God, should not permit his private feelings to interfere, in the performance of any part of his sacred office.

It is stated by Krebsius, in his annotation on this passage, that the part of his garments which the high priest would tear, was that which covered his breast; so that his breast would be naked and exposed. He refers to a very touching passage in Josephus, which, connected as the calamities of the Jews are, with their rejection of the Messiah, I cannot forbear from quoting:

"At this time," namely, when the tyrannical Florus was threatening Jerusalem with destruction," at this time it was, that every priest, and every servant of God, brought out the holy vessels, and the ornamental garments, wherein they used to administer the holy things. The harpers, also, and the singers of hymns, came out with their instruments of music, and fell down before the multitude, and begged of them, that they would preserve those holy ornaments to them, and not provoke the Romans to carry off those sacred treasures. You might see, also, there, the high priests themselves, with dust sprinkled in great plenty on their heads, their bosoms deprived of any covering, but what was rent; these be sought every one of the eminent men by name, and the multitude, that they would not, for a small offence, betray their country to those, who were desirous to have it laid waste." -Jewish War, book ii. chap. xv. sect. 4.

How different their demeanour, from that of the proud Pharisees, and the haughty Caiaphas, now sitting in judgment upon the Lord of Life, and compelling the Roman governor to pronounce sentence, against one in whom he could find no fault.

NOTE (6), page 197.

The letters of S. Isidore, frequently remind us of the contemplations of our own Bishop Hall. Alluding to the indignities offered to our Lord, and referring immediately to Luke vi. 29., the Pelusiote says, "The King of all things that are in the earth, and above the earth, came down from heaven, that he might be unto us an example of a heavenly life: and this he has set before us, as a striving for the mastery, though in a manner far different from that which is exhibited in the Olympic Games: for there, he obtains the crown, who fights and overcomes; here, he who is smitten, and endures with patience, is celebrated by the herald's voice: there, he is applauded, who returns blow for blow; here, he who gives his cheek to the smiter, is acclaimed in a theatre, where angels are the spectators: for the victory is awarded, not to revenge, but to philosophic patience. The law by which victory is awarded is new, because the rules of the conflict are new." S. Isidori Pelusiota Opera, lib.iii. epist. 126.

NOTE (7), page 198.

The words of the original [καὶ ἀνηγάγον αὐτὸν ἐις τὸ συνέδριον ἑαυτῶν] may be translated, and they led him back, to the place of meeting. And this mode of expression, compared with the change of person from Caiaphas, to they, in the second part of the paragraph, has induced me to conclude, that our blessed Lord asserted his divinity before the Sanhedrim twice.

NOTE (8), page 199.

By many modern commentators (Michaelis, Rosenmüller, &c.) the Son of God, and the Messiah, are said to be synonymous terms; but the learned Dr. Pye Smith very wisely discriminates between them. Although the title of the Son of God" be undoubtedly an appropriate appellation of the Messiah, it is not a mere synonym of that word. Two or more terms, may be, generally, or even with an exclusive uniformity, applied to the same object, and yet be respectively of very different import. Christ is called Lord, Mediator, Saviour, Prince of Life, Captain of Salvation, King of kings; but it would betray great ignorance or rashness, to say that these were synonymous expressions. The term Messiah designates a person divinely appointed and consecrated, to one or more of the offices of a king, a priest, or a prophet. The other term, unless it be taken in a sense wholly figurative, is manifestly expressive of the nature of the Being to whom it is applied, and of a natural relationship to another."-Scripture Testimony to the Messiah, by John Pye Smith, D.D., book iii. chap. 3.

NOTE (9), page 199.

6

"The titles of God with us,' Wonderful,' the Mighty God,' and others of a like import, are such, as no Jew, consistently with his religious belief, could have applied to a mere human being. And yet we know, that all these they referred, to their expected Messiah. If it be asked how we come to a knowledge of this fact, we

answer, not only from the appeals which Christ himself, and his Apostles, made to the prophecies which contained these expressions, but also, from the remains of ancient Jewish interpretation which still exist."- Bishop Blomfield. Dissertation upon the traditional knowledge of a promised Messiah, chap. v.

The position his Lordship establishes, in this chapter, by several quotations.-See also Allix. Judgment of the Jewish Church, chap. xvii.; and Bp. Pearson, On the Creed.

NOTE (10), page 200.

"The ancients are unanimous," says the learned Dr. Waterland, " in understanding Christ's Sonship of his divine nature. To call him the only begotten, or the Son, of God the Father, was, in their account, declaring him to be of the same nature with God the Father; as truly God, as the Son of man is truly man."-Moyer's Lecture, serm. viii.

"Nor let any one," observes Athenagoras, [who flourished A.D. 170,]" think it ridiculous, that we ascribe a Son to God; for our sentiments concerning God the Father and the Son, are not such as the poets dream of, who make their gods no better than men: but the Son of God, is the Word of the Father, in nature and power; for, by him, and for him, all things were made; the Father and the Son being one, the Son in the Father, and the Father in the Son, through the unity and power of the Spirit. The Son of God, is the Mind and Word of the Father."-Apol., sect. 10.

NOTE (11), page 201.

"By eternal generation, no more is meant, than such an emanation of the Son, from the Father, as doth suppose them to have the same nature and co-existence; which is best represented, by the rays of the sun, coming from the fountain of light, if they were permanent, and not successive." -Bp. Stillingfleet. Doctrine of the Trinity and Transubstantiation compared. In Bp. Randolph's Enchiridion, p. 439.

It is well known, how much use the Fathers made of this comparison.

It may be queried, how far the definition of the word person, in Dr. Whateley's Elements of Logic, can be rendered consistent with a belief in the eternal generation of the Son of God. Certain it is, that the theory adopted in that work, was started in the early ages of Christianity, and strongly opposed. See particularly the fourteenth chapter, of Vincentius Lirinensis, advers. hæreses. ap. Galland. tom. x. 6. When a man,” he observes, "acts the part of priest, or king, he is not either priest or king himself, but, desinente actu, simul et ea quam susceperat persona desistit."

NOTE (12), page 201.

The deeply learned, and excellent Bishop Bull, argues this point, with his usual perspicuity and force. After quoting the words, For a good work we stone thee not, but for blasphemy; because that thou, being a man, makest thyself God,.. he proceeds: "He had often called God,