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called the image and glory of God, on account of his conjugal dominion. The Levitical law is said to have had only “a shadow, and not the very image (aŭtnu tnv elkóva) of spiritual blessings.” Heb. x. 1. Holiness in believers is described as a conformity to the image of God, and of Christ. Col. iii. 10. 2 Cor. iii. 18. Rom. viii. 28. This expresses the same as in Heb. i. 2 :-He “is the brightness of his glory." He hath equally the same properties and perfections as the Father.—Dr. J. P. Smith. Vol. III. p. 297. IIPWTótokos, not merely the first begotten of every creature ;" but “the begotten antecedently to all creation."-Bishop Sandford's Works. Vol. I. p. 165. “All things are created for Him,”-an undeniable proof of his Divinity, and that supreme worship is due to Him; since it is clearly due from the creature to Him, for whose service and glory that creature is made.

H. I am aware that Unitarians object to the words, Toll cou in this verse, and would read the passage, ποιμάινειν την εκκλησίας του κυριόυ ην περιεποιήσατο δια του ιδίου αιματος, «Το feed the Church of the Lord,” upon the authority of Griesbach. It is hoped to escape the liar force of this passage, by the general name, “Lord," instead of the peculiar term, “God.” But, not to speak of criti. cal Editions of the Greek Testament, since the time of Griesbach, a contri. bution has been made to the criticism of the New Testament, which, it may well be hoped, leaves us little more to expect or desire, in an edition of the Greek Testament, by Dr. J. M. A. Scholz. He comparatively impugns the authority of the MSS. on which Griesbach principally relied, and, with the late Archbishop Lawrence, gives precedence to that class of MSS. which flowed from Palestine and Asia Minor, through the Greek Churches, as more pure than that which had taken its course through Egypt. He has unhesitatingly written Tôv coû, and does not seem to think it necessary to enter into the dispute ; but simply shows his decision by his text. In annotating, indeed, on his own vernacular version, he says, "For the words, the Church of God are many manuscripts ; for the Church of the Lord, are many others : and likewise for the Church of the Lord and God, and they make no material difference in the meaning. The reading, the Church of God is that of the most and best MSS. and many versions and Fathers : so that it is probably the true reading. And thus this passage contains an express declaration, on the part of the Apostle, that Christ is God.” Other readings have been discovered in other MSS. but all to the same effect; or rather some speaking even more decidedly than our own version, if decision may be measured by repetition of titles, each bespeaking absolute Godhead. The passage of Athanasius referred to in the notes to the Improved Version, has been translated by an eminent scholar (the late Dr. Burton), in a manner effectually

removing the idea of any horror said to have been felt by that great champion of the faith towards the common reading. Athanasius himself quotes the passage more than once, and expressly reads the Church of God.

But, suppose it actually to be the Church of the Lord: What is gained to the cause of Unitarianism by the change? The term Lord, (kúpios) when simply used without any limiting adjunct in the Scriptural Greek, denotes the Supreme Being. It is the word regularly employed by the Septuagint to translate the names Adonai and Jehovah. The Alexandrian Jews had a superstitious dread of writing the name of God; and put kúplos not as a translation, but as a mark or sign, every one readily understanding for what it really stood. This word, however, we find thus put in the form of an unqualified, and unequalled preference throughout the Acts of the Apostles, and the New Testament generally, when the circumstances of the connexion require us to understand it of the Lord Jesus Christ,

If the words tou kúplov be read instead of Tôv eôv, and it be understood that the latter reading would be more favourable to the Deity of Christ than the former, we must acknowledge it to have the same force in other pas. sages where it occurs in connexion with the Lord Jesus Christ. John i. 1. Rom. ix. 5. Tit. ü. 13. 1 John v. 20. Our Lord emphatically calls the Church, His Church,—Matt. xvi. 18. Here it is either the Church of the Lord, or the Church of God. St. Paul terms it the Church of God,-1 Tim. iii. 5. The Church of the Living God, who is the Saviour of all men-1 Tim. iv, 10.

“Mr. Wakefield contends strenuously for reading eôv, and not kupiov. He afterwards effects his escape from the consequence, by proposing two of the most extraordinary criticisms that were ever ventured by a Greek scholar. Tôv idiov älpatos, he renders, not his own blood, but his own son, because a man's son may be said to be his own blood; and, therefore, the Son of God may be expressed by God's own blood; an expression, which had it been used of God the Father by a Trinitarian, in defence of his doctrine, would have subjected him to Mr. Wakefield's ineffable contempt. He suggests also another mode, that of translating the words by the blood of his own,' supplying the word (son) διά του ιδίου αιματος.

See Dr. J. P. Smith, III, 24, 57. Professor Nares' Remarks on the Improved Version, pp. 219–221. Abp. Magee, II. 435. Coleridge's Table-Talk, pp. 259, 260.


“I have ever wondered, and still do wonder at the peevishness, or rather pathetical profaneness of men who scoff at those sacred passages in our Liturgy, “By thine agony and bloody sweat; by thy cross and passion, &c. Good Lord deliver us :' as if they had more alliance with spells and forms of conjuring, than with the spirit of prayer, or true devotion. Cer

tainly they would never have fallen into such irreverend and uncharitable quarrels with the Church, our mother, unless they had first fallen out with Pater Noster, with the Lord's Prayer, the Creed, and the Ten Commandments. For I dare undertake to make good, that there is not either branch or fruit, blossom or leaf, in that sacred garden of devotion, which does not naturally spring, and draw its life and nourishment from one or other of the former roots, to wit, from the Lord's Prayer, or from the Creed set prayerwise, or from the Ten Commandments. And he that is disposed to read that most divine part of our Liturgy, with a sober mind and dutiful respect, shall find, not only more pure devotion, but more profound orthodoxal Divinity, both for matter and form, than can be found in all the English writers which have either carped or nibbled at it.”—Dr. Jackson's Works. Vol. II. p. 834.






" Produce your cause, saith the Lord: bring forth your strong reasons, saith the King

of Jacob." -ISAIAN xli. 21.

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