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Shusha's subject to the Father 1. Ca. 57/24

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Chust is God's Chust / bor. 111. /.2.2. The Head of Chust is fod 1 bar. 11.473 God will judge the world by thist Acts 1 131. Rom. 2. 16 Shust is the son of God, agurding In the spirit of holiness dom 1.74 but ei mevirdesented as the son of Godly stanal generation.

The Son of God does not imply the deity Shusts person Rom. 54410. / 60.15 "If0 1 Thess. 7-810

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Shustour Lorde's a person distinct; from God Eph. 4. 4586. Outs 22. 114, Adm. 14 2.416-54. 1. 10th / 9. I for. 1-8301-730-87214 +6.2. Cor. 172de je

.. I never discous Redunity, never speaks of atures sin blust, newer prays to God the God the Holy Ghost.

Both cannot be true: and by ascertaining the real import of the Original, by placing himself, as much as possible, in the circumstances of those for whom the Scriptures were written,— and by comparing Scripture with Scripture,-the Unitarian sees fair and sufficient reason, for such interpretations of the passages adduced by the Trinitarian, as render them perfectly consistent with the express and unambiguous declarations, and general tenor, of the Scriptures. If he do not feel able to determine the import of those passages, he rests satisfied that Revelation cannot contradict itself; and that occasional obscurity cannot affect "the explicit, clear, precise, determinate, language of Revelation."

In the following pages will be found, (1) The most weighty passages usually adduced to prove or support Trinitarianism : (2) Passages which either assist to explain them, or shew that the Trinitarian Interpretation cannot be the true one: and (3) Interpretations of the former consistent with the latter.

In some few instances the Reader will find a departure from the Common Version: but the rendering here given, is, in every case, a literal translation of the text.

PASSAGES

In support of Trinitarianism.

(1) Gen. i. 1. In the beginning God (Elohim) created the heaven and the earth.

Here the Hebrew name for God is in the plural form, while the verb is in the singular. The same peculiarity of the Hebrew is observable in other places, and with other names for God; as Adonim, Lords or Masters; and the verb is sometimes put in the singular, sometimes in the plural. Hence many infer that there is a plurality of Persons in the One God.-If it denoted plurality at all, it would surely be a plurality of Gods.

(2) Gen. i. 26. And God said, Let us make man, in OUR image, after our like

ness.

Two other passages occur in which Jehovah is represented as using the plural pronouns, viz. Gen. xi. 7, Isa. vi. 8. The expressions in Genesis may be literally translated-We will make man, we will go down; in which case all idea of one Person advising another vanishes.

(3) Gen. iii. 22. And the rd God said, Behold the

is become as one of us,

PASSAGES

Disproving the common Interpretation. To us

(1) 1 Cor. viii. 6. there is ONE GOD, the FATHER. If the doctrine of the Trinity were true, the Apostle could not have stopped here; because Father cannot mean Father, Son, and Holy Ghost. The words of the Apostle prove, that one Person only is properly GoD, and that one Person, the FA

THER.

Zech. xiv. 9. And Jehovah shall be King over all the earth in that day Jehovah shall be One, and His name One.

Innumerable passages in the Old and New Testament, where the Supreme Being, Jehovah, the God and Father of our Lord Jesus Christ, is spoken of as One; without explanation or limitation.

(2) Neh. ix. 6. THOU, even THOU, art Jehovah alone; THOU hast made heaven, &c. -and THOυ preservest them all; and the host of heaven worshippeth THEE.

Isa. xl. 25. To whom then will ye liken ME, or shall I be equal? saith the Holy One.

Thousands, and Tens of Thousands of instances, in which the singular pronouns I, Thou, He, in their various cases, are employed in reference to God.

(3) See the Texts in No. 1 and 2, and many others; and observe the phraseology

The Deity, in the sacred Books, is represented speaking of himself.

Person; he is uniformly by then to, he is invariably of thing as me. When God is represented at speaking, himself he says "I am the Lord (Schooch the God! who bought thee out of the land & Egypt" 20 od 2 . " Fam the Lord thy God, thou shalt have are other Gods but me 5. Deut. 6. 7. I the "Lord thy God ama jealous God 20 Prod 5 When pomen to, Was always in the singular "person"," thou, thee, thine, and thyself. "Thon "art the God, thon alone" "That all Me Kingdomar of the barth gray know, that thon at the "Love God, even thon only" 19.2. Sings 19. Thon Lord even thou art God alone 36. Sa. 16. Phon alore art most high. Thon art my God be The Raparges also are numberless which speal. God by the pronouns he, "hime, himself, and his.

#Inadequate, indeed, is this foundation #pport comighty & fabric. Nothing can be more common in all languager than for an individual whens peaking of himself. to make use of the plural pronban we. St is

well known that it was one great object If the Koran to establish the doctrine that God is one person, yet shenever Mahomet anthroduces Cool as speakinghe and are fort an instance in any

But there never was:

we

language for a gamber of persons to call

Themselves & and me. The Metrew word

Meim God has a plural form, but is constantly applied to obfects in the singular and When and when applied to God is connected with a singular :nob 6. hod. 1 It is applied to Mous" And the Lord said unto Moses, see I have made Thee a God (Neim ) to Pharaoh "

See also 13. Ind. 21. 22-32 hod 31,

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