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One discourse has been delivered from this passage. The proposition deduced from it, is,

THE BANEFUL EFFECTS OF CORRUPT DOCTRINES ON THE HUMAN MIND.

In the illustration of it, some remarks were made,

1. On a scheme of theology called Universalism, which holds a near relation to the system against which these sermons are levelled.

2. Some general things were said on the moral tendency of Anti-Trinitarianism. But in descending to particulars, we may observe,

1. How that system leads its advocates to treat the Scripture and its doctrines. It has been fairly proved, in the preceding sermons, that they wholly deny the plenary inspiration of the Bible. The evidence of this fact, therefore, need not be repeated. The writings which we consider as sacred, they treat with as little ceremony as the productions of any other faithful historians. In one word, they believe what they please of them, and reject the rest. Their whole scheme appears to be doubtfulness, and open denial. They deny the Trinity-the Deity of Christ— his Atonement-the Personality and peculiar Offices of the

Holy Ghost-the decrees and sovereignty of God-the unalterable nature of the moral law-the uncancellable obligation of all intelligent beings to perfect holiness—unconditional submission-disinterested benevolence-total depravity-instantaneous regeneration by the Spirit's power-the certain perseverance of the saints-and eternal punishment. They make great objections to the justice of God, in punishing any of his creatures. The belief seems to be greatly prevailing among them, that the souls of men sleep with their bodies until the resurrection, and that the wicked are to be eternally annihilated. When the plan is closely examined, it appears to be a compound of infidelity and Arminianism. As far as it relates to the full inspiration of the Scriptures, and the manner of the divine existence, it is nearly allied to simple Deism; and as it relates to other doctrines, it leans to salvation by works instead of grace. It is, therefore, a medley of almost every thing that is false and pernicious. I am, by no means, alone in this opinion; for every writer among the Orthodox has made similar observations. If I know my own heart, I am far from wishing to misrepresent any thing that is believed by my opponents. If they are willing to assent to any of the points that I have said they deny, let them avow their belief; and I will cheerfully retract what I have said. It would give me much pleasure to have them acknowledge any of the essential doctrines believed by the Orthodox. On a subject of such magnitude, honesty is beautiful; it is the best policy that can possibly be pursued.

2. A brief view will be taken of what the Anti-Trinitarian system leads its advocates to believe. Their articles of faith are few, and unimportant. They differ from mere infidels, however, in admitting that God has made some communications of his will to the Prophets and Apostles; but they deny that he has so far superintended their wri

tings, as to secure them from error. They think themselves justifiable, therefore, in using their own reason to correct the productions of those messengers of Heaven. They differ in some degree, also, from the Deists, in relation to their view of Jesus Christ. It is admitted by both sects, that there was such a man; and both believe that he was nothing but a man. The Anti-Trinitarians, however, believe that he was sent of God, to instruct men by his precepts and examples, and to seal the truth of his mission by his death; but these things are wholly denied by avowed Deists. So much difference really exists between these denominations. But, by the Orthodox, that disparity must be considered as a trivial matter-as a shade scarcely discernible, when compared with their views of "the Lord of glory." If the Supreme Divinity of Christ is given up, the foundation is sapped at once on which the Church is built.

The Anti-Trinitarians acknowledge that there will be a resurrection of human bodies; and that is the only essential thing, besides the being of God, in which they agree with the Orthodox. They seem to be much pleased with their own soundness in this respect; and we are willing to give them credit for it. A future and general judgment, is a doctrine allowed by them, and that Christ is to be the judge; but they differ greatly from us, in relation to the circumstances of that momentous scene. But acknowledging Jesus Christ to be the judge of the world, is wholly inconsistent with the belief of his simple humanity. No mere creature can be capable of raising the dead, and of properly discerning the character, and deciding the destiny of angels and men. To think that a mere man is suitably qualified for these high operations, is infinitely more unreasonable, than a belief of the Trinity in Unity. Raising the dead, and judging the intelligent

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worlds, are said in Scripture, to be the proper works of God. David says, "God is judge himself." Ps. 50. 6. In St. Paul's defence before king Agrippa, he said, “Why should it be thought a thing incredible with you, that God should raise the dead?" Acts 26. 8. If these things are the proper works of God, and yet are performed by Jesus Christ, it must follow, that he is the Supreme God. When we take into view the very few things which our opponents will admit as the truths of the Bible, it must be greatly altered to have it accord with their sentiments. If they are correct, that book must have been so interpolated and altered by the Trinitarians, that no confidence can be reposed now, in any part of it. Every one may take the pleases of its contents;

liberty of setting aside what he and, if some should be disposed to deny the whole, they could not, on their principles, be deemed very guilty.

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3. It is necessary to consider the light in which the Anti-Trinitarian system leads its advocates to view the character of God. In denying his decrees, as they relate to all events in the natural and moral world, divine wisdom is impeached, and God is, in a great degree, dependent on his own creatures. •

As I understand their plan, it is a very matérial part of it, to believe that the supreme end of Jehovah in his works, is the happiness of his intelligent creatures, instead of the glory of his own name. This is an impeachment of his power, for many of them, contrary to the original intention of God, will have to be eternally annihilated.

Dr. Priestley says, "Those who assume to themselves the distinguishing title of Orthodox, consider the Supreme Being as having created all things for his own glory, and by no means for the general happiness of all his creatures.' This sentence shows, very fully, that his opinion accords with what I have said of the Anti-Trinitarian system.

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There are two grand difficulties, however, attending the idea, that God makes "the general happiness of all his creatures," his supreme end. The first is, that the thing would be the preference of a less to a greater good; and the second is, that if this is God's supreme end, it is never like to be accomplished. This would be charging the Creator of all things with folly in his plan, and imbecility in its execution. Their views of the divine character are, therefore, unreasonable, and contrary to the Holy Scriptures. The Bible positively says, that "God hath made all things for himself: yea, even the wicked for the day of evil." Prov. 16. 4. The Lord also saith--" Every one that is called by my name, I have created him for my glory." Isa. 43. 7.

But the reason of their believing that God makes "the happiness of all his creatures" his supreme end, is probably this, that they cannot love him on any other consideration. This, however, is the very state of the human heart by nature-it "is enmity against God." Rom. 8. 7. False systems of theology eclipse the moral character of the Deity; and it is for this purpose, undoubtedly, that such schemes are invented and promulgated.

No plan can be better calculated to give wrong impressions on this subject, than Anti-Trinitarianism; for none that professes any belief in the Scriptures, can be more repugnant to them. That Book leads us to consider it as high evidence of God's glory, that "Justice and judgment are the habitation of his throne" and that he "will by no means clear the guilty." The human heart is violently opposed to this representation of the Divine character. In relation to this view of vindictive justice, Dr. Priestley says, that in holding it, we "represent God in such a light, that no earthly parent could imitate him, without sustaining a character shocking to mankind." It

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