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no inference of equality in rank or homage can be drawn from the association of different names in the same sentence. See 1 Chron. xxix. 20, "All the congregation bowed down their heads, and worshiped the Lord and the king."-1 Sam. xii. 18, "The people feared the Lord and the king."-1 Tim. v. 21, "I charge thee before God, and Jesus Christ, and the elect angels, that thou observe these things."

4. Angels are required to worship Christ.

Heb. i. 6. "Let all the angels of God worship him :" i. e. Let all former prophets and messengers acknowledge him as their superior. See p. 132.

5. Every Knee is to bow at the Name of Jesus.

Philipp. ii. 9, 10. "Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name," av ovoμati, in the name, " of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth," &c.

The learned Peirce, whose system countenanced the worship of Christ, explains this text in his paraphrase as not bearing upon that question. "Upon this account God has advanced him higher than before, and freely bestowed on him an authority that is superior to whatever he granted to any other that by virtue of the authority of Jesus all should be constrained to submit to God."

6. Adjuration by Christ.

1 Thess. v. 27. "I charge," opw, I adjure, "you by the Lord, that this epistle be read to all the holy brethren."

Dr. Clarke observes, that the expression is ambiguous. God may be the person intended. It seems indeed to be nothing more than a solemn request and charge.

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7. Christ is appealed to as a Witness.

Rom. ix. 1. "I speak the truth in Christ, I lie

i. e. "Christ being my witness," says Dr. Clarke, No. 697. But the words admit of a different interpretation. Mr. Locke's explanation is, "As a christian I speak the truth:" and with him agree Crellius, Dr. Taylor, and many others. See 2 Cor. xii. 19. 1 Tim. ii. 7.

8. Christians are described as invoking the Name of Christ.

1. Acts ix. 14. "Ananias answered, Lord-he hath authority here from the chief priests to bind all that call on thy name4." That Jesus was the person to whom this answer was addressed, is evident from ver. 17. But these words may be rendered, who are called,' or ' who call themselves, after thy name, i. e. who profess themselves thy disciples. See Acts ix. 21; xxii. 16. Rom. x. 13, 14.

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1 Cor. i. 2. "with all that in every place call upon the name of the Lord Jesus Christ." Or, rather, as Mr. Wakefield renders it, to all in every place "that take upon themselves the name of our Lord Jesus Christ5,"

9. Dependence

46 επικαλεμενες το ονομα σs, all that call themselves by thy name.” Wakefield.-Eπnaλquai is used both in the active and the middle or reciprocal sense. 8 μόνον, προς βοηθειαν τινα παρακαλω, αλλα και, ETOVOμagua. Phavorinus apud Schleusner.-Acts vii. 59, "They stoned Stephen, eπixahaμevov, invoking and saying," &c. See i Pet. i. 17. Calling upon, or calling one's self by, the name of the Lord is no uncommon periphrasis for being truly religious. Deut. xxviii. 10. Joel ii. 32. Psalm lxxix. 6. James ii. 7. See Wakefield on Acts ii. 21. Hinc factum est, ut formula επικαλείσθαι ονομα τινος significaret in universum, profiteri religionem alicujus." Schleusner.

Dr. Doddridge, in his note, remarks, "This strongly implies that it might well be taken for granted that every true christian would often

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9. Dependence upon Christ for Direction and Success.

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Philipp. ii. 19. "I trust in the Lord Jesus to send Timothy to you shortly."-Ver. 24, "I trust in the Lord that I also myself shall come shortly."

The apostle in his journeys, and in the general execution of his mission, appears to have been under the special direction of Christ. See Acts xiii. 1, 2; xvi. 6, 7. 9, 10. 10. Doxologies alleged to be addressed to Christ.

1. 2 Tim. iv. 17, 18. "—the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever.”

Dr. Clarke, No. 710, remarks, that "it is somewhat ambiguous whether this be spoken of Christ, or of God the Father, but that it seems rather to be meant of Christ." And where Christ is mentioned under the character of a king, glory or honour may fitly be ascribed to him; meaning thereby to express a wish that the glory of his kingdom may be everlasting, or that the great founder and ruler of this spiritual empire may be held in everlasting honour by his admiring and grateful subjects.

2. Heb. xiii. 20, 21. "Now the God of peace make you perfect,-working in you that which is wellpleasing in his sight, through Jesus Christ, to whom be glory for ever and ever."

Dr. Clarke observes, ibid. No. 744, that "it is ambi

pray to Christ, as well as address the Father in his name.” More to the purpose is the observation of Mr. Locke, "Called by the name of Jesus Christ. These words are a periphrasis for christians, as is plain from the design of this verse."--" Exaλobal significat cognominari, Matt. x. 3. Luc. xxii. 3. Act. i. 23; iv. 36.; aliisque in locis, in quibus est passivæ, non activæ significationis. Igitur ETIxaλEIÐα oropa est vocari nomine Jesu Christi quasi agnomine, quod notat singularem conjunctionem quæ nobis cum Christo intercedit, qualis est sponsæ cum viro, vel qualis servi cum hero, qui de nomine heri etiam appellatur. Itaque ɛTinaλ. x. 7. λ. est hìc tantum periphrasis Christianorum." Hammond in loc,

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guous in the construction, whether this refers to Christ or to the Father." He applies the same remark, No. 746, to 1 Pet. iv. 11, where the relative may also refer to the remoter antecedent. And it is more consonant to the usual practice of the sacred writers to address doxologies to God.

3. 2 Pet. iii. 18. "But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; to him he glory both now and for ever. Amen."

Three manuscripts and the Syriac version add the words "and of God the Father." It is also to be remembered that the epistle itself is of doubtful authority.

4. Rev. i. 5, 6. "Unto him who loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to him be glory and dominion for ever and ever."

One manuscript cited by Mill and Griesbach reads thus: "Grace and peace from Jesus Christ,—even from him who loved us (78 ayanησavτos), and made us kings and priests to God-to him" (i. e. God) "be glory." The very different readings of this disturbed passage, says Mr. Lindsey, Apol. p. 144, "show that it has suffered by the negligence of transcribers, and therefore no certain conclusion can be drawn from it."

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11. Thanksgiving addressed to Christ.

1. Eph. v. 19, 20. "Singing and making meyour heart unto the Lord: giving thanks to God even the Father in the name of our Lord Jesus Christ." "The connexion seems to determine the word 'Lord' to be meant of God." Dr. Clarke, ibid. No. 713.-And in the parallel passage, Col. iii. 16, "singing with grace in your hearts unto the Lord:" the best manuscripts and Griesbach's text read "God."

2. 1 Tim. i. 12. "I thank Christ Jesus my Lord,

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who hath enabled me, for that he counted me faithful, putting me into the ministry."

The Clermont copy and Æthiopic version read, "I thank him who enabled me, ev Xplor, by Christ Jesus." But the Received Text is the best supported, and is a very proper expression of the apostle's gratitude for the great personal obligations he was under to Christ.

3. Rev. v. 8-14. "And when he had taken the book, the four beasts and the four-and-twenty elders fell down before the Lamb,-and they sang a new song, say. ing, Thou art worthy to take the book,-for thou wast slain, and hast redeemed us to God by thy blood.-And I heard the voice of many angels round about the throne, -saying with a loud voice, Worthy is the Lamb that was slain to receive power, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing and honour, and glory and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever."

Upon this splendid description of the whole creation, as united in ascribing honour and thanksgiving to God and the Lamb, we may remark,

1. That the authenticity of the book is doubtful. No doctrine therefore is to be admitted upon this evidence, which is clearly to be proved from other undisputed Scriptures.-2. The whole scene is visionary, and, in a literal sense, impossible: and it is unreasonable to argue from visions to realities.-3. The foundation of the homage paid to the Lamb is, that he was slain: therefore he is not God, nor entitled to divine honours.-4. The homage paid is addressed to a person sensibly and visibly present; it can. not therefore authorize religious addresses to the same being, when he is not sensibly present.-5. It has been

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