Page 58, line 11 from bottom, omit who obeyed it. 65, line 5 from top, omit death. 65, line 10 from top, life and incorruptibility instead of incorruptibility and life. 65, line 12 from top, omit comma and article. 66, lines 13 and 12 from bottom, and that conversion [to God] and the pardon of sins [by faith] on his name (i.e. on him) should be preached, instead of and that conversion and pardon of sins should be preached in his name. 75, line 3 from top, those instead of them.* * This error occurs in some other places, but it does not affect the sense. 78, line 17 from top, the law instead of righteousness. 79, line 13 from bottom, by instead of with. 80, line 11, from bottom, unto the end instead of to the ends. 81, line 3 from top, 16 instead of 24. 81, line 18 from top, (Rom. 15. 9, 10. Comp. Ps. 18. 49) instead of (Ps. 17. 49). 81, line 13 from bottom, after 10, add Rev. 22. 16. 82, line 8 from bottom, on instead of in. 82, lines 3 and 2 from bottom, on instead of in. 84, line 3 from bottom, his instead of a. 87, line 4 from top, after access, add by faith. 92, line 4 from bottom, by instead of in. 96, line 9 from top, after 4 add Comp. Matt. 5. 17, 18. 122, line 4 from top, after 13, add 1 John, 4. 15. 139, line 1, after Eph. 2. 20, add Heb. 3. 3. 143, line 7 from bottom, add together, after awakened us. 143, line 4 from bottom, after 7 add, Comp. Matt. 18. 20. 161, line 3 from top, after 2 add, Comp. verse 6. 171, line 2 from bottom, omit the year. 188, line 13 from bottom, after ver. 2, add 6. 194, line 17 from top, propitiation instead of atonement. 323, line 2 from bottom, 2 instead of 11. 326, line 9 from bottom, omit John, 15, 6. 328, line 8 from top, after 33 add Comp. 12. 30. CHAPTER I. GOD THE FATHER. 'Go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God, and your God.' -JOHN, 20. 17. IF we would understand the Holy Scriptures and know the Christian faith, it is necessary, in the first place, to have a distinct conception of God, as he has revealed himself to us by his prophets; bearing in mind, however, that while in the flesh we know only in part, and must therefore accept the incomprehensible with faith in his word. Now, although the essential nature of the unseen and selfexistent Being who is the Creator of all things, is an impenetrable mystery, yet he hath been pleased to reveal himself by his angel to Moses as 'the Eternal;' for when the prophet said, 'Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? And God said unto Moses, I am that am: and he said, Thus shalt thou say unto the children of Israel, I am hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, Jehovah [the Eternal], the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, B and this is my memorial unto all generations.' (Exod. 3. 13-15.) And again God said unto his servant the prophet,' I am Jehovah, and I appeared unto Abraham, and unto Isaac, and unto Jacob by the name of God Almighty; but by my name of Jehovah was I not known to them.' (Exod. 6. 2, 3.) The name Jehovah, which in Hebrew is 'Yehovah,' is derived from 'hayah,' to be; and as the angel passed before Moses on Mount Sinai he proclaimed his character as the Lord God of Israel, who is long-suffering, and abounding in truth and mercy (Exod. 34. 6, 7); the just God, and the Saviour of his chosen people, who is the eternal God (Gen. 2. 5), the mighty God, the Father of eternity. (Isa. 9. 6.) And the term Father is applied to God, because he is the creator of man, and thus he is called the Father of Israel, as he declared unto Moses, when he sent him to the king of Egypt, saying, 'Israel is my son, my first-born.' (Exod. 4. 22. Num. 6. 27. Jer. 3. 19. Matt. 6. 8, 9.) And it is written in the prophets that all the nations of the earth shall worship Jehovah, the God of Israel. (Gen. 18. 17, 18. Num. 14. 21. Matt. 5. 5, al.)* There is, therefore, none other God for us but One, who is the Father of our Lord Jesus Christ, and our Father, as the Spirit testifies, saying, 'For though there be that are called gods, whether in heaven or on earth (as there are many gods and many lords), for us there is but one God, the Father, by whom are all things, and we for him, * In the English Version of the Hebrew Scriptures the name 'Jehovah' is rendered Lord,' as it is in the Greek translation called the Septuagint. This seems to have been a concession to the Jews, who never pronounce the name Jehovah, though there is no law to prohibit it. Accordingly the name Jehovah is not mentioned by the apostles, who usually cite the Greek version of the Hebrew Scriptures, though its equivalent, the Living God, occurs frequenty in their writings. (1 Tim. 3. 15. Comp. 1 Cor. 1. 2.) We may here remark also that God is called proleptically Jehovah in Gen. 28. 2028. Comp. Exod. 6. 3, al. and one Lord Jesus Christ, through whom are all things, and we through him.' (1 Cor. 8. 4-6., Comp. Heb. 2. 10.) And accordingly the prophet asks, 'Have we not all one Father? Hath not one God created us? (Mal. 2. 10; comp.. Acts, 17. 23-28), 'For there is one God and Father of all, who is above all, and in the midst of all, and in all. (Eph. 4. 6. Comp. Mark, 12. 29; 1 Tim. 2. 5.) That Jehovah, the God of Israel, is the God and Father of our Lord Jesus Christ, and our God and Father, is shown also by the testimony of the apostle Peter, saying, "The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied in the presence of Pilate, when he was determined to let him go.' (Acts, 3. 13.) And thus our Saviour prays to Jehovah, 'And now, O Father, glorify thou me with the glory which I had with thee before the world was.' (John, 17. 5.) The word God, therefore, invariably signifies Jehovah, the Father, while the word Lord is now the title given to the Son of God, who exercises all power in heaven and on earth in this dispensation. The God of Israel, therefore, is our God, for there is but one God, as it is written, 'Thus saith Jehovah, the King of eternal of hosts; I am the beside me there is no God. Israel, and his redeemer the first, and I am the last; and Is there a God beside me ? yea, me. I know not any.' (Isa. 44. 6, 8.) A just God and a Saviour there is none beside Look unto me, and be ye saved, all the ends of the earth, for I am God; there is none else.' (Isa. 45. 21, 22.) 'Ye are my witnesses, saith Jehovah, and my slave whom I have chosen; that ye may know and believe me, and understand that I am he before me there was no God, neither shall there be after me. I, even I, am Jehovah, and besides me there is no Saviour.' (Isa. 43. 10, 11.) And the apostle Jude also testifies that there is but one God, saying, 'To the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, and dominion, and power, for all time, both now and throughout all ages. Amen.' (Jude, 25.) For Jehovah is not the God of the Jews only, he is also the God of the nations (Rom. 3. 29), for he who spoke by Moses to the people of Israel hath spoken to us by his Son Jesus Christ. (Heb. 1. 1, 2. John, 1. 1.) Accordingly, we find that the converted Jews worshipped Jehovah as they did under the law (Heb. 3. 12; 9. 14); and so did likewise the converted saints of the nations (1 Thess. 1. 9. 2 Cor. 6. 16. 1 Cor. 3. 16. 1 Tim. 3. 15; 4. 10); and so do we, for He is our God and Father: the Father of eternity, the mighty God (Isa. 9. 6), whose throne is in the third heaven, that is, outside of the visible creation; and 'Who only hath immortality, dwelling in a light which no man can approach; whom no man hath seen, nor can see, to whom be honour and power everlasting. Amen.' (1 Tim. 6. 16.) Jehovah is the merciful God (Exod. 34. 6. Deut. 4. 31), and the mighty God (Gen. 49. 24), and he only has immortality inherent in his nature, and hence he is called the living God (Deut. 5. 26. Ps. 90. 1-4. Acts, 14. 15. Rom. 9. 26. 2 Cor. 3. 3; 6. 16. 1 Thess. 1.9. Heb. 3. 12; 9. 14; 10.31; 12. 22. Rev. 7. 2); and therefore Jesus testifies of him, saying that he is Spirit, that is life (John, 4. 24), for He not only existed in the beginning, but he is himself the beginning and the end; that is, the Eternal, as His name Jehovah implies the Alpha and Omega, by whom and for whom all things have been created (Gen. 1. 31. Neh. 9. 6. Col. 1. 16. Rom. 11. 36. Heb. 12. 10), for he hath created all things by his will, that is, by his word (Ps. 33. 6. Gen. 1. 1. John, 1. 3. Heb. 1. 2. 2 Pet. 3. 5); and hence he is called the King of Ages; and being omnipotent, he is the Lord God. (Gen. 24. 27. Deut. 5. 21. Josh. 22. 22. Acts, 2. 39; 4. 23-30. Rev. 1. 8; 4. 8.) The Holy Scriptures testify also that God is life (John, 4. 24), |