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61. 1 Cor. xii. 4—6: There are diversities of gifts, but the same spirit;

and there are differences of administrations, but the same Lord; and there are diversities of operations, but it is the same GOD who worketh all in all.

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62. 1 Cor. xv. 24-28: Then [cometh] the end, when he shall have delivered up the kingdom to GOD, even the FATHER. Then shall the Son also himself be subject unto HIM that put all things under him, that God may be all in all.

63. 2 Cor. v. 20: We are ambassadors for Christ, as though God did beseech [you] by us: we pray [you] in Christ's stead, be ye reconciled to GOD.-See Heb. vii. 25.

64. 2 Cor. xiii. 14: The grace of the Lord Jesus Christ, and the love of GOD, &c.-See Rom. xv. 30.

65. Phil. i. 11: Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of GOD.-See chap. ii. 5, 6, 11. Rom. xv. 8, 16, 17. 2 Cor. i. 19.

66. 1 Thess. i. 1:

Paul unto the church of the Thessalonians, [which

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is] in GOD, THE FATHER, and [in] the Lord Jesus Christ.-See chap. iii. 11, 13. 2 Thess. i. 1; ii. 16.

67. 1 Thess. iv. 14: If we believe that Jesus died and rose again, even so them also who sleep in Jesus will God bring with him.

68. 1 Tim. ii. 5: [There is] one GOD, and one Mediator between GoD and men, the man Christ Jesus.

69. 2 Tim. i. 7, 8: God hath not given us the spirit of fear.

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Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner; but be thou partaker of the afflictions of the gospel according to the power of God.

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70. Tit. iii. 4—6: the kindness and love of GoD our Saviour appeared. ... HE shed on us abundantly through Jesus Christ our Saviour. 71. Philemon 4, 5: I thank my God, ... hearing of thy love and faith, which thou hast toward the Lord Jesus.-See 2 Pet. i. 2.

72. Heb. i. 9: GOD, [even] thy God, hath anointed thee [the Son, ver. 8] with the oil of gladness above thy fellows.

73. Heb. xii. 22-24: Ye are come ... unto the city of the living GOD, and to GOD, the Judge of all, ... and to Jesus, the mediator of the new covenant, &c.-See chap. ii. 9; xiii. 15.

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74. 1 Pet. i. 2: Elect according to the foreknowledge of GOD, THE FATHER, through sanctification of the spirit, unto obedience and sprinkling of the blood of Jesus Christ, &c.-See Jude 1.

75. 1 John v. 1: Whosoever believeth that Jesus is the Christ, is born of GOD, &c. See chap. iv. 2, 3.

76. 2 John 9: Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the FATHER and the Son.

77. Rev. i. 1, 2: The revelation of Jesus Christ, which God gave unto him; and he sent and signified [it] by his angel unto his ser

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vant John; who bare record of the word of God, and of the testimony of Jesus Christ, &c.-See chap. xii. 17; xx. 4.

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78. Rev. xx. 6: They shall be priests of GoD and of Christ, and shall reign with him a thousand years.-See chap. i. 5, 6.

79. Rev. xxi. 22, 23: The LORD GOD ALMIGHTY, and the Lamb, are the temple of it. ...... The glory of GoD did lighten it, and the Lamb [is] the light thereof.-See ver. 9, 10.

80. Rev. xxii. 1: The throne of GOD and of the Lamb.-See ver. 3; chap. xiv. 4.

THE FATHER TERMED GOD IN CONTRADISTINCTION TO CHRIST:

(6) By Symbolical Beings.

81. Rev. vii. 10: Salvation unto our God, who sitteth upon the throne, and unto the Lamb.

82. Rev. v. 9, 10: Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests.

83. Rev. vii. 14-17: These are they who came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of GOD, and serve him day and night. ... The Lamb, which is in the midst of the throne, shall feed them; and GOD shall wipe away all tears

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from their eyes.-See chap. xiv. 10, 12.

84. Rev. xii. 10: Now is come salvation, and strength, and the kingdom of our GOD, and the power of HIS Christ, &c.

OBSERVATIONS.

The above-adduced Scripture evidence in support of general Unitarianism is, we think, very ample and very satisfactory. We have not, indeed, cited the whole host of witnesses which might have been brought forward; because the testimony which they afford for the Supremacy of the Father, though certainly valuable, is not all equally clear and convincing, and, if reported, would require a volume for its insertion. But the numerous extracts here taken from the Christian Scriptures warrant us in concluding, That there is only one God, in the highest signification of the term; that this Being is exclusively restricted to the person of the Father; and that he is, in essence or nature, totally distinct from his Son, Jesus Christ: or, in simpler and more scriptural language, that THE FATHER" IS THE SUPREME, THE ONE-ONLY

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WISE and TRUE GOD."

SECT. IX.-A TABLE EXHIBITING AT ONE VIEW THE NUMBER OF IN

STANCES IN THE SEVERAL BOOKS OF THE NEW TESTAMENT, IN WHICH THE APPELLATION GOD IS APPLIED TO THE ALMIGHTY, AND TO HIS SON JESUS CHRIST.

ACCORDING TO THE AUTHORIZED VERSION, THE WORD GO IS APPLIED

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MARKS.-S. denotes supplied; pr. probably; al. alleged; am. ambiguously.-The observations in the following page will more particularly explain the Table.

* Matt. i. 23. John i. 1; x. 33; xx. 28. Acts vii. 59; xx. 28. Rom. ix. 5. 1 Tim. iii. 16. Titus ii. 13. Heb. i. 8. 2 Peter i. 1. 1 John iii. 16; v. 20.

† John x. 34, 35. 2 Thess. ii. 4.

Luke ii. 40. Rom. i. 16. 1 Cor. i. 18, 24.2 1 Thess. iv. 16.-There are probably several other instances in which the word God is used in the Christian Scriptures as an epithet denoting intensity, power, or excellence.

Acts vii. 40, 43; xii. 22; xiv. 11; xvii. 18,23; xix. 26; xxviii. 6. 1 Cor. viii. 5.o 2 Cor. iv. 4. Gal. iv. 8. Phil. iii. 19.

Had the Table been constructed from any other reputable version of the New Testament, it would have differed in several of the particulars, and been probably more correct. The important inference, however, should have remained the same; namely, that one divine person, THE FATHER, is generally distinguished by the title God, from all other persons or beings in the universe.

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OBSERVATIONS ON THE TABLE.

Those Unitarians who think that our Saviour was never called God by any of the primitive disciples, will probably be of opinion that this term should have been introduced into the seventh Section, to point it out as peculiarly belonging to the Almighty Father. Considering, however, as we do, that the name God is not thus restricted in the Sacred Writings, but is used in reference to idols and divine messengers, and also to Jesus himself, we have deemed it expedient to form a separate Table; showing, at one view, the great preponderance of instances in the New Testament, in which this word is applied to a Being, not only distinct from, but infinitely superior to Jesus Christ.

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From this Table it may be seen, that, in the Public Version of the Christian Scriptures, the term God is applied to the Supreme Being at least one thousand three hundred and twenty-six times; while the applications of the same word to the Saviour do not exceed thirteen. But what is particularly remarkable:-These few instances will dwindle into a very insignificant number, by considering that the only certain cases of this kind are contained in Matt. i. 23, taken from a prophecy of Isaiah, and indicative merely of the peculiar manifestation of God in the mission of his Son; and in the false and malicious accusation of the Jews, in which they charged him who was "meek and lowly in heart," of having made himself God, or, rather, of having assumed the authority of a god, or messenger of God, without possessing a divine commission (John x. 33). It is not, however, improbable, that he is thus denominated by the apostle Thomas, when he identified his Master after haying risen from the tomb (John xx. 28); and also by the writer of the Epistle to the Hebrews (chap. i. 8). Three of the alleged applications of the term God to Jesus we deem erroneous (John i. 1. Rom. ix. 5. 1 John v. 20); two of them are confessedly interpolations, being marked as supplementary by our translators (Acts vii. 59. 1 John iii. 16); other two were, in all probability, written differently by the persons in whose books they appear (Acts xx. 28. 1 Tim. iii. 16); and the remaining two passages (Tit. ii. 13. 2 Pet. i. 1) are admitted by many supporters of the doctrine of Christ's Deity to be of very doubtful application, particularly in the common version of the Bible.

Other six passages of this ambiguous nature (Eph. v. 5. 2 Thess. i. 12. 1 Tim. v. 21. 2 Tim. iv. 1. James i. 1. Jude 4) are, indeed, pressed into the Trinitarian service; but, as the Orthodox themselves are far from being decided respecting their appropriateness to Christ, we think it advisable to interpret them in consistency with the general tenor of Scripture. These passages we have not enumerated in the Table as applicable to the Saviour, because our translators, though biassed in favour of generally received opinions, had rendered them conformably to the practice of the

Sacred Writers, who, in a vast number of instances, as we have shown in the preceding Section, speak of God and Christ as distinct beings.*

From the extreme paucity of instances in which the appellation God is really and indubitably applied to our Saviour, we think ourselves entitled to form a strong presumption, that the doctrine of Christ's Supreme Divinity was totally unknown to the apostles and earliest disciples. It is, indeed, highly improbable-it is inconsistent with the laws by which the human mind is regulated, that all the different writers of the New Testament-that all the speakers, whose declarations are undoubtedly reported with fidelity in that volume-should have made Christ and his doctrines the constant theme of their discourses, or of their epistolary correspondence-should have spoken or written of him in the eloquent, though simple language of truth and earnestness; and, while they believed their Lord and Master to be Almighty God, should have still refrained almost universally from bestowing on him a name which, if not peculiar to the Deity, is at least the common term by which he is designated in the Sacred Writings.

Jesus, however—in reply to some of his countrymen, who had falsely accused him of blasphemy-approved of the inferior acceptation of the word in reference to prophets: "Jesus answered them, Is it not written in your law, 'I said, Ye are gods? If he called them GODS unto whom the word of God came, and the Scripture cannot be broken,-say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?” (John x. 34-36.) But though, in this appeal to the Hebrew Scriptures, Christ admits the propriety of using the word god as an appellative, he did not, so far as we can learn from his discourses, employ it regarding any one except the Father. In the instances which we have particularised, one or two of the apostles may have given this name to their Master; but, in speaking and writing of the Father and the Son, they generally appropriated to the former the title God; implying that he alone is worthy of that designation, in its most eminent sense. This we have satisfactorily proved in the preceding Section.

* Respecting the ambiguous passages referred to in the text, the Rev. JAMES YATES very pertinently observes:

"We find in the New Testament numerous passages in which God and our Lord Jesus Christ are mentioned in conjunction. While they resemble one another in this one circumstance, they differ in an endless variety of ways respecting the use or the omission, and also the arrangement of articles, pronouns, and adjectives. Owing to these irregularities, some of them are, considered by themselves, ambiguous; but others can only be translated in such a manner, as to make a clear and marked distinction between God and our Lord Jesus Christ. I conceive, that the unambiguous examples ought to serve as our guides towards the just interpretation of those passages in which the sense is not fixed by the grammatical construction. For these reasons the received translation ought to be followed in the passages in question, even though no regard were paid to the doctrines of the Divine Unity and the inferiority of Jesus Christ."

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