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Son, as he himself said, and as otherwise, must be admitted, derived all his power, from the Father; he being the one omnipotent, and only God, of the universe.

This idea, is the more important, as it is the foundation of all true religion, and all sound morality.

For, what is true religion, but the recognition, reverence, and worship, of the one Supreme Being, in that mode, taught by enlightened reason, or manifested, by particular revelation? The Christian religion, is of the latter kind. Having its foundation, nevertheless, in the belief, and worship, of the one true. God, through the mediator, Christ, "the Anointed, or chosen Saviour;" or the medium of salvation, to fallible, and sinful men. The true christian, therefore, worships God through Christ. But were Christ, God-then were there no Christ, nor any other God, worshipped. For Christ has, himself, said, "No man can serve two masters."

To confirm the foregoing arguments, and to ascertain with the greater certainty, who the master is, reference is made to the prayer, given as a form for use, by Christ himself. And that will ascertain, whether he was God, or God, in heaven, he on earth. His words are- "Our Father who art in heaven, hallowed be thy name; thy kingdom come; thy will be done on carth, as it is in heaven," &c.: concluding, "for thine is the kingdom, and the power, and the glory, for ever and ever. Amen." Now, is this a faithful representation? Can any christian doubt its truth? or that the Son, is inferior to the Father?

The manifold instances, in the scripture of the New Testament, in which this doctrine is asserted, or admitted, although not to be recited here, are referred to, as full confirmation. The conflicting texts are to be reconciled, or rejected, agreçably to the rule already laid down.

One of these, relied upon by those who contend, that Christ, is God; or a God, equal to the real God; is to be found in the Gospel by John.

"In the beginning was the word, and the word was with God, and the word was God." The same was in the beginning with

God. "All things were made by him; and without him was not any thing made, that was made. In him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehendeth it not." There is certainly much obscurity of meaning at least, in the first sentence of this quotation; especially, if it intended to convey the idea of a person, distinct from God. Is "the word," as therein used, to be taken as a proper name, or personal pronoun? or as a monosyllable, or a power, or a voice, active, or passive?

In this sentence, after making "the word" appear to mean some thing, or person, other than God, it is affirmed, that it "was God." Then if it "was God," it was God, and no other. For God cannot be himself, and another: nor can another, be God. The conclusion is, therefore, irresistible, that "the word," as used in the preceding quotation, cannot by any cor rect use of language, mean any person; but a quality, or attri bute of God. Suppose it to mean his power, or a portion of it; and it has appropriate meaning. Allowing for the free use of figurative language, and such allowance is to be made to the author; then the subsequent parts of the chapter, if at all reconcileable, may be reconciled.

In the 14th verse, it is said: "And the Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the Only Begotten of the Father) full of grace and truth."Now, if we take "the word" in this sentence, to be the same as that used, and intended in the first, which is now done, and add, that it "was made flesh," &c. we have the idea of Jesus Christ. Nor is there any inconsistency, in supposing a portion of the power of God, converted into flesh, by creation, or generation. But what is there in all this, to prove that Christ was equal to God? Certainly nothing. For if the proof is, of the divinity of Christ, it is, that he is God. Yet, that is shown to be impossible. And still further, it may be observed, that God, is an original being, Christ, but secondary. For John, himself, is a witness that "he was made flesh"-then he had a maker-then he could not be God, who had no maker. Again, it is said, in the same verse, that the Word so made

flesh, "was begotten of the Father"-then he was not God; for God was not begotten, nor had he any Father. These seem to be obvious arguments, which safely challenge refutation.

While it is believed, that the holy books, honestly scanned, will terminate in the same result. Nor, is the utility of the contrary doctrine, perceived. Error of opinion, leads of course to error in practice. Revision, is therefore demanded. Recur to the books, consult the singleness, and simplicity of the object and design of religion-the recognition and worship of one God, Creator and Preserver of the Universe; who offers rewards to virtue, and punishments to vice, as the primary inducement, to men for performing their moral duties; as disclosed to them from time to time, by God, and his agents--the last of whom, was Jesus Christ; with plenary power, to effect all the objects of his mission; himself partaking of a deep personal concern in the redemption, and salvation of the whole human race; to whom was offered, or to be offered, eternal life, individually, in all time, upon the condition of believing him to be the Messiah, or sent of God; and of repenting of sins committed, and of leading righteous lives, according to his precepts, and commands, as coming from God. While to comfort, and assure his followers, in their faith, and duty, the Holy Ghost, was sent to them, as the spirit of consolation.

But because, a part of mankind, are to be rendered happy here, and hereafter, upon the Christian plan-it is not to be inferred, that those who never heard, or read, of it, are left without the means of rational happiness--no: that right, privilege, and capacity, was conferred on the race, by its creator; and of which, the reasoning faculty, possessed by its individuals, and its operations on their feelings, is the benevolent evidence; alike common, to God, and man: the sacred medium of communication between them; and like his other gifts improveable: therefore to be improved--by means of its own suggestions. Thus reason connects itself with religion and morals; and free to act, in the determinations of men, becomes the arbiter, of their fortunes, and their fate. While he, to whom the law has not been given, is a law unto himself.

But it is time to terminate these speculations--closely as they are allied to government, and as much as they are a part of history, for other topics, which also claim attention; and will furnish matter for other chapters; in a second volume

END OF VOLUME L

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