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may not in our esteem lessen the suffering of our Lord , by thinking he had the supports of actual glory in the midst o \ his sufferings . For there is no one minute or ray of this , but its fruition must outweigh the greatest calamities and the spirit of pain from all the infelicities in the world : and it was not possible that the soul of Jesus should at once be ravished with glory , aud abated with pains grievous and afflictive .
On the other hand , some say that the soul of Jesus on the cross suffered the pains of hell , and all the torments of the damned ; and that without such sufferings he could not pay the price which God ' s wrath should demand of us . But the same argument whicli reproves the one , doth also reprehend
the other . For the hope that was the support of Jesus , as it confesses an imperfection not consistent with the state of glory , so it excludes the despair of torment proper to accursed souls . Our Lord suffered the whole condition of humanity , $ in only excepted , and freed us from hell , with suffering those sad pains : and
merited heaven for his own humanity as the head , and all faithful people as the members of his mystical body ; and , therefore , Iris life here was only a state of pilgrimage , not at all trimmed with beatific glories . BJuch less was he ever in the
. stale of hell , or upon the cross felt the torment and formal misery of damned spirits ; because it is impossible that Christ should despair , and without despair it is impossible there should be a hell . "—Bishop Taylor's Life of Christ .
From these and similar passages which might be produced , it should seem that "The Man Christ Jesus " of these writers , is the same individual being- that is received and acknowledged by their opponents ; even 4 < r a prophet , mighty in word and iiccd
before God and all the people ; ' * and they are well calculated to bring serious persons of different sentiments nearer together ; and , perhaps , to inijuire , what they are disputing about . And let none of your cagle-et / ed correspondents think that 1 am an advocate for Ijatitudinariamsm in the
concerns of religiou , or an amalgamation of opinions utterly discordant : I only say , with Dr . irhichcote , that " religious disputes would much sooner come to an end , if none but wise and good men had the management of them . "
By the way , would it not tend much to the promotion of amicable controversy , if we were to substitute plain
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and decisive terms in the room of th ose which are obscure and equivocal > The " Trinity , " and the " divinity of Christ , " are of this latter class . Wh e ^ it is said a man rejects the doctrin e of the Trinity , an ignorant , but well .
meaning Churchman , immediatel y coneludes , that he rejects the Christian religion altogether ; but when you explain , that he only does not hold the Athanasian doctrine , the other replies—No more do I , for I never could understand it ! It was said in
public company , that a worthy Alderman , lately deceased , " neither believed in God nor devil : " but all the argument produced on the occasion
was , that he attended at a chapel not a hundred miles from Temple Bar ; and , probably , with such profound disciples , the whole congregation and its worthy pastor were included in the same predicament .
The Trinity of Dr . Clarke , Whichcote , Salter , Courayer and others , is " that doctrine which was revealed by God the Father , preached by his Son Jesus Christ , and confirmed by the gifts of the Holy Spirit ; and the divinity of Christ , as implying his divine mission , and all that the New
Testament hath clearly and unequivocally declared concerning him , is the belief of all Christians . Even Archbishop Tillotson , though perhaps more orthodox on this point than these great men , heartily wished " a riddance' * of the
Athanasian Creed ; and it is eminently disgraceful , in the present state of religious knowledge , that the damnatory clauses , at least , of this Creed , should be suffered in a Protestant Church to remain on the rubrick , for " the curse causeless shall not come / ' J . L .
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Chichester , Sir , February 4 , 1822 . NITARIANS , as a body , do not , UJ think , patronize Bible Societies ; and it may be presumed , from the extract from the Report of the
Parent Institution , given in your last Repository , [ pp . 30 , 31 , ] that it is at length determined that their co-operation in circulating the Scriptures is not agreeable to their orthodox brethren :
if not , it was surely ill-judged to introduce into that report a tenet which really , it might be imag ined , every reasonable man would scout , as being a foul libel on the benevolent
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222 ' Objections to Bible-Sooiety Meetings .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), April 2, 1822, page 222, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2511/page/30/
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