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Jerusalem Church ( the Swedenborgians ) , — . u I ihiak tliat y « m and tre are engftged only in a war erf words . - I believe that if we could divest ourselves of prejudice and pttsston , and ealmiy explain , so as thoreng'faly . to understand each other , we should very nearly accord . I believe that
as far as you allow -reason , coolly and deliberately to influence your decisions , you go hand in hand with us ; but that when you separate from us , you then give up reason , you use mystical , unintelligible arguments $ that many of you do not yourselves thoroughly understand what you mean , and of course , that you can never give a lucid explanation to others .
" I am inclined to think that omny of us accord with you in your idea of the New Jerusalem - of a time fast approach , ing when there shall be a family of Christians in practice as well as in theory , Jesus Christ being the head or chief cornerstone , —when all shall be happy ia them-« elres , happy with each other . But I also
believe that you are making many Unitarians ; and that ecte this arrive , you will yourselves become Unitarians j that whilst you acknowledge that there is i * tft one Jehovah , and that his name is one , you will Also receive Jesus , the anointed , as
his messenger , welcome him as an elder brother , hart feina as the great . Messiah , the father of the long enduring age , till all things shall be subdued unto Him , and he shall deiiv « r up his kingdom to bis Father , that God Jehovah may be nil in all /* I . 513 , 514 .
There is considerable force in the following observations at the close of the Lectures ou tlbie Miraculous Conception >; they , wove penned in the true spirit of a reformer $ they nnmetii » tely fottow a < iear recapitulation of the evidence against < tbe genuineness jaftd authenticity o £ the introductory t ^ hapters of Matthew aud Luke :
** The ttptrrfotifrnfesfi of fhe ^ e chajrterfc does not at all affect thfe tgenaifceneift ^ r ao&hentipity o € the remainder of the gospel iiistpiy . I ^ now that a doubt has ^ ri » - en i 4 i some well-disposed minds * wnetner
» t wouW « ot be better to let the question * k > n < e , ) $ st if we once beg-in to fwX Aowja we should not know where t ? stop , My frienda , it is ^ his objection Vhlcli " j > re > ents * ny t > eforma ^ ion from taking-place in the ibis
e ^ b ^ sl ^ ed reUgipu of country . * The re ara ma ^ ny weU-dis ^ posje ^ minds in tlae chiftffofe . vv ] b $ s like ^ rot ^ ahojp TittQtson ^ Wf * wJ ^ l ^ e g 4 % d * o be w « U rid of the Aibar i > aed ^ O ^ 4 > ^» 4 part ^ <^ f : tte Ht ^ v ^ Wbft j ^ t jar n ^^ y na ^ « Xet U ^ ftOf ^ fig ^ I 6 ttmeiia ^ oecwwe : i * dtyp ( mwmto . 8 p& 0
where we may stop V Indeed this objection is not at all consistent , with our profession as Protestants . It is not the principle upon which the Reformers acted , not tbi principle upon which the Apostles acted , net the principle upon which our
Saviour acted . And to the objection allow me to answer briefly , that every sound and discriminating mind will know where to stop . It will stop where good evidence ceases . It is the part of judgment to discriminate . And I conceive it to be an
equal proof of a weak mind , to believe all , or to doubt of all j especially when the degrees , of evidence are so disproportionate . And in the case before us , the difference is great and obvious . The gospel histories in general ave founded on a rock . Their genuineness and autbentiaibr both collectively and individually are unshaken and incapable of being- straken . But I am not therefore bouad to believe thect
there is not a particle of dross mixed with the gold . Nor am I % o believe , that b f removing this dross , I must infallibly destroy the metal . On the contrary I con * tend that I render it more pure and valuable . II . 496—498 .
In his view of the practical effects of the opposite religious systems of Uttitarianism and Calvinism , Mr . Grundy relates an anecdote wWch serves to shew the dangerous use to which the latter scheme of doctrine
may be applied ; scarcely a year passes that does not furnish equally strong proofs of the same alarming fact ;—" » I have formerly mentioned an occtsr rence which chilled me * vkh herror , tn&re .
I think , than any other circumstance cobnected with religion , whreb has come within my own knowledge . It was the sight of a letter from a person of -a most depraved and abandoned character ., Whose life had consisted of a series of frauds and
v * ces , and wlio , at length , \ ry the tews of falls country had been condemned to < die . The letter was written the day before his execution—written in eaioltation -and triumph—in exultation at the aU ^ tim ii ^ bleed ^ nd aie ^ ks of Jie » us ^ - * i « L n trilil |)^
than on the morrow , he was ffovmr te ^ y into his arms ! ! Funeral Sermon * for those wholn % ve \ ive 4 ' in profligacy Iwwt died in faith , ni ^ y probably hav « been ^ eai ^ l by foo&t . 1 haTe QhnftAeretl when 1 'have heard ihe praises ^ rwnotrnced upon strtfh drtiir&ctcrB , and -a ^ fiti ^ Bs * tm * &e ^ hait IRvey were then tong&s in Jieaven . " 4 f . * 539 « 546 . Note . ^ The pectfliar $ jtfceHeiice of the tec > twr 0 B is $ bat thc ^ y ar ^ scriptural . The author . iaB brovght fbrwar ^ ex amined , compared a » $ e ^ p laitt ^ ev ^ rV text telainig to ^ ipo ^ ^^ rtaut
Keview . ~ Grrundy 8 Lectures . ST
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1816, page 37, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2448/page/37/