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SUPPLEMENTARY NOTES

TO

SECT. XV.

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Note [A] p. 247.

Mr. Belsham (citing, as his supporters, Mr. Wakefield and the Impr. Vers.) asserts, "The connexion requires that the word ayyɛλo, angels,' in this chapter, should be taken in its usual sense of messengers, not angels." Calm Inq. p. 205. The Impr. Vers. accordingly carries on this interpretation down to ch. ii. 4, using the word messengers. Then it is compelled suddenly to change to angels; v. 5-18, the argument so palpably requiring it. But it becomes an impartial inquirer to consider, whether there be any solid reason to admit such a change of reference in the subject; and whether the sense of ch. i. 7. ii. 2. (compare Gal iii. 19.) do not more probably limit the term throughout to the single acceptation of celestial agents. Our argument, however, is not affected by this question.

Note [B] p. 248.

Impr. Vers. So also Mr. B. “By a bold prosopopoeia, the former prophets and messengers of God are summoned to do homage to Christ, in consequence of his resurrection from the dead, and to acknowledge him as their superior." "The quotation is from Deut. xxxii. 43; LXX. The words are not to be found in the Hebrew. They are applied to the Hebrew nation upon its restoration from a calamitous and desolate state: and

it is with a very great latitude of interpretation, which was indeed common in that age, and in which this writer frequently indulges, that they are made applicable to Christ." Calm. Inq. p. 206, 207.

Note [C] p. 248.

This will appear to any who, with common attention, consult the passage. The following close translations will make the matter clear to the unlearned reader. He is desired to read, in his bible, the preceding connection.

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Lxx. Vatican. Rejoice, ye heavens, with him,and let all the angels of God worship him. Rejoice, ye nations, with his people, and let all the sons of God be strong in him: for he avengeth the blood of his sons, and will avenge; and he will recom pense vengeance to his enemies, and he will recom

pense those that hate him: and the Lord will purify the land of his people.

Note [D] p. 248.

Lxx. Alexandrine.

Rejoice, ye heavens, with him,and let all the sons of God worship him. Rejoice, ye nations, with his pcople, and let all the

angels of God strengthen them: for he avengeth the blood of his

sons, and will avenge; and he will recompense vengeance to his enemies, and he will recompense those that hate : & the Lord will purify the land of his people.

* Προσκυνήσατε αυτῷ, πάντες ἄγγελοι 'αυτοῦ.

Worship him,

all his angels. Lxx. Προσκυνησάτωσαν 'αυτῷ, πάντες ἄγγελοι Oɛov. Let all the angels of God worship him. Heb. i. 6.

SECT. XVI.

THE CREATOR, ETERNAL AND UNCHANGEABLE.

Psalm cii. 25-29.

1. Through all ages are thy years!

Of old thou didst lay the foundation of the earth;
And the work of thy hands, the heavens are.

They shall perish, but Thou shalt endure:

5. Even the whole of them, like a garment, shall wear away;
As a covering thou shalt change them, and they shall be changed:
But Thou art HE; and thy years shall never be finished.
The children of thy servants shall abide,

And their seed shall be established in thy presence.

NONE deny this passage. to be a description of the eternity and immutability of God. It is quoted by the writer of the Epistle to the Hebrews, in such a manner as at least appears to be a direct and unreserved application to Christ. If, however, this were admitted, and the epistle acknowledged to be of divine authority, the question, whether Christ possesses a nature properly divine, would no longer remain controverted. It is, therefore, asserted, that "the immutability of God is here declared as a pledge of the immutability of the kingdom of Christ."* On this we

observe:

* See Note [A] at the end of this Section.

1. This interpretation falls under the objection made to that of Ps. xlv. 6. as not comporting with the design and reason of the argument.

2. The passage being annexed by the simple co pulative to the former passage, which is undoubt edly an address to Christ, we are obliged, in fairness of construction, to understand it in the same direction.

3. The orthodox interpretation suits, without any straining or perplexity, the connection and the scope, both of the Psalm and of the citation in the Epistle.

The Psalm was written by some pious and inspired Israelite, probably during the captivity, or under the persecution of Antiochus Epiphanes. The outline of it is, a plaintive description of the depressed and languishing condition of the church of God; and an encouraging contemplation of its revival and extension among the gentiles; then the writer is suddenly checked by the reflection. of his own mortality, and the thought that he could not hope to see the happy state of things which the spirit of prophecy enabled him to behold afar off: but to relieve his mind from this distressing feeling, he takes refuge in the unchangeableness of the great Preserver and Deliverer of the church, and the certainty that he would fulfil the promises of his grace to the latest posterity of his faithful people. Is it incredible

or improbable, that, under these descriptions, the mourning but not despairing psalmist looked forwards to the promised Saviour, the Hope of Israel? His knowledge was, of course, obscure; but his faith was not the less certain. Who was destined to restore the desolate church, and to extend its blessings among all nations, but "Jesus Christ, THE SAME yesterday, to-day, and for ever?"

The manifest design of the part of the Epistle in which the citation occurs, has been before stated: and it is evidently most agreeable to that design, to place in contrast with the dependence, the weakness, the nothingness, of the most exalted creatures, the characters of ETERNITY and IMMUTABLE FAITHFULNESS in the Saviour of men and Lord of angels.

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