LII.. Because it is said, that it is" to the glory of God the Father," that " every tongue should confess that Jesus Christ is Lord,” Phil. ii, 11.

LIII. Because the Scriptures affirm, that" Christ glorified not himself to be made a high priest, but HE [glorified him] who said unto him, thou art my Son, this day have I begotten thee," Heb. v, 5.

LIV. Because it is expressly asserted, that God gave to Christ the Revelation which was made to the author of the Apocalypse, Rev. i, 1.

LV. Because an apostle speaks of Christ, only as the image of God. "Who is the image of the invisible God," Col. i, 15. 2 Cor. iv, 4. It would be absurd to call any one his own image.

LVI. Because Christ is stated to be "the first born of every creature,” Col. i, 15.

LVII. Because he is said to be "the beginning of the creation of God," Rev. iii, 14.

LVIII. Because the Scriptures affirm, in so many words, that "Jesus was made a little lower than the angels," Heb. ii, 9. Can God become lower than his creatures?

LIX. Because Peter declares that, "Christ received from God the Father honor and glory, when there came such a voice to him from the excellent glory, this is my beloved Son," &c, 2 Peter i, 17.

LX. Because it is represented as necessary that the Saviour of mankind should "be made like unto his brethren," Heb. ii, 17.

LXI. Because, in the Epistle to the Hebrews, Christ is compared with Moses in a manner that would be impious, if he were the Supreme God. "For this man

[Christ] was counted worthy of more glory than Moses inasmuch," &c, Heb. iii, 3.

LXII. Because he is represented as being the servant, the chosen, the beloved of God, and the recipient of God's Spirit."Behold my servant, whom I have chosen, in whom my soul is well pleased; I will put my spirit upon him," &c, Matth. xii, 18.

LXIII. Because he himself expressly declares that, it was in consequence of his doing what pleased the Father, that the Father was with him and did not leave him alone. "He that sent me is with me; the Father hath not left me alone, for I do always those things that please him," John viii, 29.

LXIV. Because he is said to have "increased in wisdom, and in favour with God and man," Luke ii, 52. LXV. Because he speaks of himself as one who had received commands from the Father. "The Father, who sent me, he gave me a commandment," John xii, 49. LXVI. Because he is represented as obeying the Father, and as having been "obedient unto death," Phil. ii, 8. Even as the Father said unto me, so I speak, John xii, 50. "I have kept my Father's commandments," John xv, 10.

LXVII. Because Christ "learned obedience by the things which he suffered," and through sufferings was made perfect by God, Heb. v, 8; ii, 10.

LXVIII. Because he is spoken of in the Scriptures as the first born among many brethren, Rom. viii. 29. Has God brethren?

LXIX. Because Christ calls every one, who obeys God, his brother. "Whosoever shall do the will of my Father in heaven, the same is my brother, Matth. xii, 50.

LXX. Because he offers to the faithful the like distinction and honour that himself has with the Father. "To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am sit down with my Father in his throne," Rev. iii, 21.

LXXI. Because God, in the latter ages, hath spoken by his Son, and appointed him heir of all things, Heb. i, 2. LXXII. Because Christ is styled the first begotten of the dead, Rev. i, 5.

LXXIII. from the dead.

Because it is declared that God raised him

"This Jesus hath God raised up, whereof we are all witnesses," Acts ii, 32.

LXXIV. Because GoD poured out upon the Apostles the Holy Spirit, through Jesus Christ, Tit. iii, 6.

LXXV. Because the reason, assigned for the Holy Spirit not having been received earlier, is, that Jesus was not then glorified. "The Holy Ghost was not yet given, because that Jesus was not yet glorified," John vii, 39. LXXVI. Because it is affirmed that Christ was exalted by God to be a prince and a Saviour, Acts v, 31.

LXXVII. Because God made that same Jesus, who was crucified, both Lord and Christ, Acts ii, 36.

LXXVIII. Because God gave him a name which is above every name, Phil. ii, 9.

LXXIX. Because Christ was ordained of God to be the judge of quick and dead, Acts x, 42.

LXXX. Because God will judge the secrets of men by Jesus Christ, Rom iii, 16.

LXXXI. Because all judgment is committed to Christ by the Father, John v, 22.

LXXXII. Because our Saviour grounds the importance of his judgment solely upon the circumstances, that

it is not exclusively his own judgment, which he pronounces, but that of the Father who sent him. "If I judge, my judgment is true; for I am not alone, but I and the Father that sent me," John viii, 16.

LXXXIII.

Because it is said, that when he was received up into heaven, he "sat on the right hand of God," Mark xvi, 19.

LXXXIV. Because St Paul affirms, that Christ, even since his ascension, "liveth unto God," and "liveth by the power of God," Rom. vi, 10. 2 Cor. xiii, 4.

LXXXV. Because it is affirmed of Christ, that “ when all things shall be subdued under him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all,” 1 Cor. xv. 28.

LXXXVI. Because the Apostle John asserts that 66 no man hath seen God at any time," which is not true, if Christ were God.

LXXXVII. Because in the prophecies of the O. T. that relate to Christ, he is spoken of as a being distinct from and inferior to God, Deut. xviii, 15. John i, 45.

LXXXVIII. Because the Jews never expected, that any other than a being distinct from and inferior to God, was to be their Messiah, and yet there is no evidence that our Saviour ever so much as hinted to them that this expectation was erroneous.

LXXXIX. Because it does not appear from the Scriptures, that the Jews, except in two instances, ever opposed our Saviour on the ground that he pretended to be God or equal with God; whereas, had it been his custom to assume such identity or equality, in his conversation with a people so strongly attached to the doctrine of the divine unity, he would have found him

self involved in a perpetual controversy with them on this point, some traces of which must have appeared in the N. T.

XC. Because in these two instances, when charged, in the one case, with making himself God, and in the other, with making himself equal with God, he positively denies the charges. In reply to the charge of assuming to be equal with God, he says immediately, "The Son can do nothing of himself, but what he seeth the Father do;" and directly after, "I can of mine own self do nothing," John v, 19, 30. In answer to the charge of making himself God, he appeals to the Jews, in substance thus; Your own Scriptures call Moses a god, and your magistrates gods; I am surely not inferior to them, yet I did not call myself God, but only Son of God, John x, 34, 35, 36.

XCI. Because, had his immediate disciples believed him to be the Almighty, would they have been so familiar with him, have argued with him, betrayed him, denied him, fled from him, and left him to be dragged to the cross?

XCII. Because the Apostles, after they had been filled with the Holy Ghost on the day of pentecost, did not preach that Christ was God; but preached. what was altogether inconsistent with such a doctrine; Acts ii, 22; xiii, 23; xvii, 3, 31; xxii, 8.

XCIII. Because there is no evidence to prove, that the first converts to Christianity ever incurred the imputation of idolatry from the Jews, as they must have done, had they believed and taught that the Son, as well as the Father, is Jehovah; while it is notorious that this imputation has been among the most common of the Jewish