equal propriety and truth be rendered, Gad, who is over all, be blessed for ever, the former sentence ending with the word came; and since no ancient manuscripts are pointed, all the pointings bave been made, and the different sentences have been distinguished, as fallible men have thought the best sense required. It affords an argument favourable to my construction of these words, that it is usual with the apostle, Paul to break out into a doxology, or form of thanksgiving to God, after mentioning any, remarks able instance of his goodness. See Eph. iii. 21. 1 Tim. i. 17. vi. 16. See also 1 Pet. iv. I]. Indeed, it is very common in jewish writings to add a doxology after barely mentioning the name of God.

1 John v. 20. And we know that the fon of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true; even in his fon Jesus Christ. This is the true God, and eternal life. This last clause is manifestly explanatory of the title him that is true, or the true

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ove, in the preceding clauses, of whom the Son of God has given us an understanding, or with whom he has made us acquainted. As the word ever is a mere addition of our translators, instead of we are in him that is true, even in his Son Zesus Chrift; we may read, we are in him that is true, in or by his Son Jesus Christ; and this makes a far more consistent sense, and may be confidered as an allusion to the words of Christ addresled to the Father, and recorded by this very apostle, John xvii. 3. This is life eternal, that they might know thee, the only true God, and Jefus Christ whom thou baft ferit. Without this interpretation, these two texts would Aatly contradict one another; for how can the Father be the only true God, if the fon be truc God allo ?

1 Cor. i. 23, 24. But we preach Chris crucified, unto the jews' a fumbling-block, and unto the greeks foolishness; but unto them that are called, both jews and greeks, Chrif the power of God and the wisdom of God. The meaning of this plainly is, that the power and wisdom of God were displayed in this very circumstance of the crucifixion of Christ, which was such a stumbling-block, and appeared fo foolish to men: agreeably to what he immediately adds, for the foolishness of God is wifer than men, and the weakness of God is stronger than men. That which the jews and greeks had rejected, as foolish and weak, was, in reality, and

appeared

appeared to those who were called, and who were taught to understand it better, to furpass the wisdom and power of man. ; · Tit. ii. 13. Looking for that blessed hope, and the glorious appearance of the great God, and our Saviour Jesus Chrift. In this place God and Christ are mentioned as distinct persons, the judgment of the world being sometimes ascribed to the one, and sometimes to the other; which is easily accounted for by considering that, in that great day, Christ acts by commission from God, and will come in the glory of his Father, and of the holy angels, as well as in his own glory, upon that most folemn occasion. ;

John xx. 23. Thomas answered, and said unto. bim, my Lord, and my God. This is an abrupt, exclamation, and no connected sentence at all, and seems to have proceeded from a conviction, suddenly produced in the apostle's mind, that he who stood before him was, indeed, his Lord and masters, raised to life by the power of God. The resurrection of Christ and the power of God had so near a connection, that a conviction of the one could not but be attended with an acknowledgment of the other; and therefore they are frequently mentioned together, the one as the caule, and the other as the effe&t. Rom. i. 4. Declared to be the for of God with power, by the resurection from the dead. Rom. vi. 4. Raised from the dead by the glory of the Father. x. g. If thou malt confess with thy mouth

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the Lord Jesus, and soalt believe with thine heart, that God has raised him from the dead, thou falt be saved. Here we plainly see, that he only who raised Christ from the dead is stiled God, and not Christ, who was raised by his power.

1 Tim. vi. 13, &c. I give thee charge in the fight of God, who quickeneth all things, and before Jesus Christ, who before Pontius Pilate witnessed a good confesion, that thou keep this commandment without spot unrebukable, untill the appear ing of our Lord Jesus Chrift, which, in his times, he shall shew, who is the blessed and only potentate, the king of kings, and Lord of Lords; who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath feen, nor can fee: to whom be honour and power everlasting, amen. The meaning of this passage, as the conftruction of the words in the original incontestibly proves, is as follows; which appearing, or second coming of Christ to judge the world, he who is the blessed and only potentate, that is, the only true God, the Father, thall Thew, or declare. And this exactly agrees with what our Lord himself fays, that the day and hour of this his appearing was not known either to the angels of God, or to himself, but to the Father only; and consequently he only could shew, or declare it. Besides, the very verses I quoted above fufficiently demonstrate, that the writer of them confidered God and Christ as distinct persons. I

charge charge thee in the light of God and before Jesus Chrift; and how could he with truth say of Christ, that no man had seen him or could see him? .

Heb. i. 10. And thou, Lord, in the beginning, - balt laid the foundation of the earth, &c. As there

are several expressions in the first part of this chapter which are not easy to be understood, I shall give a brief explanation of them all, in their order. The great objection which the jews made to christi... anity being the meanness of Christ's appearance, and the ignominious death that he suffered ; to obviate this, the author of this epistle begins with representing the great dignity to which, for the suffering of death, Christ is now exalted at the right-hand of God. Having said that God, in these last days, had spoken to us by his Son, he immediately adds, ver. 2. whom he hath appointed heir, or Lord, of all things; by whom also be made or appointed, not the material worlds, but the ages ; that is, the present dispensation of God's government over mankind, which is established by the gospel, the administration of which is committed to the Son; Who bring the brightness of his (that is; God's ) glory, and the exprefs image of his (that is, God’s) person, and upholding all things by the word of his ( that is, God's ) power, &c. sat down ox the right-hand of the majesty on high. It is plain from this paffage, that whatever Christ is, he is

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