me. But there was no reason for Fuller's
meddling with the subject at all,--metaphysically, I mean.

Ib. p. 95.

If the unconditionality of election render it unfriendly to virtue, it
must be upon the supposition of that view of things, "which attributes
more to God, and less to man," having such ascendancy; which is the
very reverse of what Dr. Priestley elsewhere teaches, and that in the
same performance.

But in both systems, as Fuller has erroneously stated his own, man is
annihilated. There is neither more nor less; it is all God; all, all are
but 'Deus infinite modificatus':--in brief, both systems are not
Spinosism, for no other reason than that the logic and logical
consequency of 10 Fullers + 10 X 10 Dr. Priestleys, piled on each other,
would not reach the calf of Spinoza's leg. Both systems of necessity
lead to Spinosism, nay, to all the horrible consequences attributed to
it by Spinoza's enemies. O, why did Andrew Fuller quit the high vantage
ground of notorious facts, plain durable common sense, and express
Scripture, to delve in the dark in order to countermine mines under a
spot, on which he had no business to have wall, tent, temple, or even
standing-ground!

[Footnote 1: The Calvinistic and Socinian Systems examined and compared,
as to their moral tendency; in a series of Letters addressed to the
friends of vital and practical religion; especially those amongst
Protestant Dissenters. By Andrew Fuller. Market Harborough. 1793.]

* * * * *

NOTES ON WHITAKER'S ORIGIN OF ARIANISM DISCLOSED. [1] 1810.

Chap. I. 4. p. 30.

'Making himself equal with God'.

Whoever reads the four verses (John v. 16-19,) attentively, judging of
the meaning of each part by the context, must needs, I think, see that
the [Greek: ison heauton poion ton Theo] (18) refers,--not to the
[Greek: patera idion elege ton Theon], (18) or the [Greek: ho pataer
mou] (17), but--to the [Greek: ergazetai, kago ergazomai] (17). The 19th
verse, which is directly called Jesus' reply, takes no notice whatever
of the [Greek: ho pataer mou] (17), but consists wholly of a
justification of the [Greek: kago ergazomai].

1803.

The above was written many years ago. I still think the remark
plausible, though I should not now express myself so positively. I
imagined the Jews to mean: "he has evidently used the words [Greek: ho
pataer mou]--not in the sense in which all good m