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cat $ s it as fat . as it spoils same favorite ndtion . f Ifhe ^ Roman Catholic laughs at Luther ' s dogmas on the subject of predestination % the Protestant makes irierry with the Roman Catholic ' s
fereadeti God : the mirth is to one partj \ of the nature of argument / to the Gther * of the nature of blas p hemy . Both parties arraign the Unitarians as impious when they presume to be witty upon the Trinity . There
appears however to be no fairness in Trinitarians having one law for themselves , and imposing another law upon Unitarians . If the grave Tillotson be allowed , in that e ; rave thing , a
Sermon , to sport with the doctrine of Tran 9 ubstantiation , why should not Basdfoistes make equall y free with the dobtrine of the Trinity , which he considers no less ^ absurd and
ridiculous ? The breach of charity is as gtfdat in the fdrmer case as in the lattfcir ; for the pious Catholic is as much shocked pit TiHotson , as the pious Triifltariari is at Rosanistes . " —It must be ( Joticeded then , we apprehend , that the right and wrong in this case
depena Upon the manner of the writer . A good Christian will not suffer even wit to transport him beyond the bounds of modesty , and to hurry him into a transgression of that respect
whtah he owes to religion in every fonri ; he will certainly reckon a laugh bought at'too high a price , if it be at the eefcpencje of truth and charity . Ed quoe didit vir bonus , omnia scttvd aigtiiiate et tier&cundid dicet : nirnium enim risus
pretiurn est , £ i pfolntatts impendio conskit . ' i How far Bpsanistes has copformed to this rhetorical canon , we may even say this law of Christian morals , must
be left to the reader ' s determination . The argument is , we confess , less ag ** eable to our own taste , than to that of some of our friends , ' wtiose JwigineiH and moral sewsei We always reapetft : but' We are ready tb
ackriow-J « dgfe- * ftfrt < mt atithot has handled it l ^^ ftirtgi ^ r , ^ nd Aiat ^ He ^ Who t ^ . it etg cy ^ iit l ^ rtt&tiT . Withdtit ihy < clfecfes toetti o !* ftiabks oT ^ lf ^ TMvfe ^ e ahricftJi ^^ . B&saTi&ttg true"f ^ buS T ^ 'ftatoe , fes tfeit orthodo ^ to *^ r *^ / a extoV ^' sOme odd and ^ o ^ x ^^^^^^^^^ fet ^^ -i ^ j 8 { Wt ^ tt ^ irt i ^ ^ er ^ ral iif ^ timent , «>« m ^ wer ^ ftfey ^ f tm ^ & ^ m tfk wdti ?*« c » i ^ tfiidt fifflTWi ^ ^ fenlftrf f 1 Bf j ^ sifc ^ iiiiitfcitoi tor vbumtur . T ^
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soning < We subjoin one passage , ( a note in the Additional Preface to th $ third edition , p . xxix—xxxii , ) relatin g to Dr . Magefe ' s ^ wofk on the Aton ^ ment , as a specimen of the writ ^ tV taletite and style : — u / ¦ ' , * ' The Author confesses that he had hot paid mueh attention to the doctrine of the atonement * and that he was rather
partial to it , on Arian principles , tmtil he read the celebrated work of Doctor Magee upon this subject . From the perusal of this very work he began to suspect that this doctrine is altogether grou ndl ^ w ^ and he now thinks that the only way in which the sacrifice of Christ removes the
sins of men , is by supplying a powerful motive to repentance and good works . Every kind of argument is attempted by the Doctor , except the " argttamentum ad judicium : * ' a ^ nd throughout the whole of liis work may be seen the dexterity df the determined advocate , whose tfbjecf" is victory more than truth . Hg makes &
great parade of logical precision , the whole of which may be passed over , as none of it applies to the main question ; and he ha& himself so little confidence ig [ it that he prepares his readers for Jiis doctrine , by praising a ** reverence *! for the mysterious sublimities \ if relig feq ¦ ;*• and he asserts , af ter much declamatfpH—( i assuredly , if our pride of tmderst&ftdh ) g «
and self-sufficiency of reason are 'p&L made to prostrate themselves before tl ^ awfully mysterious truths of revelation , we Want tfee essence of Christianity . This is £ reci $ « ly the language of Romanists when they defend transubstantiation ; / and it will always be adopted by men who idread any rational test , and propagate ( thttir fafth by spiritual tyranny * .
Suchare the men , and not those whom the Doctor somewhere describes , who "press tbe figurative language of scripture into tbeir service as literal trufch , and repre ^ sent the Hteral truth as figurative . Tfcfe Doctor admits ii * at there is no discoverable connexion Ij ^ tween t ^ ie « acrince ^ of
Christ / a ^ understands it , antf-tin * forgiveness of ains . He has ulso fa ^ ed to shew , if fie had any « jricii icttet ^ begs ^ that there , is a discovexzffiv ^ i \^ e ) Ofitt between the ^ 9 rg iyejqiess { yof si $ & a «| 4 faifthk ? in tide atoweme « ^ t ; , or thaJt ihia ; faUh . ^ decl §^ & i scHjifcure < o , fete ^ atty cqixdttimk or ^ kett o ^ fefeivenessi W % fe ^ W » S ?
larly" caittioits mdhagetttepf : ; ' fte ' certailly at ^ ife ' -many a ^ i iff ^ C 6 ^ seqile ^ c ^ * wW ^ h 4 lie' Ca ^ felst * < t ife ^ &e \ , kM * ffl ^ rtfo'h th& > teV ^ tieVfr'gmii ^ M ^ mf sitcc ^ ss of bis llboiir ^ atid ^ he dedWn br
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Review . —Basanistes' New Way qfekcidiug Old 4 % ntroversies . & § &
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1816, page 289, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2452/page/37/
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