not having been received earlier, is, that Jesus was not then glorified. "The Holy Ghost was not yet given, because that Jesus was not yet glorified."—John vii. 39.

76. Because it is affirmed, that Christ was exalted by God, to be a Prince and a Saviour.—Acts v. 31.

77. Because GOD made that same Jesus, who was crucified, both Lord and Christ.—Acts ii. 36.

78. Because GOD gave him a name which is above every name.-Phil. ii. 9.

79. Because Christ was ordained of God to be the judge of quick and dead.-Acts x. 42.

80. Because God will judge the secrets of men by Jesus Christ.-Rom. ii. 16.

81. Because all judgment is committed to Christ by the Father.-John v. 22.

82. Because our Saviour grounds the importance of his judgment solely upon the circumstance, that it is not exclusively his own judgment, which he pronounces, but that of the Father who sent him. "If I judge, my judgment is true; for I am not alone, but I and the Father that sent me."—John viii. 16.

83. Because it is said, that when he was received up into heaven, he "sat on the right hand of God."—Mark xvi. 19.

84. Because St. Paul affirms, that Christ, even since his ascension, "liveth unto God," and "liveth by the power of God."-Rom. vi. 10.-2 Cor. xiii. 4.

85. Because it is affirmed of Christ, that "when all things shall be subdued under him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all."-1 Cor. xv.

28.

86. Because, in the prophecies of the Old Testament that relate to Christ, he is spoken of as a being distinct from and inferior to God.-Deut. xviii. 15. John i. 45.

87. Because the Jews never expected, that any other than a being distinct from and inferior to God, was to be their Messiah, and yet there is no evidence that our Saviour ever so much as hinted to them that this expectation was erroneous.

88. Because it does not appear from the Scriptures, that the Jews, except in two instances, ever opposed our Saviour, on the ground that he pretended to be God, or equal with God; whereas, had it been his custom to assume such identity or equality, in his conversation with a

people so strongly attached to the doctrine of the divine unity, he would have found himself involved in a perpetual controversy with them on this point, some traces of which must have appeared in the New Testament.

89. Because, in these two instances, when charged, in the one case, with making himself God, and in the other, with making himself equal with God, he positively denies the charges. In reply to the charge of assuming to be equal with God, he says immediately, "The Son can do nothing of himself, but what he seeth the Father do;" and directly after, "I can of mine own self do nothing.-John v. 19, 30. In answer to the charge of making himself God, he appeals to the Jews, in substance, thus; Your own Scriptures call Moses a god, and your magistrates gods; I am surely not inferior to them, yet I did not call myself God, but only Son of God.-John x. 34, 35, 36.

90. Because, had his immediate disciples believed him to be the Almighty, would they have been so familiar with him, have argued with him, betrayed him, denied him, fled from him, and left him to be dragged to the cross?

91. Because the Apostles, after they had been filled with the Holy Ghost, on the day of pentecost, did not preach that Christ was God; but preached what was altogether inconsistent with such a doctrine.-Acts ii. 22; xiii. 23; xvii. 3, 31; xxii. 8.

92. Because there is no evidence to prove, that the first converts to Christianity ever incurred the imputation of idolatry from the Jews, as they must have done, had they believed and taught that the Son, as well as the Father, is Jehovah; while it is notorious, that this imputation has been among the most common of the Jewish reproaches against Christians, since the Trinity became a doctrine of the church.

93. Because there are, in the New Testament, 17 passages, wherein the Father is styled one or only God, while there is not a single passage in which the Son is so styled.

94. Because there are 320 passages, in which the Father is absolutely, and by way of eminence, called God; while there is not one in which the Son is thus called.

95. Because there are 105 passages, in which the Father is denominated God, with peculiarly high titles and epithets, whereas the Son is not once so denominated.

96. Because there are 90 passages, wherein it is declared, that all prayers and praises ought to be offered

to HIM, and that every thing_ought to be ultimately directed to HIS honour and glory; while of the Son no such declaration is ever made.

97. Because, of 1300 passages in the New Testament, wherein the word God is mentioned, not one necessarily implies the existence of more than one person in the Godhead, or that this one is any other than the Father.

98. Because the passages, wherein the Son is declared, positively, or by the clearest implication, to be subordinate to the Father, deriving his being from Him, receiving from Him his divine power, and acting in all things wholly according to His will, are in number above 300.

99. Because, in a word, the supremacy of the Father and the inferiority of the Son, is the simple unembarrassed, and current doctrine of the Bible; whereas, that of their equality or identity is clothed in mystery, encumbered with difficulties, and dependent, at the best, upon few passages for support.

100. Because, finally, it appears from the records of the church, that the great body of primitive Christians, for the first two centuries, and longer, were believers in the supremacy of the Father, and the subordination of the Son; which could not have been, had the common doctrine of the Trinity been that of Christ and the Apostles.

Christianity in India.

EVERY sincere and practical believer in the divine origin of Christianity, must be anxious that its blessings should be communicated to all his brethren of mankind. Distinctions of country, of colour, or of caste, can have no influence but to increase his efforts, that the human race, whether barbarian, Scythian, bond, or free, should be gathered into one sheepfold, under one shepherd. Gladly will be avail himself of any circumstances which may appear to promise the progress of human improvement, the melioration of the condition of humanity. Let exertions be made to raise the intellectual condition of the oppressed African, or to stay the advance of the desolating wheels of an idol's chariot, the Christian will assuredly rejoice in these labours of benevolence, and hope that God may aid them. Such an individuul may doubt the propriety and fitness of some of the plans adopted-he may see reason

to question the wisdom of many of the measures pursued, -but if he be really benevolent-if his be the spirit of Christ, he will not, for an instant, withhold his tribute of admiration and of praise, from those virtuous and excellent men, who have placed themselves between the living and the dead, to stay the plague. He may think that, in most instances, education should precede the distribution of the Bible—and that instruction in its evidences, and a faithful perusal of its contents, and a love of its moral perfection, should be inculcated, before engaging in the contemplation of what some may deem to be its peculiar doctrines, but it would be alien to all his feelings, not to do justice to the motives which actuated such men as Martyn and Carey, with their fellow-labourers and successors in the great work of spreading abroad a knowledge of God and of his Christ. It is no slight task which the missionary undertakes. His moral courage must be excited and called forth by deepest reverence of God and truth, by heartfelt devotion to the good of man. It must be sustained, in his fearful combat with ignorance, superstition, idolatry, and vice, by higher and more sacred impulses than earthly interest or sublunary fame. The recompence of reward to him, consists not in the prebend's stall, or the glittering mitre-it arises from inward satisfaction at duties performed from a sacred reverence for Heaven's will, and from the conviction, that benevolence to man is the truest devotion to God. To men who thus have buckled on their armour—who have thus gone forth to speed the banner of the Cross-who have laboured to make the moral wilderness blossom as the rose-and who have quailed not in the midst of the numerous difficulties by which they were surrounded,—to these indefatigable men, we gladly acknowledge a debt of gratitude. We differ from them in faith, but we cheerfully unite with their brethren, in expressing admiration of their exertions. We think their zeal has not always been guided by discretion, but we cannot doubt the purity of their intentions. Their comparative want of success, we attribute not to inactivity on their parts, nor to any thing, certainly, in the genuine Gospel of Jesus Christ, but to the peculiar views which they have usually exhibited of the belief it requires, and a good deal to the practice of other professed believers in the system which the missionaries have inculcated.

There is no country in the world, excepting, perhaps, Afric's ravaged shore, to which Britain owes a larger debt of justice, than to India. That appears to our minds, no oratorical flourish, which described India as an 66 empire wrested in blood, from the people to whom God and nature had given it;" and its conquest leading to the establishment of "an authority which Heaven never gave, and supported by means which it can never sanction." We think the introduction of Christianity under such auspices, more calculated to make nominal than real Christians. In those minds which judge for themselves of the New Testament, it must excite a forcible contrast between Christian precept and professed Christian practice; and it induce the natives to wish their conquerors might may return home, to learn what that meaneth,-I will have mercy and not sacrifice. Rapine and slaughter are but sorry barbingers of the Prince of Peace; and the charity which covereth a multitude of sins, is not usually the concomitant of a fortress or a camp. These may consist well enough with the doctrines of Mecca's Prophet, but they are totally opposed to the religion of the Saviour of the world. Christianity we deem to be so identified with the improvement and happiness of man here, and his bliss for ever, as to be worth almost any sacrifice that can be made for its possession; but then, it must be the willing sacrifice of a freeman, not the forced contribution of a slave. Praise-worthy, therefore, as we esteem the efforts of the missionaries from Europe, yet we are of opinion, that the reformation of Hindostan must be effected, chiefly, through the instrumentality of the enlightened and religious of its own population. Their labours may be aided by others, but let them be the leaders in the holy and righteous work. Let but native individuals arise, fitted for this mighty task, by their talents and station, or by their energy and zeal, or all united, and we look forward with confidence to the result. The diffusion and exemplification of the pure and holy principles of the Gospel, may not be rapid, but they will be permanent. Our eyes may, perhaps, not witness the full harvest of righteousness which shall there be reaped; but it will be sufficient for our measure, if our hearts be gladdened by the cheering sound, that the corn is in the ear.

Such instruments for good, have, we trust, by the blessing of God, been raised up, in the persons of WILLIAM