See Griesbach. Chrysostom omits “_who is God over all_.” Clement, in a passage evidently imitated from this, omits the doxology, which he is not likely to have done if he understood it as referring to Christ. In addition to other authorities for pointing the passage in consistency with the Unitarian Interpretation, Griesbach quotes “Many Fathers who denied that Christ could be called ‘the God over all.’ Multi patres, qui Christum τὸν ἐπὶ πάντων θεὸν appellari posse negant.” In an edition of Griesbach, printed by Taylor and Walton in 1837, this punctuation is given, and is stated also to be the pointing of Scholz. Footnote 136: John xiv. 6, 7. Footnote 137: John v. 19. Footnote 138: Acts x. 34-43. Footnote 139: Matt. xxiv. 3, 34. Footnote 140: “The mistranslation of the word αἰῶνες, by the English word ‘worlds,’ in the commencement of the Epistle to the Hebrews. For giving this sense to the original term, there is not, I think, any authority to be found either in Hellenistic or classic Greek.”—_Norton on the Trinity._ Footnote 141: Heb. ix. 26. Footnote 142: Whitby, from whose armoury I find so many weapons have been taken, contends also for “the end of the world,” on the ground that Christ’s miraculous assistance was continued sensibly _till the beginning of the fourth century_. Footnote 143: John x. 34, 35, 36. Footnote 144: Wetstein, quoted by Norton. Footnote 145: See note, page 19. I have no access to the text of Scholz, except in the edition published by Taylor and Walton. This places a period after σάρκα, _flesh_; which, however, it also gives in the text as the pointing of Griesbach, contrary to the only other edition I have at present the opportunity of examining. Footnote 146: See Appendix for a fuller examination of these two passages, viz., the Proem of St. John’s Gospel, and Rom. ix. 5. Footnote 147: And especially since Mr. Byrth has alluded to the disapprobation with which the sentiment was received. Footnote 148: Christian Teacher, New Series, No. I, pp. 31, 32. Footnote 149: By this I mean a God who cannot forgive except by one process—advantage of which must be taken by an act of faith—it being always uncertain whether the faith is right or sufficient. Footnote 150: We find in the first beginnings of the Trinity, the Logos and the Holy Spirit identified. This is even angrily contended for by Tertullian. “What! when John said that the Logos was made flesh, and the angel” (respecting the miraculous conception) “that the Spirit was made flesh, did they mean any thing different?”—_Tertullian, Advers. Praxeam._ Cap. xxvi. ------------------------------------------------------------------------ LECTURE IV. “THERE IS ONE GOD, AND ONE MEDIATOR BETWEEN GOD AND MEN, THE MAN CHRIST JESUS.” BY REV. HENRY GILES.