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which is from beneath? That the reader may have a distinct and clear view of partiality, such as is contained in a doctrine, which has, for a long time, been received and embraced, as the pure doctrine of the wisdom of God, we will here quote from that catechism, which lay on our cradles when we were therein rocked by our fond and pious mothers. See Question 19 and 20, with their answers. 'Q. What is the misery of that estate whereinto man fell? A. All mankind by the fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries of this life, to death itself, and to the pains of hell forever. Q. Did God leave all mankind to perish in this state of sin and misery? A. God having, out of his mere good pleasure, from all eternity, elected some to everlasting life, did enter into a covenant of grace, to deliver them out of that estate of sin and misery, and to bring them into an estate of salvation by a Redeemer.'* In this quotation from the Shorter Catechism, we find a most palpable instance, not only of partiality, but also of contradiction. Those revered doctors of divinity, who in their sage wisdom compiled this Catechism, state it as a matter of positive fact, that all mankind, by the fall, were made liable to the pains of hell forever. But in the same quotation they inform us, that God, from all eternity, elected some to everlasting life. Here let us ask how it was possible for those who were, from all eternity, elected to everlasting life, to be made liable to the pains of hell forever, by the fall of man, or by any other means? This contradiction, we presume, did not come into the minds of those doctors of whom we speak; but it is, most evidently, a direct contradiction. In fact, this contradiction involves the most appalling absurdities. It supposes that even the election of God could not prevent man's liability to the pains of hell forever. It also supposes that the covenant of his grace was too weak to prevent this same awful liability! As we have so clearly detected this instance of inconsistency, we may now notice as palpable a case of partiality. In

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*I am aware this catechism has pretty much gone out of use-but the same sentiments and doctrines are yet zealously taught under new names, and may be found in all the creeds of Calvinist and Orthodox churches, throughout New-Eng land. It is found in their Sabbath School books and Tracts-in printed sermons. recently published-and I have heard them preached in Concord, within one year, Notwithstanding all this undeniable evidence, some of the Orthodox deny thei belief in such abominable sentiments, and try to persuade their hearers to believ that Liberal Christians are the chosen instruments of the Devil, engaged in deceiv ing the people! because they honestly and fearlessly teach the truth, unshackelec and freed from the unscriptural and unreasonable doctrines of men. The reader will find, in this work, enough to fully satisfy him of the craft, deception and gross imposition of Trinitarians. The Author.

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the quotation from the Catechism, its authors first represent all mankind in one and the same estate of sin and misery—all as having lost communion with God-all alike under the divine wrath and curse, and all alike liable to the pains of hell forever. But do they allow that God treated all mankind alike? By no means. They ask the question, Did God leave all mankind to perish in the estate of sin and misery?' and in their answer they say, that God' out of his mere good pleasure, from all eternity, elected some to everlasting life, and did enter into a covenant of grace, to deliver them out of the state of sin and misery, and to bring them into an estate of salvation by a Redeemer.' Was there ever a more palpable instance of partiality? Is it in the power of human invention to imagine an instance of partiality more glaring, or appalling? Suppose, the master of a vessel discovers a wreck at sea, and far from land. On approaching it, he finds twelve most miserable sufferers, whose last and only hope was, that God would direct some kind mariner to their relief. The captain orders his men to take four of those perishing creatures from the wreck, put them on board of his own safe and convenient ship, and accommodate them with all their wants require, or the most generous hospitality can bestow; but leaves the remaining eight, who on their knees beg for their lives, to perish without favor! The captain returns from sea, and restores the men whose lives he has saved, to their friends and their homes; and relates all these circumstances to his fellow citizens. They gather round him, and with surprise and impatience ask him, whether it were not in his power to have saved the eight whom he left to perish? He replies, that it was just as easy to have saved them all, as to save the four. They again ask why he did not save them all? He replies, that it was according to his mere good pleasure that he elected the four, and that it was according to his mere good pleasure to leave the rest to perish! With what indignation would such an answer be heard by citizens possessed of those feelings which are common to mankind! And yet there is no more partiality in this captain's conduct, than there is in the representation of the conduct of God, that we find in the quotation from the Catechism, which we are noticing.*

We have been told that such apparent contradictions, and this most manifest instance of partiality, are holy mysteries, which man's carnal reason! cannot understand. But whoever will carefully follow the directions of sound, enlightened reason, will reject them, as belonging to the mystery of iniquity.

* See note on page 24-and the article on Creeds, Depravity and Election.

III. The third peculiar characteristic of the wisdom that is from beneath, and that which will, in addition to the two that have been mentioned, complete the general rule by which all false doctrines may be detected, and by which the hearer may always decide whether the preacher preaches himself, or Christ Jesus the Lord,-is that of unmerciful cruelty. There is not, there never was, a false doctrine invented by man, which may not be known to be false by its containing this most shocking attribute. Will the hearer inquire whether we mean to call the just punishment of sin unmerciful cruelty? whether we mean to accuse the righteous Ruler of the Universe with cruelty, if he punish such as rebel against his holy laws, and contemn his authority? To this inquiry we answer, by no means. Just punishment is not cruelty; it is perfectly consistent with mercy, as may be seen both in sound theory and in wholesome practice.

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Let these three infallible characteristics of false doctrines be always remembered, and let them be associated in the mind of the hearer of preaching, and there will be no difficulty in determining correctly as to the character of the sermon: Contradiction, partiality, and cruelty. These three abominations are contained in all the systems of doctrine which have their origin in the wisdom of man, and whoever preaches them, preaches himself, and not Christ Jesus the Lord.". Universalist Expositor, vol. I.

ORTHODOX SLANDER.

CHAPTER II.

"Ever learning, and never able to come to the knowledge of the truth."

IN the foregoing chapter, I have briefly alluded to some of the features of orthodoxy, and given a test, by which every Christian reader may be able to decide this question, What is Truth? It remains for me to state the leading and primary object of this work. It is expressly designed for the public good, for the information of ALL denominations, who may wish or desire to know what Unitarians believe and teach. In these pages I shall condense the whole belief of Unitarians, and plainly and clearly state the true doctrines of the Gospel; so that our opponents, male and female, may no longer have this pitiable excuse to make "they do not know what the Unitarians believe!"-and it is surprising, to see those, who, make this excuse, so confident, and very sure, that Unitarians do not teach the fundamental and essential doctrines of the gospel! This is rather a heavy charge for those to make who really are ignorant of what Unitarians teach and believe; --and such charges are very common-and, I am sorry to say it, these uncharitable and unchristian accusations, are zealously and perseveringly spread through the community, by religious papers, of particular sects; in sermons and tracts,and often from the sacred desk.-Taking all these facts into consideration, is it any wonder that the true doctrines of the Unitarians are so generally unknown? The Trinitarians, it is true, pretend to teach to their admirers the real sentiments of Unitarians-but it is done by gross and inexcusable misrepresentation and violent invective, by which the timid and credulous are deceived.

Unitarians have to contend against the fixed and unrelenting prejudices of the multitude-strengthened by the denunciations and slanders of the Trinitarian clergy, who, in this respect, follow the example of the Romish church, and are compassing sea and land, purposely to prevent religious enquiry among the people, that they, the clergy, may sway the sceptre of government! This I honestly believe, is the wish and desire of some leaders among the orthodox; and their movements, and plans carried into operation,for the last twelve

years, of which I have been an attentive observer, has satisfied my own mind that the orthodox mean to effect, if possible, a uniformity in public opinion! If this is not the case, what is the meaning of the exclusion and persecution now raging against the Catholics, the Universalists, and the Unitarians? Why do the Calvinist Baptists and the Orthodox, in their pulpits warn their hearers not to read any thing published by these Christians? I have repeatedly heard orthodox clergymen warn their hearers to beware of the 'damnable' heresies! of Unitarians. I am at a loss to account for the proceedings of the orthodox, unless my conjectures are true. I am happy to find I am not alone in this opinion. I shall present to the Christian public, some of the observations of eminent writers on this subject, and commence with the following, written by Dr. CHANNING of Boston

"NOTHING is plainer, than that the leaders of the party called "Orthodox,' have adopted and mean to enforce a system of exclusion, in regard to Liberal Christians. They spare no pains to infect the minds of their too easy followers with the persuasion, that they ought to refuse communion with their Unitarian brethren, and to deny them the name, character, and privileges of Christians. On this system, I shall now offer several observations.

"I begin with an important suggestion. I beg that it may be distinctly understood, that the zeal of Liberal Christians on this point has no other object, than the peace and prosperity of the church of Christ. We are pleading, not our own cause, but the cause of our Master. The denial of our christian character by fallible and imperfect men gives us no anxiety. Our relation to Jesus Christ is not to be dissolved by the breath of man. Our christian rights do not depend on human passions. We have precisely the same power over our brethren, which they have over us and are equally authorised to sever them from the body of Christ. Still more;

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