to the receiver. It no way interfered with right and truth. It was in all respects most proper and suitable. These are my sentiments of Redemption. This appears to me to be the truth on the most attentive and impartial examination I have been capable of making.
To this, perhaps, some people may reply, that though these notions are, for the most part just, and in the case of redemption, in particular, as innocence and punishment are inconsistent and incompatible ideas, that it was not possible Christ's oblation of himself could be more than a figurative sacrifice, in respect of translation of guilt, commutation of persons, and vicarious infliction; though a real sacrifice in the sense of intending by the oblation to procure the favour of God, and the indemnity of sinners: yet, as the author appears to be a Socinian, his account is liable to objections. For, though the Socinians acknowledge the truth and necessity of the revelation

of the gospel, yet, in the opinion of some great divines, they interpret it in such a manner, as no unprejudiced person, who has read the scriptures, with any attention, nor any sensible heathen, who should read them, can possibly believe. They make our Redeemer a man, and by this doctrine reflect the greatest dishonour on christianity, and its Divine Author.
This is a hard charge. The Socinians are by these divines described as people who read the scriptures with prejudice, and without attention; men more senseless than the Heathens, and as wicked too; for, in the highest degree, they dishonour Christ Jesus and his religion. Astonishing assertion! It puts me in mind of an imputation of the celebrated Waterland in his second charge;—"What atheism chiefly aims at, is, to sit loose from present restraints and future reckonings; and these two purposes may be competently served by deism, which is a more refined kind of atheism. —Groundless and ridiculous calumny. True and proper deism is a sincere belief of the existence of a God, and of an impartial distribution of rewards and punishments in another world, and a practice that naturally results from, and is consonant to such belief; and if atheism aims to sit loose from restraints and reckonings, then of consequence, deism is the grand barrier to the purposes of atheism. The true

Deist is so far from breaking through restraints, that he makes it the great business of his life to discharge the obligations he is under, because he believes in God, and perceives the equity and reasonableness of duties, restraints, and future reckonings. The assertion therefore demonstrates