They believe that Christ was a MERE MAN; that he was the Son of Joseph and Mary, born in the ordinary way; that he had no existence previously to his birth and appearance in Judea ; that he was not only FALLIBLE, but LIABLE TO SIN, like other men; and that, of course, he ought by no means to be worshipped. Dr. Priestley expressly says, that the apostles had no other ideas of Christ than "that he was "A MAN LIKE THEMSELVES."* Again; he says, "It is the clear doctrine of scripture that "Christ was simply a man."+ Mr. Belsham goes further, and suffers himself to speak in the following shocking terms: "The Unitarian "doctrine is that Jesus of Nazareth was a man "constituted in all respects like other men, subject to the same infirmities, the same IGNOR 66 ANCE, PREJUDICES, AND FRAILTIES. Unita"rians maintain, that Jesus and his apostles "were supernaturally instructed, as far as was "necessary for the execution of their commis❝sion; that is, for the revelation and proof of "the doctrine of eternal life, and that the favour of God extended to the Gentiles equally with • History of the Corruptions of Christianity, I. p. 2. †. Ibid. p. 6. "the Jews; and that Jesus and his Apostles, and "others of the primitive believers, were occasion"ally inspired to foretel future events. But "they believe that supernatural inspiration was "limited to these cases alone; and that when "Jesus or his Apostles deliver opinions upon "subjects unconnected with the object of their "mission, such opinions, and their reasonings "upon them, are to be received with the same "ATTENTION and CAUTION, with those of other "persons, in similar circumstances, of similar "education, and with similar habits of think"ing." Further, he says, "The moral charac"ter of Christ, through the whole course of his "publick ministry, as recorded by the Evangel❝ists, is pure and unimpeachable in every par"ticular. Whether this perfection of character "in publick life, combined with the general dec"laration of his freedom from sin, establish, or "were intended to establish the fact, that Jesus, "through the whole course of his private life, "was completely exempt from all the errors and "frailties of human nature, is a question of no "great intrinsick moment, and concerning which "we have no sufficient data to lead to a satis"factory conclusion."* In another work, Mr. • Calm Inquiry into the Scripture Doctrine concerning the Person of Christ. p. 190. 447. 451. Belsham, in consistency with the foregoing statement, observes- Jesus is, indeed, now alive; "but as we are totally ignorant of the place where "he resides, and of the occupations in which he "is engaged, there can be no proper foundation "for religious addresses to him, nor of gratitude "for favours now received, nor yet of confidence "in his future interposition in our behalf.”* Unitarians with one voice, also, deny the divinity and personality of the Holy Spirit. Dr. Priestley declares, that by the Holy Spirit we are to understand nothing more than the power or influence of God, and by no means a distinct person.† Mr. Belsham, with still more freedom, and less decorum, allows himself to say, "The distinct, personal existence of the "Holy Spirit, is, I believe, abandoned by every "person who has paid much attention to the "phraseology of the scriptures"—And again, "The controversy (respecting the personality of "the Holy Spirit,) is almost as much at rest as "that concerning transubstantiation."‡ * Review of Wilberforce, &r. Letter VIII. p. 74. Hist. of the Corruptions &c. I. 88. Review of Wilberforce, &c. VII. As Unitarians reject the Divinity of Christ, so they also reject the Doctrine of HIS ATONE MENT. Dr. Priestley says, this doctrine is "one "of the radical, as well as the most generally pre"vailing corruptions of the Christian scheme." And again, he calls it, "a disgrace to Chris"tianity, and a load upon it, which it must "either throw off, or sink under."* Further, he says, "Christ being only a man, his death ❝could not in any proper sense of the word, "atone for the sins of other men."† Again, he asserts, that "in no part either of the Old or "New Testament, do we ever find, asserted or "explained, the principle on which the doctrine "of atonement is founded: but that, on the con 66 trary, it is a sentiment every where abounding, "that repentance and A GOOD LIFE, are, of "THEMSELVES SUFFICIENT TO RECOMMEND US "TO THE FAVOUR OF GOD." Mr. Belsham, on this subject, declares-" The death of Jesus is "sometimes called a propitiation, because it put "an end to the Mosaic economy, and introduced a new and more liberal dispensation, * Theol. Rep. V. p. 124. 429. Hist. of the Corruptions of Christianity. I. p. 227. D "under which the gentiles, who were before re"garded as enemies, are admitted into a state of "amity and reconciliation; that is, into a state "of privilege similar to that of the Jews. It is "also occasionally called a sacrifice, being the ❝ratification of that new covenant into which "God is pleased to enter with his human off"spring, by which a resurrection to immortal "life and happiness is promised, without dis❝tinction, to all who are truly virtuous. Believ❝ers in Christ are also said to have Redemption "through his blood, BECAUSE THEY ARE RELEA"SED, BY THE CHRISTIAN COVENANT, FROM "THE YOKE OF THE CEREMONIAL LAW, AND 'FROM THE BONDAGE OF IDOLATRY."* 66 T They They further, deny Original sin. say that all men come into the world perfectly innocent and pure; as entirely free from the least taint of moral pollution as Adam was, when he first came from the hands of the Creator; that he is by nature NO MORE INCLINED TO VICE THAN TO VIRTUE; that he derives from his ancestors a frail and mortal nature; is made with appetites which fit him for the condition in * Review of Wilberforce, &c. Letter II. |