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Mr. S. His manner of life and conduct have tended to remove the feelings of prejudice with which his opinions are elsewhere regarded. May he long continue to exercise this moral influence over the hearts and minds of children and parents.

Steamboat Fayette, Ohio River.

THE SERPENT AND THE DOVE.

WORLDLY knowledge has for its symbol, the serpent; the serpent by whose enticing whisper, the soul of man was tempted and Paradise lost. Heavenly wisdom has for its symbol the dove-the dove, in form of which, the Holy Spirit descended on the Son of God, and in whose gentle character Christian affections are touchingly figured. Christ and Christianity unite the two-the serpent with the dove—the worldly knowledge that beguiled the first Adam, with the spiritual knowledge that glorified the second Adam. Christ knew the world, its sorrows and temptations, its sins and its death, yet was he sinless and lifted above fear of death. He knew what was in man, and needed not that any should tell him. Like Christ, the apostle bids all Christians be—“ wise as serpents, and harmless as doves."

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THE FLOWER TOO FAIR FOR EDEN.

THERE is a flower fairer than Eden ever saw--a flower, that could not bloom in a childlike Paradise, where no sorrow and trial came—but only in that sacred Eden revealed by Jesus Christ. In this second Eden, virtue exists that has been sorely tempted, and faith that has been sorely tried. There blooms the Soul's Passion Flower. It has the marks of the cross and the nails and spear on its bosom. Still is it bright and fragrant-a symbol of the Christian's joy in Christ.

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BRIEF REVIEW OF TRINITARIAN PROOF TEXTS.

We propose in this paper to give a brief but sufficient review of the most important texts quoted by the Trinitarians in support of their view of the nature of Christ. We shall not say all that might be said on each passage; we shall give one or more reasons, which, having satisfied our own mind, may, we think, satisfy other minds constituted like our own. Our object is to put the inquirer into such a position that he shall not be tossed to and fro by every wind of doctrine, but be ready in meekness to give an answer to every man who asks the reason of the faith which is in him.

We shall in this inquiry neglect all those trivial and weak arguments which are often brought forward as confidently as the Philistines brought the green withs in hopes of fastening Samson thereby. For instance in a book which we found lying on a centre table the other day, called “The Churchman's Manual,” we saw an argument to prove that Christ was God, from the texts, “Lo! I am with you always," and“ Where two or three are gathered together in my name, there am I in the midst of them." The author reasoned that Christ must be omnipresent in order to be with his disciples in different places on the earth at the same time. His idea of Omnipresence was, being in more than one place at a time! To be in two or two hundred, or twenty thousand places on this little earth, was equivalent to being every where. As if God could not endow any created being with the power of watching over a world or a system of worlds, and yet this power be as far beneath omnipresence as a limited system is inferior to infinity. But such is the view taken by many, of the attributes of God, and such are the arguments and logic with which many defend the doctrine of the Trinity.

There are those who undertake to say, for instance, that Christ was the Jehovah of the Old Testament—the God of Abraham, Isaac, and Jacob. We would recommend to their attention such texts as Acts iii, 13. “The God of Abraham, of Isaac and of Jacob, the God of our fathers, hath glorified his son Jesus.” According to their belief Jesus would thus be the Son of Christ. But there are some persons who never see the absurd consequences of their reasonings.

Such arguments as these we omit to notice. We shall only pay attention to those texts which are generally quoted and

relied on by standard authors on the Trinitarian side of the controversy. In all, there are perhaps sixteen passages which seem more or less obscurely to imply that Christ is the Supreme Being. We shall place them in distinct classes.

I. PASSAGES IN WHICH CHRIST APPEARS TO BE CALLED GOD.

There are in the Bible seven passages in which Christ appears to be called God—one in the Old Testament, two in the Gospel of John, one in the book of Acts, and three in the writings of Paul. It will be noticed that none of these are from the lips of Christ himself. Christ nowhere ever seems to call himself God.

gl. Isaiah ix, 6. “Unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.”

The following remarks will be sufficient upon this passage:

[a] Commentators are far from being convinced that Jesus Christ is here spoken of. Some suppose Hezekiah to be intended.

[b] Supposing that the Christ is certainly meant, (which I willingly admit) it is not said that he shall be God, but that he shall be called or named the mighty God. This makes a very great difference as we shall presently perceive.

[c] For it was the custom among the Jews frequently to give the name of God in composition to their children. As for instance:

Elijah means God the Lord,
Elisha means the Lamb of God,
Elihu means my God himself,
John means the mercy of God.

[d] The name then might be given to Christ, and yet he not be God. For he expressly tells us that "those were called God to whom the word of God came,” John x, 35. Now if the name was given to prophets, surely it might be given to him whom the Father sanctified and sent into the world, though he himself never assumed it, but preferred to be called the Son of God.

[e] If this verse proves him to be “the mighty God,” it also proves him to be “the everlasting Father.” But Trinitarians do not consider Christ to be God the Father, but only God the Son.

[f] The seventy Jewish translators of the Old Testament, who certainly knew as much about the Hebrew as King James

translators, have rendered this passage—“His name shall be called angel of the mighty counsel” (megalēs boulēs aggelos.) Other translators have accordingly given a different translation to the Hebrew from the common one. Mr. Noyes translates "mighty potentate," referring in his notes to Ezek. xxxi, 11. xxxii, 21. Job xli, 25. where the same word is translated “i mighty one,” &c.

This is the chief passage in the Old Testament where it is thought that Christ is predicted as Jehovah. This passage is not quoted by Christ or his Apostles in the New Testament. The passages of prophecy which they do quote and apply to him, speak of him as a man ordained of God to be the Messiah and savior. Thus Moses, Deut. xviii, 15. quoted by Peter, Acts iii, 22, says, "A prophet shall the Lord your God raise up unto you of your brethren, like unto me.Is this a prediction of the Supreme Being ?

2. John i, I, &c. “In the beginning was the Word, and the Word was with God, and the Word was God,” v. 14. “and the Word was made flesh and dwelt among us,” &c.

This is the passage most relied on by Trinitarians to prove that Christ was God, yet there is no passage in the Bible more conclusively Unitarian. This will appear even from the few remarks we can here bestow on it.

[a] Instead of teaching that Christ is God, John teaches that the Word of God was made flesh in Jesus Christ. What is the Word of God? It is God's revealed or manifested will or power, just as the word of man is a manifestation of man's will and power. God revealed himself in creation, “In the beginning was the Word.” It was God himself acting—"The Word was God.” Creation manifested Him, “All things were made by" the Word. It revealed God also in the light which lightens every man who comes into the world. Human reason and conscience is a revelation of God's will. But the light shines in darkness. Finally, God revealed himself in Christ. Then the Word was made flesh and dwelt among us.

[b] Verse 18, to prevent all misunderstanding, John plainly declares, that no man has seen God at any time, but that the well-beloved son has revealed him. If Christ be God, this is not true, for many have seen Jesus Christ.

[c] Because the Word was in Jesus Christ, it does not follow that the whole of the Word of God was in him. The spirit of God was in the prophets, but not all the spirit of God. The Word yet speaks in nature and reason, in every heart and to every eye, though more fully in Jesus Christ. The word “lightens every man that cometh into the world.” – Verse 9.

sense.

But Christ does not yet light every man that cometh into the world. Many never hear of him. Hence it is evident that the word speaks in some other way than through Christ to those who do not hear of him, or it would not lighten them.

3. John xx, 28. “My Lord and my God.” [a] The word God is often used by the Jews in an inferior

Ps. Ixxxii, 6, 7. John x, 35. It was applied to the prophets, because they were the representatives of God for the time. Thomas no doubt thus intended it. He had no proof that Christ was the supreme God. A moment before he had disbelieved that he had risen from the dead. Christ appears to him, and he is immediately convinced, not that he is the most High, surely, but of his divine authority, and cries out, “My Lord, and my God!" expressing that he was wholly convinced and submissive.

[6] Shall the hasty exclamation of the sceptical and bewil. dered disciple convince us that Christ is the Supreme, when he himself tells us plainly that the Father is the “only true God," and that “my Father is greater than I”? John xvii, 3. xiv, 28.

4. “To feed the church of God, which he has purchased with his own blood. Acts xx, 28.

[a] The blood of God is such an unscriptural phrase that few would like to use this text in argument, or believe it one to be relied on. Accordingly we find that the learned Griesbach corrects the text, and by comparison of MSS, inserts instead of theou the word kurioumaking it read “To feed the church of the Lord.” This is undoubtedly the correct reading, and is so acknowledged by learned Trinitarians. Thus, for instance, Olshausen, an able and bold defender of the Deity of Christ, in his commentary on the Acts, (Konigsburg, 1832) after speaking of the proof this verse would afford of that doctrine, if the phrase was genuine, says, " But, to speak the truth, it is not possible, according to the critical authorities, to believe it so. The word (theou) is indeed found in the ancient Codex B, but not as originally written. It has evidently been inserted afterwards. Besides this, it is only found in the vulgate, the Syrian translation, and some Fathers. On the other hand the MSS. A C D E and many more read (kuriou) which all the modern critics acknowledge to be the correct one." He then explains how it came to be inserted.

5. Romans ix, 5. “Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all God, blessed forever more.

[a] The celebrated John Locke, in his commentary on the

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