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Untitled Article
feebled the proof , but injured the character of Unitarianism . No doubt the truth remains when the « rror is disproved ; but that truth is not perceived arid fek . The attention has been solely fixed on the erroneous doctrine . No disproof of error can affect the mind like the demonstration of truth . A disbeliever in the Trinity is only negatively a believer in the Divine
Unity . The array of positive evidence produces a perception , a conviction , an impression , which no refutation of objections , however satisfactory , can ever accomplish . Mr . Belsham ' s process only shewed that the Trinity was not in the Scriptures , especially where it was supposed to have been ; it did not shew what was there . It did not exhibit the abounding evidence , and the moral power , of the doctrine of the Divine Unity . We speak of
his plan as stated in the Introduction $ in practice he did feel it expedient to do more , and added a sketch of the positive evidence , though a dry , meagre , and imperfect one . The influence of this principle in theological controversy gave Unitarianism the negative character that it still bears in many minds . No wonder it was deemed a cold and powerless
system . The positive proof not only better produces conviction , but the moral effect is immeasurably superior . The doctrines to be proved are continually presented to the mind . They appear in all their certainty and power . They are surrounded with a multitude of devotional and moral associations . We learn their beauty and their influence , together with their truth . This , then , is the most useful , the most Christian way of
Unitarianizing people . But while the argument from omission should be reduced to a subordinate place , it would be absurd to disregard it altogether . It is argument , it is proof , it is demonstration . It is essential to the strength of our cause , though there may be a more effective mode of managing the controversy . We may have a preference , but let us retain both portions of the double demonstration .
The other , particular which we had in view was the omission of a class of passages , a very numerous and important class , which should have appeared in this collection . They tend , indeed , to establish a notion of Christ ' s nature which the writer repudiates ; but nothing can be stronger than our confidence that the omission is not to be ascribed to that as a cause , but to her not having hitherto seen the bearing of the texts in question upon the controversy : we mean the texts which go to the establishment of the
simple humanity of Christ , by recording of him , or ascribing to him , feelings , emotions , and behaviour , which are incompatible with the notion of proper deity , or even of exalted pre-existence . Passages of this description are very abundant in the gospels , and their evidence is unexceptionable
and conclusive . The general argument from them is stated in a sermon preached by Mr . Fox at the opening of the Edinburgh Chapel , and published , entitled , " The History of Christ , a Testimony to the Sole Deity of the Father . " > The humanity of our Lord ' s nature is there shewn to be involved in most or all of the leading facts of his life and ministry . We should
Untitled Article
508 Joanna Dailiie on the Nature and Dignity of Christ .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Aug. 2, 1831, page 508, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2600/page/4/
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