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translated, 'given by inspiration of God,' signifies 'breathing of God,' or 'breathed from God.'

"No prophecy of the Scripture is of any private interpretation,' &c. The inspiration of Prophecy is not denied. But can anything be more idle than to prove the inspiration of all the books of the Old Testament by such a quotation as this: Hear me, O Judah, and ye inhabitants of Jerusalem, believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper."

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Page 16.—" So then, it appears, that if these rational and liberal' critics are not allowed to Unitarianize the Bible, they are prepared to deny its divine authority, and to give it up to its enemies!" Dr. Channing does not say so. What he says is, that he cannot defend the Scriptures unless he is allowed to interpret them by the same principles which are applied to all other works. And this principle of interpretation we understood Dr. Tattershall freely to admit.

The use that is made of the extract from Dr. Channing, exhibits the temptations of controversy. There is nothing in the extract that Trinitarians themselves would not say upon occasion. Why is it thought worthy of being marked in italics that the dispensation of Moses is imperfect when compared with that of Jesus? Is this denied? Why is the word seems italicized, when the connected word is not rejects, but only distrusts? Yet the author praises the candour of Dr. Channing.

Page 20, 21.- "The improved Version." It is a curious fact that most of the Trinitarian objections to the Improved Version have been provided for them by an Unitarian Critic and Reviewer. Dr. Carpenter in his reply to Archbishop Magee states, "I furnished to the opponents of the Improved Version some of the most powerful weapons against it.” Again, "At my request a young friend undertook to draw up the table I wished. This led him to collate the two Versions, which he did with great patience and fidelity. He discovered some variations from the basis which were not noticed; and I thought it right to point them out. It is not too much to say that, but for this, neither Bishop Magee, nor any others who have censured the Improved Version, would have been aware of their existence."-pp. 308, 309. Whatever becomes of the Improved Version, the Controversy between Unitarianism and Trinitarianism remains just where it was, to be settled upon independent principles, critical and

exegetical. So far, the whole indictment against the Improved Version relates to the introductory chapters of Matthew and Luke. Suppose those chapters authentic and genuine, and what follows from them? The doctrine of the Miraculous Conception, which most Unitarians believe. Professor Norton, the ablest, perhaps, of American Unitarian Critics, defends this doctrine. The introductory chapters of Matthew he rejects, chiefly on account of their inconsistencies with those of Luke, the authenticity of which he does not doubt. Dr. Carpenter also critically dissents from the Notes in the Improved Version on the introductions of Matthew and Luke. Reply to Dr. Magee, p. 299. It is not then such a new thing among Unitarians, to question the authority of the Improved Version. Will the Author inform us where he got his knowledge respecting Ebion, his existence and opinions?

Page 25.-In an introductory Lecture on the "practical" tendencies of views, we labour under the disadvantage of being obliged to allow scriptural language to be quoted in a sense which we do not admit. It would be evidently quite out of place to enter here into the textual controversy. This will be done abundantly in the course of these Lectures.

Page 37.-Does the Author deny that Free Inquiry generates a degree of scepticism-that is, not of unbelief, but of the examining and questioning spirit? Or does he mean to object to all free inquiry on account of this tendency? It is extraordinary reasoning to take Dr. Channing's caution against a sceptical spirit, proceeding from the very constitution of mind, as a proof of the tendency of Unitarianism to infidelity. If Unitarianism leads to unbelief, it is strange that so many Unitarians should defend the Evidences of Christianity, and that one of them, Dr. Lardner, is the great authority from which Trinitarians themselves draw their knowledge of the external testimo

nies.

Page 39." Another leading principle, common to both systems, (Unitarianism and Infidelity,) is the non-importance of principle itself to the enjoyment of the Divine favour." Let it be known, that by principle here, the Author means opinions.

Page 41.-" Does the Deist reject the Bible because God is re

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presented as a being who takes vengeance? So does the Unitarian for the very same reason reject the Gospel? Does the Deist reject the Bible because it contains the doctrine of at onement and of divine sovereignty? For the very same reason the Unitarian rejects the Gospel." It is melancholy to have to remark upon this passage. The Unitarian does not reject the Gospel, unless the Gospel means Trinitarianism, a use of words which, in controversy, cannot be justified. The Unitarian does not deny that God takes vengeance, if by vengeance is meant the infliction of retribution. The Unitarian accepts the Gospel, but does not find in it the doctrine of Atonement.

Page 46.-"How, on Unitarian principles, this reasoning can be answered, is more than I can tell." Jesus did refer to God both his words and his works. But Unitarians do not regard the mission of Jesus as similar to that of any of the Prophets. It was essentially different. He was himself the Revelation: a man in the image of God. By the Prophets, God taught the Jews certain lessons, and inspired certain expectations. By Jesus, in whom was the spirit without measure, God exhibited a perfect revelation both of human perfection and of human destinies. God's word was made flesh, and dwelt amongst us. The purposes of the Deity were impersonated. He was consequently the life, and the way, as well as the truth.

Page 59.-Does the Author mean to contend that Thomas was an INSPIRED MAN when he refused to believe in the risen Jesus. We had thought the Trinitarian view was, that the day of Pentecost dated the inspiration of the apostles. But it appears the Author believes Thomas to be inspired when refusing to believe in the resurrection of

Christ.

Page 60.—Is not the Author aware of the doubtful authenticity of the second epistle of Peter, from which he quotes twice, contrary to the judgment of Lardner, who decides that the doubtful Epistles, so stated by Eusebius, should not be used as authority for doctrines?

There are other passages in this Lecture on which we might comment. But we refrain. We wished to remark upon those passages which affect the cause, and not more than was unavoidable upon those which affect only the advocate.

UNITARIAN AND TRINITARIAN CONTROVERSY AT

LIVERPOOL.

Syllabus of a Course of Lectures intended to be delivered successively.

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The Course of Unitarian Lectures will be published weekly, and may be had of JOHN GREEN,

Newgate Street, London, and WILLMER AND SMITH, Liverpool.

WILLMER AND SMITH,

32, CHURCH STREET, LIVERPOOL.

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