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¦ '" iA ¦ --¦ ¦¦ . txqn of that doctrine arose from the gradual introduction of the opinions of the Onostics , ^ rho > it is well known ,, appeared in the time of * he ApGstles , pad V&o brought into the West that priircijjle erf the Indian philosophy , that ( rod employed an intermediate being in the creation of the work ! : that the Oreek
piidosofphy , likewise , uniting itself to Christianity , at length personified the * Word > -which , according to $ 4 a * o a , nd the first Platonic Christians , was merely an -abstract quality , an attribute , an emanation of the Bivinity ; that the . de * sire of giving increased fabnour to the legislator of the Christians , without
altering too'muchme fundamental 4 og * na € > f the unity of God , was the cause -that those imaginary beings were identified with the person of Jesus ; that Arianism was derived * npre particularly from the
intermediatei teig of die Gnostics , ¦ whilst the personification of die VSTord £ ave rieeto the consubstantjality taught by Adianasius and the Nicene Fathers , and consequently to die dogma of the
Tttfti&v--Priestley was not less singular in t ^ e metaphysical patt of his creed . The science of true metaphysics has ; of Jate demonstrated , that - £ t ; is iOTpossibfle for the thinking substance * fey t # Q exertion of it * |> owers , to become acquainted with its own nature , in the same manner as it
is impossible for the ^ ye behold itself $ for it would be needful to remove to a distance , in order to contemplate itself , and compare itself with other beings ; whereas , ok the contrary , it is in itself alone , and its own modifications , that it is able , or imagines itself able , to examine them .
Priestley either was ignorant ofdiese inferences , or did not v stop to consider them . In Jus opinion , scripture and experience agree in proving the soul material ; the fibres of the bi ' aijj are the depositaries of the images produced by the senses ; from the power inherent in tJbose fibres , of mutually exciting their vibrations , originates the association of ideas :
consciousness will perish with the body , but at the resurrection it will be revived with the body , by the will and power of Ood : from death till that time We shall be under the absolute dominion of sleep ; and till that time we shall not be called to the distribution of rewards and puirishmants . A . material soul is subjected to the necessary empire of exterior agents , there is jio free-will j an absp-
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Iute necessity guides all our dctertnina tions . What then , he has been askco % is the use of rewards and punishments > Tiieyarc intended to give us an a 4 $ « tional motive for the -practice of virj ^ 0 # We may easily ini ^ gine that he disber
lteved me etertiity of punishments Many of these dogmas , we must owir , were those of the fir ^ t Socinians , a , n 4 Priestley did nothing tnorc than $ uj > po / them by new atgumen ^ s , . : It certainly is not requisite for me to
decide on questions so unconnected witU the studies which "bring us ib « fttfer $ questions , besides , wMcn % pv £ ' ' ^ k * & # * often discussed ; by barely stating U > cm I have done ail that is needftl . U is .
fcowever , incumbent on rap to saj , fife Priestley maintained his opiniojis wi ^ U too much ability ; his adveparies tiiem ^ selves acknowlec ^ e his vast erudition ^ and the p lausibility Wipi yHMcb %$ <^ in bined a | ld epforeed his argUm ^ n ^ i 0 &P
tnost able jpojemics oflater ages , ^ d . 0 ^ 9 of the most dangerous enemies of prffrodoxy . Writers jy ^ e ^ in ^ ar ^" p ^ ia ^ Kared in >^ ne l ^ e | ipHd dt ^^ v ^ auAorky alone is arbiter of faith j > yfiere writipgs opposing the : pst ^ y ^ jd ^ remain unknown to the faithful :: % * $ fa nrotestant countries , where
evervouestlon is subject to argumentatiop , a jsJb of civfl war pei ^ ttualJy e 4 & ^ ; tjf } e ; ^ ebF logians axe ever in arms ; dominion over minds i » a prize continually ofejre ^ td their ambition , and vast conquests tnay
yet be obtained by the art of reasonipgi , This appears to have been the ietapiii tion to Priestley . $ and wjbp w ^ uld not forgive hini ? Power Jias siich cliarms , and that power whose instninieot ia 1 per * - suasion alone , is apparently § £ § &i } tje t He might likewise h ^ ve , the yvftifciiess to think it needful , m th se days pf in- ? fidelity , to disencumber the faith ; as i
vessel in a storm ; s lightened by tlurbw * ing over the greater part of her frei g ht . In fact , from the number of dogmas which he rejected , one might suppose that one step raore woyld have thrown him into absolute scepticism ; but tjxat
step he avoided ; in religion , as in pbi-Josophy , he chose to occupy a post of his own , bow ^ e ^ er perilous , an ^ trusted to his courage for its defence . He was u » - ^ willing ffl ^ t any o ne should not ajccl om- ' pany him , or should go farther than kinv ielf . Whilst attacking the orth 6 dox , he at the same time repulsed the . infidels I ^ nd wft cq any nvorj ^ appeare d in | 5 ttw >|> e
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5 fJO Euhgy on Dr . JPrieslfey *
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1806, page 330, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1725/page/50/
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