lepsis justified, p. 72. Mr. Lindsey the only expositor who has given
the true meaning of our Saviour's petition, p. 74. The proleptical
interpretation supported by Grotius, by Wolzogenius from Augustin,
by Le Clerc, Lardner, and others, ibid. note.-XI. John xvii. 24,
explained. p. 75. Strange interpretation of Dr. Guyse and Dr. Dod-
dridge, ibid. note. Rational comment of Calvin and Campbell, ibid.
-XII. 1 Cor. xv. 47, explained, p. 77. Singular interpretation of
Crellius and the old Socinians, p. 78, note. Vulgate reading probably
true, p 78.-XIII. 2 Cor. viii. 9, explained, ibid. No allusion to our
Lord's pre-existence, ibid. Judiciously omitted by Dr. Clarke,
p. 79. Triumphant language of Arians and Trinitarians, ibid. Riches
and poverty of Christ simultaneous events, p. 80. In what sense
Christ was both rich and poor, p. 81.--XIV. Eph. iv. 9, explained,
p. 82.-XV. Philipp. ii. 5-9, explained, ibid. Form of God inter-
preted by Trinitarians, p. 83 ;-by Arians, ibid. ;—high language of
the Arians, p. 84. Interpretation of Grotius and the Unitarians, p. 85;
-equal with God explained, p. 86. Robbery understood in an active
sense by Calvin, Beza, Doddridge, and others, p. 87 ;-in a passive
sense by Vatablus, Clarke, Wakefield, and the ancients, ibid. Being
in the likeness of men no proof that he was not a human being, p. 91.
Recapitulation, p. 92.-XVI. Col. i. 15, explained, p. 94. First-
born how understood by Trinitarians, ibid.; by Dr. Clarke, ibid.;-by
Arians, p. 95;-by Grotius and the Unitarians, ibid.-XVII. Col.
i. 17, explained, p. 96.— XVIII. Rev. iii. 14, explained, ibid. Ge-
neral reflections, p. 97.
Texts which, if they do not directly assert the Pre-existence of
Christ, are thought to be most easily explained by that Hy-
pothesis.
Recapitulation of phrases already explained, p. 98. Explanation of
John vi. 46, ibid. John viii. 14, p. 99 ;-ver. 23, ibid. ;-ver. 38, ibid.
John xiv. 28, ibid. Trinitarian solutions of the Father's superiority,
ibid. This text the strong hold of Arianism, p. 100. Unitarian in-
terpretation, ibid. Explanation of John xviii. 37, p. 101. Rom. x. 6,
ibid. 1 Cor. x. 9, ibid. 1 Cor. x. 4, p. 102. Gal. i. 1, ibid. Heb.
ii. 14, ibid. This text does not prove the assumption of human na-
ture to be a voluntary act, p. 159. Heb. vii. 3, p. 103. Imaginary
analogy between Christ and Melchisedec, ibid. Heb. xi. 26, ibid.
The reproach of Christ explained, ibid. Heb. xii. 25, 26, p. 104.
Heb. xiii. 8, p. 105. 1 Pet. i. 11, ibid. 1 Pet. iii. 19, 20, ibid.
Spirits in prison' are the heathen world, p. 106. 1 John i. 1, 2,
p. 107;-parallel to John i. 1-14, ibid. 1 John iv. 2, p. 108.-' to
Attributes supposed to be ascribed to Christ which infer Pre-
existence and Divinity.
Eternity, p. 110. Immutability, ibid. Power to lay down and re-
sume his life, p. 111. Irresistible power, p. 113. Omnipresence,
p. 114. Omniscience, p. 115. Remarks, p. 118. Christ alone
knows, and is known by, the Father, p. 119. Free from sin, p. 121.
Remarks, p. 122. The perfect character of Christ proves the truth of the evangelical history, ibid.
Alleged Superiority of Christ to Angels.
Preliminary remarks, p. 123. Various senses in which the word
angel is used in the Scriptures, ibid. Existence of angels as a superior
order of beings not a doctrine of revelation, nor to be traced in any
book previously to the Babylonian captivity, p. 125. The senses in
which Christ is represented as superior to angels, ibid.;—as a mes
senger of God, ibid. ; -as a judge, ibid. ;-and as the head of a new
and superior dispensation, p. 126. Texts cited, p. 127. Mark xiii. 32,
triumphantly appealed to by the Arians, p. 128. How explained
by Trinitarians, ibid. Texts from the Epistles, p. 129. Heb chap.i.
explained, p. 131. Angels in this chapter uniformly signifies former
prophets and messengers of God, ibid.
Titles and Characters attributed, or thought to be attributed, to Christ, which are supposed to imply Superiority of Nature. I. Jehovah, p. 136. This title not given to Christ in the New
Testament, ibid.-II. God, p.137. Mr. Lindsey and others deny
that this title is ever given to Christ, ibid. 'Partakers of a divine
nature,' a title applied to christians, but not to Christ, p. 138. Matt.
i. 23, Immanuel, does not prove that Christ is God, ibid. Luke i.
16, 17, if genuine, not applied to Christ, p. 139. John i. 1, ibid.
John x. 33, Christ denies that he calls himself God, though, as a pro-
phet, he might assume the title, p. 140. John xx. 28, various inter-
pretations of the exclamation of Thomas, ibid. Acts xx. 28, Blood
of God,' Dr. Doddridge thinks the phrase inspired, p. 141. Athana-
sius imputes it to the Arians, ibid.;-certainly spurious, ibid. Rom.
ix. 5, God over all' not necessarily applicable to Christ, p. 222.
Slichtingius's very plausible conjecture, p. 142. 1 Tim. iii. 16,
manifest in the flesh,' p. 144 ;-different readings of the original, ibid.
-the text never appealed to in the early stage of the Arian contro-
versy, ibid. Tit. ii. 13, p. 146. Contrary to the tenor of Scripture
to speak of Christ as the great God,' ibid. Heb. i. 8, God is thy
throne' the true sense of the text, p. 147. 2 Pet. i. 1, 'God' means
'the Father,' p. 148. 1 John iii. 16, the word' God' an interpolation,
ibid. 1 John v. 20, the pronoun this clearly refers to a remote ante-
cedent, ibid. otherwise Jesus Christ might be proved to be antichrist,
p. 149. Remarks, ibid.-III. Christ One with God p. 150; as
his disciples are one with him, ibid. 1 John v. 7, proved an interpo-
lation, p. 151.-omitted in the best modern editions, p. 153;-and
ommitted or marked as doubtful in the earlier English versions, p. 154.
Arguments in favour of the text stated and answered, ibid. Gibbon's
account correct, p. 156, note. First cited, and probably forged, by
Vigilius Tapsensis, p. 160.-IV. Equal with God, p. 161.-V.
Fulness of Godhead, ibid.-VI. The Son of God, p. 163. The
Son, p. 164. God his own Father, ibid. The first-born, i. e. the
first who rose to immortal life, ibid. The beloved Son, p. 165 ;—
i. e. chosen to peculiar privileges, ibid. Only begotten Son, ibid.;
-a phrase peculiar to John, p. 166. Used by him where the other
evangelists use beloved, ibid. The Son of God equivalent to the
Messiah, p. 167.-VII. Christ the Image of God, p. 169. The ef-
fulgent ray of his glory, ibid. No mysterious emanation of the Son
intended by this metaphor, ibid.-VIII. Lord of glory, p. 171.-
IX. Alpha and Omega, ibid. Rev. i. 10, 11, Dr. Doddridge lays
great stress upon a clause now known to be spurious, p. 172, note,—
X. Lord of all, p. 173. The Son and the Lord of David, ibid.-XI.
Prince or Leader of life, p. 174.-XII. Fills all in all, p. 175,
Eph. i. 22, Christ the head supplies his body, the church, with all
things needful, ibid.-XIII. A Saviour or Deliverer, p. 176.-XIV.
King of kings, and Lord of lords, ibid.
John i. 3, p. 177. Ver. 10, p. 178. 1 Cor. viii. 6, the new dis.
pensation intended, ibid. Eph. iii. 9, the words by Jesus Christ
an interpolation, ibid. Col. i. 15-18, explained, p. 179. Unitarian
interpretation censured by Arians and Trinitarians, ibid. Christ ne-
ver represented as creator of natural objects, ibid. The apostle details
not things, but states of things, ibid. ;-creation sometimes signifies
only a change of state, p. 181;-things often used for persons, p. 182;
—heaven and earth sometimes express political and moral distinctions,
p. 183. When heaven is used to express a moral dispensation, the
supposed orders of the celestial hierarchy express the ministers and
officers of that dispensation, ibid. The passage easily explained, upon
these principles, p. 185. Heb. i. 2, 3, explained, ibid. The word
atwy never signifies 'worlds,' but 'ages,' p. 186. Dr. Sykes's interpre-
tation, ibid. That of Slichtingius and the old Socinians, p. 187. Gro-
tius's interpretation proposed and defended, ibid. Heb. i. 10, addressed
to the Father, p. 189. Heb. iii, 4, irrelevant to the subject, ibid,
Rev.iii. 14, Christ the head and chief of the new creation, ibid. Remarks,
p. 190. If it had been the design of the sacred writers to teach that Christ
was the Creator of all things, it would have been easy to have expressed
the doctrine clearly and unambiguously, p. 191. Had the doctrine been
true, it could not have been omitted by the historians of his life and
ministry, ibid.
Whether Jesus Christ was the Medium of the Divine Dispensa-
tions to the Patriarchs, and to the Hebrew Nation, and whe-
ther he ever appeared under the Name and Character of Je-
hovah.
This doctrine probably the invention of Justin Martyr, p. 193, note.
The doctrine of two Jehovahs plainly inconsistent with the Jewish
Scriptures, ibid. Arguments examined and confuted, p. 194. He-
brew idiom mistaken, ibid. Jehovah, and the Angel of Jehovah, the
same person, p. 196. Chaldee paraphrasts give no countenance to
the doctrine of two Jehovahs, p. 198. No proof that the Jehovah.
angel animated the body of Christ, p. 199.
The present Exaltation of Christ, the high Offices which he now
sustains, or to which he is to be appointed hereafter, are said
to be incompatible with the Supposition of his proper and sim- ple Humanity.
I. His universal government, p. 202. Matt. xxviii. 18, considered,
ibid. How understood by Trinitarians and Arians, ibid. Strange
hypothesis of the Polish Socinians concerning the universal govern-
ment of Christ, p. 203. Unitarian interpretation, p. 204. Dr. Priest-
ley understands it of some personal dignity, ibid. Mr. Lindsey,
more correctly, of the moral influence of the Gospel, p. 205.
II. Christ personally present with his disciples, p. 207. Matt.
xxviii. 20, considered, ibid. The promise only extends to the apo-
stolic age, p. 209. Facts accounted for by this interpretation, ibid.
Intercession of Christ explained, p. 210. In what sense Christ for-
gives sin, p. 211. 'Sinner' often equivalent to Heathen,' and does
not always imply guilt, p. 212.
11. Christ appointed to raise the dead, p. 213.
1 Cor. xv. 22,
proves the proper humanity of Christ, ibid. Mr. Tyrwhit's judicious
observations, ibid. Christ raises the dead by his Father's power,
p. 214.
IV. Christ appointed to the office of universal judge, p. 215. Matt.
xxv. 31, &c. understood, by some, of the destruction of Jerusalem,
ibid. Many texts assert the judicial office of Christ, p. 216. &c. Hence
many reflecting persons have inferred his superior nature, p. 218. But
the Scriptures attribute this office to him as a Man, p. 219. They
represent the apostles and all christians as assessors with Christ in this
office, ibid. Events often different from what the language of pro-
phecy leads to expect, p. 220. Prophets said to perform what they
only predict, p. 221. This principle may perhaps apply to the judge-
ment of the world by Jesus Christ, ibid. ;—countenanced by our Lord's
expressions, John xii. 48, p. 222. Advantages of this hypothesis,
p. 223.
Concerning the Worship of Jesus Christ.
Religious worship and idolatry defined, p. 224. Christian idolatry
distinguished from Heathen, p. 225. Socinian worship of Christ ex-
ploded, ibid. Modern Arians abandon the worship of Christ, and
hence claim the title of Unitarians, ibid. Christ said to be the ob-
ject of religious regard, p. 226;-of faith, ibid. ;—of love, p. 227.
Love to Christ not a personal affection, p. 228. Committing the care
of the soul to Christ, p. 230. Great mistake of Dr. Doddridge and
others upon this subject, ilid. Christians live to Christ, p. 231. Ex-
ternal homage paid to Christ while on earth, ibid. ;—this no more
than civil respect, ibid. John v. 23, explained, p. 232. Baptism to be
administered into the name of Christ, ibid. Form of baptism no proof
of Christ's equality or unity with the Father, ibid. Angels required
to worship Christ, p. 234. Every knee to bow at his name, ibid.
Adjuration by him, ibid. Appealed to as a witness, p. 235. Chris-
tians described as those who invoke his name, ibid. This phrase ex-
plained, ibid. Dependance on his direction and blessing, p. 236.
Doxologies addressed to Christ, p. 236. Thanksgivings to him, ibid. Prayer to Christ, p. 239. Devout wishes of blessings from him, p. 240;-not to be confounded with prayers, ibid.
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