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was over all, being God blessed forever." This rendering is a little varied from the common English version, but not from the Greek construction. The phrase "to whom pertaineth" in our version does not answer to the original, but the translation we give does precisely correspond. The phrase "as concerning the flesh" is different from what our translators themselves give for the same Greek terms in the preceding verse, "kinsmen according to the flesh." The Jews were Paul's kinsmen, inasmuch as he was descended from a Jewish parentage. It was the pride of that people that the Messiah was to be of their own lineage. The only other change in the version we give, is a slight alteration in the punctuation, which we are warranted in making by the well known fact that the points as we now have them are of no authority whatever. The Apostle's design in the whole passage would lead him to crown his enumeration of Jewish privileges with that which was the most striking of all, that God was their king, sustaining the place of a political head over them. Their government was a Theocracy, and this above every thing else, made them a peculiar people. It was their national prerogative. The Apostle could not more naturally close an enumeration of Jewish privileges, than with this.

The writer from whom we have borrowed the substance of this explanation, (see Christian Disciple for Sept. and Oct. 1819, Review of Stuart's Letters,) has also stated a fact which confirms this understanding of the passage in the most satisfactory manner. In the controversies about the nature of Christ, which existed among the early fathers, the most Orthodox never applied to our Lord the title of "God over all." "On the contrary,

some of their number have expressly denied that this title belongs to him. It was applied to him by the Sabellians, and was considered as a distinguishing mark of their heresy." Would this text have been overlooked, if it was rendered by the Greek fathers themselves as it is now by Trinitarians?

LETTER OF A BOSTON GENTLEMAN TO A UNITARIAN

CLERGYMAN OF THAT CITY.

It is an old way of excusing a defection from a cause we have long supported, that of disparaging our associates in it, as no longer worthy our confidence and aid. But we believe this is not the real character of the pamphlet before us, however much appearances are against it. We think this gentleman has been led away by some strong and sudden impulses, or perhaps by some secret sympathies hitherto repressed by his better judgment, but now overpowering his reason, and producing a recoiling in the mind from its soundest conclusions in times past, as if they were treacherous.

As to the charges against Unitarians, if they are true, God grant we may profit by them to our amendment! But it is natural to ask our accuser, if while he was of our number, he did not pray, give liberally, aid in all religious charities, such as Sunday schools, missions, and the like? We have reason to say that he did, that he was exemplary in these matters, unless we attribute this book to a wrong pen. If we are right, then he is a living testimony that one need not quit the Unitarian denomination in order to keep clear of all the faults he ascribes to us, He has certainly not laid to his own charge any

such sins as would argue that his principles were ruining his soul. We wish he had confined himself to that topic, of the effects of Unitarianism on his own heart and life. It is invidious to draw comparisons between large bodies of men. We could easily make out a picture of Orthodoxy more shocking than his picture of his ancient friends. But we will not. We only say, that man must know a great deal, who is qualified to testify against some thousands of his fellow creatures, most of whom he never saw or heard of, that they do not pray in secret, are not spiritual in their thoughts, but are Sabbath-breakers and without benevolent affections, and profanely negligent of God and duty.

Upon the principle advanced in this pamphlet, no christian sect could stand its ground. What ought an unconverted Corinthian to have inferred from the drunkenness of the church in Corinth, during the celebration of the supper? What ought to have been said of Christianity when all Christians were Roman Catholics, and all Roman Catholics bought indulgences to sin? What was the religion of those worth, who having fled from home and country, to escape persecution, had no sooner become settled in a new dwelling-place, than they would fain hang Quakers, and burn old women for witches?

The whole principle is unsound. The gospel must be judged by its own truths, and not by the conduct of those who embrace those truths. Unitarianism must be tried by the word of God, and that alone. What Jesus teaches and not what Christians do, is Christianity. To the word and to the testimony!

JUDGE HOWE.

Obituary. Died in Boston, January 20th, the Hon. Samuel Howe, of Northampton, one of the Judges of the Court of Common Pleas.

The highest testimony has set its seal to Judge Howe's professional talents and acquisitions, while the community, as with one voice, has expressed its sense of his eminent usefulness and pure integrity in his official station. His virtues as a man, and a friend, have received a tribute the most tender and fervent, from all who knew him. We record his name here, as a noble witness to our holy religion, which he exemplified in some of its most exalted traits, during a life marked by much personal suffering, but devoted unweariedly to the best ends; and to whose truth and efficacy he attested in the most affecting manner, at the hour of death.

His

It is believed that Judge Howe was a Unitarian, and that he held his principles as the fruit of thorough and serious inquiry, and not of education. But we wish rather to dwell upon his religious character as it stands apart from all sectarian alliances. He was no partizan. attachment was to the gospel, to Christ, and to all good men. To the study of the Bible he brought a mind singularly clear from all prejudice, cool, deliberate and powerful. He rose from that study with the deepest conviction of the divine origin and authority of our religion. He gave his testimony to it as a lawyer and judge, versed in human nature, and skilled in analyzing human evidence, never wedded by a blind partiality to ancient opinions, and open to the light of truth, from whatever quarter it

might come. In perfect consistency with this testimony, he modelled his whole character and plan of life, all his pursuits and engagements, with a single eye to religious responsibility. He was a pious and benevolent man in every relation he sustained. Most esteemed and even revered, where he was most intimately known, he has left his example as a precious legacy to all who" would live godly in Christ Jesus."

At all times it becomes us to speak with humility and awe of the death-scene of a holy man. We dread boasting on such a subject. But it has pleased God to give us in the death of Judge Howe, a theme for the most consoling and instructive meditations. Exhausted by a sudden and severe disease, he lay for some days in almost complete unconsciousness apparently. But about an hour before his departure, his mental and bodily powers were awakened to such a degree that he was able to converse in his usual firm and clear manner, for a length of time, to his surrounding friends. Having fervently implored of God a continuance of strength and reason, he spoke on all the subjects then most interesting, with an eloquent solemnity, but with entire com. posure. His dying testimony was given to the efficacy of religion, the comfort of a christian hope, and the importance of a christian life. He gratefully acknowledged the great goodness of God to him in the past period of his existence, and tranquilly commended himself to that mercy which is promised through Jesus Christ, for that eternity which was opening upon him.

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