gion; for our consolation and joy, within the same period, supporters of the Gospel and of Gospel truths have intrepidly stood forth and victoriously combated the writings of misrepresentation. This remark might be verified by appeal to many Works produced in the present century. Propriety, however, suggests, that we should confine ourselves to those only, the contents of which are immediately applicable to the subjects just considered, tending as they do either to confirm right opinions, or to correct mistaken sentiments of religion. Under such description will come the following works: "A Collection of Evidences for the Divinity of our "Lord," by Mr. Freston.* "Certain Principles ex"amined, in Eight Discourses," by Mr. Falconer. The second, third, fourth, sixth, ninth, and eighteenth sections of "An Address to his Parishioners," by Dr. Valpy. "Critical Reflections upon the important Misrepresentations contained in the Unitarian Ver"sion of the New Testament," by Dr. Laurence. The third edition of "Discourses on the Scriptural Doc"trines of Atonement and Sacrifice," by Dr. Magee. "Animadversions on the Unitarian Translation of the New Testament," by Mr. Rennell. "Remarks on "the Version of the New Testament lately edited," by Mr. Nares. To the authors of those Works are due, and are now made, our grateful acknowledgments for their seasonable labours; by which strength is given to our former persuasions; increase is added to the knowledge before acquired; and from their being placed in points of view, under which they had not hitherto commonly appeared, many subjects now engage our These discourses expose the contradictions, the unphilosophical requisitions, the unwarrantable assumptions, in Mr. Evanson's "Dissonance of the Four Evangelists." See p. 22. 57. 81. 87. 90. 146. 210. of the "Discourses," on those several points. attention, which heretofore were not so accurately noticed. 11. Encouraging is the retrospect on those writers. And why should we doubt that others of a similar kind will assist our cause, as occasion may require? The fountains of our education are still pure. The clergy of the United Kingdom are still earnest and learned. In the highest degree of estimation are still holden the works of Hooker, Chillingworth, Hammond, Stillingfleet, Barrow; of Pearson, Bull, Sherlock, Butler, Wake, Secker. These are circumstances which indicate the prevalence of right taste, and of right principles in those sources of philology and religion from which, with reason, we may hope will proceed a copious supply of ability well qualified, and of resolution determined to maintain the cause of truth. And as the sentiments of the heart will find corresponding utterance, when that is dishonoured which we should hold in most sacred veneration, even the name of the Lord our Redeemer, most high in the glory of God the Father!* we may confidently expect there never will be wanting defenders of our received doctrines, received by us of the present age; by the fathers of the English church at the period of the Reformation; by the primitive Christians of highest antiquity; because consonant with the substance of all the apostolical epistles; because inculcated by that most extraordinary convert and preacher St. Paul, who expressly styles Christ, "over all, God blessed for ever!"+ received, because warranted by the more than usually grand introduction of St. John's gospel; received, because conformable with our Lord's declaration of the Divine purpose," that all men * "Gloria in Excelsis," in the Communion Service. should honour the Son, even as they honour the Father;" received, because deducible from the very words by which at our baptism we devoted ourselves to the acknowledgment and religious worship of the Father, Son, and Holy Ghost. To that Trinity in Divine power, and Unity in Divine nature, may we never cease to render praise in the language of our accustomed doxology. But retaining the usage, and perpetuating the sentiments of the ancient church †, with all the humility and with all the gratitude which become Christians who are blessed with creation, redemption, and sanctification, "to the Father, and to the Son, "and to the Holy Ghost," let us steadfastly persevere in ascribing "glory."‡ St. John, v. 23. See Dr. Comber's "Companion to the Temple," p. 71. Fol. Ed. 1688.- Mr. Shepherd's "Critical and Practical Elucidation "of the Morning and Evening Prayer," p. 101. Ed. 1796. "Baptising, we use the name of the Father, of the Son, and of "the Holy Ghost: confessing the Christian Faith, we declare our "belief in the Father, and in the Son, and in the Holy Ghost: ascribing glory unto God, we give it to the Father, and to the "Son, and to the Holy Ghost. It is amodis ToU oplov oрornμatos, "the token of a true and sound understanding for matter of doctrine "about the Trinity, when, in ministering baptism, and making "confession, and giving glory, there is a conjunction of all three, "and no one of the three severed from the other two."- Hooker's "Ecclesiastical Polity," p. 246. Fol. Ed. 1682. Book v. s. 42. APPENDIX. P. 194. our Lord hears our prayers.] Interrog. Quid de exauditione precum, deque non modò actionum sed cogitationum nostrarum cognitione statuis? annon his præditum Jesum Christum esse censes? Respon. Nihil hic dubii esse potest. Quomodo enim sine his nos regere ac gubernare posset, et nostri curam habere? Interrog. Quid igitur censes de iis, qui ista Christo non tribuunt? Respon. Censeo, illos non esse Christianos, quippe qui re ipsâ Christum non habeant, et Jesum esse Christum licet fortasse apertè verbis non audeant, re tamen ipsâ omnino negent.Bibliotheca Fratrum Polonorum, vol. i. p. 656. P. ib. We confess and adore.] Unum Deum Patrem omnis principii atque originis expertem, et unum Dominum Dei filium, hominem illum Jesum Nazarænum crucifixum et resuscitatum confitemur, et adoramus. - Bibl. Fratr. Polon. vol. ii. p. 375. P. ib. that our Lord takes care.] Cæterùm, quod diximus de rectè ac plenè hoc intelligendo, quod Jesus habeat potestatem nobis æternam vitam dandi, significat, debere non tantùm agnosci, præter id, quòd doctrina Christi ejusmodi sit, ut, si quis secundum illam vivat, vitam æternam sit habiturus, Jesum illo ultimo die suscitaturum a mortuis suos fideles, et transformaturum corpora nostra vilia, ut sint conformia corpori illius glorioso; sed etiam, nunc perpetuò habere curam |