ception of a divinity in the Messiah independent and underived. The assumption of Mr. Gurney, that the phrase "Son of God" implied, in the understanding of the Jews, divinity, is too vague to be tangible: if he mean, as he no doubt does, independent or absolute divinity, the assertion is confuted by the whole tenor of the Jewish Scriptures: and he might as well contend that Ephraim was God, because Jehovah speaks of him as his son. Justin Martyr, in his dialogue with the Jew Trypho, expressly ascribes to him the opinion, which he endeavours to refute, that the Messiah would be simply, as to his nature, man. The early Jewish converts, called Ebionites, thought the same: and so did those among the later Christians, who are styled by their enemies heretics, but who boldly appealed to antiquity against the confusion introduced into church theology, by identifying the Word with the Son of God. The Word, said they, is not the Son of God; he is only an attribute, a faculty, a property of the Divine nature. It is the man Jesus Christ who became the Son of God by the communication of the word. The appellation of Son of God agrees only to the man Jesus, mere man as to his nature, how great soever he was by his gifts.-Beausobre, Hist. de Manichées, Tom. I. 539. It is owing to this confusion that modern theologists, and such of the Jews as reason themselves out of the belief that Jehovah is a God, with whom and beside whom there is no God, fancy they discover a Trinity in the writings of the old Rabbins. That Christ should be called by the name of Jehovah, or that he should be called the Word of God, is so far from affording a proof that the Jews would therefore consider him as Jehovah or the Word, in the sense of personal existence or natural identity, that it justifies the directly contrary infer ence. "It is well known that in the Chaldee paraphrases," says Lardner, "it is very common to put Mimra Jehovah, the Word of the Lord, for Jehovah or God:" and he observes, "that the Jewish people, more especially those of them who were most zealous for the law, and most exempt from foreign and philosophical specu lations, used this way of speaking commonly; and by the Word, or the Word of God, understood not a spirit separate from God, but God himself,* as St. John does."-History of the Apostles and Evangelists. What then is proved by the statement, that" when Hosea says, 'And Jehovah shall save his people by Jehovah their God; the Targum paraphrases it, 'Jehovah shall save his people by the Word of Jehovah' ?” They mean precisely the same thing. No Jew, with his eyes open, could light on the passage of Isaiah, "Behold my servant whom I uphold, mine elect in whom my soul delighteth, I have put my spirit upon him," and conceive that it was any other spirit but that of God himself, or that the elect, who had it put upon him, or was anointed with it, was himself that spirit. But he would naturally, from the metaphorical and figurative genius of his language, and the custom of speech familiarized to him in the writings of the prophets, consider the anointed servant of Jehovah as one and the same with him, not in nature, but in operation and authority. If Moses was made God to Pharaoh, the Messiah, with far stricter propriety, as to him the spirit was given without measure, would be regarded by the Jews as God to them: his Angel, his Son, and bearing his name: but to say that because Messiah is denominated by the title Jehovah, that he is so denominated "in his pre-existing character," unless it have a reference to his pre-existence in the Divine mind or counsels, is to beg the question. The thing proved, therefore, by the sentiments and phraseology of the old Rabbins, is simply the use of the idiom Word of God, as identical with God's power or spirit, or general attributes; and when the writer speaks of this opinion as so different from that "entertained by Unitarians," his observation can only apply to modern Unitarians, nor to them, indeed, without many exceptions. He has only to look into Lardner's Observations on Lardner refers to Numbers xxiii. 8, rendered in the Targum, "How shall I curse the house of Israel, when the word of the Lord has blessed them?" John, or Priestley's Notes on Scrip-ayos, In the beginning he was ture, for the evidence that this opi- the Word. "The personal pronoun nion, so far from differing, is identi- nominative," says Mathiæ, "is seldom cally the same with theirs. expressed with the verb, except for the sake of emphasis; that is, of clearly marking the person as distinguished from others." Now, if this be not an occasion for emphatical distinction, supposing the application to Christ accurate, where can such ever occur? It seems obvious, that yes is the nominative throughout; which also accounts for the so-much-insistedupon omission of the article before os in the last clause and that the sense is the same as if the words were arranged, εν αρχῇ ὁ λόγος ην, καὶ ὁ λόγος ην προς τον Θεόν και ὁ λόγος ην (6) Θεος. The mere transposition of the words for the sake of elegancy has surely no effect in obscuring the signification. EBION. The triumph is not over the Unitarian doctrine itself, but over the critical refinements of individual Unitarian expositors; as Simpson, Cappe, Kenrick and Mr. Belsham, who have treated the first chapter of John's Gospel as if it had been newly dug up in the isle of Patmos, and had never exercised the sagacity of Christian antiquity. There must be a sort of basilisk fascination in the spell of verbal criticism, or writers of such general acuteness and knowledge, and such undoubted singleness of intention and zeal for the promotion of the truth, could never, one might suppose, have shut their eyes on the whole body of Jewish philology and antiquities, in order to bring down the spiritual and lofty language of the fourth evangelist to the level of the dry, mat ter-of-fact, penurious apprehension of modern readers, by explaining away the Word into the Preacher ! But it seems Mr. Lindsey has rendered hoyos wisdom, and that is not the term by which wisdom is expressed in the Old Testament. So because the term cannot here mean wisdom, it can mean nothing connected with the Divine attributes at all! Against the reference to the original creation in this proem, it is urged that sYEYETO is no where used in the sense of created. But if we say all things were, or all things became by the word, the will, or the power, or the wisdom, or all united of Jehovah, where is the difference? However, the allusion, whether to the material or the new creation, is unimportant, and cannot affect the sense of the term the Word; the power of Jehovah, or Jehovah himself, which, in the strong metaphor of the Jewish Evangelist, became flesh, and tabernacled among us, when manifested in Jesus of Nazareth. I regret that the learned and excellent Dr. Carpenter, a "teacher in Israel," should persist in this properly Socinian interpretation, which I cannot but think impairs the value of his improved edition of "Unitarianism the Doctrine of the Gospel." He has also carried verbal refinement still farther, by the rendering of ev apx? of his doctrine, and of his life and conversation, under the hands of severall Ministers, as also subscribed by several honest men, whereas hee hath lived lately. "6. Delegates appointed to attend the provinciall assemblie at Preston, the first Tuesday in June next." [Names omitted.] "7. A day of humiliation to be upon Wednesday, the 29th of May instant, to seeke the Lord for the removall of the manifold distractions that lye upon us. "The 45th Meeteinge at Manchester, June 11th, 1650. "4. Mr. John Leake did not appeare to bringe in his testimoniaÏl, which was then expected. "The 46th Meeteinge at Manchester, July 9th, 1650. "4. Mr. John Leake did not appeare this Classe, as he was then expected. 5. Mr. Harrison and Mr. Angier are desired to draw up a directory of suspension from the Lord's Supper, in order to excommunication of such persons as have committed scandells, and refuse to give satisfaction. "The 47th Meeteinge at Manchester, August 13th, 1650. "4. Mr. Angier, Mr. Hollinworth, Mr. Walker, Mr. Meeke, Ministers, and Robert Hyde, Esq., Thomas Strangewayes, Esq., Thomas Smith and Samuel Birche, Elders, are desired to meete upon Tuesday next, at tenn o'clocke in ye forenoone, to consider of a directorie for suspension from the Lord's Supper. "A case of conscience to be resolved. That is: How farre a man may keepe communion with one that is notoriously knowne to hold heresie. "The 48th Meeteinge at Manchester, September 10th, 1650. "5. Mr. Hollinworth is desired to revise the directory for suspension from the Lord's Supper. "The 49th Meeteinge at Manchester, October the 8th, 1650. "A DIRECTORIE for suspension from the Lord's Supper. Whereas, A. B. hath been convinced by witnesses-or his own con fession-or both-before the Elder- "The 50th Meeteinge at Manchester, "4. Mr. Warden did give an account of the Provinciall Assemblie at Preston. "5. A note to bee sent to the severall Ministers and Elders within this Classe, to the end it may appeare, wherefore they do not acte so freely in the government as formerly. "The 51st Meeteinge at Manchester, December 10th, 1650. "5. It is ordered that a day of humiliation shall be upon Thursday, the 26th of December instant, in severall congregations within this Classe, in reference to the cryeinge sines of the tymes, and people's generall unaffectednes therewith, notwithstandinge the judgements of God hangeing over our heade and upon us, and particularly the fever that is rife and mortall in severall places, and the unseasonablenesse of the weather. "The 52d Meeteinge at Manchester, January 14th, 1651. "4. The particular Eldershipps are desired to" [give notice to] theire respective members, that they are required to shew cause why they doe fall off from theire offices. "The 53d Meeteinge at Manchester, February 11th, 1651. "4. Agreed that the names of all such Elders as are appointed to attend the Classe shall be recorded in write inge. 5. Agreed that a publicke fastday be observed at Manchester the last Wednesday of February instant. 6. Agreed likewise that another fast be observed at Prestwich upon Wednesday the 12th day of March next. The grounds of both these fasts are, the great and cryeinge sins of the tymes, the heavie judgments of God upon us, and hangeinge over heads, and the generall sencelesness of people under both sin and judg ment. 66 Our 7. It is agreed that there bee an exercise kept in everie congregation within this Classe successively as this Classe shall appoint. of six Ministers and seven Elders subjoined, omitted.] "5. Mr. Clayton, Minister at Didsbury, did withdraw from the Classis, and departed out of the Classis, without any order from the Classis. "6. Mr. Hollinworth and Mr. Johnson are desired to goe to Flixton to speak to Mr. Woolmer and the Elders there, to demand theire reason of withdrawing from theire offices, and absenting themselves from the Classis. "The 55th Meeteinge at Manchester, Aprill 8th, 1651. "4. It is ordered that whosoever from henceforth absente himself from the Classis, that is deputed thereunto, without giveinge a sufficient excuse, shall be admonished. “ 5. Mr. Hollinworth and Thomas Edge are further desired to goc to Flixton to speake to Master Woolmer and the Elders there, to demand the theire offices, and absentinge themreason of their withdrawinge from selves from the Classe. "6. A letter sent to Mr. John Lake, in reference to his forbeareinge ye administration of ye Lord's Supper." (Interlined.) "Mr. Lake did appeare this Classis. "7. A COPPIE OF THE LETTER sent unto Mr. John Lake. 666 'Sir, "It being evident to us that you doe officiate within this Classis without approbation obtained or sought, and you having declared that your resolution is to administer the Supper of the Lord with the professed neglect of the Eldershipe chosen and constituted in that congregation, and by your solitarie power, will admitt to, and suspend from the Supper; wee beinge very sensible of your irregular waikeinge herein, to the rule of the word, and expresse command of the civill authoritie, do (in tender respect to the glory of God, the purity of the ordinance, and good of the people), intreate and require you to forbeare such administration of the Supper, and to entertaine a brotherly conference with us, accordinge to the motion we made you,) that we may, through the blesto you, (though at present refused by singe of God, satisfie the scruples that hinder your orderly and regular acting with us, both in the congrega tion and Classis. Thus perswadeinge ourselves of your Christiau and brotherly carriage in the particulars mentioned, wee committ you to God and rest: Yours, "Subscribed in the name and by the appointment of the Classis, etc. "By JAMES WALTON, "A COPPIE OF THE LETTER of summons sent to Mr. Valentyne. “SIR, "Forasmuch as this Classe take notice that you have officiated at Ellinbrooke a longe tyme, and yet are not ordayned, they doe signifie to you, that they cannot approve of your officiateinge there any longer, except you tender yourselfe to ordination; and therefore doe desire and expecte that at theire next meetinge, you do come so prepared as is required by the rules in the ordinance for ordination, that so they may forthwith proceed to the tryall and examination of you in refer ence thereunto, "The 56th Meeteinge at Manchester, May 13o. Ano. 1651. A children, and concerninge his life and conversation. "The 57th Meeteinge at Manchester, June 10th, 1651. "3. Ouldham, no Minister; Samiel Crofield, John Worrall, Elders. "3. Witnesses appeared concerneinge Mr. John Lake administeringe ye Lord's Supper. "6. Caleb Broadhead, aged about 34 yeares, examined upon oath sayth; That tove severall Saboath dayes, about ye second and third Saboath after Easter, which were the 13th and 20th of Aprill, 1651-beinge at Ouldham Church those twoe Saboath dayes, hee sawe the Communion Table spread, and flagons on the table, in preparation for the Lord's Supper, as hee conceives; and that he heard Mr. Lake speake these words, or words to the like effect, the afternoon of the first day; that forasmuch as he had given warneinge for persons to bee examined before they were admitted to the sacrament, bis intent was onely of strangers which was not of his owne congregation, and hee desired such as kept away upon that ground would come the next Saboath and “2. Ouldham, no Minister nor El- communicate with him, for he stood der. not upon that formalitie of examination. 3. The Minister and Elders at Flixton returned theire answears in writing, but it was judged by the Ministers and Elders in this Classe not satisfactory, and therefore a conference is appointed to bee had with them ye 10th of June. [Here follows the appointment of two ministers and two elders.] "10. The Classe beinge informed that Mr. John Lake had administered the sacrament of the Lord's Supper, notwithstandinge theire admonition to him to the contrary, they therefore desired the Elders of Ouldham to bringe in what witnesses they could, against there next meeteinge, to prove that; that they might proceed against him by censure. "11. Evan Clarke is appointed to goe to Mr. Odcroft, and to tell him that the Classe expect his attendance the second Tuesday in June next: as also, to speake to Mr. Benson, to see what he can say concerninge the course Mr. Odcroft houlds in makeinge clandestine wedings, baptizeinge VOL. XVIII. 4 T 7. John Worrall, of Ouldham, in the Countie of Lancaster, aged about 66, deposed and saith, that to the best of his now remembrance, the first Sabbath day after Mr. Lake, Minister at Ouldham, had been before the Classis at Manchester, hee beinge at Ouldham in the afternoone of the said day, hee there saw the Communion Table covered, and vessels thereon, as hee conceived in preparation to the Lord's Supper; and as hee, this deponent, heard the number of the coinmunicants were but few, and hee beinge there in the afternoone, he heard the said Mr. Lake publickly say to the congregation, that he did conceive that the people were mistaken, touching the warneinge given by him for examination, for his intent and meaneinge was that yonge folks, that had not formerly received the sacrament, and strangers, should have come to have been examined, and not others. "8. Evan Clarke brought Mr. Od |