Later Unitarians in Christianity 239
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for whom Christianity was chiefly designed, and whom
it seeks to bring to the Father as the loveliest being?
Having thus given our views of the Unity of God, 1 \ 1
proceed in the second place to observe, that we believe
in the unity of Jesus Christ. We believe that Jesus is one
mind, onesoul, one being, as truly as we are, and equaIly \
distinctfromthe OneGod. Wecomplainof thedoctrine
of the Trinity, that not satisfied with making God three
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beings, it makes Jesus Christ two beings, and thus in
troduces infinite confusion into our conceptions of his
charader. This corruption of Christianity, alike repug
nant to common sense and to the general strain of Scrip
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tore, is a remarkable proof of the power of a false phi
losophy in disfiguring the simple truth of Jesus. \
According to this doctrine, Jesus Christ, instead of^1
being one mind, one conscious intelligent principle, \
whom we can understand, consists of two souls, two
minds; the one divine, the other human. Now we main
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tain, that this is to make Christ two beings. To denomi
nate him one person, one being, and yet to suppose mm^1
made up of two minds, infinitely different from each
1other, is to abuse and confound language, and to throw \
darkness over aIlour conceptionsof intelligentnatures. \
According to the common doctrine, each of these two i
minds in Christ has its own consciousness, its ownwill, i
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its own perceptions.They have in fact no common prop
erties. The divine mind feels none of the wants and sor
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rows of the human, and the human is infinitely removed^1 1
from the perfection and happiness of the divine. Can 1
you conceive of two beings in the universe more dis
tinct? Wehave aIways thought that one person was con
stituted and distinguished by one consciousness. The
doctrine, that one and the same person, should have two \
consciousnesses, two wills, two souls, infinitely differ
ent from each other, this we think an enormous tax on \
human credulity.
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We say, that if a doctrine so strange, so difficult, so \
remote from aIl the previous conceptions of men, be in
deed a part and an essentiaI part of revelation, it must
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be taught with great distinctions, and we ask our breth- i
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