force of the Greek original is faithfully given; and it becomes evident to the English reader that the intention of the Apostle was to point out a particular period of time, and one of more than ordinary importance. Mr. Belsham refers his readers to verse 2, for the meaning of the phrase, as if the Apostle spoke of the completion of the pupilage of the Church under the Law; and his interpretation is supported by names of some authority. But other commentators of equal eminence understand the words as referring to the time determined in the divine counsels from eternity, when the Son of God should come into the world.

As

Perhaps the best exposition would be that which might include both senses. the pupilage of the Church under the Law ceased when the dispensation of the Gospel commenced; for, as the Apostle argued, "when that which is perfect was come, then that which was in part was done away:" so it is clear that this pupilage would of necessity continue, until the time had arrived which was fixed for the promulgation of the Gospel; for the Law

"

was to be a schoolmaster to bring men to Christ;" and therefore its tutorial office could not be dispensed with until Christ

came.

Γενομενον εκ γυναικος.

WHEN Mr. Belsham says that the expression born of a woman is a common periphrasis for a human being; and alleges this as a reason why the words may not be understood to imply the miraculous conception of Jesus Christ; he seems to forget that he assumes a point which he ought to have proved. For it has been made a question, whether γενομενον here signifies born or made. The Fathers adopted the latter meaning; and learned men have thought that their interpretation was not to be lightly rejected. But it is to be observed on the other hand, that firm believers in the miraculous conception of Christ, and in his pre-existence as God, have been of opinion, that the sense of the word is too uncertain to found any argument upon it. By classic authors it is as often used to signify born as made; and it may be admitted without prejudice to the truth, as Raphelius says,

ན

"Nisi aliunde cognitum esset aliam fuisse concipiendi Christi atque aliorum hominum rationem, verbum quidem ipsum non declararet." In other places of Scripture Christ is said to be born; and a word is used, respecting the signification of which there will be no dispute: as Matt. ii. 1. TŒU Ιησού γεννηθέντος, and ii. 4. που ὁ Χριστος γενναται. But let not Mr. Belsham suppose that any thing is here conceded to his hypothesis. The most strenuous assertor of the orthodox faith will readily declare his belief in the perfect humanity of Christ. We confess him to be as entirely a man as Mr. Belsham can do; but we believe that he is also Very God, which Mr. Belsham denies.

If he will refer to our own standards of faith, he will not spend his strength in contesting points which can never be decisive of the main question. We maintain that Christ is "perfect God and perfect man: God of the substance of the Father, begotten before the worlds; and man of the substance of his mother, born in the world."

b Vide Athanasian Creed.

As far then as the orthodox faith is concerned, it is of little consequence whether the word yεvoμεvov in this passage is translated born or made; though, in deference to the opinion of wiser men than Wakefield, and more accurate theologians than Newcome, many will probably incline to the latter sense. In his paraphrase of the passage, Mr. Belsham writes, "God-gave an express commission to a person chosen for this purpose out of the human race; and who, on account of the distinguished honour conferred upon him, is called the first-born Son of God." Nothing in the original warrants the introduction of such words as these: but this may be viewed as a specimen of the advantage which the Unitarian commentator may obtain by the free use of paraphrase, when no ingenuity can so wrest the very words of Scripture as to make them favour his hypothesis. It is difficult to say what tenet might not be extorted from any passage of the sacred writings, when thus subjected to the licentiousness of a paraphrast, who scrupled not xaπηλευειν τον λογον του Θεου. (2 Cor. ii. 17.)

Το πνευμα του υἱου αυτου.

AFTER quoting Dr. Chandler, who says, that the Spirit” here means " the extraordinary gifts of the Spirit;" and Mr. Locke, who seems to regard "the Spirit" as the operation of the Holy Spirit upon the heart; which Spirit, he says, is looked upon as the seal and assurance of the inheritance of life to those who have received the adoption of sons: Mr. Belsham offers his own interpretation of the Apostle's phrase, in the following words. "The Spirit of his Son, of which the Apostle here speaks, he mentions as a universal quality, common to all believers.

This,

therefore, I conceive to be that filial spirit and disposition which the Gospel produces in the hearts of those who practically believe; and which teach them to regard the supreme Being in the character of a Father, Benefactor, and Friend, and to hold communion with him as such." To this it may be shortly answered: the Apostle is not speaking of a quality, but of a person; as is evident from the phrase itself, and from the context. It is evident from