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sat itionce more: Thérèle cannot be tubo Beings who are sessentially distinct, that are si The first, and The last, Gode alone is so. He, and he only, being eternal, as well as the origin and consummation of all things. But Jesus is "the FIRST and the LAST." He is therefore that eternal God who is the origin and consummation of all creation. If you tell me that you have an immortal soul, connected

with a body of flesh which makes you capable of reasoning with your fellow creature, I have no more doubt of your being a pan, Sthan if you were to tell me in so many words, I am a man.

And when CHRIST tells me that he is « the First and the
LAST, I have no more doubt of his Godhead, than if he
were to tell me in so many words, I am God; for this
declaration would not be stronger than the other, which
assures me that he is, what none but the Most High
God can be that is, eternal and self-existent.
s In the New Testament also, we find Christ calling

self God, (as in Rev. xxi. 6, 7.) He says, “I am Alpha
and Omega, the beginning and the end. I will give unto
him that is athirst of the fountain of the water of life
freely, he that overcometh shall inherit all things, and I
will be his Gopad Can words be plainer pl Does not
the “ Alpha and Omega," (who is CHRIST, as we learn
from - Rev.cjg 10_414, 1o tell us that he will be the
Gop of such as overcome? To deny this, is to deny ibe
truth of the text, for none will maintain, I think, that the
Scriptures reveal to us two distinct and separate Alphas
and a Omegason that is,ad that the creature claims the
tities and pretogatives of God the CREATOR, and yet
there is no botheridway of getting rid of this passage.
Nothing can be plainer, than that CARIST calls himself in
Rev. ii. 10-2 14, fand inteRev. xxii. 132-16, Alpha and
Omega z androyetinbthing is more evident than that
f Alpha and Omega," in Rev. xxi. 6, 7, calls himself the
Godtof those who shall finally bvercome. I presume 1
have now answered Mr. Mitehel's unanswerable question,
fairly sand in the very way in which he wished it answer-
eds I will now in my tuin put one or two questions to him,
which albomust acknowledge to be but reasonable and
Eventare to predicty that they will prove themselves to
bie unanswerable aperfeetlyalunanswerabled to the pen
abaMr. Michel, or in fact, tobthe pen of any other
Unttariaholwhatever. "Mr. S.Mitchel asked us to pro-
duce a passage in which Christ himself says that he is

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God. I have endeavouredp /whs what: Buccessleavari the reader to judge,) to point him to onetortwo of such i passages, and I now ask him to produce to usia passagei in which Christ'bas said that he was inot God? This ist but asking him to do to others as he would have others do to him." And to give him, if I may be allowed to use a common phrase, the height of fair play, (which bei did not allow to us,) I will grantu him frees access dort every, and to any part of the Sacred/volumezrin order to prove

this. I will not confine him to our Saviour.. own words. I felter him not to this or to that part cofu revelation; all I ask him to do is, to point us to one pagui sage of Scripture, in which it is said that Christ is notri God. Now surely it must be reasonable to task)Mrir Mitchel to do this, as it is but asking him to point us to a! portion of the word of God, which proves his doctrine respecting the nature and dignity of the Son of God. And if he cannot do this, and I am sure he cannot, thens must 'not we be found fault with for clinging to the Scriptu. ral declaration--the Scriptural truth, that " The Word WAS GOD." Jobn i. 1. de sus diw a så du kun je vais

But in Mr. Mitchel's question, be asks fortbier, wbere is the passage e in which Christ has said, that he was equal with God-God the Father ? I answer that he declares this, (though not in so many words,) in those passages where be says, “ I and my Father are ONE.C!" ÀU things that the Father bath are mine.''All men should honor the Son EVEN as they honourjahes Farkeri!?017Now.wif Christ in his divine nature, is so one witbethe Father that all things, all attributes, and perfections) that the Father bath are his ; and if allimen shoulduhonoursbinag even as they honour the Father, then certainly be, inibis divine nature, must be equal with the FatherssoBesides are we not told that CHRIST " thought it bot robbery sto be equal with God! Philsi 6. And in order to leave this part also of Mr. Mitchel's questions without the spi pearance of strength, I would just ask him to producera passage of Scripture, wherein Christ or any of bis inspired followers tells us, that he in reference to big divine nat tures that nature in wbich leltexistedd before ihe world was,") ibat he in that nature is inferiors to theo Tatberi No such passage is to be found in all the Book of God; and when this is the case, must not every one perceive that Ms. Mitchel, (to say the least of it,) is in trulb, stand

CCBI potpoê dios AMEXIS &

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ing on very questionable ground. Unitariang, every one knows, are very fond of appealing to the Gospels, in consis firmation of their

doctrines. But where in the Gospels is itadeclared that Christ, in his divine or superior nature, is a created beinghua created Angel, or a Super-angelic Being, clothed with flesh and blood? I answer, no where, Ib read that the Word was God,' which was made flesh, 'a by taking to himself human nature; but never

do I read, that of the Word,” or Christ was an Angel, which assumed humanity. I read again, that Christ is "Immanúelor, God with us,”—God manifest in the flesh, but never that he is a Super-angelic being, manifested in human likeness and appearance. I also read, that,"

ina him dwelt for resided) all the fulness of the GODHEAD BODILY ;’’abut never that it dwelt in him partly figura tively, or symbolically. Again, I read of Christ being called "the Mighty GOD ; but never of his

being called a semi-inferior or delegated god. I might thus go on producing text after text, proving not only, that the Unitarian faith, is not the faith of the Gospel; but that it is in fact, totally at variance with the plain declarations of the Word of God. Those who can conscientiously embrace such a faith, may; but let it be ours, to take " the sure word of testimony"--the pure Word of God as the grand foundation of our faith. Vorom oa 100. dovoda Before I conclude these remarks, I would just beg to observe, thats Unitarians say, that "their faith—though it were Térroneous, cannot affect their morality.” (See Dr. Bruce's Sermons, pw 167.). I am of a different opinion. Our Saviour says, ti-All men should honour the Son even as they honour the Father??. John v. 23. Now, I ask, do Unitarianis obey-heartily obey this command? They do not. It is impossible that they could. So long as they honour the Father with religious and divine honour, and deny the same honour to Christ, so long must it remain impossible for them to ffvobey an express injunction, wbich commands them to honour the Son, even as they honour

the Kathen: And surely when their faith thus prevents them from giving that honour to Christ, which he requires they should dit cannot be said that their faith does not affect their moral practices ai lulea sodai


ed isdi Should you. Mr. Editor, be so kind as to allow me a place in goar next Number. I may offer a ferm

remarks on some other parts of Mr. ad104 si ai (qui le daaglam, sir, yours, respectfully, tai BALLIMENA, 25th Sept., 1835.


THE SYNOD OF ULSTER AND THE CHURGH goidabol s381 905 1974 OF GENEVAD: 4 bbne 1753191 900Y

S80 Bw sd ngen V * $100 11790 rongot bant*:51 0vé 9d3 do Blue *}] Do U TO THE MODERÁTOR OF THE


Geneva, June 22, 1835.9 1. «Rev. and much honoured Brother in Jesus Christ our Lord, --The Church of Geneva, in resolving to celebrate the third centenary jubilee of her blessed reformation, on the 23d day of August in the present year, has anxiously wished to see the foreign Protestant Churches associated with her in this becoming festivity. It was for this purpose that the Company of Pastors, some time ago, addressed to the heads of these various Churches a fraternal letter, in which they entreated sending of Deputies, who might come here to share their religious joy, of their prayers on this great occasion, and also if it were the communion

possible and to unite in the praises which they are preparing to send up to the Throne of the Supreme Author of every excellent grace, and of every perfect gift, for the gospel light which he condescended to cause to shine upon his Church in former days, and of which he still preserves to her the divine torch. In addressing this invitation to one of the Presbyterian Synods of Ireland, the Company supposed that they had addressed it to all the Synods of these respectable bodies, and they expressed themselves to this effect at the time. Being informed, however, at length by private letters, that the several Synods are independent of each other, the Company have resolved that cach of them shall be invited by name to the fete of the Reformation. They have, therefore, instructed me, Mr. Moderator, to entreat you and the Synod over' which you preside to acs cept of this Christian and hearty invitation, which is tardy only in appearance, and the delay of which, on being thus explained, will doubtless be excused by you.

s Condescend to accept, Mr. Moderator," my Rev. 'and muchhonoured Brother, the assurance of the high consideration and fraternal attachment with which I have

the honour to be, your very humble servant and Brother in Christ Jesus,

* PH. BÀSSET, nyt Pr. Ancien. Mod. President du Comite du Jubile. * S PUS_You are requested to let me know the number and the names of the Deputies of your Church, in order tbatøthe necessary direction may be forwarded to them in time respecting the day on which they will * be expected in Geneva, and the place at which they will be received ou their arrival.” Isaf to W01TUS 1691"'ATEN todos no 4769">* 9001

SYNOD'S ANSWER TO THE PRECEDING LETTER, "Fo the Venerable Company of Pastors of the Church of Genepa, '*: cal ontoe beter

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at Geneva. d2894 101 6:0 1721

14th August, 1835. "Red," & "RespectED BRETHREN, 107 In your letter of the

thie 228 June, inviting the General Synod of Uister to join at Geneva, in celebrating the third centenary apparent lateness of your communication and the Synod feel bound, in


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return, to explain and apologize for the appareht tardiness of their reply. Your letter, addressed to the Rev. William M^Clure, the late Moderator of the Synod, reached Londonderry on the 20 July, when he was absent, attending the annual meeting of Synod held at Belfast, at a distance

of about eighty miles. It remained there until his return home; and when it was forwarded to me, his successor in office, I judged it improper personally to reply to so important a document, but waited for the present adjourned meeting of Synod to receive public instruction and sanction, in accordance with which this letter has been framed.sld 194

« The brethren assembled in Synod direct me, first of all, to express their warmest thanks for the kind invitation to visit, by their deputies, your ancient and honourable city-a city truly dear to them as “the cradle of the Reformation, the restorer of the model of apostolic Presbytery, the school of a sound and scripural theology, the home of Calvin and the refuge of Knox.

Baib9 "They next desire me to record their gratitude to the Great King and Head of the Church for the Protestant Reformation. It was, indeed, what you entitle it, a blessed event. It was blessed because the Bible, after centuries of dark imprisonment in dead and unknown languages, was set free, and sent forth on its visits of mercy, speaking to every man in his own tongue. It was a blessed event, because then the spiritual freedom which the Bible had achieved for itself expanded into political free. dom for long-oppressed nations, until Protestantism and liberty became words of synonymous import, and blessings of co-equal extent. . It was a blessed event, because in rejecting the authority and supremacy of Rome, the illustrious Reformers bowed to the authority of the Scriptures and the supremacy of the Lord Jesus Christ; and whilst they windowed out the chaff of Romish errors and superstition, they carefully retained the wheat-the incorruptible seed of divine truth ; and became faithful witnesses to the fundamental and essential doctrines of the Trinic ty, original sin, justification by faith in Christ the righteous, the renewing of our nature by the Holy Spirit, together with all the concurrent and comforting revelations of God's free and sovereign grace in the salvation of his elect church.

DEWO soba “ Animated by these truths, as founded upon the word of God and recorded'in

the imperishable writings of the Reformers, and more especially in the Institutes of your own Calvin, we heartily rejoice with you in the tri-centenary recurrence of the era of the blessed' Reformations and were we certain that our deputies joining with you would be understood, or permitted, to bear testimony to these truths, we should feel happy, notwithstanding the distance, to commission them to your ensuing Jubied lee. But several years since we have heard, with great sorrow of heart, that your Venerable Company, instead of encouraging the inculcation of these original and scriptural principles of the Reformation, had commanded students and preachers to “abstain from discussing them either in whole discourses, or in parts thereof,'—nay, bad expelled some from the pastoral office for no other offence, as we have heard, than for teaching them, and

had concurred with those who, in the Canton had cast some Ministers into prison, and

driven others into exile, for reviving and proclaiming them. Now, Rev. Siis, we do admit that there reports may be either distorted or exaggerated, or altogether unfounded so and it will give us the sincerest pleasure to learn from you in due time, that they are unfounded ; and that your Venerable Company opanimously

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