Judge! about his believing, with undoubted faith, that he was sanctified and sent into the world on the most important message of grace, by his God and Father; that he was the beloved Son of God; that he was to be the Saviour of lost men, and set forth as a Mercy-seat for the sinner; that in him we have redemption, through his blood, even the forgiveness of sins!" and YET, doubtless, with undoubted faith, he believes him to have been "a man who taught the truth which he had heard of God”- -a man, and only a man, who gave himself a ransom for all-not Godman: not "God manifest in the flesh;" not "THE MAN, Jehovah's fellow," Zech. xiii. 7; not " the Child born, the Son given, the MIGHTY GOD, the Everlasting Father, and the Prince of Peace," Isa. ix. 6; not He "whose goings forth have been from of old, from everlasting," Micah. v. 2; not 'Jehovah, our Righteousness," Jer. xxiii. 6; not Christ, who is over all, God blessed for ever, Amen," Rom. ix. 5; not "the Great God and our Saviour Jesus Christ," Titus ii. 13-on which most glorious declaration of the Apostle, Mr. Belsham has had the courage to put forth the following note:- "It may have been a SLIP of the Apostle's tongue, in dictating; or a mistake of his amanuensis; or an error of some early transcriber; or there may be a various reading; or the words might be intended in a different sense; or the Apostle might not study perfect correctness of language; or there might be some other reason which cannot be discovered; I will give up the text, as altogether inexplicable, sooner than I will believe that the Apostle intended, in this casual, incidental manner, to teach a doctrine so NEW and incredible!" The Unitarian believes Christ to be a man-so far, well-and professes to rest upon, and trust in him as his SAVIOUR-and to obey him as his Sovereign that he has redemption "through his blood, even the forgiveness of his sins." And is it not written in the Prophet Jer. xvii. 5, "Cursed be the man that trusteth IN MAN, and maketh FLESH his arm"? and yet it is written, concerning Jehovah Jesus, Ps. ii. 12, "Blessed are all they that put their trust IN HIM." Again, Christ himself declared to his Apostles, with a view to encourage and support them under their trouble at the prospect of his leaving them, "Ye believe IN GOD, believe also IN ME!" Here I consider he exhorted and enjoined them to put the same faith, trust, and confidence IN HIM, that they professed to do in his Father. He had before as

sured them that he and his Father were One! not " one thing," i. e. in the sense adopted in the Improved Version, but ESSENTIALLY ONE-in mind, power, will, essence, and glory.

But again, he informs us that the Unitarian "believes in one God, the Father Almighty, maker of heaven and earth;" that "he alone and by himself created the heavens and the earth." He does not, however, believe that it was God in the second person of his substance-God the Son, "by whom all things were MADE, and without whom was not any thing MADE that was made; HE, the Word, who was with God, and was God, who was MADE flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." John i. I

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14. The Unitarian does not believe that "by HIM were all things created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by Him and for Him, and He is before all things, and by Him all things consist." Col. i. 16. He does not believe that He "in the beginning laid the foundation of the earth, and the heavens are the work of his hands," Heb. i. 10; that He, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." I know that the Unitarians have invented a way of getting out of these glorious declarations of the Spirit; but their perversion of those texts, as given in what they call "The Improved Version," is awful in the extreme, and manifests great hardness of heart. So true is it, the natural man receiveth not," &c. I Cor. ii. 14. Once more-1 -the Unitarian holds that worship is to be rendered, and that prayer is to be made, to the Father only; but inasmuch as he robs Jehovah Jesus of that honour, he may talk as much as he pleases of "honouring the Son with reverential obedience;" he does not honour Him as he honours the Father! He does not follow in the train of the first disciples of Jesus, of whom we read in the gospels that they worshiped him; not merely paid reverential obedience or respect to him, as a messenger from God, but honoured him with divine adoration and worship; at which, had he been BUT a man, only a Prophet, like unto Moses, or Elijah, or John the Baptist, he would have instantly shrunk back with displeasure, and

said, "Worship God;" even as Paul and Barnabas did at Lystra, where with difficulty they restrained the people that they had "not done sacrifice unto them," Acts xiv. 18; and as Peter did, when "Cornelius met him, and fell down at his feet, and worshiped him-Stand up, I myself also am a man," Acts x. 25, 26; yea, as the angel (in 22d Rev.) forbade John to worship him-"See thou do it not, for I am thy fellow-servant, and of thy brethren the Prophets, which keep the sayings of this book: worship God." That the highest act of worship is to be paid to the Godman, Jehovah Jesus, is manifest from the whole of the New Testament; and that prayer is made to him is as manifest. "They stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit," Acts vii. 59. "Paul unto the Church of God, which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place CALL UPON THE NAME of Jesus Christ our Lord, both theirs and ours," 1 Cor. i. 12. "For this thing I BESOUGHT THE LORD thrice that it might depart from me; and he said unto me, My grace is sufficient for thee, for my strength is made perfect in weakness; most gladly, therefore, will I gather glory in my infirmities, that THE POWER OF CHRIST may rest upon me," 2 Cor. xii. 8, 9. The latter clause of this verse indisputably proves that THE LORD," whom the Apostle besought, was THE LORD CHRIST. [Comp. this text with Isa. xl. 28-31.] Once more-let any unprejudiced person read the four last verses of 5th Rev., and he cannot but acknowledge that the highest acts of worship, adoration, and praise, are rendered unto the Lamb, even Jehovah Jesus, equally, as unto Him that sitteth upon the Throne, that is, the Father! The Unitarians are very fond of pressing poor Sir Isaac Newton and Mr. Locke into their service, because, forsooth, they were "two of the great MASTER MINDS of the human race," being ignorant of the meaning of that word of God," not by might, nor by power, but by my spirit, saith the Lord," Zech. iv. 6; and that other word of St. Paul, 1 Cor. i. 26, 27, "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called," &c. However, that neither Sir Isaac Newton, nor Mr. Locke, were Unitarians, I consider has been sufficiently proved by the present Bishop of Salisbury, in his tracts on the Unitarian heresy. There is one observation, however, in Christian's

letter, which ought not to be overlooked-for whilst it is intended as a death-blow to the Church of England and Ireland, it speaks volumes in its favour. He says, "It is a source of grateful joy to him to perceive that where the worship is not regulated by established forms, it is gradually becoming, among all denominations, MORE SCRIPTURAL in its direction; it is on this point, that in his judgment, the Church of England most needs reformation," &c. Ah! my friend, it is too true that Unitarianism is spreading with rapid strides throughout the world, creeping fast into meeting-houses of all denominations. Look to AmericaGeneva-Germany-the Scotch Church, that part of it in the North of Ireland-the quondam Presbyterian congregations in this kingdom, &c., &c. What is it that has kept the Church of England and Ireland free from this obnoxious heresy? Under God, her established forms, her articles, homilies and liturgies, her creeds, handed down from primitive days of Christianity-so that, let a Minister of the Established Church be faithful or not in the delivery of his message from the pulpit, HE CANNOT BUT BE FAITHFUL in the reading desk-he must deliver GOD'S PURE, BLESSED, UNADULTERATED WORD! Oh! that her lay members did but maturely weigh this important fact; they would not be wandering about from one meeting-house to another in search of THE TRUTH; it would not be said, "Lo! Christ is here, or Lo! He is there;" they would wrestle with God in prayer for a blessing upon their ministers, that they may be all taught of God"-that it may please him to illuminate all Bishops, Priests, and Deacons, with true knowledge and understanding of his word; and that both by their preaching and living they may set it forth, and shew it accordingly," to the praise of his own glory. But on this point, viz., established forms, let Calvin himself be heard. "I strongly recommend that there should be a fixed form of prayer, and ecclesiastical rites, from which it should not be lawful for the Pastors, in the discharge of their office, to depart; there ought to be an established catechisın, an established mode of administering the sacrament, and also a public form of prayer."

I have to apologize, Mr. Editor, for the length of this letter; I did not at first intend to occupy so large a space in your columns. I am quite aware of this, that no arguments adduced by mortal man can convince an Unitarian, or any other natural man, of his awful state of unbelief

for "
no man can say that Jesus Christ is the Lord, but
by the Holy Ghost,' 1 Cor. xii. 3. Still He, that very
same Lord Jesus, can make a worm thrash the mountains,
and guide the stone from the sling of David to the forehead
of the Philistine! He can, and often does, employ the
weakest, and the meanest, and the lowest, of his servants,
as the instrument in the turning of many to righteousness.
To him I leave the issue of this word; in his name I send it
forth, being assured that if it be from him that the desire
came into my heart to write it, it will and must prove a
mighty word in working the good, either of my poor de-
luded fellow-sinner, who erroneously subscribes himself " A
Christian," being "without Christ in the world," or of
some other sinner, who may be still groping in the dark,
"alienated from the life of God, through the ignorance
that is in him, because of the blindness of his heart." Eph.
iv. 18.

I am, Mr. Editor, with much respect, yours,
A Presbyter of the Church of England.

To the Editor of the Bristol Mirror.

SIR, Bristol, 8th Oct., 1828. To those of your readers who, after having attentively considered my former letter, not only, with the "Presbyter of the Church of England," rank Unitarianism among the

heads of that monster," ," "the many-headed monster, Antichrist," ," "which the Lord shall consume with the spirit of his mouth"-but also, with him (has he studied 1 Cor. xii.?), "fearlessly and confidently assert that the Unitarians, as they call themselves, eminently come under the title of the Liar and the Antichrist of St. John," I have nothing to say nothing I could say would convince them. We have no principles in common in our search after truth. Indeed, they are avowedly of the family of the Knowalls; a large family, but we have scriptural authority for saying, less noble than that of the Searchers. (Acts xvii. 11.) In the name of every Unitarian Christian, however, I “ fearlessly and confidently say, we are unaffected by such assertions: they have long been familiar to us: and we know that it is not man's judgment that will finally harm us. If we aim to follow in the steps of him who is the Way, the Truth, and the Life, we are not afraid lest he should condemn us to the outer darkness; and we cannot believe that he will consume with the spirit of his mouth" that doctrine which

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