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doctrine orally delivered' —and that those only were looked upon as heretics who , according to Horn . xvi . 17 , 18 , * caused divisions and offences contrary to the doctrine of the apostles—serving not our
Lord Jesus Christ , but their own belly . By parity of reasoning , therefore , since the compilation o > f the New Testament , I maintain that nothing but what is in contradiction to it can properly be called heresy .
" For my own part , I adhere to the Holy Scriptures alone—I follow no other heresy or sect . I had not even read any of the works of heretics , so called , when the mistakes of those who are reckoned for orthodox , and their incautious handling of Scripture , first taught me to agree with their opponents whenever
those opponents agreed with Scripture . If this be heresy , 1 confess with St . Paul , Acts xxiv , 14 , ' That after the way which they call heresy , so worship 1 the God of my fathers , believing all things which are written in the law and the prophets , '—
to which I add , whatever is written in the New Testament . Any other judges or chief interpreters of the Christian belief , together with all implicit faith , as it is called , I , in common with the whole Protestant Church , refuse to recognize .
" . For the rest , brethren , cultivate truth with brotherly love , judge of my present undertaking according to the admonishing of the spirit of God—and neither adopt my sentiments nor reject
them , unless every doubt has been removed from your belief , by the clear testimony of revelation . Finally , live in the faith of our Lord and Saviour Jesus Christ . Farewell /'—Pp . 5—8 .
The work begins with a definition of Christian Doctrine : " The Christian Doctrine is that Divine Revelation disclosed to all ages hy Christ ( though he was not known under that name in the beginning ) concerning the nature and worship of the Deity , for the promotion of the glory of God , and the salvation of mankind . "P 9
He explains his purposed method : < i In this treatise , then , no novelties of doctrine arc taught ; but , for the sake of assisting the memory , what is dispersed throughout the different parts of the Holy Scri ptures is conveniently reduced into one compact hody as it were , and digested
under certain heads . "— -P . 10 . The second chapter is < c Of God . " A lie argument for the Divine Existence is judiciously and clearly stated . Milton relies upon tlie testimony , oi
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" conscience , " but by conscience he means " right reason . 55 He appeals also to " the ancient nation of the Jews , " whose dispersion is designed not onlv " to nav the rmnaltv of their
own guilt , " ** but rather to be a perpetual and living testimony to all people under heaven of the existence of God , and of the truth of the Holy Scriptures /'
This great man appears to us to approach the confines , at least , of a long exploded doctrine , in his representation of the Divine Nature ; but it is fitting that the reader should see his own words .
" Our safest way is to form in our minds such a conception of God , as shall correspond with his own delineation and representation of himself in the sacred writings . For , granting that both in the literal and figurative descriptions of God ,
he is exhibited not as he really is , but in such a manner as may be within the scope of our comprehensions , yet we ought to entertain such a conception of him , as he , in condescending to accommodate himself to our capacities , has shewn that he desires we should conceive . For it is
on this very account that he has lowered himself to our level , lest in our flights above the reach of human understanding , and beyond the written word of Scripture , we should be tempted to indulge in vague cogitations and subtleties .
" There is no need , then , that theologians should have recourse here to what they call anthropopathy—a figure invented by the grammarians to excuse the absurdities of the poets on the subject of the Heathen divinities . We may be sure that sufficient care has been taken that
the Holy Scriptures should contaiu nothing unsuitable to the character or dignity of God , and that God should say nothing of himself which could derogate from his own majesty . It is better , therefore , to contemplate the Deity , and to conceive of him , not with reference to
human passions , that is , after the manner of men , who are never weary of forming subtle imaginations respecting him , but after the manner of ocripture , that is , in the way in which God has offered himself to our contemplation ; nor should we think that he would say or direct any thing to be written of himself , which is
inconsistent with the opinion he wishes us to entertain of his character . Let us require wo better authority than God himself for determining what is worthy or unworthy of him . li it repented Jehovah that he had made n + an , Gen . vi . 6 , and became of their groaning * , Judges ii-
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Review * *~ Milton * $ Treatise of Christian . Doctrine * 611
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Oct. 2, 1825, page 611, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2541/page/35/
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