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that his-own sentiments and those of his brethren were what is usually called orthodox , although he did not enter into any minute explanation * With respect to Christ , he said he conceived of " him as a " ipy shot from the Father ' s glory , and to be absorbed again , as St . Paul intimates , 1 Cor . xv . 28 « But , " said he , " if I be asked whether he be co-eternal with the Father or not , and whether he be co-equal with him or not , I never have answered to these questions , and never wilL It is a matter beyond the comprehension of angels , and what can feeble mortals do ? I regard the disputes of Christians about the person of their Master , as the disgrace of Christianity * That he
was entitled to worship , " he said , " was evident from his so often receiving it . But even Seneca had perceived that the best worship is imitation , and Christ himself had required us to address our prayers to the Father in his name * " I was gratified by his remarking to me at parting , that I was " the Englishman who had lived longest amongst them , and who understood better $ aa # any other their manners and present condition / * ^ December 17 th , my tenth and last Sunday among the . Vaudois , I heard an
interesting practical discourse from M . Bonjour , on the privileges of Chris- * tians , preparatory to Christmas-day . In conversing with him he . used an expression which will long remain in my memory : " The manners of my countrymen call back the golden age ; for of what do the poets sing but of honesty , purity , and justice ?"
In this narrative , I trust I have succeeded in shewing , first , that this ancient people exhibit , at the present day , the most e&fying example of Christian excellence ; and , secondly , that this distinguished excellence of character has for its support , not the peculiar sentiments Which distinguish one sect from another , but that main pillar of the Christian tetftple , the sentence of its Founder , And ( his is life eternal , that they may know thee 9 the only true God 9 and Jesus Christ whom thou liati sent .
P * S . The Editor and readers of the Monthl y Repository will permit me to express the concern I felt , while visiting this interesting remnant of " the golden age" and of the primitive Christian church , tnat the Unitarians had not yet testified in any public manner their sympathy with them , and interest in their behalf , From the extreme , poverty of a great part of the laud which the Vaudois occupy , they are , in general barely able to maintain their
families , and must look to foreign assistance for the support of their pastors , the . maintenance of their schools , churches , and hospital * Nothing can be more revolting to the prepossessions ofa Baptist than their mode of baptizing infants , at eight days old , out of a small phial ! Yet the " Baptist Society " have presented them with £ 200 , in one sum , for the support of their various institutions . The translation into the French language of Mrs . Hughes * ' * Good Luch and Good Conduct" would , I will venture to say , form a highly acceptable present to them . V&wx * March 31 , 1827 .
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To tlie Editor . Sir , l It cannot but be a matter of heartfelt satisfaction to every Jpver of divine truth to observe the turn which religious discussion has of late taken in Ireland . We have at present the spectacle of the three ecclesiastical systems into which our Irish brethren have so long been divided , vying with one another in endeavouring in their respective spheres to maintain the bonds
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Umtananism in Ireland . 879
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UNITARIANJISW IN IRELAND .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1827, page 879, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1803/page/23/
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