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    manner for the super-human knowledge , &c . which they frequently ascribe to him ? They have . See John vjii # 26—29 , and many other passages . This is quite natural ; nor would it

    have been less natural , when the ignorance of our Saviour concerning any thing is most explicitly avowed , to account for such ignorance , if indeed they believed him to be God ,

    For the above reasons , I consider the hypostatical union a baseless figment , an anti scriptural hypothesis , and a part of that monstrous anti-Christian system which has been the growth of ages , and which it will rebuire ages to demolish .

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    What is orthodoxy ? This is an inquiry not of mere curiosity , but on some accounts very necessary to ascertain . When in opposing what are reputed orthodox opinions you state them with all the fairness and distinctness in your power ,

    the first and sometimes the only reply you receive is , that you refute a phantom of your own imagination , that you attribute to them sentiments which they do not hold , " the misrepresentations of ignorant people , ' * &c . &c . It is indeed sometimes pretty broadly hinted , that the carnal man knoweth

    not the things of the spirit of God , and this certainly precludes all further explanation . To me it appears advisable to state the reputed orthodox doctrines in the words of some indisputably orthodox divine , who wrote soon after the

    Reformation , before the present disputes were much known , and without an i mmediate reference to them * such as Usher , Perking &c . What is the comprehensiveness of reputed orthodoxy ? In other words ,

    wjiat are those points of doctrine concerning which we must adopt an uniform belief in order to be received a& souncl in the faith , as distinguished From those points concerning which it 1 $ allowed to entertain different , and

    even contrary opinions ? What is the extent of that orthodox pale , within which if a man be not found , he is to be excluded or expelled from Christian communion , to be viewed as a

    damnable heretic , incapable of being wed , placed , as by the Bishop of London , cum multis aliis , on a level jri tU infidels , &c . ? There is some l atitude allowed amoncr the most

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    strictly orthodox . Baptists and Pcedobaptists , Churchmen and Dissenters , being of the strictest sects of evangelical profession , will coalesce in the main , as being sound in fundamentals . What is the extent of this latitude ?

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    The DeviL In opposing the very generally prevailing notion of a devil , Mr . Grundy , of Manchester , in liis Lectures , represents the general belief as ascribing to him omnipresence , omniscience , prescience , &c . Though this is not

    specifically stated in any author with which I am acquainted , yet it certainly follows by just consequence from what is constantly ascribed to the devil , tie cannot tempt every man without being omnipresent , or something very like it . He cannot

    know the thoughts of men to an unlimited degree without omniscience , or something very near it . He cannot prophecy without prescience . He cannot oppose the Almighty without independent power ; and if he opposes him effectually , he must be Almighty too . Now according to the general

    representations of the reputed orthodox , sin , the works of the devil , are almost infinitely more prevalent than good . It is explicitly asserted by Dr . Watts , that the Devil destroyed in one hour the six days' labour of the Almighty . It is to be observed that of late orthodox writers are become

    more wary than they used to be in using unqualified expressions on this as on other subjects ; while in their discourses , iu addressing the prejudices of those who think like themselves , thev are under little restraint , and speak often without reserve . 1

    lately heard a sermon in this place , in winch the preacher represented all men , except the converted few , us prisoners in the possession uf the Devil , successfully deceived and tempted by him , who holds them willing

    slaves , hiding their situation from their view , until a knowledge of it becomes unavailable to > them , it being impossible for them to extricate themselves from his power without a special act of Almighty interference . Sometimes the Almighty Saviour

    Christ-does tlm 3 interfere , and draws the helpless captives out of the pit in which there is no water . The whole of the sermon of the very respectable

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    Orthodoxy . —The Devil . 489

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    WI , X . 3 R

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1815, page 489, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1763/page/25/