any personal antipathy towards those who differ from me in religious opinion; and am at all times ready to concede to others that full credit for disinterested sincerity which I claim for myself; though I should be sorry to compromise for one moment the importance which I believe the Word of God attaches to the sentiments I hold, by not plainly declaring my impression, that those who reject them are in a state of dangerous error. I do, then, expect that we shall both be heard with candour and indulgence by those who differ from our respective views; and I shall be much disappointed if this discussion will not excite a greater spirit of religious inquiry, and a greater disposition to search the Scriptures with studious and prayerful investigation, and circulate a greater feeling of courtesy and social kindness amongst persons of opposite religious opinions, than, I am sorry to say, has hitherto prevailed. I shall proceed, without any further introduction, to demonstrate the truth of the propositions I have proposed to defend, according to Scripture. My FIRST proposition asserts, that there is but one God, Jehovah, who is God only, to the entire exclusion of the alleged godhead of every creature. For this I advance the following proofs: DEUT. vi. 4. Hear, O Israel! the Lord our God is one Lord. JOHN xvii. 3. And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent. 1 COR. viii. 4-6. As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other God but one: for though there be that are called Gods, whether in heaven or earth, (as there be Gods many and Lords many,) but 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. EPH. iv. 6. One God and Father of all, who is above all, and through all, and in you all. To these I might add many more passages; but these are amply sufficient to prove, that there is but One God, to the entire exclusion of the alleged godhead of every real or fictitious creature. I would here request every one to draw a clear distinction between the exclusion of all independent beings from the Godhead, and the inclusion of three Divine Persons in that One Godhead. Whilst I not only admit, but maintain, that the texts above quoted, and others of a similar form, are quite satisfactory in proving the exclusion of every created being from Deity, I maintain that they do not contradict the doctrine which teaches the inclusion of Three Persons in the One Deity of the Bible. This leads me to state and prove my SECOND proposition, viz.: The Lord Jesus Christ, the Mediator, is the Word made flesh, perfect God and perfect man; possessing, as the Word, the same eternity, knowledge, power, authority, prerogatives, and Godhead with the Father, and one with him in all attributes. This proposition refers to the Lord Jesus Christ in three points of view; as being the Mediator; as being perfect man; and as being perfect God, one God with the Father. 1. That he is Mediator is asserted in the following, amongst other passages : 1 TIM. ii. 5. For there is one God, and one Mediator between God and men, the man Christ Jesus. HEB. viii. 6. By how much also he is the Mediator of a better covenant. I would here remark, that a mediator is one who assumes the office of interposition between two parties who are at variance, in order to effect a reconciliation. This definition will not, at least in a general point of view, be questioned. What I wish principally to remark, in reference to it, is, that a mediator must necessarily be, as long as he sustains the office, subordinate to one of the parties: therefore the Lord Jesus Christ, as Mediator, is, in that capacity, subordinate to God the Father; and, consequently, wherever he is spoken of in Scripture in that capacity, we naturally expect to find clear evidences of his subordination; and as the New Testament professes to be a history of his mediatorial work, we naturally find it full of evidences of his mediatorial subordination. Upon this principle, therefore, it is quite natural to find the Mediator asserting that his doctrine is not his own, but his that sent him (JOHN vii. 16); that the Father had sanctified him, and sent him into the world (JOHN X. 36); that he came to do his Father's will (JOHN v. 30); that, during the period of his continuing on earth, as Mediator, his "Father was greater than he" (JOHN xiv. 28); and that as his mediatorial kingdom had a beginning, so when the purposes for which it was instituted shall be accomplished, it shall have a termination when he shall have delivered up the kingdom to God, even the Father (1 COR. xv. 24 to 28). 2. The proposition asserts that the Lord Jesus Christ is perfect man; by which I mean that he possessed a true human soul and body. Of this I submit the following proofs: (1.) He is called a man in several passages of Scripture, and without any qualifying expression which would lead us to attach to the word any other than the ordinary signification; as in Acts ii. 22. "A man approved of God among you, by miracles and wonders and signs, which God did by him;" and 1 TIM. ii. 5. "There is one Mediator between God and men, the man Christ Jesus." (2.) He displayed, during his continuance on earth, every characteristic of a complete, but sinless humanity. (3.) His mind, as man, possessed the same characteristics as a proper human mind should possess. It was capable of acquiring knowledge progressively, as his human body was only capable of increasing in stature progressively (LUKE ii. 52); and after all its acquisitions, it was capable only of a limited knowledge; for there were some things which the man Christ Jesus was ignorant of (as of the hour of judgment, MARK xiii. 32). An omniscient human mind is a contradiction in terms. But on the subject of our Saviour's humanity, it will be sufficient to refer to two comprehensive passages in the Epistle to the Hebrews: the former in HEB. ii. 14. "Forasmuch then as the children are partakers of flesh and blood, he also himself took part of the same; that through death he might destroy him that had the power of death, that is the devil, and deliver them who through fear of death were all their lifetime subject to bondage: "-the latter is in HEB. ii. 17, 18. "Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful highpriest in things pertaining to God." From these passages it appears that Christ's human nature was assumed, in order that he might become capable of dying, so as thereby to effect our deliverance; and also in order that, by a personal experience in our infirmities, he might feel such a sympathy with us, as would give us a confidence in his faithfulness and mercy. And when we consider how much of our sinfulness and misery results from our ignorance, it is manifest that, in order to lay the foundation for a perfect sympathy, he must have assumed the ignorance of human nature. He was, in fact," in all points tempted like as we are, yet without sin." HEB. iv. 15. I would here remark, that in his human nature the Lord Jesus Christ was dependent upon, and inferior to Deity. Hence, as the four Gospels profess to be a history of the "days of his flesh," we naturally find them containing copious proofs of this dependence and inferiority. But such proofs have nothing to do with the distinct and independent question of his Deity. 3. The proposition asserts that the Lord Jesus Christ is perfect God; possessing the same eternity, knowledge, power, authority, prerogatives, and godhead with the Father, and one with him in all attributes. I shall simply rest this doctrine upon the testimony of our mutually acknowledged standard, the Word of God. And, as the Bible professes to be a revelation of facts, and not of the explanations of facts or of mysteries,-I shall, throughout the entire discussion, consider this doctrine entirely as a question of fact, to be affirmed or denied by testimony, and shall not enter into any metaphysical disquisitions which would involve any inquiry into its possibility. The simple argument by which it appears to me that this doctrine is to be proved, may be thus stated: The only way by which we can ascertain the God of the Bible, is, by allowing our minds to be guided by that revelation of the peculiar attributes and prerogatives of Deity, which the Bible presents, so as to admit and recognise the Deity of whatever person these attributes and prerogatives of Deity are associated with. Now upon this principle, if I found that the attributes and prerogatives of Deity were ascribed to a person, whom, at the same time, I found to be designated by the name of ISAIAH or PETER, I would, of course, argue for the Deity of ISAIAH or PETER, and maintain that they were manifestations of the Godhead in human nature. But this I do not find to be the case. I find, however, that the peculiar attributes and prerogatives of true and perfect Godhead are in Scripture associated with him who is, at the same time, designated 1 the Lord Jesus Christ; that he is represented to our view as possessing the same characteristics and divine privileges with the Father (whose Deity I here assume).-And, therefore, whilst I fully maintain that there is but one God, I at the same time, submit to the force of all these scriptural proofs, by maintaining that the Lord Jesus Christ is in a sense distinct from, but consistent with, his assumed condition as Man and Mediator; One God with the Father. This is a statement of the general argument, the logical validity of which will not be questioned, because it is based upon the same principles by which our opponents prove the Deity of the Father. I shall now proceed to adduce, in detail, the scriptural proofs by which I substantiate this general argument. I. I SHALL BRING FORWARD PROOFS OF THE NAMES, ATTRIBUTES, AND PRErogatives of DEITY BEING ASCRIBED TO CHRIST; viz. "Behold a In ISAIAH vii. 14, we read the following passage: virgin shall conceive and bear a Son, and shall call his name Immanuel;" which is asserted by MATTHEW to be a prophecy of the nativity of Christ, containing a descriptive designation of his person: "Behold a virgin shall be with child, and shall bring forth a Son, and they shall call his name Emmanuel; which, being interpreted, is God with us." MATTH. i. 23. 66 In ISA. ix. 6, 7, the prophet, having spoken of Christ in reference to his human nature as "the child born," immediately describes him in contrast to this, as the "mighty God," or strong God," and as invested with everlasting dominion: "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth even for ever: the zeal of the Lord of Hosts will accomplish this." The reference of this prophecy to Christ is evident: 1st, from its connexion with Isa. vii. 14, of which the application to him is confirmed by MATTHEW; 2dly, from the application of the 1st and 2d verses to Christ, in MATT. iv. 14 to 16; and from the virtual application of the passage itself to him, in LUKE i. 32 and 33; and, 3dly, from the fact that the description of person and character contained in this prophecy will not comport with any other person. In JEREMIAH Xxiii. 5 and 6, the personal glory and mediatorial value of Christ are described by the complex title of "Jehovah our righteousness."-" Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth; in his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called, The Lord our righteousness." In Mic. v. 2, the prophet, having foretold Christ's coming forth from Bethlehem, immediately adduces, in contrast with this, a de scription which asserts his strict eternity: "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Ísrael; whose goings forth have been from of old, of everlasting." The application of this passage to Christ is proved by reference to MATTH. ii. 16, and JOHN vii. 42. In MAL. iii. 1, the prophet speaks of Christ by a distinct reference to his Deity and to his mediatorial office: "Behold I will send my Messenger, and he shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to his temple; even the Messenger of the covenant, whom ye delight in; behold he shall come, saith the Lord of Hosts." The application of this passage to Christ is clearly asserted in MARK i. 2. And as it describes the temple in Jerusalem as being " his temple," it is evident that he was the God of the temple, or else it was consecrated to idolatry. In LUKE i. 17, we find Christ designated as the "Lord the God of Israel."- "And many of the children of Israel shall he turn to the Lord their God, and he shall go before him in the spirit and power of Elias," &c. That Christ is here intended there can be no question, especially when we read the words of the Baptist in JOHN iii. 28. "I am not the Christ, but I am sent before him." In JOHN i. 1, Christ's Deity is expressly asserted, under the designation of the Word: "In the beginning was the Word, and the Word was with God, and the Word was God." In JOHN i. 3, the Apostle shows that he understands Christ, as the Word, to be God in the strict and true sense, by ascribing to him, both positively and negatively, the creation of all things: "All things were made by him, and without him was not any thing made that was made." Also, in verse 10, he ascribes to him the creation of the world in which he was: "He was in the world, and the world was made by him, and the world knew him not." In JOHN iii. 13, we learn that Christ was in heaven (which he could only be in his divine nature), whilst he was in his human nature conversing with Nicodemus: "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven." Christ permitted his disciples to ascribe to him the faculty of omniscience, without rejecting it, in JOHN xvi. 30: "Now we are sure that thou knowest all things," &c.; and in JOHN xxi. 17: "Lord, thou knowest all things; thou knowest that I love thee." In JOHN XX. 28, two titles of Deity are ascribed to the Saviour, with his full approbation: "And Thomas answered and said unto him, My Lord and my God." In Rom. ix. 5, we read, "Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever." In this passage there are four distinct attributes of true Deity referred to Christ, in respect of that nature of his which is not |