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Written originally in French,


and Dean of Killaloe, in Ireland.


Revised, Corrected, and, in a few places, Abridged,

Pastor of the Baptift Church, Goodman's Fields, London,

Great is the mystery of Godliness, God was manifest in the

Aesh. i l'imothy iii. 16.
We are in Him that is true, even in his Son Jesus Christ. This

is the true God and Eternal Life. 1 John v. 20.


No. 79, North Chird Street, Philadelphia.

March, 1802.

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Preface by the Editor.

The do&rine of our Lord's Eternal Divini:y having been, on different grounds, the object of long ad violent oppofition; many learned, ingenious, and able pens have been engaged in defence of that capital trutli. Few, however, have repelled the adversary with those powers of genius, and that force of argument, whicha were employed by Dr. ABBADIE in composing this admirable Treatise. - Far from contenting himself winia dogmatical assertions, and equally far from amusing his readers with curious metaphysical speculations, on the grand Subject of his inquiries; he has recourse to the testimony of Gon-to that Revelation which JEHOVAH has made of himself in the Bible, and to those deduciioris from it, which are natural, clear, and conclusive. Thus he proves that Christ is a Divine Person, and equal with the Father; without pretending to know, or attempting to investigate, the modus of his Divine Personality, In regard to the former, he firmly believes that the Scripture is full, explicit, peremptory ; in reference 10 the latter, he considers the sacred Canon as entirely silent : and, to dispute what Eternal Veracity asserts, because it is above the power of reason to comprehend ; or io endeavour to discover what God has not revealed of himself, he looks upon as irrational, presumptuous, and highly criminal.

The sentiments and views of our Author, in this respect, are well expressed by another celebrated writer, who says ;

• I freely grant, that, had I consulted my own reason only, I could not have discovered fonie • mysteries of the gospel. Nevertheless, when I thick * on the grandeur of God; when I cast my eyes on that

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vaft Ocean ; when I consider that immense All; * nothing astonishes me, nothing stumbles me, nothing • seems to

me inadmisible, how incomprehensible • foever it may be. When the subject is Divine, I

am ready to believe all, to admit all, to receive all; provided I be convinced that it is God his self who speaks to me, or any one on his part. After this I no more astonished that there are three diftin&t Persons in one Divine essence; one God, and yet a Father, a

Son, and a Holy Ghost.----Either religion must tell us ' nothing about God, or what it tells us must be beyond ' oar capacities ; and, in discovering even the borders • of this immense Ocean, it must needs exhibit a vast

extent in which our feeble eyes are lost. But what surprizes me, what stumbles nie, what frightens me, is

a diminutive creature, a contemptible man, à • little ray of light glimmering through a few feeble

organs, controvert a point with the supreme Being ; * oppose that Intelligence who fitteth at the helm of the

world ; question what he affirms, difpute what he • determines, appeal from his decisions, and, even after

God hath given evidence, reject all doctrines that are beyond his capacity. Enter into thy nothingness, mortal creature! What madness animates thee! How durst thou pretend--thou who art but a point, thou whose elience is but an atom--to measure thyself with the Supreme Being; with him who fills heaven and earth; with Him, whom heaven, the heaven of heavens cannot contain! Canft thou by searching find out God? Can

ihou find out the Alınighty to perfeãtion? High as heaven, what canst thou do? deeper than hell, what canji tlou know*!'

The great principle which the Author aims to establish in the following work is ; That the Deity of Jefus Christ is efsential to the Christian Religion. In parsuance of this design he shews, if Jesus the Son of God be not of

• M. Saurin's S.rm. Vol. I. p. 78, 79. Mr. Robinson's Trandation.

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the same ellence with his Father,--'That the Mahometan religion is preferable to Christianity, and Christ inferior to Mahomet *- That the Sanhedrim did an act of justice,

* It may be proper here to observe, That some of the Socinians have not been ashamed to avow a considerable degree of regard for the character and cause of Mahomet. Witness their famous Address to AMeta Ben AMETH, ambassador from the emperor of Fez and Morocco, to CAARLES the Second, King of Great Britain. 'We, say they to his Excellency, as your nearEST FELLOW-CHAMPIONS for those truths,- i. e, truths in which none but they agree with the Mahometans] We, who, with our Unitarian brethren, were in all ages exercised to defend ' with our pens the faith of one Supreme God, (without person.

alities, or pluralities) As He bath raised your Mchomet to do tle ' fame with the sword, as a scourge on those idolizing Chriflians; .-We do, for the vindication of your lawv-maker's glory, frive to

prove, that such faults and irregularities, (as are found in the • Koran) not cohering with the fashion of the rest of the Alcoran * building, nor with the undoubted sayings of your prophet, nor ' with the gospel of Christ (whereof Mahoinet would have • himself to be but a preacher) were foisted into the scattered ..papers found after Mahomet's death, of which in truth the · Alcoran was made up: it being otherwise impossible that a

man of that JUDGMENT, that bath proved itfilf in other things fo "CONSPICUOUSLY, should be guilty of so many and frequent

repugnancies, as are to be seen in those writings and laws that • are now-a-days given out under his name. We do, then, * endeavour to clear by whom, and in what time, such alterations

were made in the first setting out of the Alcoran.' See the whole Address in Leslie's Socinian Controversy Difc. Pref. p. 3—13. Thus careful were these gentlemen to purge the Koran of every thing supposititious; and thus tender of its Author's honour !

Enother Socinian writer represents Mahomet, as having no 'othur design but to restore the belief of the unity of God; whichi, says he, at that time was extirpated among the eastern Chrif.

ians, by the doctrines' of the Trinity and incarnation, --Ard infornis us, · That Mahomet meant not his religion should be esteemed a new religion; but only the restitution of the tric

intent of the Christian religion-That the Mahonietan learned ' men call themselves, the true disciples of the Mellias, or Chrift; intimating thereby, that Christians are apostates from the MOST essentiAL PARTS of the doctrine of the MefliasThat Mahometunism has prevailed so greatly, nct by force and

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