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temii ne phraseology—looking indeed at the general tenour of our Saviour ' s discourses as edited b y that Evangelist , and collating them with the subsequent original letters of the same author : then again turning to the Epistles of St . Paul observing his repeated
classifications at the beginning of them , his closing sentence to the 2 d Corinth , his Lord of Glory , his 5 th and seq . verses 2 d chapter Pnilippians , in spite even of their unlucky
wepvtywcre—remembering too the exclamation of Thomas , the prayer of Stephen—can scarcely dispossess themselves of something very much like a conviction that these first disciples of their heavenly Master recognized in him ( consistently however always as they thought at least ,
with their most palpably fundamental doctrine of the unity of their ancestors ' Jehovah in the sole person of his God and Father ) a © $ 0 £ tfpos ( apud ) HIM their One o Seo $ , an homousian the subordinate Logos , an only begotten Son from the Deginning , the same
yesterday , to-day , and for ever , a One Lord ly whom are all things , the Associate of a One God of whom are all things , HIS co-eternal but not co-equal image , delegate , minister , representative . How indeed these excellent men could reconcile some of these doctrines
with others - how they could make up their minds to believe ( as in the opinion of our inquirers they most unquestionably did , not more unquestionably any one tenet they published ) that such a Son of God died , such a Lord of Glory
was crucified , in the person of Jesus , or how ( compatibly with their hypothesis ) one of them could dispose of such a Being in the manner he does in the 15 th chapter 1 st Corinthians , they avow themselves quite incompetent to conjecture . Not less perplexed , aghast rather , ( their reason and faith both
utterl y confounded ) do they confess theinselves upon the recollection of the lamiharity , the chit chat , the rebuke , the iymg on the bosom , the probable concurrence in the opinion that HE * as beside himself , of these HIS
contem poraries . As wilfingly do they avow themselves unable to reconcile J ^ mentation in the 1 st chapter ¦ Hebrew s with the Scripture on J ** it professes to be founded , or llf !? chs * pter of the Philippians ™* ™ 7 quoted , with the antecedently jy ?* nal claims of such a •« Christ
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The Orthodox now 'would perhaps look no further than 2 Tim . iii . for a title for our Catechumens , but illi in nos sceviant if they will ! You will not I hope be so short or severe with an almost conscious semi-proselyte to their heresy , in your Correspondent and Constant Reader ,
TE TACE . P . S . And qucere against our hereti < # —On what Son of God does St . John suppose the Chief Rulers to have believed , when he expressly states , that though they did believe on him , they had not the consistency to confess
him , Johnxii . 43 , on apresens Deus ot any kind , or in the anointed Messenger of their One only true God ? Could so monstrous a practical faith have ever existed in any human breast ? And
again , Martha , when she took it for granted HE had no power to bring back her brother from the grave though he might have prevented his going thither ? Or the Disciples when they all forsook him and fled ?
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Sir , August 1 , 1816 . IT is pleasing to know that there is one publication connected with religious inquiry , which has for its main object the reconciliation of the doctrines of revelation with the conclusions of
reason . It appears to be one of the great evils of establishments , that they often operate in the prevention of their members , from speaking fully their convictions , on the most important
subjects . Thus we see Paley , when he reviews * the popular objections to Christianity , wholl y silent about the only weighty objection which exists—^ /¦ i TT its future punishments . His situation , I think , must have been the cause of
this , for there is nothing in all his writings which shews his belief in lasting or everlasting misery . We see those men who were independent of establishments , Hartley , Priestley , Simpson and others , quite explicit on this great subject . Paley says at the
end of his ' * Natural Theology , " that man lives in God ' continual presence , and that death resigns him to his merciful disposal . This is language scarcely consistent with the popular doctrine concerning the final destination of mankind . Indeed this is the
one fundamental objection to Christianity , for if the popular idea of its punishment be true , every human ueing must wish it to be false .
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Doctrine of Eternal Misery fatal to Christianity . 513
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1816, page 513, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2456/page/13/
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