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and upW governs and j ^ ipriftdes the universe . On the dthel * Vndi , whe t * they reflect on the dMnittf of Christ as distinct from that of me Father ,
I * have no dotobt bat that ? if they were to analyze their ideas ; they would find that they conceive of two Gods as distinct in their attributes &s in the offices which their system' allots to them . Of the Holy Spirit as a separate person , I am persuaded that the idea seldom presents itself at all . E . COGAN .
Chrestus exists even among- the Gen *« # /» Jiflitif 'W'Af ^ iRti ij ^ de rision of tty ? Ev ^ gfctiSf f fc » £ Vhdtn he supposes to nave" fttstftWht tho divinity 6 f Christ , ' ^ Hf ^ W ^^ Igovvyh ;; the demohi 0 T $ > f &o $ Hl Atul finally Artetides this So ^ ln ^ t , iir a passage known to refe * to the followers of Jesus , ( see Lardngr , Vbl . V 1 U . pi 85 , ) stig-rnatizes them as ftohrivv axpiiroT&Ttn , the most worthless of all
men . Now , it is my object to shew that the Apostle Paul in two places has an obvious reference to the above interpretation of the word Xj > i $ -d < . The first is in Philipp . i . 21 i "For ine to live is Christ , and to die is gain , " where the parallelism requires X ^ g-oq , in the . sense of X p ^ r ^> to correspond with KEohog . ¦ - -. ¦ - Onesimus was a slave of Philemon .
a friend of Paul , and his brother in Christ . While at Rome , thiat person was converted to Christianity by the Apostle , who being * now in chains , and as such havin g occasion for his service , detained him for some time from his master , and then sent him back with this letter as an apology to Philemon , •* I beseech thee , in behalf of my son Onesimus , whom 1 have begotten in my bonds , and whom I again send back to thee , receive him
as my own bowels . " His argtihdent is this ^ : " ss As Onesimiis , while yet a stranger to Christ , was a mere eyeservant driven by fear and compulsion , and therefore worthless to his master , so by imbibi&g the spirit of Christ , he is now becotne - a fttithftil
and valuable servant—top iron < tqi « - % pij $ -oy , wvi Se &oi vlcli EfXoi tv ^^ ovf i . e . tov vote * eSq of /^ i ^ rov OPTtot & 6 i ccxftYirov , vvvi 8 ' , c&q ev Xp ^ g- ^ j trot Mai efxo i E ti % pfi < r ° v * The paronomasia is perceptible 1 only to those who understand Grreel * , and
cannot be translated into pay modern language . Every contribution of Mi * . Co £ fcn to the Repository I peruse ^ Hith pfelasure , as the production of 4 ii ^ iriittbfe man and accomplished Sbho ^ f . . That in the last , notified in W ' title-page as ' * Mr . Cogan oci « CJriti ^ ni of Poraon » s , more thaa usually exdted my curiosity . But f confeB ^ thit I was somewhat disappointed ; when I saw that it consisted only of the assertion that atMmretXXgTfi the , rpadio / J of Porm ^ nfmMi ^ mt ^ l tf *
G » 6 Tke Doctrines of tU Dhinttp anS mi ^^ ious Bir ^ B of ehH » t , fyc . - - *
Sir , Nov . 3 , 1823 . HAVE already observed ( p . 5 ? 1 ) that I the Gnostic impostors changed the name Xpig-o <; into Xp ^ roc > with the double view of characterising * him as a good demon , and his doctrine as useful .
To this interpretation Justin Martyr , Apol . I . p . 6 , thus alludes , ha-ov rs ac tIT yuzTvjyopovfAEyov tffAcov oyo / Aaroq Xf * 7 S" ° - tocToi vKocQxot * £ y > * ' e * from the mere name which is imputed to us as a crime , we are the inofet excellent . In the next page he calls the Christians
X ^ paj / of , and he then adds , " To hate , Chreston * what is good is not just . " To this signification Tertullian ( ApoL cap . iii . ) also alludes when he thus writes concerning the Christian name : De $ u&vitate vel benignitate compositum : oditur itaque in ho minibus innoeuis nomen irmocuum . Eusebius refers he
to ^ same interpretation , in styling it ncavniMq yum ev $ o £ o $ irgoovjyopicz . H . E . Kb . v . cap . i . Lactantius ascribes the change to the ignorance of the Greeks , Qui propter ignorantium errorem , eum immutata litera Chrestum solent
dicere . Lib . iv . c . / . But Lactantius is himself to be charged with ignorance or rather with duplicity - f for he could not but know , that an alteration in the name , calculated to screen our Lord from unmerited odium , or to
express his character as a superior being , must have originated with those who at least pretended to be friends of Christ . His enemies , however , apfl ied to bim the name thus altered , ' or Suetonius thus designates him in his life of Claudius , cap . xxv . More-Mftjr , Lucian iia a boot entitled Phifagatris , represents Critias as asking Tjfephon , who professed to be a Ghmtian ^ ^^ Vhet ^ er the , affaira of the Christians were recorded in heafwfi ** ittnd teceivlnff for answer , tk All nations are there recorded , since
Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Dec. 2, 1823, page 696, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1791/page/16/