is supposed to reside in him." This argument is perfectly conclusive, and deserves to be attentively considered. For if Christ had been God, he could never have acted the part of a mediator or intercessor in behalf of mankind. He would, upon this supposition, have been the party offended, and consequently, if an infinite satisfaction for sin was at all necessary, he must have insisted upon such a satisfaction as well as the Father.

In the thirteenth place, Jesus Christ is not the most high God, because he exclaimed during his sufferings upon the cross, as Matthew informs us, xxvii. 46. My God, my God, why hast thou forsaken me.' Upon the Trinita rian scheme it is absolutely impossible to suppose Jesus to have uttered an exclamation of this kind. How could God leave or forsake Jesus, when he was, as they tell us, so closely united to him as to form one person with him. Was the hypostatical union dissolved at this period, or was it quiescent when it had the greatest reason to exert it self? Was this exclamation addressed to the supposed divine nature of Jesus, or was it addressed to the Father? If the former is asserted, it will prove that Jesus was two persons and not one person; and that there was no proper union betwixt the two natures at all. If the latter is admitted, it will follow, that Jesus had no divine nature of his own, because that must have supported him without the assistance of the Father. There is no difficulty in accounting for this upon Unitarian principles; for, although the Father's fulness dwelt in Jesus, yet that fulness formed no necessary part of his being; and he might for a time, and during the agonies of dissolving nature, be de prived of the sensible experience of it.†

In the fourteenth place, Jesus Christ is not the most high God, but a dependent inferior being, because he declares, that he had not the disposal of the highest places in his own mediatorial kingdom.' Matt. xx. 23. To sit on my right hand and on my left is not mine to give, but (it shall

* Crellius de uno Deo patre.

+ These observations are only intended to enforce the general argument, and by no means to insinuate that our Lord was actuated by a spirit of sinful impatience, or entertained any distrust of his heavenly Father's goodness.

be given to them) for whom it is prepared of my Father.' The words inclosed in the parenthesis are not in the Greek original. But this makes no alteration in the sense of the passage. It is clear from it that Jesus could not confer these places of honour and dignity, but according to the Father's direction and appointment. And does not this prove, in the clearest and most satisfactory manner, the subjection of Jesus to the God and Father of all. Could Jesus be God, and yet not have the absolute direction and government of his own kingdom. It is in vain to say here, as well as in other places, that Jesus speaks according to his human nature, for he refers to no divine nature whatever, but positively asserts, that these places were not his to give, but that he must be guided by the Father in the disposal of them.

In the fifteenth place, Jesus Christ is not the most high God, but altogether dependent upon him and subjected to his authority; because he is said in scripture to have a God, a head, or superior, and to be the possession or property of God. John xx. 17. Go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God.' Rev. iii. 12. 'Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of hea ven from my God,' &c. Eph. i. 17. That the God of our Lord Jesus Christ, the Father of glory may give unto you the spirit of wisdom,' &c. Heb. i. 9. Thou hast loved righteousness and hated iniquity, therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.' Micah v. 4. And he (Christ) shall stand and feed in the strength of the Lord, in the majesty of the name of the Lord his God, &c. 1 Cor. xi. 3. The head of Christ is God. 1 Cor. iii. 21, 22, 23. 'Therefore let no man glory in man: for all things are your's, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are your's, and ye are Christ's, and Christ is God's.' These texts afford a very clear proof that proper godhead does not belong to Jesus Christ. He who has a God, and acknowledges him as such, as our Lord repeatedly does, cannot

be God himself. He who stands and feeds in the strength of the Lord his God, wants power and ability to stand by himself. It is a good argument to prove, that Christians are subject to Christ, when they are said to be Christ's; and in consequence of being his to possess every thing else: and it is equally a good argument to prove, that Christ be longs to and is subject to God; when he is said to be God's, which concludes the grand and magnificent climax of the Apostle. And upon this the hope and security of Christians is founded. In consequence of being Christ's they belong to God, and are under the protection and guardian. ship of his omnipotent arm.

In the sixteenth place, Jesus Christ is not the most high God, but a being inferior to him, and dependent upon him, because it is strongly, repeatedly, and most emphati, cally affirmed in scripture, that God the Father raised him from the dead,' Acts ii. 24. 'Whom (Jesus) God hath raised up, having loosed the pains of death.' Acts ii. 32. 'This Jesus hath God raised up, whereof we all are wit nesses.' Acts iii. 26. Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities,' Acts xiii. 32, 33, 34. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.' Ver. 37. But he whom God raised up again saw no corruption.' Gal. i. 1. 'Paul an Apostle (not of men, neither by man, but by Jesus Christ and God the Father, who raised him from the dead.)' &c. Eph. i. 18, 19, 20. That ye may know what is the exceeding greatness of his power (viz. the power of God the Father of whom the Apostle had been speaking before) to usward who believe according to the work. ing of his mighty power: which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places,' &c. 1 Thes. i. 9, 10. Ye turned to God from idols, to serve the living and

true God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus which delivered us from the wrath to come.' Rom, vi. 4. "There fore we are buried with him by baptism unto death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.' Col. ii. 12. Buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God; who hath raised him from the dead.' Rom. x. 9. If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved.' 1 Pet. i. 21. Who by him (that is by Christ,) do believe in God that raised him up from the dead and gave him glory, that your faith and hope might be in God.' Christ is also said in scripture to have been quickened by the spirit;' but that only denotes the mighty working of the Father's power, which was employed in effecting his resurrec tion.

We have here a great collection of testimonies from inspired writers, all with one voice declaring, that God, or the Father, raised Christ from the dead. The authors of scripture have enforced this important truth, with all the variety and energy of expression, and have declared, that if we confess with our mouths the Lord Jesus, and be lieve this fundamental article concerning him, we shall be saved. They have declared, that he was raised from the dead by the glorious power of the Father; and that God the Father gave him glory, that our faith and hope might be in God. The resurrection of Christ is represented by them as a pattern of ours; and we are assured that those that sleep in Jesus, God will bring with him. There are

some expressions of our Lord's, that at first sight, and to an inconsiderate reader, might seem to indicate that he effected his resurrection by his own power. John ii. 19, 21. 'Destroy this temple, and in three days I will raise it up. He spake of the temple of his body.' John x. 18. 'No man taketh (my life) from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. This last citation explains itself, and the preceding. Christ received from the Father, a command.

ment, a promise, a certain assurance, that he should be raised from the dead, by the exertion of the Father's glorious and irresistible power. On this account his heart rejoices, his tongue is glad, and his flesh rests in hope. He knew that God would not suffer him to remain in the state of the dead, nor permit his holy one to see corruption, and therefore, in his conferences with the Jews, he speaks of his resurrection, as a thing altogether in his own power, because, he knew it must inevitably come to pass.

Previous to our Lord's resurrection, an angel is dispatched from heaven to roll away the stone from his sepulchre, and as it were to usher our great master into the world again; and to congratulate him upon his restoration to life. And this consideration would tend greatly to confirm the notion that our Lord was quite passive in his own resurrection, if a fact that is so often and so plainly asserted in scripture, stood in need of any confirmation. And did our Lord Jesus Christ die, and was he raised from the dead by the mighty working of the Father's power? If that was the case, then, it follows plainly and undeniably that he was not God; nor equal with that God, with whom there is no variableness, neither shadow of turning, whose eternal and unchangeable nature cannot be subject to pain, disease, or death. It is a vain and fallacious evasion to talk of the supposed divine nature of Christ in this case. For why is not his resurrection attributed to this divine nature in scripture? Why is it not said that God the Son raised Christ from the dead, as well as God the Father? If such a divine nature had really existed, and had been hypostatically united to Jesus, that nature only, was the proper agent to have raised him from the dead, and there would have been no necessity for the working of the Father's mighty power, whereby he wrought in Christ, and effected his resurrection. It is astonishing, that so many Christians with the Bible in their hands, do not discover and feel the force of an argument like this. With me it has irresistible weight, and if attentively considered, could not, I think, fail to produce a like conviction, in the minds of others. Now may the God of peace that brought again from the dead our Lord Jesus, that great shepherd