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tience of your readers , and commit the subject to their impartial judgment . W . W .
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be love and volition . Here then we see that one and the same mind is both being , understanding and willing , and yet we can neither say that being is understanding , nor that understanding is willing /' I shall not stay to point out the selfblazoning folly of this choice scheme , though it is certainly liable to more than one reductio ad absurdum ^ An
obvious consequence from it , if it means any thing * , is , that the Father , in himself , is destitute of both will and understanding , the Son of existence , and the Holy Ghost of both existence and understanding . Yet let it be remembered , the advocates of the
Trinity , if they disrelish this , have only the alternative of the opposite doctrine maintained by the more honest Sherlock , that is , that the three persons are to be regarded as three distinct minds . But this again has the mi § fo r * tune of not being distinguishable from the doctrine of three Gods : as the
University of Oxford perceived , and therefore pronounced it heretical . The Unitarian believes that God has both existence and understanding and will , and thus , wafting aside the smoke of unintelligible words , he believes precisely as much of the Trinity as South and his party : while , at the same time ,
believing that God is but one undivided mind , he avoids the Paganism of Sherlock . In arguing with Trinitarians I believe it would be expedient to bring them , if possible , to avow one of these alternatives before we proceed further . If , Sir , you deem what I have written worthy of insertion in your Repository , you will oblige PHILOGRAPHUS .
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Sir , Clapham * THINK the following extract from I one of South ' s Sermons , entitled " The Doctrine of the Trinity
asserted , " may be worthy the attention of some of your readers , as shewing how many of most orthodox repute , and deeming themselves most sound in the Trinitarian faith , have in truth not a bit of the Trinity in their creed , but are as very Unitarian heretics as Socinus or Dr . Priestley . I need hardly
remind your readers , that a notable controversy once arose between Dr . South and Dr . Sherlock , on the true and right mode of conceiving of the Trinity , and that finally Dr . South's explication of it received the approbation of the University of Oxford , in convocation assembled . So that it is not to
be considered as the opinion merely of an individual Doctor , but as the last corrected edition of orthodoxy from the highest authority . The passage is as follows : " But that we may a little aid and
help out our apprehensions in conceiving of this great mystery , let us endeavour to see whether upon the grounds and notions of reason , we can frame to ourselves any thing that may carry in it soine shadow and resemblance , at least , of one single , undivided nature ' s casting itself
into three subsistences without receding from its own unity . And for this purpose we may represent to ourselves an infinite rational Mind , which , considered under the first and original perfection of beingor existence may be called ! the Father * inasmuch as the perfection of existence is
the first , and productive of ail others . Secondly , in the same Infinite Miqd , may be considered , the perfection of understanding , a £ being the first great perfection that issues from the perfection of existence , and so may be called the $ onK who is also called o Aoyqq the Word , as ,
being the first emanation of . tfyat Infinite Mind . And then , thirdly , when that Jn ,-finite Mind , by its understanding reflects upon its own essential perfectionsf there cannot but ensue an act of volition imfe complacency in those perfections , arising
from such an intellectual reflection upon tjhem , which may be called the Holy Ghost , \ v , ho , therefore , fc aaidr to . proceed both from ttye Fat ^ qr a ** d tfce : $ o # * ben c&u £ e there must be nx # ojij $ existence but alsa underatanking before ' tfapxe ca ^
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£ > r . */ . Jones on the Introductory Chapters of Matthew and Luke . ^ IQPE I shall not encroach too Imuch an the Editor or the readers of the Repository , if , tog ^ tfeer witf * the remarks which I intend 01 * Lucian a # d other enemies of t&Q gwpcl in ancient times , I make , a&rae st $ i < £ tfturo&
on t < he intrQcluc tv ^ y vb *} i > tor 6 w Matthew au 4 lUi&e , beginning \ x \ % h Gr ^ baph ' s , v&ipQning fo * t )^ geiiui ^ iw ^ of those chftpt ^ rs . PsTq argHijrc&fu ft is said , vi \ n be deduced aga * o&t ; these chapt ^ m ffrqpa Mark ' s si ^ nce , hecsiwse , for ^ paf h , wany Qtfeey titt&gp ajte on > ii * ed by hiwu Yd tJ ^ is it piay hf r ^ Ued > first , TliQ obktct of the oairacle ^ of
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82 Dr . South ' * Explanation of the Trinity .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Feb. 2, 1821, page 82, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2497/page/18/
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