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cles formed each of an infinite number of sides . " * I wonder how those who found their opinion respecting the Trinity on terms applied in common to God and creatures , can possibly overlook the plain meaning of the term < Son' or ' Onlybegotten / continually applied to the Saviour throughout the whole of the New Testament ; for , should we understand
the term God , in its strict sense , as denoting the First Cause , ( that is , a Being not born nor begotten , ) we must necessarily confess that the idea of God is as incompatible with the idea of the ' Son * or ' Only-begotten , ' as entity is with non-entity ; and , therefore , that to apply both terms to the same Being will amount to the grossest solecism in language .
" * As to their assertion , that there are found in the Scriptures two sets of terms and phrases , one declaring the humanity of Jesus , and another his deity ; and that he must therefore be acknowledged to have possessed a twofold nature , human and divine , 1 have fully noticed it in pp . 24 , 109 , 140 , pointing out such passages as contain two sets of terms and
phrases applied also to Moses , and even to the chiefs of Israel and to others ; and that , if it is insisted upon that each word in the Sacred Writings should be taken in its strict sense , Moses and others , equally with the Saviour , must be considered as gods , and the religion of the Jews and Christians will appear as polytheistical as that of Heathens .
u * If Christianity inculcated a doctrine which represents God as consisting of Three Persons , and appearing sometimes in the human form , at other times in a bodily shape like a dove , no Hindoo , in my humble opinion , who searches after truth , can conscientiously profess it in preference to Hindooisni ; for that which
renders the modern Hindoo system of religion absurd and detestable , is , that it represents the Divine nature , though one , as consisting of many persons , capable of assuming different forms for the discharge of different offices . I am ,
however , most firmly convinced that Christianity is entirely free from every trace of polytheism , whether gross or refined . I therefore enjoy the approbation of my conscience in publishing the precepts of this religion as the source of peace and happiness . ' "
The passage which Ram Mohun has quoted from " Locke ' s Works , " I find in Ed . 1740 , II . 723 , at the close of his " Second Vindication of the Reasonableness of Christianity , "
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in a short reply to " the Author of the Occasional Paper , No . 1 . " The passage from Newton is in the Second Chapter of his ** Observations on the Apocalypse , " ( 1733 , p . 262 , ) there given as a comment on Rev . \ . 6—10 . In the quotation there is an omission
of one word , for Newton says , " The beasts and elders therefore represent the primitive Christians of all nations . " Also at the close of the paragraph , having quoted the remainder of the chapter , concluding with " the four
and twenty elders fell down and worshiped Him that liveth for ever and ever /* he adds , " This was the worship of the primitive Christians ; " possibly designing to contrast primitive and modern Christianity .
The second Article is in the Journal of August 2 , p . 420 . The first paragraph will be seen to treat uukindly the introduction of a theological subject to a political Journal which was maintaining its liberal spirit against the threats and denunciations of a too arbitrary magisterial power . Yet the writer , who receives " the
orthodox doctrine of a Trinity , " appears to be uninfected by the venomous odium theologicum which I have observed too often to sour " the milk
of human kindness , " even among the otherwise amiable and excellent professors of that faith . His imputation of Arianism to " Dr . Priestley and the late Duke of Grafton , and the
English Unitarians of the present age , " is an amusing instance of a very common inaccuracy . Thus I recollect JBurnet ( O . T . ) says , most erroneously , of Firmin , that " he was called a Socinian , but was really an Arian . "
" To the Editor of the Calcutta Journal . " Sir , " I cannot imagine with what view the letter in youF paper of this date , on the subject of Ram Mohun Hoy , has been written , unless it be intended as a puff
collusive to his pamphlet lately printed . This was not necessary . It is not indeed on a subject or of a nature to make a noise , in the present times especially , when so many distinguished persons are taken up with the hope of crushing the Journalist , or with joy at the belief of having accomplished this end , and therefore have no leisure to study Theological questions . " Ham Mohuti Roy is a very remai ka-
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396 Unitarian Controversy at Calcttita
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1822, page 396, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2514/page/4/
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