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Matt. x. 40; John v. 23, separately explained

Matt. v. 48

44

The fifth position of the Editor, respecting the judgment of the
world by Jesus

ib.

Matt. iii. 9; Luke i. 37

ib.

From this the Editor infers his omniscience

45

Mark xiii. 32, considered

ib.
John v. 26, 27, 30, considered

ib.
The sixth position of the Editor, respecting the worship ac-
cepted by Jesus

ib.

Daniel ii. 46; Matt. xviii. 26, considered

46

John iv. 24; Matt. iv. 10, xix. 17

47

John ix. 31, 33, 38; Mark v. 7

ib.

Luke xvii. 15, 16; Matt. xiv. 33, xv. 25; Mark viii. 29;

Luke xxiv. 19

48

Jobn vi. 69, xx. 31; Matt. viii. 2
The worship paid to Jesus inferior to divine

45-49
Jesus himself worshiped the Father: Matt. vi. 9, xxvi. 53;

John xvi. 26; Luke xxii. 41, 42; Mark xiv. 35, 36;
Luke vi. 12, x. 21; John xi. 41; Matt. xxvii. 46; John
iv. 22

50
The seventh position of the Editor, respecting the form of
Baptism, Matt. xxviii. 19; Exod. xiv. 31

51

Mohummud joins his own name with that of God in his form

of belief

ib.

Matt. xxviii. 18, considered

52

Synonymous expressions employed by Mohummud and Jesus 53

Moosulmans, notwithstanding, remain strict Monotheists

54

49

Page The first inconsistent with the nature of God

59 The last inconsistent with justice

60 Jesus averse to the death of the cross

ib. Matthew xxvi. 37, 39, 42, 43; Mark xiv. 36; Luke xxii. 42, 44; John xii. 27

ib. Luke xi. 17, 18; Matt. xxvi. 53, 54, considered

61 The application of the term Saviour to Jesus a supposed proof of the atonement

ib. Obadiah 21 ; Nehemiah ix. 27; 2 Kings xiii. 5, considered 62

ib. Jesus is a Saviour from inculcating the word of God John xv. 3, v. 24, vi. 63, considered

62, 63 God declares Christ a Prophet equal to Moses

63 Matthew v. 7

ib. Matthew xxiii. 2, 3

ib.

64 Jesus was a perfect teacher of the Divine will Matthew v. 21, 22

ib. Matthew v. 27, 28, 31, 32, 38, 39, 43-45, considered, The term “ Lamb of God” explained

ib. Nature of Christ

66 God shews mercy for righteousness' sake

67 Genesis xxx. 27; Jeremiah xxvii. 18; Genesis xlviii. 16; Exodus xxiii. 20, 21

ib. The Author offers no opinion on this doctrine

68

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64, 65

CHAPTER V.

Disputes ascribed to the different interpretations of the Dogmas 69 Illiberality in supposing that the primitive Christians shed each other's blood from worldly motives

70 Mosheim's Authority, Vol. I. pp. 419, 420

70, 71 Illiberal remarks may be equally applied to the Apostles and Martyrs

71 The cause of the final success of Alexandrians (afterwards called the Orthodox) over Arians

72 Violent contentions between Roman Catholics and Protestants Matthew x. 34, explained by its contents

73 Difference between the peculiar Doctrines of the Gospel and the tenet of the existence of God

74

ib. Page

76 ib.

The miracles quoted by the Reviewer to shew their importance,

considered Matthew xi. 2-4 John x. 37, 38, xiv. 11; Matthew xii. 39; John xx. 29, con

sidered The arguments adduced by the Reviewer in support of Chris

tian miracles are equally applicable to Hindoo miracles And also to the miraculous narrations of Moosulmans Superior excellence of the Precepts of Jesus

77

78 ib. 80

CHAPTER VI.

81

Only one circumstance adduced in support of the Deity of the

Spirit as a distinct person
The association of the name of the Spirit with that of the
Father and Son inadequate to prove this doctrine

82 Prophets associated with God. 2 Chron. xx. 20; Jeremiah xxx. 9; Luke ïïi. 16

82, 83 The Holy Spirit explained to be the guiding influence of God, John xiv. 6. xiv. 13

83 Anger, mercy, truth, &c., personified as well as the Holy Spirit,

2 Kings xxiv. 20; Psalm xc. 7; xxi. 7, vi. 4; Luke xïi. 12; Acts i. 8; John xiv. 26; Psalm lvii. 3, lxxxv. 10, c. 5, xxxiii. 22, xxxvi. 5. cviii. 4; Ezek. vii. 3; 2 Chron. xxiv. 18

84, 85 The bad consequences of supposing the Spirit to be a person of God, Matt. i. 11, 20; Luke i. 35

85 This opinion also inconsistent with the use of the term in Matt.

iii. 11; Luke iii. 16; Acts x. 38; Matt. xii. 28, 31; Luke iv. 1, iii. 22

86 The Jews accuse Jesus of employing diabolical influence 88 Matt. xii. 24–37, with context; and Mark iii. 29, 30, explained

89 The Spirit of God was bestowed before the coming of Jesus,

Luke i. 15, 41, 67, ii. 25, 26; Mark xii. 36; Matt. xxii. 43; Luke iv. 1

91, 92 Acts v. 3,4 ; John xv. 26, explained

92, 93 110 The union between Father and Son compared to that between the human soul and body

Page The plural number of nouns and pronouns in Hebrew, &c., is

often used for for a singular agent or object. Gen. i. 26; Deut. iv. 4; Exod. xxi. 4, 6, 29 ; Isaiah vi. 8

93-96 The same rule observed in Arabic; of which an example from the Qoran

26 The thrice repeated term “holy” in Isaiahævi. 3, noticed ib. The verse which has been introduced as 1 John v. 7, noticed 97 The Trinity not taught by the Apostles

98 This proved by Acts ii. 22, 32, 36, iii. 22, 23, iv, 12, 26, 27, v. 31, vii. 56, viii, 37, 38, x. 38, 42, xiii, 38, xvii. 3,

98-100 Extracts from Mosheim, Vol. I. pp. 100, 411, 412, 414, shew

ing that so late as the year 314, the Deity of the Son was not considered a fundamental article of faith

101, 102 Reason why Trinitarians prevailed at the Council of Nice 103 Another extract from Mosheim, p. 25. Acts xxviii. 6, and xiv. 11, quoted

104 Other extracts from Mosheim, shewing that Polytheism was

familiar to the Christian converts of the first ages, (pp. 65, 66)

104, 105 The prevalence of the Trinity attributable only to the prejudices of education

105 The alleged twofold consciousness of Jesus Christ considered ib. Moses might also be said to have a twofold consciousness

106 Mode of reconciling apparent contradictions in Scripture 107 Difficulties arising from neglecting this mode

ib. The argument drawn from the analogy of the soul, will, and perception, to the Trinity, considered

108 The argument drawn from the analogy of the sun, light, and heat, to the Trinity, considered

109 On the argument which represents Father, Son, and Holy Spirit, as qualities of one Deity

ib. Argument drawn from the alleged resemblance between the term “ Son of Man” and “ Son of God”

111 On the argument which represents God as a compound substance

ib. John xvii. 3; 1 Cor. xv. 24, viii. 6; Ephes. ix. 5, 6, quoted 112

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