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interpretations in consistency with the Divine Unity. passage means, that the mystery of godlivess, (those holy doctrines and principles which before had been unknown to men,) was revealed by one who was a man of sorrows and acquainted with grief; was proved to be divine by the attestation of the spirit; was contemplated with admiration and astonishment by those who were sent to disseminate it among mankind; was preached among the Gentiles; was believed on in the world ; was gloriously received by multitudes in every region,

An INFINITE, ETERNAL, UNCHANGEABLE Being, could not BE MADE, or BECOME, a SUFFERING and MORTAL MAN.—To say this is a mystery, cannot conceal that it is an absurdity.

(26) The grammatical construction of the original, throws just as much ambiguity into the passage, as there is from a similar cause, in the English, which would be plainer if it were rendered, of the great God, and of our Saviour Jesus Christ. Paul uniformly speaks of God and Christ as two distinct Beings. He speaks of the Father as the God of Jesus, the ONLY God, and the ONLY WISE God; and he expressly declares There is one God, and, There is one God, the FATHER.

(27) Ver. 2. The worlds should have been the ages ; and since in this epistle, as well as in the Old Testament, (see No. 1,) the plural is often used for the singular to denote dignity and eminence, the ages probably means the Age of the Messiah, the dispensation of which he was the introducer and the head : (see farther in No. 10, and No. 23).-Ver. 3. Who being a beam of His glory, and the impress of His perfections, (since in him and by him, the glorious and gracious attributes of the Most High were eminently displayed and manifested to mankind,) and directing all things by the word of His (i. e. the Father's) power.- Ver. 6. And when he again bringeth the First-born into the world, (i.e. probably, when he raiseth Christ from the dead,) he saith, And let all the messengers of God do him homage: (see p. 15).–Ver. 8, may be rendered either, To (or respecting) the Son, he saith, God is thy throne for ever and ever, or, Thy throne, O God, is for erer and ever. The original words (Ps. xlv. 6), are used in reference to Solomon, and surely, therefore, can prove nothing when applied to Christ.

- Ver. 10-12, are a quotation from Ps. cii. They are, without a doubt, addressed to JEHOVAH, the one living and true God; they are applicable only to him; and they are here employed as a proof, that the sovereignty of Christ would be eternal, since He who appointed him is Himself almighty, unchangeable and everlasting.

for us.



In support of Trinitarianism. Disproving the commou lnterpretation. heavens are the work of thy AGAIN FROM THE DEAD our hands, &c.

Lord Jesus, &c. (28) 1 John iii. 16. Hereby (28) Rev.iv. 8, 10. Holy, perceive we the love of God, holy, holy, LORD God, Albecause he laid down his life MIGATY, which was, and is,

and is TO COME.-Him that

LIVETH FOR EVER AND EVER, . (29) 1 John iv. 9. In this (29) 2 Sam, vii. 14. I will was manifest the love of God be his Father (i. e. Solomon's) towards us, because that God and he strall be my Son. sent his ONLY-BEGOTTEN Sox

Rom. viii. 14. As many as into the world, that we might are led by the Spirit of God, live through hin.-Ver. 15. they are the sons OF GOD. Whosoever shall confess, that Rom. viii. 17. Heirs of Jesus is the Son of God, God, and JOINT-HEIR-S with God dwelleth in him, and he CHRIST. — Verse 29. The in God.

among many Rom. viii. 32. He that spared not his own Son. John xx. 17. Go to my

BRETHREN, and say unto them, I ascend unto my FATHER and YouR FATHER, and

to my God and youR GOD. (30) 1 John v. 7, 8. For (30) If the words in brackthere are three that bear re

ets were genuine, they would cord [in heaven, the Father, admit of a satisfactory interthe Word and the Holy Ghost : pretation, agreeably to the and these three are one. And principles stated in No. 14. there are three that bear wit- See also ness in earth,] the spirit, and 1 Cor. iji. 8. He that the water, and the blood; and planteth, and he that watereth, these three agree in one. (referring to Paul himself and

Apollos,) are ONE.

John xvii. 22. And the glory which thou gavest me I have given them, that they (the Apostles) may be ONE, even as we are one.

(31) 1 John v. 20. And we know that the Son of God is come, and hath given us an understanding, that we may

(31) John xvii. 3. This is life eternal, (said Christ kimself,) that they might know THEE, (the Father, the ONLY

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Interpretations in consistency with the Divine Unity.


(28) In all tolerable recent editions of the Public Version of the New Testament, of God is found in italics, to intimate that these words are not in the original. Their authority is scarcely worth notice. Hereby perceive we love, because he (i. e. Christ) laid down his life for us.'

(29)_The term Son itself implies inferiority and subordination. Following our Lord's own justification of the appellation Son af God, it denotes that the Father had sanctified him and sent him into the world. (John x. 36.) In the Jewish phraseology, it denoted one who possessed signal marks of divine favour, one peculiarly eminent, as to character or privileges or office. Of all to whom it was applied, Jesus, in every respect pre-eminent, was The Son of God: and from the peculiar marks of divine love and approbation which were conferred upon him, he was called God's own son or his ONLY

ONLY-BEGOTTEN SON, (used only by the Apostle John) agreeably to the Hebrew idiom, means much the same as beloved, but it is somewhat more forcible,

peculiarly beloved, beloved as an only son. In John i. 13, 1 John iii. 9, iv. 7, v. 1, 18, believers in Christ are spoken of as begotten of God; for such is the precise force of the original.

(30) The words in brackets certainly were not written by the Apostle John. Of 112 Greek manuscripts containing the epistle, the passage exists in three only, which are modern and of no authority. It is found in no ancient version except the Vulgate; and is wanting in many ancient copies of that translation. It is found in no Greek writer before the 13th century after Christ, nor in any Latin writer before the 5th ; though the controversies respecting the person of Christ must have led them to quote it, if they had it. There is abundant reason to believe that it was not written in Greek till above a thousand years after the Epistle was written. An orthodox critic says, “ They are in our esteem the best advocates of the Trinitarian doctrine, who join in exploding such a GROSS INTERPOLATION, and in protesting against its being still permitted to occupy a place in the common copies of the New Testament."

(31) If, in opposition to our Lord's own solemn expression in PRAYER to the Father, and to various plain declarations in the Scriptures already cited, the grammatical construction of the Apostle John's words in the first column, must prove Jesus Christ to be the true God, that of his words in the 2nd

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