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Epistle of Paul, translates this verse, “Of them, as to his fleshly extraction, Christ is come, he who is over all, God, be blessed forever, Amen." The ability and fidelity of this writer will not be disputed. The Apostle, after enumerating the blessings of the Israelites, says at the close, “God be blessed for it. Amen.” He adds a kind of doxology.
6. I Tim. iii, 16. Without controversy great is the mystery of godliness, God manifest in the flesh, justified in the spirit, &c.
[a] This passage, like No. 4, is a corruption of the text of scripture. The true reading is, “Which was manifest in the flesh,” &c. Sir Isaac Newton wrote a treatise to prove that this text and another (I John v, 7.) were corruptions of scripture. The best proof that this is the fact, is, that all learned and candid Trinitarians admit it.
7. Hebrews i, 8. “Unto the Son, he saith, Thy throne, Oh God, is forever and ever."
[a] If this passage is rightly translated, it is evident that the word God is here applied in the inferior sense, for in the same chapter we find plain proofs of the inferiority of Christ to the Father. Verse 2: “ whom he hath appointed heir of all things.” v. 4:“ being made so much better than the angels," "he hath by inheritance obtained a more excellent name than they." v. 9: “God, even thy God hath anointed thee with the oil of gladness above thy fellows.” He then who is called God, has himself a God, and has also fellows, i. e. equals, companions.
 Many learned scholars, for example, Gilbert Wakefield, contend that the true reading both of the Hebrew and Greek is "God is thy throne forever and ever.”
We have thus considered briefly the seven passages in which Christ seems to be called God. We have seen 1, That not one of them is from our Savior's own words; 2, That two of the most important, viz: Acts xx, 28, and I Tim. iii, 16, are, by the consent of the best Trinitarian writers, perversions of the text of scripture: 3, That three more, Isaiah ix, 6, Rom. ix, 5, Heb. i, 8, can be translated without violence or forcing so as to convey quite a different idea, and 4, That the other two, John i, 1 and John xx, 28, do not necessarily imply that Christ was God. We will now consider another class of texts,
II. PASSAGES IN WHICH CHRIST SEEMED TO IMPLY AN EQUALITY
8. John x, 30. “I and my father are one. [a] Christ himself explains himself in the 36th verse to have
meant merely that he “was the son of God.” It is remarkable that Christians should have followed the Jews in perverting his words to imply that he was God, and not have noticed that he himself had denied that he had so taught.
[b] John xvii, 20, 21. Christ prays for his apostles that they might be one with him, just as he is one with God.
9. John xiv, 9. “He that hath seen me hath seen the father.”
[a] In the Ilth and 12th verse he himself explains that his meaning is, that he is in the Father and the Father in him, and that his works and words are God's.
III. CHRIST BEFORE ABRAHAM, &C.
10. John viii, 58. “Before Abraham was, I am."
11. John xvii, 5. “The glory I had with thee before the world was.'
[a] The fact of Christ's preëxistence would not prove him to be God. Many Unitarians believe that he preëxisted, and created the world.
[b] Or he may have existed in the counsel of God—thus, Jer. 1, 5, “Before I formed thee I knew thee." I Peter i, 20, Christ " who verily was foreordained before the foundation of the world, but was manifest in these last times for you.'
Rev. xiii, 8, “ Lamb slain from the foundation of the world." Eph. I, 4, “ According as he hath chosen us in him before the foundation of the world.”
IV. CHRIST SAID TO BE THE CREATOR.
12. Coloss. i, 16. For by him were all things created, that are in Heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, &c.
[a] The question is, did Christ create by his own power, or by power derived from God? Was he originally and independently, or instrumentally the Creator? If the first, he is the Supreme God; if the second, he is God's agent in this great work. Solomon built the temple, the workmen also built the temple, but the one was the original builder, the others his instruments. Therefore, that Christ is called a creator does not prove him to be God till we learn whether he created by his own power or by derived power.
[b] The verse before would show that Christ was not the original Creator, for he is himself a creature—verse 15, “The first born of every creature.” And verse 19th teaches that his power was derived, “For it pleased the Father that in him should all fullness dwell."
[c] Other passages confirm this view. Thus, Heb. i, 1, 2, “God-has spoken unto us by his son--by whom also he made the worlds." I Cor. viii, 5, “ To us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.” The same preposition is used in the two texts, (dia) expressing instrumentality.
V. MISCELLANEOUS TEXTS.
13. Philippians ii, 5, 6, 7, 8. “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man; and being found in fashion as a man, he humbled himself,” &c.
[a] The context refutes the idea that this passage was meant to teach that Jesus Christ was equal with God. For in the very next verse we read, “Wherefore God hath highly exalted him, and given him a name which is above every other name, that at the name of Jesus every knee should bow, &c.—and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” Has God highly exalted God, and given the Most High a name ? &c.
[b] The phrase "thought it not robbery to be equal with God," would be without meaning if Christ was God-it would then be “thought it not robbery to be equal with himself.”
Neither should it be an example of humility surely, (which the apostle is here inculcating by Christ's example) not to think it robbery to be equal with God.
[c] The true translation of the passage as admitted by learned Trinitarian writers is this: “Who being in the likeness or image of God, did not violently endeavor after equality (or likeness) with God.” Jesus Christ was in the world, the image of the invisible God-God's representative, the highest honor created being could obtain-yet he did not think this high honor a thing to be violently contended for, but meekly bowed like a mere man to the cruelties and sufferings of the
He laid aside in his last hours the glories he had before manifested by mighty words and actions. He did not cling eagerly to his miraculous powers, but laid them aside. No attentive reader of the gospel, but must have been struck with this
very feature in the closing scenes of the life of Jesus. All his outward glory departs-the inward, spiritual beauty of his character is heightened, but there is no more display of mirac
ulous energy over nature or men. To this, no doubt, the
apostle alludes here.
14. Acts vii, 59. And they stoned Stephen, calling upon God and saying, Lord Jesus, receive my spirit!
[a] The word God is inserted by our English translators, as may be seen by its being in italics.
(] That Stephen, who saw his master standing in the open Heavens, should call upon him, was quite natural, but does not prove either that he is God, or that he is to be worshipped by those who do not enjoy such a vision. To ask a favor of a person whom we see, is not prayer. Prayer is the worship of the invisible.
[c] That Jesus was not believed to be God by Stephen is evident from his own words, v. 56, where he says that he sees Jesus standing on the right hand of God.
[d] Whether we are to pray to Christ or not, depends on his own commands. These appear explicit. (See Luke xi, 1, 2. John iv, 23. John xxi, 23.)
15. Rev. i, 8. “I am alpha and omega, the beginning and the ending, saith the Lord, which is and which was, and which is to come, the Almighty."
[a] That this is spoken by God, and not by Jesus Christ, appears from verse 4th and 5th, where John invokes grace from him “ which is, and which was, and which is to come," " and from Jesus Christ,"
A few other verses, together with these, will be noticed in the following table.
SCRIPTURE COMPARED WITH SCRIPTURE.
TRINITARIAN PROOF TEXTS.
EXPLAINED BY SCRIPTURE. Isaiah ix, 6. Unto us a child is born, I Cor. viii, 5, 6. For though there be unto us a son is given, and the govern- that are called Gods, whether in heaven ment shall be upon his shoulders, and or in earth, (as there be Gods many and his name shall be called Wonderful, Lords many), but to us there is but one Counseller, the mighty God, the ever. God, the Father, &c. lasting Father, the Prince of Peace. John xx, 28. My Lord and my God! John x, 35. He called them Gods, to
whom the word of God came. John i, 1. In the beginning was the II Cor. v, 19. God was in Christ, word, and the word was with God, and reconciling the world unto himself. the word was God.
John v, 19. The son can do nothing Verse 14. And the word was made of himself. flesh and dwelt among us.
John xiv, 10. The Father, that dwelleth in me, he doeth the works.
Verse 28. My Father is greater than I. John X, 30. I and my Father are one. John xvii, 21. That they all may be
one, as thou Father art in me and I in thee, that they also may be one in us.
Gen. i, 26. And God said, let us II Sam. xxiv, 14. And David said, I make man in our image, after our like am in a great strait, let us fall now into
the hands of the Lord, (for his mercies are great), and let me not fall into the
hand of man. Coloss. ii, 9. In him dwelleth all the Coloss. i, 19. For it pleased the Fafullness of the Godhead bodily.
ther that him should all fullness dwell.
Eph. iii, 19. That ye might be filled
with all the fullness of God. Eph. i, 21. Christ "far above all prin I Cor. xv, 27, 28. When he saith, all cipality, and power, and might, and do- things are put under him, it is manifest minion, and every name that is named, that he is excepted which did put all not only in this world, but also in that things under him. And when all things which is to come, and hath put all things shall be subdued unto him, then shall under his feet."
the son also himself be subject to him that did put all things under him, that
God may be all in all. John viii, 58. Before Abraham was, I Peter i, 20. Who verily was foreor
dained before the foundation of the world.
[MISTRANSLATION.] Philippians ii, 6. Thought it not rob Mark x, 18. Why callest thou me bing to be equal with God.
good ? there is none good but one, that I John v, 20. And we know that the [A similar form of expression in the Son of God is come, and hath given us following verse, shows that the phrase an understanding, that we may know “true God” is referred back to the prehim that is true: and we are in him that vious antecedent.] is true, even in his son Jesus Christ. II John 7. Many deceivers are enThis is the true God and eternal life. tered into the world, who confess not
that Jesus Christ is come in the flesh
This is a deceiver and an antichrist. Acts xx, 28. To feed the church of God, which he hath purchased with his own blood.
These three texts, by the admission of I Tim. iii, 16. God manifest in the the most learned Trinitarian critics, are flesh, justified by the spirit.
perversions of the text, and prove nothI John v, 7. There are three that ing with respect to the trinity, or Deity bear record in Heaven, the Father, the of Christ. Word and the Holy Ghost, and these three are one.
[MISTRANSLATED.] Rom. ix, 5. Whose are the fathers, Christ came. God, over all, be blesand of whom, as concerning the flesh, sed for evermore. Amen. Christ came, who is over all God, bles John xvii, 1, 3. These words spake sed forever more. Amen.
Jesus, and lifted up his eyes to Heaven
thou hast sent. Hebrews i, 8. To the son he saith, Verse 9. Therefore God, even thy thy throne, Oh God, is forever and ever, God, hath anointed thee with the oil of a sceptre of righteousness is the sceptre gladness above thy fellows. of thy kingdom.
John xiv, 9. He that hath seen me Verse 10. Believest thou not that I hath seen the Father, and how sayest am in the Father and the Father in me, thou then, show us the Father ?
Colossians i, 15. Who is the image
the invisible God the first born of every creature.