delegated Lord appointed by the Father, in which sense there is no other Lord to us but Christ. p.393.-That the word 'Lord,' here used, does not mean God, but some other person, and means Lord in spiritual things; that the Heathens having many Gods, had many Lords in spiritual things under their Gods, whilst we Christians having but one God, have but one Lord în spiritual things under our God. This, a beautiful and well connected meaning, which renders the whole passage perfectly clear. p. 394.-But if the words were to be understood in a more general sense, the Apostle Paul shews, 1 Cor. xv. 27, that the Father must upon all such occasions be considered to be excepted. p. 395.-But when the sole sovereignty of the Father is mentioned in Scripture, there is not one solitary instance of any such exception in favour of the Son, or in favour of the Holy Ghost. In this very passage, where the Father is expressly excepted, the Holy Ghost is not, nor is any notice taken of it. The necessary inference from this. p. 396.-If the Apostle had not been an Unitarian himself, he could never have expressed himself as he has done, which would have been calculated to mislead his hearers, and make them, what in fact they were, all Unitarians. Ib.-Why the Author quoted Dr. Doddridge's interpretation of the phrase 'ascending up into Heaven,' but rejects his notion of the eternal generation of the Son. p. 397.-Other proofs from John vi. that ascending up into Heaven, and coming down from Heaven, cannot mean a literal, and local ascent, or descent. What they do mean. p. 398.-The Author rejects the existing creeds, 1st, because they contain doctrines not only not contained in, but contrary to, the Scriptures; and secondly, because he denies the authority of any uninspired men to establish creeds, as necessary to be believed by Christians. The creeds they have framed contradictory and absurd, and have been productive of incalculable discord, misery, and bloodshed. p. 400.-Contradictions in, and additions made to, the creed called the Apostles' Creed, which the Apostles however had no concern in the fabrication of. p. 401. Observations upon the Nicene creed, which begins scripturally, but afterwards represents the almighty, eternal, immortal, and invisible God to have been crucified, dead and buried. Also, in flat contradiction to St. Paul, that Christ's Kingdom shall have no end; and also, without any warrant in Scripture, that the Holy Ghost is the Lord and giver of life, that he is, together with the Father and Son, to be worshipped and glorified, which he is never required to be, nor is ever said to have been by any one in Scripture, and that he spake by the prophets, contrary to Heb. i. 1, which states it to have been the Father who spake by the Prophets. p. 401. Remarks upon the creed called the Creed of St. Athanasius, whose creed it is not, a creed which all parties have long wished us well rid of, and which has been struck out in America. Defective, unwarranted, and inconsistent statements of. p. 404. Refutation of the Divine's assertion, that fact confirms what the SCRIPTURES fully testify, that the reception of the Trinitarian doctrines so as to render them vital and efficacious, depends upon a certain state of mind produced by the Holy Spirit. p. 405. In Christianity every thing necessary to make us wise unto salvation is placed in broad day light, and open sun-shine, but we are too apt to prefer the darkness of MYSTERY to the light of Revelation. p. 407. Dr. Stock does not support his change of opinion either by reason or Scripture. Ib.-The two supposed first Chapters of Matthew not confirmed by the supposed corresponding chapters of Luke, for they are completely at war with each other. p. 408. Assumption of the term 'Evangelical' by the Calvinists. They ought rather to be called EPISTOLARIANS. Ib.-The Divine's statement, that Unitarian sentiments appear to leave a creature who has sinned, without a foundation on which he can stand at the tribunal of his judge, that the atonement which the SCRIPTURES declare to be the grand design of Christ's coming, requires the divinity of Christ, that it may satisfy divine justice, and that if his divinity and the atonement could be disproved, we should have our religion to seek, for that of the Scriptures could not meet the necessities of fallen man, furnish another melancholy instance of the manner in which the sacred writings are appealed to, for what they do not contain. Inquiry where the Scriptures make any such declarations. p. 409.-No such word as ' atonement' in the whole of the New Testament, except once in the common version, where the word xaταλλαyn, is mistranslated so. When translated rightly, 'reconciliation,' it is the reverse of the atonement. p. 410.-The very passage in which it is thus mistranslated, Rom. v. 10, would with such mistranslation be destructive of the Calvinistic doctrine. Ib.-Strange notion, that every offence against an infinite Being, is an infinite offence, and requires infinite satisfaction, or infinite punishment. A finite being cannot commit an infinite offence. p. 411.-Such an offence, though committed against an infinite Being, cannot therefore become infinite. p. 412.-Not true that all offences committed against Sovereigns are punished more severely than such as are committed against subjects. Attempts against their life or throne are, because by such attempts the one may be destroyed, and the other overthrown, but the King of kings holds his existence and authority by no such precarious tenure. He laughs at all such attempts against him, and makes them all subservient to the accomplishment of his purposes. p. 413.-Comparison of the supposed Evangelical, and the Unita-, rian systems. The former represents the Supreme Being to be a compound Deity, a triune God, enshrined in MYSTERY, and described in characters which would compel us to consider him, if we believed them, to be an unjust, malignant, and cruel Divinity. It represents him as having, from all eternity, predestinated the great mass of his intelligent offspring to exquisite and never-ending torments, and as having, well-knowing it, thought fit to call them into existence. p. 414.-Nature of the covenant it supposes to have been made with Adam, which no wise or good Being would have permitted him to enter into. p. 415.-A bright and glittering prize held up by it to him, which he, the promiser, knew at the time would turn up a most dreadful blank. Ib.-An infernal spirit also let loose upon him, without any intimation of his being exposed to such an unknown enemy. p. 416.-This spirit of dark. ness represented as having been long at war with the ALMIGHTY, and as having actually got the better of him, and frustrated his intentions as to the greater part of mankind. p. 417.-A gross libel upon the Majesty on High, to represent him as having appointed Adam to a trust for thousands of millions of his descendants, which he knew he was utterly unfit for. Ib.-Effects of a single breach of it upon his unconscious and unfortunate offspring. Their utter inability to help themselves, whilst he who alone can assist them, extends his favour only to a few, leaving all the rest to their melancholy fate. Ib.-He is represented also as calling on these unhappy victims, to look unto him and be saved; which is the greatest mockery and delusion, when he knows that not one of them can obey the call. p. 418.-Malignity must be the predominant feature in the character of such a being. The fabled Divinity of antiquity who devoured his own offspring, was mercy itself compared to him. p. 419.--The latter had motives for, his conduct, which the former had not. Ih.-Should we not hold up a human father or Sovereign, who should act so, as a horrible and execrable tyrant? Would fallen creatures who had broken the laws of such a Being, have any foundation on which to stand at his tribunal? Would not innumerable multitudes of them, notwithstanding the supposed atonement, be hurried from thence to everlasting torment? Would this system meet the wants and wishes of fallen man? p. 420.-This system also represents the Supreme Father in the character of a hard unfeeling creditor. p. 421.-It denies him the power of pardoning offences, until the full punishment for them has been inflicted upon somebody, which is no pardon at all. It imputes to him, the punishment of the innocent, instead of the guilty, and this it calls forgiveness. Supposed justice, which requires this, a justice of their own making. Ib.; Yet this is the golden image which Nebuchadnezzar has set up, and which we are commanded to fall down and worship. p. 422.-Contrast between this grim Idol, and the God of Holy Writ.-The latter described in Scripture as the father and friend of all, as infinitely benevolent, and abundantly pardoning all who forsake their evil ways, and return to him, without saying a word about punishing them, or any one else, in their stead, as a Being who blotteth out our transgressions for his own name's sake, whose anger endureth but a moment, who is good to all, and whose loving kindness and tender mercies are over all his works. Ib.-The popular system contradicts all this, and ascribes to him attributes and conduct the very reverse. p. 423.—The language of Christ in the New Testament to the same effect as that of the Prophets in the Old, representing his Father, and ours, as full of mercy and goodness, as one who actually forgives transgressions and sins, who will forgive us our trespasses, as we forgive others theirs, which we are not to do by getting full satisfaction made for them by some one else. p. 424.-When asked what must be done to inherit eternal life, he tells the inquirer at once, without troubling him with any of the subtleties adopted in later ages. Had the doctrines of the infinite satisfaction, and atonement, been essential and fundamental parts of the Gospel, and men's salvation depended upon the belief of them, he would not have been quite silent about them. p. 425.-The language of the Apostles in perfect unison, representing the Supreme Being to be love itself, to be one who wills that all men shall be saved, and his will must be accomplished; to be one who is the Saviour of all men, especially of those that believe, which shews that those who do not believe, will, at some time or other, be saved also. Ib.— Further proofs of the salvation of all men through Christ, from the Epistles to the Romans and Corinthians, and John i. 29. p. 426.-Punishment reserved for the impenitent in a future state, not to be vindictive, but correctional. Where sin hath abounded, grace is much more to abound. Christ is to reign till he has subdued all enemies, when the last enemy, and he only, is to be destroyed, and God to be all among all: which could not be, if there were to be thousands of millions of intelligent beings in a state of rebellion and enmity against him to all eternity. p. 429.-A more rational construction, that after the resurrection there shall be a state of punishment called the second death, for the impenitent, who, having risen with all their vicious habits and propensities, will require a long and severe course of discipline so fully to reform them as to prevent all future relapses, and that Christ shall reign, till by the salutary, though severe measures of his administration, he shall have completely subdued them, and from enemies, have converted them all into friends, and all shall have benefited by his mission; when the second death having answered all its purposes, that last enemy shall be destroyed, and then Christ himself, having fulfilled all the objects of his mission, having died for all, and saved all, shall deliver up the kingdom to God, even the Father, that God may be all among all, and universal goodness, virtue and happiness prevail for ever. p. 431.-A glorious and happy consummation, fully justifying the ways of God to man, and shewing the Gospel to be indeed good news to all mankind. This the religion, and the only religion, which can be universal; the only religion which can give a creature who has sinned, a foundation on which he can stand at the tribunal of his judge; the only religion which can meet the necessities of fallen man, for it meets, and completely provides for, the necessities of them all. p. 432.-It is the most beautiful, as well as beneficent system our warmest wishes could have aspired to. Its nature and character designate it, as having emanated from Him, whose most distinguished attribute is universal benevolence. How delightful to live under the government of 'such a glorious and beneficent sovereign! With breasts glowing with gratitude, we can repose all our cares upon him, and not feel the desolating sense of despair, even if any who are dear to us, wander from his ways and die impenitent. Ib.-Not to be wondered that we who entertain these views of the character and government of the Supreme Being, and his gracious designs towards ourselves and our fellow men, should bind them to our hearts, and cherish them as heavenly treasures. Conclusion. p. 434. LETTERS ΤΟ Α PROTESTANT DIVINE. MY DEAR SIR, LETTER I. My being at present so near to you, brings again to my recollection that I ought to return you many thanks for the letter you did me the favour to write to me about a year ago, which I have often intended to answer, but have been involved in such a variety of business as to have scarcely had sufficient time left even for the most necessary correspondence. I feel much indebted to you for the kind concern you express at my having fallen into what appear to you to be dangerous errors, upon some subjects connected with our common religion as Christians; alluding to the sentiments I expressed relative to the nature of Christ, when I had last the pleasure of your company in Town; and particularly to my quoting the passage from the beginning of the thirtieth to the end of the thirty-sixth verse of the tenth chapter of St. Johnwhich has been frequently cited in favour of the Tri B |