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Interpretations in consistency with the Divine Unity.

attributing the incredulity of the Jews, complained of in verse 38, to the same perverse stupidity which was manifested in the times of the Prophet.

Even if the Evangelist really referred to both passages of Isaiah, in the expression These things said Esaias, yet as he could not intend to contradict his Lord himself, or the declarations of Jehovah by Isaiah, he could have meant no more, than that the glory of Jehovah, of which the whole earth is full, (Isa. vi. 3,) was the glory arising from the diffusion of gospel blessings, that glory with which Jesus glorified his Father, that glory which Jehovah gave his servant, the Messiah, and which he had designed for him from all eternity.

(17) As the resurrection of Jesus is most strongly and expressly referred, by the Apostles, on various occasions, to the mighty power of God, and as Thomas knew that his Master had been DEAD, and now saw the wounds which had been caused by his crucifixion, he could not have supposed that Christ's resurrection was a proof that he was truly God, especially as he had, a little while before, heard him pray to the Father as the only true God. If the Apostle did not address Christ in these words, he might use them merely as an exclamation of astonishment at this striking proof of the power of God. But if, as seems more probable, they were addressed to Christ, they may justly be interpreted as a confession of his divine authority; as much as to say, I again own thee as my Lord, I again acknowledge that to thee the word of God came, and that thou wast in truth sent by God.-If we take the common interpretation, we make the Apostle contradict Moses and the Prophets and Christ himself.

(18) God communicated to Christ all the knowledge of divine truth and of the human heart, which he saw needful for the execution of the work which he had assigned him; and without doubt will give him whatever additional knowledge and wisdom is necessary for the exalted office to which he is appointed. That the knowledge of Christ was limited, (and consequently that he was NOT omniscient, nor truly God,) is demonstrated by his own words in Mark xiii. 32.-The expression in Rev. ii. 23, may be justly translated, as is done by Archbishop Newcome, I search the reins and the hearts.-The great scriptural principle is, that whatever knowledge, wisdom, and power, Christ possessed, was derived from the Father of Lights, his Father and his God.

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Interpretations in consistency with the Divine Unity.

(19) The sacred historian really wrote, to feed the church OF THE LORD. The great critic Griesbach, though himself a Trinitarian, unhesitatingly rejects of God, and reads of the Lord and he says that, on the evidence for the latter reading, he could not do otherwise. Archbishop Newcome, and most orthodox critics, consider of the Lord as the true reading.-It is, at any rate, utterly impossible that the sacred writer could mean, that a SPIRITUAL, INCORRUPTIBLE, EVERLASTING, ETERNAL, IMMORTAL Being, with whom there is NO VARIABLENESS, neither shadow of turning, could DIE.

(20) The stops in the New Testament are of no authority; and any punctuation may be used, which suits the original language. There are solid and abundant reasons to believe, that the Greek fully and correctly allows this rendering, "From whom was the Christ as to the flesh. God who is over all be blessed for ever."-By natural descent the Christ was from the Israelites; by divine communications and divine authority, he was the Son of God. The appellation Blessed is never used in reference to Jesus, but to God, and to God only; see Mark xiv. 61; Luke i. 68; Rom. i. 25; 2 Cor. i. 3; xi. 31; Eph. i. 3; 1 Peter i. 3.-The common translation, as commonly interpreted, makes the Apostle Paul absolutely contradict himself; the translation here given is perfectly authorized by the Greek, is suitable to the Apostle's manner, and accords with his declarations in various parts, of the absolute unity and unrivalled supremacy of the God and Father of our Lord Jesus Christ.

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(21) Many Unitarians constantly employ this benediction, or devout wish, at the close of their public services. They understand the Apostle to mean, May you enjoy the gracious blessings which Jesus Christ brought from the Father, (or the favour of the Lord Jesus Christ,) the love and approbation of God, and the participation of his holy gifts and influences."

(22) The common translation of Phil. ii. 6, not only makes the Apostle contradict the plainest principles of that religion, against which he declares he had "not offended any thing at all," and is almost a libel upon the character of him who declared that he sought not his own glory,-but is directly and

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