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te lltfrfflfi ta 1 ? sGhi * Ur& f > f ?\\ dsnonunations- With th ^ history 4 ^ , pr ^ gres ^ of this science for the larger proportion of th ? last fy ] fceM * ty / MY . C . wdujd sc etu to her unacquainted : td ascertain the genuine te ^ pf Scripture , is one object ; , to ii ^ teirpr ^ t ^ , . wfteti ascertained , is another , .,, < , 0 - . . ., # It U a raisiortifne belonging to these
apd similar inquiries on the part of Mr . C . that his brethren , and not least hisTrinitartail aatdGalvmisvc ' brethren , may retGfrt them on himself . For exam pie , A # may be asked , " Has any new revelatiorf been 3 ent us from heaven ?
Or have we any better commentators on the Scriptures than" -GiU , Guyse , &c . ? The writer before us , employs the words , the divine nature arid atonetnent of &irist > in a very different import from that in which they are used by the orthodox denomination of Christians ^ though such of llxzvii ^ Are ignorant pf * his real sentiments will perhaps rant him among t ^ ejr Beqt ^ o ^ aqcoiuit of his adopting tbeir cj&r * eat j& * aseoU > gy . , We profess < mr ignorance of the connexioa pf his next remark with his subject :
*< Of thpse ministers who have changed tyeir sentiments within these few years , I hfcye known £ Qine who ftsefi to express themselves very strongly lit / favour of the doctrines winch . I have mentioned , and decf 2 ire t ^ ai they never dpulil ^ ive them up as lo ^^ s they found som e passages in the ^ eW , T ^ tapaent which tl ^ ey mentio ned . I cap ' not therefore account for the change
whicK hii $ taken plaiee ; and they will say it is no business of your ' s to account for it I acknowledge the . tnitb of thj * remark , and remain silent /' J&it &Jr . C ?^ wiU € 3 ^ cu 6 € w for not n \ aiutainip . g tbe s ^ Jen c ^ whic h , no ^ pwbt f / npjias cmo 4 re ^ aoo to preserve . t |
We are pf ppfuion , 4 h ^ t a , account i ^ r an 4 pughj ; io b ^ giv « ifX 9 C the change v ^ hje jv be fr § £ sta ^ di A we be-Ii $ vft . tiva 4 i ^ g ^ ntjie oaeq jimsyhom ^ \ % hflS b f ^ n prp 4 utre 4 ajr «> : 4 le 9 iroit ^ of its b ? il * g sa ^ i ^ qt ^ riiy « K |> iai » ed by , him . A « d w $ cannot SQlve Cbe phftjifomenon
othecwi ^ th ^ u ty , u ^ ft r ^ iug t ^^ t atconv Wtioi > - pf % k \ Q mx ^ qrimuxaL natu re and I ^ SWW (" ' pf » ' # M& AfiqQ , ; pr , repiUed Ar ^ i octfii ^ has been 4 aily gaming RW m ^ L . T 4 § to tfee W wtfifawti °£ th « se n J ^? W r « n » h !« s : . ^ WC » WU prqvs n 9 jt ] iirigr tlvejr cqh § dfsr » ce n ^ ight j&r ^ ^ kk \ m ^ m ^^ j ^ w \ ^^ y *? ft m t ^ lMfrw * hvp \ $ ^ 90 x ^ 4 rea 4-^ - <;• v . j : . .. - ., , v , ' . ; - ... -
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ing ^ d rigorous examinauon . This / preacher , ? too , caa be confident in as- ¦ % serticm * A ^* <^*—bjihere is one question of great importance which ' Mr . Carpenter ( 3 Q >
would intreat ' * the convert * to SbciniaxV principles to ask themselves ,- —^ -Have they received any benefit from their , change of sentiment ? " AVe beg perrpission to join in this intreat ^ y . Of what the answer will be we have no
apprehension : and we wish that trm inquiry may be serioubly weighed an <^ impartially applied . Some of the bc ^ t observations in "his second discourse , regard the practice of Christians ascribing to each other 44 sentiments which they do not maintain , and consequences which they do not allow" ( 40 ) . Yet even hqfe he exhibits some incorrectness :
" How prone , " he says , are Unitarians to charge Trinitarians with contradiction ap . d -absurdity in maintaining that owe is three and three are one . " < c The Trinitarians constitute a great , majority of the Christian church ; yet not one of them will say that three are one and one three , in the same sense—and that the same person or tbe same thing may be one and three in different senses , we must alt
allow—thus ., for instance , the same person may be & clergyinan , a justice of peace and a farmer , and it is in some such manner as this that some of them explain their notions of the doctrine of the Trinity . Be it known however to Mr . C ,
that such explanations are not Commonly received by Trinitarians . L « et us hear the language of a recent , a dexterous and , we presume , a popular writer " on the principal points of the Sooinian controversy , " * ' * We do not , " says he , " consider tViern [ i . e . the ' distinguishing appellations , ' the Father , the Son and tne Holy Spiritf- as ^ expressive ot a distinction that \\ ffi&elu qjficialy or as exhibiting the same IJivine person under three different aspects > -ibut as implying a real personal distinction , wrjiic ^ h has subsisted from eterniiy . and
is essentiki ' to the nature of Defty . J Wt tnu ^ t bestbw unreserved cornmeti ^ TaticSn 6 ti the picture , which IVfr . Garr ) eriierblapes tfefore tls ( 44 ^ , fif the union of Zeal , Pru&erice' * and Charity " r V ^ Wtw Mws * thf # c l >« aY ^ p ) y $ yfa * > Z yyriifan < wiifi * Charity , wai ^ t hp ^ w hand r wl > at ^ love . ^ tjroop ^ d ^ they ^ rw ^
~ : \ - & \ V' .. ' « " : !?« s : 'ui m ¦ " ¦ :. "vt . ; : i * --h } i \ . »• , « - ¦ * , *
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' R ^ ew . < ^^ € afipmefs Ser ? no 7 ^ m ^ i ^ rit / ian Peace ^ 469 *
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1816, page 483, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2455/page/47/
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