that Jesus Christ is ever spoken of in this divided sense: on the contrary, he is always spoken of as one person; and to be one person, he must have all the qualities and attributes which constitute him that person.

That the person Christ is one in all personal proportion, without complexity or divisibleness, and that he is not the most high God, but distinct from and subordinate to him, is further shown from Daniel's prophetic vision. "I saw in the night visions; and behold! one like the Son of man came with the clouds of heaven, and came to THE ANCIENT OF DAYS, and they brought him near before him; and THERE WAS GIVEN HIM dominion and glory and a kingdom, that all people, nations, and languages should serve him." This Son of man is "the man CHRIST Jesus."

Jesus directed his disciples to pray, not to himself, but to THE FATHER. John xvi. 23, "In that day ye shall ask me nothing: whatsoever ye shall ask THE FATHER in my name, he will give it you." He declared that eternal life was to know THE FATHER to be THE ONLY TRUE GOD, and JESUS, whom He had sent, to be the Christ: John xvii. 3; and that "the hour cometh, and now is, when the true worshippers SHOULD WORSHIP THE FATHER in spirit and in truth :" John iv. 23.

The fine prayer, in Acts iv. 24, in which the disciples, with one accord, "lift up their voice," is addressed to "God which hast made heaven and earth, and the sea, and all that in them is," as contradistinguished from "his holy child Jesus, whom He had anointed." The act of prayer is never confounded by the Apostles with the veneration and love due to their crucified master. iii. 3, "Which worship Gop in the spirit, and rejoice in Christ Jesus." iv. 6, " In every thing by prayer and supplication with thanksgiving let your requests be made known unto God; and the peace

Phil.

of GOD shall keep your minds through CHRIST JESUS." To the uniform and clear practice and instruction of both Jesus and his Apostles, it is vain to oppose ejaculations or supplicatory addresses directed to him when visibly present, as examples that his disciples prayed to him instead of to "the King eternal, immortal, invisible, THE ONLY WISE GOD:" 1 Tim. i. 17.

Glory, indeed, is ascribed to Christ; but because glory is also ascribed to GOD, who is worshipped, it does not follow that he is worshipped to whom glory is ascribed. To him who was the hope of glory, the Lord of glory; to him who was glorified with the glory which he had in the everlasting deerees of God before the world was, glory might consistently be ascribed. 2 Pet. iii. 18, "Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory, both now and for ever. Amen." In Revelations, v. 13, there is an ascription of glory to the Lamb, the slain of the resurrection, in conjunction with GOD: "And every creature which is in heaven, and on the earth, heard 1, saying, Blessing, and honour, and glory, and power, be unto HIM THAT SITTETH UPON THE THRONE, and unto the Lamb, for ever and ever." This, in respect of the Lamb, is consistent with the preceding verse: "Worthy is the Lamb that was slain, to receive power, and rich es, and wisdom, and strength, and honour, and glory, and blessing:" ver. 12. To which every Unitarian will devoutly say, Amen. But he that sitteth on the throne is distinguished from the Lamb; and though the Lamb is described elsewhere, as in the midst of the throne, emblematical of the kingdom which he has not yet delivered up to God, the title of HE THAT SITTETH ON THE THRONE, like that of THE LIVING GOD, is never applied to the Lamb or to Christ, but to Jehovah, or THE FATHER,

only; and the following verse shows plainly, that the giving glory and blessing to the Lamb of GOD is distinct from that worship which is due to GOD alone ver. 14, "And the four and twenty elders fell down and worshipped HIM THAT LIVETH FOR EVER AND EVER."

APPEAL

ΤΟ

SCRIPTURE AND TRADITION.

Part II.

ON THE

DOCTRINE OF THE PRE-EXISTENCE.

DISSERTATION.

WHAT has been called the middle scheme

of Christianity, supposes Christ to be neither the Supreme God nor an Attribute of God, but a created super-angelic Spirit, the instrumental creator of the universe; or, simply, the regenerator of mankind, and the medium of God's dispensations to his creatures.

Whatever forms a middle point, between two opposing schemes, may appear abstractedly to be the safest and most probable theory; but, if the two opposites be truth and error, the medium between them must partake of error no less than of truth. Speculative arguments are of no use or authority from their speciousness, or seeming internal fitness, where recourse can be had to fact; and although every man is "to judge for himself that which is right," yet it is not sufficient to appeal to Scripture in defence of a preconceived speculation, since all equally appeal to it; and even if we adopt the enthusiastic notion of special illumination vouchsafed to