Της λαμπρας αναστάσεως εποπται γενώμεθα του μετ γάλου θεου και δεσποτου Χριστου, του συν Πατρι &c. P. 158.

Προσδοκώντες ληψεσθαι ζωήν αιώνιου χαριτι του με γάλου Θεού και Πατρος, και του μονογενους αυτου υἱου και σωτηρος ήμων Ιησου Χριστου. Ρ. 296.

Τοις ίχνεσι του δεσποτου θεου και σωτηρος ήμων Ιησου Χριστου· ᾧ ἡ δόξα εις τους αιώνας. Ρ. 329.

20. Germanus Patriarcha.

Την επι του Ιορδάνου αναδειξιν και φανερωσιν του Χριστου και θεου ημων. Ρ. 143.

P.

Το δε εν τῷ ποτηριῳ αυτό το τίμιον αἷμα του μεγαλου θεου και σωτηρος ήμων Ιησου Χριστου. Ρ. 159.

Και καταπαύσεις, εις την του κυρίου και θεου ημων Ιησού Χριστου προελευσιν. Ρ. 159.

Και εσται ελέη του μεγάλου θεου και σωτηρος ήμων Ιησού Χριστού μετα παντων ήμων. Ρ. 160,

Μετα φόβου Θεου και πιστεως και αγαπης προσελθετε Χριστῷ τῷ θεῷ και βασιλει ἡμῶν· δει ουν φοβον &c.

P. 165.

Τ

We

We might continue our progress still further, but even this brings us into the middle of the 13th century; so that we shall easily be excused for descending no lower. And it may be fairly estimated, what stress is to be laid on this part of the argument, when it shall have been told, that I have observed more (I am persuaded) than a thousand instances of the form ὁ Χριστος και Θεος (Ephes. v. 5.) some hundreds of instances of the o Aεos naι owing (Tit. ii. 13); and not fewer than several θεος και thousands of the form beos xa owτng (2 Pet. i. 1.) while in no single case, have I seen (where the sense could be determined) any one of them used, but only of one person.

μεγας

Here then our researches are concluded as far as they respect the true interpretation of certain expres sions in the New Testament.

The further prosecution of the subject through its only remaining step *, the verification of your rule in general instances, may best be left to the individual observations of those who are not yet satisfied. All I shall say is, that if I had met with any thing of that kind, in my own progress, which appeared to do otherwise than confirm

*If any one wishes to examine Mr. Sharp's theory by the test of Latin compositions translated into Greek by Greek writers, according to the suggestion in page 9, he may consult different volumes of the Councils. Eusebius Ecc. Hist. 1. viii. c. 17. Athanasius, &c.

your

your rule, in its fullest extent, I should not have been witholden from producing it.

I remain, Sir,

With great esteem and respect,

Your very obedient Servant.

P. S. It may not be amiss to subjoin two or three passages similar to that sense of the θεου και κυριου of St. James, according to which both those words are attributed to one person.

1. Πειρασομαι ὑμας πεισαι . . . ὅτι εστι και λέγεται Θεος και Κύριος έτερος ύπερ τον ποιητην των όλων, ὃς και Αγγελος καλείται. Justin Martyr. Dialog. p. 161.275.

2. Τον δε υιον του Θεού, Θεον και Κυρίου ανακηρύττεί, και αληθως υἱον είναι και Θεον διδάσκει. Εusebius de Ecclesiast. Theologia, 1. ii. c. 10.

8. Ποτε μεν Θεον και Κυριον, ποτε δε και Αγγελου Θεού προσαγορεύει: (viz. Moses, speaking of Christ) Θεος μεν και Κύριος των θεοφιλων ανδρων ανηγορευομενος, Άγγελος δε του ανώτατου Πατρός. Euseb. Demonstrat. Evangel 1. i. c. 5. p. 10.

4. Οτι μεν Θεός και Κύριος ὁ Χριστός εστιν, οἱ προφη τα μαρτυρούσιν. Athanasius, vol. ii. p. 301. P:

5. Αγαθε

5. Αγαθέ ακούται, κατά την σην υπονοιαν παρητήσατο. (Mat. xix. 16.) Θεος και Κύριος ακουσαι ου πολλῳ μαλλον ωφειλε παραιτησασθαι; (alluding to St. Thomas's testimony, John c. xx. 28.) Chrysostom vol. iii. p. 763.

6. Αυτος ὁ μονογενης του Θεου υἱος Ιησους Χριστος, Θεος και Κύριος, επηγγείλατο. Theodoret, Vol. iii, p. 616. Β.

τ. Ουκ ηλλοτριώθη του ὑπάρχειν Θεος και Κύριος των όλων. (Of Christ,) Nilus Monachus, vol.i. p, 44.

APPENDIX.

APPENDIX.

No. I.

1TERTULLIAN. De Pudicitia sect. xvii. p. 569. Omnis,

inquit, sermo turpis non procedat ex ore vestro. Item, fornicatio autem et immunditia omnis ne nominetur quidem inter vos, sicut decet sanctos (tanto abest ut excusetur) hoc scientes, quod omnis fornicator aut immundus non habeat Dei regnum.

2. Cyprian. Epist. lii. p. 74. Nec sibi in hoc novi hæretici blandiantur quod se dicant idololatris non communicare quando sint apud illos et adulteri et fraudatores qui teneantur idololatria crimine, secundum Apostolum dicentem: Hoc enim scitote intelligentes quia omnis fornicator; aut immundus, aut fraudator, quod est idololatria, non habet hæreditatem in regno Christi et Dei. Et iterum: Mortificate &c. Col. iii. 5.

3. Ambrosc. De Lapsu Virginis Consecrate, c. vi. p. 311. Fornicatio autem et omnis immunditia nec nominetur inter vos sicut decet sanctos: Hoc scitote intelligentes quia omnis fornicator, aut immundus, aut avarus non erit hæres in regno Christi et Dei.

4. Again. Epist. Ixiii. p. 1025. Fornicatio autem et omnis. immunditia et avaritia nec nominetur in vobis sicut decet sanctos. Hoc enim scitote quod omnis impudicus aut avarus quod est idololatria, non habet hæreditatem in regno Christi et Dei.

5. Jerome. Epist. 5. vol. iv. part 2. p. 8. Nolo, Frater charissime, examinato pondere delictorum, minora arbitreris idololatriæ crimine esse quæ diximus. Imo Apostoli disce sententiam qui ait: Hoc enim scitote intelligentes, quia omnis formicator, aut immundus, aut avarus, aut fraudator, quod est idolorum servitus, non habet hæreditatem in regno Christi et Dei.

6. Idacius