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Christ / ' he was greatly surprised tc gad that in 2 Gor . v . 19 , the words Iti © so * f \ v € V 5 Ci >* r $ v that God was in Christ , " ana are there rendered , Cat Dieu a r&concili £ le monde avec soi-meme * P Christ , en n ' impittanl point aux hommes leur p&ch&s . ( For God has reconciled the world to himself , by Christ , b y not imputing to men their sins . ) The Version in question , says the perturbed writer , is that of Paris , 1805 , and he intimates that it was p referred , for some sinister reason , to that of Martin , which is the orthodox translation . " At a time /*
he adds , " when Socinianism is supposed to be making rapid strides through the ranks of the self-conceited and superficially learned , is it not incumbent upon members of the Church of England , who compose part of a society , by whose authority a corrupted translation of the Bible is sent forth
into the world , to consider the awful responsibilty which they have incurred , and the evil consequences of their being thus instrumental in the circulation of error V This sensibility to Socinian" leanings and tendencies is not quite consistent with the common vaunt , that " Socinianism" is going out of the world .
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the known and established law of nature in this case is , that water , terras circumjfSuus humor 9 and all "fluids continually descend , by virtue of their gravity and fluidity , till they find their level ,
unless prevented by some firm and solid and material barrier , such as is visible to the human eye , and never present an upright and perpendicular side except in such circumstances . If , then , the waters o the Red Sea stood
up as they are represented to have done in the Book of Exodus , a known and established law of fluids was violated , or , if the term is offensive , was departed from , or contradicted , or interrupted , and the phenomenon effected through the medium of some other cause altogether out of the ordinary course of nature .
Take the miracle of the feeding of the multitude with the five loaves and two fishes , and the case is precisely the same * Bereanus is even courteous enough to give us the rationale of this miracle . " The multiplication of the loaves and fishes cannot be
satisfactorily accounted for , but by supposing a continued addition of an homogeneous substance , otherwise the one would not have been bread , nor the other fish / ' To this exposition I
can have no objection , except that it may be said that nature never multiplies bread to us , but corn , of which bread is made , Mow etiara fruges tellus inarata f erebat , and that , therefore , there was no established law to
violate- But Bereanus does , ultimately , refer us to an established law of nature ; for he adds , " Or , in other words , the loaves were multiplied by the same cause that produces farina in a grain of wheat / ' Hence it is to be presumed , that he would account for the increase
of the fish or fishes in the same way ; yet nothing can be more evident than that this view of the subject is altogether erroneous as accounting for the miracle ; for what is it that produces
farina Jfj > a grain of wheat , or an addition of bulk in a fish ? The regular and established law of nature producing or increasing the farina of a grain of wheat ,-or the bulk or substance o £
a fish , is that of the slow and gradual process of vegetation in the one case , and of the agency of the animal functions in the other . If , then , the bread and fishes were multiplied instantaneously in the hands of Christ , or " of his
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On Miracles . 585
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Ashford , Kent , Sir , Sept . 17 , 1821 . WRITER who has an article on A Miracles in the last Number of your Repository , and who subscribes himself Bereanus , ( p . 463 , ) professes to be much dissatisfied with Hume ' s
definition of a miracle , as well as with the definitions of several other authors Hume says , a miracle is € C a violation of the laws of nature ; " Farmer says , it ia " a deviation from , or a contradiction to , the Jen own laws of nature ;" and Priestley defines it in nearly the
same terms . Bereanus regards all these definitions as being faulty and incorrect . I regard them as being perfectl y correct ; and if you take almost any one of the miracles , whether of Moses or of Christ , I will engage to prove that it corresponds to the above definitions .
Take the miracle of the separating of the waters of the Red Sea , so as to leave the bottom dry , and to afford a passage to the Israelites on foot , €€ the waters beirig a wall ufato them on their * ght hand and on their left / ' Now
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vol . xvi . 4 g
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1821, page 585, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2505/page/17/
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