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prayed that all his disciples might be one in the same sense that he and his Father are one. That they may be one, even as we are one." John xvii. 22.
The same unfairness, on the part of the Jews, appears in the fifth chapter, where they accused Jesus of making himself equal with God, only for saying that God was his Father. A charge which Jesus immediately refuted by saying, Verily, verily, I say unto you, the Son can do nothing of himself. If Jesus were God's equal he could do every thing himself.
If any are disposed to insist, as did the unbelieving Jews, that Jesus made himself God, or equal with God, they ought, in order to be consistent with themselves, to insist, also, that he was a blasphemer, and that he had broken the Sabbath : For they were the same witnesses that testified to the whole.
It is worthy of remark that Jesus was not accused of making himself equal with the Father, the supposed first person in the Trinity. There is no more allusion to persons in God, than there is of oceans or continents in him. Jesus is called “the express image of his person, not persons. There is but one other passage in the Bible where the word equal is found in such connexion with God, or Christ, or Spirit, or Ghost, as to be thought to relate to persons in God. “Who, being in the form of God, thought it not robbery to be equal with God."-Phil. ii. 6. But here is no allusion to persons in God an idea which does not appear to have been conceived by any writer in the Bible. On the other hand the Scriptures plainly teach that the one God has no equal. “ To whom then will
liken me, or shall I be equal ? saith the Holy One.”—Isa. xl. 25. Dr. Doddridge, on Phil. ii. 6, says, “ To be and appear as God.” So iờa oɛw is most exactly rendered, agreeable to the force of ca in many places in the Septuagint, which Dr.
Whitby has collected in his note on this place. The proper Greek phrase equal to God, is loov 10 080, which is used, John v. 18." There is but one instance, then, in the Bible, in which Jesus was accused of making himself equal with God; and his answer, as we have already shown, implied that the charge was false.
If Christ was God he must have been possessed of the essential attributes of God. He must have been unoriginated, self-existent, immortal, invisible, unchangeable, omniscient, all-wise, all-good, all-powerful, and omnipresent. But Jesus disclaimed the possession of every one of these properties. He was not unoriginated for he said, "As the Father hath life in himself, so hath he GIVEN to the Son to have life in himself. He is not self-existent — for he said, • I live by the Father. He was not immortal - for he was once dead; and the Apostle says, that · He only, who is the only Potentate, hath immortality. He was not invisible
- for he was seen of all; but no one hath seen God at any time. Jesus said of God, · Ye have neither heard his voice at any time, nor seen his shape. He was not unchangeable--for he experienced many of the most affecting changes to which man is liable. He increased in wisdom and in stature, and in favor with God and man. hungry, and thirsty, and weary. He died and revived again. He was not omniscient for he knew not the day, nor the hour of a certain event. He was not all-wise - for an Apostle ascribes glory to the Father as the only wise God. He was not all-good — for when the
nobleman called him.Good Master,' he declined the appellation saying, 'Why callest thee me good ? there is none good but one, that is God. He was not all-powerful - for of himself he could do nothing. The mighty works which he did, he did not of himself. And he expressly said · The Fa
* See Family Expositor.
ther is greater than I. He was not omnipresent — for he said to his disciples, in relation to the family at Bethany, where Lazarus died, 'I am glad for your sakes that I was not there. And when he went to see the afflicted family, Martha and Mary both said to him, "Lord, if thou hadst been here, my brother had not died.'
Finally, if Jesus is God there must be, according to the Scriptures, a Mediator between Jesus and men. • There is ONE God and ONE MEDIATOR between God and men, the man Christ Jesus.” Is not the Trinitarian, who asserts that the 'man Christ Jesus is the ONE God, under obligation to point out the ONE MEDIATOR between him and men ? Will it be pretended that there is "one Mediator” between Jesus and men? If Jesus is God, he must have “so loved the world that he gave his only begotten Son.” Can the Trinitarian point us to “the only begotten Son” of Jesus Christ? He certainly cannot.*
*The basis of this argument (Section VII.] was suggested by an excellent article written four or five years ago, by a much esteemed friend in Portland. The article, with the signature "I. N.” was first published in a newspaper, but subsequently copied into the Christian Register, I read it at that time, but have never seen it since. I have only to regret that my copy no more resembles the original. I have followed my worthy friend non æquis pedibus.
OF WORSHIP ADDRESSED TO CHRIST.
To worship is to adore, to reverence, to honor, to submit
and this homage differs as much in nature and degree, as the beings to whom it is rendered differ in nature, character, or dignity. Therefore to infer that all objects of worship are equal, is, in the highest degree, absurd. It is maintained by Trinitarians, that worship being ascribed to Christ, in the Scriptures, proves him to be God. That Christ is to be worshiped according to a scriptural use of the term, is admitted by all. But the only question is, in what sense is he to be worshipped? Inattention to the true import of words has been the source of many errors, and of much animosity among christians. The word worship is now generally used to express the religious homage due to God. But this is not the only sense in which the word is used in the Bible. Illustration: "And all the congregation bowed down their heads, and worshiped the LORD and the king.” I Chron. xxix. 30. That is, they worshiped the LORD as God,' and David as their King. Then the King Nebuchadnezzar fell upon his face and worshiped Daniel.” Dan. ii. 46. Had the king worshiped Daniel as God, he would have been guilty of idolatry; and Daniel would, unquestionably, have reproved him. But no reproof was intimated. Cornelius, when Peter first came into his house, “ fell down at his feet, and worshiped him.”—Acts x. 25. Yet Cornelius knew that Peter was not God. Nor did Peter reprove him; which he would have done, had Corne
lius been guilty of an act of idolatry. Peter only declined the homage, saying, "I myself also am a man.” As if he had said, “I pretend to no superiority or dominion over others, which can entitle me to such homage.” Thus it is evident that the word worship is used in the Scriptures to denote that reverence and submission which an inferior owes to a superior; as well as to denote that supreme ado. ration which is due to God only. That Christ used the term in this sense, is obvious from the following passages. “But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, ' Friend, go up higher:' Then thou shalt have worship, in the
presence of them that sit at meat with thee." -Luk, xiv. 10. Speaking of the conduct of a servant towards an earthly benefactor, Christ says,
The servant fell down and worshiped him." These passages show that we are not to build our faith upon the mere sound of words; but on the broad basis of unequivocal Scripture testimony.
That this kind of worship should never have been offered 10 Jesus, by any of the hundreds and thousands on whom he bestowed special favors, is incredible. That they should have worshiped him as God, is also incredible — for we have already seen, (page 7) that those who saw and enjoyed the miraculous displays of his grace and mercy, never inferred that he was God. The worship offered by those who were the happy subjects of these blessings, must have been such as to comport with the character they conceived him to bear. Did they believe him to be “ a Teacher come from God," they worshiped him as such. Did they believe “God was with him," they worshiped him as such. Did they regard him as "a man approved of God, by miracles, and wonders, and signs, which God did by him," they worshiped him as such. Did they believe him to be the "Son of God," whom God had sanctified and sent into the world,