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1927. Ephef. ii; 19, 20.97-and of the houshold
And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself ME
being the chief corner-Itone. 2116 W sa o
iii, 6. His Promise in Chrift, by
in the Gospel.
9. God, who created all things 199by Jesus Christ
. 2300 930.
IO, II. The manifold Wisdom of God; ofisti According to the eternal Purpose, which
He purposed in Christ Jesus our Lord.
iv ; 4, 5, 6. There is One Spirit, One Lord, One God and Fa2.ther of all, who is above all. 932.
32. Even as God, for Chrifts jake, [Gr. in Chrift,] hath forgiven you. ?
933.bov, 2. As Christ also hath given him
self for us, an Offering and a Sacrifice to God,
for a sweet-fmelling favour. 51, As God gave his Son, so Chrif gave himself, vo
luntarily and by his own Will as well as by his Faesate ther's, to be a Sacrifice for the Sins of the World.
See No 934
934. Phil. ü ; 3-11. "du pagpå. Doch Unaga
zwv, exageraquin inhoalo od ilog Seo, árå autó enerwoe, &c.
Thus rendred by our Tranflaters :
Who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, &c, But the truer Rendring is as follows:
Let the same [humble] Mind be in you, which was also in Christ Jesus.
Who being [before his Incarnation in the Form of God, yet did not covet to be honoured (was not greedy or in bafte of being honoured, as God:
But[in the first place willingly,and witbgreat Humility] emptied himself tof That Glory, That Form of God which he before poßefed,] and took upon him the Form of a Servant, and was made in the Likenefs of Man;
And being found in Fathion as a Man, he humbled himself, and became obedient unto Death, even the Death of the Cross.
Wherefore God allo hath highly exalted him, and given him a Name which is above every Name;
That at the Name of Jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth; (that be poould be, loa Jeg, honoured as God.] And that every tongue fhould confefs,
of every creature, Col. 1, 152,
that Jesus Christ is Lord, to the glory of God *Kas the Father. Les énys;
Who being in the form of God.] The Brightness of his Fathers Glory, and the exprefs Image of his perfon, Heb. in 3. The Image of the Invisible Ged; the Firse
The Person by whom fud God created all things, by whom he governs all things,
and by whom he appeared to Adam, to the Patriarchs,
and to Moses : The Angel that appeared in the Bush, voor conhecis 33) and said, I are the God of tbyta
the God of Abraham, and the God of Isaac, and the God of Jacob. This was, being in the Form of God. sit And Reis a very unnatural interpretation, which not -od only the Socinian Writers, but Grotius also and some
Others, put upon these Words, [ the form of God, ] when they understand them to signify Chrifts Power ef working Miracles here upon Earth. For on the contrary, the Apostle evidently means to affirm, that his Caming at all bere upon Earth, with how great Power
foever, in the Form of a Man, was it self a principal B. Part of his Humiliation ; in that, in order thereunto,
he first [énévwtev édutdr] emptied himself of That 3d Glory which was the form of God. AD 20To be honoured as God.] So the Words, ? isa
Jeo, or iCondeov, most properly fignify : Which a opr TranNators render, To be equal with God. svcd Did not covet to be honoured as God.] DeGred not
to make oftentation (so the learned Bp Ball renders it) of his being in the Form of God; was not greedy or in haste (so the Words more ftri&ly signify) of being honoured as God; but willingly condescend. ed to humble himself first into the Form of a Servant, and then was exalted to be [Toe ] honoured as Lord of all things': Thus Heb. v, s, Christ glorified not bimself to be made an High-Priest, but He has faid unto bim, Thou art my Son, this day have I bee N
gotten thee: And Job. viii, 54, If I honour my self, mine Honour is Nothing ; it is my Father that honoureth me, of whom ye say that he is your God.
The Words, χ αρπαλμών ηγήσατο το 22 τσα JEW] did not covet to be honoured as God, or, was not greedy or in haste of being honoured as God ; are indeed a very unusual Phrase: And therefore our Translators may well be excused in rendring them otherwise. But that This is the truer Interpretation, will appear from the following considerations :
First, that the following Words [A'AA'A Éautor inlywoe, BUT emptied himself,] show those immediately foregoing, not to be part of the preceding Character of Christ's Greatness, but part of the consequent Account of his Humiliation. For so the construction is more usual and natural, and the Connexion plainer; [Though he was in the form of God, yet He was not greedy of being honoured as God, BUT (on the contrary) willingly emptied himself of his Glory.) But in the other Interpretation, the Word [Arrá] has not so natural a place:[He thought it not robbery 10 be equal with God; But yet nevertheless, (not so properly árnas but rather sy opws or 865 2) be emptied himself, &c ]
Secondly, that the Phrase [sx ågweyredo izásato,] though seldom met with in profane Authors, yet in those few places where it does occur, always fignifies, either did not boast and make oftentation of, or did not think fit greedily or hastily
hastily to catch at any thing. As hath been observed by Grotius, Arch-bishop Tillotfoni Dr Whitby, and Others.
Thirdly, (which is yet more material ;) in the Ecclefiaftical Writers of the first Three Ages, this very Text is always referred to as understood by them in This Sense. Thus in a Letter written from the Churches of Lions and Vienne in France, to those of Afin and Phrygia, in the Reign of the Emperor Verms,
concerning the Martyrs that fuffered in those times ; They were (say the Churches in that Letter) such zealons Followers of the Example of Christ, who being in the Form of God yet did not covet to be honoured as God, [óx ápraynão iryncato ed in Toe Jew] that though they had ofien been cast to wilă Beasts, and had endured all manner of Torments, yet would they by no means sufo fer themselves to be honoured with the Title of Martyrs, before they had perfected their Testimong by their Death. Euseb. Hift. lib. 5, cap. 2.
And Origen, in his comment upon St John, thus uses the Phrase : We may presume to affirm (faith he,) that the Goodness of Christ, appeared greater, and more divine, and Truly after the Image of his Father; when he humbled himself, and became obedient unto Death, co ven the death of the Cross; [di dgnaynór innsato 18 an ioa geçen] than if he had been greedy of immediately showing forth himself as God, [than if he had affected and coveted to retain, or appear in, That Form,] and would not have become a Servant for the Salvation of the World. pag. 34, Huetii.
And Novatian: Christ Hic ergo, QUAMVIS (faith he, ) THOUGH effet in Forma Dei, non eft he was in the Form of rapinam arbitratus æqualem God, yet did not catch se Deo effe. Quamvis enim at being equal
equal with se ex Deo Patre Deum esse God. For though he knew meminisset, nunquam se Deo that he was God, as ha- Patri aut comparavit aut virg God for his Father; contulit; memor se efle ex get he never compared fuo Patre, & hoc ipsum "himself with God his Fa- quod eft, habere se quia Pather ; remembring that ter dedisset.
Inde" deniq; he was from his Father, & ante carnis affumptionem, and that he received from fed & poft assumptionem his Father That very corporis, poft ipfam præteThing, (viz his being God.) reà resurrectionem, omnem