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rian liberty being an adequate compensation for a time of calamity; and a paradisaical state upon earth, the glorious end of all.

The Christian religion sits so easy upon him, that he can droll and sport with the greatest objects of it, in a manner fearful to repeat. Comparing the Arianism of Dr. Clarke with the Arianism of Dr. Price, he scoffingly remarks, that the diminutive logos of Dr. Price shrinks into nothing before the logos of Dr. Clarke! (Letters, p. 100.) And of transubstantiation he says "with what unspeakable reverence and devo"tion do the Catholics eat their Maker." (p. 101.) The Catholics are in error upon this subject; but the subject, in every view of it, is so great, that no serious Christian would treat it with words of contempt. The Heathens frequently mocked at the first and best Christians for eating their Deity; stating the doctrine in the same terms of mockery as Dr. Priestley does, because they felt the subject as little as they understood it.

Levity upon sacred subjects is bad enough; but blasphemy is worst of all. If Christianity is the revelation of God, Jesus Christ is adorable and eternal; the only begotten Son of God, to be honoured by men and angels, as

the

the Father himself is honoured; and the time of his appearance is approaching, when the heaven and earth which he created shall fly away before his face. This is the divine Person, concerning whom Dr. Priestley reflects upon the Church of England for tempting the Dissenters to pay supreme worship to a fellowcreature, to a man like ourselves, (Letters to Dr. Horne, p. 21.) a mere man, the son of Joseph and Mary-naturally as weak, as fallible, and as peccable as other men-possessed of no natural advantages over his father Joseph, or any other man in a similar situation of life in Judæa. Letters, p. 172.) At Paris, since the date of their illumination, the most hideous blasphemies have been cried about the streets; (they are a little farther advanced in their way toward Paradise than we are) and so great are the liberties taken by Dr. Priestley against divine revelation, that if he had lived in the days of Oliver Cromwell, he might have reckoned himself very fortunate if he had escaped the fate of James Nailor. The difference between them is no more than this: Dr. P. believes Jesus Christ to have been a peccable man: James Nailor believed a peccable man to be Jesus Christ. Yet this is the man who writes pastoral letters to students in

the

the university, Methodists, Jews, and Emanuelists; who thinks himself a terror to bishops, priests, and deacons; and labours to convert all men by the superior excellence of his own persuasion. By Emanuelists, I mean the followers of Emanuel Swedenborg; who among the other gross errors of their new revelation, hold a doctrine in direct opposition to Dr. Priestley: the latter, as we see, maintains that Jesus Christ is a man like ourselves; but Swedenborg taught, that the humanity of Christ is God; even that God whose name is the Father, the Son, and the Holy Ghost! To show how mistaken Dr. Priestley is in his judgment of things, he has written an address to those people, reminding them how near their doctrine is to his own, and that as they are not much divided, they may as well work together but the result is, they dislike him as much as he mistakes them: and if both sides argue till doomsday, neither will ever be. converted to truth by what the other has to offer.

VI. Of his Philosophy.

By many worthy persons who take a side-view of Dr. Priestley, he has been celebrated in his capacity of a natural philosopher: and very justly he is indisputably eminent in inventing

and

the Father himself is honoured; and the time of his appearance is approaching, when the heaven and earth which he created shall fly away before his face. This is the divine Person, concerning whom Dr. Priestley reflects upon the Church of England for tempting the Dissenters to pay supreme worship to a fellowcreature, to a man like ourselves, (Letters to Dr. Horne, p. 21.) a mere man, the son of Joseph and Mary-naturally as weak, as fallible, and as peccable as other men-possessed of no natural advantages over his father Joseph, or any other man in a similar situation of life in Judæa. Letters, p. 172.) At Paris, since the date of their illumination, the most hideous blasphemies have been cried about the streets; (they are a little farther advanced in their way toward Paradise than we are) and so great are the liberties taken by Dr. Priestley against divine revelation, that if he had lived in the days of Oliver Cromwell, he might have reckoned himself very fortunate if he had escaped the fate of James Nailor. The difference between them is no more than this: Dr. P. believes Jesus Christ to have been a peccable man: James Nailor believed a peccable man to be Jesus Christ. Yet this is the man who writes pastoral letters to students in

the

the university, Methodists, Jews, and Emanuelists; who thinks himself a terror to bishops, priests, and deacons; and labours to convert all men by the superior excellence of his own persuasion. By Emanuelists, I mean the followers of Emanuel Swedenborg; who among the other gross errors of their new revelation, hold a doctrine in direct opposition to Dr. Priestley: the latter, as we see, maintains that Jesus Christ is a man like ourselves; but Swedenborg taught, that the humanity of Christ is God; even that God whose name is the Father, the Son, and the Holy Ghost! To show how mistaken Dr. Priestley is in his judgment of things, he has written an address to those people, reminding them how near their doctrine is to his own, and that as they are not much divided, they may as well work together but the result is, they dislike him as much as he mistakes them: and if both sides argue till doomsday, neither will ever be converted to truth by what the other has to offer.

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VI. Of his Philosophy.

By many worthy persons who take a side-view of Dr. Priestley, he has been celebrated in his capacity of a natural philosopher: and very justly, he is indisputably eminent in inventing

and

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