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in this place, where he is reproving the Pharisees for saying, that he cast out devils by Beelzebub, is this..... These Pharisees had, till now, appeared to exercise that kind of prudence, falsely so called, which is commonly to be seen among those, who count themselves wise and great men, and think it becomes them to let matters of religion much alone, and not to appear forward and zealous, or give out their thoughts freely. When, in view of the miracles which Christ wrought, the multitude were affected, and some appeared zealous to follow him; when the esteem that he gained among the people was so great that they apprehended them. selves in danger of having their glory eclipsed, and of losing the respect of the people, and their authority over them, the Pharisees could keep silence no longer. They openly shewed what was in their hearts before; a fixed enmity against Christ, and that truly they never had been indifferent as they appeared.

HEB. X. 37...." For yet a little while, and he that should come, will come, and will not tarry." It cannot be justly inferred from these words, that the apostle expected Christ's last coming to judgment in that generation. All that could reasonably be understood by them is, that the time of their sufferings was short, and it would be but a little season before they would be wholly delivered from all their enemies, and should receive the recompense of the reward they hoped for. This appears by the context and also by the obvious meaning of the place referred to in the Old Testament. If this and the next verse be compared with Hab. ii. 2, 3, 4, it will be manifest that the apostle refers to what is there said. The vision is for an appointed time, but in the end it shall speak and not lie, though it tarry, wait for it, because it will surely come, it will not tarry. Behold his soul which is lifted up is not upright in him; but the just shall live by his faith. The thing that it is there said will come and will not tarry, is God's people's deliverance from the oppression of their enemies, especially from the Babylonish captivity; as appears by the

context.

JOHN V. 27. "And hath given him authority to execute judgment, also, because he is the Son of Man." Christ is the more fitted to be the judge of men, for his being himself a man, one of the same race, having the same faculties, senses and organs, living in the same world, under the same law, and In the midst of the same temptations. It tends to confirm the faith of the saints that their near kinsman and elder brother performed obedience for them, and wrought out the righteousness that they depend upon for justification in the judgment, and also suffered from the same unrighteous ene. mies; this tends to encourage and confirm their faith that he will vindicate them in the judgment, and plead their righteous cause against their unrighteous enemies.

ROM. viii. 23...." And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." The apostle had been representing, in the preceding verses, that the whole creation was, as it were, in a state of travail, to bring to the birth, i. e. to bring the children of God into a state of liberty, happiness and glory. This in verse 19, he calls the manifestation of the sons of God, alluding to children's being brought forth to the light when they are born. This was to have its highest fulfilment at the resurrection, when they shall be born from the grave, and manifested in the most public manner in the proper glory of God's children, and shall receive the most public testimonies of God's fatherly love. Even, in this present state, Christians, by receiving the spirit, which is a filial spirit, a spirit of adoption, are brought forth, as the sons of God, and have the liberty and privileges of God's children in part. Yet it is but in part. They have only the first fruits of the spirit of adoption; and they themselves therefore join with the creation around them, groaning within themselves, waiting for the most glorious, the ultimate and perfect manifestation of the sons of God, when they shall be born from the grave.

EPHES. i. 18...." The glory of his inheritance in the saints." It appears to me the true sense of this passage is, his inheritance in heaven. In the Greek it is, e Tos aysor, which might

have been literally translated in the holy places; which if we suppose the apostle means heaven, would have been very agreeable to his way of speaking. In the next verse but one, where he evidently means in heaven, he expresses it thus, Bougano, in the high.. So in chap. ii. 6, 3, 10. In Heb. i. S, he expresses it thus, ev vλs, in the high. The same is expressed in Luke ii. 14, 150, in the highest. If it may thus be called the heavenly, the high, and the highest, it may as properly be called the holy. The land of Canaan was called the holy land, and the city Jerusalem the holy city; mount Zion the holy mountain, and the temple the holy place. And heaven is eminently the holy land, the holy city, mountain and temple.

ROM. 7, 25...." With the mind I myself serve the law of God, but with the flesh the law of sin." This Mr. Locke paraphrases thus: "To comfort myself therefore, as that state requires, for my deliverance from death, I myself, with full purpose, and sincere endeavors of mind, give up myself to obey the law of God; though my carnal inclinations are en slaved, and have a constant tendency to sin. This is all I can do, and this is all, I being under grace, that is required of me, and through Christ will be accepted." In his notes he observes, "I myself is in the original, Avros syw, i e. (says Mr. Locke) I the man, with all my full resolution of mind. Avtos and y might both have been spared, if nothing more had been meant here than the nominative case to dovλevw." see note, verse 20. He observes again on the words, κι αν θέλω εγώ, I would not, I in the Greek is very emphatical, as is obvious, and denotes the man, in that part wherein he is chiefly to be counted himself, and therefore with the like emphasis, verse 25, is called Autos yw, “I my own self." The apostle would doubtless intimate that when he, the saint, was himself, and acted himself, he served the law of God; and when he served the law of sin, he was as it were not himself, but led captive by an enemy. That is agreeable to verses 17, 20, and 22. These things plainly shew that the apostle speaks in the name of a saint, and not in the name of a wicked man.

1.

How does it appear that something has existed

from eternity?

2. How does it appear that this earth and the visible system are not from eternity?

3. How does it appear that the existence of man is derived and dependent?

4. How do you prove the natural perfections of God, viz. his intelligence, infinite power, foreknowledge and immutability?

5. How do you prove his moral perfections, that he is a friend of virtue, or absolutely holy, true, just and good?

6. How do you prove that the scriptures are a revelation from God? And what are the evidences, internal and external? 7. How do you prove the divine mission of Christ? 8. How do you prove the divinity of Christ?

9. How do you prove the personality and divinity of the Holy Ghost?

10. How do you prove that the persons in the Trinity are one God?

11. Whence arose the manichean notion of two gods, and how is it confuted?

12. Whence arose the polytheism of the Pagans, and how confuted?

13. Whence was it that the knowledge of the one true God, in which Noah was instructed, was not preserved among his posterity in all ages?

14. Why are not mankind in all ages (their internal faculties and external advantages being sufficient) united in right sentiments of the one true God?

15. Were the moral character of God and the moral law understood and loved, would there be any objections against revealed religion?

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16. What is the true idea of God's decrees?

17. How do you prove absolute and particular election ? 18. Did God decree the existence of sin?

19. Why did God decree sin?

20. In what sense did he introduce sin into the universe? 21. How do you reconcile this with the holiness and goodness of God?

22. What is necessary to constitute a moral agent?

23. Are men moral and free agents?

24. What is the difference between natural and moral power and inability?

25. How is absolute moral necessity, or inability, consistent with the free agency of men?

26. How is the doctrine of universal, absolute decrees, consistent with the free agency of men?

27. How do you prove an universal and special providence? 28. What is the covenant of redemption ?

29. If man was created in original righteousness, how is that consistent with moral agency? It being said that a necessary holiness is no holiness.

30. What was the constitution under which Adam in innocency was placed?

31. Was Adam under the same necessity of falling that we are of sinning;

32. Are all intelligencies bound to love God supremely, sinners and devils?

33. Is the law holy, just and good, and how is it proved? 34. Are they, who are under its curse, bound to delight in it?

35. How great is the demerit of sin?

36. Are the torments of hell eternal?

37. How do you reconcile them with the justice and infi nite goodness of God?

38. How do you reconcile them with those texts which say Christ died for all men, that God will not that any should perish?

39. How does it appear that human nature is originally depraved?

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