« AnteriorContinuar »
On the duty of submitting to civil governments page 61. 141. 219
Against over attention to worldly pursuits - - 199
On properly applying riches 164.. 18c.
Against ostentation or seeking worldly praise 79
Necessity of inward purity, not outward shew - - 79.246.305.
On the necessity of giving the whole heart to God; placing the -whole reliance upon him - - 199
On the restraint Christianity puts upon the words and thoughts 85. 179. 209
On the necessity of repentance - 134
On the necessity of good works 52. 68. 124. 127. 139. 146. 148. 161. 178. 180. 183. 190. 197, 198. 108
On the necessity of good works in order to advance religion and God's glory
On displaying good afts to advance reK-' gion - page 33. 179
On accommodation in unessential points 28
On obedience to God - 1 c 5
On the sacrifices to be made for the sake of Christianity - - 207
On the public avowal of religion in defiance of danger - 161. 164. 224
Duties of fortitude and constancy under persecution - 175. 182. 317
On the perfection of the Christian morality and virtues 55.75.148. 171.
Correspondence of the duties Jesus Christ preached with the prophecies - 320
On the internal evidence of the Christian Religion - - 179. 197
Disbelief, owing to sinful habits and propensities - - 202
Sin of neglecting advantages offered 86
Sin of destroying the faith of others 207
Table of the Parts of Scripture occurring in the Prayer Book.
xxvi Table of the Parts of Scripture occurring in the Prayer Book.
E R R A t A.
p. J2. In note to Verse $. 6th fine from the bottom, for Is. xvi. r. Ixi. 63. After the quotation from Daniel, add, Dan. he. 14.
68. In note (a) to verse a. 4th line from the end of the note, for " destruction of the world. r. " destruction of Jerusalem."
THE BOOK OF COMMON PRAYER.
P. 9.1. 7. "Hell," not the place of torment, but that of the departed spirits; and (in this passage,) that portion of it which was allotted to the good: what our Saviour, when upon the cross, called " Paradise:"— "To-day shalt thou be with me in Paradise." Luke xxiii. 42.—1 Bp. Horsley's Sermons, 387 to 398. and Horsley on Hosea, 46. "Hell" is considered as a Saxon word, from " hillan" or " helan" to bide, or from "holl" a cavern, and anciently denoted the unseen place of the dead. Parkh. Hebr. Lexicon, 709. It formerly signified uo more than the grave. Kennett's Paroch. Antiq. 51. See Ps. xvi. 11. Ps. lxxxviii. 2. Ps. cxvi. 3.
P. 12. "perish," and p. 14. 1. 12. "cannot be saved." Mr.Wheatley, in his observations on this creed, says, "we are "not required, by the words of this creed, "to believe the whole on pain of darana"tion: for all that is required of us, as "necessary to salvation, is, that before all "things we hold the catholic faith: and "the catholic faith, by the 3d and 4th "verses, is explained to be this, that we "worship one God in Trinity, and Trinity "in.Unity; neither confounding the per"sons, nor dividing the substance. This "therefore is declared necessary to be "believed; but all that follows, to the "26th verse, is only brought as proof "and illustration, and therefore requires "our assent no more than a sermon does, "which is made to prove or illustrate a "text." He notices also, that it was a primitive custom, after a confession of the.orthodox faith, to pass an anathema or curse against all who denied it. The damnatory clauses therefore may be considered as the
denutitiation of the writer, or as his opinion only; and it does not follow, because the creed is introduced into our liturgy, that our church takes upon itself to pass this denuntiation, or even to intimate its opinion, that the belief of every particular here stated is indispensible. It probably adopted this creed tor its general merit in illustrating these doctrines, and to shew how they were understood in early times; and then it could not omit the damnatory clauses, because that would have mutilated the creed.
P. 12. v. 5. *' Person." Let it not be forgotten, that God is "a spirit," (John iv. 24.) in the language of our first article, "without body or parts." "Person," therefore, here means " being" or "exist"ence;" and when the idea of bodily substance is excluded, the difficulty of comprehending the unity of the three is diminished, if not entirely removed. Unity as to them is merely unanimity, and unanimity is of the essence of their nature. From the perfection of their wisdom, each must know what is best; and, from the perfection of their goodness, each must will it: whatever one therefore wills, each must will; and in every case which admits of deliberation or judgment, they must be unanimous, or one in mind. A passage in Origen, written in the third century, and translated, 2 Hales's Chronology, 815, deserves notice: "We then worship the Father of "the truth, and the Son the truth, being "two things in subsistence, but one in "unanimity and concord, and sameness "of the will."
P. 12. v.5. "Another." The distinct
St/atun and Spottiswoode, Printers-Street, London.
existence of the three persons may perhaps be referred to in severa.1 passages of the Old Testament; but Is. xlviii. 16. seems particularly to deserve notice: for there the speaker, after assuming to himself some of the plain characteristics of divinity, adds, "And now the Lord God "(Hebr. Adonai Jehovah) and his Spirit "hath sent me." So that the person sent describes himself as God, and he speaks of " the Lord God and his Spirit," as the senders.
P. 13. v. 25. "afore or after," i.e. "in "point of time," there being no period when all the three did not exist: all being, as the next paragraph explains, *' co-eternal together." See 2 Hales's Trinity, 263.
P. 13. v. 25. "greater or less.&c." not to be distinguished into greater and lesser Gods: Gods of a higher and lower species or nature, which, as we learn from Chrysostom's clear and able discourse upon the Trinity, was one of the antient heresies. "No longer then," says he, " speak ■*' of a great and little God, falling into "Hellenism: for if Christ be a little God, "Paul speaks falsely when he says, "' Looking for the blessed hope of the "' glory of our great God and Saviour "* Jesus Christ:' whom therefore Paul "calls great, call not thou small." The original is in these words: "pnWh «> ?.!-/■
luyca Kp jMKfo* 9io*f ifAirHrlut ffi; EAAvmo-fAor. Ei yap fHttfos Stof o iri?f» \|/iutfiia» llavM; Xr/tn
npoffXtXQfUtOl THJ» fjLXKXfiatr iXtBtda TIK ao^ij; Ttf
fayaXu 9i» x, trulrf-.5 nfun Iwh XpitrTti. it ut IlatvXos JraXil fityai Sf;r, <rv pri xotXn pixpcr.
Saville's ed. vol. 6, p. 962. Our Saviour so plainly ascribes a superiority to the Father, John x. 29. "My Father is "greater than all:" and John xiv. 28. "My Father is greater than I." (See also John xx. 17: John v. 19. 30: 1 Cor. xv. 27, 28: and Eph. iv.) that nothing inconsistent with those texts could here have been intended. Dr. Waterland considers the Son as subordinate to the Father, but not inferior or unequal in nature. Waterland's Preface to Lady Moyer's Sermons, xvii. So does Dr. Hales, 2 Hales on Trinity, 264.—And see Pearson, 322. The truth perhaps is, that there is such sameness or equality of nature, with such subordination, as in the case of mortal sons and fathers. But let it not be forgotten, that this is the conjecture of man as to the nature of God, and therefore it behovcth that our words be wary and few.
P. 13. v. 26. "co-equal." Our Saviour says, John x. 15. "As the Father know"eth me, even so know I the Father:" in John xiv. 9, 10, 11. "He that hath "seen me hath seen the Father: I am "in the Father, and the Father in me :** in John xvi. 15. "All things that the Fa"ther hath are mine:" and John x. 30. "I and my Father are one." According ta Philipp. ii. 6. he "thought it not rob"bery to be equal with God:" and he is called, 2 Cor. iv. 4. "the image of "God;" in Coloss. i. 15. " the image of "the invisible God ;* and Hebr. i. 3. " the "brightness of his glory, and the express '• image of his person." And the coequality both of Son and Holy Ghost may be inferred from our Saviour's command to his Apostles, Matt, xxviii. 19. to baptise " in the name of the Father, the Son, "and Holy Ghost."
P. 13. v. 31. "before the worlds." This pre-existence of the Son is repeatedly noticed in St. John and in the Epistles. St. John says, John i. 1 to 3. "In "the beginning was the Word: the same "was in the beginning with God: all "things were made by him, and without "him was not any thing made that was "made:" and in verse 14. he explains that by "the word," he means our Saviour Jesus Christ. In John iii. 18. our Saviour says, "No man hath ascended up to heaven, *' but he that came down from heaven, "even the son of man." In John vi. 33. 35. 38. he says, "The bread of life is he "which cometh down from heaven, and "giveth life unto the world: I am the "bread of life, I came down from heaven." So John vi. 51. "I am the living bread, "which came down from heaven." Again, John vi. 62. " What and if ye shall see the "son of man ascending where he was be"fore." So John viii. 42. "I proceeded "forth and came from God." And John viii. 58. "Before Abraham was, I am." Again John xvi. 27, 28. he says, "/ came forth "from the Father, and am come into toe "world: again, I leave the world, and "go to the Father." In John xvii. 5. he thus addresses the Father, "O Father, '* glorify me with thine own self, with the "glory which I had with thee before the "world was:'' and John xvii. 24. "Father, "thou lovedst me before the foundation v of the world." In 1 Cor. xv. 478t. Paul says, "The second man (i. a. "Christ) is the Lord from heaven." In Eph. iii. 9, he speaks of God, '* who created "all things ijr Jestu ChrM." In Col. i.