of the question is, however, clearly and fairly stated, and the points taken up are ably managed, in all.

That our readers may see what a large and interesting variety of subjects is treated of in this volume, we will give an enumeration of them.

On religion as a rational and voluntary service; the derived existence of Jesus Christ; the Humanitarian and Arian doctrine respecting the character of Christ; Explanation of supposed Trinitarian Texts; the Scriptural meaning of the terms, Holy Ghost, Holy Spirit, and Spirit of God; the primitive state of the Christian Church; the gradual usurpations of the Priesthood; the usurpation of the Bishop of Rome; the corruptions and abuses of the Papal Hierarchy; the nature and extent of the Reformation in the 16th century; the duty of Protestants; the system of Calvinism, and its Five Points; on Heresy; on the doctrine of Immortality; the duties enjoined by the Fourth Commandment; the Institutions of the Gospel; the doctrine of Endless Punishment; the doctrine of Universal Restoration; the annihilation of the incorrigibly wicked; the future happiness of the righteous.

Near the commencement of the sermon entitled, "Jesus Christ does not possess the attributes of Supreme Divinity," the writer thus briefly expresses the two great and comprehensive reasons, which are the foundation of all our arguments against the Trinity.

"We reject the doctrine of the Trinity, because, by its admission, we must receive as a doctrine of revelation, and as a term of Christian fellowship, a number of words which either have no meaning, or amount to a plain contradiction; and because, in our apprehension, the doctrine is opposed to the particular and the general language of scripture respecting the character of God."

It

This is in fact the ground of our defence, and the strength of our cause. These are the two main pillars of our creed, as opposed to the system of orthodoxy. We refuse our assent to the doctrine of the Trinity, in the first place, because we cannot understand it; and in the second, because we cannot find it in the Scriptures. The first reason is a powerful one, as it ought not to be imagined, that the God of all wisdom would propose any thing to the minds of his creatures, as a revelation, which those minds were incapable of comprehending, or which would contradict the prior and universal revelation of reason. The second reason is, in itself, conclusive; that is, it admits of no answer but one drawn from the same source. defends our denial of the Trinity, on the plea that this doctrine is not in the Bible. Now the only answer which can be given to this, is to prove that it is there. Nothing else will do. Exclamations of wonder, and magisterial assertions, and inquisitorial threats, are altogether idle and forceless. Take the Bible, we say, open it, and show us from that sacred book that our belief is wrong, and then you will effect something to the purpose. Any other course on this question is not only futile, but unworthy of the profession of those who acknowledge the paramount authority of the Scriptures. We are very much mistaken if the conviction of inability to vanquish Unitarians, or even to meet them, on Scripture grounds, and with Scripture testimony, has not been, in many instances, the latent cause of that summary condemnation, and contumelious treatment which they have received, and which, in our opinion, do not go very far to prove that they are not Christians-or that their opponents are.

The evidence from Scripture of the subordinate nature of Christ, adduced in the sermon, is principally that which is furnished by our Saviour's own words, and it is arranged in the following order.

"1. Jesus Christ declared himself to be a being distinct from God. "2. He disclaimed the essential attributes of Supreme Divinity, underived power, omniscience, and absolute goodness; and he proclaimed his inferiority to the Father.

"3. He appeared in our world as the Messenger of God, and preached to men not his own doctrines, but the doctrines of God who sent him.

“4. Christ himself prayed to God as the only proper object of worship, and directed his disciples to offer their prayers to God through him as the Mediator.

"5. Having completed the business of his mission on earth, Jesus ascended to his God in heaven, and there received the reward of his obedience to the Divine Will unto death, even the death of the cross."

Under the first of these heads, the author introduces some of the remarkable and convincing passages of that sublime prayer, which Jesus addressed to his Father just before he was betrayed, and which is recorded in the 17th chapter of John. He then makes this appeal.

"If any one doubt whether, in these passages, Christ speaks of himself as a distinct being from God-subordinate to him-receiving a commission from him-invested with power for its execution-declaring the accomplishment of the high purposes of his embassy-and invoking the reward of obedience to a divine command,-let him try to put similar sentiments into plainer language."

The third sermon in the volume is on the Humanitarian and Arian Doctrines, respecting the nature and character of Christ. As we intend, in a future number of the Miscellany, to treat this subject at some length, we shall refrain from any remarks upon it at present. It is the point which constitutes almost the

only important division among Unitarians, and we therefore wish to speak of it more fully than we can do now. We must observe, however, in justice to Dr. Bancroft, that we sincerely hope, whenever subjects of difference arise between Unitarians, that they may be discussed in the same kind temper, which pervades his sermon. He dwells longer and with more interest on the arguments for the Arian, than on those for the Humanitarian doctrine, as it is natural that he should, for it is his own; but he states those for the latter system, with as much candour, and even with as much force, as an advocate for that system could expect or desire. To prove this, we will produce one passage, the spirit of which we cannot too highly applaud nor recommend. After briefly stating some of the arguments for the Humanitarian system, he says,

"Our view thus far favours the Humanitarian scheme. I candidly acknowledge, that many texts found in the New Testament, are difficult to be reconciled with any other doctrine; and I as freely express an opinion, that, by this doctrine, no revealed truth is lessened in its authority, no law is weakened in its force, nor is any promise diminished in its influence. Our Christian faith and hope rest not on the metaphysical character of our Saviour, but on the evidence he produced of a divine commission to state the conditions of acceptance with God, and to give an assurance of eternal life to all who obey him."

The next discourse contains short and satisfactory explanations of "the principal texts which are adduced to support the Trinitarian doctrine." To this follows the examination into the meaning of the term Holy Ghost, and Holy Spirit; from which it is concluded, that those terms are used, according to the connexion in which they stand, to signify the manifestation of some attribute of God, or those communi

cations, endowments, and influences, which proceed from Him.

An interesting account is then given, extending from the sixth to the thirteenth sermon, of the corruptions and abuses of the Christian Church, and of the causes and nature of the Reformation. At the commencement of this series is a passage, which, though somewhat long for a quotation, we are induced to transfer to our pages, because we are sure, that both on account of its sentiments and its eloquence, it will prove acceptable.

"Before we enter on this extensive subject, however, I would premise one general observation, to prevent censorious judgment respecting those who differ from us in their ecclesiastical constitutions and their forms of public worship. We have an unquestionable right to place the corruptions and abuses of all denominations in the strongest light, that they may be avoided; but we have no authority to judge and condemn the persons of men. To his own master every servant must account. Christianity was designed to be an universal religion; and in its constitution and general principles it is fitted for this purpose. The Divine Author left nations and communities of men at liberty to adapt external forms to the state of society, to the nature of civil government, and to the general improvement of particular ages and countries. In every communion, the sincere worshipper will be accepted. Indeed, no individual of the human family, as 1 verily believe, is necessarily excluded from the acceptable service of his Maker; and without sincerity no one will find acceptance. Hear the language of an enlightened and liberal divine of the English Church on this point.-Though your Church was pure, without spot or imperfection, yet if your heart is not turned to God, the worship is hateful, and the prayers are an abomination. The homage of the darkest Pagan, worshipping, he knows not what, but still worshipping the unknown power that formed him--if he bows with humility, if he praises with gratitude, his homage will ascend grateful to heaven; while the dead, careless formality of prayer, offered up in the proudest Christian temple, shall be rejected as an offering unholy. For, think you, that the Almighty esteems names and sects? No; it is the heart that he requires; it is the heart alone