gion needs, or perhaps permits, and I see no advantage gained by
asserting more. I must lose all power of distinction, before I can
affirm that the genuineness of the first Gospel,--that in its present
form it was written by Matthew, or is a literal translation of a Gospel
written by him,--rests on as strong external evidence as Luke's, or on
as strong internal evidence as St. John's. Sufficient that the evidence
greatly preponderates in its favor.

[Footnote 1: The complete Works of the late Rev. Philip Skelton, Rector
of Fintona. 6. vols. 8vo. London, 1824. 'Ed.']

[Footnote 2: See South's Works, vol. iii. p. 500. Clarendon edit. 1823
--Ed.]

[Footnote 3: But it will be proper to observe, that it strikes directly
at the very root of Revelation, which cannot possibly give any other
evidence of itself, as the dictate of God, but what must be drawn from
miracles, wrought to prove the divine mission of those who publish it to
the world.]

[Footnote 4: The Editor is not aware of the existence of the Essay here
mentioned. But see for the distinction of the 'Ecclesia' and 'Enclesia',
the Church and State, 3rd edit.--Ed.]

[Footnote 5: On Predestination, as far as p. 445.]

* * * * *

NOTES ON ANDREW FULLER'S CALVINISTIC AND SOCINIAN SYSTEMS EXAMINED AND
COMPARED. [1] 1807.

Letter III. p. 38.

They (the Jews) did not deny that to be God's own Son was to be equal
with the Father, nor did they allege that such an equality would
destroy the divine unity: a thought of this kind never seems to have
occurred to their minds.

In so truly excellent a book as this is, I regret that this position
should rest on an assertion. The equality of Christ would not, indeed,
destroy the unity of God the Father, considered as one Person: but,
unless we presume the Jews in question acquainted with the great truth
of the Tri-unity, we must admit that it would be considered as implying
Ditheism. Now that some among the Jews had made very near approaches,
though blended with errors, to the doctrine taught in John, c. i., we
can prove from the writings of Philo;--and the Socinians can never prove
that these Jews did not know at least of the doctrine of their schools
concerning the only-begotten Word--[Greek: Logos monogenaes],--not as
an attribute, much less as an abstraction or personification--but as a
distinct 'Hypostasis' [Greek: symphysikae]:-and hence it might be