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Sir , March 21 , 1822 . FROM the very liberal , candid and explicit letter of Dr . J . P . Smith , lately inserted in your Repository , [ p . 37 , ] we may draw this important conclusion , viz ., That the modern
reasoning orthodox are to be considered as utterly renouncing and disclaiming that strange and unintelligible phraseology adopted by some pious writers and divines in their representations of the Athanasian doctrine , in terms ,
according to the worthy Doctor , " of deliberate and studied confusion ; laboured antithesis and extravagant hyperbole : " that is , in plainer terms , in language both absurd and mischievous : for every thing that is extravagant in
religion , and urged with a grave face , must be of mischievous tendency . It is in this view , as I conceive , that Mr . Belsham has considered the subject ; and , indeed , it is only on the supposition , that these writers thought no reader of common sense would take
them literally , that we can possibly vindicate their integrity . But , without entering into the main < iuestion , which is continually before you ; my chief design at present is to request your insertion of a few
passages from some eminent orthodox divines , respecting the human nature of our Lord , which , in addition to the quotation b y Dr . Smith , will serve to shew , that , in their serious moments and when not disposed to play the orator , they could speak very rationull y upon this important subject .
Nothing is absolutely perfect but Ooil ; in comparison of whom , the highest and most exalted of all creatures is and will be eternally imperfect and de-
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fective . "Hie heavens are not deaain his sight , and he chargeth even Ms angels with folly . * Even the Man Ghrist Jesus shall for ever fall short of the perfection of the Divine Nature to which he is united , and , in this sense , will be imperfect for ever "—Watts * s \ Death and Heaven , 1722 .
" Even the human nature of Christ canoot comprehend God ; for Christ ' s human nature , being but a creature , therefore his human understanding , though enlarged beyond that of any mere creature , yet , absolutely considered , is but of
a finite capacity , and so bears no propor tion to the infinite majesty of God , Though his human nature , being strakly united to the Divine Nature in his person , doth behold the essence of God , yet it cannot comprehend it ; * Vidit Deam ,
oAov aXX oinc o \ co <; . Christ , as man , sees whole God , but he doth not see him wholly and fully . —JVishearVs Theologia ,
1716 . " Some have fancied that Christ was pleased to take something from every condition of man ; taking immunity from sin , from Adam's state of innocence ; punishment and misery from the state of Adam fallen ; the fulness of grace from the state of renovation ; and perfect
contemplation of the Divinity and beatific joys , from the state of comprehension and the blessedness of heaven ; meaning that the humanity of our Lord did , in the sharpest extremities of his passion , behold the face of God , and communicate in glory . But I consider , that , although the two natures of Christ were knit by a
mysterious union into one person ; yet , the natures still retain their incommunicable properties . And , therefore , though the human nature was united to the Divine , it does not infer , that it must in all instances partake of the Divine felicities , which in God are essential ; to man communicated without necessity , and by
an arbitrary dispensation . Add to this , that many excellencies and virtues were in the soul of Christ , whicb could not consist with the state of glorified and beatified persons : such as poverty of spirit , hope , &c , which suppose a state of pilgrimage ; that is , a condition imperfect , and in order to something better .
Thus , his present life was a state of merit and work , and , as A reward of it , he was crowned with tf lory and immortality ; he was made Lord of all creatures , the first-fruits of the resurrection , and the prince and head of the universal church ; and because this was his recompence , and the fruits of his humility and obedience ,
it is certain it was not a necessary consequencc , and a natural efflux of the personal union . This , I have said , that we
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On € < themad&rn retiAOfting Ortkvdow * " 221
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those € 0 » i » med in the " Apology " and in die passage from the " Reply ' quoted in you * last Number , ( p . 183 , ) jjad I should be glad to learn , Sir , what stronger evidence can be given of reverence for living or departed genius and moral excellence ? T ~ yield not to Homo , or to any man , iii admiration
or affectionate remembi * ance of the splendid character and exalted virtues of Dr . Priestley , and i * o difference in our religions creeds can lessen my reverence for the transcendant abilities , fervent piety and exemplary and useful life of Mr . Hall . T . M .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), April 2, 1822, page 221, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2511/page/29/
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