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Lord Jesus to be ly stated by the ist, as a teacher, octrine was worthy God, because his on; but, as to his id only be proved, by he numerous prophecies, d him. In other words, ar superior, to the best nans: and yet, Jesus might gh much wiser than Socrates of Jesus were as great, perhaps record among the Jews; and God, he might be only a prophet, ior, to Moses or Elijah. But he E MESSIAH, So long promised, and because he filled up, in his own r, all the prophecies, which had been guish Him from all other men." Re Passages of the Old Testament, p. 357.

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NOTES TO LECTURE VI.

NOTE (1), page 253.

ST. CHRYSOSTOM (Hom. in Joan. lxxxv.) alludes to a tradition, which very generally prevailed, that our great progenitor, Adam, was buried at Calvary. St. Jerome remarks, that it was a tradition, pleasing to the people, but not founded on truth.

NOTE (2), page 254.

"This Simon," says Dr. Burton, " is described by St. Mark, as the father of Alexander and Rufus; and it is worthy of remark, that St. Paul, in his Epistle to the Romans, sends a salutation to Rufus and his mother. If the same Rufus be meant in both places, it is, perhaps, not too much to conclude, that his father, Simon, was one of the first converts to the Gospel; and he may have been selected to bear the cross of Jesus, as being known to be one of his followers." - Lectures on Eccles. Hist. Lect. ii.

"Hadst thou done this out of choice," exclaims pious Bishop Hall," which thou didst by constraint, how I should have envied thee, O Simon of Cyrene, as too

happy to be the first man who bore the cross of thy Saviour, wherein millions of blessed martyrs have, since that time, been ambitious to succeed thee! Thus to bear thy cross for thee, O Saviour, was more than to bear a crown from thee. Could I be worthy to be thus graced by thee, I should pity all other glories." Contemplations, xxxii.

NOTE (3), page 254.

The evidence required, to prove the Lord Jesus to be the Messiah, is thus briefly and clearly stated by the very learned Dr. Kennicot:-" Christ, as a teacher, might come from God, because his doctrine was worthy of God; Christ, did come from God, because his miracles proved his divine mission; but, as to his being the true Messiah, THAT could only be proved, by his answering to, and fulfilling, the numerous prophecies, which marked out and described him. In other words, the doctrine of the Gospel is far superior, to the best taught by the Greeks or Romans: and yet, Jesus might be only a philosopher, though much wiser than Socrates or Cicero. The miracles of Jesus were as great, perhaps greater, than any upon record among the Jews; and yet, though sent from God, he might be only a prophet, equal, perhaps superior, to Moses or Elijah. But he was THE CHRIST THE MESSIAH, so long promised, and so much expected; because he filled up, in his own singular character, all the prophecies, which had been given to distinguish Him from all other men."- Remarks on Select Passages of the Old Testament, p. 357.

NOTE (4), page 256.

Concerning the potions offered to the Holy Jesus, there is some dispute among the critics. The best and most simple method of reconciling the statements made by the Evangelists, is, perhaps, that adopted by Mr. Townsend, whose chronological arrangement, though not implicitly relied on, has been generally followed, in these Lectures:-"The first potion was, probably, given to our Saviour in derision; the second, the stupifying draught usually administered to criminals; and the third, called for from the sufferings of the moment." — Arrangement of the Bible; N. T., vol. i. p. 507.

Dr. Lightfoot shows, that vinegar was the common drink of the soldiers. The Jews always gave wine, with incense in it, to stupify and intoxicate the criminal. Upon this circumstance, the contemplation of good Bishop Hall is as follows:-" Then, while thou art addressing thyself, O Saviour, for thy last act, thou art presented with that bitter and farewell potion, whereunto dying malefactors are wont to have their senses stupified, that they might not feel the torments of their execution. It was but the common mercy of men, to alleviate the death of offenders; since the intent of their last doom, is not so much pain as dissolution.

"That draught, O Saviour, was not more welcome to the guilty, than hateful unto thee. In the vigour of all thine inward and outward senses, thou wouldst encounter the most violent assaults of death; and scornedst to abate the least touch of thy quickest apprehension. Thou well knewest, that the work thou wentest about would require the use of all thy powers. It was not

thine ease thou soughtest, but our redemption; neither meantest thou to yield to thy last enemy, but to resist and overcome him; which, that thou mightest do the more gloriously, thou challengedst him to do his worst; and, in the mean time, wouldst not disfurnish thyself of any of thy powerful faculties. This greatest combat that ever was, shall be fought on even hand; neither wouldst thou steal that victory which thou achievedst over death and hell."-Contemplations, xxxii.

NOTE (5), page 256.

The twenty-second Psalm is referred to the Messiah, in the Mischna Tehillim, and the Talmud of the Sanhedrim. See Huet. Demons. Evangel. prop. vii.

I cannot refrain, from presenting the reader with the following very valuable comment on this Psalm, by Dr. Allix: :

"It cannot be denied, when one reads the twentysecond Psalm, but that the person here spoken of, is described figuratively; as one exposed to the severest sufferings, from which he is afterwards delivered, by the divine assistance, and advanced to rule an empire, which extends itself over all the nations of the world, and afterwards universally adored.

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"1. He that speaks, cries out, as if God had forsaken him, and had stopped his ears unto his cry.

"2. He describes himself as a worm, and no man, as the reproach of men, and one despised by the people.

"3. He takes notice, that those who were witnesses of his sufferings, make a mock at them, bidding him trust in God, that he might deliver him.