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as the maker of the world, and the resurrection of a body to which he had been united. For, as he was a being of so much higher rank, it might be said, that the laws of his nature might be very difserent from those of ours; and therefore he might bave privileges to which we could not pretend, and to which we ought not to aspire. «
If the world was created and governed by a derived being, this being, on whom we immediately depended, would be that to whom all men would naturally look. He would necessarily become the object of their prayers, in consequence of which the supreme being would be overlooked, and be-come a mere cypher in the universe. 'As modern philosophy suppose; that there are innumerable worlds inhabited by rational and impersect beings (for all creatures must be finite and impersect) besides this of ours, it cannot be supposed but that many of them must have stood in as much need of the interposition of the maker of the universe as we have done. And can we suppose either that this should be the only spot in the universe so highly distinguished, or that the maker of it should undergo as many degradations as this scheme may require?
The doctrine of Christ's pre-existence goes upon the idea of the possibility, at least, of the pre-existence of other men, and supposes an immaterial soul in man, altogether independent of the body; so
that it must have been capable of thinking, and acting before his birth, as well as it will be after bis death. But these are suppositions which no appearance in nature favours.
The arian hypothesis, therefore, though it implies no proper contradiction, is, on several accounts, highly improbable a priori, and therefore ought not to be admitted without very clear and strong evidence.
III. Arguments Against The Trinitarian
AND THE ARIAN HYPOTHESES' FROM THE
I Shall now shew, in as concise a manner as I can, that the doctrine of the trinity, and also the arian hypothesis, have as little countenance from the scriptures as they have from reason. The scriptures teach us that there is but one God, who is himself the maker and the governor of all things; that this one God is the sole object of worship, and that he sent Jesus Christ to instruct mankind, empowered him to work miracles, raised him from the dead, and gave him all the power that he ever was, or is now possessed of.
I. The scriptures contain the clearest and most express declarations, that there is but one God, without ever mentioning any exception in favour 'of a trinity, or guarding us against being led into any mistake by such general and unlimited expressions. preslions. Ex. xx. 3. Thou shalt have no other God before me. Deur. vi. 4. Hear, 0 Israel, the Lord our God is one Lord. Mark xii. 29. 77;i? first of all the commandments is, Hedrt 0 Israel, the Lord lur God is one Lord. 1 Cor, viii. 6. To us there is but 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 in him. Eph. iv. 5, 6. One Lord) one faith, one baptism, one God and Fathet of all, who is above all, and through all, and in you all. i Tim. ii. 5. For there is one God, and one mediator between God and men, the man Chri/l Jesus.
On the other hand, not only does the word trinity
never occur in the scriptures, but it is no where
said that there are three persons in this one God; nor is
the doctrine explicitly laid doWn in any other direct
proposition whatever. Christ indeed says, John x. 30,
/ and my Father are one; but he sufficiently explains
himself, by praying that his disciples might be one
with him in the same sense in which he was one
with the Father. John xvii. 21, 22. That they alt
may be one, as thou Fathet art in me, and I in thee,
that they also may be one in us; and the glory which
thou gave/I to me, I have given them, that they may be
ine, even as we are one.
2. This one God is said to have created all things j and no intimation is given of his having employed any inferior agent or instrument in the work of creation* Gen, i. t» In the beginning God created
the the heaven and the earth—ver. 3. God said, let there he light and there was light, &c. Ps. xxxiii. 6. By the -word of the Lord were the heavens made, and all the hosl of them by the breath of his mouth—ver. 9. He spake, and it was done; he commanded, audit stoodfa/l. Is. xliv. 24. Thus faith the Lord, thy redeemer, and he that formed thee from the womb, I am. the Lord that maketh all things, that Jlretcheth forth the heavens alone, that spreadeth abroad the earth by myself.
3. This one God is called the Father, i. e. the author of all beings; and he is called God and Father with respect to Christ, as well as all other persons. John vi. 27. Labour not for the meat which peri/heth, but for that meat which endureth unto tverlasting life, which the son of man shall give unto you; for him hath God the Father sealed. John xvii. 3. That they might know thee, the only true God, and Jesus Christ whom thou hast sent. John xx. 17. Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God, and your God. Eph. i. 17. That the God of our Lord Jesus Christ, the father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him. Col. i. 3. We give thanks to God, and the Father of our Lord Jesus Christ.
4. Christ is said expressly to be inserior to the, Father, all his power is said to have been given him by the Father, and he could do nothing without
out the Father. John xvi. 28. My Father is greater than I. 1 Cor. iii. 23. Ye are Christ's and Christ is God's. 1 Cor. xi. 3. The head of Christ is God. John v. ig. Verily', verily, I fay unto you, the Sen can do nothing of himself. John xiv. 10. The words that I speak unto you I speak not of myself and the Father that dwelleth in me he doth the works. Matt. xxviii. 18. All potter is given to me in heaven and in earth. 2 Pet. i. 17. He received from God the Father honour and glory. Rev. i. 1. The revelation »f Jesus Christ, which God gave unto him.
It is now alledged that Christ did not mean that he was inserior to the Father with respect to his divine nature, but only with respect to his human nature. But if such liberties be taken in explaining a person's meaning, language has no use whatever. On the same principles, it might be asserted that Christ never died, or that he never rose from the dead, secretly meaning his divine nature only. There is no kind of imposition but what might be authorized by such an abuse of language as this.
5. Some things were with-held from Christ by his Father. Mark xiii. 32. But of that day, and that hour, knoweth no man; no not the angels that are in heaven, neither the Son, but the Father. Matt. xx. 23. To fit on my right-hand and on my left, is not mine to give; bu it Jball be given to them for whim it is prepared of my Father.