mote their welfare, have actuated me in this undertaking, and in all that I have written. No attack on private character is intended. If I know myself, I abhor every weapon of this kind. It is not with the persons of Unitarians that I have to do; but with their acknowledged principles. These, I am persuaded, are not only erroneous, but awfully and destructively so. No man who allows himself to reflect, can be neuter or indifferent in this warfare. It is a warfare waged for all that is glorious in the Gospel, and for all that is precious in the hopes of man. Deliberately believing as I do, that the system of the Unitarians is nothing less than a total denial and subversion of the Christian religion; and that, so far as they gain an influence, it is, like that of the fabled Syrens of old, to allure but to destroy; it is impossible for me to think of making terms with such a system. Having professed to devote myself unreservedly and forever to the glory of the ever blessed Redeemer, "wo "is me" if I consent, for a moment, to parley with those who blaspheme his name, or would degrade his religion! Whatever may be the sacrifice, even if it be that of life itself, this must be forborne and abhorred. While, therefore, I

respect the persons, and desire to promote the happiness, of those who embrace the heresy in question, I am bound, as a conscientious man, te do all in my power to expose the sin and danger of the heresy itself, and to warn my fellow men against its fatal allurements. And this, by the grace of God, I am resolved to do, as long as the convictions are such as have long impressed, and do now, with growing strength, impress my mind.

But before we proceed further, it may not be improper to pause a moment and inquire, what is meant by Unitarianism? What system of faith does this title designate? It is a specious title. It purports, at first view, and is, perhaps, really intended to convey an impression to the popular mind, that those who bear it, are the only believers in one God, while all others believe in a plurality of Gods. Be on your guard, I pray you, against this illusion; for, whether intended or not, it deserves no other name. The Orthodox, it is well known, contend for the Unity of God as steadfastly and zealously as Unitarians, or any other denomination, have ever done. But when we speak of Unitarians, we mean to point

out those who reject the Bible doctrine of the TRINITY IN UNITY; who contend that there is in Jehovah but ONE PERSON, as well as ONE EsSENCE; and who, with the doctrine of the Trinity, reject all the other PECULIAR and FUNDAMENTAL doctrines of the Gospel. Those who bear this name, are, indeed, by no means agreed among themselves. Some entertain a higher

opinion of the Redeemer's character than others, as well as different sentiments on some other fundamental doctrines of Christianity. It is obviously impossible therefore, in any one statement, to exhibit the opinions of all who profess to belong to this general denomination. But the great body of those who call themselves Unitarians in Great Britain and the United States, substantially agree, it is believed, in the following opinions.

They believe that the doctrine of the TRINITY is not found in Scripture; that it is one of the corruptions of Christianity, and among the earliest and most mischievous of those corruptions. This is so well known, that no proof or illustration of it is required.

They believe that Christ was a MERE MAN; that he was the Son of Joseph and Mary, born in the ordinary way; that he had no existence previously to his birth and appearance in Judea ; that he was not only FALLIBLE, but LIABLE TO SIN, like other men; and that, of course, he ought by no means to be worshipped. Dr. Priestley expressly says, that the apostles had no other ideas of Christ than "that he was

66 A MAN LIKE THEMSELVES."* Again; he says, "It is the clear doctrine of scripture that "Christ was simply a man." Mr. Belsham goes further, and suffers himself to speak in the following shocking terms: "The Unitarian "doctrine is that Jesus of Nazareth was a man "constituted in all respects like other men, sub"ject to the same infirmities, the same IGNOR

66

ANCE, PREJUDICES, AND FRAILTIES. Unita"rians maintain, that Jesus and his apostles "were supernaturally instructed, as far as was "necessary for the execution of their commis"sion; that is, for the revelation and proof of "the doctrine of eternal life, and that the favour "of God extended to the Gentiles equally with

* History of the Corruptions of Christianity, I. p. 2.

† Ibid. p. 6.

But

"the Jews; and that Jesus and his Apostles, and "others of the primitive believers, were occasion"ally inspired to foretel future events. "they believe that supernatural inspiration was "limited to these cases alone; and that when "Jesus or his Apostles deliver opinions upon "subjects unconnected with the object of their "mission, such opinions, and their reasonings "upon them, are to be received with the same "ATTENTION and CAUTION, with those of other persons, in similar circumstances, of similar "education, and with similar habits of think"ing." Further, he says, "The moral charac"ter of Christ, through the whole course of his "publick ministry, as recorded by the Evangel"ists, is pure and unimpeachable in every par"ticular. Whether this perfection of character "in publick life, combined with the general dec"laration of his freedom from sin, establish, or "were intended to establish the fact, that Jesus, "through the whole course of his private life, "was completely exempt from all the errors and "frailties of human nature, is a question of no "great intrinsick moment, and concerning which 66 we have no sufficient data to lead to a satis"factory conclusion."* In another work, Mr.

* Calm Inquiry into the Scripture Doctrine concerning the Person of Christ. p. 190. 447. 451.