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Sect. I. Passages of Scripture evincing that Jesus Christ does not possess

the Essential Attributes of Deity.

53

(1) Christ not Self-existent or Eternal

53

(2) Christ not Ibvisible ...

54

(3) Christ not Ever-blessed or Impassable

54

(4) Christ not Immutable....

55

(5) Christ not Omnipresent

56

(6) Christ not Good in the same sense in which the attribute of Good-

ness is ascribed to the Deity; with Observations on Mark x. 18 56

(7) Cbrist not in possession of Omniscience, or of Underived Know-
ledge; with Observations on Mark xiii. 32 ...

58

(8) Christ not in possession of Almighty Power, or of Underived Au-

thority

64

SECT. II. - Passages of Scripture proving Christ to be inferior to God, by

various Titles and Modes of Expression relative to his Nature,

Character, and Mission ....

67

(1) Christ called a Man

67

(2) Called the Son of Man

68

(3) Called or accounted a Prophet, or the Prophet

70

(4) Called the Sent of God--a Divine Messenger

70

(549) Called the Son of God, God's Only-begotten Son, &c.

71

(10) Called the Servant of God

72

(11) Christ distinguished from the Deity by various other Titles 72

(12) Christ speaks, or is spoken of, in language intimating him to be

the Representative or Vicegerent of God

(13) Christ Raised up or Selected by the Almighty, and qualified by

him for the Offices to which he was appointed .....

73

SECT. III.--Observations on the Evidence for the Subordination of Jesus

Christ to God, as contained in the tivo preceding Sections; with

Remarks on the Doctrine of Two Natures in Christ

74

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Sect. VI.- Examination of the Scripture Evidence alleged for the Opinion,

that the Divine Perfections of Eternity, Self-existence, Un-

changeableness, and Absolute Supremacy, belong to Christ .. 170

Sect. VII.-Examination of the Scripture Evidence alleged for the Opinion,

that Underived and Independent Power belongs to Christ 184

1. Power in general...

184

II. Creation

186

III. Ruling all things..

194

Iv. Delivery of Doctrines

194

v. Performance of Miracles

196

vi. Inspiration of the Apostles

198

VII. Forgiveness of Sins ..

200

VIII. Rising from the Dead

200

IX. Raising the Dead

202

Sect. VIII.-Examination of the Scripture Evidence alleged for the Opinion,

that Christ is Everywhere Present .....

204

Sect. IX.— Examination of the Scripture Evidence alleged for the Opinion,

that Christ is Omniscient.

212

SECT. X. -Examination of the Scripture Evidence alleged for the Opinion,

that absolute Moral Perfection belongs to Christ .

218

Sect. XI.-- Examination of the Scripture Evidence alleged for the Opinion,

that Christ possesses all the Perfections peculiar to Deity .... 222

Sect. XII.- Examination of the Scripture Evidence alleged for the Opinion,

that Christ is equal to, or identified with God ....... 228

Sect. XIII.-Examination of the Scripture Evidence alleged for the Opinion,

that Christ is entitled to Religious Worship ...

236

1. Divine Homage supposed to have been paid to Christ while on earth 236

11. Divine Worship supposed to be required for Christ ...

236

11. Prayer supposed to have been offered to Christ in his exalted state 240

iv. Thanksgivings and Ascriptions of Praise rendered to Christ, or

supposed to have been rendered to him

242

v. Devout Aspirations to Christ ....

246

VI. Invocations or Appeals to the Name of Christ.

248

Sect. XIV.- Examination of the Scripture Evidence alleged for the Doctrine

of Christ's Deity, derived from similar Language being applied,

or supposed to be applied, to him and to God

250

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INTRODUCTION.

OF DIFFERENT OPINIONS CONCERNING GOD, CHRIST, AND THE

HOLY GHOST;

WITH BRIEF REMARKS ON THE MISAPPLICATION OF CERTAIN TERMS.

So many and so conflicting have been the opinions entertained by the Christian church respecting the essence of the Godhead and the person of Jesus Christ, that it would be altogether impracticable to state them in a few pages with sufficient accuracy and precision. To some individuals, however, it may not be uninstructive to ascertain the principal points of difference that subsist among the leading sects; and for all who honour the following treatise with a perusal, it will be necessary to know in what sense the Author uses appellations which are designed to indicate the peculiar notions of the disciples of Jesus, but which are, unhappily, too often employed as epithets of ridicule or of intolerance.

The commonly-received opinion is, that the Supreme Being consists of three persons, to each of whom belong the essential attributes of Deity; and that these three persons constitute only one God. Of those who adhere to this hypothesis, some consider that the terms Father, Son, and Holy Ghost, are merely relative;~that the persons in the Trinity did not exist under these characters from all eternity ;-that there is no precedence amongst them, either in time, order, or dignity. Others believe that the Father, whom they designate the first person in the Godhead, is alone the Source or Fountain of Deity; that the Son, who is the second person, was begotten of the Father; and that the Holy Ghost, the third person, proceeded from the Father and the Son: and yet that these three persons are co-equal, co-essential, and co-eternal. Some, again, have been of opinion, that the Father, Son, and Holy Ghost, are not three persons, but three modes, characters, or relations; and that only one person is uniformly meant by the sacred writers, when treating of the Father, the Son, or the Spirit: while some, on the other hand, have employed language concerning the three persons in the Godhead, unequivocally expressing the notion of three distinct Gods. The supporters of these different opinions agree, that Christ was perfect man, as well as perfect God; and they are generally distinguished by the appellation of TRINITARIANS; but are sometimes called, according to their peculiar views, Athanasians, Sabellians, or Tritheists.

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In this statement of the belief of Trinitarians, we employ the word person agreeably to their own usage; at the same time remarking, that the only conception we can form of its meaning is that of a mind, or an intelligent being. The precise import of the term, as used by Trinitarians, it is difficult to ascertain: some of them defining it as “a mode or attribute;" some, as an infinite mind;" others, as “an intelligent or absolute substance”_“ a distinct subsistence"_“a real distinction”—“ a perfect hypostasis.” On this point the more modern advocates of the Trinity are comparatively silent; making use of the word person without professing to employ it as the representative of any definite idea.

Another denomination of Christians, termed Arians, profess to believe that God is one person only; that his Son Jesus Christ is distinct from and inferior to him; and that the Holy Spirit is either a being inferior to them both, or merely an attribute or a gift of God. Respecting Christ, some of them hold that he was begotten of the Father before all ages, being a subordinate Deity, but superior to all other intelligences; and that, under the self-existent God, he created the universe, and supports and governs it. Others believe, that he was a superangelic being, employed by the Almighty in forming the solar system, or “in reducing this globe out of a chaotic state to its present habitable form.” Others, again, affirm that he was a pre-existent spirit, but deny that he had any concern in the making of the universe, or in the formation of any world or system of worlds. All Arians, however, concur in opinion, that Jesus Christ came down from heaven, clothed himself with human flesh, and lived and died as a man, to accomplish the important ends for which he was sent by the Father into the world. Few Arians, if any at the present day, consider either the Son or the Spirit as an object of address in prayer.

The Socinians, while they admitted the strict unity of God, and the simple humanity of Christ, conceived that, on account of Jesus' exaltation to the right hand of the Father, he is entitled to religious homage both from angels and from men.

Those Christians who assume the name of Proper Unitarians, but who are not unfrequently styled Humanitarians, believe that God is one, in the strictest sense of the word; that he alone is entitled to religious worship; and that his Son and Servant, Jesus Christ, was only a human being, but superior to all other divinely-commissioned Teachers, because his mission was of a much higher character–because he was the Messiah, the Author and Finisher of our Faith, the great medium of communication from God to men, and the appointed of his Father to be the Judge of all mankind. Some Humanitarians admit the doctrine of Christ's miraculous conception; others reject it, believing Jesus to have been the

* Dr. Price: who, in his “Sermons on the Christian Doctrine," seems to consider Christ as having been the instrumental agent in the formation only of this world.

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