Belsham, in consistency with the foregoing statement, observes-"Jesus is, indeed, now alive; "but as we are totally ignorant of the place where "he resides, and of the occupations in which he ❝is engaged, there can be no proper foundation "for religious addresses to him, nor of gratitude "for favours now received, nor yet of confidence "in his future interposition in our behalf."*

Unitarians with one voice, also, deny the divinity and personality of the Holy Spirit. Dr. Priestley declares, that by the Holy Spirit we are to understand nothing more than the power or influence of God, and by no means a distinct person.† Mr. Belsham, with still more freedom, and less decorum, allows himself to say, "The distinct, personal existence of the "Holy Spirit, is, I believe, abandoned by every "person who has paid much attention to the "phraseology of the scriptures"—And again, "The controversy (respecting the personality of "the Holy Spirit,) is almost as much at rest as "that concerning transubstantiation."+

* Review of Wilberforce, &c. Letter VIII. p. 74. Hist. of the Corruptions &c. I. 88.

+ Review of Wilberforce, &c. VII.

As Unitarians reject the Divinity of Christ, so they also reject the Doctrine of HIS ATONEMENT. Dr. Priestley says, this doctrine is "one ❝of the radical, as well as the most generally pre"vailing corruptions of the Christian scheme." And again, he calls it, "a disgrace to Chris"tianity, and a load upon it, which it must "either throw off, or sink under."* Further, he says, "Christ being only a man, his death "could not in any proper sense of the word, "atone for the sins of other men."+ Again, he asserts, that "in no part either of the Old or "New Testament, do we ever find, asserted or "explained, the principle on which the doctrine ❝of atonement is founded: but that, on the con "trary, it is a sentiment every where abounding, "that repentance and A GOOD LIFE, are, OF "THEMSELVES SUFFICIENT TO RECOMMEND US "TO THE FAVOUR OF GOD." Mr. Belsham, on this subject, declares- The death of Jesus is "sometimes called a propitiation, because it put "an end to the Mosaic economy, and introdu "ced a new and more liberal dispensation, * Theol. Rep. V. p. 124. 429.

Hist. of the Corruptions of Christianity. I. p. 227.

+ Theol. Repos. I. p. 263.

D

"under which the gentiles, who were before re"garded as enemies, are admitted into a state of "amity and reconciliation; that is, into a state "of privilege similar to that of the Jews. It is "also occasionally called a sacrifice, being the ❝ratification of that new covenant into which "God is pleased to enter with his human off"spring, by which a resurrection to immortal "life and happiness is promised, without dis❝tinction, to all who are truly virtuous. Believ"ers in Christ are also said to have Redemption "through his blood, BECAUSE THEY ARE RELEA❝SED, BY THE CHRISTIAN COVENANT, FROM THE YOKE OF THE CEREMONIAL LAW, AND "FROM THE BONDAGE OF IDOLATRY."

They

They further, deny Original sin. say that all men come into the world perfectly innocent and pure; as entirely free from the least taint of moral pollution as Adam was, when he first came from the hands of the Creator; that he is by nature NO MORE INCLINED TO VICE THAN TO VIRTUE; that he derives from his ancestors a frail and mortal nature; is made with appetites which fit him for the condition in

* Review of Wilberforce, &c. Letter II.

which God has placed him; but that in order to their answering all the purposes intended, they are so strong as to be very liable to abuse by excess that he has passions implanted in him, which are of great importance in the conduct of life; but which are equally capable of impelling him into a right or a wrong course: that he has natural affections, all of them originally good, but liable, by a wrong direction, to be the occasion of error and sin: that he has reason and conscience to direct the conduct of life, which may yet be neglected, perverted and misguided: that with all these together, he is equally capable of right or wrong, and as free to the one as to the other.*

Unitarians reject the doctrine of justification by the merits of Christ. To quote authorities in support of this charge is needless. All their leading writers declare, without ceremony, that the sufferings, the blood, and the righteousness of Jesus Christ, are nothing more, as to the point of our personal acceptance with God, than those of any other man. They assert that the

* See Priestley and Belsham-And also Professor Ware's Letters, p. 20. 21.

1

PRACTICE OF VIRTUE is the ONLY GROUND OF HOPE; and that any other plan of justification is unscriptural and absurd.

They believe that all the human race will finally be saved. This was Dr. Priestley's opinion. Mr. Belsham also expresses himself on the subject in the following terms. "We may "certainly conclude that NONE OF THE CREA"TURES OF GOD, IN ANY CIRCUMSTANCES, WILL "BE ETERNALLY MISERABLE. The wicked will "indeed be raised to suffering; but since eter"nal misery, for temporary crime, is inconsis"tent with every principle of justice, we are "naturally led to conclude, that the sufferings "of the wicked will be remedial, and that they "will terminate in a complete purification from "moral disorder, and in their ultimate restora❝tion to virtue and happiness."* The truth is, that although the Unitarian PURGATORY differs in several respects from that of the Papists, it is nevertheless, AS REAL A PURGATORY; having the same substantial characters, and being equally opposed to the whole current of scripture,

Review of Wilberforce, &c. Letter H.