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posed , would meet , in America at leilfct , with prtfdi | f iotta street I ^ e attachment to King James ' s-translation is too deeply rooted to admit of an extensive reception of a new one ; but there is an eager and a curious desire abroad of possessing a better
understanding of that which is now in use . With respect to new and improved versions of this hook , I have yet very strong hopes from the Bible Societies . Whatever may be their present views , I cannot persuade myself that they will for ever resist the
progress of improvement by indefinitely perpetuating and circulating a corrupted copy and an imperfect translation . Light and reason will by and by penetrate into their committees , and the result throughout Christendom will be mighty . The
biblical authority of King James 13 to all intents and purposes transferred to the British and Foreign Bible Society . It is only a new instance of the rising importance of the commons , assuming a portion of the royal prerogative .
The Mosaic Mission . A fine theory by a German poet . It resembles the outline of some projected epic or drama , rather than a grave , theological prolegomenon . Vainly has the author attempted to reduce the Mosaic Mission to the scale of
naturalism . His own account frequently wants an explanatory key in the Bible , and is rather the more allegorical or miraculous of the two . ' The true God , " says Schiller , €€ troubled himself no more about the
Hebrews than about any other people . " A little after , he says , On a lie Moses will not ground his beneficent undertaking . " These two propositions appear to me incompatible . In fact , is not the second of the two incompatible with Schiller's whole theory ?
The translator , p . 202 , middle of col . 1 , has confounded the places of " former" and " latter / ' Yet his task is admirably executed . What a grand dramatic conception
is that , where Schiller represents Moses as becoming " a * traitor to the mysteries" ! I wish the author had versified his essay , and split it up into dialogues and soliloquies . Dr . Smith' 8 Reply to Mr * Gibson .
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It is a hard thing for , mttnan natwe W at ! Mttlief ^ llfet ^ t % fBrtfetfl austere doctrine , when h € t ^ I $ -3 frkb strained bad hyperbolical a w % ab © ut " no language befog able 16 dfes « r « te
the strength of a 8 iftcereChmti ^* a conviction of the utter absurdity , yta , the arrogance , the impiety , of considering his purest obedience , in any of its acts , ami through its whole Continuance , as in the smallest degree ; a meritorious consideration for >
obtaining the pardon of sin , ana the blessedness of the Divine favour . " Does not this agonizing , this hysterical statement , strike every reader at once as a violation . of the moral sense which God hats given us ? It wears the suspicious air of an apology for same wild metaphysical scheme of theology , rather than of a fair induction from
plain scriptural language . Indeed , is it not diametrically opposed to the leading morality of the Scriptures ? Did not the alms of Cornelius come up as a memorial before God ? What is the clear doctrine of the parable of the talents ? On what grounds did
the faithful servant enter into the joy of his Lord ? Why does Jesus encrourage the visitors of the sick and the prisoner with a complacent idea , of their own merit ? Why shall we be rewarded acoording to the deeds done in the body ? Why does St . James tell us that a man is justified by
works , and not by faith only ? Cli « ii . 24 . Why was a crown of righteousness laid up for St . Paul , but that he had fought a good fight ? Why did he obtain mercy for his blasphemy , persecution , and injurious conduct , but because he did it ignorantly in
unbelief r And if ignorance and unbelief excused him ,, a fortiori a long * life of pure obedience would still more excuse him . I confess , that liow much soever Dr . Smith ' s proposition , on a superficial inspection , has a
show of preternatural and captivating humility , yet I must hesitate , before admitting- its truth and propriety , while so many scriptural passages of a contrary tendency rush into my mind . Calvinism ia a kind of fierce
poetry . It is the hyperbole of religion . It is food for that love of the marvellous , of the astounding , of the aliquid immensum , which is the characteristic of many minds . Give me
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268 Critical Synopsis of the Monthly MepfcUorg for dprth I 8 $ S .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), May 2, 1826, page 268, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2548/page/16/
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