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INDEX AND SUMMARY OF CONTENTS.

I.
PRELIMINARY MATTERS.
Wise and good men in all denominations — Pages 1, 2, 3.
Unitarians distinguisbed for their worth, piety, and learning — 4, 5, 6, 7.
Unitarians entitled to the Christian name

8, 9, 10.
Belief in the doctrine of the Trinity, or in the metaphysical subtilties of articles

and creeds, not essential to salvation -- 11, 12, 13.
Orthodoxy, heresy, &c. the watchiwords of party warfare - 14, 15, 16, 17.
The teachings of the Saviour distinguished for their simplicity, and devoid of

mystery — 18.
The most in portant doctrines clearly revealed in Scripture, and admitted by all

Christians — 19, 20, 21.
The intellectual powers should be employed in matters of religion — 22, 23, 24.
Reason and revelation consistent with each other — 25, 26.
Holy Writ sufficient, without the decrees of synods or councils, to be the rule of

faith and communion - 68.
The authorised verson of the Bible requiring revision and correction - 69, 70, 563.
Causes of error in the interpretation of Scripture – 71, 72, 73.
Canons of criticism and interpretation — 74, 75, 76.

II.

TRINITARIANISM UNREASONABLE AND UNSCRIPTURAL.
UNITARIANISM SUPPORTED BY REASON AND REVELATION.

I. -TRINITARIANISM.
Various statements and contradictory definitions of the doctrine of the Trinity -

Pages 27 – 30.
The doctrine of a Triune God cannot be discemed from the light of nature - - 31.
Not less repugnant to reason than the dogma of transubstantiation — 32, 33.
Utterly incomprehensible, and opposed to reason. - O luminosissimæ tenebræ .

33-35.
Scholastic terms either unintelligible, and therefore useless or pernicious; or

expressive of ideas, and for that reason ought to be defined — 36, 37, 38, 39.
The terms Trinity, Person, Hypostasis, Homousion, &c. unscriptural and improper-

40, 41.

Addresses to the Trinity, barbarous, insipid, and savouring of scholastic theology

40, 41. The doctrine of the Trinity not revealed before the Christian era, and unknown to

the Jews - 42—45. The Trinity, and the Deity of Christ, doctrines not revealed before the day of

Pentecost; and not expressly mentioned in the Gospels, particularly in those

of Matthew, Mark, and Luke — 46, 47. Not dwelt on in the Acts of the Apostles — 48. No doctrines not previously taught by Christ inculcated in the Epistles — 49, 50. The Deity of Christ certainly not taught in the Apocalypse so clearly as in St.

John's Gospel - 572. The texts in the Gospel of John thought most clearly to establish the Deity of

Christ and of the Holy Ghost, otherwise interpreted - 302-15, 325-7, 331, 349,

353-6, 361, 367-8, 372-3, 383-4. The doctrine of a Triune God, or its separate elements, not expressly revealed

anywhere in the Scriptures, and cannot be proved from Holy Writ – 51–55.

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The Unity of God, a fundamental principle of natural and revealed religion

56, 57. Necessary existence, essential to the notion of a God 56, 57, 59. God the Father only, underived ; the Son and the Holy Ghost, in their highest

nature, derived from, inferior to, and dependent on, the Father 35, 58-60,

268, 276, 336, 370-1. As Mediator, or as God-man, our Lord the agent and servant of the Father, and

inferior to him. All obedience necessarily implies a superior – 61, 62, 369. The Father undoubtedly entitled to religious worship. The Sun rarely, the Holy

Ghost never, to be addressed in prayer - 63. God, without any distinction of persons

- or the Father, almost to the entire exclusion of the Son and the Holy Ghost - worshipped by Trinitarian congregationalists - 64-67.

III.

DEFICIENCY OF SCRIPTURE EVIDENCE FOR TRINITARIANISM.

I. -
GOD NOT CONSISTING OF A PLURALITY OR A TRINITY

OF PERSONS.

Gen. i. 1, et al. — The argument for a plurality of persons in the Godhead, drawn

from the use of Hebrew nouns having a plural form, in connection with either singular or plural attributives, weak, futile, inconclusive - Pages 43,80—92, 99, 116-7, 120, 121, 124, 131, 132, 135, 136, 139, 142-3, 146, 147, 148, 149-50, 157, 167, 169, 170, 176, 177, 180, 182-3, 184, 186, 196, 204, 207, 212, 213,

215, 227. Gen. i. 3, comp. ver. 1. 2. God said. Absurdity of Beza's argument for a dis

tinction of persons in the Godhead

96.

Here no

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Gen. i. 26; iii. 22; xi. 7. Isa. vi. 8. — The language in which God is represented

as using the propouns we, us, and our, interpreted inerely as an address to angels, or as the style of majesty or dignity – 43, 97—101, 103 comp. 102; 107;

186-7 comp. 152. Gen. ii. 4. — A trifling argument drawn for the Trinity from the three syllables in

the Hebrew word for Jehovah 102. Gen, xviii. 1, to the end. — Jehovah appeared; three men stood, &c.

indication of a Trinity – 109-12. Gen. xix. 24; xxxv. 1. Hos. i. 7. - Reduplication of the word God or Jehovah,

a Hebraism, referring only to one person 113-5, 123-4, 214-5. Gen. xlviii. 15, 16. — God; the God who fed me; the angel who redeemed me.

Interpreted otherwise than of a Triune Deity 125. Numb. vi. 24-26. Deut. vi. 4. Ps. Ixvii. 6, 7. Isa, vi. 3. The triplicate use

of words applied to God, not indicating a Trinity of persons, but emphasis,

intensity, &c. 137, 140, 169, 184-6. Ps. xxxiii. 6. - The word of Jehorah, and the spirit or breath of his mouth; ex

pressive of only one God, and his creative agency . 163-4. Ps. xxxvi. 9; li. 10, 11, 12. — The persons of the Trinity not found in these texts

at the present day - 161, 168-9. Isa. xxxiv. 16; xlviii. 16. — My mouth, and his spirit; Jehovah and his spirit hath sent me.

Not the Triune Gol; the words differently read and rendered; interpreted of Jehovah and his prophet Isaiah 197, 200-2. Dan.ix. 17.- our God; hear for the Lord's sake, a Hebraism, instead of “ for thy

sake"- 213. Hag. ii. 4, 5. - The word and my spirit. The Trinitarian deduction more acute than sound

220. Matt, iii. 16, 17. The spirit of God descending; and a voice saying, This is my

belored Son. The spirit” not the third person of the Trinity, but an emblem of the gifts imparted to Jesus; “the Son," the Messiah, the Sent of God, the

Mediator — 242-3. Matt. xxviii. 19. — Baptizing into the name of the Father, &c.; interpreted in such

a way as not to imply the doctrine of three persons in one God. Illustrations

of the formula - 276-81, 391, 432, 439-40. John iv, 23, 24. Worship the Father in spirit and in truth. The interpretation

of the Fathers censured 330. 1 Cor. xii. 4-6. The same spirit; the same Lord; the same God, &c. Feeble

argument in favour of a Trinity of co-equal persons 442-3. 2 Cor. ii. 17, 18. · The Lord is that spirit. The Trinitarian interpretation dog

matical, and not giving the sense of the apostle - 449. 2 Cor. xiii. 14. — The grace of the Lord Jesus Christ, &c.; explained in a Unitarian

The evidence of a Triune God here defective 455-6, comp. 415. Eph. iv. 6. One God and Father of all, &c.; interpreted of the absolute Supre

macy of the Father. The Trinitarian sense liable to serious objections — 469. 1 John v. 7. The oneness of the Father, Word, and Holy Spirit, a unity of

agreement, not of essence. The passage, however, not written by St. John or

by any other apostle - 559-64. Rev. i. 4, 5. — The devout wish of blessings from Him who is, the seven spirits,

and Jesus Christ, has no reference to a Triune God, and does not necessarily imply prayer - 572-3, comp. 415.

sense.

II.

CHRIST NOT A PERSON IN THE GODHEAD.

erroneous

1. Christ not Jehocah.
Gen. iv. 1. - A man Jehorah. Both the rendering, and the application to Christ,

- Pages 104.6.
Gen. xvi. 7--13, et al. The angel of Jehovah, who is frequently termed God

and Jehovah, not a second truly divine person, but either God himself, acting
by miraculous or providential means; or an angelic or a human being, commis-
sioned to act in the name of the Almighty — 108, 119, 121, 122-3, 125, 126-8,

129, 130, 132-3, 136, 138, 141-2, 144, 145-6, 151, 152, 205, 216, 221-2.
Gen. xviii. 1, &c. — Jehovah appeared; not the secoud person of the Trinity, but

God himself, or a deputed angel 109-12.
Gen. xix. 24. Hos. i. 7. Jehovah from, or by Jehovah; a Hebraism for “ from "

and " by bimself ” 113-5, 214-5.
2 Sam. vii. 19 and i Chron, xvii. 17. A man, Jehovah God; not in apposi-
tion

- 149, 153.
2 Sam. xxiii, 3, 4. He that ruleth orer men, &c.; applied to David, as well as
Ps. xlv. 11. - He is thy lord. Improperly rendered in the Liturgy, " the Lord

to Christ; but the passage very obscure - 150-1.
Ps. Ixviii. 18, comp. Eph. iv. 8. That Jehovah God might duell among men.
The passage accommodated to Christ by the apostle

170, 469.
Jer. xxiii. 6, comp. xxxiii. 16. — The phrase Jehoruh our Righteousness, or as

differently rendered, does not prove the Deity of our Lord 207-9, 236.
Lam. iv. 20. — The anointed of Jehovah, applied to Zedekiah. Christ the Lord,

a deceptive translation - 210.
Zech. ii. 8, 9, 11.— Jehovah of hosts hath sent me, saith Jehovah; the language of

an angel, or of the prophet, blended with that of God, who sent him — 221-2.
Matt. iii. 3, comp. Isa. xl. 3, 4. The way of Jehorah. John prepared the way of

Jehovah, by preparing the way of Jesus, God's representative - 240-1, 198.
Matt, xxii. 44, comp. Ps. cx. 1. The LORD said to my Lord. In Hebrew, tha

first term is Jehovah ; the last, Adoni: the former applied to God, the Father;

the latter, to Cbrist and others — 270, comp. 173.
Luke i. 16, 17.- John shall go before him; the pronoun referring, not to Jehovah,

but to a noun implied, namely to the Messiah - 289-90.
John xii. 41, 42, comp. Isa. vi. 3. - Isaiah saw his glory; interpreted so as not to
imply that Jesus was Jehovah

comp.

184.
Rom. x. 12, 13, comp. Joel ii. 32. — Calling upon the name of the Lord; inter-

preted, not of Christ, but of Jehovah, namely the Father - 428.
i Cor. i. 30, 31, comp. Jer. ix. 23, 24. Let him glory in the Lord; not in Christ,

but in God (see Errala) — 433.

- 360-1,

2. Christ not God, in the Highest Signification of the Term.
Job xix. 25, 26. — My Redeemer and my God; applied, not to Christ, but to the
Father. The passage explained of Job's restoration to health, not to the general

re on 154-5
Ps. xlv. 6,7 and Heb. i. 8, 9. — Thy throne, O God, &c. The word “God” either

signifies the Father; or, as applied to David and Christ, a prince in the Jewish
and lower sense – 166-7, 529-31, comp. 129, 131, 148-9, 170, 357 .

God” — 168.
Isa. vii. 14, and Matt.i. 22, 23. Immanuel, or God with us; indicating the favour

of God, and the office, not the nature, of our Lord. In its primary application,

no reference to Jesus Christ - 187-90, 233-6.
Isa. ix, 6. — The mighty God; mistranslated, and improperly interpreted of the

Supreme Divinity of Jesus Christ – 192-4.
John i. l. The word wus God. St. John's Proem difficult to the cautious inter-

preter, but may be explained, in reference to the creative agency of the Almighty,
without any application to a personal Logos, distinct from the Father himself -

303-10.
John xx. 28. — My Lord and my God. Thomas did not entertain the Trinitarian

notion of his Master's nature. My God, either an exclamation, or applied as used

of kings, judges, and divine messengers 383-4.
Acts vii. 59. — Calling upon God. The last word not genuine - 397-8.
Acts xx. 28. — God's own blood, applied, in a popular sense, to the blood of God's

own Son; but the reading, church of the Lord, preferred by the best critics

407-10.
Rom. ix. 5.— The original pointed and rendered, so that the words, who is over

all, God blessed for ever, will form an ascription of praise to the Father. Even
the common translation does not involve the notion of our Lord's Suprenie

Divinity — 424-7.
Rom. xiv. 10, 11, 12. — We stand before the judgment-seut of Christ, and give an

account to God, because God is represented as judging the world by Christ.

But the genuineness of the reading “Christ" not certain – 428-9.
Eph. v. 5. Tit. ii. 13. 2 Pet. i. I, et al. The canons of Granville Sharp,

Bishop Middleton, and others, respecting the application of the Greek article,
of too dubious a nature to prove the Deity of Christ. Many Trinitarians render
the original so as to denote two objects. — 471-4, 506, 515, 518-20, 546, 551,

569-70, 259-60.
1 Tim. iii. 16. — God was manifest in the flesh. God appeared in the character

and teachings of his Son, the representation of his moral attributes, and the

revealer of his will. God, however, not the genuine reading — 511-4. .
Heh. i. 8, 9. — Thy throne, O God; O God, thy God hath anointed thee. If

the term “God” is not here applied to the Father, but to our Lord, used in the

Hebrew sense- - 529-31.
1 John iii. 2,5. When he shall appear, &c. Interpreted so as not to imply that

Christ is called God - 555.
1 John iii. 16.— The supplement, of God, very improper — 555.
1 John v. 14, 15.- This is the confidence that we have in him, &c. The pronoun

“ him” referring, not to the Son of God, but to God - 565.
1 John v. 20.- This is the true God. The application of the pronoun doubtful,

but, in all probability, ought to be referred to the remote antecedent, Him that

is true, the prominent person in the verse - 565-8.
Jude 4. — Denying the only Sovereign God. The word “God” an interpolation.

Even if genuine, its application to Christ exceedingly doubtful — 569-70.
Jude 25.— The only God our Saviour, referring not to Jesus Christ, but to the

Father-571.
Rev. xx. 12. -- Before the throne, the true reading — 580.

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