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part of Unitarianism: to some Unitarians it seems the plain dictate of reason and Scripture, illustrative of the character of God and plans of Providence, a glory around the cross of faith, and a rock for the anchor of hope; but others think it inconsistent with the threatenings and promises of God, and the responsibility of man; and a similar diversity obtains among the speculative of other denominations. Materialism is no part of Unitarianism. Some of us believe that man is formed of one substance, others of two: some that unconsciousness prevails from death to the resurrection; and others that the transition is immediate to bliss and glory, or to punishment, of the separated spirit. The denial of angels or devils is no part of Unitarianism : some believe in one, or the other, or in both.

There are certain doctrines which we agree in asserting, and others commonly held which we deny. While such passages as the following remain, to each of which might be added a number of similar declarations, we cannot admit the doctrines to which they are opposed, of a Trinity, the equality of Christ with the Father, imputed sin or righteousness, and vindictive or eternal punishment : “ There is none other God, but one.”

, « Thou shalt have no other gods before me.”

My Father is greater than I.” “The head of Christ is God.” “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father,

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neither shall the father bear the iniquity of the son.” “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father, which is in heaven." “ God will not always chide, neither will he keep his anger for ever.* While, on the other hand, the notions of Christianity which prevail amongst us, of the proper unity, benevolent character, and sole claim to worship, of God, the Father; the mission of Christ for the salvation of the world ; the necessity of holiness alone for obtaining the Divine favour; a resurrection to impartial judgment; and the ultimate restoration of all things, are not only scriptural in each particular, but, combined, present the great outline of New-Testament teaching.

“I am the first, and I am the last, and besides me there is no God.” « God is love." hour cometh, and now is, when the true worshippers shall worship the Father.” anointed Jesus of Nazareth with the holy spirit and with power." “ The Father sent the Son to be the Saviour of the world.” “The grace of God, which bringeth salvation to all men, hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” “There

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* 1 Cor. viii. 4 ; Exodus xx.3; John xiv. 28; 1 Cor. xi. 3; Ezek. xviii. 20; Matt. vii. 21; Psalm ciii. 9.

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fore we both labour and suffer reproach because we trust in the living God, who is the saviour of all men.'

“Since by man came death, by man came also the resurrection of the dead. in Adam all die, even so in Christ shall all be made alive.” “We must all appear before the judgment-seat of Christ; that every one may receive the things done in his body according to that he hath done, whether it be good or bad.” “ The creature itself shall be delivered from the bondage of corruption into the glorious liberty of the children of God." In the seed of Abraham shall all the kindreds of the earth be blessed.*

This is Unitarianism. Can it be false? Then what becomes of Scripture, for in its very terms, without perversion, are all the doctrines of Unitarianism expressed, and those denied to which they are opposed! Where this is the case, to those who admit the authority of the New Testament, controversy is at an end. Statement is proof; declaration is demonstration; and Unitarianism becomes identical with Christianity. Its refutation is that of Scripture and of reason. It is built upon the foundation of the apostles

* Isaiah xliv. 6; 1 John iv. 8; John iv. 23; 1 John iv. 14 ; Titus ii. 11, according to the marginal reading of the received translation ; 1 Tim. iv. 10; 1 Cor. 21, 22; 2 Cor. y. 10; Romans viii. 21; Acts iii. 25.

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and prophets, Jesus Christ himself being the chief corner stone." And what shall dismantle such an edifice? Will the breath of man blow it down? Shall it totter beneath the thunders of excommunication? Will it be fired by those flames of inquiry in which perish the wood, hay and stubble of human invention ? Will it fall in the storm, or moulder with age? No. It is immutable truth: a building of God; eternal as the heavens ; like them bidding defiance to human hostility; and like them too, shedding benignant influences on the vain assailants.

This scriptural proof may receive confirmation from various considerations, which can be but briefly noticed.

Judaism was Unitarianism. It was instituted and supported by Divine direction and agency, to preserve in the world the knowledge of the One God. This object appears conspicuous in the origin, institutions, administration, and results, of that singular system.

The Jewish system may be considered as commencing with the call of Abraham. Idolatry was then rapidly becoming universal. The father of the faithful remained steady to the worship of the only God : for this he was distinguished; for this separated; for this rewarded in his posterity; for this promised that his seed should inherit the land, and from him descend one in whom all nations should be blessed. The prayers of Abraham, and the communications of Deity to him, are detailed in many places. Those prayers are addressed to one person ; those revelations made by, or in the name of, one person. To him was no Trinity revealed; by him was no Trinity' adored. The language of Abraham is, “ Lord God, what wilt thou give me?" May Ishmael live before thee :and that of the Deity is, “ I am the Lord, that brought thee out of Ur of the Chaldees; I will bless thee, and thy seed after thee.” Judaism, therefore, in its origin, is Unitarianism. It commences with the selection and reward of Abraham, for adoring one God amid general apostacy to Polytheism.

Judaism was Unitarian in its institutions. There was no revelation of a Trinity to the patriarchs who succeeded Abraham. Adoration is offered to, promises are made by, the same individual Jehovah. One after another is celebrated for treading in his steps. His posterity are enslaved in Egypt: the time of their deliverance arrives; Moses is commissioned to effect it. “Thou shalt say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you. This is my name for ever, and this is my memorial unto all generations.” We are not then left to infer, from its not being recorded, that in the intermediate time no revelation of some other person or persons in the Godhead had been

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