* _ ■■•<;; '.-i 
 
 '!Ca*r*-)iV^J-i«!*i^' 
 
The I»ropeirty 
 
 OK THE 
 
 IliPiiiiT ClilEElTmilST 
 
 BARTON" SQUARE, SALEM. 
 
 DEPOSITED 
 
 LIBRARY^ 
 
 — OF THE — JUC 
 
 ESSEX INSTITUTE. , ' 
 
THE 
 
 LANGUAGE OF SCRIPTURE 
 
 RESPECTING 
 
 THE SAVIOR, 
 
 IN RELATION 
 
 \o ^0^, iU ^<M^x^ 
 
 BY A LAYMAN. 
 
 We have seen and do testify that the Tather sent the Son to be the Savior 
 j1 the world. St. John. 
 
 BOSTON : 
 
 PRINTED FOB THE AUTHOR, BY T, G. BANGS, 
 
 J\ro.7» State-Street. 
 
PREFACE. 
 
 IT is matter of regret with many sincere christians, that the 
 doctrine of the Trinity should ever be a topic of controversy or dis- 
 cussion. They consider it a mysterious subject, difficult fully to 
 explain or comprehend, and of very little practical eflFect. And 
 as theological disputes are often productive of bitterness and ali- 
 enation, rather than of elucidation of scripture, or of the convic- 
 tion of the disputants, they are ready to coudemn every thing of 
 a controversial nature. 
 
 It is certainly to be lamented, that christians (however they 
 may differ in opinion on speculative subjects,) should dispute 
 with bitterness and ill will, or rashly and severely condemn all 
 who cannot subscribe to their particular creeds. But when dis- 
 cussions of this soft are conducted with candor, and lead people 
 to a more careful perusal of the Bible, the repository of divine 
 truths, they are rather to be encouraged, than condemned. 
 
 It is evidently important, that, as we have the word of God in 
 our hands, we should study it for ourselves, and see whether the 
 doctrines taught us, by this or the other theologian, be true. 
 
 We should endeavor to learn what the Scriptures really teack 
 concerning Jesus Christ our Savior. And it is to the revealed 
 will of God only, that we should repair for light and evidence 
 on this subject. This must be our guide and directory in forming 
 our religious opinions. 
 
 The few remarks here submitted to the pablic were made upon 
 reading some late pamphlets on the character and nature of Christ 
 in relation to God. They were suggested by an examination of 
 the inspired volume, by one not at all engaged to build up any 
 particular sect ; and it is humbly hoped, they will prove useful 
 to the sincere christian, who calls no man Master but Christ, 
 and is anxious only that his opinions be founded in and supported 
 by the Bible. 
 
iv PREFACE. 
 
 As the representation here given is not conformable either to the 
 Trinitarian or Socinian system, our statement will probably be rejec- 
 ted by such as adhere strictly to eitlier of those creeds. We wish 
 to oftend neither. Nor do we vainly pretend to offer any really 
 new view of the subject. We have drawn from the Bible only : 
 and have attempted to give the obvious and uniform meaning of 
 Scripture. If we have not proposed any scheme as precisely and 
 positively correct, it is because we are satisfied the language of 
 revelation is such and so various on this subject, that it is diffi- 
 cult, unless one is very dogmatical and vain, to give a concise 
 opinion in the words of human wisdom. 
 
 It is but justice to observe, that the Unitarians are catholic 
 in their temper, and ready to allow to every one the privilege 
 of interpreting Scripture for himself; while the Trinitarians 
 are generally intolerant and exclusive, (yet, no doubt sincere,) and 
 very forward to censure and anathematise all who differ from 
 their particular formula of failh. 
 
 Boston, Jliigust 1, 1815. 
 
THE LdJYGUJGE OF SCRIPTURE RESTECTIXG 
 THE SAVIOR. 
 
 THE inspired Scriptures teach us that there is one 
 God. Indeed, they repeatedly and explicitly declare, 
 that there is only one. This is a distinguishing doctrine 
 of revelation. It was because the world was given to 
 idolatry, and believed in and worshipped many gods, 
 that Jehovaht the true God, was pleased to give special 
 instructions and revelations to mankind. It was to 
 preserve in the world a knowledge and belief of himself, 
 as the only hving and true God, (the only self-existent 
 and eternal Being,) that he called Abraham, and made 
 revelations to Moses and many prophets after him, for the 
 instruction of the Jewish people. In fact, all Jews and 
 Christians profess to believe, that there is but one God : 
 they do not hold to a plurality of deities. In opposiiion 
 to Pagans and Polythcists, they will promptly say, that 
 they believe in one God, the source of all power, intelli- 
 gence and goodness. 
 
 How, then, is it, that any portion of the Christian 
 world profess to acknowledge and worship three Gods, 
 or three persons in one God, or a Triune God, as some 
 
express themselves ? And why do they condemn those 
 who cannot believe as they do P Why censure a man, 
 who is a Unitaiian^ who believes in the Unity of the di- 
 vine nature, but yet acknowledges Jesus Christ to have 
 been sent by God, to be the Savior of the world — to 
 have been inspired and constituted to be the redeemer 
 of ignorant, sinful men, and endowed with all the pow- 
 ers and quahties necessary for such an office ? Is it not 
 because they claim to be the only correct interpreters of 
 scripture ? Because they undertake to be wise above 
 what is written in the sacred vokime ? And take upon 
 them to pronounce, that the Savior must be God, in 
 order to perform the work given the Savior to do ? And 
 then to conclude, that the scriptures teach such a doc- 
 trine, and torture various passages to justify their con- 
 clusion ? 
 
 The Scriptures are, certainly, not inconsistent with 
 themselves. One passage, or writer, does not contradict 
 another. If then, the Scriptures teach clearly and fully, 
 that there is one God, and onli/ one God, no eletacheel 
 passages, however difficult or mysterious, can teach an 
 opposite doctrine. 
 
 We will quote a few passages, which must satisfy 
 every rational and candid mind, that the Bible plainly 
 and fully asserts the doctrine of the Unity oj* Deity. 
 
 ' Hear, O Israel, Jehovah, our God, is one Lord.' 
 Deut. vi. 4. * I am God, and there is none like me.' 
 Isaiah xlvi. 9. ' Is there any God besiele me ? Yea, 
 there is no God : I know not any.' Isaiah xliv. 8. 
 ' Hear, O Israel, the Lord our God is one Lorel — There 
 is but one God, there is none other but he.' Mark xii. 
 29,32. 'That they may know thee, the o///y true 
 God, and Jesus Christ, whom thou sent.' John xvii. 3. 
 ' Unto us there is but one God, the Father, of whom are 
 
all things — and one Lord Jesus Christ, by whom are ail 
 thing's.* I Cor. viii. 6. * One God and Father of all.' 
 Ephesians iv. 6. * For there is ojie God, and one Medi- 
 ator between God and man.* I Tim. 2. 5. * Thou be- 
 lievcth there is one God ; thou doest well.* James 2. 19. 
 The intelligent reader of the Bible will recollect 
 numerous other texts equally clear and explicit. But 
 these are sufficient for our purpose. 
 
 We will not, now, merely assert, by way of conclusion 
 from these declarations of Scripture, that there is only one 
 God ; and that Christ, however highly endowed, receiv- 
 ed all his power from God, and is, therefore, necessarily, 
 not one in essence, independence and self-existence with 
 the Father ; but distinct from, and subordinate to him. 
 Such a conclusion, we think, however, forces itself upon 
 the mind of every reflecting man, who considers these, 
 and other texts of Scripture, and is not unduly biassed 
 by human creeds and confessions of faith. It may be 
 proper and satisfactory, therefore, to attend to the declara- 
 tions of the Bible, respecting the Messiah, or Christ, 
 whom God has ''anointed to be a Savior to give repent- 
 ance and remission of sins." 
 
 Prophesying, as was generally supposed by the Jews, 
 of the Messiah, Moses says, " a prophet like* unto 
 me, shall the Lord your God raise up to you : him 
 shall ye hear in all things.*' Indeed, Peter and Stephen 
 both apply this prophecy to our Lord. ' Behold my 
 servant, whom I uphold ; my elect, or chosen, in whom 
 my soul delighteth. I have put my spirit upon him, he 
 shall bring forth judgment unto the Gentiles.' Isaiah. 
 
 * In some, not in all respects, (nor was it necessary to justify 
 the declaration of Moses,) Christ was like the great Jewish proph- 
 et, with whom God talked face to face, and who he appointed the 
 guide and leader of his people Israel. 
 
8 
 
 " The Lord, whom ye seek, shall suddenly come to his 
 temple ; even the messenger of the Covenant, in whom 
 ye delight." Malachi. By the evangelical writers, his 
 birth is represented to be miraculous, his origin divine, and 
 He to be endowed by God with supernatural gifts, both 
 of knowledge and power, that proper respect and obed- 
 ience should be given him, as to one appointed to be the 
 spiritual Instructor and Redeemer of sinful men. This, 
 they inform us, was the declaration of the angel — " He 
 shall be great, and shall be called the Son of the Most 
 High ; and God will give him the throne of his Father 
 David." "The Holy Spirit will come upon thee, and 
 t!ie power of the Most High will overshadow thee : 
 Therefore, the holy thing, which shall be born of thee, 
 shall be called the Son of God." The exclamation of 
 the pious Zachariah, after his sight was restored, was, 
 " Blessed be the Lord God of Israel ; for he hath visited 
 and redeemed his people, and hath raised up an horn 
 of salvation for us in the house of his servant David." 
 A voice came from heaven, when he was baptised, and 
 (on another occasion also,) saying, " Thou art my be- 
 loved Son ; in thee I am well pleased." Peter's confes- 
 sion respecting Christ, and of which he approved as 
 correct, was, " Thou art the Chri'ot, (the Messiah, or 
 anointed,) the Son of the living God.*' By the evangel- 
 ist Mark, tlie phrase is a little varied ; but we may be 
 certain is the same in meaning and effect. As related 
 by Mark, Peter's confession was simply, "Thou art the 
 Christ." The expressions, we must conclude are sy- 
 nonymous r^^and that Christ, Messiah, and Son of God, 
 all imply the same, and are descriptive of him, whom 
 God sent to enlighten and save the world. 
 
 When the Jewish High Priest asked our Lord, 
 w hether he were the Messiah, or the Christ, the Son of 
 
9 
 
 God, he acknowledged and confessed that he was. So 
 also, when the Jews attempted to fasten upon hini the 
 charge of blasphemy, as though he had pretended to be 
 equal to God, ^is. reply was, that he claimed to be 
 only the Son of God. Martha's declaration was, "1 be- 
 lieve that thou art the Messiah (or Christ) the Son of 
 God, who was to come into the world." 
 
 After our I^^rd was raised from the dead, Peter says 
 of him, that he was approved of God by miracles and 
 wonders and signs, which God did by him.'* Agais, 
 *' This Jesus, whom ye crucified, God has raised up, 
 and exalted him to his right hand." *' Therefore, let all 
 Israel be assured, that God has made this same Jesus 
 both Lord and Christ." God, having raised up his Son, 
 (or Child) Jesus, sent him first to you (Jews) to bless 
 you, by turning you every one from your iniquities. 
 The God of our fathers hath raised up Jesus, whom ye 
 slew and hanged on a tree — him, God hath exalted to 
 his right hand, to be a Prince and a Savior, to give repen- 
 tance andremission of sins. Against the Lord, and against 
 his Christ (or anointed) the rulers and kings of the earth 
 were gathered together : Of a truth against thy holy 
 child Jesus, whom thou has anointed, both Herod, and 
 Pontius Pilate, with the Gentiles and the people of Israel, 
 were gathered to£*,ether." The confession of the Eun- 
 uch, was, " I believe that Jesus Christ is the Son of 
 God." St. Paul, after his conversion, declared, " That 
 God anointed Jesus of Christ wiih the Holy Spirit, and 
 with power — and testified that it is he who was ordained 
 of God to be the Judge of quick and dead." He also 
 contended with the unbelieving Jews, "that he was the 
 Christ, (or Messiah) the Son of God." Again he says, 
 " of this man's (David's) seed God hath, according to 
 his promise, raised unto Israel a Savior, even Jesus." 
 
 3 
 
10 
 
 " Wc declare unto you glad tidings, even that the prom- 
 ise, vvhicli was made unto the fathers, God has fulfilled 
 unto us, their children, in that he has raised up Jesus ; 
 as it is written in the second psalm, thou art my Son, this 
 day I have begotten thee : And through, or by this man 
 is preached unto you the forgivness of sins." 
 
 These passages of Scripture, candidly considered by 
 those not wedded to particular systems of theology and 
 who do not form their opinions by the creeds of falli- 
 ble men , plainly teach that there is but one God. They 
 fully assert the Unity of the Deity : and, that Jesus of 
 Nazareth, the Messiah, or Christ, who is our Instructor, 
 and guide, in spiritual things, the Teacher of the glori- 
 ous gospel of our salvation, was constituted and sent of 
 God for these purposes : That, under God, he is our 
 Savior and Redeemer — that he is the Mediator between 
 God and man ; our Advocate and Intercessor with the 
 Father ; that through his mediation, God bestows pardon 
 and salvation on sinful, dying men. However exalted 
 the powers and qualities Christ possessed, it is evidently 
 and clearly taught, in our apprehension, that these were 
 confered by God, who appointed him to be the Savior 
 of the world. 
 
 In sofne places, indeed, Christ is represented as exer- 
 cising divine jwwer. But these are, either said to be 
 communicated to him by God for the great purposes of 
 constituting- him the Savior of mankind ; or are applied 
 to him on account of his being the visible Representa- 
 tive and Agent of the Deity, with a view to make dis- 
 plays of the power and wisdom of God. Moses was a 
 god to Pharaoh — Christ had all power, and all things 
 were subject to him, and all things were made by him — 
 yet all this power \wzis given him by God,to constitute him 
 the Savior, and to enable him to conyince the world that 
 
11 
 
 he was commissioned and assisted by God ; all things 
 were put in subjection to him by the Father, who was 
 himself excepted from this subjection ; *' I can of 
 myself do nothing — I give eternal life to those whom 
 God has given me— I lay down my life and take 
 it again ; but this command, or power, I have re- 
 ceived of the Father — who shall sit on my rigjit hand^ 
 is no' mine to give, except to those for whom it is 
 prepared." 
 
 The miraculous power posssessed by Christ and 
 other prophets, may truly be said to be divine^ as it was 
 above the ability of man, and w.;b given immediately by 
 God. To Christ, the Messiah, indeed, the Spirit was 
 given without measure. He is exalted to be a Prince 
 and a Savior, and placed at the right hand of heavenly 
 power and majesty. Yet all this wisdom and ability to 
 save, were given to him. It is expressly and plainly 
 taught that all were communicated to hhn by God. 
 
 It is an argument with some, we are aware, that 
 Christ is equal to God, or is divine, since he is called 
 the Son of God. But such a conclusion is, by no means, 
 necessary. The conclusion most clear and satisfactory, 
 is, that, being the Son of God, he is distinct from, and 
 in some sense inferior to him, or dependent on him. It 
 is however conceded, that this appellation implies, that 
 he was an highly exalted Being, and endowed with 
 miraculous and even superangelic power. Though we 
 contend for the doctrine, that Jehovah, our God, is one 
 Lord, as we are fully pa*suaded it is the doctrine of the 
 Bible.— Though we are Unitarian, we are not Sociniin. 
 We are unable to reconcile the doctrine of the Sociman, 
 as well as the Trinitarian, with various passages pf sa- 
 cred Scripture. 
 That many passages in the Bible, which speak of our 
 
in 
 
 Savior, arc figurative, and, therefore, not to have a strict 
 and literal interpretation, is readily admitted. Nor do 
 wc undertake to oblige others to receive our construc- 
 tions of the word of God. The true Protestant princi- 
 ciplc is, that every one search, and think, and believe 
 for himself. " To his own master, he standeth or 
 falleth." 
 
 The Character of Christ, the Savior, his followers 
 ought to endeavour to understand. They should search 
 his gospel, to learn v, hat is said of his dignity, attributes 
 and povvwr ; as well as to ascertain his commands and 
 preceptffl It is important, that we believe right, and that 
 our seijffmcnts be founded in truth. Yet correct opin- 
 ions on till subjects, we do not imagine essentialio piety 
 and virtue. 
 
 Tl'C writer of these remarks has studied Scripture 
 much, with a view to obtuin correct, precise and distinct 
 ideas respecting the character of the Savior. He is ready 
 to acknowledge, that the subject is not without difficulty ; 
 and he hoj^^^s not to be rasii or dogmatical in giving his 
 opinion. When Christ is said to have come down from 
 heaven, to do the will of the Father, who sent him ; 
 when he is said to be the Lamb of God, who taketh 
 away the sin of the world, and to be the beloved and 
 only begotten Son of God ; to have all power given 
 him ; to be exalted to be a Prince and a Savior ; to be 
 tlie way, the truth and the life ; to have power given him 
 to raise us up Irom the grave ; and to be appointed the 
 Judge of the living and dead ; to be the brightness of 
 the Father's glory and the express image of his person ; 
 to be ordained to come hereafter in the glory of the Deity 
 with all the holy angels, &c. We acknowledge wc can- 
 not consider these passages as altogether figurative ; 
 but as implying and teaching that Jesus Christ, our 
 
13 
 
 Cord and Savior, pre-existed, and had power and glory 
 with God before this world was formed : That he is greatly- 
 superior to other inspired prophets, and to various, if not 
 to all orders of angelic intelligences. We must, how- 
 ever, at the same time insist, that these passages even 
 teach, that the Savior is distinct from the Father, the 
 self-existent Deity, and received all his powers and at- 
 tributes from him. 
 
 That he is called the Son ofGody implies either his 
 miraculous character, his being endowed with power 
 far above human, to enable him to reveal and prove the 
 doctrines of pardon and immortality ; or, his being of a 
 superangelic nature, possessing greater wisdom and 
 power than even angels. It, by no means, proves that 
 he is the self- existent God. He prayed to his Father in 
 all his trials and afflictions. He constantly referred all 
 his powers and ability to him, declaring, that he came 
 to perform the work and reveal the doctrines, which he 
 was directed by God to perform and teach. " That 
 holy thing," said the angel to Mary, "which shall be born 
 of thee shall be called the Son of God," because it was by 
 the immediate power and spirit of God. Two of the 
 Apostles, Peter and Paul apply this appellation to him, 
 ("Son of God") because of his resurrection from the 
 dead. And in the evangelical history, he is often so 
 denominated, when the phrase is evidently synonomous 
 with Christ or Messiah, the Savior, who came with 
 miraculous powers to teach and redeem mankind. 
 
 In several places, however, the Scriptures speak of 
 Christ in still more exalted terms. By several of the 
 apostles he is spoken of as superior to the angels, and to 
 be placed above all principalities and powers, whether 
 on earth or in heaven. But in all these instances, he is 
 said to be exalted to, or placed in such a high station, and 
 to be clothed with this great ability by God. 
 
It is also the opinion of sonie, who, we presume, 
 have received their impressions on this subject from 
 human creeds, that Christ must be God ; or otherwise 
 he cannot be the Savior of sinners. Unless he were 
 really and truly God, a Being of divine and infinite at- 
 tributes, say they, he could not make atonement for sin ; 
 and, therefore, we cannot trust in him for salvation. 
 But, in our opinion, this is conscriptural, irrational, gra- 
 tuitous, sophistical. The apostle John, says, " we testi- 
 fy" — this is our testimony, our preaching, our declara- 
 tion — " that God sent his Son to be the Savior of the 
 world." The same apostle, in his gospel, declares, 
 " that God so loved the world, that he gave his only 
 begotten (or highly dignified) Son, that whoever believ- 
 cth on bim, should not perish, but have ever lasting life." 
 The apostle Peter, says, after the resurrection and ascen- 
 sion of Christ, " God hath exalted him to be a Prince 
 and a Savior, to give repentance and remission of sins." 
 St. Paul says, "being justified freely by God's grace, 
 by, or through the redemption which is in JeSus Christ : 
 whom God hath appointed, or set forth, to be a propi- 
 tion." " By God," he says, " Christ is made unto us 
 wisdom, righteousness, sanctification and redemption. — 
 Blessed be the God and Father of our Lord Jesus 
 Christ, who hath blessed us with all spiritual blessings 
 in heavenly things in or by Christ Jesus.*' He prays, 
 '' that the God of our Lord Jesus Christ, the Father of 
 glory, may give to them (the Ephesians) the spirit of 
 wisdom," ^c. "Again, " according to the power of 
 God, who raised Christ from the dead and set him at his 
 own right hand in heaven." The apostle John, declares, 
 Jesus Christ, the righteous or holy, is our advocate with 
 " the Father ; that he is the propitiation for our sins 
 and for the sins of the whole world." 
 
is 
 
 The Bible, we admit and contend, teaches, that Jesus 
 Christ is our Redeemer and Savior ; but, that he is so 
 by the will and appointment and ordination of God : 
 That he was sent by God and endowed with qualities and 
 attributes necessary to his fulfilling the great duties of 
 such an office. But, in our opinion, the Scriptures say 
 nothing of an infinite atonement. They say nothing of 
 the necessity of God himself suffering and dying to atone 
 for the sins of men. Nor do they assert that God has 
 suffered. On the contrary, they teach what, we con- 
 ceive evident also to reason, that he cannot suffer, and 
 is impassible. But, that behig essentially propitious and 
 compassionate, he sent his Son from heaven to teach 
 important moral truths to ignorant, doubting man ; to 
 be their spiritual guide and redeemer. He is a Prince 
 and a Savior to give repentance and remission of sins. 
 He is the captain, or leader, of cur Salvation. But we 
 read that he is so by the ordination and grace of God. 
 The Deity appointed and qualified him for this great 
 work. And all who believe in him as the Messiah, all 
 who follow and obey him, all who turn unto and trust in 
 God by him, shall be saved. " By him ye believe in 
 God," says Peter, I Epis. vii. 21, "who raised him 
 from the dead and gave him glory, that your faith and 
 hope might be in God. " 
 
 The hope and trust of the christian are in God, by 
 Jesus Christ whom he has sent, and whom we are re- 
 quired to believe and obey, because he is a divine teach- 
 er, appointed, approved and assisted by the Deity. The 
 christian believes in Christ, as the Son of God, in some 
 high and peculiar sense, as the mediator and advocate 
 with the Father, as the messenger and dispenser of God's 
 grace to the world : And he even trusts in him for sal- 
 vation, because God has ordained him to bestow rich and 
 
10 
 
 spiritual blessings. His faith, hope and trust are ultimate- 
 ly in God, (agreeably to the above declaration of Peter,) 
 who sent Jesus Christ to be our Savior, has revealed 
 his will by him, and appointed him the Judge of the 
 world. 
 
 When our Savior asked Peter what was his opinion 
 of him, he replied, "Thou art the Christ," (the anoint- 
 ed) " of God ;" as one Evangelist expresses it ; or, ac- 
 cording to another, " Thou art the Christ, the Son of 
 the living God." There is no express declaration in 
 Scripture, that Christ is God ; or, that it was necessary 
 God himself must suffer for the pardon of sin. But it 
 plainly and fully teaches, that the Savior was sent by 
 God, and by him endowed and qualified to maintain 
 this high and glorious character. " God has made him 
 a Prince and a Savior to give repentance and remission 
 of si'is," is the declaration of Peter, as quoted before. 
 That of John is the same meaning : " We have seen 
 and do testify, that God sent his Son to be the Savior of 
 the world;" and also in his gospel, " God so loved the 
 world, that he sent his only begotten Son," &:c. St, 
 Paul says, " In bringing many sons into glory, God 
 made the Captain of their salvation perfect through suf- 
 ferings." 
 
 God is essentially gracious and merciful, and ready 
 to forgive the sincerely penitent. This is the language 
 both of reason and revelation. It is for him, not for 
 man, to say, on what terms and in what way he will 
 pardon sin. To say, that infinite atonement and satis- 
 faction must be made before he will forgive the peni- 
 tent, is dishonorable to the Deity and contrary to Scrip- 
 ture. God is not made propitious and merciful by the 
 acts or doings of any other. He is gracious and pro- 
 pitious originally, and in and of himself. And all the 
 
17 
 
 good conferred on man, either immediately, or through 
 the medium of others, is the effect and fruit of his di- 
 vine and infinite benevolence. The passages just now 
 quoted, clearly teach and fully prove this doctrine. 
 
 Angels are said to be ministering spirits for good to 
 man. Prophets and holy men have often been raised 
 up and qualified to bestow favors upon their fellow men. 
 Je^us Christ is the great Dispensor of Gospel blessings. 
 It is in some sense, (we pretend not to decide precisely 
 in what sense) in consideration of his humiliation, in- 
 structions, sufferings and death, that we receive spirit- 
 ual favors, and are to be made partakers of a divine 
 nature, and of immortality. 
 
 That we are benefited by his instructions, miracles 
 and example, is very obvious. And that his sufferings 
 constitute a part of his office as Mediator and Savior, is 
 repeatedly declared in Scripture. Yet not so, as to 
 make the mercy and grace of God of none effect ; or 
 our repentance and holiness unnecessary. This, we 
 acknowledge, a difficult subject fully to explain : and, 
 therefore, contend that charity should be exercised to- 
 wiird those who differ from us on this point. We only 
 contend for the Protestant right of construing the gospel 
 for ourselves ; and censure those only, who assume a 
 spirit of dogmatism and infallability, and who condemn 
 as infidels all who do not admit their interpretations. 
 
 The question is, not what we may suppose the Deity 
 must do, or would do, to atone for sin and provide sal- 
 vation for mankind ; but, simply, what does the Bible 
 teach he has done for this purpose. Now, we do not 
 find it asserted in Scripture, that it was necessary for one 
 infinite Being to make atonement to and satisfy the jus- 
 tice of another infinite Being. But we do find it there 
 declared, that God in the early ages of the world prom- 
 
 8 
 
18 
 
 iscdto sendjor raise up, someone to teach his will, to make 
 known his purposes of grace, arid to dispense spiritual 
 and immortal blessings to man. And, that, at a time 
 suitable to his infinite wisdom he did send the Mesbi.ih, 
 called his Son, endowed with miraculous and even di- 
 vine power, as well as knowledge of heavenly and divine 
 truths, to be the Savior of the world — " That in bring- 
 in<^ many children to glory, he made the Captain of their 
 salvation perfect through sufferings" — " That it behov- 
 ed Christ to suffer and to rise again from -the dead, and 
 to enter into hi» glory." B. t all this was done by the 
 appointment, the direction, the power and grace of God. 
 
 But \rc there not some passages of Scripture, it mriy 
 be enquired, which represent Christ to be God ? There 
 are some, perhaps, which, at first view, appear to express 
 this idea. We read concerning Chris;, in Isaiah — "Un- 
 to us a child is born, unto us a son is given, and the gov- 
 ernment shall be upon his shoulders ; and his name shall 
 be called Wonderful, Counsellor, the Mighty God, the 
 everk'sting Father, the Prince of Pence." All critics 
 agree tht't this passage mai/, and most, that it ought^ to 
 be differently translated. The original phrase, " ever- 
 lasting Father," should be rendered, the Father, Author, 
 or head, of the age, or dispensation, viz. the gospel dis- 
 pensation. We apprehend the same is meant, when it 
 is said, "that he is the Captain of our salvation ; the Head 
 of the church ; a Prince and a Savior to give repentance 
 ami remission of sins;'' and, that the gospel age, or 
 kingdom is subjected to him, and not to men or angels. 
 
 He is also here called " The Mighty God." But we 
 know that the term God is often applied, in the Jewish 
 Scriptures, to prophets and princes. Moses was to be a 
 God to Pharoah, Inspired men and civil magistrates 
 are called Gods by the psalmist. 
 
<9 
 
 It should be observed also, that this text, in the Greek 
 version, called the Septuagint, is very different frorri the 
 Hebrew. The Greek version of the Old Testament, 
 was made about three hundred years before Christ, and 
 was quoted by him and his Apostles, and was generally 
 in use among the Jews when our Lord was on earth, as 
 well as before and after. In this version, the above cit- 
 ed passage of Isaiah is as follows, " His name is called 
 the Messenger of the Great Council." A phrase very 
 similar in meaning to the following in Malaehi, *' The 
 Lord, whom ye seek, shall suddenly come, even the 
 Messc?i!^er of the Covenant, in whom ye delight." 
 
 In the first chapter of Hebrews, where Christ is spok- 
 en of in the most lofty and exalted terms, it is abundant- 
 ly evident, that he is still mentioned as the representative 
 or agent, or Son of God, to enlighten the world, and to 
 dispense truth, and grace, and salvation from God to men. 
 " God, who, at sundry times, and in divers manners, 
 spake to the fathers by the prophets, hath, in these latter 
 days, spoken unto us, by his Son, whom he hath ap- 
 pointed heir of all things, by whom also he made the 
 worlds ; who being the brightness of his glory and the 
 express image of his person (or character) and uphold- 
 ing all things by the word of his power, when he had 
 by himself purged our sins, sat dowii on the right hand 
 of the Majesty on high ; being made as much better (or 
 higher) than the Angels, as he hath by inheritance ob- 
 tained a more excellent name than they. Unto the Son, 
 he saith. Thy throne, O God, is forever and ever (or God 
 is thy throne forever and ever.) Thou hast loved right- 
 eousness and hated iniquity ; therefore, God, even thy 
 God, hath anointed thee with the oil of gladness above 
 thy fellows. We sec Jesus crowned with glory and hon- 
 or, who was made a little lower than the Angels by the 
 
. 20 
 
 buflcrings oi death, that he might by the grace of God, 
 tabte of death for all men. Wherefore, holy brethren, 
 partakers of the heavenly calling, consider the Apostle 
 and High Priest of our profession, Jesus Christ, who 
 was faithful to him who appointed him. Seeing then, 
 that wc have a great High Priest, who is passed into the 
 Heavens, even Jesus, the Son of God, let ns hold fast 
 our profession. Wherefore he is able to save to the utter- 
 most all who come to God bv him. Now of the thino-s 
 of which we have spoken, this is the sum ; we have 
 such an High Priest, vrho is set on the right hand of the 
 throne of the Majesty in the Heavens." Again, in 
 I. Cor. XV. 24, &:c. " Then cometh the end, when he 
 shall have delivered up the kingdom to God, even the 
 leather ; when he shall have put down all rule, and all 
 authority and all power. For he must reign, till he has 
 put all enemies under his feet. The last enemy which 
 shall be destroyed is death. For he (God) hath put all 
 things ui;dcr his feet. But when he saitli, all things are 
 put under him, it is manifest he is excepted, who put 
 all things under him. And when all things shall be 
 subdued under him, then shall the Son also be subject 
 lo him who put all things under him, that God may be 
 ull in all." Again — '' God has highly exalted him, and 
 givtn hiim a name above every name, that, at (or in) 
 the name of Jesus, every knee should bow, and every 
 tongue confess, that he is Lord to the glory of God 
 the Father. For this cause, I bow my knees unto the 
 Father of our Lord Jesus Christ — One Lord — one God 
 and Fatlicr of all, who is above all, and through all, and 
 in you all." 
 
 But it is unnecessary to multiply these quotations. 
 And respecting them, it is obvious to remark, that high 
 and exalted iis they represent Christ, when compared 
 
@1 
 
 to prophets, or even angels, they plahily assert his sub- 
 jection to God, the Father, his appointment and quaUfi- 
 cation by God to be the Savior of men, the Captain 
 of our salvation, the Dispensor of pardon, grace and 
 eternal life. 
 
 In these passages, which speak of our Lord in such 
 exalted terms, it is said that God has spoken to the world 
 hy him — not that he is God, but, thut he is the brightness 
 of his glory ^ and express image of his person ; (in ano- 
 ther passage, he is said to be the image of the invisible 
 God J God is said to be the supporter of his throne, of 
 his religion, his cause, or kingdom. He is said to be 
 heir of all things, yet that he is so by God's appoint- 
 ment : By God, to be anointed above his fellows — By 
 the grace of God he tasted death for all men ; and God 
 crowned him with glory and power : He is styled the 
 High Priest of our profession, and said to be faithful to 
 him who appointed him ; and is said to be set, not on 
 the throne of the heavenly majesty, but at the right hand 
 thereof. He is to reign till all enemies are put under his 
 feet ; and all things, it is said, shall be put under him — • 
 But they are subjected to him by God the Father. He 
 is said to have put all things under him ; and, that when 
 the end cometh, Christ will deliver up the kingdom to 
 the Father. 
 
 But does not Paul, in his epistle to the Phillipians, 
 speak of Christ as justly claiming an equality with God ? 
 This is not a correct translation in our common version 
 of the Scriptures. The plain meaning of the apostle is 
 contrary to such a construction. He is speaking of the 
 humiliation of Christ for our good, and says, that though 
 Jesus was in the likeness of God, (being clothed with 
 miraculous power and heavenly wisdom, to prove that he 
 was the messenger or Agent of the Deitv for purposes 
 
23 
 
 of grace and salvation to men) yet he did not claim to be 
 ff^wfl/ Tm7/t Oofi?, (though the Jews accused him of this 
 in order to procure his death ;) but made himself of no 
 reputation, aud submitted to poverty, insult and con- 
 tempt, and was obedient (to God) even unto death : 
 Wherefore, God has highly exalted him, and given him 
 a name, which is above every name. * 
 
 David, also, it may be said, calls Christ his Lord. 
 " Jehovah said unto my Lord," &c. This we think, 
 he might justly do, without believing Christ to be God. 
 David believed in a Messiah to come — a great spiritual 
 deliverer, whose kingdom was to be established in truth 
 and righteousness, and w^hich was to be given him, and 
 supported by God. He might justly call the Messiah 
 his Lordy as he was to be the Savior of Israel, and the 
 dispensor of spiritual and immortal blessings to the world. 
 The meaning is probably the same as in Hebrews — '* To 
 the Son, he saith, God is thy throne forever." It is also 
 evident from the passage in Psalms, that David did not 
 speak of Christ as the Deity: "Jehovah said unto my 
 Lord, sit thou at my right hand, till / make thine ene- 
 mies thy footstool." 
 
 It is unnecessary to speak of the passage in I. John, 
 V. 7, since it is rejected by most critics as an interpola- 
 tion ; and by all candid men, so far considered doubtful 
 as not to be quoted with a view to decide the question. 
 
 A passage in Acts, xx. 28, which, as it stands in the 
 present version of our Bibles, asserts, that God suffered 
 and shed his blood, is different in the most ancient and 
 best versions of the Scriptures. It is in some, * Christy' 
 and in some, ^Lord:* So that the true reading, no 
 doubt, is, '* to feed the church of the Lord (that is, 
 Cl.rist) which \\q has purchased with his own blood." 
 
 The doxoiogies used by the Apostles, we iliink, will 
 
go to support our views and constructions of Scripture 
 on the subject here considered ; and to shew that Trin- 
 itarian doxologies are without example in the New Tes- 
 tament. "Now unto him who is of power to estabUsh 
 yO'jL according to my Gospel, to God only wise, be 
 glory, through, (or by) Jesus Christ forever." Rom. 
 xvi. 25, 23. " Thanks be to God, who giveth us the 
 victory through^ (or by ) our Lord Jesus Christ." I. Cor. 
 XV. d7, " Blessed be God, even the Father of our Lord 
 Jesus Christ, the Father of all mercies, and the God of all 
 comfort." IL Cor. i. 3. Blessed be the God and Fa- 
 ther of our Lord Jesus Christ, who hath blessed us with 
 all spiritual blessings in heavenly things in (or by) 
 Christ." Eph i. 3. Now unto him who is able to do 
 exceeding abundantly above all that we ask or think, 
 according to the power which worketh in us, unto him 
 be glory in the Church by Jesus Christ, throughout all 
 ages." Eph. iii. 20. "We give thanks to God, even 
 the Father of our Lord Jesus Chriiit." Col. i. 3. 
 " Now unto the King eternal, immortal, invisible, the 
 only wise God, be honor and glory forever." L Tim. 
 i. 17. " To him, who in his time shall manifest or shew 
 our Lord Jesus Christ ; to him who is the blessed and 
 only potentate, the Lord of Lords and King of Kings, 
 &c. be honor and power everlasting." Tim. vi. 15, 16. 
 " Blessed be the God and Father of our Lord Jesus 
 Christ, who, according to his abundant mercy, hath be- 
 gotten us to a living hope, by the resurrection of Christ 
 from the dead." L Pet. i. 3. " The God of all grace, 
 who hath called us to his eternal glory by Jesus Christ, 
 make you perfect, &c. to him be glory, dominion and 
 power." I. Pet. v. 10. " Blessing and honor and glo- 
 ry and power be ascribed (from all creatures) to him who 
 sitteth upon the throne, and to the Lamb for ever and 
 
S4 
 
 ever." Rev. v. 13. "Jesus Christ, who is the I'aiihlui 
 and true witness, the first begotten from the dead, and 
 the Prince of the Kings of the earth ; unto him wlio lov- 
 ed us, and washed us from our sins in his own blood, and 
 hath made us kings and priests unto God, e^ en his Fa- 
 ther ; to him be glory and dominion for ever and ever." 
 Rev. i. 5, 6. 
 
 We know not how the Socinian can reconcile some 
 of these passages with his peculiar creed ; but we are 
 concerned, now, only to observe and insist, that they are 
 wholly and decidedly contrary to the Trinitarian scheme. 
 We will not undertake, however, to censure and con- 
 demn those who may differ from the opinions advanced 
 above, and the representation here given. We wish well 
 to all who love our Lord Jesus Christ in sincerity — who 
 receive him as the Messiah divinely commissioned to 
 instruct and save the world, and who make his Gospel 
 the rule of faith and practice. We are desirous only 
 that the spirit of Sectarianism, of dogmatism, and 
 of censoriousness, which some discover, may be abated ; 
 and that disputes and differences on mysterious and 
 speculative topics, may be merged in a charitable, hum- 
 ble disposition, and an enlightened zeal to spread the 
 gospel throughout the Heathen world. By our fellow 
 men, (whether believers or unbelievers ,) and by our 
 Maker, we shall be judged, not according, to our pro- 
 fessions merely, or the ntimber and mysteriousness of 
 the articles of our faith ; but by our benevolence and 
 candor, by our piety, and moral virtues. 
 
 END. 
 
 ERRATJj. Pi\ge 1 1th, 5 lines from bottom, after the word Bible, should be 
 DO period. Page I2tli, 3 lines from bottom after &c. no period. Page 14lh, 8 
 lines from top read unscriptural.