ition is quite sudden, without any gradation at all. This must naturally have given the greatest alarm, such as is now given to those who are called orthodox by the present Socinians; and yet nothing of this kind can be perceived. Besides, it is certainly most probable that the christians of those times, urged as they were with the meanness of their master, should incline to add to, rather than take from, his natural rank and dignity. Maxim 9.

APPENDIX.

Extract of a Letter from a Friend.

DEAR SIR,

I HAVE

November 5, 1783.

HAVE just been reading Dr. Horsley's charge against you, to which I doubt not you will make a proper reply. As he seems to triumph in your having, as he supposes, mistaken the sense of some Greek quotations; and as parallel passages are not always at hand, though common enough if we could wait for them till they occur, I take the liberty of sending you one that I have since met with in Demosthenes, and another from Thucydides.

In opposition to your interpretation of the beginning of John's gospel, he says, the natural force of ouros is this person. Very true, if the noun to which it be longs represent a person; but if the noun be only the name of a thing, then the natural force of ouros will be this thing, as appears from the following passage from Demosthenes, ist Olynthiac, Νυνι δε καιρος ήκει τις οὗτος ; ὁ των Ολυνθίων αυτοματος τη πόλει. comes another conjuncture; what conjuncture? That which voluntarily offers itself to the republic from the Olynthians." FRANCIS.

"Now

The Doctor is much displeased with your translating ovx aλλw Tix ŋ nothing but. To be sure, if it were clear from other arguments that the λoyos and σopic λογος σοφια in question were persons, his translation would be the true one. But that those words cannot always be un

derstood to mean no other person, will be manifest from the following passage of Thucydides, lib. iv. сар.

p. 311.

cxxvi.

Ουκ αλλῳ τινι κτησαμενοι την δυναστείαν, η τῳ μαχόμενοι κρατ -TELY. Qui nulla alia ratione principatum sunt adepti, quam quod (hostes) præliando superarent.

As to the other passage from Theophilus, of which the Doctor takes notice in his 63d page, when you come to look at it again, you will perceive that you did not exactly hit on the meaning of the last line; and I think the Doctor was a little warped by his system, when he translated God the word, the wisdom, Man. I think it pretty plain from the preceding words, tou θεου και του λόγου, και της σοφιας αυτου, that the words in question should be translated "that there might be God, his word, his wisdom, (and) man." But this I submit to your better judgement.