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the members of the Established Church of Scotland. The Trinity is defined in the proposition, that "there are three persons in the Godhead, the Father, the Son, and the Holy Ghost; and these three are one God, the same in substance, equal in power and glory." In the lesser or "shorter

Catechism," designed for the initiation of youth, the only proofs appended to this proposition are the passage in question (1 John v. 7) and the baptismal form (Matt. xxviii. 19). In the other declarations of doctrine, the Trinity is further proved, at least to the satisfaction of the Assembly, by adding the narrative of Christ's baptism by Matthew, the apostolical benediction, (2 Cor. xiii. 14,) and the passage which Milton so fully considers (John x. 30). Thus, in Sir I. Newton's phrase, was this text (1 John v. 7)" accounted the main text for the business."

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Milton, however, remarks, that this text no more necessarily proves those to be essentially one who are said to be one in heaven, than it proves those to be essentially one who are said to be one on earth." He adds, that "not only Erasmus," whose orthodoxy was indeed more than suspected, "but even Beza, however unwillingly, acknowledged, (as may be seen in their own writings,) that i John be really the author of the verse, he is only speaking here of an unity of agreement and testimony." Again (Chap. VI.) he refers to Beza as "generally a staunch defender of the Trinity," (and he certainly advocated the burning of Servetus, for denying it,) who "understands the phrase unum sunt to mean, agree in one." Milton might have added, that in the authorized English version of 1591, the words (ver. 7) are one, are explained in the margin, after Beza, to mean, like the eighth verse, agree in one. Calvin, also, as quoted by Father Simon, says in his commentary on the text, "That expression, three are one, does not denote the essence, but the consent." The same biblical critic, Simon, says of the text, that "the most learned interpreters of the New Testament do not expound it with reference to the Trinity ;" and that "such ancient ecclesiastical writers as have applied it to that mystery, followed the custom of that time, which was to give the scripture such a theological sense as was accommodated to the faith then received in the church."-Milton proceeds to remark, that "what it is they testify, appears in the 5th and 6th verses, namely, that he that overcometh the world is he that believeth that Jesus is the Son of God, even

Jesus, Christ, that is, the anointed; therefore he is not one with, or equal to him that anointed him. Thus the very record that they bear is inconsistent with the essential unity of the witnesses, which is attempted to be deduced from the passage."

The learned author of the Treatise was, however, sufficiently aware of "circumstances which in the opinion of many render the passage suspicious." He instances, "that this verse is wanting in the Syriac and the other two Oriental versions, the Arabic and the Ethiopic, as well as in the greater part of the ancient Greek manuscripts, and that in those manuscripts which actually contain it, many various readings occur." Here Dr. Sumner remarks, that "with respect to the Greek manuscripts, Milton expresses himself cautiously;" for, as "it now appears, the clause is not found in any Greek manuscript written before the 16th century." I need scarcely remind the reader how much has been done since the age of Milton to settle this question, and that the result of critical investigation has been to the prejudice of the disputed text, though a learned. Unitarian, very laudably devoted to biblical researches, has just now appeared in favour of its authenticity.

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Milton next considers the Trinitarian argument, that although scripture does not say in express words that the Father and the Son are one in essence," yet" the name and attributes and works of God, as well as divine honours, are habitually ascribed to the Son." To this he replies, "that wherever they are attributed to the Son, it is in such a manner that they are easily understood to be attributable in their original and proper sense to the Father alone; and that the Son acknowledges himself to possess whatever share of deity is assigned to him, by virtue of the peculiar gift and kindness of the Father; to which the apostles also bear their testimony (quicquid Filio Deitatis tribuitur, id omne Filium fateri se Patris dono singulari ac beneficio possidere, idemque apostolos testari).

"Those who, while they believe in the unity of God, yet maintain that the Father alone is not God, insist, that wherever the name of God is attributed to the Father alone, the name of the Father, who is unity, (unius Patris nomen,) should be understood to signify the three persons, or the whole essence of the Trinity, not the single person of the Father." This Milton censures as 66 on many accounts a ridiculous distinction, (distinctio absurda,) and

invented solely for the purpose of supporting their peculiar opinion; although, in reality, instead of supporting it, it will be found to be dependent on it." Thus freely he animadverts on "the first" of "two gratuitous concessions" demanded by the orthodox.

"The second postulate is, that wherever the Son attributes Deity to the Father alone, and as to one greater than himself, he must be understood to speak in his human character, or as mediator." Yet, admitting it "wherever the context and the fact itself require this interpretation,” Milton contends that "it can never be inferred from hence that he is one God with the Father," and he scruples not "to deny the proposition wherever it is to be conceded, not to the sense of the passage, but merely to serve their own theory.' In opposition to this he expects to “ prove that what the Son attributes to the Father, he attributes in his filial, or even in his divine character to the Father as God of God, (Patri tanquam Dei Deo,) and not to himself under any title or pretence whatever."

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All that Milton designed by calling our Saviour God, he afterwards fully explains. Thus when it is strenuously urged that the Son is sometimes called God, and even Jehovah," he replies, "that the name of God is not unfrequently ascribed by the will and concession of God the Father, even to angels and men, how much more then to the only-begotten Son, the image of the Father!" He finds the name of God attributed to angels, because, as heavenly messengers, they bear the appearance of the divine glory and person, and even speak in the very words of the Deity. Hence, even the holiest of men were troubled in mind when they had seen an angel, as if they had seen God himself." He further remarks, that "the name of God is ascribed to judges, because they occupy the place of God to a certain degree in the administration of judgment;" adding, "that the Son, who was entitled to the name of God both in the capacity of a messenger and of a judge, and indeed in virtue of a much better right, did not think it foreign to his character, when the Jews accused him of blasphemy because he made himself God, to allege in his own defence the very reason which has been advanced, (John x. 34,) especially when God himself had called the judges, Sons of the Most High." He further sustains his argument by a reference to Paul's contrast (1 Cor. viii. 4, 5) between the one God" and the " one

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Lord" of Christians and the "gods many and lords many" which were "in heaven or in earth." I propose in the next letter to return to the course of Milton's Treatise, where he proceeds to shew how "the Son teaches that the attributes of divinity belong to the Father alone, to the exclusion even of himself." J. T. RUTT.

INTELLIGENCE.

Abstract of the Second Half-yearly Report of the Somerset, Gloucester and Wilts Unitarian Missionary Association.

THE Committee give the following Report of what they have done since the last half-yearly meeting; and, considering how extremely limited their means are and the many difficulties which still lie in their way, they trust it will be found that they have neither been inactive nor injudicious in the course they have pursued; they also hope that what has been already effected will convince the impartial that an Unitarian Missionary Association was necessary in this district, and is calculated to be of essential service to the Unitarian cause. Their attention has been particularly directed to those congregations which are in a sinking state; and they have used every endeavour in their power to strengthen those friends who remain, and to promote the revival and success of the Unitarian cause among them with this view they have adopted the plan of week-evening lectures by ministers connected with the Association, which has been attended with more success than could reasonably be expected in the time. It may be proper to give a more particular account, of the places where such lectures have been preached.

Marshfield.

The cause in this town was ready to perish, and it may with truth be said, that had it not been for this Association it must have sunk, and the chapel would probably at this time have been in the hands of another denomination. Feeling the necessity of finding a minister for Marshfield without delay, in order to preserve the place, the Committee engaged Mr. Henry Hawkes, a Glasgow student, to supply as a minister during the recess at that University. They are happy to say Mr. Hawkes' labours have been attended with more success at Marshfield than had been anticipated; he has more than doubled the congregation, established a Sunday-school, a Fellowship Fund, and a Congregational Library. As Mr. Hawkes must return to Glasgow, the Committee have felt it absolutely necessary to provide a successor to him, and are happy to say they have succeeded in engaging the Rev. Samuel Martin, now a Missionary in Cornwall, to come to Marshfield at the close of his present

engagement in the West; and from Mr. M.'s known charac→ ter and tried abilities, they anticipate not only further success to the cause in that town, but that it will receive considerable aid from his active labours in several other places.

Calne.

At Calne the Unitarian cause has, for a considerable time, been in a low state; but the few friends who remain there are very respectable, hospitable and zealous: they began to despair of being able to keep up Unitarian worship publicly, when it shall please God to remove their present worthy minister, who is very far advanced in years; but the establishment and operations of this Association have revived their hopes and enlivened their zeal. The week-evening lectures have been well attended.

Bradford.

When Mr. Wright came to reside in Wiltshire, Unitarian worship had been discontinued in this town ten years, and the chapel generally lent to the Calvinists. Mr. Wright was, however, admitted to the reoccupation of it, preaches there regularly on a Sunday morning, stands as the stated minister of it, and has succeeded in increasing the congregation. The ministers who delivered lectures at Bradford have, on the following evening, preached at

Trowbridge,

which is about three miles distant. Considering the difficulty of obtaining any change of ministers at that place, this has been a pleasing circumstance, and favourable to the progress of the cause in that populous town.

The Committee having been informed that the Presbyterian chapel at Thornbury was without a minister, that some of the members of the congregation were Unitarians, and the late minister at least favourable to Unitarianism, and quite liberal in his preaching, thought it a duty to make inquiry how far it might be right and practicable to secure the place to the Unitarian part of the congregation: but they were too late, for the Calvinist Methodists possessed themselves of the chapel and brought over the majority of the congregation to be in their favour. The only thing that remained was to advise the Unitarians to meet together in a room to worship the one God, edify one another, and do what might be in their power to enlighten their neighbours. This plan, there is reason to hope, they will adopt, and they were furnished with some books to assist them in it.

The Committee have continued to use all the means in their power to gain further information respecting the state of the cause in different parts of the district, and in particular where congregations once existed which were in whole or in part Unitarian, in some of which they hope shortly to open rooms for Unitarian preaching.

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