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ing > ^^ kd ^ flftfrcmidlfirfe i ^ UM ^^ Jfcm&kadto&ib ^ mirb ^ rtraitBespraJsec ^ yi ^ i ^' aii ^ ibk hlie a jpmo tr ; © rteetf&gwciBifeioDfj iai &itlerrtci eHplttbntheilai ^^ e wfrtheiBiktepta frwrastete ? it intqtJie ^ idtirifeniiilfenqruage of criutftmjrisra ^ radibm ?^ a ^ afetomierecyioQe 1 » f aayriiewtefa {) rin « wMJds tviii ^ ti IbiJrrcitvV in «^ mtir \ n © r , * fitmtl hieiDBdiit ( rogue , ^ thrakrfimlptfr » el 4 tad ta think along with me j iiv ordsi * tbai ^ Heraayfihiatly lcm * iipa < d ^ i ^ 6 tiu 9 ^ iB « oof itt& * ntel % ible phrases gat by ^ ote > 'tb > flpB ^ k ) iiii jiac ^ kabJe ^ tBg mi * tatigii&gfe mtinfariak : aod ^~ as ^^ < iia ^ dAstraTinqdlitas lbl ^ c ^ iy ^ iekjhc wcaiJdieKpi ^ " s ^ hiHiseft ? on all matters in thi world . ^ k ? isiis sdj no Iiroa shi : jyg airifjf 9 // ^ aaso cnuq &" * jlO ; * ¦ ¦ ¦ ¦ ¦ - .. v ^ .- rj , ' ^ .-.:: ¦ : ;¦¦ : ,. ¦;> . ;¦ j . ( b'jwolijstf Imijs JoDm , * flf ! l ^ B ^ T ^^ diseoyrse < - ^ . . t ^ t ^ £ > 5 » ty ; BWW ^^ Rr ^ Hess , hiitt $ e ] f # in ^ f partfcufer :-rev ^ tkin ^ thiic ^ bi « . th ^ i li ^^ fi ^ ilfaitfe iftodesirf thinking and speaking which prevailed in FtTte agejandinalibn in ich the ttio
v ^ h revetetiott ' took place , and that the oi ^ c ^^ ^ eH ^^^ c ^ ^^ * k £ fe * v $ &i ito& Writ W these ancient reprei ^ r ^ k ^ M j o 0 ^^ m tPtifo . mm&r i&fe < i Ch ^ fenlalfeifts of the Bible ; the re W ^^^ hffigCM ^ icjp ^ n ^ . ifeiS ^^ Wa ^^ aM ^ feettnift ; and Madam ^ de ^^^ laWSf fefi , ^ Ou ^ ai aY < prtt pour la Bible un genre d admirati on sembJaoie a ^ etm cUi ' pn : ^ qfn ^ ^ apj p | in < e ppurroit inspirer , " This sentiment rendered , qij ^ ^ 997 - p ^^ W ^ l yL in ^ iffer ^ nt to the dogmas of modern systems * tfioiugfy ** $ j ' ^ y ^ jpo Irfeascaaito thipk that he had renounced , at least during the period x > f ^ Iiici ^ we
oarel now speaki « g , the doctrines generally reputed orthodox * . ; 1 , ; : i ; - \ i ^ - ? £ i $ fi % $ y tift $ I feel ^ difficulty , ' * says he , in the discpurse ; already ( j ^ io ^ d , v < in becoming a Christian , because I cannot , with my reasoji , CQi npret ^ pd the doctrine of a Trinity in Unity ? Why should I puzzle myseli ? about the ftifci&g m ^ # Mcfc Ood has regarded the merits of Christ , whether faef ^ erS truly Uransota and a satisfaction to take away the sins of the world ; or only a 1 motive and a means to the improvement of a sinful world , that thr ^ gU that
jirftfiiriJlF e ^ pent , if might be reconciled to God ? In either sense , he 13 a sacri-% ^ aiad , in either sense , sometbing-, the minute consideratioa and ^ xposUioii sQf . wjiicl j j 3 ip ' ^ ^ Q of jtoijmediatejy ^ concern me . There is a relatio ' n bet ^ y ^ en C ^ od a ^ i < i ^ Cnrist ~ liow can I define it ? Enough for nae to know , < th&t I ^ not , for Christ's sake , released from all the obligations of virtue , but that , rf 1 am i Jinlfc ^ si ^ and upright ^ I may console inyself with believing" , ( bat once for the \ vli © le of the world , of which I am a citizen , a sacrifice such as this was offered : up . ; JVIor / eover to define the mode of the redemption liefi wholly beexpresses
j * yprndWfhei'ptfovince of human reason , and therefore can be no subject for v ^ hueid 4 idil ^[ uiryx W ? i-ir ' . »{ iy .. s ¦/«¦• : ¦ *•« .. ¦ . ¦ ¦ •¦" ' ¦ ¦ ¦ ¦ • . ¦ , ¦ :-ut- - . - 'j . ^ r ^^^ g ^^^ CWW ^ he thus himself :. dk . ? i -- | j : dug if Ck ) d has 1 revealed himself to the soul of a human ; beii * ff wfoon& to ek |> res 9
• ' «<>] BWJ # feJdfattloaqwilwriting : befwidid this take place ? Wa »^ i ^ rthat < . fthil same > }[ iift « X »^ eased { foT the moment to think , and that God tliought for him ? Im" > > ( i mtft \*\ eX u / 3 Do tkii | k ^ the efiseiuce of a lni OQ an soul . A sp udi . fchat does , not ^ nt ^ 4 % ^^ ltfcittiit « rff ^ h ^ lost its ieason , the freedom of its will , its ir ^ rj feeing ; *>) | | 0 ) ftf > nbllfM ^ lhP 4 ifUi ] la | i ) iSoul | ^ t i » a nonentity . TLus , the mbmeat that a ^ ' » 4 Miilte i € « terHttl toitneiintetniutks the train of my thoughtsy and interpq ^ eg im-0 " ^ tiitedltttftly iolliei » ithcM ^ lite |(^ dii 5 ch afce iwt mme ' , a £ > which I knb \ p < nh $ dngi and 5 thM moment bdJa mhri ^ t
i > vj ; 4 o ^ T # hte * i ^ aMfibot ^ DqnsUllop ^ roini < I seeaierto since ? 'q ^« fe ^ UettC ( i > of ^ - * iouliiri laken ' iwayj r Aiul w « ie tiie'I > ieifcy ) to » at > t in > tfiisnvay , - < h > ML $ < t&m&&g ! te&y 8 ^^ ' ( kiddpas it * "IW'lfWt'ttDrtipiately abttUWalaedta touman-BOul;— -and wlien ^ lm ; ag ^ nb * allo > ved me >^ t ^ irfestlftte « i % po ^ p i ^ o ^ oik <* ithiiikixi ^^^ adjci ^ tod oire dneivii What a * contradictiottl—ISfn ; it mu » t bfijayjdcnt , tfLJ&K £ cy ony from the ^ Bibk % that every writer has thouirlit just as , according to tlie capacity of his mind , the direction and pTO&Ttm % fW lV ^^ his ternpenunen ^
Untitled Article
7 M I ^ wWW'ift ^ WW *^*
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Nov. 2, 1830, page 736, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2590/page/8/
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