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and e $ pevten < te auth 0 rif ^\ rilh ^ s ^ 9 tl ^ : ih ^ and inan . Jn order to form « fc ^ ricd ^? fc % 9 ) 0 » fe # rgurhe&ty it . should £ > ei ishewiio that the condition of human / life is sonfcisfcentf with n& other supposition jWan ^ unde rtaking which we fear i $ ne * t likely to be accomplished , •* On the contrary , if it had been the intention of our Maker to frame a set of rational and moral
creatures , endowed With powers equal to those of human nature , but destined only for a limited existence , it would be difficult to shew that any part of our present condition was not adapted to the circumstances of such a race of beings . To affirm that it is inconsistent with the Divine wisdom : and good * -. Bess to create such beings , is begging the question ; it is , an assumptioa which no one could reasonably make without a much more ; extensile acquaintance than we possess with the constitution of ih&iuniverseat large * If we have other grounds for believing that a future life is / tosuoejeed stte
present , then we may denve great improvement andsatisfaction irnui tftadsg ; the manner in which the circumstances of our present lot are soracjaptiediak to prepare us for it ; but we cannot safely argue in the contraryrdiisedfek )^ from this apparent adaptation to the certainty of a future state * independently of other evidence . Still , however , this speculation , considered : as ^ rmsfcbig , a subsidiary argument , is one of the most interesting and improving exercises )
in which a refined and cultivated mind can be engaged . To compace * aqd , as it were , combine into one consistent whole the presumptions joSreason and the discoveries of revelation upon this subject , is among the most valuable uses to which the Christian philosopher can apply a profound acquaintance with the human mind and the condition and circumstances of life ; and we have seldom , if ever , met with any thing which is better fitted jtoan ? swer this cfesiraDle purpose than the work now before us .
The following section , on the duties relating to the religious affections , contains an jint ^ r ^ stipg ^ view of the feelings and sentiments which are duo to the character p £ ( £ hp Supreme Being , These feelings are enumera ^ d ^ u ^ described ande ^ th 0 foliQwing heads ; Veneration , Gratitude , Con ^ den ^ Fear . Ihe external $ cts of private * family , and social worship , by wl ich these sentimen ^ ar ^ ^ pr ^ ed and cultivated , and which might , perhaps , without impropriety have found a place here , are introduced , according to pur author ' s arrangement , in that division of his subject , to which he has , give . n the name of Disciplinary Morality , To the account here given of I he religious affections we have nothing to object ; it is highly pleasing and sa ^ is / actory , an < J indicates an enlightened and well-disposed mind , familiar not on Jy with philosophical discussion , but with serious and devout
meditatipn >); , B « t , here again , we think , it is evident that he has professed to derive fron ^ natui-al rel igion a great deal more than was ever really , obtained from sujq | i aij ^ u rpe ; jpr , we may safe ly challenge the whole rangs of , heathen , philosophy , ^ p ^ pKod ^ ce ^ any thing which will bear a moment ' s comparison ^ rth ^^ e ^ MP ^ enlightened , apd , we repeat it , truly Christian views which ajgf he ^ i e ^ ijtbjjte 4 , y , Tl ^ same remark applies tq the account of what are cajted ir F ^ mmejiltaj . duties , than which it is impossible for anv thins to be cafe *} ^^ mejiy ^ d ^ ties , than which it is impossible for any thing to be
JQPfft Q ^ Wftt , np&t jud } cip , us . Perhaps we might go one step further in our H ^^ QiM ^ ^^^ y which we think it not unreasonable to b ^ ie ^ \| paajf , ^^ h ( e ^ ppinte ; d means of obtaining for us a variety of adwantag ^ j ^^ i ^ p ^ c ^ % ° < J f * moral an spiritual nature , in a more direct niija ^ ner ^ baniiP i Ur author is iqclinee } to , suppose . The ; difference , however , i § . < to flight *? and , jt ji ^ fp ^ actjcal ; cpjQ ^ U ^ jpns spea » , to he suWtantially the san&ew tt&VMlh&imhQksW ^^ m ( Imfadly Pf opinion , thatJn ; this work Mr . JeMons ha ^ a ^ etyjertfd ^ pn ^ r ^ b ^;;^^ tQ tbeijca ^ ae ^ angit only of natucatt but
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O J [ S oafcum mera ^ r stateof $ ® Rei > tet $ ^ iev # ns ? s y&enHtik Mwality *
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1827, page 990, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1803/page/44/
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