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that the “ Orthodox Paradoxes” are an honest exposition of the doctrine of the Trinity by a true “Believer.
I. Concerning God in Trinity and Unity. 1. He believes that which reason cannot comprehend, yet there is reason enough why he should believe it.
2. He believes one God in three persons, among whom he denies not priority, yet grants eternity.
3. He believes three persons in one God, two natures in one person, and one will in three persons.
4. He believes that God is nothing less than the three persons, and that the three persons are nothing more than God; that they are of one God, in one God, and all but one God.
5. He believes that the Father is not the Son, nor the Son the Father, yet, that the Father and the Son are one.
6. He believes that the Father and the Son are not the Spirit, yet, the Father, Son, and Spirit, but one and the same undivided and indivisible God.
7. He believes that God is in himself and of himself, and yet he believes that God did not make himself.
8. He believes that God is the Alpha and Omegu, the beginning and the end, and yet he believes that God had never a beginning and shall never have an end.
II. Concerning God the Father. 9. He believes that the power of God is common to the three persons, and yet he believes that the Father doth that which the Son and Spirit cannot (be said to) do.
10. He believes that the Father begat the Son, and yet he believes that the Father was not before he begat him. ill. He believes that the Father is greater than the Son, and yet he believes that the Father and the Son are equal.
12. He believes that the Father is the first person in the Trinity, and yet he believes that the second and third
persons are as eternal as he.
III. Concerning God the Son. 13. He believes that the Father is not the Son, and yet he believes that whatsoever the Father is, the Son is the
14. He believes that God hath no form, and yet he believes that Christ was in the form of God.
15. He believes that in Christ there be two natures, and yet he believes that Christ is uncompounded.
16. He believes that Christ is not God and a man, and yet that be is God-man.
17. He believes that the Son of God, and the Son of the Virgin, is but one Son.
18. He believes that Christ was of man, yet not by man; that he was the fruit of the womb, but not the seed of the loins.
19. He believes that Christ remained what he was, and without change became what he was not.
20. He believes that the Father of eternity was born in time.
21. He believes that he who made man, was made man.
22. He believes that he who was born of the Virgin, did make his Nother.
23. He believes that Christ was before Abraham was, and yet he believes that Abraham was born long before him.
24. He believes that Christ is the first-born among many brethren, and yet he believes that all the brethren are firstborn.
25. He believes that Christ was for a little time with men on earth, and yet he believes that he was never wanting from God in heaven.
26. He believes that Christ never offended his Father, and yet he believes that Christ lay under his Father's wrath.
27. He believes that God the Father was always well pleased with his Son, and yet he believes that the Father once forsook him in displeasure.
28. He believes that no man took Christ's life from him, and yet he believes that the Jews put him to death.
29. He believes that Christ was dead, and yet he believes that Christ arose by his own power.
30. He believes that Christ went away from his disciples, and yet he believes that Christ is with them to the end of the world.
31. He believes that Christ made satisfaction once for all, and yet he believes that Christ doth make intercession every day.
32. He believes that Christ is in the body, yet not included in it; that he is out of the body, yet not excluded from it.
33. He believes that wherever Christ is, there is God. man ; and yet he believes not that Christ's humanity is
34. He believes that Christ hath and shall have a kingdom in this world, and yet he believes that Christ's kingdom is not of this world.
IV. Concerning God the Spirit. 35. He believes that the Spirit proceeds from the Father and the Son, and yet he believes the Spirit to be the same being with the Father and the Son,
36. He believes that God hath no corporeal members, and yet he believes that the spirit is the finger of God.
37. He believes that the Father sent forth the Son, and that the Son sent forth the Spirit; and yet he believes that they were never separated the one from the other.
WOMAN. (From Life and Travels of John Ledyard. 8vo. pp. 348, 349.)
I HAVE observed among all nations, that the women ornament theinselves more than the men ; that, wherever found, they are the same kind, civil, obliging, humane, tender beings; that they are ever inclined to be gay
and cheerful, timnorous and inodest. They do not hesitate, like man, to perforin an hospitable and generous action; not baughty, nor arrogant, nor supercilious, but full of courtesy, and fond of society; industrious, economical and ingenuous; more liable, in general, to err than man, but in general, also, more virtuous, and performing more good actions than he. I never addressed inyself, in the language of decency and friendship, to a woman, whether civilized or savage, without receiving a decent and friendly answer. With man it has been often otherwise. In wandering over the barren plains of inhospitable Denmark, through honest Sweden, frozen Lapland, rude and chorlish Finland, unprincipled Russia, and the wide-spread regions of the wandering Tartar, if hungry, dry, cold, wet or sick, woman has ever been friendly to me, and uniformly so; and to add to this virtue, so worthy of the appellation of benevolence, these actions have been performed in so free and so kind a manner, that if I was dry. I drank the sweet draught, and if hungry, ate the coarse morsel with a double relish.
July 9th, at Scarborough, whither he had gone for the benefit of his health, Mr. John SANSOM, Jun. of Nottingham, a zealous and active member of the congregation assembling on the High Pavement in that town. In the promotion of the various schemes which had for their object the extension of the cause of Unitarianism in that neighbourhood, he was zealous and active; in the responsible situation which he held in a mercantile house of the first eminence, faithful and indefatigable; and as a member of society honourable and upright. May his memory be blessed !
Sept. 29, in the 21st year of her age, ELIZABETH, daughter of Mr. Allchin, of Maidstone, after many years of severe and varied sufferings, which she endured with Christian resignation and cheerfulness. Educated from her earliest infancy in the strictest principles of Unitarianism, she has given us another proof (if more were needed) of the efficacy of those principles in forming the character, and guiding the conduct through life; and in affording the most solid consolation in a long season of severe affliction, and the near prospect of approaching dissolution. Active in the duties of life beyond what most persons would have thought possible under such accumulated infirmities; grateful and affectionate to the friends by whom she was surrounded ; firmly relying on the goodness of her Heavenly Father; and fully persuaded that even his most afflictive dispensations would ultimately terminate in universal happiness, she sunk into the sleep of death with a composure and tranquillity which could only be the result of an innocent and virtuous life, and a firın belief in a happy futurity.
Oct. 4, at Chesterfield, CATHARINE, the youngest - surviving daughter of the late Rev. Thomas Astley, Unitarian Minister there.
A constitutional invalid from almost her earliest days, by much the greatest portion of her life, particularly of late years, was spent on the bed of sickness; and a more affecting picture of meek, placid resignation than she displayed, under sufferings of the most trying nature, las seldom been exhibited.
Whenever an intermission of her complaints would allow, however, the kind and active interest which she took in the welfare and comfort of all within the reach of her good offices, was such as to render her peculiarly the object of affectionate attachment to those who knew her; whilst the good sense and delicate taste by which this kindness of disposition was at once ornamented and directed, gave proof that nothing was wanting
but ampler powers of exertion, to exhibit in her a character of the most exalted benevolence.
In the concerns of Religion, she observed an equal distance from hypocrisy and fanaticism on the one hand, and from luke-warm indifference on the other. She did not cherish its promises or practise its rites as a license for the neglect of the active duties of morality, nor for the sake of sootbing with deceitful unction the upbraidings of an accusing conscience. With her, religion was the incentive and the solace of virtue, not its substitute. In short, if to cultivate feelings of love and veneration towards the Author of nature, 10 study the precepts and strive to assimilate the character to that of the great Founder of Christianity, to hold by anticipation spiritual communion with the happy society of another and better world, and thereby to strengthen the aspirings of virtue, and to confirm babits of benevolent sympathy, to detach the affections from objects of inferior interest, and to fix them upon pursuits more worthy the regard of a candidate for imortality,-if this be true religion, then was she not deficient in it, and the happy complacency of spirit with which she sustained her sufferings and met her end, bore evidence that she had not sought its consolations in vain.
RULES OF THE NOTTINGHAM SOCIAL MEETING,
Nottingham Sept. 3, 1828. In conformity with the hint you gave, in your Number for August, that a copy of the rules of the Nottingham Social Meeting would be acceptable for the Christian Reformer, I herewith forward one, with a hope that it may be useful to some who may be disposed to stablish a similar society.
H. MOORE. RULES. 1. That the Society be denominated “ The Nottingham Berean Society,” to consist of not more than ten members, and to meet every Tuesday evening, in the summer at half-past seven and in the winter at seven o'clock, for the discussion of moral and religious subjects.
2. That the members of the Society meet alternately at each other's houses; the member at whose house the meeting is held to be chairman for the evening.
3. That each member shall, in the alphabetical order of his name, propose a question for discussion, which shall be subject to the approval of the ineeting ; and upon which, after it has been introduced, each shall in turn give his opinion.
4. That the member whose turn it is to propose a subject, shall state it at the previous meeting ; and if accepted, the Secretary be required to enter it in a book kept for the purpose, as also the subsequent decision thereon.