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Son?" See Psalm cx. 1. Compare Mark xii. 38. Luke

xx. 41.

If this Psalm is a prophecy of Christ, and if our Lord is not merely arguing with the Jews upon their own principles, as in the case of demoniacs, Matt. xii. 27, the proper answer to this question seems to be, that the Psalmist was transported in vision to the age of the Messiah, and speaks as though he were contemporary with Christ. This mode of writing was not unusual with the prophets. See Isaiah liii. David, like Abraham, was permitted to see the day of Christ. John viii. 56.

3. Acts x. 36. "The word which God sent to the children of Israel by Jesus Christ, he is Lord of all." Ούτος εστι παντων κύριος.

i. e. of Jews and Gentiles, as appears from the context 53.

4. Rom. xiv. 9. "For to this end Christ both died and rose again, that he might be Lord both of the dead, and of the living."

Christ is Lord of the dead, as he will be invested with authority to raise them to life, and to judge them according to their works. He is Lord of the living, as the whole human race will ultimately profess subjection to his gospel.

XI. Prince or Leader of Life and Salvation.

1. Acts iii. 15. “Ye killed the prince (agxnyov, leader,) of life.”,i. e. the person who, by his resurrection from the dead, led the way to immortality.

2. Acts v. 31. "Him hath God exalted to be a prince, (αexnyov, a leader,) and a Saviour, to give repentance to Israel, and remission of sins."

5 Sce Clarke on Trin. No. 620, and Doddridge in loc.

q. d. a

9. d. a leader to that salvation which consists in deliverance from the power and the punishment of sin.

3. Heb. ii. 10. "It became him-to make the captain (aexnyov, the leader,) of their salvation perfect through sufferings."

4. Heb. xii. 2. "Looking unto Jesus, the author (agxnyov, the leader,) and the finisher (Tλswry, the perfecter,) of our faith 54,"

q. d. The example and the judge who will eventually bestow the reward.

XII. Christ is, or fills, all and in all.

1. Eph. i. 22, 23. "And gave him to be head. over all things to the church, which is his body, the fulпess (тo λnрwμα, the complement,) of him who filleth all in all."

Christ is the head; the church is the body, which completes the whole mystical person, and which in all its parts and limbs derives vigour and nourishment from the head 55. 2. Col. iii. 10, 11. "Ye have put off the old man, and put on the new-where there is neither Greek nor Jew, Barbarian, Scythian, bond nor free: but Christ is all and in all."

Jews and Gentiles are by Christ formed into one new man, (see Eph. ii. 15,) which is neither Jew nor Gentile, slave nor master, but simply the mystical body of Christ, in which all the component parts are harmoniously, and without distinction, blended. q. d. All invidious distinctions are absorbed in the profession of christianity 56.

XIII.

**See Simpson's Essays, vol. ii. p. 197. "Qui nobis exemplo suo hunc cursum præiit, idemque ejus erit ßpaCEUTns. Conf, ch. xi. 40." Grotius.

55 See Hallet's Obs. on Script. vol. i. p. 59.

56 Gal. iii. 28, is exactly parallel to this passage in the epistile to the Colossians: "There is neither Jew nor Greek, there is neither bond

nor

XIII. Saviour or Deliverer.

Acts v. 31. "Him hath God exalted to be a prince and a saviour"-owing.

This title is applied to Christ upwards of fifteen times in the New Testament. Christ was the deliverer of the Jews from the bondage and curse of the Law, Gal. iii. 13; -of the Gentiles from the bondage of idolatry, Gal. iv. 8; -and of all mankind from sin and misery 57.

XIV. King of kings, and Lord of lords.

Rev. xvi. 14. "And the Lamb shall overcome them; for he is Lord of lords, and King of kings." See also ch. xix. 16.

9. d. A great king, a mighty lord. It is a common form of the superlative degree. See Ezek. xxvi. 7. Ezra vii. 12.58

nor free, there is neither male nor female: for ye are all one (ɛis, one person,') in Christ Jesus."-"Ye are all one body, making up one person in Christ Jesus." Locke in loc.-Ver. 27, "As many of you as are baptized into Christ have put on Christ."- So that to God looking upon them there appears nothing but Christ." Locke, ibid.

The word σwrn, saviour, expresses deliverer;' and σwrypia, salvation, deliverance in general.' See Acts vii. 25. Jud. iii. 9. 15. 2 Kings xiii. 5. See Simpson's Essays, vol. ii. p. 259.

58

se Simpson, Ess. VI. sect. 71.

SECTION

SECTION VIII.

COLLECTION OF PASSAGES WHICH ARE SUPPOSED TO

TEACH THAT CHRIST IS THE MAKER AND PRESER VER OF ALL THINGS.

I. John i. 3. “ALL things were made by him, and without him was not any thing made which was made."

The whole proem of the Gospel of John has been already considered at large, and this text in particular. See p. 20, where it is translated, "All things were done through him, and without him not a single thing was done which was done." Christ, the Logos or Teacher of truth, was the medium through whom every thing relating to the new dispensation was accomplished 1.

'Dr. Price, Serm. p. 143, maintains that "the term world in Scripture means only this world:' and that all things mean only all things belonging to this world:' and that the apostles probably never thought of a plurality of worlds." Also, "that the formation of the world by Christ does not imply creation from nothing, that probably being peculiar to Almighty power, but only an arrangement of them in their present order." Dr. Priestley, with great force of argument, contends, that there is no foundation for the distinction between creation and other appropriate acts of the Deity. He asks, "Since God is said to have created matter, and the Logos to have formed it into worlds, whether we are also to believe that the Deity created immaterial substance, and the Logos formed it into spirit?" He also argues that it is quite arbitrary to limit the operation of the Logos to this world, or to the solar system: for that, as far as our observation extends, the universe does not consist of detached and insulated parts, but forms one connected harmonious system, in which each part bears a relation to the whole: so that it seems reasonable to believe that it is the production of one almighty and intelligent Being. Dr. Priestley's Letters to Dr. Price, part i. lett. 3.

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II. John i. 10. "He was in the world, and the world was made by him, and the world knew him not.”

The world was enlightened by him: Or the moral creation was formed, or renewed by him: Or, according to Mr. Cappe, The world was made for him; the Jewish dispensation was calculated to excite an expectation of him, and to prepare the way for him 2. See page 23.

III. 1 Cor. viii. 6. "But to us there is but one God, the Father, of whom are all things, and we in him," Els autov, 'to him,' q. d. his creatures and servants; "and one Lord Jesus Christ, by," or through,' dia, "whom are all things, and we by," or through, "him."

This is an extract from a letter of the Corinthian christians to the apostle, pleading for the lawfulness of eating things offered to idols. q. d. Whereas the Gentiles have many celestial gods, and many terrestrial or herogods, we have learned to acknowledge one God only, the Father, the creator and proprietor of all things, whose creatures, whose worshippers, and whose servants we are; and one Lord and Master Jesus Christ, through whose ministration this new dispensation was introduced, and by whose ministers and messengers we have been converted to the christian faith, and invited to participate in the blessings of the Gospel 3.

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IV. Eph. iii. 9. "-the fellowship of the mystery, which from the beginning of the world had been hid in God, who created all things by Jesus Christ.”

The words by Jesus Christ are wanting in the Alexandrine, Vatican, Ephrem, Clermont, and other manuscripts of high antiquity and reputation; also, in the Syriac, Arabic, Coptic, Ethiopic, Armenian, Vulgate, and Italie Versions. They are omitted by Basil, Cyril, Theodoret,

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nooμos pro hominibus passim sumitur." Grotius. 3 See Joseph Mede's Disc. on 2 Pet. ii, 1.

Tertullian,

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