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forms of inauguration or ordination; in that event we may behold the Messiah condescending to come to John, his herald, to be washed with water as Aaron was; then we behold him making his own ordination prayer; and what is still more august, we may behold the ETERNAL FATHER performing the solemn rites of laying on of hands, and giving the Right Hand of Fellowship-He first sent down his Holy Spirit, which is often represented as his Hand; this abode on the Son; then, with an audible voice, God proclaimed, in the ears of attending angels and men "THIS IS MY BELOVED SÓN, IN WHOM I AM WELL PLEASED." A scene more august, and more expressive of GRACE and GLORY, had perhaps never been. seen in heaven nor earth..

POSTSCRIPT.

LET it be distinctly understood, that the opinion; that baptism was instituted as a memorial of the inauguration of the Messiah, is not viewed by me as essential to the main theory respecting the Father, Son, and Holy Ghost. The opinion resulted from a serious inquiry into the meaning of Christ's coming by water, and of the water's bearing witness. It is proposed, for examination, as that which appears to me probably true. But the main things had in view do not depend on the correctness of that opinion. Various reasons may be given for the use of the terms Holy Spirit, in the apostles' commission, which do not imply the personality of the Spirit. But what, sir, if no such reason could be given by me, or by yourself? Shall one clause of a text, of doubtful import, be admitted as proof of a fuct, in opposition to

the general tenor of plain and inspired representations? More, it is believed, than two hundred times, the Holy Spirit of God is brought into view in the Scriptures, in a manner which clearly conveys the idea, that, by the Spirit, a self-existent Person is not intended. And shall one, two or three texts, which seem to favor your opinion, be allowed more weight than two hundred others which are clearly in opposition? Suppose, sir, that after long and laborious inquiry, I could obtain no satisfactory exposition of the disputed clause in the apostles' commission, which would accord with my present views of the Holy Spirit; and on that ground should give up the whole theory, and return to your doctrine of the Trinity; what then would be my situation? I must cease to reflect, or must take into view the numerous texts which naturally oppose your idea of the Spirit, with the multitude which are opposed to the self-existence of the Son of God, and the many thousands which distinctly represent God as one Person only. On the whole, then, instead of one perplexing text, I should have to encounter many thousands, each of which, according to the natural import of language, would be opposed to the doctrine that I should profess to believe. If you will show me how those numerous classes of texts can be fairly reconciled to your doctrine, and how the representations of DIVINE LOVE in the gospel can be consistent with your views of the Son of God, you will easily reclaim me from my supposed error. For whatever may have been your views of my feelings or my motives, this is a fact, that it is far from being a pleasant thing to me to be obliged to dissent in opinion from such a multitude of worthy characters.

There is one consideration which will probably have influence against the admission of the sentiments of these Letters, viz. That the writer is a person obscurely situated, of private education, and unpromising advantages. All this may, in truth, be said. But sometimes God has "chosen" weak and unpromising instruments to carry on his work, "that no flesh should glory in his presence." Besides, if "the Scriptures were inspired to instruet common readers, by using words according to their common acceptation," it is possible that a person, under all my disadvantages, may investigate the truth, by making the Seriptures his only guide. It has been no part of my object to invent a NEW THEORY. My aim has been to investi gate, represent, and support, such sentiments as are revealed in the BIBLE, admitting words to be used "according to their common acceptation," comparing Scripture with Seripture. If, on due examination, it shall be found that any sentiment, in these Letters, may be properly ascribed to me as the author, let it be rejected. But you will allow, that sentiments, of which God is the Author, should not be rejected, whoever may be the writer. "Can there any good thing come out of Nazareth ?" This, you will remember, was a question which once arose in the mind of an "Israelite indeed ;" and, perhaps, on the same ground, thousands of others, to their own ruin, rejected the SAVIOR OF THE WORLD. On no better ground, it may *.be, that thousands will reject the SENTIMENTS contained in these Letters, even if they are sanctioned by the ORACLES OF GOD.

LETTER VIII.

Conclusion.

REV. SIK,

THIS series of Letters has already been extended beyond my original design. It shall now be closed. I am not insensible, that publishing my views exposes me to attacks from every denomination of professing Christians. Yet no man can have less desire to be engaged in public controversy. But being not my own, it would be wrong to suppress what to me appears honorary to Christ, for the sake of private ease, quiet, or popularity.

Freedom has been used in examining your opinions, and the opinions of others; but, at the same time, it has been an object of my care to cultivate, in my heart, feelings of tenderness and respect for my fellow Christians of different opinions. In writing, it has been my aim not to wound your feelings, or the feelings of any other man. While writing this last Letter of the series, my conscience bears me witness, that not one sentence in the whole has been dictated by the feelings of displeasure against any one of my fellow creatures.

These Letters are addressed to YOU, in hope, that if there must be an opponent, it may be one who is able and willing to investigate; and one who has learned of Him who was meek and lowly in heart. This being your character, should you see cause to answer my Letters, you will look thoroughly and prayerfully into the subject, and not write at random. You will not shelter yourself under the popularity of your own

theory, and on that ground think yourself justified in treating with contempt the views of your friend.You will not sneer at arguments which you cannot refute by fair reasoning; nor substitute sarcastic and eensorious declamation, for argument. You will not misrepresent my real views, for the sake of having something before you which you can easily refute. But if you view me in an error, you will pity and pray for me; and, in the spirit of meekness and love, you will endeavor to show me my mistakes and errors. you will write as one who expects to give account. And if I am in an error, be assured, sir, that it is my cordial desire that you may be enabled to detect it, and to set it before me, and before the world, in a convincing light.

And

You will readily perceive, that there may be mistakes in explaining some particular texts, and yet the theory may be correct. In attempting to explain se many texts, it is very possible that there are instances of incorrectness. For one so fallible, it is enough to say, that my labor has been to investigate the real truth, without perverting or misapplying the Scriptures; and that it has been my sincere desire to make the theory square with the Scriptures as a DIVINE STANDARD, and not to make the Scriptures bend to the theory.

Should you think it to be your duty to express your disapprobation of the theory, by way of a REVIEW in some periodical work, you will give an impartial representation of my real sentiments, that those who read the REVIEW may have some opportunity to judge as to the correctness of the opinion you may express. After you shall have written your objections by way of REVIEW, be pleased to turn to John xvii. and

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