A just remark; but it cuts two ways. For these necessary effects are not really but only logically different or distinct from the cause:--the rays of the sun are only the sun diffused, and the whole rests on the sensitive form of material space. Take away the notion of material space, and the whole distinction perishes. Chap. IV. 1. p. 266. Justin accordingly sets himself to shew, that in the beginning, before all creatures, God generated a certain rational power out of himself. Is it not monstrous that the Jews having, according to Whitaker, fully believed a Trinity, one and all, but half a century or less before Trypho, Justin should never refer to this general faith, never reproach Trypho with the present opposition to it as a heresy from their own forefathers, even those who rejected Christ, or rather Jesus as Christ?--But no!--not a single objection ever strikes Mr. Whitaker, or appears worthy of an answer. The stupidest become authentic--the most fantastic abstractions of the Alexandrine dreamers substantial realities! I confess this book has satisfied me how little erudition will gain a man now-a-days the reputation of vast learning, if it be only accompanied with dash and insolence. It seems to me impossible, that Whitaker can have written well on the subject of Mary, Queen of Scots, his powers of judgment being apparently so abject. For instance, he says that the grossest moral improbability is swept away by positive evidence:--as if positive evidence (that is, the belief I am to yield to A. or B.) were not itself grounded on moral probabilities. Upon my word Whitaker would have been a choice judge for Charles II. and Titus Oates. Ib. p. 267. Justin therefore proceeds to demonstrate it, (the pre-existence of Christ,) asserting Joshua to have given only a temporary inheritance to the Jews, &c. A precious beginning of a precious demonstration! It is well for me that my faith in the Trinity is already well grounded by the Scriptures, by Bishop Bull, and the best parts of Plotinus, or this man would certainly have made me either a Socinian or a Deist. Ib. 2. p. 270. The general mode of commencing and concluding the Epistles of St. Paul, is a prayer of supplication for the parties, to whom they were addressed; in which he says, 'Grace to you and peace from God our Father, and'--from whom besides?--'the Lord Jesus Christ'; in which our Saviour is at times invoked alone, as 'the Grace of our Lord Jesus Christ be with you all'; and is even 'invoked' the first at times as, 'the Grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all'; shews us plainly, &c.