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in 4 tese htttffltt ^ s aar ^ toBemei ^ fer e&ok oUier j r » fer 4 ihe gospel , for" the * ruth , and even for Chnat himself ? Does it require the aid of learning and a new translation of the passage to
prove the fallacy and gross absurdity of the imputed orthodox meaning ? The true meaning then of the terms , "As God for Christ ' s sake forgave yoa / is * ~ Be kind , be courteous to each other , imitate the benevolence of
God , and forgive one . another , as he , in or by Christ , has forgiven you . *' D . EATON .
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iDite ^ o ^^ y 0 C rain ps ^ win ^ w ^ e ^^ and evqituaily , in most case ^ eveiito the sufferers ^ lejEttseJved ?; ^ - \ . - But if his Lomsfaip ^ 0 ap $ t to dhaffib and loosen the prevailing opinion of
the origin of evil , by : representing not the God of nature , but the God oif certain theologians ^ then it may be allowable to ask , whether satisfactory answers to Coin ' s bitter questions , may iiot be found in the following succinct
view of the origin of evil , whijch I subinitted to my . young friend ' s consideration soon after reading the work ? I am not aware that any author treating of this subject has given a similar view of it , or I should not trouble you , ;
Suppose then , an intelligent first cause employing his energies in creating : it transcends contradiction and dispute that his creatures must be either perfect or imperfect ; an inter * mediate , condition of neither perfect nqr imperfect cannot exist under any : of the possible modes of existence *
It is a plain contradict ion , an impos ~ sibilitv . But ; perfect they could not be unless equal to thje Creator . Equal to the Creator I ! II Most absurd thought 1 Let me ask , how is infinity to be created ? How can a creature ' s existence equal its Curator ' s ? Hpw
can independence be created ? S urely these questions involve contradictions , insuperable * So thought Jesus Christ , when he declared * there is none good or perfect but God . Creation implies commencement of beijqjg : how can creatures then be infinite ? And if
the creatuce ' s existence , be pps terior * it is evident that his powers must b (© inferior to the Creator ' s . Creation and dependence are coryeJatiy ^ . ^ N aw mark th , e consequence , the inevitable consequence , if the creature , however exalted his powers * has lesa
Jcnowledge , less wisdom , &c , ; theiiabiUty , f g mistfiJke , to err , to faP , must , exist , witfe all the ^ 1 re ^ ti ^^ f r ^ m sjuch ^ unavpidablen coD ^ sUtution of things , if ? . ' r ** , i f ^^^ y ^^ ff ^ nf'" ^ y ^ m iy ^'' ^ y" ^^^ ^ jffBp ^ Wr *** T JK ^^ W * t ^ f *\ > e ^ called i » to action . ! xjh& > creature must be ^ c $ ssaply ioaperfect . A 4 aov was innocent oniv . not nerfect . Im «
De&eftUQn involves . tfiy&Mea o £ . incoxi ! - Vft 3 PlfrHCftk JIX - Qvii * vv a ! u 1 I 8 ' ' W % iB £ Et ! R ) e ^ 4 ^ t& ^ CSrttiitjOiC ^ jnimMgfif'hiife'ffflfiffi ^ ff ^ -iifi w ^ tkfo Mii ^ . d ^^
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#% & & the Origin nf EpiK 9 $
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Sxn , MANY years have elapsed since , theological research engaged iny attention . < Should you , notwithstanding that circumstance , think the following observations admissible into
your useful miscellany , as calculated to induce persons to discuss the subject who are better qualified for the work , they are at , your service ; declaring * however , that I do not mean to become a theological polemic *
A young friend visiting me in the country , brought with him and read to me Lord Byron ' s " Cain / ' Although I am not stiffened with the illiberality of either Peter or Martin , nor . yet with that of their co-adjutors in Jack ^ tattered coat , I was surprised at some
part of its contents . Notwithstanding , also , that I have long since renounced the odious practice . of imputing bad . motives and wicked intentions to those , who differ from me in opinion , considering such
imputations , when unsupported by other proofs of evil designs , calumnious and cruel j still I own that it is matter of regret to me when I observe great talents employed , either b y orthodox ; or heterodox , in giving such
representations of the Deity as tend to excite strong mental disgust and abhorrence : anditf such were Vis Lordship ' s intention , it induces the questions—Will the best interests of society be
promoted ^ Will our moral relations be strengthfifted , or our . benevolent affectipns improved ^ by ; effacing : from our miudd thwe ippwjssion ^ of vene » tian and . ^ eBteem for th « Deity , i $ iud * mniftst aIL ri ^ p >^ i * ii yft ^ : nd ^ manii' chexifih
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1823, page 85, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1781/page/21/
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