As the representation here given is not conformable either to the Trinitarian or Socinian system, our statement will probably be rejec ted by such as adhere strictly to either of those creeds. We wish to offend neither. Nor do we vainly pretend to offer any really new view of the subject. We have drawn from the Bible only : and have attempted to give the obvious and uniform meaning of Scripture. If we have not proposed any scheme as precisely and positively correct, it is because we are satisfied the language of revelation is such and so various on this subject, that it is difficult, unless one is very dogmatical and vain, to give a concise opinion in the words of human wisdom.

It is but justice to observe, that the Unitarians are catholic in their temper, and ready to allow to every one the privilege of interpreting Scripture for himself; while the Trinitarians are generally intolerant and exclusive, (yet, no doubt sincere,) and very forward to censure and anathematise all who differ from their particular formula of faith.

Boston, August 1, 1815.

THE LANGUAGE OF SCRIPTURE RESPECTING

THE SAVIOR.

THE inspired Scriptures teach us that there is one God. Indeed, they repeatedly and explicitly declare, that there is only one. This is a distinguishing doctrine of revelation. It was because the world was given to idolatry, and believed in and worshipped many gods, that Jehovah, the true God, was pleased to give special instructions and revelations to mankind. It was to preserve in the world a knowledge and belief of himself, as the only living and true God, (the only self-existent and eternal Being,) that he called Abraham, and made revelations to Moses and many prophets after him, for the instruction of the Jewish people. In fact, all Jews and Christians profess to believe, that there is but one God: they do not hold to a plurality of deities. In opposition to Pagans and Polythcists, they will promptly say, that they believe in one God, the source of all power, intelligence and goodness.

How, then, is it, that any portion of the Christian world profess to acknowledge and worship three Gods, or three persons in one God, or a Triune God, as some

express themselves? And why do they condemn those who cannot believe as they do? Why censure a man, who is a Unitarian, who believes in the Unity of the divine nature, but yet acknowledges Jesus Christ to have been sent by God, to be the Savior of the world—to have been inspired and constituted to be the redeemer of ignorant, sinful men, and endowed with all the powers and qualities necessary for such an office? Is it not because they claim to be the only correct interpreters of scripture? Because they undertake to be wise above what is written in the sacred volume? And take upon them to pronounce, that the Savior must be God, in order to perform the work given the Savior to do? And then to conclude, that the scriptures teach such a doctrine, and torture various passages to justify their conclusion?

The Scriptures are, certainly, not inconsistent with themselves. One passage, or writer, does not contradict another. If then, the Scriptures teach clearly and fully, that there is one God, and only one God, no detached passages, however difficult or mysterious, can teach an opposite doctrine.

We will quote a few passages, which must satisfy every rational and candid mind, that the Bible plainly and fully asserts the doctrine of the Unity of Deity.

'Hear, O Israel, Jehovah, our God, is one Lord.' Deut. vi. 4. 'I am God, and there is none like me.' Isaiah xlvi. 9. Is there any God beside me? Yea, there is no God: I know not any." Isaiah xliv. 8. 'Hear, O Israel, the Lord our God is one Lord-There is but one God, there is none other but he.' Mark xii. 29, 32. That they may know thee, the only true God, and Jesus Christ, whom thou sent.' John xvii. 3. 'Unto us there is but one God, the Father, of whom are

all things—and one Lord Jesus Christ, by whom are all things.' I Cor. viii. 6. One God and Father of all.' Ephesians iv. 6. For there is one God, and one Mediator between God and man.' I Tim. 2. 5. 'Thou believeth there is one God; thou doest well.' James 2. 19. The intelligent reader of the Bible will recollect numerous other texts equally clear and explicit. But these are sufficient for our purpose.

We will not, now, merely assert, by way of conclusion from these declarations of Scripture, that there is only one God; and that Christ, however highly endowed, received all his power from God, and is, therefore, necessarily, not one in essence, independence and self-existence with the Father; but distinct from, and subordinate to him. Such a conclusion, we think, however, forces itself upon the mind of every reflecting man, who considers these, and other texts of Scripture, and is not unduly biassed by human creeds and confessions of faith. It may be proper and satisfactory, therefore, to attend to the declarations of the Bible, respecting the Messiah, or Christ, whom God has "anointed to be a Savior to give repentance and remission of sins."

Frophesying, as was generally supposed by the Jews, of the Messiah, Moses says, "a prophet like* unto me, shall the Lord your God raise up to you: him shall ye hear in all things." Indeed, Peter and Stephen both apply this prophecy to our Lord. Behold my servant, whom I uphold; my elect, or chosen, in whom my soul delighteth. I have put my spirit upon him, he shall bring forth judgment unto the Gentiles.' Isaiah.

In some, not in all respects, (nor was it necessary to justify the declaration of Moses,) Christ was like the great Jewish prophet, with whom God talked face to face, and who he appointed the guide and leader of his people Israel.

"The Lord, whom ye seek, shall suddenly come to his temple; even the messenger of the Covenant, in whom ye delight." Malachi. By the evangelical writers, his birth is represented to be miraculous, his origin divine, and He to be endowed by God with supernatural gifts, both of knowledge and power, that proper respect and obedience should be given him, as to one appointed to be the spiritual Instructor and Redeemer of sinful men. This, they inform us, was the declaration of the angel-“ He shall be great, and shall be called the Son of the Most High; and God will give him the throne of his Father David." "The Holy Spirit will come upon thee, and the power of the Most High will overshadow thee: Therefore, the holy thing, which shall be born of thee, shall be called the Son of God." The exclamation of the pious Zachariah, after his sight was restored, was, "Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David." A voice came from heaven, when he was baptised, and (on another occasion also,) saying, "Thou art my beloved Son; in thee I am well pleased." Peter's confession respecting Christ, and of which he approved as correct, was, "Thou art the Christ, (the Messiah, or anointed,) the Son of the living God." By the evangelist Mark, the phrase is a little varied; but we may be certain is the same in meaning and effect. As related by Mark, Peter's confession was simply, "Thou art the Christ." The expressions, we must conclude are synonymous: and that Christ, Messiah, and Son of God, all imply the same, and are descriptive of him, whom God sent to enlighten and save the world.

When the Jewish High Priest asked our Lord, whether he were the Messiah, or the Christ, the Son of