a mere man: I do not pretend to be more; but I used the words in analogy
to the words, 'Ye are as Gods'; and I have a right to do so: for though
a mere man, I am the great Prophet and Messenger which Moses promised
you."

Letter V. p. 72.

If Dr. Priestley had formed his estimate of human virtue by that great
standard which requires love to God with all the heart, soul, mind,
and strength, and our neighbour as ourselves,--instead of representing
men by nature as having "more virtue than vice,"--he must have
acknowledged with the Scripture, that 'the whole world lieth in
wickedness--that every thought and imagination of their heart is only
evil continually'--and that 'there is none of them that doeth good, no
not one'.

To this the Unicists would answer, that by 'the whole world' is meant
all the worldly-minded;--no matter in how direct opposition to half a
score other texts! "One text at a time!" sufficient for the day is the
evil thereof!--and in this way they go on pulling out hair by hair from
the horse's tail, (say rather, dreaming that they do so,) and then
conclude with a shout that the horse never had a tail! For why? This
hair is not a tail, nor that, nor the third, and so on to the very last;
and how can all do what none of all does?--Ridiculous as this is, it is
a fair image of Socinian logic. Thank God, their plucking out is a mere
fancy;--and the sole miserable reality is the bare rump which they call
their religion;--but that is the ape's own growth.

Ib. p. 77.

First, that all punishments are designed for the good of the whole,
and less or corrective punishments for the good of the offender, is
admitted. * * God never inflicts punishment for the sake of punishing.

This is not, [Greek: hos emoige dokei], sufficiently guarded. That all
punishments work for the good of the whole, and that the good of the
whole is included in God's design, I admit: but that this is the sole
cause, and the sole justification of divine punishment, I cannot, I dare
not, concede;--because I should thus deny the essential evil of guilt,
and its inherent incompatibility with the presence of a Being of
infinite holiness. Now, exclusion from God implies the sum and utmost of
punishment; and this would follow from the very essence of guilt and
holiness, independently of example, consequence, or circumstance.

Letter VI. p. 90.

(The systems compared as to their tendency to promote morality in