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t&e jailor , through the creed wrobgly called the Apostles * , to the larger demands of the Nicene , and thence , to the mysteries of Athanasius . After tfie inquirer has gone through an examination of the modes of worship and T ^ Hgioiia ceremonies bow in
use in England , and traced their origin to the Pagan worship of Rome , and the consideration of tythes and other revenues ¦ by which a false system of Christianity has been propped up , it will become his duty to shew , that civil " power is not required to maintain the honour , the worship of God ^ that an established religion is inconsistent
with the enjoyment of civil rights , on which it necessarily intrudes , and is fatal to the moral and mental character of man . From hence he wUl be led by an easy transition to the character and conduct of the English Noncons ., to the noble sacrifice they made to the
lights of conscience , and the immense advantages that England has derived , both in the extension of its civil liberties , and in its manufacturing and commercial celebrity , from that large body of the people who have conscientiously declinea uniting in the service of the Church of England .
This course might conclude with a general view of the ground we have gone over , together with those objects which are peculiar to Unitarians in their dissent from every establishment ; and , having surveyed the growth of error and the gigantic forms it has assumed , it might exhibit the distinct
lilies of similarity between the modern Unitarian and the primitive Apostolic Church . Whatever may be the opinion of P . D . as to confining our views to the general principle of Dissent , the writer of these lines cannot but think that error in doctrine is for more injurious than error in forms : the latter touches
only the pocket , the former corrupts the mind and denies the heart . Palev g&ys any man may go into the Church who is not a Papist or an Anabaptist ; we know that any man may be a Qua ker who will conform to their exterior rules , as any one may Bfe & © is sen ter who will contend against the Hierarchy and ijtd impOBilatons . But much B&ore th * n thfe i * reaui * e 4 flUrety ifl tte pttftoM day , for a tull «*^» r
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rect view ^ of the history of Christianity and for a clear understanding of what it has been and what it should be . I . W .
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High Holborn , Shi , , t / fefc * 6 -t 82 &-YOU R learned correspondent Mr . Cogan , whose papers in the Monthly Repository are distinguished for cogent argument and valuable criticism , has favoured us in your last number ( p . 8 ) with one of great interest on Ephes . iv . 32 , § g As God for
Christ ' s sake has forgiven you * " in which he adduces the unsuspicious authority of the orthodox and learned Valckenaer to prove , in concert -with many of our best critics and divines ^ that when the passage is properly rendered , it conveys no such meaning as that generally attributed to it by those who believe in the doctrine of
vicarious atonement . My present object is to prove , for the benefit of the common reader , that , independently of criticism , however just , and taking the passage in its present faulty form , it mil be seen , if we are allowed tft >
explain Scripture by Scripture , that it neither supports nor expresses the popular meaning . This form of expression occurs more than 150 times in the Old , and about 50 times in the New Testament ;
used by different persons , and on occasions so various as if it were proverbial , or a common mode of speech : as where God is represented as saying , that he will bestow blessings , inflict punishments , or have mercy , for '' the earth ' s sakej" ** for man ' s sake **?* " for Abraham ' s sake ; T > " for Israels '
sake ; " " for David's sake ;? ' "for his name ' s sake ; " " for Zion ' s sake ;" c for Jerusalem ' s sake , ' * &c . &c . Now if we apply the terms according to the popular notion , to the different persons , things and occasions where these occur , could any thing appear more absurd or foolish ? Ifwe come to the
use of the terms in the New Teat ^ meat , we find the apostles and first Christiana " ready to suffer and to die ^ forrighteousness ' sake ; " "for the gospels ' sake j" ** ifor the vvord ^ Sldke ^ ' ^ for ^ ^ trcrtJi ' « s sake ; " ^ for ito ^ Mrikeofvtiiechinch pd of ^ et ^ edtaNsff' ;« " ' 9 ffldforGhrist ? 4 wfc ^ Am tt »* toat ^ w
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S * Mr . Eaton ohthtstnseofEpkeg . iv . 32
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1823, page 84, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1781/page/20/
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