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affect the question at issue between the parties. The piece thus published, no one can doubt, is intended as an expression of Unitarian views. No Unitarian has questioned the soundness of those views. Am I not authorized, through this discussion, to take this communication as a recorded, recognised expression of Unitarian opinion on this subject? Notwithstanding the Ciceronian expression, we say nothing of the truth or falsehood of the doctrine of diabolical agency," it is very plain that the writer says and intends to say something, and that something is a plain denial of the doctrine. This doctrine he distinctly calls "a fiction of oriental mythology," and traces its history by telling us, that it was grafted upon the purity of the Jewish faith?""* All we have to do with this quotation now, however, is to fix on the precise meaning of the author. It is evident that he does not believe in the existence of any invisible, superhuman, evil agent, having influence over himself or others.

Let me now ask Unitarians generally, do you believe in the actual existence of a mighty fallen spirit, who seduced our first parents from their allegiance to God, and still continues tempting men to sin, and thus plunging them deeper and deeper into misery? I might have divided this question, but I prefer putting it in this shape first; and if you say No, as I expect you will, is that answer the result of the theological tenet attached to it, the doctrine of the fall? If so, do you believe in the actual personal existence of the devil and his angels, abstracted from all questions of influence, past or present? Is not your answer still the same, No? I wish to state your views with perfect fairness and precision, so that in my subsequent remarks I may neither do you injustice, nor combat " a man of straw." Unless I am misinform

*See note A.

ed, and I have taken some pains to learn the truth, Unitarians, as a body, deny not only the actual agency, but the personal existence of the devil and his angels. This, to preserve even the show of consistency, they must do. Surely, if the scriptures teach the existence of mighty fallen spirits, they teach, with no less clearness, their agency in this world, their influence over men. With the writer of the article quoted above, you do not believe in any invisible superhuman evil agent, having influence over yourselves or others. You do not believe in any such agent. You do not perceive or feel any such existence or influence. You do not believe the scriptures teach any such fact; therefore you do not believe the fact. Is not this your state of mind, fairly expressed, so far as negatives can express it?

But the scriptures assert, or at least seem to assert, not only evil agency but personality of evil agency, that is, a real devil, an actual Satan. How do you and your teachers get over assertions of this sort often made in the word of God? There is, no doubt, some theory, some mode of interpretation on this subject, which satisfies the inquisitive among Unitarians. Many may throw the whole subject by as unworthy of a thought, taking it for granted, that their no belief is sound belief. Some may consider it one of the "vexatious questions" more easily asked than answered. Others may think these expressions an allegorical mode of asserting something which they cannot define, but consider an "oriental fiction." Still, among rational, unshackled inquirers, there is, doubtless, some explication which removes the difficulty that is thought to embarrass the commonly received opinion. The Rev. Mr. Ware in his discourses* calls "Satan, the personified principle of evil." How far Mr. Ware speaks the opinions of American Unitarians on this subject is * Second edition, p. 118.

left for inference. But as this is the interpretation of the same word, and also of the word devil, throughout the Improved Version, it may fairly be presumed that the approved Unitarian explanation of these words is contained in the expression "principle of evil." If I knew of any other explanation more or less plausible, I would give it. This discussion may not be wholly useless, if it tend to enlighten us as to the opinions held by different parties or individuals on this subject. If any Unitarian shall think that his opinions or those of his friends, are not properly stated, I trust he will find an excuse for the writer in the want of explicitness on this topic in American Unitarian writings. Priestley, Belsham, &c. are not oracles for consultation, or at least their responses are not allowed to be authoritative on this side the Atlantic. And it certainly is unfair to attribute to an opponent, sentiments, which he does not, or we do not know him, to believe. The opinions of the Orthodox on the subject in question, are sufficiently explicit. Unitarianism, so far as it is known to have taken any positive shape, is embodied in the phrase already quoted, "principle of evil." Permit me to ask you, my dear sir, do you not assent to this interpretation of your brother in the ministry, and of Unitarian expositors generally? I also desire every reader of these Letters, before he proceeds farther, to settle in his own mind and for his individual satisfaction, the precise import of the words, Satan, Devil, &c. so often used in the New Testament.

The writer is not ignorant of the difficulties, which either do, or are supposed to attend this subject; nor of the names that may be brought to bolster up a denial of what the scriptures, left to the plain import of language, evidently teach. In the discussion, however, on which we are about to enter, all names and all authority will be thrown aside, except the authority of those names, to

which Unitarians and the Orthodox attribute inspiration. Unitarians will, of course, be the last to reject the grand Protestant principles, the sufficiency of scripture, and the right of private judgment. To these scriptures, with what judgment we possess, let us now appeal.

Rev. and Dear Sir,

LETTER II.

I REMARK that the Bible reveals the existence of good spirits, angelic natures, sent forth to minister to the heirs of salvation. This position is analagous to the main one I shall take, and will tend to introduce, illustrate, and confirm it. These spirits not only exist, and take an interest, but are actually concerned in the government of this world. For proof of this, I simply ask, who walked with the three children of Israel in the fire? Who is Gabriel, sent to Daniel, to Mary and others? Who is "Michael, that great Prince that standeth for the people of God?" Who were the multitude of the heavenly host, attendant on the angel that announced the advent of the Saviour to the shepherds in Bethlehem? Who strengthened Jesus, when he fainted in the garden? Who are the twelve legions of angels, that he might have commanded at any moment? Who were the shining ones, that rolled away the stone from the sepulchre, and there appeared to the disciples and the women? Who told the apostles, that in like manner Jesus should return, as they had seen him taken up into heaven? Who opened the prison doors by night, and brought the apostles forth and

said, "Go, stand and speak in the temple to the people all the words of this life?" Who smote Peter, sleeping between two soldiers, bound with two chains, saying, "Arise up quickly, and the chains fell off from his hands, and the iron gate opened to them of his own accord ?"

In these passages a visible, perceptible, angelic agency is asserted. But is such an agency never invisible and imperceptible? Does any one doubt it? Read the sixth chapter of the second book of Kings. The king of Syria had sent horses and chariots, and a great host, to seize Elisha. The servant of the man of God trembled when he saw the city thus encompassed, and said, "alas, my master! how shall we do? And he answered, fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, Lord, I pray thee, open his eyes, that he may see. And the Lord opened the eyes of the young man ; and he saw and behold, the mountain was full of horses and chariots of fire round about Elisha." The imagery, here attributed to the spiritual world, was probably drawn from the visible horses and chariots, which encompassed them. The actual fact, however, of invisible protectors and protection, is distinctly asserted. So true is it, that "the angel of the Lord encampeth round about them that fear him, and delivereth them." Should any one suppose the import of these passages doubtful, because the one is figurative and the other poetical, to remove such doubts, only one passage more need be quoted. This is from an argumentative epistle. "Are not the angels all ministering spirits, sent forth to minister for those, who shall be heirs of salvation?" This passage is thus rendered by Professor Stuart; "Are they not all ministering spirits, sent forth to assist those who are to obtain salvation?" But enough. You believe in good angels.* You believe also in gradation

* See note B.

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