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and violently striven against" Who was this one , whose testimony was resisted ? Not the Spirit of God , but Gad himself . I came to you , " says Paul , •* declaring unto you the testimony of God . " So the gospel is styled , but it is never stvled the testimony of
tbe Spirit , as such . The word one , as meaning the Spirit , and whose , which does not agree with the word spirit , as supplying its place , are artfully introduced , ( as the other personal pronouns continually are in the same construction , ) to give the impression of persobality , the impropriety of which must be obvious to
every one . Mr * Wardlaw concludes the whole of his argument on this subject , with the following observation : ** Surely , then , tlm must be a person , possessing intelligence and will , and the other properties which constitute
personality , which is thus represented as blasphemed and spoken against , as lied unto , tempted , grieved and resisted /' This by no means follows , because j ^ j . m-m * ** . ¥ »« ¦»«)» r-k unatnn ^ n 4 « U ^ vlar W i * ki Wt 4-have shewnthe Hol irit
as we , y Sp , which he represents as the object blasphemed and spoken against , Luke explains , as being not a person in God , but as being the finger of God . We have also shewn , that when the
spirit is said to be lied unto and tempted , it is said to be so , as the Spirit of the Lord , and , therefore , that the lie properly and personally was unto God , whose Spirit it is : so the
text expressly says , ** Thou hast not lied unto men , but unto GorL" And we have shewn , that being grieved and resisted , as applied to the Spirit , are no proofs of personality .
Thus we have endeavoured to establish what we proposed that is to shew , that the Holy Spirit of God , neither is nor can be a distinct person from Ciod , a divine person in the Godhead ; and we have examined and endeavoured to refute all the
arguments of Mr . Wardlsiw i n support of the opposite hypothesis : whether we have succeeded or no , must be left to the judgment of the reader , if we feftve succeeded and proved the
imperson ;* lit of the Spirit , there can be no iie «* € » ssit \ of entering on the other branch of the subject—the Divinity of tike Spirit , as a distinct person in theChodhetd : for if its personality haa
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not been proved , and if it be incapable of proofy no arguments whatever can prove it to be a divine person . JOHN MARSOM ,
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£ 4 $ Mrs . Cappe on Mr . Coppe ' s Dissertations .
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York , Sir , March % 5 th t 1818 . WRITER in the Christian Ob-A server for February last , in his remarks on Mr * Wright , accuses him of doing the very thing in his attempted refutation of the doctrine of eternal torments , of which Unitarians
accuse the orthodox , namely , " introducing as essentials of Christianity , doctrines built upon inferences and arbitrary expositions of ambiguous words and figurative passages of Scripture / 1
It is not my intention , Mr . Editor , to examine how far these accusations are well-founded , or to engage in any species of controversy . I merely wish to suggest to the candid inquirer after Christian truth , that there is one view of that unspeakably important
dispensation , and as I firmly believe but one , which steers perfectly clear of this objection , whether as it relates to the terrific doctrine to which we have already adverted , or to that of " salvation by faith , so zealously insisted upon ; and of this , the defenders of Unitarianism have not availed
themselves . Looking lately into Archdeacon Paley \ s Evidences of Christianity , I find , in his chapter on the Morality of the Gospel , the following statement : ** First , that the teaching of morality
was not the primary design of the mission of Christ ; secondly , that morality , neither in the gospel nor in any other book , can be a subject , properly speaking , of discovery . " He goes on to say , •* tf I were to describe , in a very few words , the scope of
Christianity as a revelation , I should say , that it was to influence the conduct of human life , by establishing the proof of a future state of reward and punishment , to bring life and immortality to light . Tlie direct otyect of the design , therefore , is to supply motives and not rules , sanctions and
not precept * . " Now , in tny mind , this is prer cicely ifrbat Mr . Cap ' pe had previously written upon the gpbject many years before , iti whifWhas entitled .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), April 2, 1818, page 248, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2475/page/24/
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