silence of his contemporaries has its source in malevolence; nor does he attribute their objections to a desire of degrading him from that post, to which he is entitled in the ranks of literature." Dr. CHARLES BURNEY, in the Monthly Review, January, 1799, N. S. vol. xxviii. page 86.

Note [C] page 211.

Rom. viii. 27, 34. Heb. vii. 25. The true meaning of ¿vrvyxávei seems to be more closely expressed by this term than by the word usually employed, interceding, which in its English acceptation has too restricted a signification. The proper meaning of evrvyxávo is, I apply to a person upon the concerns of a third party, whether favourably or the reverse. We have an example of the unfavourable application in Acts xxv. 24. “All the multitude of the Jews have “been applying to me, both at Jerusalem and here, exclaiming that he ought no longer to live." In the favourable and more usual sense, it denotes the using one's interest with a person on behalf of another, whether by recommendation, supplication, entering into an engagement, adjusting an account, or in any other way.

66

"The phrase EvTVYXάVELV VπÈρ TIVÒç signifies either, in a legal sense to be the agent, atorney, or advocate in a cause for any one; or in any transaction of common life, to interpose on another's behalf, to do any thing for another's benefit, to assist, to aid.-Rom. viii. 27. The Holy Spirit helps Christians in their prayers, and teaches them how to pray agreeably to the will of God. In the same chap. ver. 34, and Heb. vii. 25, Christ is said évтvyxávεiv væèρ ȧv0рúπшv, which expression, I have not a doubt, signifies the perpetual and eternal efficacy of the merits of Christ, maintained by him on our behalf in his glorified state. The expression seems to have been derived from the Jewish high-priest, on the great annual day of atonement, offering to God an expiatory sacrifice in the name of the whole nation, and thus interceding with God for the people. In the former of these two passages, therefore, the meaning is, 'Who now sitteth-at the right hand of God, and maintains for us the efficacy of his death :' in the latter place, 'He ever liveth to be, and always to remain, the cause of their salvation.'" Schleusner in vocem.

I cannot but remark on the extreme unfairness of the author of the Calm Inquiry, in quoting a detached clause out of the preceding passage, in such a manner as to lead the unwary reader to suppose that Schleusner supports the sentiments of the Inquirer. It stands thus in page 327, “¿vtvyxáveiv vπèρ Tivòs, pro commodo alicujus facere aliquid. Schleusner. i. e. to do any thing for another's benefit."

The learned, moderate, and judicious Morus of Leipzig, after a minute examination, concludes that the word denotes any sort of interposing or acting on the behalf of another; and that, in its NewTestament application, the proper signification is, that Christ is the constant and only Author and Bestower of eternal salvation, so that those who seek it may be assured that they shall obtain it, for his sake and by his gift. Dissert. de Notionibus Universis in Theologia; ap. Dissert. Theol. et Philol. Lips. 1798. vol. i. pp. 298-306.

were.

Note [D], page 215.

"There were still surviving some of the family of the Lord, two grandsons of Jude, who is called his brother according to the flesh. Against them an information was laid, as being of the family of David and Evocatus brought them before the Emperor Domitian; who, like Herod, dreaded the coming of Christ. He asked them if they were descendants of David, and they acknowledged that they Then he asked them what property they had, and how much money they could command? They both replied that they possessed no more than nine thousand denarii, [equal to about 2831.] the half of which sum was the property of each: and they said that they had not this in money, but that it was the valuation of thirty-nine plethra of land, [one plethron is supposed to have been about the fourth part of an English acre;] from the produce of which they paid their taxes, and gained their livelihood by their own labour. And then they showed their hands; presenting, as a proof that they lived by their own labour, the hardness of their skin and the callous parts on their hands from continual toil. Being further questioned about Christ and his kingdom, of what description it was, and when and where it should be manifested, they gave this account; that it is not worldly nor earthly, but heavenly and angelical, and that [¿ì συντελείᾳ τοῦ αἰῶνος γενησομένη] it will take place at the end of the world, when he will come in glory and judge the living and the dead, and will render to every one according to his [Emirηdevμara] pursuits. Upon this Domitian did nothing against them; and, though he carried the air of despising them, as beneath his notice, he set them at liberty, and issued a decree to put an end to the persecution against the church. After they were released, they were called to preside over churches, as being both witnesses for the Lord, and his relatives. A peaceful season was enjoyed, and they lived till the reign of Trajan." Hegesippus in Euseb. Hist. Eccles. lib. iii. cap. 20.

"There is nothing at all incredible," says Mosheim, "in this

narrative, which has all the appearance of simplicity and ingenuousness. It is probable that some enemy of both Jews and Christians stated to the Emperor, that the Jews looked for a king of the posterity of David, who should become the sovereign of the whole earth; that the Christians likewise believed that Christ would return and set up an illustrious kingdom; and that therefore turbulence and dangers were to be apprehended from both these classes; and hence it is very likely that the tyrannical Domitian was so alarmed and enraged, that he ordered all the descendants of David to be sought out and put to death; and to prevent any attempt on the part of the Christians, directed that they also should be put under severe restraint, and some of them capitally punished." De Rebus Christ. ante Constant. p. 111. Helmstadt, 1753.

CAPITULE V.

THE PERPETUAL PRESENCE OF CHRIST.

The Name of Christ.-The regard here implied to that Name.-The phrase, to the Name;—its defined and important use.-Being gathered together to the name of Christ, an expression implying religious worship to him.-In what sense Christ is present in religious assemblies.-Allegations of the Annotator in the Unitarian Version of the New Testament, and of the Calm Inquirer.—The promise not restricted to the apostolic age.-Jewish use of the phrases, to bind and to loose.-Hypothesis of an occasional presence of Christ with his apostles. -Examination of cases alleged.-None of them give evidence of a corporal presence. Other declarations of the New Testament contradict it.-Further objections to the hypothesis.-The hypothesis of an ideal presence;—inapplicable to the case.- -The hypothesis of a virtual presence ;-replied to.-Intent of the phrase, to be with any one.-The fair meaning inferred to be a real and Divine Omnipresence.

"Where there are two or three gathered together unto my name, there I am in "the midst of them." Matt. xviii. 20.

WE have before adverted to the distinguished regard which the New Testament represents as due to the NAME of Christ, a term by which, in the scriptural idiom, supremacy and power are denoted. It is not, however, the mere ascription of supremacy and power, constituting authority, which will prove any thing in his nature and condition above the rank of a human being. The question turns on the kind and degree of the qualities attributed and this question has already met us, and will again meet us, in a variety of forms. The text just cited presents two remarkable points to our attention.

:

1. The respect which it assumes as due to the name of Christ. Critics and interpreters appear not to have

ΤΟ

sufficiently observed the difference between the two scriptural forms of expression, ( év тý óvóμati,) in or by the name, and ( eis tò ovoμa,) to the name. The former is of much the more frequent occurrence, and always denotes the originating impulse of a specified action, such as a binding authority, or a voluntary attachment: the latter occurs but seldom, and it serves to point out the object or final cause of the action.

Examples of the former phrase are numerous. Two specimens may be sufficient. "In the name of "our God we will set up our banners.' I have come "in the name of my Father, and ye receive me not: "if another come in his own name, him will re

"ceive."2

ye

To illustrate the other, I shall first adduce the only passages which I have met with, that do not designate the object of some direct act of religious homage. "It shall be to Jehovah to a name, to an everlasting

sign: it shall not be cut off. It shall be to me to a name of joy, to praise, and to honour." It is manifest that, in these instances, the phrase expresses the ultimate design of those acts of the divine benignity. The other instance is in the New Testament, but it is still a pure Hebrew idiom. The uncouthness which it wears at first sight, has probably been the occasion that translators have generally assumed it to be merely a variation, and not at all differing in sense, from (ev T ovóμari,) in the name. This easy and hasty mode of slurring over a difficulty, by arbitrarily saying that one mode of expression is put for another, is not agreeable to any just principles of

1 Psalm xx. 5.

3 Is. lv. 13.

2 John v. 43.

4 Jer. xxxiii. 9.