the doctrine had been originally revealed to them, and suffered to sink into oblivion.

The frequent appeals to the supposed opinions of the early Fathers, which we meet with in the writings of those Divines who support the Athanasian doctrine, seem to show that there is a want of sufficient evidence in the Holy Scriptures. Amongst other passages quoted from these authorities, two doxologies, said to have been delivered by the Apostolical Fathers, Polycarp and Ignatius, as their dying words, have been insisted upon with much eagerness. The way in which these doxologies have been handed down to us, to say the least of it, cannot but excite a very strong suspicion of their genuineness. It is stated that they were recorded by some pious persons, who were witnesses of the cruel martyrdom of these holy

men.

Now, both Polycarp and Ignatius were disciples of St. John; but St. John himself has nowhere taught the doctrine of three Persons in the Deity, though, if he had held that doctrine, it cannot be believed that he would have neglected to declare it. So far as negative evidence can be admitted, it has been shown that such an idea never entered into the mind of the Apostle.

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In concluding my remarks upon this third chapter of Mr. Jones's work, I have only again to declare, that if the Athanasian doctrine were

clearly set forth in any part of the Holy Scriptures, I would not allow my reason to have any influence over my faith. I would receive it as a truth which it would be presumptuous to investigate too curiously, with the limited powers of human intellect : but I conceive I have shown that it is denied in those Scriptures, and therefore I dare not confess it upon human authority.

SECTION IV.

(p. 118.)

Ps. xxxiii. 6.

THE Fourth and last Chapter of Mr. Jones's work is on-" THE TRINITY IN UNITY."

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Regarding the unity of the Deity I believe all sects of Christians are agreed, though they may differ in opinion upon the question, whether that unity be confined to one, or consist of a plurality of Persons.

The arguments which Mr. Jones draws from his texts in this chapter are all founded on the same assumed principle, namely, that the Holy Spirit is a Person in the Godhead, and distinct from the Father and the Son; which, I humbly conceive, I have proved to be unscriptural.

Having gone fully into this subject in my remarks upon the second chapter of Mr. Jones's work, it is unnecessary to follow him through every step of this, his concluding Section; to notice a few of his arguments will be sufficient.

the "

By his first quotation he professes to prove that Trinity in unity is the One Lord, the "Creator of the world."

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By the Word of the Lord were the Heavens

"made, and all the host of them by the Breath

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(Heb. Spirit) of his mouth."

Mr. Jones says-" The whole Trinity therefore "created the world: yet this Trinity is but One

"I am the Lord that maketh all things, that Isa. xliv. 24, "stretcheth forth the Heavens ALONE, that

spreadeth abroad the earth BY MYSELF."

"Therefore," adds Mr. Jones, "the Father with "his Word and Spirit, are the alone Lord and "Creator of all things."

Now, if we admit his exposition of the first of these texts, it must be flatly contradicted by the second; which, indeed, is frequently the case in the course of his work.

Mr. Jones had used his text from the Psalms in the preceding chapter, affirming that the words "Breath (or Spirit) of his mouth, does undoubtedly "mean the third Person of the Trinity;" and I conceive I clearly proved that he had mistaken the meaning of the text. (See p. 115.) I understand that the Hebrew word Ruach, like the Greek Pneuma, means breath as well as Spirit; but Mr. Jones chose the meaning that best suited his pur pose, though differing entirely from the exposition of other writers. Our translation is obviously correct; it is purely a declaration of the omnipotence of the Great Creator; and has nothing on earth to do with Mr. Jones's subject.

By his next quotation, Mr. Jones purposes to (p. 119.)

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Deut. vi. 4.

Ps. lxxxiii. 18.

Jer. xxiii. 6.

Ezek. viii. 1. 3.

show that the name Jehovah is given to each of the three Persons, and yet that there is One alone whose name is Jehovah!

"The Lord our God is ONE JEHOVAH."

" and again,"

Thou, whose name ALONE is JEHOVAH, art "the most high over all the earth.”

"Yet," says Mr. Jones, "Christ is Jehovah." "This is the name whereby he shall be called "JEHOVAH, our Righteousness."

Mr. Jones continues-" So is the Spirit also," and to prove this, quotes the following text :

"The Lord JEHOVAH put forth the form of "an hand and took me; and the SPIRIT lifted " me," &c.

It would really appear, to any reasonable person, that Mr. Jones laboured to throw the Holy Scriptures into ridicule, by bringing together texts that seem flatly to contradict each other. In the way he has used these passages, all the reasoning in the world would be unable to reduce them to any kind of agreement. The text from Ezekiel had been used by Mr. Jones in his second chapter, and a meaning given to the words which few besides himself could have discovered. The Prophet is relating a vision, and there is not a word in the whole narrative that has any kind of connection with Mr. Jones's argument.

I feel no inclination to meddle with the controversies which Mr. Jones notices, regarding the