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present acceptance, is the peculiar duty of Christianity. Love, flowing out of pardoned sin, love to God and man, is the peculiar spirit of Christianity. This gives the system its distinctive character; this separates it from all philosophies and theologies; from the lofty and keen Platonism of Greece; from the vast and abstract forms of Oriental thought; and from the various ethical, moral, and philosophical systems of modern times. Whatever in all these systems is true, Christianity readily accepts. Christ came not to destroy, but to fulfil. There is nothing destructive, nothing exclusive in Christianity. But, to all these various truths, Christianity adds something peculiarly her own. Her word is one which descended from the highest Heaven, far above the reach of the most soaring thought, with which man has ever penetrated the skies ; it is a word which descends into a lower depth of human experience, than the most profound research has ever fathomed. That word comes down from a reconciling God; that word descends into the sinner's heart. It speaks of present peace, present acceptance. It tells us that now is the accepted time, - that now is the day of salvation. It tells us that God is ready to seal his mercy on our hearts, by the influence of his Holy Spirit, — to give us an assurance in a holy calm, a deep tranquillity, a peace never before felt, of his reconciling love. These words are weak and ineffectual. There is no help for it.

Oh, that God would himself write on our hearts, the truth which, with a stammering voice, I ain attempting to unfold. Come then, Lord, and teach us thyself to know thy Son! Come, and enter into our souls, that we may have joy in the Holy Ghost, ever






John Cooch



American Unitarian Association.


December, 1844.

Price 3 Cents.


31, Devonshire Street.




THERE are, perhaps, no words in which a Unitarian of the present day could make a more exact confession of his faith, than in these of the Apostle Paul; “There is one God, and one mediator between God and men, the man Christ Jesus.” (1 Tim. ii. 5.) Yet we are told, that the Apostle must have meant a great deal more than he appears to have said. For if he held what is called the catholic doctrine of the Trinity, he believed that the very being, whom he so unequivocally calls “the man Christ Jesus,” was, in reality, both God and man.

The Church of England professes to give us, on this as well as on other subjects, the belief of the Apostles pure and undefiled. And that Church, in the second of x its articles, thus declares ; “ The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin, of her substance ; so that two whole and perfect natures, that is, the Godhead and Manhood, were joined together in one person, never to be divided, whereof is

one Christ, very God and very Man; who truly suffered, was crucified, dead and buried, &c."

All this, it must be maintained by those who thus believe, was believed also by the Apostle Paul at the very time when he wrote, “ There is one God, and one mediator between God and men, the man Christ Jesus."

Now it appears a matter exceedingly to be regretted, 25 the Apostle really held the doctrine of two natures in Christ, that he was not more guarded in his language, on an occasion when the least hint of the doctrine would have been of so much importance. For, from the total absence of anything that can imply his belief in such a doctrine, it will, probably, continue to be inferred, by many plain understandings, that he had heard of no such compound being as one in whom “two whole and perfect natures, that is, the Godhead and Manhood, were joined together in one person, never to be divided.”

The absence of language in the least resembling this description of Jesus Christ, not only from the passage just quoted, but from every passage of the New Testament which makes mention of him, justifies us in considering the doctrine of his two natures as merely a human supposition. It is not an express declaration of the Scriptures, but, as the Trinitarians themselves must allow, an inference only from separate declarations of the Scriptures, and one which is thought necessary to reconcile them. It is one mode of accounting for certain expressions in reserence to Jesus Christ, which, without it, are said to be unaccountable.

Let us then subject it to a calm and serious examination in this its character of a supposition or inference. Such an examination is rendered the more necessary by

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