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II. Because he not only never said that himself was God, but, on the contrary, spoke of the Father, who sent him as God, and as the only God. "This is life eternal, that they might know Thee the only true God, and Jesus Christ whom thou hast sent," John xvii, 3. This language our Saviour used in solemn prayer to "his Father and our Father."
Because he is declared in unnumbered instances, to be the Son of God. "And lo, a voice from heaven, saying, this is my beloved Son, in whom I am well pleased," Matth. iii, 17. Can a son be coeval and the same with his father?
Because he is styled the Christ, or the anointed of "God anointed Jesus of Nazareth with the Holy Ghost and with power," Acts x, 38. Is he who anoints the same with him who is anointed?
V. Because he is represented as a Priest. sider the high Priest of our profession, Christ Jesus," Heb. iii, 1. The office of a priest is to minister to God. Christ, then, as a priest, cannot be God.
VI. Because Christ is Mediator between the "One God," and "men." "For there is one God, and one Mediator between God and men, the man Christ Jesus," 1 Tim. ii, 5.
VII. Because as the Saviour of men, he was sent by the Father. "And we have seen and do testify that the Father sent the Son to be the Saviour of the world,” 1 John iv, 14.
VIII. Because he is an apostle, appointed by God. "Consider the apostle, *** Christ Jesus, who was faithful to him that appointed him," Heb. iii, 1, 2.
IX. Because Christ is represented as our intercessor
with God. "It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us," Rom. viii, 34.
X. Because the head of Christ is God. "I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God," 1 Cor. xi, 3.
XI. Because in the same sense, in which we are said to belong to Christ, Christ is said to belong to God. "And ye are Christ's, and Christ is God's," 1 Cor. iii, 23.
XII. Because Christ says, "My Father is greater than all," John x, 29. Is not the Father, then, greater than the Son ?
XIII. Because he affirms, in another connexion, and without the least qualification, "My Father is greater than I," John xiv, 28.
XIV. Because he virtually denies that he is God, when he exclaims, "why callest thou me good? There is none good but one, that is God," Matth. xix, 17.
XV. Because our Saviour, after having said, “I and my Father are one," gives his disciples distinctly to understand that he did not mean, one in substance, equal in power and glory, but one only in affection and design, &c. as clearly appears from the prayer he offers to his Father in their behalf,-" that they all may be one; as thou, Father, art in me and I in thee, that they also may be one in us," John xvii, 21.
XVI. Because the Father is called the God of Christ, as he is the God of Christians. "Jesus saith unto her,
* go to my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God," John xx, 17.
XVII. Because an apostle says of GOD, in distinction from the "Lord Jesus Christ," that HE is the "only Potentate," and that HE "only hath immortality," 1 Tim. vi, 15, 16.
XVIII. Because it is the express declaration of the same apostle, that the Father is the one God, and there is none other. Though there be that are called Gods, whether in heaven or in earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things," 1 Cor. viii. 5, 6.
XIX. Because the power which Christ possessed was, as himself affirmed, given to him. "All power is given unto me," &c, Matth. xxviii, 18.
XX. Because he positively denies himself to be the author of his miraculous works, but refers them to the Father, or the holy spirit of God. "The Father that dwelleth in me, he doeth the works," John xiv, 10. I cast out devils by the spirit of God," &c, Matth. xii, 28.
XXI. Because he distinctly states, that these works bear witness, not to his own power, but that the Father had sent him, John v, 36.
XXII. Because he expressly affirms, that the works were done, not in his own, but in his Father's name, John X, 25.
Because he asserts, that " him hath God the Father sealed;" i. e. to God the Father he was indebted for his credentials, John vi, 27.
Because he declares, that he is not the author of his own doctrine. "My doctrine is not mine, but his that sent me," John vii, 16, 17.
XXV. Because he represents himself as having been instructed by the Father. "As my Father hath taught me, I speak these things," John viii, 28.
XXVI. Because he refers invariably to the Father as the origin of the authority by which he spoke and acted, "The Father hath given to the Son authority," &c, John v, 26, 27.
XXVII. Because he acknowledges his dependence on his heavenly Father for example and direction in all his doings. "The Son can do nothing of himself, but what he seeth the Father do," John v, 19. "The Father loveth the Son, and sheweth him all things, that himself doeth," John v. 20.
XXVIII. Because he says, "I seek not mine own glory; but I honor my Father," John viii, 49, 50.
XXIX. Because he declares, "if I honor myself, my honor is nothing; it is my Father that honoreth me," John viii, 54.
XXX. Because an apostle declares, that in Christ dwelt all fulness, because it so pleased the Father, Col. i, 19. XXXI. Because Christ is uniformly represented in the scriptures, not as the primary, but the intermediate, cause of all things relating to our salvation. "One God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him," 1 Cor. viii, 6.
XXXII. Because he declares, "I am not come of myself," into the world, "for I proceeded forth and
came from God," John viii, 42, vii, 28. "Jesus knowing *** that he came from God and went to God," &c, John xiii, 3.
XXXIII. Because he affirms, that he had not the disposal of the highest places in his own kingdom. "To sit on my right hand and on my left is not mine to give, but it shall be given to them for whom it is prepared of my Father," Matth. xx, 23.
XXXIV. Because our Saviour, referring his disciples to a future time, when they would understand more accurately concerning him, expressly declares that then they would know him to be entirely dependent upon the Father. "When ye have lifted up the Son of man, [i. e. crucified him,] then shall ye know that I am he, [i. e. the Messiah,] and that I do nothing of myself; but as my Father hath taught me, I speak these things," John viii, 28.
XXXV. Because our Saviour always professed to have no will of his own; but to be ever entirely guided and governed by the will of his heavenly Father. "For I came down from heaven, not to do mine own will, but the will of him that sent me," John vi, 38.
XXXVI. Because he expressly denies that he is possessed of the divine attribute of independent existence. "As the living Father hath sent me, and I live by the Father," &c, John vi, 57.
XXXVII. Because he expressly disclaims the possession of the divine attribute of underived existence. As the Father hath life in himself, so hath he given to the Son to have life in himself," John v, 26.
XXXVIII. Because he positively denies, that he is possessed of the divine attribute of omnipotence. "I can of mine own self do nothing," John v, 30.