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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 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
reproaches against Christians, since the Trinity became a doctrine of the church.
XCIV. Because there are, in the N. T. seventeen passages, wherein the Father is styled one or only God, while there is not a single passage in which the Son is so styled.
XCV. Because there are 320 passages, in which the Father is absolutely, and by way of eminence, called God; while there is not one in which the Son is thus called.
XCVI. Because there are 105 passages, in which the Father is denominated God, with peculiarly high titles and epithets, whereas the Son is not once so denominated.
XCVII. Because there are 90 passages, wherein it is declared that all prayers and praises ought to be offered to Him and that every thing ought to be ultimately directed to His honor and glory; while of the Son no such declaration is ever made.
XCVIII. Because, of 1300 passages in the N. T. wherein the word God is mentioned, not one necessarily implies the existence of more than one person in the Godhead, or that this one is any other than the Father.
XCIX. Because the passages, wherein the Son is declared, positively, or by the clearest implication, to be subordinate to the father, deriving his being from Him, receiving from Him his divine power, and acting in all things wholly according to His will, are in number above 300. C. Because in a word, the supremacy of the Father, and the inferiority of the Son, is the simple unembarrassed, and current doctrine of the Bible; whereas, that of their equality or identity is clothed in mystery, encumbered with difficulties, and dependent, at the best, upon few passages for support.
BY EDMUND Q. SEWALL.
PRINTED FOR THE
American Unitarian Association.
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