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tion of Justin Martyr.-Dr Priestley himself gives it
up.—Tertullian makes no acknowledgment of any popu-
larity of the Unitarian tenets in his own time,
PAGE.
188
LETTER TENTH.
In Reply to Dr Priestley's third letter, in which he would
prove that the primitive Unitarians were not deemed
heretics. His arguments from Tertullian, Justin Mar-
tyr, and Irenæus, confuted by the Monthly Reviewer-
The insufficiency of Dr Priestley's reply.—The argu-
ments from Clemens Alexandrinus and from Jerome
confuted,..
198
LETTER ELEVENTH.
In Reply to Dr Priestley's fourth, in which he defends
his argument from a passage in Athanasius.—The sense
of the words alia ivλoyos mistaken by Dr Priestley.-
The sense of the word ov›015 mistaken by Dr Priestley.
-Prudence and caution not synonymous.-The matter
of fact as represented by Athanasius mistaken by Dr
Priestley-His grammatical argument refuted.-That
Athanasius speaks of unconverted Jews proved from a
comparison of the two clauses in which Jews are men-
tioned.-The Gentiles not uninterested in questions about
the Messiah. Of deference to authorities,
213
LETTER TWELFTH.
In Reply to Dr Priestley's fifth, in which he moves cer-
tain chronological difficulties.-Himself chiefly con-
cerned to find the solution.-His question divided.-
The divinity of our Lord preached from the very be
ginning by the apostles.-St Stephen a martyr to this
doctrine.—His dying ejaculations justify the worship
of Christ.-Christ deified in the story of St Paul's con-
version. The divinity of Jesus acknowledged by the
apostles from the time when they acknowledged him for
the Messiah. Notions of a Trinity and of the deity of
the Messiah current among the Jews in the days of our
Saviour,
228
LETTER THIRTEENTH.
In Reply to Dr Priestley's sixth.-Dr Priestley's igno-
rance of the true principles of Platonism appears in his
disquisitions concerning matter and spirit.-The equa-
lity and unity of the three principles of the Platonists.
-Dr Priestley's peculiar sense of the word PERSONIFI-
CATION not perceived either by the Archdeacon or the
Reviewer. The outline however of Dr Priestley's work
not misrepresented by the Archdeacon.-The conversion
of an attribute into a substance differs not from a crea-
tion out of nothing-Never taught by the Platonists.-
The eternity of the Logos independent of any supposed
eternity of the world.Not discarded therefore by the
converted Platonists-Dr Priestley's arguments from
the analogy between the divine Logos and human rea-
son answered. The Archdeacon abides by his assertion
that Dr Priestley hath misrepresented the Platonic lan-
guage The Archdeacon's interpretation of the Plato-
nists rests not on his own conjecture but on the autho-
rity of Athenagoras confirmed by other authorities.
Dr Priestley's quotations from Tertullian considered
from Lactantius,
245
LETTER FOURTEENTH.
In Reply to Dr Priestley's eighth-The Archdeacon's
supposition that the first Ebionites worshipped Christ
defended. His supposition that Theodotus was the first
person who taught the Unitarian doctrine at Rome de-
fended,.
LETTER FIFTEENTH.
In Reply to Dr Priestley's seventh.-The metaphysical
difficulties stated by Dr Priestley neither new nor unan-
swerable. Difficulties short of a contradiction no objec-
-
270
lion to a revealed doctrine.-Difficulties in the Arian
and Socinian doctrines.-The Father not the sole object
of worship.-Our Lord in what sense an image of the
invisible God and the first-born of every creature.—
Not the design of the evangelists to deliver a system of
fundamental principles.-The doctrine of the Trinity
rests on the general tenor of the sacred writings.—The
inference that Christ is not God because the apostles
often speak of him as man invalid.-The inference from
the manner in which he sometimes speaks of himself in-
valid.—The Athanasians of the last age no Tritheists,. 278
LETTER SIXTEENTH.
The Unitarian doctrine not well calculated for the conver-
sion of Jews, Mahometans, or Infidels of any descrip-
Of Origen's want of veracity.-Of the fathers in general.
-Of the passages in which St Chrysostom is supposed
to assert that the apostles temporised.-A specimen of
CORRECTION by an Unitarian,
CHAPTER SECOND.
Of the church of Ælia or Jerusalem after Adrian.-Mo-
sheim's narration confirmed.-Christians not included
391