Page 24 25 26 27 28 The first position of the Editor, on the ubiquity of Jesus John iii. 13, viii. 58, explained John xi. 38; Matt. xxvi. 2; John xiii. 6, xvi. 32; Matt. ii. The second position of the Editor, on the incomprehensibility Mark xiii, 32; Matt. xi. 28, explained The third position of the Editor, on Jesus forgiving sins in an Luke xxiii. 34, xi. 4; Matt. vi. 14 of Jesus Deut. xviii. 15, 18; Acts iii. 22, vii. 37, considered Matt. xx. 23, xii. 28, xxvi. 39, considered ib Matt. x. 40; John v. 23, separately explained The fifth position of the Editor, respecting the judgment of the ib. From this the Editor infers his omniscience Mark xiii. 32, considered ib. ib. ib. Daniel ii. 46; Matt. xviii. 26, considered John iv. 24; Matt. iv. 10, xix. 17 John ix. 31, 33, 38; Mark v. 7 Luke xvii. 15, 16; Matt. xiv. 33, xv. 25; Mark viii. 29; Jobn vi. 69, xx. 31; Matt. viii. 2 45-49 John xvi. 26; Luke xxii. 41, 42; Mark xiv. 35, 36; 50 51 Mohummud joins his own name with that of God in his form Synonymous expressions employed by Mohummud and Jesus 53 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 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 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 |