William Symington’s Messiah the Prince (1838) most fully stated this doctrine [Christ’s Mediatorial Reign] through detailed Biblical exegesis. That God the Father appointed his son Jesus Christ the head of the church, all Protestant denominations accepted. Beyond this principle, however, Symington believed that scripture mandated belief in “the headship of Jesus, as Mediator, over the nations of the world, or the political associations of men.” The Bible, Symington held, specifically taught that Jehovah, God the Father, delegated to Christ his Son “mediatorial dominion” to rule the nations. The Father did not create and generally rule all nations as a matter of natural law; rather, he specificially “‘hath put all things in subjection under [Christ’s] feet,’ as respects his right of sovereignty” over human socities.

“Church and State in the Early Republic: The Covenanters’ Radical Critique” by Robert Emery in Journal of Law and Religion, Vol. 25, Issue 2 (2009), 491.

In judging the text of these early codices we must not expect to find a uniform tradition running through all the component parts. We must remember that the various books, before being brought together into these huge volumes, circulated separately or in small groups, and so developed an individual textual history.

The Codex Sinaiticus and the Codex Alexandrinus (British Museum – Printed by Order of the Trustees – 1938), 34.

The law is that which puts a difference betwixt good and evil, betwixt just and unjust. If you take away the law, all things will fall into a confusion. Every man will become a law to himself, which, in the depraved condition of human nature, must needs produce great enormities.

Charles Firth, Oliver Cromwell and the Rule of the Puritans in England, 38.

While standard reference works give a date of ‘ca. 360 C.E.’ vel sim. for Codex Sinaiticus, this overly precise mid–fourth century date is more a matter of habit rather than the result of reasoned argumentation based on reliable evidence.

The Date of Codex Sinaiticus by Brent Nongbri (https://academic.oup.com/jts/advance-article/doi/10.1093/jts/flac083/6652265?searchresult=1&login=false)

Internal Evidence of Readings is of two kinds, which cannot be too sharply distinguished from each other; appealing respectively to Intrinsic Probability, having reference to the author, and what may be called Transcriptional Probability, having reference to the copyists. In appealing to the first, we ask what an author is likely to have written: in appealing to the second, we ask what copyists are likely to have made him seem to write. Both of these kinds of evidence are alike in the strictest sense internal, since they are alike derived exclusively from comparison of the testimony delivered, no account being taken of any relative antecedent credibility of the actual witnesses.

B. F. Westcott and F. J. A. Hort, Introduction to the New Testament in the Original Greek with Notes on Selected Readings, 20.

Again, textual criticism is always negative, because its final aim is virtually nothing more than the detection and rejection of error. . . . and the primary work of textual criticism is merely to discriminate the erroneous variants from the true.

B. F. Westcott and F. J. A. Hort, Introduction to the New Testament in the Original Greek with Notes on Select Readings, 3.

They [regarding visible/invisible church distinction] are not properly two churches, but one church, contemplated in two different aspects — an internal and an external. They do not occupy different spheres, but the same sphere. The visible church includes or contains the invisible, though, in its present imperfect condition, it has also mixed up with it some inferior elements, — some chaff, which will one day be separated from the wheat.

William Cunningham, Historical Theology, Vol. 1, 16.

The two most important questions that can call forth men’s interest, or exercise their faculties, are these two: first, Has God given to men a supernatural revelation of His will? and secondly, If so, what is the substance of the information which this revelation conveys to us? All subjects of investigation are subordinate to these.

William Cunningham, Historical Theology, Vol. 1, 4.

That man bears God’s image means much more than that he is spirit and possesses understanding, will, etc. It means above all that he is disposed for communion with God, that all the capacities of his soul can act in a way that corresponds to their destiny only if they rest in God. This is the nature of man. That is to say, there is no sphere of life that lies outside his relationship to God and in which religion would not be the ruling principle.

Geerhardus Vos, Reformed Dogmatics, 270.

The argument that God does no creative work after the creation Sabbath leads to a deistic worldview. What, then, is regeneration?

Geerhardus Vos, Reformed Dogmatics, 265.