we receive the testimony of men, the testimony" of God is greater; and this is the testimony of God which he hath testified of his Son. He that believeth in the Son of God hath the witness in himself," &c. Who then can doubt our title to, and the real beginning, of our eternal life; and the divinity of our Lord? What thing is better substantiated, than the station the Father naturally sustains, in the Trinity; or what is better defended than the Divinity of the Son-or what is more immovable, and secured, or exalted in our worship, than the divine honour which is jusly and naturally attached to the Father on account of his paternity, and planning; or to the Word, on account of his divine Sonship, and executing; or to the Holy Ghost, on account of his divine work of sanctifying, or of perfecting; or to the divine unity and majesty of the triune Godhead. The Unity and oneness of the three, in essence, knowledge, will,and testimony, is indubitable,if any thing, even if our own existence is a certainty. So we feel, and in so much is our faith firm and steadfast. The Son, we repeat, is divine in his nature.

We are also, as unshaken, that the salvation of man depends upon the maintenance of the doetrine, as we are in its verity and truth. The doctrine, therefore, being in our estimation, of infinite magnitude and importance, as the foundation of the gospel plan of salvation, demands our most anxious, prayerful, and solemn attention. If it is true that man's original transgression cannot be pardoned without an infinite atonement, and very few professed believers in any age have doubted it; and even the wisest heathen philosophers, were persuaded of its absolute necessity: and that

a revelation was needed to show the way and manner, and even conceded the point that infinite wisdom alone could devise and perfect the plan of redemption; we say if this necessity existed, and if in the gospel our only title to eternal life, and a never ending, heavenly inheritance, is to be found, the motives to lay hold upon it, will be of the same eternal character.

It may therefore, be of much interest to reflect upon and inquire for a few moments into the necessity we have for divine interposition, and a divine means of ransom. The command was, “But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." We think the character and extent of it is very manifest and plain. The Veracity, and Word of God was pledged-" in the day thou eatest thereof thou shall surely die." Now man disobeyed the command, and did eat thereof, and it was violation of the command, and not only this, the veracity or word of the God-head, or of the Father was pledged; "for in the day thou eatest thereof thou shalt surely die." Now if the Father sustains the first office and station, in creation, and the plan of redemption, and the trinity, this transgression must be considered against the Father, or the Majesty of the God-head on High. For God considered as the Father to become veiled in humanity, and become a substitute for man, and become as a Lamb, "in fashion as a man,' under that law, and offer an oblation to God, in our opinion, would seem absurd.

And were there three co-ordinate Gods-the transgression would be equally against the three, and there would appear an inconsistency for ei

hope to possess that confidence and faith which insureth Eternal life, we hope also, to have char-. ity and brotherly love towards brethren; for we deprecate the arrogance and illiberality of that class, who engross to themselves the name of orthodoxy, and despise others who do not agree with them, for this spirit is unholy and anti-christian. This charge is not to be understood as having any allusion to Doctor Clarke. Orthodox, in its modern use is a word of doubtful weaning, perhaps few words have more ambiguity. If those who have left the primitive doctrine of the Trinity and claim the name Trinitarian and of orthodoxy, are orthodox, we know not what class of: men may not claim it, with equal propriety and force of application. Where they are, and what class of men they are to be likened unto, and ty what name they are to be known, is left to the judgment of the pious reader. And no real. christian will shrink from the scrutiny and judgment of men of apostolic and real piety.

PART III.

Introductory Remarks.

This part of our work, we commence with the 3d chapter of Mr. Fletcher's works, and which he wrote in vindication of the divinity of Christ and the doctrine of the Trinity, against the attack of Doctor Priestly. Mr Fletcher was one of the vicars of the church of England. Doctor Priesty a modern Socinian. The candid reader, whether acquainted with Mr. Fletcher's works, or not, are requested to give them a careful and attentive perusal; and to note well the weight and force of his arguments, and compare them with Scripture, and with our preceding remarks; and prayerfully consider, "unto what, then, were ye baptized?" Acts 19, 3. We wish also, particular examination may be especially given, of his proofs that Jesus Christ is the Son of God in his divine nature; and that critical comparison be made of the views of Mr. Fletcher and the opposite views of Doctor Clarke.