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ctrtild positively declare , as . to . most not beli ef able even to read the Old Testament In Hebrew , and others not able to render half-a-dozen verses of the New Testament from Greek into English , and not one of the number mentioned , could do both with any tolerable degree of facility .
A learned minister , ceteris paribus , has certainly an advantage over his unlearned brother , but of what consequence is this advantage , if his congregation derives no benefit from it ? Not long ago I was a hearer at two different times of two preachers , who assuredly
have some pretensions to the epithet learned , but both used the vulgar version , and thus travestied the speeches of our Saviour and one of his apostles . One made our Saviour say , what he certainly never would have said , if he had spoken in our language to the two disciples on their walk to Emmaus , " O fools ; " and the other made the Apostle Paul open his fine oration to an
audience of philosophers at Athens , " I perceive that in all things ye are too Superstitious . " Had an unlearned minister done this , it might be excusable ; but if a minister is to be distinguished
from his brethren because he is learned , he ought not to countenance vulgar Errors . A man may be learned , and yet know nothing of the spirit of Christianity ; on the other hand , a man may be unlearned , in this sense of the word
and yet be mighty in the Scriptures : and for roy own part , I had rather hear one of the latter description , though his phraseology should be linfcottth , than the most learned discourse from one of the other description , though dressed out with the most captivating figures of eloquence .
But I ana in danger of running from nay purpose , which is to request the favour of your correspondent , who has begun this discussion on lay-prcadhers , to inform us what he ineanB by this ferm . 1 st . I shall be glad If he would define , clearly , what he means by
preachers . 2 ndly . What he means by lay-preidhers . 3 dly . By What ilame we' are to designate those who are preachers , but not lay-preachers . And , Ias # jr—( By wliat iriethods an individual bebbmes one of tfhat description of preachers , wb 6 are qot lay-preaetiers . ' W . * FREN 1 X
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S& 6 Remarks on Mr . Cogan * * Papers on Necessity .
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Sik , . ^ January , 1821 . IT is only within these few weeks that I have seen your Repositories for ^ last year , and eacn of them afforded me higher treat than I receive from any other periodical publication . Among them are a few papers on the
doctrine of Necessity ; three of which were written by Mr . E . Cogan in support of that doctrine ; and upon these I intend to mate a few remarks , for they appear to me calculated only to give rise to many perplexing doubts , respecting the very existence of
morality , though all his other writings are remarkable for their clearness , good sense and genuine Christian principles . With some of your readers , his name and character may give currency to a doctrine which , however explained and modified , must damp the ardour of
good men , and quiet the alarms of the wicked . Very few persons are able , or will take the trouble , to distinguish between what is called the phift ) sophical necessity of men ' s actions , and a fate pervading all nature ; while writers of the first-rate talents , who have
contended for this kind of necessity , though they may have , in some manner , satisfied their own minds , have failed to convince the greater part of their readers , that it does not involve the latter overwhelming doctr ine . Indeed , I believe the man has not yet
appeared in the world who has given , or could give , a demonstrative and satisfactory account of all the phenomena of mind , including all the qualities and properties which constitute either the liberty of the will , on the
one hand , or the necessity under which it may be supposed to act , on the other . Until such a man shall appear , it is decidedly our wisest plan to rest in that doctrine which is most agreeable to common sense and the moral
feeling of mankind , which has the best moral tendency , and of which the most strenuous advocates for Necessity give proofs . every -day of their lives , will it be admitted ,, that Doctor Priestley
had au acute feeling of the injustice and inhumanity of his persecutors ? But if he had been governed , with respect to them , by his own p hilosophy , he would have regarded them with the same kindness as he did his most intimate and valued ; friends . But , notwithstanding * the diffionHy of arriving at thewWte 4 imtb- ^< wi tibfc airiM ^ '
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1821, page 596, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2505/page/28/
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