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    we enter into the force of that declaration of him , < c for God sd loved the world as to give his only begotten Son , " How inex * cusable then were the evangelists ih withholding- from their readers a doctrine of such high importance ! And how can my friend reconcile it to his feelings , and to his principles to place

    such a doctrine in his catalogue of secondary truths . i . The first passage which my friend cites from the writings (of Paul in favour of the Arian hypothesis concerning the per- * son of Ghrist > is , 2 . Cor , viii . 9 . * For ye know the grace of

    our Lord Jesus Christ , that though he was rich , yet foryoiij sakes he became poor , that ye through his poverty might be rich /' Upon this my friend remarks , p * 168 , Surely his being rich must refer to a former state of glory , and his being poor to his

    abasement when he came into our world . " To this argument it would perhaps be sufficient to reply—Surely not . If indeed it were admitted that the public version gives a correct translation of the apostle ' s words , which it does not , and if it could be proved from other premises that Jesus existed before he was

    born into this world , which it cannot , this text might be sup- * posed to contain a remote and figurative allusion to that extraordinary fact . But that a person of my friend ' s understanding , could think of producing such a passage as this , as containing in itself decisive evidence of the pre-existence of Christ in 3 state of glory , is © ne instance amongst many of the great power of early prepossessions to warp the judgment even of can *

    did and upright minds . If however he will take the trouble of referring to the original , he will instantly see that the words of the apostle express two states , not successive , but simultaneous , not that Christ

    was first rich , and afterwards became poor , out that his riches were contemporary with his poverty . ITkouaios wv , sTf lcoy ^ euat , literally , " being rich he led a life of poverty . " A fact this of frequent occurrence . The rich miser from avarice denies

    himself common necessaries : and in some rare instances generous opulence will forego the comforts and elegancies of life to gratify more extensively the feelings of an enlarged and disinterested benevolence . Thus , being rich , they are at the same time poor . In strict analogy to these instances , our Lord , who possessed voluntary miraculous powers , by which he could hate supplied himself with the greatest ease with all the conveniences

    and luxuries of life , chose to lead a life of indigence , oi self-denial and dependence , in order to fulfil the purposes of his mission * Thus , being rich for our sakes , he lived in poverty , and hereiik

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    Mr . BeUii&m ? s Strictures on Carpenters Lectures 4 589

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    YQJ .. II . 4 H

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1807, page 589, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2386/page/25/