has chosen to reduce them to one, for brevity sake we shall keep to the same. It must be shewn, that a Calvinist is a Christian; I must therefore explain what I mean by a Calvinist, and what is meant by a Christian. To acknowledge that there was such a person as Jesus Christ, and to assent to the simple history of his life, is not to be a Christian, according to the proper signification of the name, because that is nothing more than what Jews and Mahomedans believe. A Christian therefore must mean one, who believes in the doctrines of Christ, and trusts on him for salvation. Where the christian religion is established in a nation, as in England, unless any of the people express an opposite opinion, they are generally denominated Christian; the same as the Hebrew nation was generally called Israelites, though it was fully understood, that all were not Israel who were of Israel.

We mean by a Calvinist, not one who adopts exactly all the opinions of John Calvin, or those who follow particularly his mode of Church Government; but we mean one who holds the principal and essential doctrines which Calvin exhibits in his "Institutions of Christianity," or the doctrines introduced into the articles and formulas of the church of England and other Protestant and Reformed Churches. That those doctrines in general' are Christian, I never knew any person seriously deny, nor can I suppose that a "Layman" seriously wishes to insinuate that Calvinists are not Christians; but still his pamphlet is thought to carry with it that insinuation.

I pray that a "Layman" as well as " Amana," in the day of trial, may prove sincere christians; and may we, who name the name of Christ depart from iniquity. Sept. 15th, 1815.

AMANA.

THE

CATHOLICK QUESTION,

&c. &c.

THE Catholick Question in England is, whether the Roman Catholicks shall be emancipated from the disabilities they labour under, in consequence of their adherence to the spiritual authority of the Pope of Rome ? The Catholick Question in America is, whether a Roman Catholick priest is obliged to divulge upon oath, as a witness, what he knows of any individual's crimes, supposing him to have received his information from the religious confession of the culprit? However important those two questions may be considered by the parties concerned, it cannot be pretended that either of them are equal in importance to the Catholick Question at Boston, at present agitated from the pulpit and press.

The question is, whether Jesus Christ, who was the child born, was also the mighty God? This momentous enquiry does not refer to any particular church, the universal church is interested in its discussion; it refers as much to the Greek church as to the Latin; as much to the Romish as it does to the English; as much to the Dutch as to the French; as much to the Swedish as to the Danish; as much to the Episcopal as to the Presbyterian; as much to the Baptist as to the Congregationalist, &c. &c. If it were only a sectarian

dispute between a few congregational Ministers in the State of Massachusetts, we should willingly let it rest; but the question is truly catholick, it concerns the salvation of all the faithful. It appears necessary to keep the true question before the publick. It is one in which an Arminian is as much interested as a Calvinist. Arminians believe in the unity and trinity of the Deity as much as Calvinists; they unequivocally believe in the proper divinity of the Saviour; they believe in the satisfaction of Christ's obedience and death: it is therefore disingenuous to state the question as a Layman" has done. I might as well ask, Are you a Christian or an Unitarian? This is not a controversy respecting the divine decrees of Election and Reprobation; it is not a dispute relating to the Perseverance of the Saints; neither of the five points, on which Arminians and Calvinists dispute, ought to be stated in this controversy, and no other point can properly and exclusively be called Calvinism.

<<

It is with "Unitarianism," in Mr. Belsham's sense of the word, that we have to do, and why the Arians should interfere, unless they feel an alliance, is unaccountable. If they are sincere in professing a wish to exalt the Saviour to the highest possible degree, they must deplore the degradation of him in Mr. Belsham's writings, and why do they not join the orthodox in opposing every thing which is calculated to degrade the Saviour to the lowest possible degree?" The Unitarians generally believe that Jesus having exercised his publick ministry for the space of a year, or perhaps a little more, suffered

*

It has been generally believed, that Christ exercised his ministry about three years; it is singular that Mr. Belsham should make a differ

death publickly upon the cross, not to appease the wrath of God, not as a satisfaction to divine justice, not to ex hibit the evil of sin, nor in any sense whatever to make an atonement to God for it; for this doctrine, in every sense, and according to every explanation, they explode as irrational, unscriptural, and derogating from the divine perfections; but as a martyr to the truth, and as a necessary preliminary to his resurrection." Here is a flat denial of the doctrine of the Atonement, and a declaration that it is in every sense“ irrational” and “ unscriptural." We remember that a child, born at Bethlehem, was called Jesus, because he shall save his people from their sins, and he was so named of the angel before he was born. It would be difficult to reconcile the various titles given to Christ, if his obedience and death are not to be considered as a satisfaction for our sins, particularly the title of Redeemer. To this title the apostle alludes, when he says, "God sent forth his son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons ;† i. e. to recover our lost inheritance of purity and happiness, and to reinstate us in the most cordial and lasting possession of acceptance and favour. And in this view, we are to understand his remarkable expression in

ent calculation. Mr. Thomas Paine calculated that Christ was represented as remaining on the earth, after his resurrection, only two or three days; whereas we are told particularly that he remained forty days before his ascension into heaven; this shews that the wisest of men are liable to be mistaken about the least matters.

+ Gal. iv. 4. 5.-To this, also, the church of England manifestly alludes, in that collect, wherein she beseeches God graciously to behold his family, for which Christ was contented to be betrayed," &c.

We beg to know, when the church, in any part of the world, denied that we were redeemed by Christ?

another place, that Christ hath obtained eternal redemption for us. Heb. ix. 12. Christ, as God-man, was alone able to pay the price of human redemption, which did not consist of corruptible things, but of precious blood (1 Pet. i. 18.) and immaculate righteousness, on account of which, as well as for the sake of his person, Jehovah declared himself well-pleased. I recollect Mr. Thomas Paine, felt a repugnance to this doctrine from a child, and nothing that could be urged from the scriptures would have any weight with him; it was contrary to his refined feelings, and that was sufficient to prove it derogatory to God. But it is not so with a " Layman," he appeals to the scriptures, as the foundation of our faith; I will therefore transcribe a few passages, and request his attention to them. "Thus saith Jehovah the King of Israel and his Redeemer, I am the first, and I am the last, and besides me there is no God." xliv. 6. see also Rev. i. 8. 11.)

(Isa.

As for our Redeemer, Jehovah Sabbaoth is his name, the Holy One of Israel.” (Isa. xlvii. 4.) " Thy Maker is thine husband, (Jehovah Sabbaoth is his name) and thy Redeemer the Holy One of Israel, the God of the whole earth shall be called." (Isa. liv. 5. 8.) "Thou, O Jehovah, art our Father, our Redeemer, thy Name is from everlasting." (Isa. Ixiii. 16.) "Blessed be the Lord God of Israel, for he hath visited and redeemed his people." (Luke i. 68.) "Christ redeemed us from the curse of the law," says the apostle. Gal. iii. 13. and the language of heaven is, that Jesus redeemed his saints to God by his blood." Rev. v. 9. Thus it appears that Christ was the Redeemer, and that the Re