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N . to L 19 thOctober , 1823 . As respects your doctrine I see and feel increasing danger . I wish that these points may not be mentioned in conversation . Earnest prayer to God for thorough convictions will succeed better than discussion . You have admitted the doctrine of the unsearchable deeeitfulness of the human heart . Your resource and mine , therefore , is in prayer to God . 23 rd October .
€€ A testimony for its proper season . " Then it must be improper to bring forward the doctrine prematurely , wlieri it is capable of being abused . Let the Supreme Judge of the quick and the dead solve these questions . 1 st . When the designation of the rejectors of the gospel was made , and the nature and duration of their punishment set forth , were not terms made use of capable of the most extended meaning ; as , for instance , the never-ending duration of the blessedness of the righteous , and punishment of the wicked , being expressed in the same terms ?
2 dly . Was it not intended that sinful man should apprehend interminable displeasure as the consequence of a wilful rejection of the offers of Divine inercy 1 3 rd . Do the professors of your doctrines / 5 ?^/ the evil of sin so much as the genuine , deep-taught scripture Calvinists do ? 4 th . Do not the genuine Calvinists offer the gospel freely to every one that is willing to receive it , and assert that such a one , so willing , will be saved ? 5 th . Are not all men disposed to overrate the evil of suffering , and to underrate the evil of sin , through ignorance of the holiness of God ' s law ?
6 th . Does not the last verse of Isa . lxvi . afford an answer to your question- — * ' How could I be happy in a state of blessedness , with such a scene of suffering before me ? " The import of those words let God determine . Whether it be not this \ " Do not disapprove the suffering of the sufferers , but look on the sufferers with abhorrence , because they have sinned against me . " Their worm dieth not , dad their fire is not quenched ( however the duration may be interpreted ) . Is not abhorrence substituted for pity ? 7 th . Does not this rule apply to the parents who , under Moses or in the time of Zechariah , were commanded to kill their own children in certain cases <© f transgression ? N . * ¦ - ' ¦ " ^^^^^^^ M ^ flflkka ^^^^^^^^ *
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A Friendly Correspondence between an Uniiaridn and a Cdlvtnist . 605
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9 . Love of God to be genuine , must . make us feel proportionably tke infinite evil and bitterness of sin , in ourselves and those we care for .
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of suffering the pain of burning for ten years only , it would effectually destroy all the comfort of my intermediate life . I could Hot talk of any thing else . And yet how light and trifling is the conversation of these very men ! The fact
is , that the goodness of God is continually undermining the mischief of erroneous creeds . And I feel truly thankful to him for having provided this remedy for systems which , if systematically operative , would drive men inad *
9 . There is nothing infinite but God ; the doctrine of infinite evil is a Heathen doctrine ; namely , that of the ancient Persians , adopted by the Manicheans .
The love of God and the love of man are inseparably united , and what God has joined together , let not man put asunder .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1824, page 605, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2529/page/29/
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