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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 my 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 scripture, 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," Matt.

xx. 23.

XXXIV. Because our Savior, 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 Savior always professed to have no will of his own; but to be ever 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 liv ing 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.

XXXIX. Because he expressly disclaims the possession of the divine attribute of omniscience. "But of that day, and that hour, knoweth no man, no, not the angels which are in heaven, neither the Son, but my Father only," Matt. xxiv. Mark xiii. 32.

XL. Because Christ is said in the Scriptures to have been "tempted of the devil," Matt. iv. 1. But "God cannot be tempted with evil.”

XLI. Because it is related of our Savior, that "he continued all night in prayer to God," Lnke vi. 12. Why should Christ thus pray, if he himself were God?

XLII. Because, in presence of a numerous company, before the resurrection of Lazarus, he gave thanks to the Father for having heard him. "Father, I thank thee that thou hast heard me, and I knew that thou hearest me always," John xi. 41, 42.

XLIII. Because Jesus besought his Father to glorify him. "And now, O Father, glorify thou me with thyself, with the glory which I had with thee before the world was," John xvii.

5. The being who prayed to God to glorify him, cannot be God.

XLIV. Because he implored that, if it were possible, the bitter cup might pass from him, adding, “nevertheless, not as I will, but as thou wilt," Matt. xxvi. 39.

XLV. Because he said, "My God, my God, why hast thou forsaken me?" Matt. xxvii. 46. Can he who uttered this be the supreme God?

XLVI. Because he never paid his adorations to himself the Son, nor to the Holy Ghost, as he should have done, had the Son and the Holy Ghost been God; but always to the Father.

XLVII. Because he never instructed his disciples to worship himself or the Holy Ghost, but the Father, and the Father only. "When ye pray, say, our Father which art in heaven,” Luke xi. 2. "In that day, ye shall ask me nothing. Whatsoever ye shall ask of the Father in my name," &c. John xvi. 23. "The hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him," John iv. 23.

XLVIII. Because it was not the practice of the Apostles to pay religious homage to Christ, but to God the Father through Christ. "I thank God through Jesus Christ," Rom. vii. 25. "To God only wise be glory through Christ," Rom. xvi. 27. "I bow my knees unto the Father of our Lord Jesus Christ," Eph. iii. 14.

XLIX. Because St. Peter, immediately after being filled with the Holy Spirit on the day of Pentecost, thus addressed the Jews; "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you, by miracles, and wonders and signs, which God did by him, in the midst of you, as ye yourselves also know; him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain; whom God hath raised up," &c. Acts ii. 22—24.

L. Because St. Paul expressly states, that "all things are of God, who hath reconciled us to himself by Jesus Christ," 2 Cor. v. 18.

LI. Because the same Apostle gives "thanks to God, who

giveth us the victory through our Lord Jesus Christ," 1 Cor. XV. 57.

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 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 Savior 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. Matt. 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 favor 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," Matt. xii. 50.

LXX. Because he offers to the faithful the like distinction and honor 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 set 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. Because it is declared that God raised him from the dead. "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.

Vol. VII.


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