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twain la hiiu ; even his wisdom arid Bis power are not twain in him ; for he is wisdom , and wholly wisdom ; he is power , and wholly power ; and so of all his other attributes , as we
call them . Indeed , the very word attribute implies that he has not these , as absolutely different things in him ; but that we only attribute them to him as if he had , and that because he is all these , rather than has them . If
he had them , in actual contradistinction one from another , we need not call them attributes ; and in that case there would be , at least , a twain ; yea , a considerable variety and composition in him ; whereas , he is one simple uncompounded act or essence . " The everlasting Father takes upon , and unites unto , himself our life and nature ; and thus brings forth the Immanuel state , God with man . Here
the sonship commences — and this commenced long before Mary . ' To us a child is born , to us a Son is given / is true in the present tense , and was true in every age of the world ,
without looking backwards or forwards . ' Thou art my beloved Son , this day have I begotten thee / is also ever true in the present tense , whenever the new birth takes place in man ; and because all the divine life and
authority of this only begotten , ( for he is one in all , ) both in that prepared body , and in all his joint-heirs and brethren , is the eternal life and power of the ' Everlasting Father * that begetteth him ; therefore the very text that calleth him a child born and a
son given , declares his name to be * the Mighty God , the Everlasting Father , the Prince of Peace . ' * His name is his life and power ; ' the name of the Lord is a strong tower /— ' thy name is as ointment poured forth / and many other
passages of Scripture shew his name to be just what he is . And , therefore , as all the divine life , power , virtue and authority of the Son , is the divine life , power , virtue and authority of the Father , conferred upon , active in , and actuating the begotten , he receives the name Everlasting Father / Thus
he and the Father are one ; and y < et Christ truly says , ' My Father is greater tliani I . ' This , as a Son , he may say wherever he is brought forth ; us a Son , this must have been the case hi that body ; as n Son ^ he must lie
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dependent upon the Father ; - 'hencehe declares , * I can do nothing ; without my Father . ' ' My Father worketh hitherto , and I work / " It is not possible for the Father to beget , or put forth a being' that can
work good independently of himself ; for then there would be two good , or , which is the same thing * , two Gods . Hence , when one called Christ f good Master , ' he refused to accept the title , as applied to himself , independently of the one only real goodness , the
goodness of God ; and makes this return , * Why callest thou me good ? There is none good but one , that is God / This must hold good for ever ; for the moment any other independent source of real goodness is admitted , another
God is that moment admitted , or good is admitted , which , the one God is not the source and author of ; hence , as a Son , Christ was , and is , as absolutely and entirely dependent upon the Father as any of us .
" Indeed , were he not so , he could not be like us in all things , sin excepted : as we can do no good thing merely of ourselves , so he , if like us in all things but sin , can do no good thing of himself , merely and
independently . Hence he could not do many mighty works in some places , because of the people ' s unbelief 5 the Father , by his eternal power , not making way there , for the visible display of the glory and power of the Sonship .
" Nor was this total dependency confined wholly to power ; it was as real in regard to wisdom and knowledge ; aud so certainly as we have no real wisdom and knowledge , but what we have received , so certainly was the case the same with the blessed Jesus .
Hence , he himself speaks of a day or hour which no man nor angel , nay , nor even the Son liimself , but the Father only knoweth . " Some may think this is very strange —but it must be so , if he is , exqept sin , like us in all things ; and if he were not in all things else like us , his
triumph and viciory over all the powers of death and darkness , could not assure us of the possibility and certainty , upon our standing faithful , our victoriously triumphing in like manner . Has he not fairly , in the open field of battle , hid defiance to , foiled , conquered and overcome all the art , power ami policy of ilie ^ rand
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HO Umtarianjsm . of Jok Scott ,. the Qu a ken
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1825, page 140, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2534/page/12/
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