13 
 
 riiroiigh us the fundamental doctrine of Protestantism lias been as- 
 sailed. Our rights as Christians, as men^ — those noble principles 
 vhich eveiy genuine Protestant reveres and most, dearly cherishes — 
 iberty of conscience, free inquiiy, the right of private judgment, 
 lave been invaded, by the representatives of the men who ever proved 
 hemselves their firmest advocates — have been set at naught and 
 Tampled upon by the very persons who have been constituted the 
 ^ardians of tlie Pdghts of Conscience ! Necessity has been laid upon 
 rou to protect these sacred rights h'om the assaults of their appointed 
 ^ardians. That, with firm detemiination, you have undertaken to 
 io, to the utmost of your power. And hence, my deep concern. My 
 mxious Avish, my heart's desire, is, that you should guard well your 
 solemn trust, and show yom^selves worthy of it. In the sacred name 
 )f Justice, of the Eights of Conscience, of the Truth we seek, and of 
 :he Eeligion we profess, I conjm^e you, in yom* efforts to defend your 
 right to Avorship God and serv'e yom' fellow-man, according to the 
 lictates of yom- consciences, " give none occasion to the adversary to 
 speak reproachfully." Hinder not tlie cause you would help. Let a 
 wise moderation, a generous forbearance, an mitiring zeal, and, above 
 ill, blameless, pure, and useful lives, characterize you. This be your 
 3om'se, and the defence of the Eights of Conscience shall not have 
 been committed to you in vain. 
 
 And, dear friends, may God bless you all. May the year we have 
 commenced be to you all, k year of prosperity, of haj)piness, of much 
 moral and religious growth. May you aU enjoy the blessings of do- 
 mestic peace, and of " consciences void of offence toward God and 
 Qian." And when its days are numbered — and still more when life's 
 hours are closing — oh ! may we all now so live, tme to conscience, to 
 duty, and to God, that we shall then be enabled to look back on lives 
 consecrated by purity, holiness, and vu'tue, and fonvard to the imknown 
 future without fear, with strong hope and tmst in Him who ever loves 
 and blesses the fnithful. Amen. 
 
 O'Neill, Printer, 4, Castle Place, Belfast- 
 
UNITAEIANS 
 
 VINDICATED 
 
 AGAINST MISREPRESENTATIONS 
 
 OF 
 
 THE REV, C. H. CRAUFURD, 
 
 RECTOR or OLDSWINFORD, 
 IN HIS RECGENTLY-PUBLISHED VOLUIVIE OF SERMONS : 
 
 A LETTER 
 
 BY 
 
 DAVID MAGINNIS. 
 
 LONDON: 
 
 WHITFIELD, GREEN AND SON. BIRMINGHAM : MATTHEWS. 
 
 STOURBRIDGE : BROOMHALL. 
 
 1866. 
 
i 
 
L E T T E R 
 
 Rev. C. H. Craufurd, &c., &c. 
 
 Sir, 
 
 Unitarians have often had to complain of gross 
 misrepresentation at the hands of ill-informed or disingenuous 
 opponents. But it has rarely, if ever, been my lot to see, from 
 any source, a representation of the Unitarian Body, in all 
 respects so utterly unfounded in fact, as that given in certain 
 passages of your. recently published volume of Sermons. 
 
 I should be most unwilling to believe that any one claiming 
 to be a gentleman and a Christian could be guilty of deliber- 
 ately " bearing false witness against his neighbours." I am, 
 therefore, disposed to allow that it was "in ignorance you did" 
 us this great \vi^ong. If this be the true, as it certainly is the 
 mor$ charitable, view of your conduct, I may fairly hope that, 
 when you are more correctly informed, you will at least feel 
 that some apology is due to the readers, as well as to the 
 victims, of your ill-judged criticisms. 
 
 The passages to which I more particularly refer occur in the 
 second Sermon, and are as follows : — 
 
 '' ' The fool hath said in his heart, There is no God.* I am 
 greatly afraid there are many such fools amongst us. . . . 
 And, observe, I am not spealdng of heathen fools, or Unitarian 
 fools, but of those who j)rofess to be Christians." — p. 27. 
 
 "Now, once more, let me observe, I am not speaking to 
 Unitarian fools, who, not in their hearts only, but with their 
 poor shallow intellects, their unscholarly pens, their pratmg 
 tongues, say ' there is no Grod the Son, no God the Holy 
 Ghost.' "—p. 35. 
 
 I might cull from your volume several other passages in 
 which you denounce, expressly or by clear implication, 
 Unitarian doctrines. I single out, however, for examination 
 in this letter, the two passages just quoted, partly because of 
 
their greater explicitness, and partly because, wliilst containing 
 your heaviest charges against our Body, they present those 
 charges in a way that enables me to rebut theni, without being 
 under any necessity to discuss the theological opinions advanced 
 in your book. 
 
 I decline, for the present, any controversy with you on the 
 subject of your doctrinal creed. Eecognising, as we Unitarians 
 do, the right of private judgment and of free speech, I _ can 
 have no fault to find with you for your broad and unqualified 
 assertion of your Trinitarian and CaMnistic doctrines ; and I 
 should probably not have considered it necessary to take any 
 notice whatever of your Sermons, if, in advocating your own 
 opinions, you had been less unjust to ours. At the same time, 
 however, believing that the science of Theology, like any other 
 science, is benefited by the interchange of thoughtful and 
 candid criticism on the part of its students, I should gladly 
 avail myself of any suitable opportunity for calmly discussing 
 the doctrines you propound. But I should like to have good 
 reason to believe that my opponent, in addition to strong con- 
 victions, not only possessed a competent knowledge of his 
 subject, but, above all, had some conception of the necessity of 
 common fairness in dealing with the ophiions of others. The 
 treatment Unitarians receive at your hands in these Sermons 
 does not, I regret to say, afford much reason to expect that I 
 shall find in their Author the qualifications I seek. Time, 
 however, will tell. Meanwliile, I must, in the interests of 
 truth and justice, ^^ndicate my fellow-behevers against the. 
 false charges contained in the passages I have extracted. 
 
 In the first of these passages you say :—" Observe, I am 
 not speaking of heathen fools, or Unitarian fools, but of those 
 ivho PROFESS to he Christians:' Assuming, as I cannot but 
 assume, that by '' Unitarian fools " you mean, not Jews and 
 Mahometans, who of course do not ''profess to be Christians," 
 but the sect commonly knoA^Ti in this country and in America 
 as Unitarians, (by many incorrectly called Socinians,) you 
 here make no less than two most unwarrantable misreprpsenta- 
 tions. If language can clearly express any idea by implication, 
 you distinctly assert, not only that Unitarians are not Christians, 
 but that they do not Q\en profess to be Christians ! _ 
 
 There are, probably, many persons sufaciently ill-iiiformed 
 or illiberal to agree with you in denying that Unitarians are 
 Christians, but I venture to say that, among all who know 
 
anything whatever of our Body, yon mil find yourself in 
 a minority of one in tliis latest deliverance, — that Unitarians 
 do not even " profess to be Christians." 
 
 There is considerable diversity of opinion among the 
 members of our Church. We have no creeds in our Body. 
 On principle, we reject creeds as bonds of rehgious union. We 
 put the Bible into the hands of our people, give them all the 
 assistance we can in its interpretation, and encourage to the 
 utmost earnest and devout free inquiry, — offering no reward 
 for conformity to, imposing no penalty upon divergence from, 
 the opinions more commonly received among us. Yet, I 
 behove that there is as close an approximation to unity of 
 opinion among Unitarians upon the great truths of religion, as 
 in some Protestant Churches — your own, for example, — that 
 seek to secure doctrinal uniformity by the enforcement of 
 creeds. But, however widely we may differ in our interpreta- 
 tions of Christian doctrine, there is certainly this one point at 
 least in which we are agreed, — and on which, if on no other, 
 one may feel perfectly justified in speaking for the Body at 
 large, — Unitarians do " profess to be Christians." 
 
 It is enough for me to assert the patent feet that we do at 
 least "profess to be Christians :" it is for you to explain, if 
 you can, why you deny it. 
 
 I come now to the other charge impHed in the passage 
 under re\T.ew, — the charge, namely, that Unitarians are not 
 Christians. 
 
 And here let me ask you, — By what authority, and on what 
 grounds, do you presume to deny the Christian name to a body 
 of professing Christians ? Assuming that you mil not lay claim 
 to any special authority, I must all the more strongly press for 
 a distinct statement of the grounds on which you disallow our 
 claim to stand on the roll of the Christian Church. Do you 
 mean to say that, compared with other sects, we are so entirely 
 devoid of the Christian spirit, and temper, and character, as to 
 be unworthy to be classed with professing Christians ? or, A\dll 
 you go even so far as to assert that, in these essentials of 
 the Christian life, we are inferior to the members of your own 
 or any other Church ? Do you mean to say that Unitarians, 
 above all other sects, disregard the great commandments of the 
 Christian law ? that they set less value, than others do, on the 
 graces of faith and hope and charity ? that they are less 
 truthful, less just, less generous than others, — worse parents. 
 
w^orse members of society ? If you do not mean this, what 
 io you mean ? 
 
 If you mean that Unitarians do not hold the doctrines you 
 profess respecting the person of Christ, and are, therefore, not 
 Christians, then I must ask by what authority you make your 
 ioctrine respecting Christ the test of recognition in his Church. 
 If, as the condition of conceding to me the Christian name, 
 you require me to believe that Christ is " God the Son,^' pi'ay, 
 why may not I set up my doctrine respecting Christ, and deny 
 that you are a Christian unless you hold with me that Christ 
 is, not Grod the Son, but the Son, an anointed prophet, of 
 God ? And why, on the same principle, may not the follower 
 of Swedenborg denounce us both as not being Christians, 
 hiasmuch as we do not accept his doctrine that Christ is the 
 only God ? 
 
 If you reply that your position, in regard to what constitutes 
 
 title to the Christian name, rests on the authority of the 
 Scriptures, then I ask you, — Where in Scripture is it taught 
 that, in order to be Christians, we must beHeve that Jesus is 
 "God the Son?" 
 
 I do find many passaged in the New Testament enjoining, as 
 Christian qualifications, love to God and love to man, holiness 
 and righteousness of life, and charity (without which, ac- 
 cording to Paul, a man may " understand all mysteries " and 
 " have all faith," and yet be " nothing ") ; even " courtesy " 
 being expressly enjoined. I cannot find, anywhere in the 
 Scriptures, profession of beHef in Jesus as " God the Son," 
 set forth as the title to the Christian name ; but this I find 
 distinctly declared, that "if any man have not the spirit of 
 Christ, he is none of his." (Rom. viii. 9.) 
 
 But I go further, and ask to be shewn that your testing 
 doctrine of " God the Son " is itself a doctrine of Scripture. 
 Christ himseK taught, in the most express terms, that the 
 Father is " the only true God " (John xvii. 3) ; but we fail 
 to discover in Scripture any evidence that either Christ or any 
 of his Apostles taught that Christ is " God the Son." Before 
 you apply to us your canon of exclusion, we ask you to shew 
 that the canon is itself Christian : and until you do this, 
 (which I believe cannot be done,) you must excuse me, if, not- 
 withstanding your decree, I continue to believe that Unitarians 
 have at least as good a title to the name of Christian as even 
 you yourself. 
 
At this point I miglit close my reply to the charges against 
 Unitarians contained in the first of the two extracts. But 
 there is an important department of positive evidence, as to the 
 relation of Unitarians to Christianity, which you appear to 
 have entirely overlooked, and which I am anxious to hring 
 under your notice as supplying of itself a sufficient answer 
 to your charges. 
 
 You seem to ignore entirely the fact that Unitarians have 
 been among the most zealous defenders of Christianity when 
 assailed by its enemies ; and that some of the most able and 
 successful defences of the Christian EeKgion that have ever 
 been written have come from Unitarian pens.* Your orthodox 
 Churchmen were, generally, quite content to leave to Dissenters, 
 and to the heterodox members of their o^vn communion, a large 
 share of the important work of wiiting learned treatises de- 
 fending Revelation agamst assailants. But it is hardly fair or 
 magnanimous in an orthodox Churchman of to-day, who has 
 " entered into the labours " of our Unitarian fathers, to " cast 
 out their names as exiV 
 
 But Unitarians have not only defended Christianity against 
 its open opponents ; they have done something, also, to retain 
 for it the allegiance of many thoughtful persons, whom the 
 extravagance and dogmatism of (you must pardon me for 
 sajring it,) adherents like yourself tended to alienate. If it 
 had been the only alternative, either to accept your Athanasian 
 doctrine of the Trinity, and your Calvinistic doctrines of total 
 depravity, election and reprobation, particular redemption, 
 irresistible grace, &c., or to reject Christianity altogether, not 
 a few of the wisest and best of men would have felt them- 
 selves compelled to go into opposition. But Unitarianism 
 supplies another alternative, and finds ample room and work 
 in the Christian Church for men Hke Locke, and Lardner, and 
 Priestley, and Channing, and countless others, who, while 
 
 * In order to afford distinct evidence of the fact that Unitarians have not 
 only "professed to be Christians," but that they have given proof of the 
 sincerity of their profession, by their laboiu's in defence and exposition of 
 Christianity, I append to this Letter a List of some of the many Works, by 
 Unitarians, in these departments of Christian service. And I may here mention, 
 further, that, following the list of Unitarian authors, you wiU find some 
 extracts which shew that Unitarians are not altogether imknown or im- 
 recognised in the Christian world. 
 
8 
 
 receiving the religion of Jesus as taught in tlie l^ew Testa- 
 ment, could not accept the dogmas of Atlianasius and Calvin. 
 
 The service rendered by our Church to Biblical science 
 deserves special notice in this connection. TJnitarians have 
 not merely furnished their full quota of students, who devoted 
 themselves to learned investigations relating to the criticism 
 and interpretation of Scripture ; but have, also, been among the 
 foremost to recognise the fact that the Scriptures are not 
 themselves an infallible revelation of Di^dne truth, every 
 sentence of which, to the minutest v,^ord and letter, has been 
 produced by miraculous agency, so as to avoid all possible 
 error in their contents, but -are human records, — a human 
 expression and interpretation, — of God's dealings with man ; 
 and, as such, must inevitably bear in their science, their 
 philosophy, their morals, their theology, the impress of the 
 times and people that produced them. 
 
 JSTothing, I believe, but such a view as this, which Unitarians 
 have largely contributed, in this country at least, to generate, 
 could have saved the Scriptures from utter rejection when it was 
 discovered, that, — after critics had done their best to restore a 
 pure text, and interpreters to explain away difficulties, — they 
 were in various respects, heither infallible nor even altogether 
 self-consistent. Unitarians have, certainly, in this respect con- 
 tributed to retain for revealed religion the s}Tnpathy and 
 suj)2^ort of science and philosophy, which a rigid bibliolatry 
 would have at least estranged, if not driven into direct hostility. 
 
 I purposely abstain from any attempt to shew that, in spirit 
 and fife. Unitarians are Christians. '' The Searcher of hearts " 
 alone can tell who is faithful and who is not. The evidence, 
 however, which I have already presented ^Yill, I trust, prove 
 more than sufficient to convince you that Unitarians, not only 
 " profess to be Christians," but are entitled to be recognised as 
 such, if only for their earnest and consistent defence of the 
 Christian Eeligion, against alike the attacks of enemies and the 
 extravagances of friends. 
 
 I pass on now to the second passage. In the former, you 
 assailed the religious, in this, the intellectual and scholarly, 
 character of Unitarians. " Let me observe," you say, " I am 
 not speaking to Unitarian fools, who, not in their hearts only, 
 but with their poor shallow intellects, their unscholarly pens, 
 their prating tongues, say 'there is no God the Son, no God the 
 Holy Ghost.' " 
 
" Their 'poor shallow irdeUeds" Do you , really mean to 
 assert tliat the " intellects " of Unitarians are more ''shallow" 
 than the " intellects " of Trinitarians ?^ If you mean this, 
 upon what grounds do you base your opinion ? Have Unitarians 
 shewn less capacity than Trinitarians for intellectual pursuits, — 
 for scientific, linguistic, critical or philosophical studies ? Do 
 you forget that in the ranl^s of Unitarianism stand such names 
 as those of JS'ewton, Locke, Milton, Priestley, Nathaniel 
 Lardner, Dr. Channing, and James Martineau ? 
 
 ''Their tinscliolarly pensT You are here _ particularly un- 
 fortunate. It is generally known and readily conceded that, 
 whatever may he their shortcomings. Unitarians are warm 
 friends of education. And this is the case in reference to 
 the diffusion of education not only in its commoner, but also in 
 its higher departments. The importance of an educated 
 ministry has been always recognised in our Church. And our 
 ministers are made to feel the necessity of being to some 
 extent AveU- furnished men. It is not with us, as it is in 
 Churches which invest the ministry with an official dignity, 
 tending to maximise the office and to minimise the man. 
 Among us the office throws no shield over incompetence. And 
 if there are to be found on the roll of our ministry, as well as 
 on that of other Churches, names of persons who make no 
 claims to scholarship, it is none the less true that as a body 
 we feel the importance of maintaining a succession of at least 
 well-educated men for our pulpits. And that, in point of fact, 
 learning has been encouraged and cultivated in our Body, is 
 abundantly manifest from the character of the learned Works 
 that have proceeded from Unitarian sources. Cast your eye 
 down the List of books at the end of this Letter, and, though the 
 selection was made for a diff'erent purpose, I shall be content 
 to have the question of the scholarship of Unitarians decided 
 by the merits of that list alone. 
 
 '' Their prating tongues'' If ever an unfounded charge 
 were preferred against a body of religionists it is, surely, this 
 of accusing Unitarians of having '' prating tongues." We 
 are not given, I think, to slander our neighbours. Our 
 principles compel us to treat with respect every form of re- 
 ligious faith. Neither are we accustomed to talk much about 
 ourselves, except when compelled to vindicate our character 
 and opinions from the misrepresentations of iU-informed or ill- 
 conditioned assailants. Among ourselves the opinion prevails 
 
10 
 
 that, in reference to our distinctive doctrines, our weakness lies 
 in the very opposite direction, — not in " prating," but in re- 
 ticence. 
 
 There is one other contemptuous epithet in the passages I 
 have been revie^dng, which I should prefer to leave unnoticed, 
 but which, as applied in the house of prayer by a Christian 
 minister to myself and fellow-believers, I cannot pass in utter 
 silence. Twice, in the course of those two short sentences, you 
 allow yourself to call us " Unitarian fools ! " Apart from the 
 indecency of such language in the solemn ser\ices of the 
 sanctuary, I know not how to characterise the mind that 
 regards '' fool " a fitting term to apply to Locke, and Milton, 
 and jN^ewton ; and to names still more venerable and sacred ; 
 for, among your " fools," we must reckon (not to mention 
 others,) Moses, and David, and Isaiah, and Paul ; yes, and 
 even our Sa^dour himself, — for they, also, were all Unitarians. 
 
 Surely, Sir, you must know that flinging offensive ej)ithets 
 and calling hard names neither convinces nor converts ; and, in 
 " these degenerate days," (as you are pleased to call this 
 nineteenth century,) the opinion prevails (proof, perhaps, of 
 the degeneracy of our t^mes,) that the pulpit is not exactly 
 the right jDlace for such exercises. And our Saviour has some 
 weighty words (see Mat. v. 22,) which might be re- 
 membered with advantage by those who are guilty of flinging 
 foul and offensive names at their brethren. 
 
 In an " Address " which occupies the place of a preface, 
 you are good enough to favour the reader ^dth your own 
 estimate of the merits of your Sermons. Though this unique 
 production is weU. entitled to rank among the " Curiosities of 
 Literature," I refer to it, not on that account, but in the 
 interests of a Christian grace, which, as . far as this work is 
 concerned, is only '^ conspicuous by its absence." There is one 
 excellence which the " address " does not claim — and certainly 
 it is so far at least just, for it could not fairly cla!ln it — for 
 your Sermons ; and that is the grace of Charity ; — a grace 
 which, I beg to remind you, occupies a very high place in 
 Christianity, — a grace wanting which, either man or book, 
 however orthodox or eloquent, is but (to use the words of an 
 Apostle,) " as sounding brass or a tinkling cymbal." 
 
 I venture to suggest that in future you endeavour to find a 
 place for this essential grace in whatever you attempt, whether 
 
11 
 
 through the pulpit or the press. But, to secure fitting recog- 
 nition and expression, it must first dwell in the heart. And if 
 Di^mie charity dwelt there, then we should '' speak the truth 
 in love," and be able to criticise the opinions of others, without 
 either shewing ill-temper, or being guilty of misrepresenting 
 them. 
 
 Moreover, if our charity were combined mth a little sober 
 reflection, we should come to see, that even forms of faith from 
 which we largely diff'er, may yet, equally with our omi, have 
 their place and work in the economy of Providence. As in 
 the body there are many members with different offices, so in 
 the Church of Christ there are also many naembers, each 
 having its own place to occupy, its own function to exercise. 
 No one is all. If the eye may not say to the hand, " you are 
 not of the body," no more may any member of the Church 
 say to any other, " you are not of the body of Christ." 
 
 " If any man trust to himself that he is Christ's, let him 
 of himself tliink this again, that, as he is Christ's, even so are 
 we Christ's." (2 Cor. x. 7.) 
 
 I have completed my painful task ; and it is not without 
 regret that I claim to have shewn that you have been guilty 
 of grossly misrepresenting your Unitarian fellow- Christians. 
 You have not regarded the law of Christian charity. It is too 
 much, perhaps, to ask you to withdi^aw the offensive passages, 
 and to apologise for having borne " false witness against your 
 neighbours." I shall be quite satisfied, however, if my re- 
 monstrances have the effect of inducing you to be more just 
 and charitable in future. 
 
 I have now only to claim the indulgence of any general 
 reader into whose hands this letter may fall, and to beg that, 
 in regard to any denominational ''glorying," or wannth or 
 strength of language it may contain, he will do nie the 
 justice to remember that I am writing, not on a subject in 
 which I feel a mere literary or scientific interest, but in 
 vindication of a Church and a cause that I love, — and that, 
 against charges of which it is difficult to say whether they are 
 more false in substance, or uncharitable in spirit. 
 I am, Sir, &c., &c., 
 
 D. MAGINNIS. 
 Stourbridge, September 6, 1866. 
 
12 
 
 WORKS BY UNITARIAN AUTHORS. * 
 
 I. Christianity Defended, &c. 
 
 Beard, D.D. (Jolm R.) The Historical Evidences of Christianity unassailable, 
 
 in reply to Taylor and Carlile. Lond. 1826, 8vo. 
 Belsham (Thomas). A Summary Yiew of the Evidence and Practical Import- 
 ance of the Chiistian Revelation. Lond. 1807, 8vo. ^, . , , 
 Benson D.D. (George). The History of the Life of Jesus Christ, &c._: the 
 Excellence of his Character, and the Divinity of his Mission and Rehgion. 
 
 Lond. 1764, 4to. . ^, . . .. ^ r a - 
 The Reasonableness of Christiamty, as dehvered in 
 
 the Scriptures. Lond. 1743. -r ^ ■,a>7A x^i 
 
 BoKEEL (Adam). On the Truth of the Gospel History. Land. 1674, fol 
 
 BuRNAP (G. W.) Christianity: its Essence and Evidence. Bost. (U.b.) 12mo. 
 
 Chandler, D.D. (Samuel). A Vindication of the Christian Religion. Lond. 
 
 ° ' .A Viadication of the History of the Old Testament, 
 
 in Answer to the Misrepresentations and Caliunnies of Thomas Morgan, M.D., 
 and Moral Philosopher. Lond. 1741. ^ ^, . . 
 
 - Plain Reasons for bemg a Christian. 
 
 Channing D.D. (Wm. EUery). The Evidences of Christianity. [CoUected 
 Works, Vol. III.] Glasg. 1840. . . . ^-u • .. -n r • 
 
 Clarke, D.D. (Samuel). The Truth and Certainty of the Christian Rehgion. 
 
 FosTrR,' D.D.' (James). The Usefiihiess, Truth, and ExceUency of the Christian 
 Revelation defended against the Objections contained in a late book, entitled 
 " Chiistianity as Old as Creation." Lond. 1731. ^_ ^ ,. . y ^ 
 
 Hartley, M.D. (David). On the Truth of the Christian Rehgion. Lond. 
 
 HiNCKS, Ll!b. (Thomas Dix). Letters in Defence of Revealed Rehgion: 
 in reply to Mr. Paine's "Age of Reason." Cork. 179G, 8vo. _ 
 
 Lardner, D.D. (Nathaniel). The Credibility of the Gospel History, Parti; 
 or the Facts occasionally mentioned in the New Testament con&med by 
 Passages of Ancient Authors, who were contemporary with our Saviour or His 
 Apostles, or Hved near their time. Lond. 1727, 2 vols. -d ^ tt 
 
 ^ The Credibility of the Gospel History, Part 11 , 
 
 containing the History of the Christian Writers of the first two centuries, and 
 of part of the third, and their Testimony to the Books of the New Testament. 
 Lond. 1733—1755, 3 vols. v ^ w •+ . «f 
 
 History of the Apostles and Evangehsts, Writers o± 
 
 the New Testament [a supplement to the " Credibility"]. Lond. 1756, 1757, 
 
 Collection of Ancient, Jewish, and Heathen Testi- 
 monies to the Truth of the Christian Religion. Lond. 1764-1767, 4 vols 4to. 
 
 Locke (John). The Reasonableness of Christianity as dehvered in the bcrip- 
 tm-es. Lond. 1695. . o .^ r^ ^ -^t, 
 
 Norton (Andrews). The Evidences of the Genumeness of the Gospels, witn 
 Notes. Lond. 1847, 3 vols., 8vo. _ ^ .-, r. i 
 
 Internal Evidences of the Genuineness o± the Lrospels. 
 
 PiETERsiooN (Jan)." The Christian's Shield against All who are not Christians. 
 
 Amst. 1660, 8vo. „ ^, . . ., « -r i ttcq Q■^r/^ 
 
 Price, D.D. (R.) On the Importance of Chiistianity, Sec. Lond. 1768, 8vo. 
 
 * This list, got up hui'riedly, is necessarily very incomplete. I should also 
 state that, I reckon as Unitarians, all Christians who reject the doctrine ot tHe 
 Trinitv. 
 
13 
 
 pEiESTLEY, LL.D. (Joseph). Institutes of Natiu'al and Kevealed Religion. 
 
 C3rd ed.) Lond. 1782, 2 vols., 8vo. 
 Observations on the Increase of Infidelity; to which 
 
 are added Animadversions on the "Writings of several modem Unbelievers, 
 
 and especially the " Euins " of M. VoLaey. Philad. (U.S.) 1797, Svo. 
 pRziPcovius (Samuel). Eeligion Vindicated from the Calumnies of Atheism. 
 
 Amst. 1672, 12mo. 
 SociNus (Faustus). On the Authority of the Holy Scripture. Seville, 1588, 12mo. 
 Stegmann, Jun. (Joachim). A Brief Demonstration of the Truth of the 
 
 Christian Eeligion. Amst. 1664. 
 Wakefield (Gilbert). Evidences of Christianity; or, a Collection of Eemarks 
 
 intended to display the Excellence, recommend the Pmity, illustrate the 
 
 Character, and evince the Authenticity of the Christian Religion. (2nd ed.) 
 
 Lond. 1793, Svo. 
 Remarks on the Internal Evidences of the Christian 
 
 Religion. Lond. 1789. 
 
 An Examination of Paine' s "Age of Reason." Lond. 
 
 1794. Svo. 
 
 A Reply to Paine' s Second Part of the "Age of Reason." 
 
 Lond. 1795, Svo. 
 Ware, D.D. (Hemy). An Inquiiy into the Foundation, Evidences, and 
 
 Truths of Religion. 5osf. (U.S.) 1842, 2 vols., l2mo. 
 ZwiCKEK (Daniel). The Visible Chm-ch of Christ still Standing and Triumphing 
 
 against the Gates of Hell, &c. Amst. 1660, 4to. 
 
 II. Biblical Criticism, Interpretation, &c. 
 
 Beard (Charles). Outlines of Christian Doctrine. Lond. Svo. 
 
 ,D.D. (John R.) The People's Dictionary of the Bible. Lond. 1847, 
 
 2 vols., Svo. 
 Belsham (Thomas). The Epistles of Paul the Apostle Translated, with an 
 
 Exposition and Notes. Lond. 1822, 4 vols., Svo. 
 ; — [and others]. The New Testament in an Improved Version, 
 
 upon the basis of Archbishop Newcome's New Translation, with Corrected 
 
 Text, Notes Critical and Explanatory. Lond. 1808, Svo. 
 Benson, D.D. (George). A Paraphi-ase and Notes on Six of the Epistles of 
 
 St. Paul, \iz., 1st and 2nd Thess., 1st and 2nd Tim., Philem. and Titus. 
 
 (2nd edii.) Lond. 1752, 4to. 
 A Paraphi-ase and Notes on the Seven (commonly called) 
 
 Catholic Epistles : with several Critical Dissertations. Lond. 1749, 4to. 
 Brenius (Daniel). Notes on the Old Testament and the New. Amst. 1664, fol. 
 BuDN^^us (Simeon). A Polish Version of the whole Bible from the Hebrew, 
 
 Greek, and Latia. Zaslav, 1572, 4to. 
 ; ; The New Testament, or Books of the New Covenant, in 
 
 Polish, with Annotations. Losk, 1574, Svo. 
 Cappe (N.) Critical Remarks on Passages of Scripture. York, 1802, Svo. 
 Carpenter, LL.D. (Lant). An Apostolical Hai'mony of the Gospels. Bristol, 
 
 1835, Svo. 
 Cellarius (Martin). Commentaries on the Pentateuch, Job, Isaiah, &c., &c. 
 
 Basle. 1555—1564, fol. and Svo. 
 Chandler, D.D. (Samuel). A Paraphrase and Notes on the Epistles of St. 
 
 Paul to the Galatians and Ephesians, and Commentary on 1st and 2nd 
 
 Thessalonians. Lond. 1777. 
 A Critical History of the Life of David ; and the 
 
 Psalms which refer to him explained. Lo7id. 1766. 
 Clarke, D.D. (Samuel). A Paraphi-ase on the Four Evangelists, with Critical 
 
 Notes. Lond. 1701-2, 3 vols. 
 
14 
 
 Crellius (Jolin). Commeutaries on the New Testament, (forming three 
 
 Volumes of the " Bibliotheca Fratrum Polonorum.") 1628 to 16:36. 
 CuRCELL^us (Stephen). The 'New Testament, in Greek, with various readings, 
 
 collected both from MSS. and printed editions. Amst. 1658, 12mo. 
 CzECHOvicius (Martin). A Translation of the New Testament into the 
 
 Polish language, with various readings in the margin. Racoio, 1677. 
 Falconius (Thos). The Acts and Sayings of Jesus Christ, the Son of God, &c., 
 
 iUusti'ated by brief explanatory notes. Brzesk, 1566. 
 The latter Book of St. Luke, called the History or Acts 
 
 of the Apostles, with brief explanatory notes. Brzesk, 1566. 
 Felbinger (Jeremiah;. The New Testament coi-rectly translated from Greek 
 
 into German. Amst. 1660, 8vo. 
 Fox (Wm. J.) Christ and Christianity. Sermons on the Mission, Character, 
 
 and Doctrine, of Jesus of Nazareth. Zond. 1831, 2 vols., 8vo. 
 FURNESS, D.D. (Wm. H.) Jesus and his Biographers ; or, Eemarks on the Foui' 
 
 Gospels. Philad. (U.S.) 1838, 8vo. 
 
 History of Jesus. Bost. (U.S.) 1860, 8vo. 
 
 Thoughts on the Life and Character of Jesus of Nazareth. 
 
 Bost. (U.S.) 1859, 8vo. 
 Harwood (Edward). An Introduction to the Study and Knowledge of the 
 
 New Testament. Lond. 1767, 8 vo. 
 The New Testament Collated \vith the most approved 
 
 MSS., with select Notes, in English, Critical and Explanatory. £ond. 
 
 1766, 1784, 2 vols., 8vo. 
 Hetzer (Lewis). Translation of the Prophets into German. Worms, 1627, fol. 
 HiGGiNSON (Edward). The Spirit of the Bible ; or, the Nature and Value of 
 
 the Jewish and Chiistian Scriptures Discrimiaated. Lond. 1853-5, 2 vols., 8vo. 
 Hill (Thomas). Jesus, the Interpreter of Nature. Bost. (U.S.J 1860, Bvo. 
 Kenrick (John). Ancient Egypt under the Pharaohs. Lond. 2 vols., 8vo. 
 
 An Essay on Primeval History. Lond. 1846, 8vo. 
 
 (Timothy). Exposition of the Historical Writings of the New 
 
 Testament, with Keflections. Lond. 1807, 3 vols., 8vo. 
 Kentish (John). Notes and Comments on Passages of Scripture. Lond. 
 
 1844, 8vo. 
 Livermore (A. A.) Commentaries on the Gospels, Acts and Eomans. Bost. 
 
 rU.S.) 1854, and later dates, 4 vols., 8vo. 
 LocEiE (John). A Paraphi-ase and Notes on the Epistles of St. Paul to the 
 
 Galatians, 1 and 2 Corinthians, Eomans and Ephesians : to which is prefixed 
 
 an Essay for the Understanding of St. Paul's Epistles, by consulting St. Paul 
 
 himself. (6th edit.) Lond. 1763, 4to. 
 Newton (Sii- Isaac). Historical Account of Two Notable Corruptions of 
 
 Scripture. Lond. 1754. 
 Observations upon the Prophecies of Damel, and the 
 
 Apocalypse of St. John, in two Parts. Lond. 1733, 4to. 
 Nichols, D.D. (J.) Hours with the Evangelists. Bost. (U.S.) 8vo. 
 Norton (Andrews). A Translation of the Gospels, with Notes. Bost. (U.S.) 
 
 1856, 2 vols., 8vo. ^ ^ ^^ , -n ^ . 
 
 NoYES, D.D. rGeorge E.) A New Translation of the Hebrew Prophets, 
 
 arranged in Chi-onological Order, with Notes. Bost. (U.S.) 1833, 3 vols., 8vo. 
 
 A New Translation of the Book of Psalms, with an 
 
 Introduction. Bost. (U.S.) 1831, 8vo. ^ , . . 
 
 A New Translation of the Proverbs, Ecclesiastes, 
 
 and the Canticles, with Introductions and Notes. Bost. (U.S.) 8vo. 
 OcHiNL'S (Bernardino). An Exposition upon Eomans. 1545, 12mo._ 
 OsTOROD (Christopher). Contributions towards a German Translation of the 
 
 New Testament. JRacoiv. 1630. 
 
15 
 
 Palfrey, D.D. (Jolm G.) Harmony of the Gospels. JBosf. (U.S.) 1831. 
 
 Academical Lectm-es on the Jewish Scriptures and 
 
 Antiquities. Bost. (U.S.) 18:36, 4 vols. 
 The Relation between Judaism and Christianity 
 
 illustrated. Bost. CU-S.) 1854. 
 Peirce (James). A Paraphrase and Notes on the Epistles of St. Paul to the 
 
 Col., Philip., and Hebrews, with several Critical Dissertations. 
 Porter (J. ScottJ. Principles of Textual Criticism, with their Application to 
 
 the Old and Xew Testaments. Lond. 1848, 8vo. 
 [with Charles Wellbeloved and G. Vance Smith]. The 
 
 Holy Scriptiu-es of the Old Covenant, in a Revised Translation. Lond. 
 
 1861, 3 vols., Bvo. 
 Priestley, LL.D. (Joseph). A Harmony of the Evangelists in Greek; to 
 
 which are prefixed Critical Dissertations in English. Lond. VJll, 4to. 
 A Harmony of the Evangelists in English ; with 
 
 Notes, Critical Dissertations, &c. Lond. 1780, 4to. 
 
 Notes on all the Books of Scripture. North- 
 
 ampt. (U.S.) 1803, 4 vols., 8vo. 
 Przipcovlus (Samuel). Thoughts on Matthew Ch. I. to VI., and on all 
 
 the ApostoHcal Epistles, except Hebrews. 1692, fol. 
 Robertson (John). Scenes from the Life of Gt. Paul. Lond. 1862, Bvo. 
 Schlichtingius (Jonas). Commentaries on Books of the New Testament. 
 
 Amst. 1665, 2 vols., fol. 
 Servetus (Michael). The Holy Bible, according to the Translation of Sanctes 
 
 Pagninus, but so revised after the Hebrew, and illustrated with SchoHa, as to 
 
 appear a manifestly new edition. Lyons, 1542, fol. 
 Sharpe (Samuel). The Hebrew Scriptures Translated, being a Revision of 
 
 the Authorised English Old Testament. Lond. 1865, 3 vols., Bvo. 
 The New Testament, Translated from Griesbach's Text. 
 
 Lond. 1840 , Bvo. 
 Critical Notes on the Authorised English Version of the 
 
 New Testament. 12mo. 
 Historic Notes on the Books of the Old and New Testa- 
 
 ments. 12mo, 
 Shute (John) [Viscount Barrington]. Miscellanea Sacra. Lond. 1725. 
 Smalcius (Val.) The New Testament in German. Eacow, 1630, 8vo. 
 Smith (Geo. Vance). The Prophecies relating to Nineveh and the Assyrians, 
 
 Translated from the Hebrew : with Historical Introductions and Notes. 
 
 Lond. 1B57, Bvo. 
 [with Charles Wellbeloved and J. Scott Porter]. The 
 
 Holy Scriptm-es of the Old Covenant, in a Revised Translation. Lond. 
 
 1B61, 3 vols., Bvo. 
 SociNiJS (Faiistus). An Explanation of various Passages of Scripture. 1614, Bvo. 
 
 A Commentary on the Fii'st Epistle of John. Racoio, 1614, 8vo. 
 
 Taylor (Edgar) . The New Testament, Re\'ised from the Authorised Version, 
 
 and made Conformable to the Greek Text of Griesbach. Lond. 1840, Bvo. 
 
 ,D.D. (John). Hebrew Concordance. 1754, 2 vols., fol. 
 
 Paraphrase, with Notes, on the Epistle to the Romans : to 
 
 which is prefixed a Key to the Apostolic Writings. Land. 1745, 4to. 
 Thom (John Hamilton) . St. Paul's Epistles to the Corinthians : an Attempt to 
 
 Convey their Spirit and Significance. Lond. 1851, Bvo. 
 The Revelation of God and Man in the Son of God and 
 
 the Son of Man. Lond. 1859, Bvo. 
 Vorstius (Conrad). A Commentary on all the Apostolical Epistles, except 2 
 
 Tim., Tit., Philem., and Heb. Amst. 1631, 4to. 
 Wakefield (Gilbert). Translation of the New Testament, with Notes. Lond. 
 
 1791, 3 vols., 8vo. 
 
16 
 
 Wellbeloved (Charles). The Holy Bible ; a new Translation, with Intro- 
 ductory Remarks, Notes, Explanatory and Critical [only 2 vols, published]. 
 Zond. 1838, 4to. 
 
 ■Whiston (William). The Chronology of the Old Testament, and the Harmony 
 of the Foui' Evangelists. Lond. 4to, 
 
 An Essay towards Restoring the True Text of the Old 
 
 Testament, and for Vindicating the Citations made thence in the New Testa- 
 ment. Lond. 1722, 8vo. 
 
 -A Collection of Authentic Records belonging to the Old 
 
 and New Testaments. Lond. 2 vols., Svo. 
 
 WiCKSTEED (Charles). A Short and Familiar Commentary on the Gospel ac- 
 cording to St. Matthew. Lond. 1851, 8vo. 
 
 "WissowATius, Junr. (Andrew). Annotations on the Whole of the New 
 Testament. Amst. fol. 
 
 WoBzoGENius (John Ludwig). A Commentary on the Four Gospels, with 
 Prolegomena and Appendices on Portions of Matthew, (forming Vol. VI. 
 "Bib. Frat. Pol.") 
 
 Weight (John). Popular Introduction to the Bible. Lond. 1849, Svo. 
 
 III. Religious Philosophy, &c. 
 
 AcoNTius (James). Satanse Stratagemata. Basle, 1565. 
 
 AiNSLiE (Robert). Discourses of God and the Religious Life. Lond. 1865, Svo, 
 
 Algek (Wm. R.) A Critical History of the Doctrine of a Future Life ; with 
 
 a complete Bibliography of the subject. Philad. (U.S.) 1864, Svo. 
 Bruce, D.D. (William). A Treatise on the Being and Attributes of God. 
 
 Belfast, 18 IS, Svo. 
 Cellaeius (Martin). On the Works of God. Stras. 1527, 8vo. 
 Claeke, D.D. (Samuel). A Discourse concerning the Being and Attributes of 
 
 God, &c. Lond. 1705. 
 Ceellius (John). Two Books concerning the One God, the Father. Racow, 
 
 1631, Svo. 
 
 A Book on God and his Attributes. Racow, 1630, 4to. 
 
 Dewey, D.D. (Orville). The Problem of Human Destiny; or, the End of 
 
 Providence in the World and Man. Bost. (U.S.) _ 1864, Svo. 
 Fostee, D.D. (James). Discourses on all the Principal Branches of Natural 
 
 Religion and Social Virtue. Lond. 1742, 2 vols., 4to. 
 GoNESius (Peter). The Pure and Clear Doctrine on the Principal Points of the 
 
 Chiistian Religion. (About) 1562. 
 Haynes (Hopton). The Scripture Accoxmt of the Attributes and Worship of 
 
 God ; and of the Character of Jesus Christ. Hackney, 1815, Svo. 
 Hedge (Frederic H). Reason in Religion. Boston. 1865, Svo. 
 Maetineau (James). Studies of Christianity : or, Timely Thoughts for Re- 
 ligious Thinkers : edited by Wm. R. Alger. Bost. (U.S.) 1858, Svo. 
 The Rationale of Religious Inquiiy ; or, the Question 
 
 stated, of Reason, the Bible, and the Church. (3d. edn.) Lond. 1845, Svo. 
 Milton (John). A Treatise of Civil Power in Ecclesiastical Causes ; shewing 
 
 that it is not lawful for any Power on Earth to compel in Matters of Religion. 
 
 Lond. 1659, Svo. 
 Of True Religion, Heresy, Schism, Toleration ; and what 
 
 best Means may be used against the Growth of Popery. Lond. 1673, 4to. 
 -A Treatise on Christian Doctrine, compiled from the Holy 
 
 Scriptures alone. Lond. 1825, 4to. 
 MoDEEvius (Andrew F.) Sylvse. Racow, 1590, 4to. 
 NicoLAi (Henry). An Addi-ess on Combining the Study of Philosophy with 
 
 that of Theology. Elbing, 1651, 4to. 
 Ore (John). Theism: A Treatise on God, Providence and Immortality. Lond. 
 
 1857, Svo. 
 
17 
 
 Paeker (Theodore). A Discourse of Matters pertaining to Eeligiou. Bost. 
 
 ! '. Theism, Atheism, and the Popular Theology. Lond. 
 
 1853, 8vo. , ^ . , . -r J o 
 
 PoYNTiNG (T. E). Glimpses of the Heaven that Lies about us. Lond. 8to. 
 Servetus (Michael). Christianismi Restitutio. 1653, Bvo. _ _ ., , . 
 
 Sharps ( Samuel) • Egyptian Mythology and Egyptian Christiamty : wiUi theur 
 
 Influence on the Opinions of Modem Christendom. 
 Smith (Edwin). Religion in Life : Discourses and Meditations. Lond. 8vo. 
 
 , M.D. (S.) The Divine Government. [4th edn.] Lond. 1826, 8vo. 
 
 SoHNER (Ernest). A Theological and Philosophical Demonstration, that the 
 
 Eternal Punishments of the Wicked argue, not the Justice, hut the Injustice, 
 
 of God, 1654, 12mo. 
 VoLKELius (John). Five Books on True Religion, i^aco?^, _ 1630, 4to. 
 VoESTius (Conrad). Disputation concerning God, or, Concemmg the Natui'e and 
 
 Attributes of God. Steinf. 1602, 4to. 
 Whiston (William). Primitive Christiamty Re\^ved. Lond. 5 vols. 
 WissowATius, Jun. (Andrew). Rational Religion ; or, A Treatise on the use of 
 
 Reason in Theological and Religious Controversies. Amst. 1685, 12mo. 
 
 TRINITARIAN TESTIMONY RESPECTING UNITARIANS. 
 
 " I must also do this right to the Unitarians as to own, that their rules in 
 morality are exact and severe; that they are generaUy men of probity, justice, 
 and charity, and seem to be very much in earnest in pressing the obligations 
 to very high degi'ees in virtue."— Bishop Burnet, as quoted by Adam, in Eeli- 
 gious World Displayed, vol. ii. p. 173. 
 
 "An Unitarian, as such, is a Christian ; that is, if a man follows (^hrist's law, 
 and believes his words acording to his conscientious sense of their meaning, 
 he is a Chiistian ; and though I may think he understands Christ's words amiss, yet 
 that is a question of interpretation, and no more. The puiiDOse of his heart and 
 mind is to obey and be giuded by Christ, and therefore he is a Chi-istian." — 
 Dr. Thomas Arnold : Letter 158 ; in Life and Correspondence, p. 299. 
 
 «' Men of very considerable eminence— Mr. Biddle, Mr. Fii-min, and others- 
 persons, I am bound to sav, of great individual virtue— were professors of these 
 [Unitarian] doctrines."— W.E.Gladstone, i/i House of Commons, June Qth, 18*4. 
 
 " When I look at the reception, by the Unitarians, both of the Old and New 
 Testament, I cannot, for my part, strongly as I dislike their theology, deny to 
 those who acknowledge the basis of divine fact the name of Christian. Who, indeed, 
 is justified in denying the title to any one who professes to love Chi'ist in 
 sincerity ?"— Bishop Hampden, apud {London) " Inquirer," for Dec. 4«/i,1847. 
 
 "Hebelieved, however, that the Socinians [Unitarians], numbered among 
 themselves many men of good education, of great attainments, and of ii-reproach- 
 able lives. Though this sect laboured under what he conceived to be a 
 lamentable error, still they were Christians, and ought to be treated as such."— 
 Lord Campbell: Speech in House of Lords, August ith, 1854. 
 
 " To the great talent and labours of many of them [the Unitarians], the 
 Christian world is imder eminent obligations for some of the most valuable 
 works on the evidences of revealed religion, and for their services to the cause 
 of religious Hberty and the rights of conscience."— Dn. John Pye Smith: 
 Scripture Testimony to the Messiah, vol. ii. p. 424. 
 
18 
 
 With regard to their moral code, the principles of the Unitarians do not seem 
 ) admit their loosening, in the least, the bonds of duty ; on the contrary, they 
 apear to be actuated by an earnest desire to promote practical religion. . . . 
 ,ove is, with them, the fulfilling of the law ; and the habitual practice of 
 irtue, from the principles of love to God and benevolence to man, is, in their 
 idgment, 'the sum and substance of Christianity.'" — Robert Adam: 
 leligious World Displayed, Art. " Unitarians," vol. ii. p. 173. 
 
 In their [the Unitarian] body I number many of the friends of my early 
 ays ; . . . men who dignify and adorn the stations which they occupy in 
 3ciety ; some of whom wiU leave tiieir names to posterity, identified with the 
 nprovements of science, the cultivation of the arts which embellish human 
 fe, and the grand schemes of philanthropy by which the present condition of 
 lan is elevated and purified, have I had the honoui' of numbering among my 
 iends." — Eev. Dr. Thomas Byrth: Lecture on Unitarian Interpretation; 
 n Liverpool Controversy, p. 159. 
 
 There can be no doubt, that, by the existing law, the sect of Unitarians is 
 ntitled to the fullest measure of toleration ; and it would be absurd to hold, 
 liat there was anything to corrupt virtue, or outi'age decency, in tenets which 
 ave been advocated in oiu' own days by men of such eminent talents, exem- 
 lary piety, and pure lives, as Price, Priestley, and Channing, and to which 
 lere is reason to think neither Milton nor Newton was disinclined." — Lord 
 EFFREY ; apud Christian Reformer, new series, vol. vi. p. 194. 
 
 " Many of the teachers of this [the Unitarian] heresy are thoroughly skilled in 
 cholastic theology, logic, and metaphysics; in history, antiquities, philology, 
 nd modem science ; well versec^ in the ancient languages ; bold and siibtle 
 iblical critics; prepared to take advantage of an imprudent or incautious 
 dversary ; and thus to triumph over truth itself in the eyes of superficial 
 bservers, when their sophistry seems to get the victory over its unskilful de- 
 ender."— Professor Philip Lindsly: A Plea for the Theol. Seminary at 
 Mnceton, N.J., pp. 28-9. 3rd edit., 1821. 
 
 " The denial of the Divinity of Christ is undoubtedly a great error ; and an 
 ;rror which, if admitted, leads to many other great and injmious errors. But it is 
 IS imdoubtedly the error of many noble and ingenuous minds, and of many 
 levout and earnest Christians. . . . Grotius, Le Clerc, and AYetstein, in 
 Holland ; and Whiston, Samuel Clarke, Lardner, Locke, Newton, and Milton, 
 n England, — are all reckoned among the rejecters of the Supreme Divinity 
 Df Christ. A list of more illustrious names and more eminent Chiistians could 
 aardly be found."— Leicester A. Sawyer : Organic Christianity, pp. 408-9, 
 145. [Mr. Sawyer mistakes in representing Grotius and Le Clerc as Unitarians: 
 they themselves professed to be Trinitarians.] 
 
 " Newton and Locke were esteemed Socinians ; Lardner was an avowed one ; 
 Clarke and Whiston were declared Arians ; Bull and Waterland were professed 
 A^thanasians. AVho wiU take upon him to say that these men were not equal 
 to each other in probity and Scriptm-al knowledge ? And, if that be admitted, 
 nirely we ought to learn no other lesson fi'om the diversity of theii' opinions, 
 except that of perfect moderation and good- will towards all those who happen to 
 differ from ourselves."— Bishop Watson: Appendix to Theol. Tracts, vol. vi. 
 
 E. REOOMHALL, PRINTER, SIOUEBKIUGE.