4. That our rendering requires another substantive verb. Of such ellipsis examples might be given without number. See Rom. x. 12. 2 Cor. v. 5. Ephes. iv. 6, a case exactly in point. Rev. xiv. 13.
5. That there is an antithesis intended by St. Paul between “as concerning the flesh,” and “God over all”. But the sentence is not an antithesis but a climax closed by Christ, as the consummation: and at the close of a climax of blessings and privileges, acknowledgment almost spontaneously bursts out to God.
Comments on the Rev. Mr. Byrth’s Lecture entitled “The Unitarian Interpretation of the New Testament based upon defective Scholarship, or on dishonest or uncandid Criticism.”
Page 108.—“It does appear to me extraordinary, that my opponents should appear to complain of the introduction of critical and scholastic considerations into this discussion.” We make no such complaint. We complain that the essence of Christianity should be derived from the Criticism and Interpretation of controverted passages. Will my reverend opponent state a single argument for Trinitarianism, or adduce a single scriptural evidence, not fairly open to hostile Criticism or Interpretation? To us the Revelation is not derived from any thing doubtful; it is derived from those impressions of Jesus the Christ which Trinitarianism itself receives. To us the Revelation is the Person, (in which we include his Life, Character, Destinies,) of the man Christ Jesus. We know our God when we know that he who was as full of grace as of truth was the Image of our Father’s Mind: we know God’s will for man when we look upon him who was perfected human nature: we know the connections of Heaven with Duty when we see the crucified made the glorified, and taken to the bosom of his Father.
Page 115.—“It does not, however, follow that, because the Unitarian interpretation of the New Testament bears this character, all Unitarians are defective Scholars, or uncandid or dishonest Critics. Many of them may have received their opinions through the channel of traditional education; and may never have deemed it obligatory upon them to examine the matter for themselves.” So, we have the choice of any one of three characters, viz., Bad Scholars, Dishonest Critics, or So-called Christians, who know nothing and care nothing about the matter. Does Mr. Byrth really think that this last refuge removes the insult of his Title, or softens its indictment? Some of us, confined to a choice among these three descriptions, preach Christianity, and are therefore certainly bound to “examine the matter” for ourselves; nor is it to us that the suspicion usually attaches of receiving our “opinions through the channels of a traditional education.”
“The dogmata are too few, too general, too unimportant, to elicit inquiry, or to excite anxiety as to their truth.” There is some truth in this, though not exactly of the kind the author contemplated. The interest of Trinitarianism depends greatly on the number of its dogmata, their intricacy, their supposed necessity to salvation, the exactness of their right mutual positions. There is much in a saving Theology, having an intricate scheme, and whose main principles and evidences are external to the mind of the believer, and therefore constantly agitating him with apprehension as to whether he has disposed them according to the precise conditions of orthodoxy, to occupy and sometimes oppress minds that have little affinities with a saving Religion, a simple spirit of Worship, Duty, and Trust immortal. But is it true that these Unitarian doctrines are “unimportant”—The Fatherhood of God—the Brotherhood of Man—the relations of Jesus to God as His Image, and to Man as his Model—the retributions of Eternity—the Heaven of Duty?
Page 119.—See the Note.—Surely Mr. Byrth will perceive the unfairness of concluding a Book to be our Standard, merely because some other parties, very unfavourably disposed towards us, choose to represent it as such.