uses Evexa, for the sake of Christ, in the Confessions, in the Prayer for all Conditions of Men; and in the next prayer for the Honour of Jesus Christ.

Indeed, the doctor mentions, in the conclusion of the second Thanksgiving, the preposition Aa with Tŵν dintipμŵv, i. e. through thy mercies, that is, God's mercies, &c. bút this sound and orthodox expression in the original, in his version rarely occurs.

In the prayer, called Quinquagesima, he again uses Ενεκα. In the collect for the Fourth Sunday in Advent, he uses Δια τὴν ἱκανοδοσίαν, a very unscriptural and anti-scriptural phrase. Again, on Eastereve, Ενεκα τῆς άξιας. And Δια της αξιας, on the first Sunday after Easter. Again, on Whitsunday. Again, on the fourth, and twelfth, and thirteenth Sunday after Trinity, and Visitation of the Sick, four times. Evexa 'Inσe Xp158. Again, in the prayer for the church in the Communion office. In the Commination for the first day of Lent, Δια της αξιας καὶ ἔντεύξεως Ιησε Xpise-Again, Martyrdom King Charles I.

~

Evena To Eλee's σg*, used twice or thrice: an orthodox phrase, conformable to Ενεκα τὸ ὄνοματος σε. Psa. Ixxix. 9, bis. Ενεκα τῆς ἀπέραντα άξιας Ιησε Χρισδι No scripture phrase, yet used in the prayer in a Storm at Sea, Evexa T8 Martyrdom Charles I.

Aia, in the genitive, used almost continually in the liturgy with Jesus Christ at the end of the prayers, and sometimes, with the merits and intercession and mediation of Jesus Christ.

Ala, in the accusative proper-seldom used in our Greek liturgy. In the prayer after the end of the Liny, on the fifth of November, Δια τὸν ἀγαπητὸν Υἱὸν. And on the Martyrdom of Charles I. A Inoar Xpσόν, τὸν μόνον κύριον και σωτῆρα. Again, in the first prayer for the Restauration. A phrase highly derogatory to the honour of the God and Father of our Lord Jesus Christ,' for God the Father is the only

6

See prayer in a Storm at Sea.

Lord and Saviour in the highest sense. In the first prayer of the Eyening Service, Διά-ἄςιαν πανιαρή.

N. B. The prayers in our Greek liturgy, for the most part, conclude with Aid 'Inge X158, &c. Very few prayers conclude with Aid Inov, &c. and very few with Evexa Te or T, &c.

Now it is certain, that "Evɛxa is not once used in conjunction with Jesus Christ in any prayer in all the New Testament. Nor is Ad in the accusative joined with Jesus Christ, and used in the conclusion of any prayer; nor is it used with words that signify merit or satisfaction, in any prayer throughout the New Testament. Yet, in the prayers of all modern Christians, nothing is more common, and more general, than to conclude all public and private prayers, "for the sake of, or through the merits, mediation, and satisfaction of Jesus Christ." As if the merit of any being, which must be the goodnes of that being, could influence, or induce the Supreme Being, to regard his creatures more than his own infinite goodness, mercy, and compassion, Luke i. 77, 78, By the remission of sins, through the tender mercies of God.'

CHAP. LV.

On the resurrection of Jesus Christ.

AFTER the crucified Jesus was dead and buried, according to the account of the four evangelists, from our Friday, between twelve and three in the afternoon, till our Sunday; in the morning of that day early, some of his disciples were informed by an angel, or angels, that Jesus was risen from the dead, Mat. xxviii. Mark xvi. Luke xxiv. John xx. His resurrection being an event very extraordinary, it deserves to be examined carefully, what is the language, and consequently, what were the sentiments of his disciples, and followers about this fact, as expressed in the present copies of the New Testament.

That Jesus Christ did arise from the state of death, was the general sense of his immediate followers, and of all Christians of almost all ages, and of all denominations, and cannot with any reason be doubted: the great inquiry on this remarkable event is this, viz. By whom, or whose power, Jesus Christ was raised from the dead? Or to whom, and to whose power his resurrection is ascribed, by the writers of the New Testament? In answer to which and to satisfy this great question, it will appear from all the words and passages in the New Testament, relating to this point, that we cannot understand by them, that Jesus Christ was raised from the dead by his own power; but we must understand, that he arose from the dead by the power of God the Father only,

For instance, the word 'Avlory is always used neutrally by St. Matthew, when he introduces Christ speaking of his own resurrection, Mat. xx. 19. So it is also by St, Mark and St. Luke, Mark viii. 31, ix. 31, x. 34, Luke xviii. 33, xxiv. 7, The Son of man on the third day shall rise again.' But this word is never used actively of Christ's raising himself, by his own underived power, by the four evangelists.

St. John, indeed, vi. 39, 40, 44, 54, useth this word actively, when he mentions Christ in his discourse with the Jews, saying, 'This is the will of my Father who hath sent me, that of all that he hath given to me, I shall not lose one, but I shall raise it up, in the last day.' But these words do not prove that Christ raised himself from the dead; and they are so guarded by other words in the context, that it cannot be supposed, Christ would have his hearers think, he himself would, by his own innate power, raise the dead. For he says, John vi. 38, I come not to do my own will, but the will of him, who, hath sent me. But, or for, this is the will of him who hath sent me, even the Father, that all which he hath given to me, I should raise it up on the last day. No one can come to me, except the Father draweth him.-Every

one that hath heard, and learned of the Father, cometh to me'

It is plain, Christ bere owns, and professeth, not his own will to be his chief guide, but the will of the Father.' That the success of his ministry was not in his own power. That his hearers must first be taught, and drawn by the Father, (that is, God) before they would become his disciples. Could a person who declared this his dependence on God the Father be possessed of a power to raise the dead? No, no. Christ knew that he was not the subject of almighty power. John xi. 21-27, And Martha well knew it, when she said, Whatever Christ asked of God, God would grant.' And Christ, ver. 41, lifted up his eyes, and said, 'O Father I give thee thanks, because thou hast heard me. He acknowledgeth in Lazarus's case, that God the Father alone raised Lazarus, and did not offer to call up Lazarus from the grave, till he (Christ) had called upon God to exert his power; which Christ needed not to have done, had the di vine nature of the Father been the same nature numerically residing in him, and personally united to him. Christ saith, ver. 25, I am the resurrection,' that is, I, by the power of God, ver. 40, can raise the dead, even dead Lazarus himself. This Martha believed, ver. 22, and this Christ performed, lifting up his eyes to God in prayer, and thanks to God who had heard him, ver. 40-42.

Jesus Christ well knowing himself, his nature, and dependence upon God the Father, refers himself, and in prayer humbly applies himself to God the Father, John xi. 41, and expressly declares, he came not to do his own will, but the will of him who sent him," John vi. 38.. Could Christ if essentially God, distinguish his own will, from God's will? and declare God's will, and not his own will, to be the cause of his mission, and the rule of his conduct?

Had the four evangelists believed, that the resurrection of Jesus Christ had been owing to his own power, most certainly they would not have failed in their

histories, to have mentioned, in express words, a point of such consequence for the honour of their master.

We shall see now, how this point is expressed and understood in other passages, where the sacred writers use the word 'Avior, concerning the resurrection of Christ.

In the Acts we find, after the descent of the Holy Ghost, a very decisive account, given by St. Peter himself, of Christ's resurrection-in the following words: Peter standing up with the eleven (apostles) lifted up his voice and said, Ye men of Judea, and all ye inhabitants of Jerusalem, be this known unto you, and hearken to my words, Jesus of Nazareth, a man approved by God, by miracles, wonders, and signs, which God wrought by him, in the midst of you, as ye yourselves also know; this person ye having taken, have with wicked hands crucified and slain. This (very) Jesus hath God raised, of which we (apostles) are all witnesses.' Acts ii. throughout, especially 24-31, 32. Again,

Acts xiii. 34, In St Paul's discourse to the Jews, we find him declaring, that God raised Jesus Christ from the dead, using the same word. And so far we may observe, how the sacred writers have used the term 'Avis concerning Christ's resurrection.

The next term, 'Eysiew, used by the holy writers will fully declare, that God the Father alone raised Jesus Christ from the dead; and consequently, that he did not rise from the dead by his own power, or that he did not raise himself, as is commonly supposed and taught.

St Matthew useth the word 'Eyelgu, passively, when Christ's resurrection is mentioned, thrice when Christ spake of his being raised from the dead. Mat. xvi. 21, xvii. 23, xxvi. 32, xxvii. 64, and twice, when an angel spake of it to the two Maries, xxviii. 6, 7.

St Mark expresseth Christ's own sense of his being raised, Mark xiv. 28, and also the angel's sense and the persuasion of two persons (his followers) xvi. 6, 14.