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    known to the public as a public man —and since that occasion , his public exertions have never been interrupted . Whilst Pitt and Fox contended together , " Like fabled Gods , whose mig-lity war Shook realms and nations in its jar , "

    Whitbread , though an anxious , was a silent observer ; and the modesty which accompanies real merit , restraiued 'his great powers from the service of the country . It was not until the powers of Fox were in the wane that he consented to assume the

    character for which lie subsequently proved himself so well qualified . The moral influence of his presence in that House must have been considerable on the actions of any ministry .

    The minister found himself at every movement in the hearing and under the eye of an intelligent , indefatigable , ardent , investigating , honest statesman , ready and capable to detect and expose : —

    u Had he but livM in spite of pow ' r , A watchman on the lonely tower , His thrilling- trump had roused the land , When fraud or danger was at hand : By it , as by the beacon-light ,

    The Pilot should keep course aright . Now is the stately column broke , The beacon-lig-hi is quench M ijn smoke , The trumpet ' s silver sound is still , The Warder silent on the hill . "

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    of the scriptures taken in their Q \ vious meaning . When Christ is ^ ; J to know all things , it is said to be bv virtue of his divine nature ; when he is ignorant of certain things , it kin f _ 1 -W- " * '" 111 his human nature . In this distinction however , it so happens that the personof Christ is lost sight of :

    This hypostatical union is one of the great mysteries of orthodoxy ; and it is certainly entitled to be so reg-arded if mystery consist in want of cono-ruitv with common sense and reason . It is a most curious assumption that a human being can exist barely as ng .

    tui'e , without person . How is it thit the human nature sometimes avails itself to an unlimited degree of its union with the divine nature—as iu the infinite merits of the human nature ' s death , &c . —and sometimes is quite destitute of it—as in the ignorance of the human nature of certain

    events ? Does not possessing a fin . man body and soul constitute a human person ? If not , what does ? If it does , on what grounds do we deny Christ to have been a human person " ?

    Rut without endeavouring further to develope the mysteriousness of tins doctrine , it is time to observe , that the hypostatical union is a thing utterly unknown to the sacred writers . The

    man Christ asserts , indeed , his union with God the Father , but never with Cod the Son . It is evident then that this doctrine must have been invented to meet a difficulty created solely by the establishment of rcpated orthodoxy . For if Christ were indeed

    truly God , it would be necessary m some way to account for his igmram and his inferiority to the Father . This hypostatical union therefore is a legitimate portion—a necessary consequence—of what is called orthodoxy ; and had this orthodoxy been the doctrine of the New Testament , the

    inferiority of Christ to the Father—ins ignorance of certain events , for instance—would have been accounted for in some such manner . How extraordinary is it that those wlio regarded Christ as God Supreme , should never have been struck witli his avowed ignorance , his inferiority ^ the Father repeatedly and directly asserted ( John v . ); should never have taken any notice of it , never have attempted to explain it ? But , it wli be said , have they accounted in a »>

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    488 Hypostatical Union .

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    Hypostatical Union . Rnneor-n , July 13 , 1815 . fTHHE orthodox notion of the hy-JL postatical union may be stated as follows : — ' Such an intimate connexion between the divine and human natures of Christ as to constitute him

    but one person . * According to this notion Christ must consist of three things—a divine nature , a human nature , and a divine person : for he cannot be a human person without being two persons . I remember , when I was young , being corrected by my miniate * of an error , in supposing that Christ is a human person .

    Orthodoxy ( according to the right notion of the hypostatical union ) requires that when we speak of Christ a * God the Son , we should refer to his divine nature , as Christ simply , to his human nature . This fine scheme

    explains and does away at once with all the difficulties against orthodoxy which arise from nutnerous passages

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1815, page 488, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1763/page/24/