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all his subjects, and all their wants, and to hear all their petitions, to enable him to present them tohis Father. And on these points he brings forward a metaphor or comparison of the human soul of Jesus Christ, and likens it to a glass bowl, placed in the centre of a room, on which every thing within that compass would reflect. That the God-head, he says, resided in the human soul of Jesus Christ in a peculiar manner, and to support and illustrate these ideas, he introduces some arguments from natural philosophy, and from reason, which are to this amount—we can not tell how far an infinite wise God can extend the powers, wisdom, knowledge, senses, and faculties of a created being; and how many other faculties and senses may be added to a character of this description, is impossible for us to decide. He mentions some animal faculties. The bloodhound, for instance, as possessing the sense of smelling in a degree far superior to the human species; and then observes, that if Cyrus could inow every man in all his vast army, and the places from whence they were, why could not the human soul of Jesus Christ, know all these things? These, however, ingenious, are far from being satisfactory and conclusive upon this subject.

It is possible, we have not been acquainted with the authors which are most approved of, amongst the Arians, but we may, without adventuring much, conclude, that it is impossible any arguments drawn from human reason or philosophy, can be advanced more substantial, in favor ofthe Arian system, than the arguments advancr *d by the Doctor. Should we admit on the principles of philosophy and reason, that an infinite1y wise and powerful God, could create a beiogV and place him at the head of the universe, and extend his powers and faculties, ten thousand times ten thousand, beyond what we, or the Doetor, ever imagined; and add a hundred senses of which we have no knowledge, still the work is, imperfect, and the position unsatisfactory; and we feel constrained to object to this system, as accounting for the mysteries of redeeming gracey or as an explanation of the Gospel texts in this matter; they are not to be determined by human reason alone, nor by any philosophical principles, except divine philosophy revealed by the Word. The question is not, what God can do, but what God has done; and this must be decided by the Record which God hath given us of his Son. If the Doctor is incorrect, in his views on this subject, it will be profitable for us to spend a few moments in enquiring for the stumbling-block, over which the Doctor seems, at least to us, to have stumbled. It is an admonition also, to us to be cautious of the same danger. The first difficulty and mistake, we think the Doctor labored under, was, in imagining all souls were created at once, or were created before their bodies were prepared for them. We do not undertake to say, that he has stated this expressly, but we are under the necessity of drawing this inference from his views. For if the soul is generated with the body, as we have reason to believe it is; and as is universally believed, by philosophers and divines, at the present day; and that Jesus Christ took on him the seed of Abraham, from the blessed virgin, we say, if this is the case, then Jesus Christ must possess two human souls, one created before the foundation of the world, and the other, from the seed of Abraham, that is, from the virgin; and it is thought, the Doctor, never would contend for this last position, or that this was the case.

We have a reason, for the belief that this was the Doctor's view, viz. In one of his poems, he says,

"And in some unknown moment join'd,
"The finish'd members to the mind;"

which intimates, that he thought the soul or spirit, was added after the members or body was completed. And this same difficulty, Mr. Worcester appears to labor under, as to the true humanity of Jesus Christ, for he expresses it in his works, as bible news, and acknowledges it was a point he had not fully digested.

The next difficulty, which it appears the Doctor labored under, notwithstanding his extensive studies and learning, was that he did not diligently compare the old and new testament together, on this point, although he might have done it on other points.

By perusing his works critically, and we arc sure impartially, it is found the Doctor followed something of the same line which we have followed in some part of this work, namely, an examination of the manifestations made to the patriarchs and prophets, by our Lord Jesus Christ in his pre-existent state. And the whole difficulty which appears to have rested on his mind, was to know who this character could be, who sometimes appeared in such dignity and glory, and demanded, and received homage and worship; appearing sometimes as an Angel, and messenger, or in the form of a man. The Doctor observed on these points, that it seemed, there ■<vas something in this character, that did not appear like the real Deity, or the real God-head; but in all this, he did not deny the doctrine of the Trinity, but would observe, notwithstanding, the doctrine of the trinity; or words to that amount; and concluded, it must be the human soul of Jesus Christ, in which the God-head dwelt, This seems to have comprised all the Doctor's labors upon this subject, and he seems to have stopped at this idea, without any sufficient comment or enquiry, whether or not, this personage was actually one of the characters which compose the trinity.


Christ's manifestations to the patriarchs and prophets in his pre-exiatent state, and to his Aposdes after his resurrection

and ascencinn.

We think, had the Doctor with equal spirit and diligence compared these passages of the old testament, with the new, and especially with Stephen's exposition before the Council of the Jews, the first chapter of John's gospel, the first chapters of Paul's Epistles to the Hebrews and Colossians, we cannot but conclude that the Doctor would have discovered, that the character which had made his appearance "at sundry times and in divers manners," was one of the characters, which composed the Trinity, that is, the Son of God, and not the human soul of Jesus Christ.— And, had the Doctor then considered, that he who was rich, had already agreed to become poor, that we, "through his poverty might be rich," and was about to take on himself the seed of Abraham, as the apostle expresses it; had the Doctor deeply considered this, it is thought he would have seen the consistency of our Lord's making his appearance at certain times,in theglory of that God-head. As he did when he appeared in the cloudy pillar, and on Mount Sina, where "there was under his feet, as it were a paved work of a sapphire-stone, and as it were the body of heaven in his clearness;" and with the sound £>( a trumpet, and in flaming fire, in order to de

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