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of the Father, "to judges or other human dignitaries. I had occasion (p. 32) to anticipate his conclusions, drawn from a large enumeration of texts, chiefly found in the Jewish

Scriptures. On the divine appearances there recorded, he · remarks, “that whoever was heard or seen, it was not God; not even where inention is made of God; nay, even of Jehovah himself, and of the angels in the same sentence.” The following paragraphs (pp. 111-113) on three texts whose sound, at least, has been deemed most disparaging to the Unitarian doctrine, I beg leave to quote verbatim, as peculiarly gratifying to any of your readers who have not met with the Treatise itself :

.“ Even the principal texts themselves which are brought forward to prove the divinity of the Son, if carefully weighed and considered, are sufficient to shew that the Son is God in the same manner which has been explained. John i, 1, In the beginning was the Word, and the Word was with God, and the Word was God. It is not said, from everlasting, but in the beginning. The Word, therefore the Word was audible. But God, as he cannot be seen, so neither can he be beard ; John v. 37. The Word, therefore, is not of the same essence with God. The Word was with God, and was God, namely, because he was with God, that is, in the bosom of the Father, as it is expressed ver. 18. Does it follow, therefore, that he is essentially one with him with whom he was? It no more follows, than that the disciple who was lying on Jesus' breast, John xiij. 23, was essentially one with Christ. Reason rejects the doctrine, Scripture no where asserts it ; let us, therefore, abandop human devices, and follow the evangelist himself, who is his own interpreter. Rev. xix, 13, His name is called the Word of God, that is, of the one God; he himself is a distinct person. If, therefore, he be a distinct person, he is distinct from God, who is unity (a Deo, eoque uno). How then is he bimself also God? By the saine right as be enjoys the title of the Word, or of the onlybegotten Son, namely, by the will of the one God. This seems to be the reason why it, is repeated in the second verse, the same was in the beginning with God, which enforces what the apostle wished we should principally observe, not that he was in the beginning God, but in the beginning with God; that he might shew him to be God only by proximity and love, not in essence; which doctrine is con

sistent with the subsequent explanations of the evangelist in numberless passages of bis gospel.

Another passage is the speech of Thomas, John XX. 28, My Lord and my God. He must have an immoderate share of credulity who attempts to elicit a new confession of faith, unknown to the rest of the disciples, from this. abrupt exclamation of the apostle, who invokes in his surprise not only Christ, his own Lord, but the God of his ancestors, namely, God the Father. As if he had said, Lord! what do I see, what do I hear, what do I handle with my hands ? He whom Thomas is supposed to eall God in this passage, had acknowledged respecting himself, not long before, ver. 17, I ascend unto my God and your God. Now the God of God cannot be essentially one with bim whose God he is. On whose word, therefore, can we ground our faith with most security on that of Christ, whose doctrine is clear, or of Thomas, a new disciple, first incredulous, then suddenly breaking out into an abrupt exclamation in an ecstacy of wonder, if indeed he really called Christ his God? For having reached out his fingers, he called the man whom he touched, as if unconscious of what he was saying, by the name of God. Neither is it credible that he should have so quickly understood the hypostatic union of that person whose resurrection he had just before disbelieved. Accordingly, the faith of Peter is commended : Matt. xvi. 16, 17, Blessed art thou, Simon, for having only said, Thou art the Son of the living God. The faith of Thomas, although, as it is commonly explained, it asserts the divinity of Christ in a much more remarkable manner, is so far from being praised, that it is undervalued, and almost rcproved in the next verse: Thomas, because thou hast seen me, thou hast believed ; blessed are they that have not seen, and yet have believed. And yet, though the slowness of his belief may have deserved blame, the testimony borne by him to Christ as God, which, if the common interpretation be received as true, is clearer than occurs in any other passage, would undoubtedly have met with some commendation; whereas it obtaios none whatever. Hence there is nothing to invalidate that interpretation of the passage which has been already suggested, referring the words my Lord, to Christm-my God, to God the Father, who had just testihed that Christ was his Son, by raising him up from the dead in so wonderful a manner.

...“ So, too, Heb. i. 8, Unto the Son, or, of the Son, he saith, Thy throne, O God, is for ever and ever. But in the next verse it follows, Thou hast loved righteousness, &c.; therefore God, even thy God, hạth anointed thee with the oil of gladness above thy fellows, wliere almost every word indicates the sense in which Christ is here termed God; and the words of Jehovah put into the mouth of the bridal virgins, Psalm xlv., might have been more properly quoted by this writer for any purpose than to prove that the Son is co-equal with the Father, since they are originally applied to Solonnon, to whoin, as properly as to Christ, the title of God migbt have been given on account of his kingly power, conformably to the language of scripture.”

With these comments on “ three passages” regarded by · Milton as “ the most distinct of all that are brought forward to prove the divinity of the Son," I conclude my present attention to the " Treatise ou Christian Doctrine.”.


Instruction of Young Women by Ladies.

Newport, Isle of Wight, SIR,

Jan. 16, 1826. . : OBSERving in your Obituary of Phoebe Russell, of Bridport, in the last Number of the Christian Reformer, [XI. 433,] that she was indebted for much of her high state of moral attainment to her attendance at a week-day meeting in the Chapel Vestry, established by some ladies of the congregation with a view to promote the moral and religious improvement of young persons of their own sex, it would gratify a reader of your Miscellany to be informed of the mode of instruction there pursued. It is to be supposed that there are many excellent ladies in most congregations who would gladly assist in communicating religious knowledge if they were made acquainted with the means of carrying their wishes into effect. If any individual connected with this useful method of imparting information would take the trouble to answer the above inquiry, it would much oblige



Second Unitarian Chapel at Nottingham. At Radford, a populous suburb of Nottingham, a small Uni. tarian congregation has been raised by the judicious and perse. vering labours of Mr. JONATHAN HOLMES, formerly a local preacher amongst the Methodists. Hitherto, they have met in a very inconvenient room, (on a first floor,) but are obliged to seek other and better accommodation ; and under the counte-, nance of their friends of the other congregation, the High-Pave. inent, at Nottingham, and the recommendation of the two ininis. ters of that congregation, viz., the Rev. J. Tayler, and the Rev. B. Carpenter, are building a sinall and plainly furnished chapel, for the completion of which they stand in need of some further help from the Unitarian public, which will, we doubt not, he readily granted. The cost of the ground and of erecting the Chapel is estimated at five hundred pounds. One hundred and twenty pounds have already been collected among the members of the High-Pavement society in Nottingham and at Radford ; from the junior members of the former of which are chosen the Trustees of the new Chapel in Radford.—The Society at Radford has combined education with religious instruction, and the new building is to answer the purposes of a school-room as well as a House of Prayer. The congregation have already maintained a Sunday-school, containing about 100 scholars.Mr. Holmes has drawn up an interesting account of his religious progress, which has been sent to us by the ministers above named, and will be inserted in our next number. -Subscriptions for the Chapel will be received in London by the Rev. Ř. Aspland, Mare Street, Hackney; and by the Rev. Dr. Rees, Kennington: and at Nottingham, by Mr. William Enfield, Treasurer, and the Rev. James Tayler.

Anniversary of Third Unitarian Chapel, Manchester. · This Chapel' is in Salford, a populous part of Manchester, and is called the Green-Gate Chapel. The Rev. J. R. BEARD, late of the York College, is the minister. The erection of the Chapel, which is spacious, cost a large sum of money, of which about 5001. remains undischarged, and on account of which the managers appeal to the liberality of individuals, congregations, and Fellowship Funds. It is a strong recommendation of this case, that there are an adult and a Sunday School attached to the chapel, the latter consisting of 100 scholars.

The religious services of the Anniversary were conducted on Sunday, Jan. Ist, by the Rev. E. Higginson, of Derby, and the Rev. J. H. Bransby, of Dudley. The next day the social part of the Anniversary followed, when 140 persons sat down to a

dinper provided in the school-room, RICHARD POTTER, Esq. in the Chair. Many free and enlivening sentiments were proposed from the Chair, with appropriate and interesting observåtions. On giving Mr. Beard's health, the Chairman said, “I now come to a subject more immediately connected with the object of our meeting; and when I reflect upon the comparative triding beginning of this Society, the Anniversary of which we are assembled to celebrate, the slender means they had at first to work on, and above all the trying difficulties they have had to encounter; I am struck with astonishment and admiration at observing what great and important results often take place from the most apparently insignificant, and inauspicious coin. mencements : but when those connected with the subject engage in it with that ardour and perseverance which the persons have done who originated and have brought the Green-Gate Society to its present state, what difficulties are there which may not be overcome, what is there which cannot be accomplished?' I have witnessed with great delight the rise and progress of this Soci. ety, and the able and excellent manner in which its concerns have been managed, but no part of their proceedings, in my hun. ble opinion, has been more judicious and fortunate, or has reflected more credit upon them, than that of their choice of a Minister. To a new congregation they did well to look out for a Minister not only possessed of ability suitable for the situation, but what I consider of the utmost importance, endowed with spirit and zeal to explain and enforce the doctrines of Christi. anity. That they have been successful, most of you whom I have the honour to address can bear witness. I have myself frequently had the pleasure, and I hope I may add been edified at hearing the manner in which my friend conducts his public services, and I think there is every prospect of the happiest results following; for no man can hear Mr. Beard without being convinced that his whole heart and soul are engaged in the work he has undertaken to do. I have only to add my most sincere wishes, that the connexion thus commenced may be a long, a happy, and a mutually beneficial one.”

Mr. Beard's reply, was cordially received. We regret that we are favoured with only a very short sketch of it. He said that, during the time he was at the York College, he found the greatest satisfaction and edification from being a member of the College Missionary Society, and looked back with great delight at the readiness and apparent attention with which his fellow-students and he had been heard and the kindness they

experienced from several of the inhabitants in the towus 1. and villages in which they preached. He observed, that it had

long appeared to him of great importance that more time and attention should be devoted to preaching and explaining our doctrines to those in humble life, amongst whom they were much misunderstood and misrepresented. He considered it a happiness that a considerable portion of the congregation it was

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