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Z&Bp . t dtmign of Ins sufferings ami dea * h ; tu < i £ is * m $ h the vUally yuportant iiucr i ris *? © f < Uon ftu : nt ;¦ tfyis doctrine , aj ^ aia * is » inseparably -connei $ te 4 with tlie . cor ^ ^ ruptrtn * of bumau nature aad the . -um-, vt ^ rsal ^ uilt of mankind j from wiiic ^ it rs thut the necessity of such atonement t arist » s : tins , in its turn , essentially aflects tbe question , respecting the ground si
<» j ^ mier s acceptance with Go < I ; tbe necessity of the regenerating influences of the Holy Spirit ; the principle and motive of all acceptable obedience , and other points of . similar consequence . it is very obvious that two systems , on which the sentiments oa subjects such as these are iu dirtsct opposition , cannot with any propriety ^ e co ufouuded together unde r one common name . That both should be
Christianity is impossible ; else Christianity i > a term which distinguishes nothing . Viewing the matter abstractedly , and without affirming , for the present , what is truth and what is error , this I think I may witfa confidence affirm , that to call schemes so opposite in all their great articles by a common appellation is more
absurd , than it would be to cpnfound ~ to ~ gether those two irreconcilable theories of aMionoroy , of which the one places the earth and the ether the sou , in tbe ceutre oi tbe planetary system . They are in truth essentially different religious . " - — Pp . ^ 1—33 .
The great principle on which Mr . Ward law endeavours to establish the doctrine that Jesus Christ is the Supreme God , as well as a man , the creature and servant of-God is , that it a # or 4 $ the most easy a « d complete reconciliation of the passages of Scripture , relative to his person , which appear to contradict each ocher , and the fairest solution of the difficulties
which thencfc ariose ; that k is a key which fits alt the w&rda of this seemingly intricate lodk , turning amongst them with hardl y a touch of interruption , catching its bohs and laying open to us in the easiest and coaipielest manner the treasures of Divine
truth . " But then , before this wonderwaking hypothesis can be admitted , it must be established by the clearest evidence—evidence ri&jng in magnitude iti proportion to the extraordinary nature of the doctrine it is intended to confirm : it caii never be
adopted foam a bare itiforence deduced Crmm a comparison of o » e set cvf passages with atiotKer ^ imperially if those pa « s » ge * ca » be r ^ cmictletl irt ** i eawy und sinfcpir « Mhi ^; " '* 4 | rJihJdW lfcairirtg k recoutSis tb' ai ^ % Xt ^^? hi 3 Tf < upo-
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sition whatever . Such aa hyp , otHc ^ fft can only be admitted on its being demonstrated that the authors of tliose a }) pareutly . conuradictory passages had . it in their mind , and em ployed it as a key which fitted " all the wards of this seemingly intricate lock . This every candid and intelligent believer of the divine arid human natures of Christ '
must ad mil- Where then we demand is this clear and certain evidence that the writers of the New Testament were acquainted with , this wonderful key , and that they constantly turned it in this intricate lock with hardl y a . touch of interruption , thus catching its bolts and laying open in the easiest and clearest manner the treasures o £
Divine truth ? There is otie passage in Mr . Yates ' s work on this subject which we do not see how it is possible to get over : ^ \ £ Ail Trinitarians believe that Jesus Christ was hut one person ^ although possessing : two natures . Tbeir doctrine i ^ that one of the three infinite iuinds in the
Qodhead was so united to a humaa sotyi * as to form one intelligent beiag , retaining the properties both of the ijod and 4 > fthe uian . By the nature of any thing ^^ e always mean its qualities , When tbtrefore it is said that Jesus Christ ppjwes ^ fd both a Divine and a huroai * mature , it must be meant that be- possesses both . jtfgftL *
qualities of God and the quaUtes of m&fr ^ But if we CQngider what those qualities are , we perceive them to be totally inepjnpatik ^ with one an other . The quaU tt ^ * of y God are eternity 9 independencef jntmutafrilit 0 entire Mid perpetual exefop ^
tion from pain and death , omniscience and omnipotence . The qualities of ttui ? i are derived earistence , dependence ,, liability to ch&uge , to suffering and to dissolution , comparative weakness and ignorance . Ta maintain therefore that the same mind is endued both with a Divine and a human
nature , is to maintain that . the same mzud is both created and uncreated , both finite and infinite , both dependent and ^^ e * pendent , both changeable and unch&og $ - » . able , both mortal and immortal , b ^ i ^ susceptible of pain and incuj t jie of . ^ , ^^ . both able to do all things und not * k&v 9 both acquainted vvitli ull things a » 4 i % p $ >
acquainted with them , both i ^ norocft f M ^ certain subjects and po ^ scdwjd of the Wumk iutiniate knowledge of tbeno . If it be q ^ % certain tbat » # uch a d ^ ptrine as : t ; ii # . ., * i laUe > there is no cert <* iii-ty upon ^ , any 4 U |^> . j ««^ . U is v » io ^ t # call » t a Miff ) , ' it U wk # 4 > storito £ y , & *» * & 4 m&qwmifr ^ L Mr . W * rinuit ^!« tfe ^ th * t the doewfte
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Review . S —Unitarian Controversy in cotland . $ gf
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VOL . xil . V 0 .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1817, page 297, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2464/page/41/
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