know not what. But the hour cometh and now is when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him. --These words spake Jesus, and lifted up his eyes to heaven, and said Father, the hour is come, glorify thy Son, that thy Son also may glorify thee. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.--The attention of évery serious person I think should be directed to this passage. It appears to me to be decisive of the whole controversy. It is absolutely incapable of being reconciled to the doctrine of the Trinity.--It is one God which shall justify.--There is none other God but one.-But to us there is but one God, the Father.--The God and Father of our Lord Jesus Christ, which is blessed for evermore.--Now a mediator is not a mediator of one, but God is One.--There is one Lord, one faith one baplism, One God and Father of all, who is above all, and through all, and in you all.--Nor unto the King eternal, immortal, invisible, the only wise God.--For there is one God, and one Mediator between God and Men, the Man Christ Jesus.--Thou believest that there is One God, thou doest well.--To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever Amen.*

* Mat. xxiii. 9. Mark xii. 29. 32. 34. John iv. 22, 28. xvii. 1. 2, 3. Rom. iii. 30 1 Cor. viii. 4. 6. 2 Cor. xi. 31. Gal. iii 20. Eph. iv. 5, 6. 1 Tim. i. 17. ii. 5. James ii. 19. Jude 25.

Upon the Passages that have now been adduced, amongst many others, we ground our belief. It is because it is thus repeatedly declared in the Scriptures, that there is one God, that there is but one God, that there is but one God the Father, that we receive it as a sacred and momentous truth, and it is because it is never affirmed in the Scriptures that there are three persons in one God, that we do not believe it, because not being sanctioned by the Scriptures, it is not sanctioned by the only authority to which we bow. If there be any meaning in human languageif there be any weight in the most solemn and repeated declarations-if there be any authority in the commands of Jesus Christ-or any force in his example-then it is a certain truth, that Jehovah alone, that God the Father, the God and Father of our Lord Jesus Christ, is the only proper object of religious worship.

The second article of our belief is the doctrine of the simple humanity of Jesus Christ. Previously however to stating any arguments in defence of this doctrine, I wish to do away one of the chief causes of the aversion of serious and sincere Christians, to the system of Unitarianism, by shewing that it origi nates entirely in mistake; and likewise to make a few additional observations.

1st. Because we deny that Jesus Christ is the su preme God and equal in power and glory to the Father, it is commonly imagined, that we believe he is a mere man; a person in all respects, like unto our

selves; an ordinary human being. This is not true: We believe he is superior to Moses, inasmuch as he is the author of a better hope, and the finisher of a better faith. We believe he is superior to David and Isaiah, and all the prophets, inasmuch as he is the glorious personage whose advent they foretold, and the duration and happiness of whose kingdom, they delighted to celebrate. We believe he is superior to Paul and Apollos, and all the Apostles, inasmuch as they received all their knowledge, and derived all their authority from him. We believe he is far above all patriarchs, and prophets, and apostles, inasmuch as he possessed the spirit of God without measure whereas they all received it in measure; and so far are we from thinking he was an ordinary man, that we believe that Deity was as much, and as closely united to him, as it was possible for Deity to be united to humanity. Would it not be absurd and mon◄ strous to say this of an ordinary man, or of any other being of whom we have ever heard? And believing this, is it not false and calumnious to represent us as endeavouring to degrade the Saviour, and to bring him down to the level of an ordinary man? That he was properly and truly a man, we do indeed believe, and all who believe the New Testament, we think, must admit it; but at the same time, we believe that he was, what no other man ever was, and is entitled to a degree of reverence, obedience and love, which is due to no other being, excepting God himself.

2d. The texts urged in favour of the Deity of Jesus

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Christ, are at best ambiguous. There is scarcely one which, either has not some degree of suspicion attached to it, as to its genuineness, or which is not inconsistent with the main argument of the passage where it is introduced, or which may not be paralleled by other passages containing the same phraseology, applied to other persons, and from which those who be lieve in the Deity of Jesus Christ, will not allow the same inferences to be deduced. Those passages how ever, which we bring forward, are plain and simple, clear and intelligible.

3d. In explaining the texts, we urge in favour of the humanity of Jesus Christ, the advocates for his Deity, in our opinion, resort to a very unfair and sophistical argument, in taking for granted what re quires the strongest proof; namely, that the expres➡ sions have a different signification, from that in which they are at other times used, and refer only to a part instead of the whole person-to his human, not to his divine nature.

4th. In a revelation from God, so important a point as that there are more objects of religious adoration than one, never would have been left to be inferred from a few detached passages. It surely would have been plainly, explicitly, repeatedly stated. But we are never commanded by our Saviour to pay divine homage to more objects than one. Such homage therefore, cannot possibly be essential to salvation.

5th. The faith of a Christian ought not to be taken from a few detached passages, but from the general

stram and tenor of the Scriptures. A person may bring twenty different texts, from different parts of the Testaments, and if they are genuine, I am bound so to interpret and explain them, as tomake them harmonise with the whole. But if I cannot make them so harmonise, or cannot understand them, then they are not objects of my faith. If they contradict the general sense, then they are objects of my disbelief, for not part of a revelation from God, can contradict another part. The Scriptures should always be viewed connectedly, as teaching one and the same doctrine, andparticular passages reconciled with the general sense.

And lastly. Our opinions upon points of doctrine, ought to be taken from those parts of scripture which are addressed to the world in general, for universal information, not to particular churches or individuals. In the New Testament there are four gospels, containing a history of the life and conduct of Jesus, and of the doctrines which he taught. In the Book of Acts we have a brief account of the transactions of his apostles after his death, and of the gencral strain of their preaching. These books were not written for the information of any individual exclusively, but to give a general and more extensive eirculation to the principles of the Christian Religion, than could have been given by mere personal oral testimony. Besides these books, there is a variety of letters, written under peculiar circumstances. These letters are nearly all addressed either to a particular church, or a particular individual, upon particular