« PreviousContinue »
Christ the creator and giver
of light and life.
A. M. 1. iti funte.
and without him was not any thing 5 And the light shineth in darkB. C. 4104. made that was made.
ness; and the darkness comprehended A.M.299. 4 In him was life; and the life it not.
An.Clymp. was the light of men.
sent CXCIII. 4.
a Ch.5 96.
1 Julin 5. 11.-och. 8. 12. & 9. 3. & 12. 35, 16.
"Ch. 3. 19. Mal. 3. 1. Matt. 3. 1. Luke 3. 2. ver. 35.
Verse 1. In the beginning] That is, before any thing was fore, no subordinate being; no second to the Most Iligh, but formed-ere God began the great work of creation. This is the Supreme Eternal Jehovah. the ineaning of the word in Gen. i. 1. to which the Evan Verse 3. All things were made by him] That is, by this gelist evidently alludes. This phrase fully proves, in the Logos. In Gen. i. 1. God is said to have created all things: mouth of an inspired writer, that Jesus Christ was no part of in this verse, Christ is said to have created all things: tie the creation, as he existed when no part of that existed; and same unerring Spirit spoke in Moses and in the Evangelist : Hat consequently be is no creature, as all created nature was therefore Christ and the Futher are One. To say that Christ formed by him: for without him was nothing made that is made all things by a delegated power from God, is absurd ; made, ver. 3. Now, as what was before creation, must be because the thing is impossible. Creation means causing that eternal; and as what gave being to all things, could not have to exist, that had no previous being : this is evidently a work borrowed or derived its being from any thing; therefore Jesus, which can be effected only by omnipotence. Now God cans who was before all things, and who made all things, must not delegate his omnipotence to another: were this possible, necessarily be the Eternal God.
he to whom this omnipotence was delegated, would, in conseWas the l'ord] Or, cristed the Logos. This term should quence, become God; and he from whom it was delegated, be left untranslated, for the very same reason why the names | would cease to be such : for it is impossible that there should Jesus and Christ, are left untranslated. The first I consider | be two omnipotent beings. as proper an appellative of the Saviour of the world, as I do On these important passages, I find that many eminently either of the two last. And as it would be highly improper | learned men differ from me: it seems they cannot be of my to say, the Deliterer, the Anointed, instead of Jesus Christ, so | opinion, and I feel I cannot be of theirs. May He who is the I deem it improper to say, the Word, instead of the Logos. Light and the Truth, guide them and me into all truth! But as every appellative of the Saviour of the world, was de Verse 4. In him was life] Many MSS. Versions, and Fascriptive of some ercellence in his person, nature, or work ; so thers, connect this with the preceding verse, thus : All things the epithet Aoyos Logos, which signifies a word spoken, speech, || were made by him, and without him was nothing made. Ihut cloquence, doctrine, reason, or the faculty of reasoning, is very was made, had life in it; but this LIFE was the light of men. properly applied to him, who is the true light which lighteth That is, though every thing he made, had a principle of life every man who cometh into the world, ver. 9. who is the foun- in it, whether tegetable, animal, or intellectual ; yet tbis, that tain of all wisdom ; who giveth being, life, light, knowledge, life or animal principle in the human being, was not the light and reason, to all men : who is the grand Source of revelation, of men; not that light which could guide them to heaven, for who has declared God unto mankind : who spake by the pro- the world by wisdom knew not God, 1 Cor. i. 21. Therefore, phets, for, the testimony of Jesus is the spirit of prophecy, the expression, in him was life, is not to be understood of life Rev. xix. 10. who has illustrated life and immortality by his natural, but of that life eternal, wbich he revealed to the gospel, 2 Tim. i. 10. and who has fully made manifest the world, 2 Tim. i. 10. to which he taught the way, chap. xiv. deep mysteries which lay hidden in the bosom of the invisible | 6. which he promised to believers, chap. x. 28. which he God, from all eternity, John i. 18.
purchased for them, chap. vi. 51, 53, 54. which he is apThe Apostle does not borrow this mode of speech from the pointed to give them, chap. xvii. 2. and to which he will writings of Plato, as some have imagined; he took it from raise them up, ver. 29. because he hath the life in him-elf, the Scriptures of the Old Testament, and from the subsequent ver. 26. All this may be proved, 1. From the like expres . style of the ancient Jews. It is true the Platonists make men sions; 1 John v. ll. This is the promise that God hath girea tion of the Logos in this way :-xaf' óv, at 07«, tu yeyouleyx, unto us, eternal life ; and this life is in his Son : whence he is SYLVETO-by whom, eternally existing, all things were made. But styled, the true God, and eternal life, ver. 20. the resurrection as Plato, Pythagoras, Zeno, and others, travelled among the and the life, chap. xi. 25. the way, the truth, and the life, Jews, and conversed with them, it is reasonable to suppose, chap. xiv. 6. 2. From these words, ver. 7. John cume to bear that they borrowed this, with many others of their most im- witness of this light, that all might believe through him, viz. to portant notions and doctrines, from them.
eternal life, 1 Tim. i. 16. for so John witnesseth, chap. ill. And the Word was God.) Or, God was the Logos :~-there- || 15, 36. And hence it follows, that this life must be the light
The mission of John
to be witness to Christ.
B. C. 5. An. Olymp. CXCIII. 4.
A. XI. 4033.
A, M,5999. from God, whose name was John. 9 • That was the true Light, which 4, 1,890to
7 * The same came for a witness, lighteth every man that cometh into
to bear witness of the Light, that all the world. men through him might believe.
10 He was in the world, and the world 8 He was not that Light, but was sent to bear was made by him, and the world knew him witness of that Light.
& Acts 19. 4.- ver. 4. Isai. 49. 6. 1 Jolin 2. 8.
c Ver. 3. Hebr. 1. 2. & 11. 3.
of men, by giving them the knowledge of this life, and of the LIGHT; and there was light. Let a Messiah be provided: and. way leading to it. See Whitby on the place. Is there any a Messiah was accordingly provided. See Schoetgen. reference here to Gen. iii. 20. And Adam called his wife's That cometh into the world.) Or, coming into the world name Eve, in chava, Zwn, Life, because she was the mother
13 Xolivov ES TOV XOopov : a common phrase among the Rabbins, of all living? And was not Jesus that seed of the woman, to express every human being. As the human creature sees that was to bruise the head of the serpent, and to give life to the light of the world as soon as it is born, from which it had the world?
been excluded while in the womb of its parent: in like manVerse 5. And the light shineth in darkness ] By darkness ner, this heavenly light shines into the soul of every man, to here may be understcod, 1. The heathen world, Eph. v. 8. convince of sin, righteousness, and judgment: and it is through . 2. The Jewish people. 3. The fallen spirit of man.
this light, which no man brings into the world with him, but Comprehended it not.] Auto ou xati2.aßei, prevented it not-- which Christ mercifully gives to him on his coming into it, that kindered it not, says Mr. Wakefield, who adds the following what is termed conscience among men, is produced. No man. judicious note: “ Even in the midst of that darkness of igno- could discern good from evil, were it not for this light thus rance and idolatry which overspread the world, this light of supernaturally and graciously restored. There was much divine wisdom was not totally eclipsed : the Jewish nation light in the Law, but this shone only upon the Jews : but was a lamp perpetually shining to the surrounding nations, the superior light of the Gospel, is to be diffused over the and many bright luminaries among the heathen, were never face of the whole earth. wanting in just and worthy notions of the attributes and pro- The following not only proves what is asserted in this verse, vidence of God's wisdom; which enabled them to shine in but is also an excellent illustration of it. some degree, though but as lights in a dark place, 2 Pet. i. 19. The Gayatri, or holiest verse of the Vedas, i. e. the anCompare Acts xiv. 17. xvii. 28, 29.”
cient Hindoo Scriptures. Verse 6. Whose name was John.] This was John the Bap- Let us adore the supremacy of that divine Sun, the Godtist : see his narne and the nature of his office explained, Mark head who illuminates all, who re-creates all; from whom all i. 4. and Matt. ii. 1-3.
proceed; to whom all must return; whom we invoke to diVerse 7. That all men through him might believe.] He tes rect our understandings aright, in our progress towards his. tified that Jesus was the true light—the true teacher of the
holy seat.” way to the kingdom of glory; and the lamb or sacrifice of
The ancient comment. God, which was to bear away the sin of the world, ver. 29. and “ What the sun and light are to this visible world, that, invited men to believe in him for the remission of their sins, the supreme good and truth, to the intellectual and invisible that they might receive the baptism of the Holy Ghost, ver. universe; and, as our corporeal eyes have a distinct percep32—34. This was bearing the most direct witness to the tion of objects enlightened by the sun, thus our souls acquire light, which was now shining in the dark wilderness of Ju- certain knowledge by meditating on the light of truth, which dea; and from thence, shortly to be diffused over the whole emanates from the Being of beings; that is the light by world.
which alone our minds can be directed in the path to blessed-, Verse 9. Which lighteth every man] As Christ is the Spring ness.” Sir Wm. Jones's Works, vol. vi. p. 417. and Fountain of all wisclom, so all the wisdom that is in man Sir William observes that the original word Bhargas, which comes from him: the human intellect is a ray from his bright- he translates God-head, consists of three consonants, and is ness; and reason itself, springs from this Logos, the eternal derived from bha, to shine; ram, to delight; and gam, to
reason. Some of the most eminent Rabbins understand Isai. move :-the Being, who is the fountain of light, the source » Ix. 1. Rise and shine, for thy light is come, of the Messiah ; of happiness, and the all-perrading energy.
who was to illuminate Israel, and who, they believe, was re- Verse 10. He was in the world] From its very commenceferred to in that word, Gen. i. 3. And God said, Let there be ment-he governed the universe-regulated hi-church--paken
Christ's incarnation and
reoeption in the world.
A.M. 4050. to
11 * He came unto his own, and his 13 Which were born, not of blood,
nor of the will of the flesh, nor of the 12 But as many as received him, will of man, but of God, to them gave he power to become the sons of 14 [ And the Word was made A. M. 4038. God, even to them that believe on his name; 5 flesh, and dwelt among us, (and "we
A.M. 3999. to
B. C. 5. to
* Luke 19. 14. Acts 3. 26. & 13. 46.- Isai. 56. 5. Rom. 8. 15. Gal. 3. 26. 2 Pet. 1. 4. 1 Juhu 3. 1.-_Or, the right, or, privilege.- ch. 3. 5. Jam. 1. 18. 1 Pet. 1. 23.
e Matt. 1. 16, 20. Luke 1. 31, 35. & 2. 7. 1 Tim. 3. 16.-Roin. 1. 3. Gal. 4. 4.- Hleb. 2. 11, 14, 16, 17.- Isai. 40. 5. Matt. 17.2. ch. 2. 11. & 11. 40. 2 Pet. 1. 17.
by his prophets—and often, as the angel or messenger of Je- || and the fullest promises of God confirm it to all who believe. hovah, appeared to them and to the patriarchs.
And those who are engrafted in the heavenly family, have the The world knew him not.] AUTOY OUX eyyw—did not acknow- highest honour and dignity, to which it is possible for a huledge him: for the Jewish rulers knew well enough that he man soul to arrive. What an astonishing thought is this! the was a teacher come from God : but they did not chuse to ac- sinner who was an heir to all God's curses, has, through the knowledge him as such. Men love the world, and this love sacrifice of Jesus, a claim on the mercy of the Most High, hinders them from knowing him who made it, though he and a right to be saved! Even justice itself, on the ground made it only to make himself known. Christ, by whom all of its own holy and eternal nature, gives salvation to the things were made, ver. 3. and by whom all things are con- vilest who take refuge in this atonement; for justice has notinually supported, Col. i. 16, 17. Heb. i. 3. has way every thing to grant, or heaven to give, which the blood of the Son where, is continually manifesting himself by his providence of God has not merited. and by his grace, and yet the foolish heart of man regardeth Verse 13. Which were born, not of blood] Who were reit not! See the reason, chap. iii. 19.
generated, oux sš ospatwy, not of bloods—the union of father Verse 11. He came unto his own] Taidoc to those of his and mother, or of a distinguished or illustrious ancestry; for own family, city, country :—and his own people, ob 18.00—his the Hebrew language makes use of the plural, to point out own citizens, brethren, subjects.
the dignity or excellence of a thing : and probably by this The Septuagint, Josephus, and Arrian, use these words, ta the Evangelist intended to shew his countrymen, that having odse and on sdoor, in the different senses given them above. Abraham and Sarah for their parents, would not entitle them
Received him not.] Would not acknowledge him as the to the blessings of the New Covenant; as no man could. Jay Messiah, nor believe in him for salvation.
claim to them, but in consequence of being born of God: How very similar to this are the words of Creeshna, (an in- | therefore, neither the will of the flesh—any thing that the corcarnation of the Supreme Being, according to the theology! rupt heart of man could purpose or determine in its own be of the ancient Hindoos.) Addressing one of his disciples, he half; nor the will of man--any thing that another may be dissays: “ The foolish, being unacquainted with my supreme posed to do in our behalf, can avail here : this new birth and divine nature, as Lord of all things, despise me in this must come through the will of God—through his own unlihuman form; trusting to the evil, diabolic, and deceitful prin mited power and boundless mercy, prescribing salvation by ciple within them. They are of vain hope, of vain endea- | Christ Jesus alone. It has been already observed, that the vours, of vain wisdom, and void of reason; whilst men of Jews required circumcision, baptism, and sacrifice, in order great minds, trusting to their divine natures, discover that I to make a proselyte. They allow that the Israelites had in am before all things, and incorruptible, and serve me with Egypt cast off circumcision, and were consequently out of the their hearts undiverted by other beings.” See Bhagvat covenant : but at length they were circumcised, and they Geeta, p. 79.
mingled the blood of circumcision with the blood of the paschal To receive Christ, is to acknowledge him as the promised lamb, and from this union of bloods, they were again made the Messiah ; lo believe in him as the victim that bears away the children of God. See Lightfoot. This was the only way by which sin of the world; to obey liis gospel, and to become a par- the Jews could be made the sons of God; but the Evangelist taker of his holiness : without which, no man on the gospel shews them, that under the Gospel dispensation, no person could plan, can ever see God.
become a child of God, but by being spiritually regenerated. Verse 12. Gave he power] Efouglay, privilege, honour, dig- Verse 14. And the Word was made flesh] That very pernity, or right. He who is made a child of God, enjoys the son who was in the beginning—who was with God—and who greatest privilege which the Divine Being can confer on this was God, ver. 1. in the fulness of time became flesh-became side eternity. Those who accept Jesus Christ, as he is offer- incarnated by the power of the Holy Ghost, in the womb of ed to them in the gospel, have, through his blood, a right to the Virgin. Allowing this Apostle to have written by divine this sonship; for by that sacrifice, this blessing was purchased : 1) inspiration, is not this verse, taken in connection with ver. 1.
Christ's glory, and John
the Baptist's testimony. A.M. 4032. beheld his glory, the glory as of the 15 | John bare witness of him, A.M. 4036. An . Olymp. only begotten of the Father,) · full of and cried, saying, This was he of An. Olympu grace and truth.
whom I spake, “ He that cometh after
A. D. 26.
Col. 1. 19. & 2. S, 9.
ver, S2. ch. S. 59. & 5. 33.
c Matt. 3. 11. Mark 1.7. Luke 3. 16. ver. 27, 50. ch. 3. 31.
an absolute and incontestible proof of the proper and eternal The following piece, already mentioned Luke i. 68. transGod-head of Christ Jesus?
lated from the Sanscreet, found on a stone, in a cave near the And dwelt among us] Kou sounWSEY EV njesy, and tabernacled ancient city of Gya in the East Indies, is the most astonishamong us. The human nature which he took of the Virgin, ing and important of any thing found, out of the compass of being as the shrine, kouse, or temple, in which his immaculate the Sacred Writings, and a proper illustration of this text. Deity condescended to dwell. The word is probably an allu- “ The Deity who is the Lord, the possessor of all, APPEAR sion to the Divine Shechinah in the Jewish temple: and as ed in this ocean of natural beings, at the beginning of the God has represented the whole Gospel dispensation by the Kalee Yoog, (the age of contention and baseness.) He who types and ceremonies of the Old Covenant; so the Shechinah is omnipresent, and everlastingly to be contemplated, the Suin the tabernacle and temple, pointed out this manifestation | preme Being, the eternal One, the Divinity worthy to be of God in the flesh. The word is thus used by the Jewish | adored-Appeared here, with a portion of his divinE NAwriters: it signifies with them a manifestation of the Divine TURE. Reverence be unto thee in the form of (a) Bood-dha ! Shechinah.
Reverence be unto the Lord of the earth! Reverence be unThe original word oxmvow, from orice, a shadow, signifies, to thee, an INCARNATION of the Deity, and the Eternal 1. To build a booth, tent, or temporary hut, for present shel. One! Reverence be unto thee, O GOD! in the form of the ter or convenience; and does not properly signify a lasting | God of Mercy! the dispeller of pain and TROUBLE, the Lord habitation or dwelling place; and therefore fitly applied to the of all things, the Deity who overcometh the sins of the Kahuman nature of Christ, which, like the tabernacle of old, lee Yoog, the guardian of the universe, the emblem of mercy was to be here, only for a temporary residence for the eternal towards those who serve thee ! (b) O'M! the possessor of Divinity. 2. It signifies to erect such a building as was used all things, in VITAL FORM! Thou art (c) Brahma, (d) on festival occasions, when a man invited and enjoyed the Veeshnoo, and (e) Mahesa ! Thou art Lord of the universe ! company of his friends. To this meaning of the word, which Thou art under the form of all things, moveable and imis a common one in the best Greek writers, the Evangelist moveable, the possessor of the whole! And thus I adore might allude, to point out Christ's associating his disciples thee ! Reverence be unto the BESTOWER of SALVAwith bimself; living, conversing, eating, and drinking with TION, and the ruler of the faculties! Reverence be unto them : so that while they had the fullest proof of his dirinity, thee, the DESTROYER of the EVIL SPIRIT! O Damorby the miracles which he wrought; they had the clearest evi- | dara, (f) shew me favour! I adore thee who art celebrated dence of his humanity, by his tabernacling among, eating, by a thousand names, and under various forms, in the shape drinking, and conversing with them. Concerning the various of Bood-dha, the God of Mercy! Be propitious, o most acceptations of the verb cxnvow, see Raphelius on this verse. High God!” Asiatic Researches, vol. i. p. 284, 285.
The doctrine of vicarious sacrifice and the incarnation of We beheld his glory! This refers to the transfiguration, at the Deity, have prevailed among the most ancient nations in which John was present, in company with Peter and James. the world : and eren among those which were not favoured The glory as of the only begotten] That is, such a glory as with the letter of divine revelation. The Hindoos believe, became, or was proper to the Son of God; for thus the parthat their God has already become incarnate, not less than nine times, to save the wretched race of man.
(a) Bood-dha. The name of the Deity, as arıthor of happiness. On this subject, Creeshna, an incarnation of the Supreme 10) O'M. A mystic emblem of the Deity, forbidden to be pronounced God, according to the Hindoo Theology, is represented in
but in silence. It is a syllable formed of the Sanscreet letters ă, o o, which
in composition coalesce, and make 7, and the nasal consonant m. The the Bhagrat Geeta, as thus addressing one of his disciples : ; first letter stands for the Creator, the sccond for the Preserver, and the third “ Although I am not in my nature subject to birth or decay, for the Destroyer. It is the same among the Hindoos, as 17 Yehovah and am the Lord of all created beings; yet having command is among the Hebreres. over my own nature, I am made erident by my own power ;
(c) Brahma, the Deity in his creative quality. and as often as there is a decline of virtue, and an insurrec
(d) Veeshnoo, be who filleth all space, the Deity in his preserving quation of vice and injustice in the world, I make myself evident; and thus I appear from age to age, for the preservation
(e) Mahesa, the Deity in his destroying quality.
This is properly the Hindoo Trinity : for these three names belong to of the just, the destruction of the wicked, and the establish
the same Godd. See the notes to the Bharat Geeta. ment of virtue.” Geeta, p. 51, 52.
19 Dumordera, or loomulivi, the Indian God of Virtue.
The law given by Moses-
grace and truth by Christ.
A. M. 40. me is preferred before me: * for he 17 For the law was given by Mo- A M. 4050. An. Olymp. was, before me.
ses, but " grace and truth came by An. Olymp. 16 And of his fulness have all wel Jesus Christ. received, and
18 'No man hath seen God at any time; the
*Ch. 8. 58. Col. 1. 17.45 cl. 3. 34. Ephes. 1. 6,7, 8. Col 1. 19. & 2. 9, 10.----- Fid, 20, 1, &c. Deut. 4. 44. & 5. 1. & 33. 4.--- Rom. 3 24. & 5. 21. & 6. 14.
e Ch. 8. 32. & 14. 6. -f Exod. 33. 20. Deut 4. 12. Matt. 11. 27. Luke 10. 22. ch. 6. 46. 1 Tim. 1, 17. & 6. 16. 1 John 4. 12, 90.-S ser. 14. ch. 3. 16, 18. 1 John 4. 9.
ticles should be here understood. There is also here an al- the Reader with the various translations and definitions, which lusion to the manifestations of God above the ark in the taber- have been given of the phrase, grace for grace. It is only nenacle : see Exod. xxv. 22. Numb. vii. 89. and this connects cessary to add, that John seems here to refer to the Gospel as itself with the first clause, he tabernacled, or fixed his tent, succeeding the Law : the Law was certainly a dispensation among us. While God dwelt in the tabernacle among the both of grace and truth ; for it pointed out the gracious deJews, the priests saw his glory; and while Jesus dwelt among sign of God to save men by Christ Jesus; and it was at least men, his glory was manifested in his gracious words and mi- a most expressive and well defined shadow of good things to raculous acts.
come: but the Gospel which had not taken place, introduced The only begotten of the Father] That is, the only person that plenitude of grace and truth to the whole world, which born of a woman, whose human nature never came by the the Law had only shadowed forth to the Jewish people, and ordinary way of generation ; it being a mere creation in the which they imagined should have been restrained to themwomb of the Virgin, by the energy of the Holy Ghost. selves alone. In the most gracious æconomy of God, one
Full of grace and truth.] Full of favour, kindness, and mercy dispensation of mercy and truth is designed to make way for, to men; teaching the way to the kingdom of God, with all the and to be followed by another and a greater : thus the Law simplicity, plainness, dignity, and energy of truth.
succeeded the patriarchal dispensation, and the Gospel the Verse 15. Of him] The glorious personage before mention- Law: more and more of the plenitude of the grace of the ed : John the Baptist, whose history was well known to the Gospel becomes daily manifest to the genuine followers of persons to whom this Gospel came in the beginning, bare Christ: and to those who are faithful unto death, a heaven witness ; and he cried, being deeply convinced of the import- | full of eternal glory will soon succeed to the grace of the ance and truth of the subject, he delivered his testimony with Gospel. To illustrate this point more fully, the following pasthe utmost zeal and earnestness, saying, This is he of whom Isage in Philo the Jew has been adduced : “ God is always spake, He that cometh after me—for I am no other than the sparing of his first blessings or graces, (ratas xaqitus) and voice of the crier in the wilderness, Isai. xl. 3. the forerunner afterwards gives other graces upon them, (avi' exavw) and a of the Messiah.
third sort upon the second, and always new ones upon old Was before me.] Speaking by the prophets, and warning ones, sometimes of a different kind, and at other times of the your fathers to repent and return to God as I now warn you; same sort." Vol. i.
254. ed. Mang. In the above passage for he was before me—he was from eternity, and from him I the preposition arti, for, is used thrice in the sense of s, have derived both my being and my ministry.
upon. To confirın the above interpretation, Bp. Pearce proVerse 16. This verse should be put in place of the fifteenth, duces the following quotations : Ecclus. xxvi. 15. Xaşı tai and the 15th inserted between the 18th and 19th, which ap- | xagito yuin air XuyTNER-A modest woman is a grace upon a pears to be its proper place : thus John's testimony is pro- grace, i. e. a double grace or blessing. Euripides uses the perly connected.
very same phrase with John, wliere he makes Theoclymenas And of his fulness] Of the plenitude of his grace and say to Helena, Xagus artı xapitos e. Deto, Muy grace upon grace mercy, by which he made an atonement for sin; and of the
come to you! Helen. v. 1250. ed. Barn. pleniíude of his wisdom and truth, by which the mysteries of Verse 17. The Law was given by Moses] Moses received heaven have been revealed, and the science of cternal truth the Law from God, and through him it was given to the Jews, taught, we have all reccited. All we apostles have received Acts vii. 38. grace or mercy to pardon our sins, and truth to enable us so to But grace and truth] Which he had already mentioned, and write and speuk concerning these things, that those who at which were to be the subject of the book which he was now tend to our testimony shall be unerringly directed in the way I writing, came to all mankind through Jesus Christ, who is the of salvation; and with us continue to receive grace upon mediator of the New Covenant, as Moses was of the Old: grace, one blessing after another, till they are filled with all Heb. viii. 6. ix. 15. Gal. iii. 19. See a fine discourse on this the fulness of God. I believe the above to be the meaning of text by Mr. Claude, “ Essay on the composition of a sermon," the Evangelist, and think it improper to distract the mind of ! vol. i. p. 119, &c. edit. Lond. 1788.