SUMMARY OF EVIDENCE FOR UNITARIANISM.

6. Nearly seventy appellations, &c. in one hundred and twenty-six passages of the Christian Scriptures, are appropriated to the Father; as, Lord of heaven and earth, the Only Sovereign, the Almighty, the Living God, the Only Wise God, the Only True God. (See p. 24-26.)

7. It has been estimated, that the word Jehovah occurs in the Bible six thousand eight hundred and seventy-two times, being used only of One Divine Intelligence. (See Harris on Christian Worship.)

8. The term God is, in the New Testament, applied absolutely, upwards of thirteen hundred times, to a Being distinct from Jesus Christ; namely, to the universal Father. (See p. 33.)

9. Jesus is represented as having applied the term God to the Father above forty times; and he seems never to have used it in relation to any other person or being, except once, when he applied the term to those "unto whom the word of God came." (See p. 27, 28, 35.)

10. The inferiority of Christ's nature is clearly shown by the names and characteristics applied to him in the Bible. Thus, he is called a Man nearly forty times; the Son of Man, upwards of eighty times; a Prophet, or the Prophet, nineteen times; the Sent of God, fifty-six times; and the Son of God, with kindred appellations, about one hundred and twenty times; not including the term Child or Servant of God, which occurs eight times; with a few others. (See p. 67—72.)

11. Jesus characterised himself as living by the Father; he foretold his agonizing death; he refused the title of Good Master; he unreservedly acknowledged his ignorance of the precise time of his own coming; he declared that his Father had taught him, and that his doctrine was not his own, but His who sent him; he repeatedly asserted that he could do nothing of himself; and he informed some of his ambitious disciples, that he could grant seats in his kingdom only to those for whom they were prepared by the Father. (See p. 53-66.)

12. Jesus Christ invariably spake of himself and was spoken of by others, as a being distinct from God; and both he and the apostles most unequivocally expressed his entire subordination to the Father. Jehovah, the one God, declared himself unequalled by any being. (See p. 14, 15; 27-32; 38-66.)

DEFICIENCY OF EVIDENCE FOR TRINITARIANISM.

6. In the New Testament there is a considerable number of titles, epithets, and attributes, applied or ascribed to the Supreme Being, which cannot be clearly shown to have been used, in any passage, respecting our Lord and Saviour Jesus Christ. (See p. 132; 140; 144–6, No. 5,8.)

7. There is not one clear instance that Jehovah, the hallowed name of the selfexistent Divinity, is applied in Holy Writ to Jesus of Nazareth. (See page 108—115; 265.)

8. It is highly probable that there are not more than four instances of the application of the term God to Christ, in the whole compass of the Sacred Volume. (See p. 34, 35; 116–147; 266–268.)

9. In no one instance did the Lord Jesus ever assume a higher title than that of the Son of God, though he might, with greater propriety than any other divine Messenger, have taken the Jewish appellation of God, or a god. (See p. 118, reference k.)

10. The titles and appellations by which Jesus generally distinguished himself, or was distinguished by his primitive disciples and others, do not indicate a truly divine nature-do not involve ideas of absolute perfection-do not imply, that he who was made Lord and Christ by God, the Father, and exalted to be a Prince and a Saviour, was himself the almighty Being who made, constituted, anointed, and exalted him. (See p. 67— 73; 148-169; 269, 270.)

11. On no occasion did our Lord claim any of the incommunicable attributes of Deity, such as self-existence or eternity, invisibility, incapability of suffering, or immortality, unchangeableness, omnipresence, absolute goodness, underived knowledge, infinite wisdom, almighty power, and independent authority; nor were these divine perfections ever ascribed to Jesus Christ by any of his disciples. (See p. 170-227; 271-274.)

The texts quoted in these places are adduced by Trinitarians to prove the Deity of Christ; but, when examined, will be found totally inconclusive.

12. Christ neither claimed perfect equality with God, nor represented himself as the self-same being as the Father; nor did the prophet Zechariah, or St. Paul, or any other of the apostles, attribute to the Lord Jesus either equality or oneness of nature with God. (See p. 228— 235; 275.)

SUMMARY OF EVIDENCE POR UNITARIANISM.

13. Christ was raised up, chosen, inspired, given, sanctified, approved, anointed, ordained, appointed, and constituted by God, the Father; that great Being who is Saviour in the highest sense of the term. (See p. 73; 166, 167, No. 17.)

14. Jesus, in his highest capacities, spake of himself as inferior to the Almighty Father; and his language and behaviour were always marked with that simplicity and consistency which might naturally be expected from a person having only one mind-one will-one consciousness. (See p. 74-78, with the Four Gospels.)

15. Christ uniformly presented his supplications and thanksgivings to One Divine Person-his God and our God, his Father and our Father. (See p. 39-41.)

16. Jesus, in teaching his disciples how to pray, directed them to address the Father; and he enjoined them to ask nothing from himself. (See p. 42, 43.)

17. The multitudes who followed our Lord, and those devout individuals who were cured of their diseases, thanked Jesus of Nazareth, but glorified only the God of their fathers. (See p. 44, 45.)

18. St. Paul, and the other primitive disciples of Christ, paid their supreme homage only to One Being-the Creator of heaven and earth, the God and Father of Jesus Christ. (See p. 46-49.)

19. Those doxologies of the New Testament which are presented to a person or being distinct from our Lord, are evidently of the highest kind; being offered up to our God, the God of Jesus Christ, -to the Father of all, and the Father of Jesus Christ. (See p. 46-49, No. 42, 47, 51, 55, 60, 61, 67, 69, with foot-note.)

20. The mighty Prophet of Nazareth was undoubtedly recognised by his countrymen as inferior to God. For in infancy and boyhood he was subject to his parents; in manhood he mingled with his relations and friends; and in the whole course of his ministry, he lived with his disciples in the most familiar, though dignified manner. He ate and drank with them, and washed their feet. He was peculiarly beloved by John; he was betrayed by Judas, rebuked and denied by Peter, and forsaken by all. (See p. 53-55.)

21. Throughout the Acts of the Apostles, Jesus is represented as the Anointed, the Prophet, the Servant, and Messenger of God-as a man approved of God-raised from the dead by God-exalted by God, and appointed by Him to act as his representative in the judging of the world. (See p. 70, No. 21, 25; p. 72, No. 43, 44; p. 73, No. 53, 58-60.)

DEFICIENCY OF EVIDENCE FOR TRINITARIANISM.

13. Jesus of Nazareth did not enter on his ministry by the exercise of independent authority; nor did he qualify himself, by any power of his own, for becoming Saviour of the human race. (See p. 158, 159, No. 2; p. 194, 195, No. 14.)

14. In the Sacred Volume there is not a single passage in which it is predicated of our Lord and Saviour Jesus Christ, that he possessed in one person two natures, essentially and infinitely different; not a single passage representing him as having said, "This I say and do in my human nature; and that, in my divine."

15. There is not a shadow of proof, that Jesus of Nazareth ever prayed to himself, or to a part of himself, termed his divine nature. (See p. 41.)

16. Our Lord Jesus Christ did not command his followers to pay religious service to a Triune God, or to two divine persons distinct from the Father. (See p. 43.)

17. The devout Jews and others, who attended on Christ's ministry, seem not to have been in the slightest degree acquainted with what is termed the doctrine of the adorable Trinity. (See p. 44, 45.)

18. The prayers and thanksgivings of Trinitarians, which are sometimes offered up to God the Son, or to a Triune Deity, have nothing corresponding in any part of Scripture. (See p. 50; 236-249.)

19. The few ascriptions of glory and dominion which are presented to Christ in the apostolical writings, are never offered up to him as Almighty God, but as one who had been rewarded by the Father of all for his sufferings and death in the sacred cause of man's salvation, (See p. 50; 242-245.)

20. No trace is to be found in the writings of the evangelists, of that astonishment which must have been produced in the minds of the earliest Christians when they discovered-as on Trinitarian principles they must have discoveredthat their Lord and Master was the one Jehovah whom they and their fathers adored the self-existent, invisible, and immortal Being-the omniscient and omnipresent Spirit-the Almighty God, the Creator and Governor of universal nature. (See the Four Gospels.)

21. In St. Luke's account of the preaching of the apostles after the ascension of Jesus, no passages can be found which testify to any newly-discovered truths concerning the Trinity and the Deity of Christ -no bursts of wonder at the immeasurable love of God, in condescending to become a man of sorrows, and to expire on the cross. (See book of Acts.)

SUMMARY OF EVIDENCE FOR UNITARIANISM.

22. The love of God, in sending his Son to redeem mankind from iniquity, is frequently adverted to by the apostles in language of the most eloquent kind; but to the Father only do they primarily attribute the blessings of the Gospel dispensation. (See p. 46-50.)

23. In the Apocalypse may be perceived evident marks of Christ's inferiority to the Father. It is expressly said that revelation and power were imparted to him; and he is frequently spoken of not only as distinct from the Eternal, who sat on the throne, but as a being who had suffered and died for the happiness of mankind. (See p. 59, No. 37; p. 64, No. 43; also, p. 245, No. 17, 18.)

24. Originally and primarily, the word spirit denotes breath or wind; and, secondarily, and by way of analogy, influence, inspiration, or power. (See p. 79, 83, 85.)

25. If, as there is reason to believe, the holy spirit, or spirit of God, is sometimes represented in the Bible as a real personal agent, possessing the names and attributes of Divinity, that being must be the Father himself, who is the one only wise and true God, to the exclusion of every other person in the universe. (See p. 7-16.)

26. If the holy spirit, promised by our Lord Jesus Christ to the apostles, under the character of a Comforter, Advocate, or Intercessor, was really and truly a personal and intelligent agent, distinct from God the Father, - that person must, consistently with the language so understood, be inferior both to the Father and the Son, by whom he was sent, and from whom he is said to have received all his qualifications and instructions. (See p. 84, No. 8-10; p. 89, 90; p. 254, 255, reference d.)

27. Our Lord, and the first converts to his religion, presented the bomage of their lips, their hearts, and their lives, to the one only, almighty, and omnipresent Spirit that pervades the universe; namely, to the God and Father of our Master Jesus Christ-the God and Father of the whole animated and intelligent creation. (See p. 39-50.)

DEFICIENCY OF EVIDENCE FOR TRINITARIANISM.

22. We are not informed by John, or Peter, or Paul, or James, or Jude, in their epistolary writings, that they had received a clearer or a more perfect revelation regarding the person of Jesus Christ, and the nature of the Godhead. (See the Epistles.)

23. In the most sublime passages of the book of the Revelation, the glorified Redeemer is not characterised as God-man, or as God the Son, the second person of the holy Trinity-is not mentioned as the Almighty, or Supreme Lord over allHe who sitteth on the throne who is, and was, and is to come; and who liveth for ever and ever. (See p. 25, No. 32, 38, 48, 63, 65-67; p. 244, 245.)

HOLY SPIRIT.

24. The term spirit, in its proper and literal import, does not signify an intelligent agent, or a being possessed of personal properties. (See p. 85.)

25. Amongst the vast variety of senses in which the terms spirit, holy spirit, and spirit of God, are used in the Old and the New Testament, there is not one clear instance of their application to a person distinct from God the Father, and equal to him in power and glory. (See p. 7990; 254-259.)

26. By comparing the evangelist John's account of Christ's promise of the holy spirit, with the phraseology made use of by the apostles and others in St. Luke's report of their conversations and discourses, - there will be the greatest probability for inferring, that the Saviour did not mean a personal agent, whether divine or otherwise, but merely the gifts or the qualities which were imparted to the apostles for supporting and extending the principles of the Christian Faith. (See p. 82, No. 28; p. 83, No. 8.)

27. Jesus of Nazareth, and also the apostles, who were entirely guided by the example and the injunctions of their Lord, never offered up their religious services to a person who, according to the language of reputed orthodoxy, eternally proceeded from the Father and the Sou, and who is equal to them in every divine perfection. (See p. 90.)