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Note: This text has been automatically extracted via Optical Character Recognition (OCR) software. The text has not been manually corrected and should not be relied on to be an accurate representation of the item.
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Untitled Article
urtise ttot from what did then appeaiy" ' The author ' s mean ^ ing / ' says Dr . Sykes , " is , that it was so contrived , that Christ ' s . ; *
coming into the world , which we see , was brought about by means which could . not be seen , " Hosenmuller gives the same interpretation . Where now is the necessity of understanding yivou * cci ;
in the sense pf fcreation ! Perhaps jmy friend may see reason to acknowledge that Unitarians are not the only person ? who are sometimes chargeable with groundless confidence .
My friend goes on quoting text upom text vvitUout taking the least notice of the sense in which they are explained , by the Unitarians . Though he does not produce a single argument to disprove my fC
assertion that the word beginning" in John ' s writings , usually , and perhaps uniformly , signifies the beginning of the gospel dispensation , he still affixes the popular inteipretation to that evangelist ' s proem . Admitting the propriety of the interpretation of Ruphelius and
Doddridgo , of the phrase ** ascending into heaven / ' as expressing the knotvledge of divine things , I have argued that the cor-relate pliFase of descending from heaven ,
may properly be understood < &f a commission to declare divine truths , and that to see the son of iwan ascend to heaven , ma , jt s pot utmatur&Uy express , perceiving that he is instructed in remote and
sublime doctrines . My friend , uithout at all adverting to , or appearing ^ to be in * the least -apprized of the great difference whict ) there is between the primary sense of word ^ and tha £ ^ vJYch they pfte . q ^ ssujpe wVri cpn | l # iic < i
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ft in phraseology , and without at * tempting to invalidate my reason * i ng * satisfies himself with merely producing the interpretation and \ expressing his astonishment at the strangeness of it .
I can figure to myself two learned critics , ; two thousand years hence ; , when the English is become a dead language , dis * puting eagerly concerning the meaning of the phrases ¦ " how do you doP' and " hold your peace . ' One of thera contends and cites
many great authorities to prove , that the first pf these phrases is an inquiry after a person ' s health , and the second a direction to keep silence * While tbe other exr presses his amazement at the
strange interpretations of his op . ponent , and gravely argues that language can have no use if words are to . be taken arbitrarily in a $ ense so different from their obvious and natural meaning . And
to all the deep philological researches and learned quotations of his antagonist he thinks it sufficU ent to oppose the words them * selves in italics or in capitals * with two or three notes of
admiration after them . How do you du ? Hold your peace !!! My friend says , I have taken no notice of his observation that love to Christ is an essential part of the Christian religion . My reason was that it appeared to me an argument of no weight . in dc * cidiiVg' the question of our Lord ' s
pre-existcnce and divinity . Jesus > aith expressly , he uchq hath WQ , } j commandment ? and kecptth them he it u toko loveth me . And in this sense Unitarians are *) ls solicitous as their brethren to ap * prove jftieir l&ve io their venerated master . And they humtly
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¦ Afrw JZeUhanCs Reply to Mr * €€ trpcnttr * & Remarls . S 5 S
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1808, page 363, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2394/page/11/
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