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two classes of beings , whose moral condition was so precisely the same jb the view of truth and justice , when suck dread difference of destiny was determined , that , if an interchange of destinies had been made , and each had been substituted into the proscription or election of the other , the destiDation of the classes would still
equally afford a display of the perfections of God . But this is not Christianity , and they who preach such things are not preachers of the gospel 5 for their doctrine is in direct opposition to the assertion of divine attributes in the Old Testament , and
the re-assertion of them in the New ; in both which , the sovereignty of their theology is so far from being made the law of the divine conduct , that God is every where declared to be a righteous ruler * a just judge , and a merciful Father in his relation to all
his creatures * Lastly . Standing upon this isthmus of time , by the Jight of revelation we have views into vast eternity—but what views , if the Calvinistic tenets be true ! We contemplate the entire race of man in their ultimate
condition and final abodes , one part in the possession of immortal happiness , the other in the regions of torment and despair , immortal too . With fear , and trembiing , we ask , had these all
one common nature ? Did they proceed from the same progenitor ? Were they alike by his offence plunged into depravity and guilt ? Did they commence their brief existence on earth
under the same aspect of divine wrath or mercy ; andj having travelled over the short space of human life , a space which loses magnitude , and dwindles j ^ o a point in comparison with endless duration , are they fixed in eter-¦** existence with such a fearful option of state , the one secure of ffi an * happiness for ever , the otti ev chained to existence and con ^
«| ned to misery ? Whence , Oh ) r ^ > thi $ issue of the works of vjod ? What power could thus obinfi ^ over - rute the designs of an "mmtely good and powerful bein ^ in atl ? What could
on ik ° n sta ™ P " Pjathe meanest portion of his works u * a \ thing be lnean ™*» ch God has S ? n indelible blot , a curse that ^ vitiate , arid desolate for ever ? nnn * <* shall be made on those P ^ ciples which Are » aid to be evan-
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gelical ?<—that salvation was offered to all ?—But is there benefit , or rather , is there not mockery in the offer of a healing draught to the hand , which has no power to accept ? And I appeal to those who know the system best , if it does not teach , that
no man can embrace the offers of mercy till he has received the poweF by special , predestined , divine communication . The answer is therefore evasive , if it is intended to shew that the gates of heaven are open to all men , and that it is in the power of
all to enter . Believing that the opinions which have been reviewed are not doctrines of revelation , but unhallowed inventions of men , which have been suffered for a time to usurp the place of sacred truth , had I the tongue of angels I would employ it wholly ,
in calling upon the Christian world , and the teachers of Christianity in particular , to examine , and re-examine the sacred pages , to avail themselves of every aid which biblical criticism can afford them , to compare the comments and illustrations of men
of every Christian name , however popularly odious some names may be , in short , to omit nothing , which may save them from the awful responsibility , of even inadvertently transforming the bright image of God in the gospel into the most appalling distortion of human superstition . J . M .
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j > escription of the French People and Kings * < 2 \ 9
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Sir , March 19 , 1815 . IN the 4 th volume of Dodsley ' s Collection ( p . 207 . ) I accidentally opened on the * ' Verses written at Montauban , in France , in 1750 , by the Rev . Mr . Joseph Warton , " the late learned Master of Winchester .
The poet thus apostrophizes a river , probably , till then , unknown to song . Tarn , how delightful wind thy willow'd waves , But ah ! they fructify a land of slaves ! In vain thy bare-foot , &un-burnt peasant ^ hide , With luscious grapes yon hill ' s romantic side r
No cups neciareous shall their toils repay , The priest ' s , the soldier ' s , and the fermier * prey . The poet was a Protestant Priest and certainly not disposed to calumniate kings . Y ^ t , according to this competent observer , sad was the condition of the French peasantry u ^ der
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), April 2, 1815, page 219, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1759/page/19/
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