a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ," that is, says Dr. Priestley, by a mere man. "Wherefore also it is contained in the scripture, Behold, I lay in Zion a chief corner stone, elect, precious: and he that believeth on him," that believeth on a mere man, "shall not be confounded. Unto you therefore that believe, he," this mere man, "is precious: but unto them that be disobedient, the stone which the builders disallowed, the same mere man "is made the head of the corner, and a stone of stumbling, and a rock of offence to them who," disobeying the word, "stumble.” I ask again, Can it be supposed that St. Peter considered the person of whom he spake in these words, as being a mere man? the person whom he thus represents as the one foundation" of the church, and of every member thereof? to whom he applies the words of Isaiah, in the eighth chapter of his prophecy, manifestly meant of Jehovah? the Lord, whom true believers "taste to be gracious," to "whom" they "come" as to a "living stone,” upon "whom" they are "built up," and "trusting in whom" they shall "never be confounded?" I ask further, Is he a mere man who, as we learn, "his ownself bore our sins in his own body on the tree," heals us "by his stripes," and undertakes to be "the Shepherd and Bishop of all our souls," many thousands and myriads as we are, dispersed over the whole world? Methinks, he who will affirm this, may as well affirm St. Peter to be an idiot, or beside himself. 1 Peter ii. 2-8, 24, 25.

But there is no end of the absurdity of supposing the new-testament writers to hold the doctrine of Christ's mere humanity. We have only to read a few verses further, and we are informed of this mere man preaching in the days of Noah, by his Spirit, to those who, indeed, are now in prison, but were formerly disobedient, when once the long-suffering of God waited for the repentance of the old world; and, a verse or two after, are assured that "he is gone into heaven, and is on the right hand of God, angels, and authorities, and powers being made subject unto him," that is, subject to a mere man; and, chapter v. 11, find the apostle ascribing to him "praise and dominion for ever

and ever," confirming his doxology by a solemn and hearty "Amen!"

The second epistle of St. Peter is exactly of a piece with the first. It also contains divers passages utterly irreconcilable with common sense, on the supposition that the author of it believed the Lord Jesus Christ to be a mere man. The following, which I shall barely quote, and interpret according to the Socinian hypothesis, leaving it to the reader to make his observations upon them, seem very remarkable :-" Simon Peter, a servant and an apostle of Jesus Christ," that is, of a mere man, "to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ," that is, of the infinite Jehovah and a mere man; (or rather, according to the Greek, "through the righteousness of our God and Saviour Jesus Christ," who, however, is a mere man ;) "grace and peace be multiplied unto you through the knowledge of God," self-existent, independent, supreme, and eternal, "and of Jesus our Lord,” a weak, peccable, and mortal man.

our

"For we have not followed cunningly-devised fables, when we made known unto you the power and coming of" this mere man, 66 Lord Jesus Christ, but were eyewitnesses of his majesty," μeyaλsioτητos, the majesty of a mere man. "For he received from God the Father honour and glory, when there came such a voice from the excellent glory, This" mere man is my beloved Son, in whom," though he be weak and peccable, "I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." 2 Peter i. 16-18.

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Let the reader observe the following prediction. How applicable to the doctrine we oppose!" But there were false prophets among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bringing upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of." 2 Peter ii. 1, 2. Would not one suppose that the apostle

was describing the present times here? "For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ," that is, the knowledge of a mere man, "they are again entangled therein, and overcome, the latter end is worse with them than the beginning." Verse 20.

"This second epistle, beloved, I write unto you, that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour," that is, the apostles of a mere man: "knowing that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming?" that is, the coming of a mere man. "But the Lord,” namely, the same mere man, "is not slack concerning his promise," to fulfil it; "but is longsuffering to usward, not willing that any should perish, but that all should come to repentance. But the day of the Lord," that is, the day of a mere man, "will come as a thief in the night; in which the heavens will pass away with a great noise. Nevertheless we, according to his promise," the promise of the same mere man, "look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him," that is, found of a mere man, "in peace, without spot, and blameless. And account that the longsuffering of our Lord," namely, the longsuffering of a mere man, is salvation. And grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ," that is, in the knowledge of a mere man. "To him," that is, to a mere man, "be glory both now and for ever." 2 Peter iii. 1-4, 9, 10, 13—15, 18.

Methinks, rev. sir, were there no other arguments to prove that the Lord Jesus Christ is more than a mere man, these doxologies are sufficient to evince it. For, if it be not idolatry to ascribe glory to a mere man, or mere creature, I confess I know not what is. Leaving you to adore with me the wisdom and goodness of God, in furnishing us with so many and such incontestable proofs of the

falsity of a doctrine which of all others is the most inimical to our peace and our best interests, in time and

in eternity,

I remain, rev. sir,

Yours, &c.

LETTER IX

REV. SIR,

he was

WE come now to the epistles of St. John. I think Dr Priestley has not pronounced him to be an inconclusive reasoner. But if, as he supposes, that apostle considered our Lord as a mere man, he is certainly as much entitled to that character as St. Paul himself. He begins his first epistle by terming the Lord Jesus "the Word of life," "the life," and "the eternal life;" appellations which certainly but ill agree with the character of a mere man. He informs us, that he “ was with the Father from the beginning," though it was only in these latter ages that "manifested" in the flesh "to us ;" and assures us, notwithstanding he was now returned to the Father from whom he came, and was no longer visible among his disciples as formerly, yet that they had still fellowship with him as well as with the infinite and eternal Father. "That which was from the beginning," says he, “which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; (for the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested to us ;) that which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ." 1 John i. 1-3. Now, is it of a mere man that all this is spoken? Is a mere man "the Word of life," "the life,” "the eternal life?" Was a mere man with the Father before his manifestation in the flesh? yea, from the beginning? Can a mere man while with God in the third

heaven be nevertheless present with men on earth, so that his true followers may have union and communion with him? And can the blood of a mere man, as he affirms, verse 7, "cleanse from all sin?" Or can a mere man be a "propitiation for our sins, and not for ours only, but also for the sins of the whole world?" 1 John ii. 2. Surely, to suppose these things is most ridiculous.

In the following verses he repeatedly calls the commandments of God his (Christ's) commandments, and the word of God his word; and, verse 12, assures the children of God, that their "sins are forgiven for his name's sake,” that is, as Dr. Priestley will have, for the name's sake of a mere man. And, verse 22, associating him with the eternal Father, he testifies that "he is antichrist that denieth the Father and the Son," that is, according to the doctor's hypothesis, that denieth the eternal God and a mere man. "Whosoever," proceeds he, "denieth the Son," denieth a mere man, "the same hath not the Father. If that which ye have heard from the beginning remain in you, ye also shall continue in the Son and the Father," that is, in a mere man and in the eternal God. "These things have I written unto you concerning them that seduce you. And now, little children, abide in him,” the same mere man; "that, when he shall appear, we may have confidence, and not be ashamed before him,” a mere man, "at his coming. If you know that he is righteous, ye know that every one that doeth righteousness is born of him," namely, of a mere man. 1 John ii. 23, 24, 26, 28, 29.

It appears from the last words that, according to St. John, on the Socinian principles, a mere man is the author of our regeneration: we are born of the spirit of a mere man. An extraordinary doctrine indeed! and yet not more extraordinary than the doctrine taught us by the same apostle, in the following chapter, concerning Christ's being "manifested to take away our sins," and to "destroy the works of the devil;" a doctrine which never can be reconciled with the notion of Christ's mere humanity, on the principles of common sense. For, as the expression, "He was manifested," plainly implies that he existed