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Father said unto me , so I speak / Whence Kkewise it is , that he says , Ms ddctrtne atlid Word are not his , but the Father ^ who sent him . That he had descended from heaven , or come forth 'from the Father , is intimated in some of those very passages which I have just quoted ; namely , John iii . 13 and 31 : to which may be added John vi . 38 : * I came down from heaven not to do mine own
will , but the will of him that sent me : * and chap . xvi . 28 : € I came forth from the Father , and am come into the world / —Pp . 170—172 . OF the principal text adduced in favour of this notion , vhs . John iii . 13 , the Translator says ,
" The Unitarians , in this tsountry , generally , if not universally , now interpret the whole of the verse figuratively . By ascending into heaven they understand in this place , agreeably to a Hebrew form of speaking , being made acquainted
* with the counsels and purposes of God to mankind / And in conformity with this sense of the phrase , the whole passage has been thus paraphrased : c No man hath ascended up to heaven , ' i . e . No one is instructed in the divine counsels : * But
he that came down from heaven , even the Son of IVlan : ' * * . e . excepting the Son of Man , who had a commission from God to reveal his wil | to mankind . [ The Son of Man ] € who is in heaven , —who is Instructed in the gracious purposes of God to man / Belsham ' s Calm Inquiry , pages 48 et seq . ( 1 st edit . ) where the reader will find the reasons for this
interpretation briefly stated . He may also consult Lindsey ' s Sequel , page 214 , &c ., &ud Commentaries and Essays , Vol . I . page 391 / ' P . 67 , Note . Another peculiarity of thfe Sbclnfens wtes tiiteir retidfering divine woirsKip to Christ although they denied his proper flteity , ttete , too , we fthsttl adopt their 0 \ vn exposition of their creed :
Whence do you prove that divine worship is due to Christ ? " Authorities for this are furnished by roatfy passages of Sciiptitre . For instance , Chri $ * L * sary& , ( John v , £ 2 , 23 y ) ^ The ^ Father hath comniitlted all fndgment * ( all rule and gQV ^ rnm ^ nt- ) * to the Son ; that all men - m " ay faohour < the , Son as they honour
tM . Father / iMid £ PWUpp . * flt / 9 , 11 V the apostle writes , * Wherefore Gc ^ d hath ^ gBJy exalted fcifc ^ and jglven . him ' % traine Which is abovie every rUime ; t&at in t ) xe rnsLj&e of Jtesos every knee Should bbwf < & things m henven ^ and thittgB in eaith ^ ^ ud > tibii | f ; $ tmderlthe earth ; jmd fchat ^ ery to ^ ig ^ ie should confess that
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Jesus Christ is Lord to the glory of God the Father / It would appear also from these testimonies , —aftthoxfgh there existed not , in so many words , an express comtnand for adoring Christ , —that that s ^^ lime sovereignty wherewith he has been invested by God requires from us ^
divine worship df him . For in every government honour is due from the subjects ;—in the divine government , divine honour ; in human governments , human honour . And for this reason also , when Christ was about to be introduced iuto the future world , it was said , ' Let all the angels of God worship him , * ( H ^ b . i ,
6 , ) which honour certainly is no other than divine . But if the angels , as they adore God , ought to adore Christ also , as a Lord given to them by God—how mtich more ought men to do this , to whom he is with peculiar propriety given as a Lord , and to whom alone he is given for a Saviour r—Pp . 190 , 191 .
The Catechism then details the customary arguments from Scripture for the power and inclination of Christ to hear and answer prayer , and for tie duty of his diseipfes to worship him , according to the supposed precepts
and examples of the New Testament ; and next proceeds to vindicate the consistency of this subordinate divine worship with the first of the ten commandments :
" That commandment is in no respect changed ; for it only requires that we have uo other gods before God , But Christ is not another God , since God has communicated to him of his divine and celestial majesty , and has so far mode him one and the same with
himself-Nor has pod by this commandment deprived himself of the power of conducting his Chri < A to celestial authority , and by this means extending his own glory ; but only bound us down , by ti& law , that we presume not , of our / own accord , to Join any one with himself 4 n divine worship end honour . The < o » -
mand , ^ tber ^ fore , to ha ^ ve jancj worship W ont ? Gsoci only , remains in force ; the mode , alone , qf . yvorsh jpii ^ hii # is changed ? in so for as tiiftt tfep Qnly , Qod was formerly wors ^ ipe 4 ( witHout ^ Cta ^^ but is now worshiped through Christ . "— ° P * 194 . 195 ; ,
; their ' ^^^ j ^ ^ r ^ " J * . »» % ny difference between the hwf ^ ° God L abd tlie T ^ : # ;^ M ' W ^ t ^ ter < # i $ ir an swe r be satfcfitf *^' fet the reader jiidge :
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172 Review . — -Dr . T . Re& € ? $ Macbvitin Cutechurn .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1820, page 172, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2486/page/44/
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