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. find silence , are hunting about for trirtU * ui . d hoiars ^ , with a Innthorn , why are they to be tnude the earners not only of thfir own peculiar tenets , hut also of
doctrme « s which belong to the taa ^ gasse of others , and which } or a < Tes have been seen a ? iiong the various ranks of tqe church militant ? To enter at large upon fhis subject would o-cc « s ] on a long suid , probably , a very un ^ atibiHCfcory d : ^ qui-i'i <; i ) ; but \ our corr * sponciftit upon inqury vai » I soon
Ittirn , that this doctrnie ciid not iiirst shew jtself in the clays of Priestley and Price , but that it filtered into the held of controversy in the earlier ages of the Christian Church , and was afterwards alternately defended and ask <; fied by such able reasanexs as
Lijnborch and Leibnitz , Locke and Collins , Coliiberan « l Clarke , liartley and Jonathan Edwards , to gether with a whole host of inferior polemics . Before then he had so confidently pronounced th | s doctrine to be ' * subversive of Christianity , " it would perhaps
Ii . ft . ve been decent to have conversed a little with these wiiters ; leaving Mm therefore to this course of 5 fudy before he writer again upon tjie subjecr , I will now pioceed fo the Third point of unreasonable ¦< ioctrino , which he asserts is maintained by the Unitarians ; ** that , although v ev ^ ry thing proceeds under the strict law oi necessity , miracles have been
prr-Jformed . " lie intends this , ox course , as an appendage to their forhier opinion ; and in order to hans ; ' on the horns of u dilenjiina those Unitarians who . are believers ia Ibe ^ doctrine of necessity , he ^ ticka up alung With tbv m the
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416 Ctutigaitk ^ s Answer to the Churchman .
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miracles of the gospel , and theu cxultingly exclanij ^ , beho ! d howneatly I have impaleu both them and their Christian -faith ! Genily good Sir ! we will give you room .
and fair pl&v ? but yoa must n , ot have every tiring exactly accords ing to y ur own desire ; we will 'tor aaument ' s sa ^ e , suppose the churc ??? a ? i s assertion to be correct , as far as Jt relates to those who are buuvors in th ^ necessity ot iiuinan action ^; but he is not content with resting here , and . leaving the assailed to make good their own cause ; this Boanerges ,
for the sake of punishing a few , has cried havoc to the bulwarks of ChrisrianiCy itself , and even to the articles of what he calU his own church : in proof of this , let u * observe his curious definition of a -mirarlo , ** the simplest priricU pies of reason , ' * he says , ^ inform
us , that miracles which consist of an interruption of the laws of nature , by the God of dature , can be cxpectc 4 as a possible occurrence only upon the supposition , that they are meant to correct the existing effects of some cause opc % rating with such a degree of in . *
dependent freedom as to produce elfects not provided for in the general system " \\\ order tiiat we may understand his definition , we will thank our antagonist to point out to us one of the anomalies he has described , that we may judge
whether it bears any resemblance to wiiat we consider merely as a deviation from the usual and acknowledged course of nature for particular purposes ; but as by no means implying an absolute suh ~ version of those , laws . Who appointed the general laws of mw owe but the God a $ Ni * ti # H *< f
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1808, page 416, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2395/page/16/
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