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Untitled Article
speak of God at once ingeniously , eloquently , and profoundly , without mentioning the name of Christ , the Son of God , or having any fixed belief in him . But inasmuch as they do not acknowledge Christ , they build without a foundation : for Christ is the true , sole , and permanent image , likeness , and representation of God . Let them say or think as they please , therefore , their reasoning is all to no purpose . We receive and worship
one God in Christ ? and one Lord Jesus Christ in God . " * Now this passage we hold to be in strict accordance with the avowed sentiments of Socinus and his followers : for while Socinianism agrees with Judaism , Theism , and Mahometan ism , in maintaining the sole and undivided
unity of God , it inculcates a belief in Jesus Christ as the Son of God ; recognizes him as the appointed Mediator between God and men ; holds him up to view as the brightness of God ' s glory , and the express image of his perfections ; represents the most intimate union as subsisting between him and his heavenly Father ; and teaches us , that , as Christians , it is incumbent
upon us to " receive and worship one God in Christ , and one Lord Jesus Christ in God . " These were the sentiments held by the majority of Antitrinitarians at the period of the Reformation , and taught in the Catechisms and Confessions of Faith published by their successors ; of which the following extract from the Hacovian Catechism affords ample evidence : " What has the Lord Jesus added to the first commandment ? That we are required to acknowledge the Lord Jesus himself as one who has divine authority over us , and in that sense as God ; that we are bound , moreover , to
• " Nos mmm Deum in Christo , et unuui Domiuum Jesum Christum in Deo amplectiinur , et coliraus . " As Curio has been charged with the intentional use of ambiguous phraseology , we may venture to suggest the following as an allowable translation of this passage : " We worship one God in Christ , and receive one Lord Jesus Christ in God ; " thus restricting the application of the verbs colimus and amplectiinur to the nouns Deum&ud Dom . Jesum Christum , respectively . See Phil . 5 .
Akovoov crov rrjv ayotirrjv Kact ttjv in , attv rjv ey ^ Eiq icpoq ytvgioy Irj covp , kcci eiq iravracf tovi ; dyiovs . i ( Heariug of thy love and faith which thon hast toward the Lord Jesus , and toward all saints . ' * On the Hyperbatou contained in this passage Mack night observes , that , " by a transposition uot uncommon in the most elegant writings , love here refers to saints , and faith to the Lord Jesus Christ ; "" and Blackwall ' s remark upon this text , in his " Sacred Classics , " ( Part F . chap . ii . sect . 5 , )
is to the same effect . " Our translators , " says he , " improperly retaiued the trans position , which will not be endured in English , but such construction is
allowed in Greek , and used by the noblest authors . " See also Matt . xii . 22 , vare to * TixpXov kou KUHpQJf kou XclXejv kou fihetttw , " insomuch that the blind and dumb both spake and saw . ' Here the inversion is still more remarkable than »« the former case . Quiuctilian says , " Tve ^ € aroy quoque , id eat , verbi transgressumem , quoniam frequenter ratio compositionis et decor poscit , uou immerito inter
virtutes habemus . " ( lost . Lib . vtiL cap . vi . ) It is for the classical reader to determine whether the " ratio compositionis" is , in the present instance , a sufficient justification of the implied construction .
Untitled Article
638 BiograpkiwI Notices + f Eminent Continental Unitarians .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1831, page 638, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2601/page/62/
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