Two Schemes of a Trinity confidered, and the Divine Unity af ferted. Four Difcourfes upon Philippians II. 5...11. 8vo. 15. 6d. Johnfon.

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HIS tract is fuppofed to have been written by Dr. Lardner; and certainly bears the marks of that writer's pen, particularly his candour and moderation in points of contro verfy. It confifts of four difcourfes on Phil. ii. 5-11, which, as the editor conjectures, were delivered from the pulpit about the year 1747.

The author is faid to have transcribed them for the prefs: the editor therefore affures us, that he has adhered to the manuscript with the utmoft fidelity, and given the reader a proper intimation, wherever he has made the fmalleft alter.ation.

The firft fcheme, which this learned writer confiders, is that which is commonly received, and ufually called orthodox.

There are, he says, two different fentiments among those who are called orthodox. Some believe three diftin&t perfons, or beings, of the same substance or effence in kind as three men are diftinct, but are of the fame kind of substance. Others do not understand the word perfon in the common acceptation: they believe only a modal diftinction. We might be difpofed to think, that thefe went into the Sabellian fcheme, which holds one perfon only in the Deity, under three different denominations. But yet they deny it, disclaim Sabellianifm, and fpeak of it as a very pernicious opinion. They fay, that though the Father, the Son, and the Holy Ghost, are not three diftinct beings, or individuals, there is a diftinction, which may be represented by that of three perfons.

The author obferves, that the latter is the generally received opinion, maintained in that system of doctrine, which is called the Athanafian creed, in the Thirty-nine articles, and in the writings of many eminent divines. But, he thinks, it does not agree with the expreffions of the apostle in the text. It is fuppofed by the profeffors of this doctrine, that the apoftle firft fpeaks of Christ's being of the divine nature and effence, and therein humbling himself, and the human nature as exalted. Whereas the apoftle feems to fpeak all along of one thing or perfon. Let this mind be in you, which was alfo in Chrift Jefus, who made himfelf of no reputation. Wherefore God alfo has highly exalted him, and given him a name above every name,' &c. He who had humbled himself is exalted: nor can true deity either be abafed or rewarded. The author concludes that this doctrine is obfcure, and difficult to VOL. LIX. Feb. 1785.

be

be conceived and understood, if it be not abfolutely incom prehenfible.

In the fecond difcourfe he confiders the Arian scheme.

There may be different conceptions concerning Christ among thofe who must be allowed to be in the main of this opinion. They all fuppofe the Word, or Son of God, to be a being diftinct from the Father, fubordinate and inferior to him. But fome may afcribe to him higher dignity than others. They who are of this fentiment generally fuppofe that this great Being, the Word, the son of God, upon our Saviour's conception and birth, animated the body prepared for him; so that our Saviour had not properly a human foul; but the Word, the Son of God, fupplied the place of a foul.,

Upon this hypothefis the Father is the one fupreme God over all, abfolutely eternal, underived, unchangeable, inde pendent.

The Son is the firft derived being from the Father, and under him employed in creating, preferving, and upholding the world, with, as fome fay, an especial allotment of the prefidentfhip over the people of Ifrael.

The Spirit is the third perfon, also derived from the Father, and of power and perfection inferior to the Son.

Among other objections to this scheme, our author propofes the following: 1. That the Lord Jefus, in the New Testament, is often spoken of as a man. 2. It appears to be an incongruity, as far as we can judge, not paralleled in any of the works of God, that any fpirit, except a human foul, fhould animate a human body. 3. Jefus Chrift is reprefented as having all the innocent infirmities of human nature; but this could not have been, fuppofing his body to have been animated by a tranfcendently powerful and active spirit. 4. We do not perceive the lord Jefus to infift upon his pre-existent greatness and glory, as an argument of obedience to his doctrine. 5. His condefcenfion would have been clearly and frequently enlarged upon in the Gofpels and Epiftles. But there are no texts afferting this, which are not capable of another fenfe, and of being interpreted in a different manner. 6. In this way Jefus Chrift is no example to us; for we are not taught to defcend into fome inferior clafs of being, but to act modeftly and meekly in our prefent ftation. 7. Upon this fuppofition, there would have been nothing extraordinary in our Saviour's refurrection and afcenfion. 8. If Jesus Christ was the creator, under God, of all things vifible and invi、 fible, we cannot explain, with any degree of confiftency, thofe paffages, in which he is faid to be highly exalted, as a reward for his humility and obedience upon earth.

In the third discourse, the author ftates and examines the opinion, which is fometimes called the doctrine of the Naza reans or the Unitarians. Thefe believe that there is one God alone, even the Father, poffeffed of all perfections, the creator of all things, who fpake to the patriarchs in the early ages of the world, to the people of Ifrael by Mofes and other prophets, and in thefe later ages, to all mankind by Jesus Chrift.

For the farther illuftration of this point, the author produces thofe texts of Scripture which feem to establish the doc. Itrine of divine unity; fecondly, thofe which relate to the perfon of Jefus Chrift; and thirdly, those which relate to the Holy Spirit..

According to this hypothefis, Jefus Chrift is the Son of God, as he was born of a virgin by the immediate and extraordinary interpofition of the divine power; and as he had the Spirit without measure, or the Father's fullnefs poured out upon him. He was afterwards declared to be the Son of God by his refurrection. He is the firft-begotten from the dead, who died and rose again, and now lives for ever. He is ex

alted to God's right hand, being invefted with authority and dominion over all flesh, and constituted judge of the world, by whom God will pafs fentence upon all mankind. In these refpects, as well as in others, he has the pre-eminence.

By the Spirit or Holy Ghoft, the perfons in this way of thinking do not understand a diftin&t intelligent agent, or being of great power and capacity. But with them the Spirit of God is God himself, or the power of God, or a gift, or divine influence and manifeftation.

This fcheme our author thinks, the plaineft and fimpleft of all. He therefore employs the fourth and last discourse in explaining the expreffions of the apoftle in the text, in conformity to thefe principles. By the form of God,' he underftands our Saviour's wonderful power and knowlege. The apoftle fays, he thought it not robbery to be equal with God.' That is, fays this writer, he did not earnestly covet divine honour from men, or feek to be equal, or like to God. He profeffed only to teach and act as he had received from the Father; he declined all power and authority; he enjoined filence to fome on whom he had wrought great cures ; he affected no independence, but referred all to God.

He made himself of no reputation:' literally he emptied himself. That is, he did not exert the divine power refiding in him for fecurity to himself, for plentiful accommodations and honour; but he lived in humble circumftances, and was expofed to the reproaches and ill ufage of the world.

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• He

took

took the form of a fervant." He did not place himself in fervitude to any. But in the whole courfe of his miniftry he acted as one that ferves, and difplayed feveral remarkable înftances of humility and condefcenfion. In this manner the author explains the remaining part of the text, and concludes with an exhortation to moderation, candour, and charity; to a due fenfe of the divine attributes and perfections; to a love and reverence for the divine author of our religion; and a conduct fuitable to his excellent precepts and example.

Letters from Monf. Racine, the elder, to bis Son, Monf. Racine, the younger, when a Youth. Small 8vo. 2s.. Wilkins. PReviously to an account of this little volume, we cannot

avoid remarking the peculiar excellence of familiar letters, in delineating the characters of thofe by whom they are Written. Every other fpecies of literary compofition is calGothe culated to display the genius, but this alone lays open the heart, and introduces us to the most intimate knowlege of the man. While therefore we admire the poetical talents of Racine, in his pathetic and elegant. tragedies, we view with no less pleasure his amiable private virtues in the Letters now under confideration. In all the tender relations of domestic life, he appears to the greatelt advantage; and the fame fenfibility of mind, as well as juftnefs of fentiment, are alfo evident in his more extended intercourfe with Society. In a word, we may fay of him, as Tacitus faid of his father-inlaw Agricola, A great man we knew him to be, and are glad to find him a good man.

The following Letter contains Monf. Racine's advice to his fon, relative to the reading of plays and romances.

You feem by your letter to envy mad. C. because the has read more plays and romances than you have. I will give you my fentiments on that head, with the fincerity which it is my duty to ufe towards you. I am very forry you lay fo much stress on fuch triffes, which at best should serve only to unbend the mind fometimes, but by no means to engross fo much of the heart as I fear they do of yours you are employed in serious ftudies, which ought to engage your whole attention; and while thus employed, and we pay mafters to inftruct you, you fhould carefully avoid whatever tends to diffipate the mind, and turn you from thofe ftudies. Not only confcience and religion oblige you to this conduct, but you should have confideration and refpect enough for me, to conform a little to my fentiments, while you are of an age in which you ought to be directed. I do not fay that you thould not fometimes, by way of amusement, read fuch things; and you fee I have myfelf

many

many French books very capable of diverting you; but I thould be much afflicted if this kind of reading fhould create in you a eifguft for more ufeful learning, efpecially for books of piety and morality, which fort you never mention, and I fear have no tafte for; though you know that I take more delight in them than in any other reading, and you may believe me, though you should talk ever fo well of plays and romances, it will be of little ufe towards your advancement in life, neither will that kind of knowlege make you much efteemed. I shall omit faying more on this head till I fee you. You will always give me pleafure when you write freely, and do not conceal any thing from me. You must conclude I do not mean to yex you, nor have any other view than to contribute to your having a folid understanding, and fentiments that I need not be ashamed of when you come into the world. I affure you that next to own falvation, your welfare is what I am moft folicitous about, Look not on what I fay as a reprimand, but as the advice of a father woo tenderly loves you, and feeks to give you every proof of his affection. Write to me as often as you can, and pray remember me to your mother and fifters. Here is no news, except that the king has the gout almost continually."

my

The fubfequent Letter is alfo worthy of being extracted for the falutary advice it affords.

It is now time we fet out for our journey to Picardie, and as it will be a fortnight before I shall fee you again, and as I have you always in my thoughts, I cannot avoid repeating a few things which I think very important for your conduct.

The first is to be very circumspect in your conduct and converfation, and to avoid by all means the reputation of a great talker, which is the work character a young man can have in the country to which you are going; the next thing is to pay great deference to the advice of monf. and madame Vigan, who, I am perfuaded, love you as well as if you were their own. Do not neglect your ftudies. Cultivate your memory on all occasions; for it has great need of being exercised; and at my return I fhall require an account of all you have read, par ticularly the History of France, of which I fhall expect to fee an abstract, You know what I have faid about plays and operas; they will be played at Marli, but it is of the utmost confequence both to you and myfelf that you should not be feen. there, and the more fo, as you are at Verfailes at present to attend your ftudies, and not those kind of amufements. The king and all the court know my fcruples on that head, and they would have but a bad opinion of you, if, at your age, you paid fo little regard to me and my fentiments. Above all things I recommend it to you to think of your falvation, and not to lofe that veneration I have obferved you to have for religion. The greatest misfortune that could happen to ne in this world would be to fee you an infidel or free thinker, and