(Corresponding to p. 218-223.)

SECT. X.-CHRIST'S MORAL CHARACTER NOT UNDERIVED.

1-5. John viii. 46: Which of you convinceth me of sin? et al. (as in p. 218.)

As he was the Son of God, he was "the brightness of his Father's glory, and the express image and character of his person;" and as he was the son of man, though he had natural frailties and infirmities, and was subject to hunger and thirst, weariness and pain, like other men; yet he had all the moral perfections belonging to human nature, without any of the evil inclinations and sinful frailties to which it is incident; and HIS HUMAN NATURE WAS ASSISTED IN AN EXTRAORDINARY MANNER BY THE SPIRIT OF GOD, which "was not communicated to him by measure," but " he was anointed with that holy unction above his fellows," above all the sons of men, above all the prophets and messengers of God that ever were sent to mankind; "he had no sin, neither was guile found in his mouth."-Archbishop Tillotson. Serm. CXXXV.

SECT. XI. CHRIST'S FULNESS AND PERFECTIONS NOT PECULIAR TO DEITY.

1. Col. ii. 9: For in him dwelleth all the fulness of the Godhead bodily.

TS DEÓTUTOS, of power and dominion. It is the same with his being made the Head or Lord over the church, as is most evident from chap. i. 15, 18, 19, .. compared with the 18th, 19th, and 20th verses of this chapter.-Pyle on Col. ii. 9.

It is evident that .. THE FATHER, by giving him [Christ] "to have life in himself, as he bath it in himself," MUST HAVE GIVEN HIM the fulness of the Deity, from which this power is inseparable. -Dr. Whitby's Commentary on John v. 21.

Christ emptied himself of the fulness and form of God, taking upon him the form of a servant, THAT THE FULNESS OF THE GODHEAD MIGHT DWELL IN US, and we of servants become lords.-St. Jerom, as quoted by Pierce of Exeter, apud Christie.

Erasmus, in his usual manner, acknowledges that all which is said concerning the divine nature of Christ is true, but that this text has no reference to it: eam rem hic non agit Paulus. He, with Grotius, explains the text of THE DOCTRINE OF CHRIST, which excels and supersedes the law of Moses.-Belsham.

The sum is, that GOD HAS EXHIBITED HIMSELF to us in Christ fully and substantially. Commentators variously explain the adverb bodily, which I have no doubt is improperly used for substantially. For St. Paul contrasts THIS MANIFESTATION OF GOD, which we have in Christ, with all others which ever were: for God often exhibited himself to men, but in part; but in Christ HE COMMUNICATES HIMSELF WHOLLY TO US. In various other ways he manifested himself, but in figures, or by virtue and grace; but in Christ HE APPEARED TO US ESSENTIALLY. Thus the apostle John, "He who hath the Son hath also the Father;" for they who

(Corresponding to p. 224-227.) possess Christ have God truly present, and enjoy him inwardly.-Calvin in loc.

In Eph. iii. 19 the apostle exhibits his fervent wishes, that the Christians of Ephesus might "be filled with all the fulness of God" By comparing this expression, as applied to Christ in Col. i. 19, ii. 9, with John i. 14, 16, and Eph. i. 23, it appears evident, that by the "fulness of God" is meant the abundant gifts and graces WHICH WERE BESTOWED ON CHRIST, and through him upon his disciples.-Prof. Stuart's Letters, p. 114.

2, 3. John v. 26-29: The Father.. hath given him authority to execute judgment also, because he is the Son of man. (See other passages referred to, p. 224.)

See p. 68, No. 13 and note, for Dr. Campbell's interpretation and remarks.

We may promise to ourselves a fair and equal trial at the judgment of the great day, because we shall then be JUDGED BY A MAN LIKE OURSELVES. Our Saviour and Judge himself hath told us, that for this reason "God hath committed all judgment to the Son, because he is the son of man." And this, in human judgments, is accounted a great privilege, to be judged by those who are of the same rank and condition with ourselves, and who are likely to understand best and most care

fully to examine and consider all our circumstances,

and to render our case as if it were their own. So equitably doth God deal with us, that we shall be acquitted or condemned by such a Judge as according to human measures we ourselves should have chosen, by one in our own nature," who was made in all things like unto us," that only excepted which would have rendered him incapable of be ing our Judge, because it would have made him a criminal like ourselves. And therefore the apostle offers this as a firm ground of assurance to us, that "God will judge the world in righteousness," because this judgment shall be administered by a man like ourselves. "He hath," said he, "appointed a day wherein he will judge the world in righteousness by that man whom he hath ordained," &c.— Archbishop Tillotson. Serm. XLVI.

The Judge is God, the Supreme Lord of all; but more particularly our Saviour Jesus Christ, whom the Father hath appointed to be the King and Judge of all men. So that this act of judging is a part of the kingly office, delegated to him by the Father; by which he will at last complete the office of a Redeemer, and introduce the faithful, for whom he has purchased salvation, into eternal glory; but will, as a just avenger, punish the wicked and obstinate. He will, to this purpose, be furnished with all those qualifications that are requisite. For (1.) he will be the Supreme Judge, from whose determination no appeal can be lodged, SINCE HE DERIVES HIS COMMISSION FROM GOD THE FATHER. (2.) He will be omniscient, before whom the most secret of our thoughts shall lie open, &c.-Limborch's Body of Divinity, p. 874.

(Corresponding to p. 228-231.)

I. CHRIST NOT EQUAL TO GOD. 1. Zech. xiii. 7: Awake, O sword! against my shepherd, and against the man [that is] my fellow, saith Jehovah of hosts.

contra virum proximum meum.-Tremellius et Junius. against the man [who is] near unto me. -Newcome apud Lindsey. with me.-Bagot, that cleaveth to me.-Douay Ver. against the man of my resemblance.-Smith.

The shepherd here is Judas Maccabeus, who was slain in battle with Bacchides, Joseph. xii. 19. Et super virum cohærentem mihi.] Super virum proximum meum, i.e. whom I greatly love.-Grotius.

i.e. next unto me in power and authority, and corresponds with my shepherd in the parallel line; one that rules his flock or people under me, BY VIRTUE OF MY COMMISSION.-Dr. Blayney as quoted by Hincks.

I adhere to the version, my fellow, because I think there is the same AMBIGUITY in the term, as in the original.—Boothroyd apud Dr. J.P.Smith. 2. See John v. 17, 18.

making himself like unto God.-Newcome.

John v. 17, "My Father worketh hitherto, and I work," treats of the concurrence of God in the working of miracles; namely, our Lord informs us, that the miracle for which the Jews would have killed him, because it was done on their Sabbath, was not wrought by him, BUT ONLY SO FAR AS HIS FATHER GRANTED HIM THAT POWER.Limborch's Body of Divinity, p. 161.

3. See John xvi. 15; xvii. 10.

When he says, that "all the things of the Father are his," he speaks in his character of Mediator, because it behoves us to receive of his fulness. Here he does not discourse so much of his secret and intrinsical power, as of the office enjoined on himself towards us.-Calvin.

..

All things that the Father hath are mine.] The knowledge and decrees of future circumstances, SO FAR AS THEY RESPECT THE CHURCH.Grotius on John xvi. 15,

And all mine are thine, thy children; and thine are mine, having me for their teacher and guide.Dr. Whitby's Paraphrase of John xvii. 10.

Are

Are thine, AS THE ORIGINAL GIVER. mine, BY THY UNBOUNDED COMMUNICATION. -Archbishop Newcome on John xvii. 10.

4. John xvii. 24: I will, &c. Déλw, velim, i. e. cupio, seu peto.- Piscator. precor.-Schleusner. je souhaite.-Le Clerc. Idesire, or wish.-Parkhurst. I desire.-Newcome.

To will (velle) is here used for to ask (optare); for it is not the language of command, but of entreaty.-Calvin.

This argument [that I will is not so properly a petition, as a claim of right] is built on an Anglicism in their translation, for which the sacred author is not accountable. Augustine, in like manner,

founding on a Latinism, argued from the word volo, of the Italic version, as a proof of the equality of the Father and the Son. HE IS VERY WELL ANSWERED BY BEZA, whose sentiments on this subject are beyond suspicion.-Dr. Campbell's note.

5. Phil. ii. 6: Who, being in the form of God, thought it not robbery to be equal with God.

For the phrase, form of God, see p. 270. thought it not robbery to be as God.-Doddridge. to be like God.-Macknight.

did not arrogate to himself to be equal with God; did not assume an equality with God.--Tillotson. did not affect to be equal with God, or to appear with divine honours -Paley. did not esteem it an object to be caught at to be on a parity with God.-Smith. did not think it a matter to be earnestly desired, to appear equal to God.-A. Clarke.

Tò εivaι Taα Or is to be, or appear, as God, or in the likeness of God. So the word fra is adverbially used frequently in the Septuagint, answering to the Hebrew Caph, Job v. 14; x. 10; xi. 12; xiii. 12, 28; xv. 16; xxiv. 20; xxvii. 16; xxviii. 2; xxix. 14; xl. 15. Isa. li. 23. Wisdom vii. 1, 3.Dr. Whitby (Com.): whose remarks are approved by Parkhurst, in his Greek Lexicon.

How was it any proof or example of humility that he did not think it robbery to be equal with God? Besides, the Greek will not fairly bear this construction. 'Agayμs, translated robbery, does not seem here to signify an act of robbery, but res rapta, or rather, figuratively, res avide diripienda et vindicanda, i.e. something which is eagerly to be seized and appropriated.-Prof. Stuart's Let. p. 68.

St. Paul means, that Christ, considered as a man, whatever miracles he performed, thought not of putting himself, in this respect, on an equality with God, or of attributing equality to himself by refusing to obey him.-Le Clerc.

II. CHRIST NOT THE SAME BEING AS GOD.

6. John x. 30: I and [my] Father are one. The ancients improperly applied this passage to prove, that Christ is of the same substance with the Father. For Christ DOES NOT ARGUE CONCERNING UNITY OF SUBSTANCE, but speaks of the consent which he has with the Father, so that whatever is done by Christ will be confirmed by the Father's power.-Calvin.

7. See John xiv. 9, 10; x. 38.

He that hath seen me hath seen in me THE WORKS OF) THE FATHER, by which only he is visible.

Believest thou not that I am in the Father, and the Father in me, by his Spirit ENABLING ME to speak the words, and do the works of God?Whitby's paraphrastic rendering of John xiv. 9, 10.

That the Father is in me.] By his operating power. And I in him.] By my perfect OBEDIENCE. -Grotius on John x. 38.

See other admissions in p. 234, No. 6 and 7.

(Corresponding to p. 236-242)

1.- DIVINE HOMAGE NOT PAID TO JESUS WHILE ON EARTH.

1,2. Matt. viii. 2: A leper.. worshipped him, &c. et al.

Under the signification of civil worship, Schleusner places all the texts referred to in p. 236 of this work, except Matt. xiv. 33 and Luke xxiv. 52. See his Lexicon to the New Test.; v. IIgovia — For other admissions, see Grotius on Matt. ii. 2; viii. 2. and Le Clerc on Matt, ii, 2; xx. 20: also page 236 of this work.

Many who worshipped Christ, while he sojourned among men, i. e. prostrated themselves before him, probably knew or acknowledged nothing of his divine nature.-Prof. Stuart's Letters, p. 80.

The homage of prostration, which is signified by this Greek word (Torxunta.), in sacred authors, as well as in profane, was, throughout all Asia, commonly paid to kings and other superiors, both by Jews and by Pagans.-Dr. Campbell.

II. — DIVINE WORSHIP TO CHRIST NOT
REQUIRED.

3. John v. 23: That all should honour the Son, even as they honour the Father.

nabas, 1. sicut, quemadmodum, quomodo. An adverb of comparison or similitude. 2. prout, in quantum, quatenus. 3. siquidem, quoniam, propterea quod. 4. cum, postquam.-Schleusner.

nabàs, even as.] This particle signifies sometimes when, as Acts vii. 17.-Whitby on 1 Cor. i. 6. 4. See John xiv. 13, 14.

For Dr. Whitby's paraphrase, see p. 239. 5. See Phil. ii. 10, 11.

in the name of Jesus.-Secker, Doddridge, Paley, Smith. ut propter, i.e. that all may acknowledge Jesus as their Lord.-Piscator. at, for, on account of the glorious name, dignity, or authority of Jesus. -Archbishop Newcome.

6. Heb. i. 6: And let all the angels of God worship him.

λos, a messenger.-Schleusner.

a name,

not of nature, but of office.-Austin in Leigh's Critica Sacra. (For the term worship, see No. 1, 2.) 7. See 1 John v. 14, 15.

Et hæc est fiducia quam apud Deum habemus, si quid petierimus, &c.- Beza's translation.

For other concessions, see p. 240.

III. PRAYER, PROPERLY SO CALLED, NOT OFFERED TO JESUS IN HIS EXALTED STATE. 8. See Acts vii. 59.

The supplement [God] is improper.- Wardlaw. If the word God be supposed to be put in this place, yet the sense may well be this, viz. "Calling upon God, and also saying, Lord Jesus, receive my spirit."-Pyle.

9. See 2 Cor. xii. 8.

I earnestly prayed to God to be delivered from it. Dr. Hammond.

(Corresponding to p. 242-249)

IV. THANKSGIVINGS, &e. IN THE HIGHEST SENSE NOT RENDERED TO CHRIST.

10-18. See Eph. v. 19, and other passages quoted in pages 212-4,

"To the Lord," that is, to the Father, as is plain from the following verse.-Macknight on Eph. v. 19. The Doctor makes a similar remark on Col. iii. 16. Col. iii. 16: Singing.. to God.-Griesbach,

As God does all in, to, and through Christ Jesus, to him be the honour of his own work ascribed, &c. -Dr. A. Clarke on Heb. xiii. 21.

It is uncertain whether the relative () refers to God or to Christ.—Dr. Macknight on 1 l'et. iv. 11. V. BENEDICTIONS NOT PRAYERS TO CHRIST.

19-24. See 1 Thess. iii. 11, 12, and other texts quoted or referred to in p. 246.

Now our Lord Jesus.] As all your grace CAME FROM GOD through Christ, so the power that is necessary to strengthen and confirm you unto the end must COME IN THE SAME WAY.-Dr. Adam Clarke on 2 Thess. ii. 16.

The apostle wishes them all the blessings which which can FLOW FROM GOD, as the fountain of grace, producing in them all the happiness which a heart filled with the peace of God can possess; all of which are to be communicated to them through the Lord Jesus.-Dr. A. Clarke on Rom. i. 7. Grace and peace.. derived from God the Father, THE FOUNTAIN OF ALL BLESSINGS, and from Jesus Christ, the procurer and dispenser of them.-Dr. Whitby (Com.) on 2 Cor. i, 2.

These and the like words-Peace be to you, or with you-are but a form of greeting or salutation, which includes in it all good wishes of the things mentioned, but NOT A SOLEMN PRAYER TO

THOSE PERSONS MENTIONED IN THE FORM.

Dr. Hammond on Rev. i. 4, 5.

VI. CHRIST NOT INVOKED IN PRAYER.

25. See 1 Cor. i. 2. et al. (page 248.) Ex.xxoox, signifies to be surnamed, Matt. x. 3. Luke xxii. 3. Acts i. 23. and iv. 36. and in many other places; and so in a passive, not active signification. Agreeably to this, επικαλεῖσθαι όνομα Ἰησοῦ Χριστοῦ is, to be called by the name of Jesus Christ, as an agnomen or supernomination, which notes the special relation we have to him, as the spouse of that husband whose name is called upon her, Isa. iv. 1 (which is the direct literal notation of εxixaεodas here), or as the servant to that master by whose name he is called also; and so επικαλούμενοι όνομα Χριστοῦ is but a periphrasis of Christians, AND NO MORE.-Hammond on 1 Cor. i. 2.

To name the name of any one, or to have his name called upon by us, does, according to the use of this phrase among the Hebrews, SIGNIFY NOTHING ELSE BUT TO BE DENOMINATED FROM HIM.

Archbishop Tillotson.

26. Rom. ix. 1: I say the truth in Christ. As a Christian.-Le Clerc. by authority from Christ; as a disciple of Christ.-Newcome.

(Corresponding to p. 250, 251.)

1. Job xix. 25-27: I know [that] my Redeemer liveth, and [that] he shall stand at the latter [day] upon the earth, &c.

I know that my Redeemer liveth, and that on the latter day I shall rise from the earth.] These and the following words the Jews never refer to the resurrection, though they ransacked every thing that could possibly be referred to that subject. Many Christians have adduced the passage to prove the truth of the resurrection; but, to effect this object, they have been forced in their translations to depart considerably from the original, as Mercer and others remark. The signification of the Hebrew is, "I know that my Redeemer liveth, and that he shall at last stand in the field. Although they (namely, distempers) have consumed not only my skin, but also this (namely, the fat under the skin), yet in my flesh shall I see God (i.e. I shall find him propitious).".. God is called the Redeemer, because he delivers the righteous from many evils. Psalm 1xxviii, 35. Isa. xli. 14; xliii. 14; xliv. 6; xlvii. 4; xlviii. 17; xlix. 7.-Grotius.

For my hope, which was as dead as myself (xvii. 13-15; xix. 10) begins to revive, because, though I seem for the present to be forsaken of God, yet I know that he can hereafter deliver me out of this miserable condition, since he lives for ever, and will, I doubt not, at last appear victorious over all the enemies which now oppress me: and though the worms which have eaten up my skin should proceed to consume the rest of this wretched body, yet I feel my soul inspired with a comfortable belief, that before I die I shall feel myself restored, by the mercy of God, to a happy estate. The Book of Job paraphrased by Symon Patrick, D.D.

Any attempt to establish the true meaning of this passage is altogether hopeless. Dr. Adam Clarke's note in loc.

2. Ps. ii. 12: Blessed [are] all they that put their trust in him. - See Matt. xii. 21, comp. with Jer. xvii. 5—7.

The primary and open sense relates to David.Grotius on Psalm ii.

To wait for the law of the Messiah, and to trust in his name, have the same signification, namely, to confide in him, to believe that his promises are true, and consequently to do what he commands.— Le Clerc on Matt. xii. 21 and Isa. xlii. 4.

3. See John xix. 37 and Zech. xii. 10. They shall look on him whom they have pierced. -Newcome's reading of Zech. xii. 10.

Those who endeavour to interpret this passage literally of Christ pervert it violently.-Calvin.

See Hincks's note in page 250.

(Corresponding to p. 252, 253.)

4. Acts i. 24: And they prayed, and said, Thou, Lord, who knowest the hearts of all [men].-Comp. 1 Kings viii. 39.

From the silence of Trinitarian expositors and controversialists, it is evident that this prayer of the apostles is generally considered either as not having been offered up to Christ, or as being of doubtful application.

5. 1 Cor. x. 9: Neither let us tempt Christ, as some of them also tempted, &c.· Comp. with Numb. xxi. 5—7.

Ne tentons pas [Jésus] Christ, comme quelquesuns d'entre eux tenterent [Dieu].-Le Clerc.

Nor let us try the Lord, as some of them also tried [him].--Archbishop Newcome.

Neither let us grievously tempt Christ by distrusting his providence, as many of the Israelites tempted God, &c.-Dr. Macknight's paraphrase.

6. Eph. iv. 8: Wherefore he saith,When he ascended up on high, &c.—Comp. with Ps. lxviii. 18.

The argument of this psalm is the departure of the people from Egypt.-Grotius on Ps. lxviii. 1.

God put forth his power more truly in Christ, when he called him from the dead, and SET HIM AT HIS RIGHT HAND, than in David, &c.-Munster on Ps. lxviii. 18.

7. Rom. xiv. 10-12: We shall all stand before the judgment-seat of Christ, &c.—Comp. with Isa. xlv. 23.

But whereas the apostle said before, that "we shall all stand before the tribunal of Christ," he now infers that every one "will render an account of himself to God;" because God hath constituted Christ the Judge of all, Acts x. 42. John v. 22; and THEREFORE his judgment is the judgment of God himself, WHO BY HIM will judge all the world, Acts xvii. 31.-Limborch's note in loc.

Our Saviour is represented as THE CHIEF MINISTER of God's justice... God hath committed the administration of this judgment to Christ, that he might hereby declare the righteousness and equity of it, in that mankind is judged by one in their own nature, a man like themselves. And therefore we find that the Scripture, when it speaks of Christ as Judge of the world, doth almost constantly call him man, and the son of man... By the constant use of which expression, the Scripture doth give us plainly to understand, that this great honour of being Judge of the world was conferred upon the human nature of Christ.—Archbishop Tillotson. Sermon CXXV. See page 274, second column.

66

SUMMARY OF EVIDENCE FOR UNITARIANISM.

1. The strict, undivided unity of God is clearly expressed in various portions of the Bible. About twenty-four times he is styled ONE, or the ONLY GOD; exclusively of the epithets HOLY ONE, MIGHTY ONE, &c. which occur nearly fifty times. (See p. 7—13.)

2. From the whole tenor of the Old Testament Scriptures, it is evident, that the design of the Divine Being, in separating the Hebrews from all other nations, was, that they should preserve the knowledge of his nature and character, as the eternal, omnipotent, all-holy God, consisting of only one supreme intelligent Mind. (See p. 14-16.)

3. Sacred Scripture contains several thousand passages, in which personal pronouns in the singular number are applied by the only living and true God to himself, or are applied to him by the prophets and others. (See p. 17, 18.)

The Rev. GEORGE HARRIS, in his eloquent Discourse on Christian Worship, says there are upwards of eleven thousand such texts.

4. There are upwards of seventy portions of the Bible- -some of them of considerable length-in which One Divine Person or Being is characterised as the sole agent in the creation of the universe. (See p. 19-23.)

5. The Supreme Being-the One only true God-is in the New Testament called the God of Jesus Christ, about twenty times; the Father of Jesus Christ, at least sixty-eight times; and the Father, or our Father, a hundred and eighty-six times. (See p. 36, 37.)

DEFICIENCY OF EVIDENCE FOR TRINITARIANISM.

1. In no one passage of the Old or the New Testament is the doctrine of Three Persons in one God explicitly revealed — nowhere is it said that Deity consists of God the Father, God the Son, and God the Holy Ghost. (See p. 38; 51, 52; 92-101; 262, 263.)

2. There is no reason whatever for thinking, that the Jews believed Jehovah to consist of more than one person or intelligent agent; and it does not appear, that the Messiah or his apostles ever charged their countrymen with being ignorant of the true object of worship. (See p. 7-23; 44, 45; with the Gospels, and the Acts of the Apostles.)

3. Except four passages of the Old Testament, in which the Almighty One is represented, according to the style of authority or majesty, as speaking in the plural number, He is never exhibited as having used any other than singular pronouns; and there cannot be found an instance of the Deity being addressed in the plural number. (See p. 104-107; 264.)

4. The Sacred Writings do not contain any mention of Three Divine Personsco-equal, co-eternal, and co-essential-as the Creators of the heavens, and the earth, and the seas. (See p. 102, 103; 106, 107; 186-193; 256, 257; 272, 11.)

5. Neither Moses nor Isaiah nor Christ, nor any patriarch, prophet, apostle, or evangelist, ever designated the Almighty by the phrases, Trinity; the holy, everblessed, co-eternal Three; Three in One; Triune God; God-man; God the Son; God the Holy Ghost. (See p. 262, motto.)