removed only by establishing correct principles of interpretation, of which he treats at some length, and with great acuteness and felicity of illustration. Then follow explanations of particular passages of the New Testament adduced by Trinitarians, arranged under several classes. This part of the work will be found to possess great interest as exhibiting the application of sound laws of interpretation to a great variety of passages, the meaning of which is generally misunderstood, or very poorly apprehended.

The next Section contains a learned examination of the doctrine of the Logos, as held by Philo, and the early Platonizing Fathers. The following extract will show the result of this examination.

"The illustrations which I have given are far from presenting a full view of the confusion and incoherence of thought that prevailed among the Catholic Fathers. But they are, perhaps, sufficient to establish the fact, that the Logos was regarded by the Fathers both as an attribute of God and a distinct person; corresponding to a mode of conception, or rather a n imagination, that has spread widely through different systems of theology; an imagination so incongruous, that those who have treated of the history of opinions seem often to have recoiled from the notice of it, or shrunk from acknowledging its existence. The words in which it is expressed, conveying in fact no meaning, are apt to pass over the mind of a modern reader without leaving the impression, that what was considered as a very important meaning, was once attached to them. The different aspect which it gives to the theological doctrine of the Trinity, from what that doctrine has assumed in modern times, may alone perhaps sufficiently account for the absence of all mention of it in the writings of most of those who have adverted to the opinions of the Christian Fathers respecting the Logos. That the conception of the same being as an attribute and a person was an object of what may strictly be called belief, is not to be maintained; for we cannot, properly speaking, believe a manifest contradiction. But the case was the same with this as with many other doctrines that have been zealously maintained. One part of it was believed at one time, and another at another. It was assented to successively, not simultaneously. When, of the two contrary propositions embraced in the conception, one rose upon the mind, the other set. In speaking of such doctrines as being believed, we intend, at most, what may be called an alternating belief, ever vibrating between two opposite opinions, and attaching itself, as it is repelled or attracted, first to the one and then to the other.

"We will now pass to another conception concerning the Logos. In the creation of the universe, God was conceived of as having first manifested himself. But it was by his Disposing Power, his Logos, that the universe was created. By the same Power, as his vicegerent, God was regarded as governing all things. It was, then, in and by his Logos, that God was manifested. Hence the Logos, considered as a person, the agent in the creation and government of the universe, came to be regarded as an hypostatized manifestation of God. Thus, also, the Gnostics conceived of their Æons as hypostatized manifestations of God. I am aware that I use a term without meaning; but there is no other which will better convey a notion of the unformed imaginations that once prevailed upon this subject." - pp. 281-283.

After some illustration of this latter conception of the Logos, the author proceeds.

"It was from the shapeless, discordant, unintelligible speculations which have been described, ex tantâ colluvie rerum, that the doctrine of the Trinity drew its origin. These speculations it is now difficult to present under such an aspect, as may enable a modern reader to apprehend their character. But the doctrine to which they gave birth still subsists, as the professed faith of the greater part of the Christian world. And when we look back through the long ages of its reign, and consider all its relations, and all its direct and indirect effects, we shall perceive that few doctrines have produced more unmixed evil. For any benefits resulting from its belief, it would be in vain to look, except benefits of that kind which the providence of God educes from the follies and errors of man.

"It should be remarked, however, that little blame or discredit attaches to those earlier Fathers by whom the doctrine was introduced. They only philosophized concerning the Logos after the fashion of their age. Their only reproach is, that they were not wiser than their contemporaries. In proceeding from the same principles they stopped far short of the extravagances of the Gnostics. Their speculations, likewise, till after the time of Origen, were obviously considered by them more as a matter of philosophy than of faith. There is sufficient evidence, that before and during his time, these speculations took little hold on the minds of common Christians. 'The great body of those who are considered as believers,' says Origen, 'knowing nothing but Jesus Christ and him crucified, thinking that the Logos made flesh is the whole of the Logos, are acquainted with Christ only according to the flesh.'" -pp. 287, 288.

VOL. XIV. - N. S. VOL. IX. NO. III.

51

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Mr. Norton speaks, in conclusion, of the worth of Christianity as received by Unitarians, in reply to the assertions of Trinitarians, that we deprive it of all its value, contemn all its peculiar doctrines, and reject all but its name. We will extract the last two paragraphs.

"Especially at the present time, when, through the discredit and odium cast upon Christianity by the false systems that have assumed its name, its power has been annihilated through a great part of the civilized world, and it has come to be regarded by a very large portion of the educated classes of society as an obsolete superstition, the call is most imperative upon those to whom the welfare of their fellow men is an object of concern, to use all means at their command to reëstablish its true character. If they are indeed engaged in supporting the cause of TRUE RELIGION against irreligion and superstition, then the hopes of mankind are staked upon their success. All efforts to promote the influence of Christianity will be ineffectual, till its real character is understood and acknowledged; for of all the opposition to which it is exposed, that which substitutes in its place any of those false systems that have assumed its name, is at the present day the most pernicious. If the doctrines against which we contend are false, then the worst enemy of Christianity is he who asserts them to have been taught by Christ.

"In concluding this work, I should not speak of myself personally, were it not for the desire which every reader naturally feels to know the probable motives of one who addresses him on any important topic of practical interest. Disconnected, in a great degree, from the common pursuits of the world, and independent of any party or of any man's favor, there is, perhaps, scarcely an individual to whom it can be a matter of less private concern, what opinion others may hold. No one will suppose, that if literary fame were my object, I should have sought it by such a discussion as this in which I have engaged. Even among those who have no prejudices in favor of the errors opposed, much indifference and much disgust to the subject must be overcome, before I can expect this work to find any considerable number of readers. I commenced it not long after one of the severest deprivations of my life, the loss of a most valued and most justly valued friend, and have continued it with sickness and death around me. I have been writing, as it were, on the tombstones of those who were most dear to me, with feelings of the character, purposes, and duties of life, which my own death-bed will not strengthen. I may, then, claim at least that share of unsuspicious attention to which every one is entitled, who cannot be supposed to have any other motive in maintaining his opinions, than a very serious, earnest, and enduring conviction of their truth and importance." - pp. 293, 294.

In an Appendix, the author offers some remarks on the "expectation of the Apostles concerning the speedy return of their master to earth," notices incidentally other erroneous impressions which retained possession of their minds, and replies to the question why they were not prevented or removed by our Saviour. By many, this will be regarded as not the least interesting portion of the volume. It contains several important and striking views expressed in language of great vigor and beauty. That they will be understood and appreciated by all is not to be expected; for many will read to cavil, and many, from want of due preparation of mind, with a very imperfect conception of the author's meaning. Indeed to apprehend fully the results of his inquiries, and feel the whole force of the evidence on which they rest, demands habits of thought and a degree of familiarity with the subject, of which the great body of Christians are as yet destitute.

Mr. Norton writes for intelligent men, for those who do not shrink from examination and patient thought, who are not disgusted at being required to exercise a manly independence, who seek truth for truth's sake, and are willing to pay the price of its attainment. Such will find in the work before us ample materials for study and reflection. We are much mistaken, if to many of them it do not open new views. Christianity, indeed, is not now made the study of intelligent men, as it ought to be. This is to be deplored as a great misfortune. The cause it is not difficult to explain. The absurdities which have been taught in the name of religion, the superstition and fanaticism with which it has been incorporated, and the gross extravagances which have been exhibited under the garb of it, have gone far to deprive it of the countenance and support of the best understandings, if not to arm them in hostility against it. We say not that they are for this cause justified in its neglect or rejection. Far from it. In a matter of this kind it becomes the duty of every good man, of every one who wishes well to the cause of truth, of human virtue and enjoyment, to read, inquire, and judge, and not hastily to infer that all is hollow and deceptive, the offspring of weakness and imposture, because

some abuses and deformities are visible. The effect however, is a natural one, and, as we have said, greatly to be deplored.

We know of but one remedy to the evil. Well informed men must give their attention to the subject. They must examine the character and claims of Christianity, and endeavour to separate its great truths from that mass of human error under which they have for ages lain buried. They must be careful especially that they do not confound the wild work of enthusiasm, in the form particularly in which it has recently displayed itself in several parts of our own country, with the legitimate influence of Christian doctrines. The times, we conceive, impose on them a most solemn duty. They must stand in the breach, and with a strong arm endeavour to turn back the tide of irreligion, which, as many fear, threatens, at no far distant period, to overspread the land, and unsettle the foundations of public and private virtue. This can be effected only by carrying forward the reformation, which was begun by the early Protestants, but which, we may say, in a manner stopped with them. Religion must undergo a further process of purification before it can be adapted to the wants of an enlightened age. It is idle at this time of day to go about to reestablish the dominion of the harsh dogmas of Augustine or Edwards. They have had their season, and have sunk to their rest, and the attempt to revive them can serve only to put weapons into the hands of the infidel and scoffer.

We cannot conclude without expressing our very sincere gratitude to Mr. Norton for the successful execution of the task he has prescribed to himself. Such works, we repeat, are particularly needed at the present moment, to excite and guide the inquiries of the more enlightened part of the community, and dispel the dense mists of superstition and error, by which the life-giving truths of Christianity are either obscured, or made to assume an appearance of deformity which exposes them to the danger of rejection.