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Cornell University Library 
 BT115 .W39 1880 
 
 Jehovah-Jesus : the oneness of God : the 
 
 olin 
 
 1924 029 373 853 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029373853 
 
JEHOVAH-JESUS: 
 
 ONENESS OF GOD: 
 
 TRUE TRINITY. 
 
 * One God, the Father.'*— Paul. 
 
 1 He that hath seen me, hath seen the Father. "—Jesus Christ. 
 
 : Jf 
 
 NEW YORK: 
 DODD, MEAD & COMPANY. 
 
 751 Broadway. 
 
 FOR THE AUTHOR. 
 
 1880. 
 
V. /24f. 
 
 Entered according to Act of Congress, in the year 1876, by 
 
 ROBERT D. WEEKS, 
 
 In the Office of the Librarian of Congress at "Washington. 
 
TO 
 
 THE LORD JESUS CHRIST, 
 MY LORD AND MY GOD, 
 
 MY ONLY REDEEMER AND SAVIOR, 
 
 THIS WORK IS 
 
 REVERENTIALLY AND LOVINGLY DEDICATED, 
 
 WITH THE HOPE 
 
 THAT SOME MAY BE LED BY ITS PERUSAL, AND BY THE STUDY OF 
 
 THE WORD OF GOD, TO WHICH THEY SHALL BE THEREBY 
 
 STIMULATED, TO CLEARER AND MORE SATISFYING 
 
 VIEWS OF HIM, AS 
 
 Sl>c &upveme (Sob, 
 
 THE ONLY BEGOTTEN SON OF GOD, 
 
 AND 
 
 THE SON OF MAN. 
 
" Jesus, my Shepherd, Guardian, Friend, 
 My Prophet, Priest, and King, 
 My Lord, my Life, my Way, my End, 
 Accept the praise I bring." 
 
PREFACE 
 
 THERE are, here and there, in the various re- 
 ligious denominations, thoughtful Christians, 
 who cannot, in view of their individual responsibility 
 to God, accept the dictation of any man or any set 
 of men, as to what they shall or shall not believe, — 
 who are not satisfied with the " doctrine of the 
 Trinity," so-called, as generally stated and held by 
 the evangelical denominations. 
 
 They hold implicitly and unqualifiedly to the 
 great essential truths of the Gospel : namely, — the 
 infinite excellence of the attributes and character of 
 God, the righteousness and binding force of his law, 
 man's sinfulness and lost condition, salvation only 
 through the God-man Jesus Christ, conversion and 
 sanctification by divine agency, a future state of re- 
 wards and punishments. But as they do not accept 
 the statement of doctrine referred to, as expressed 
 in the so-called Athanasian creed, and in others of 
 more modern date, they either keep silent for fear of 
 being stigmatized as heretics, and subjected to eccle- 
 siastical discipline as such, or take refuge from per- 
 secution among those who do not require, as a 
 condition of fellowship, unqualified assent to creeds 
 
6 PREFACE. 
 
 of the character named, — though not always at 
 home even there. 
 
 Some, who feel under obligation to accept this 
 " doctrine " as true and essential, because so taught 
 by their religious instructors, and because the 
 Scriptural arguments adduced in its favor seem plau- 
 sible, live on with a vague undefined feeling that 
 their Redeemer and their Sanctifier are not quite 
 equal to God the Father — not quite infinite. Nei- 
 ther their minds nor their hearts are satisfied ; but 
 they see no way to become so. 
 
 To others still, this doctrine has proved a stum- 
 bling-block, preventing their acceptance of the Gos- 
 pel: their religious teachers assuming and insisting, 
 but not proving to their satisfaction, that it is essen- 
 tial to Christianity ; while it seems to them to involve 
 an absurdity, — to be, not a mystery above reason, 
 but a dogma contrary to reason. 
 
 To aid such, and all other honest seekers after 
 truth, these pages have been written. 
 
 John Robinson, the pastor of the Pilgrims, held 
 that " the Lord has still much truth to break forth 
 out of his holy word." A more modern writer, well 
 known as an able and intelligent Christian minister, ' 
 has well said, that " no creed has ever been framed 
 by man, entirely exhaustive of the contents of divine 
 revelation." Rev. J. H. Fairchild, D. D., President 
 of Oberlin College, in an article on " Open Questions 
 of Theology," 2 remarks as follows : " The doctrine 
 
 1 Rev. Joseph A. Seiss, D. D.,of Philadelphia. 
 ! See " The Advance," Chicago, Sept. i6, 1869. 
 
PREFACE. ' 7 
 
 of the Trinity, as revealed in Scripture, needs to 
 be more thoroughly examined, and re-stated. How 
 much of the common statement of the church came 
 out of Scripture, and how much was carried in, is a 
 point not yet determined. The personal unity of 
 God is a Bible doctrine. In what sense the Bible 
 presents three personalities in the one person, is still 
 matter of inquiry." 
 
 In the Confession of Faith of the Presbyterian 
 Church, 1 we are told that " The infallible' rule of in- 
 terpretation of Scripture, is the Scripture itself; and 
 therefore, when there is a question about the true 
 and full sense of any Scripture, (which is not mani- 
 fold, but one,) it may be searched and known by 
 other places that speak more clearly : " that " The 
 Supreme Judge, by whom all controversies of religion 
 are to be determined, and all decrees of councils, 
 opinions of ancient writers, doctrines of men, and 
 private spirits, are to be examined, and in whose 
 sentence we are to rest, can be no other but the 
 Holy Spirit speaking in the Scripture." 
 
 Under the shadow of such names and such au- 
 thority, and in the exercise of that Christian liberty 
 of which no man may deprive him, a humble stu- 
 dent of the Bible may venture to have his opinion 
 of what the Scriptures teach, and to express it, with 
 the reasons therefor. 
 
 In so doing, he thinks it proper to state, that he 
 was brought up an " orthodox " Calvinistic Trini- 
 
 1 "Constitution of the Presbyterian Church in the United States 
 of America," ch. I. sec. g, 10. 
 
8 PREFACE. 
 
 tarian ; that his associations have been with such 
 for half a century ; and that he has no desire to 
 separate himself from fellowship with those who 
 hold, as he does most unqualifiedly, to the great 
 essential truths of the Gospel before stated. His 
 present views are not obtained from the teachings of 
 " heterodox " writers or preachers ; but are the result, 
 gradually reached, of a careful study of the word of 
 God, (he believes with a sincere desire to know the 
 truth therein taught,) and of a comparison of the 
 arguments of Trinitarian writers with its teachings. 
 
 These views were adopted, for substance, several 
 years since ; and the continued study of the Scrip- 
 tures, and of the writings of Trinitarian authors, 
 upon the history of Christian doctrines and upon 
 the questions herein treated, has served, not to 
 weaken, but to confirm the convictions of the author, 
 as to their correctness. 
 
 The reader is invited, as his duty and his privi- 
 lege, to " search the Scriptures," * to resort for truth 
 " to the law and to the testimony ;" 2 being assured that 
 if men, however learned or however exalted, " speak 
 not according to this word, it is because there is no 
 light in them : " he is invited to " prove all things " 3 
 by the word of God, and to " hold fast that which is 
 good " and true, and consistent therewith, even if it 
 does not altogether agree with the teachings of those 
 he has learned to esteem as wise and good. 
 
 It is right and proper to respect the opinions of 
 the wise and good ; but to accept their views without 
 
 1 John v. 39. ! Isaiah viii. 20. 3 1 Thess. v. 21. 
 
PREFA CE. 9 
 
 examination, is to assume that they have attained to 
 perfection in knowledge, — that they are omniscient. 
 " Those things which are revealed belong unto us," 1 to 
 all of us, not to our religious teachers alone : " Every 
 one of us shall give account of himself to God : " ' 
 we are all commanded to " search the Scriptures " for 
 ourselves : — and therefore, while we should give due 
 weight to the statements and arguments of others, 
 we have no right to accept their religious instruc- 
 tions without thoroughly testing them by the word of 
 God. And just so far as any man is wise and good, 
 he will wish to have his teachings thoroughly exam- 
 ined ; he will be willing to be convinced that they 
 are erroneous, if they are so ; and he will gladly wel- 
 come the truth, at the expense of his prejudices. 
 
 It is no pleasure to the writer to differ so widely 
 from many whom he esteems, and whose ability and 
 general knowledge may far exceed his own ; but, — 
 to use the words of another, on another question, 
 — " Truth is greater than all men, and must be pur- 
 sued and maintained at all hazards. If it can be 
 shown that we have not the truth, we are ready to 
 retract. But until convinced by such arguments as 
 ought to influence and control the conscience and 
 belief of men, we are bound, before Him to whom 
 all are alike accountable, to assert and maintain" the 
 views of truth herein set forth. 
 
 God never intended that any man, or any set of 
 men, or any generation of men, — in this world, — • 
 should attain to a knowledge of all the truth, on any 
 
 1 Deut. xxix. 29. * Rom. xiv. 12. 
 
10 PREFACE. 
 
 subject. Created mind is progressive in its ability to 
 comprehend truth, and in the degree of its attain- 
 ment of the knowledge of truth. It is so with the 
 individual : it is so with the race : it will be so to all 
 eternity. Eternal investigation of truth, and eternal 
 advancement in knowledge, will be among the chief * 
 employments and chief delights of the heavenly state. 
 And it is the indispensable duty of each one of us, 
 while in this life, not to rest satisfied with our pres- 
 ent attainments, or with those of others, but to im- 
 prove all the means within our reach, of gaining 
 knowledge of God, his word, his works, and his 
 ways. 
 
 Let those who would cry " heresy," " specula- 
 tion," "wise above what is written," and the like, 
 when a new view of truth is presented, remember 
 that ridicule is not argument, that calling names con- 
 vinces no one, that calling Paul a heretic did not 
 prove him to be such. 1 Let them take heed that 
 they judge not harshly the Lord's servants, remem- 
 bering that to his own Master each one standeth or 
 falleth. 
 
 The writer does not claim to have treated his 
 subject exhaustively. He has not attempted to quote 
 or refer to all the passages of Scripture that might 
 be adduced in support of his positions : his aim has 
 been to furnish evidence sufficient to convince the 
 candid mind that his views are substantially in 
 accordance with the clear and positive statements 
 and general tenor of the word of God, and to 
 
 1 Acts xxiv. 14. 
 
PREFACE. II 
 
 notice the leading objections and counter-arguments 
 that may be urged. It is hoped that hereafter some 
 one of more ability and better facilities will treat the 
 subject more fully. 
 
 Whenever the language of the texts as quoted, 
 differs from that of our ordinary English Bible, such 
 difference is based on good authority, and is believed 
 to be the correct translation. 
 
 A few passages which the reader familiar with 
 the English New Testament would naturally expect 
 to find adduced in support of some of the positions 
 taken, have not been so used, for the reason that a 
 comparison with the readings of the three most 
 celebrated Greek manuscripts — the Sinaitic, the 
 Vatican, and the Alexandrian, — as given by Tes- 
 chendorf, seems to warrant their omission. The 
 more important of these are given in an Appendix. 
 
 May the careful and prayerful study of this im- 
 portant subject, bring to the reader, as the author 
 trusts it has done to him, a more exalted view of 
 the Lord Jesus Christ his Savior, in his entire na- 
 ture, as God, Son of God, and Son of man, — and re- 
 sult in a higher and better intellectual, spiritual, and 
 experimental knowledge of " God our Father and 
 the Lord Jesus Christ." 
 
 R. D. W. 
 
 Newark, N. J., 1876. 
 
CONTENTS. 
 
 Pagb 
 Preface , 5 
 
 I. — What is God 17 
 
 One, Indivisible, Undivided— Bible, how to interpret. 
 
 II. — One God, only 21 
 
 Old Testament proof— New Testament proof— no plurality 
 — various names— no " God the Son." 
 
 III. — The Lord Jesus Christ 25 
 
 No eternal sonship — God and" man. 
 
 IV. — Jesus Christ is Man 27 
 
 Human parentage — mental and moral constitution— subjec- 
 tion to parents — dependence on God — subject of temptation 
 —recipient of divine influence — mediatorship. 
 
 V. — Jesus Christ is God 31 
 
 Not proved by preexistence and superhumanity — " Lord " 
 not necessarily " God " — Old Testament proof— New Tes- 
 tament proof— his own claims— omnipresence— omnipotence 
 — omniscience— equality with God— judgeship— miracles in 
 his own name— forgiveness of sins — source of spiritual bless- 
 ings—object of faith and obedience — source of eternal life — 
 
14 CONTENTS. 
 
 PAGE 
 
 object of worship ;— either God, an ignoramus, or an impos- 
 tor ;— testimony of others— divine titles— immutability— di- 
 vine power and authority— creation— divine knowledge — 
 conferring miraculous gifts— object of worship— equality 
 with God — belief of early church. 
 
 VI. — Jesus Christ not " God the Son " 49 
 
 Title not in Bible— he recognized no deity but the Father — 
 identity with the Father— New Testament writers give same 
 testimony — the one undivided God. 
 
 VII.— The Son of God 59 
 
 Sonship not eternal — the first created being — the instrument 
 of creation— the " Angel Jehovah"— the Archangel— Jeho- 
 vah-Jesus— no Trinity — Duality ? 
 
 VIII.— The Holy Spirit 72 
 
 Not a " third person '' — a divine person— spiritual influence 
 — Holy Spirit sent — the one infinite God. 
 
 IX. — Trinity Omitted 85 
 
 Texts— why. 
 
 X. — Trinity Excluded 89 
 
 Texts — mystery not u mystery of the Trinity " — God even 
 the Father — prayer to the Father only — Trinity not in Bible. 
 
 XI. — Works of the Spirit ascribed to the Father and 
 
 to Christ 99 
 
 Inspiration and revelation — conversion — sanctification — 
 Comforter — indwelling — Christ's parentage and mission. 
 
 XII. — Tendency of Trinitarianism 10S 
 
 Undeifies God— confuses prayer — inconsistency. 
 
CONTENTS. 15 
 
 PACK 
 
 XIII.— Summary in 
 
 One divine person only — more unnecessary— the Lord Jesus 
 Christ the only personal trinity. 
 
 XIV. — Objections 1 14 
 
 The ll three witnesses" — formula of baptism — "the apos- 
 tolic benediction" — intercession of the Spirit— holy, holy, 
 holy — Elohim — Christ's prayers — Trinity necessary — divine 
 sonship necessary— pre-existence of Christ— Christian con- 
 sciousness—" the fathers." 
 
 XV. — Conclusion 128 
 
 All truth not yet attained— all will not receive new truth — 
 these views exalt God and Christ. 
 
 Appendix A 132 
 
 Texts not quoted as proofs. 
 
 Appendix B 134 
 
 Correct versions, showing divinity of Christ. 
 
 Texts quoted or referred to 137 
 
JEHOVAH-JESUS. 
 
 What is God? 
 
 IT is an interesting and important inquiry, What 
 do the Scriptures teach in regard to the mode 
 of existence of the Divine Being ? or in brief, What 
 is God ? 
 
 We are told, by good men whose opinions we 
 have been taught to respect, that " There is but one 
 only living and true God, who is infinite in being 
 and perfection ; " but we are also told, by the same 
 authority, that, " In unity of the Godhead there be 
 three persons, of one substance, power, and eternity : 
 God the Father, God the Son, and God the Holy 
 Ghost. The Father is of none, neither begotten nor 
 proceeding; the Son is eternally begotten of the 
 Father ; the Holy Ghost eternally proceedeth from 
 the Father and the Son." ' 
 
 To this statement of doctrine, the standards of 
 the Protestant Episcopal, Methodist Episcopal, 
 
 1 " Constitution of the Presbyterian Church in the United States 
 of America," chap. ii. sec. I, 3. 
 
1 8 JEHOVAH-JESUS. 
 
 Reformed, and other evangelical churches, substan 
 tially agree. 
 
 Now it is believed, that the true teaching of the 
 Scriptures is this ; that there is but 
 
 ONE Indivisible and Undivided GOD, 
 
 of absolute, unqualified Unity ; existing or subsist- 
 ing not as three persons, but as one only : revealed 
 and described by various names, referring to different 
 attributes, different relations, different operations, 
 not in any sense to different divine personalities : — 
 as, Jehovah, Lord, King, Father, Creator, Redeemer, 
 Comforter. 
 
 It is proposed to establish this position from the 
 Word of God. It is claimed that this view of the 
 subject is in accordance with the entire teachings of 
 the Scriptures, and that it commends itself to the 
 dictates of common sense ; that it is more honora- 
 ble to God than the view commonly held ; and that 
 it is more satisfactory to the heart of the Christian, 
 as presenting to him in his Redeemer and Savior, 
 in his Sanctifier and Comforter, all the fullness of an 
 indivisible undivided God. 
 
 We are under obligation to accept whatever the 
 Bible teaches, on this subject as well as on every 
 other, whether it is in accordance with our previous 
 opinions or not. 
 
 The Bible is believed by Christians to be a reve- 
 lation from God — a revelation of truths in regard to 
 his character and man's relations to him, and of the 
 
WHAT IS GOD? • 19 
 
 way of salvation he has provided : truths which 
 could not be fully discovered by the light of nature 
 — by reason alone. A revelation is an uncovering 
 of what was hidden. If the Bible is what it is 
 claimed and believed to be, its language must be 
 plain, so that men of ordinary ability and intelligence 
 can easily understand its teachings on important 
 points : and this is what it claims for itself. It must 
 then be interpreted according to its plain and ob- 
 vious meaning. Its language must be taken in its 
 ordinary acceptation ; unless the nature of the sub- 
 ject, or the connection, or the unmistakable import 
 of other passages relating to the subject under con- 
 sideration, clearly require it to be understood other- 
 wise. 
 
 The word of God is its own interpreter ; and 
 therefore, in our search after the truths taught therein, 
 we have no right to take an isolated text here and 
 there, perhaps out of its connection, that seems to 
 sustain a theory previously formed, and insist that 
 such and such must be the meaning ; when a differ- 
 ent interpretation is allowable, and when there are 
 other passages whose statements are clear and posi- 
 tive, which cannot fairly be interpreted in consis- 
 tency with such assumed meaning ; but we must 
 examine the general teachings of the Bible upon the 
 subject before us, comparing Scripture with Scripture, 
 and adopt that interpretation which is consistent 
 with the whole. If the language in any case will 
 bear two interpretations, — one consistent with the 
 general tenor of the whole and with common sense, 
 
20 JEHOVAH-JESUS. 
 
 and the other contrary thereto, — we are under obli- 
 gation to accept the former. We have no right 
 needlessly to multiply mysteries ; nor to compel the 
 Scripture to contradict itself. 
 
 Let us thus study the word of God with reference 
 to the subject now before us, receiving its statements 
 in their plain and obvious meaning, as their Author 
 must have intended they should be received. 
 
II. 
 
 One God, Only. 
 
 ALL Christians, of whatever name, agree in the 
 belief that there is but One God. 
 
 This belief is in accordance with reason. One 
 God, of infinite attributes, is sufficient to bring into 
 existence all things created, and to govern them 
 when created ; and it is unreasonable to suppose 
 that two causes exist where one is sufficient. 
 
 The Old Testament teaches that there is but one 
 God : teaches it unqualifiedly, abundantly. 
 
 " The Lord, he is God ; there is none else beside 
 him." ' " The Lord, he is God in heaven above, 
 and upon the earth beneath': there is none else."' 
 " The Lord our God is one Lord." s " I, even I, am 
 he, and there is no God with me." 4 " Thus saith 
 the Lord the King of Israel, and his Redeemer the 
 Lord of hosts : I am the first, and I am the last, and 
 beside me there is no God. Is there a God beside 
 me? Yea, there is no God: I know not any." 5 
 " I am the Lord, and there is none else : there is no 
 God beside me." 8 
 
 The unity of God is as distinctly and positively 
 
 1 Deut. iv. 35. 2 Deut. iv. 39. 3 Deut. vi. 4. 
 
 4 Deut. xxxii. 39. 6 Isaiah xliv. 6,8. 6 Isaiah xlv. 5. 
 
22 JEHOVAH-JESUS. 
 
 asserted in the New Testament as in the Old ; and 
 this too often to admit of question. " And this is 
 life eternal, that they might know thee, the only- 
 true God." ' " But to us there is but one God, the 
 Father, of whom are all things." s " There is one 
 God." 8 " Now unto the King eternal, immortal, 
 invisible, the only wise God, be honor and glory 
 for ever and ever." 4 " For there is one God." * 
 " Thou belie vest that there is one God : thou doest 
 well." 6 
 
 The assertion of the unity of God being so posi- 
 tive and so often repeated, we have no right to as- 
 sert a doctrine inconsistent with this, or even one 
 apparently so, without the strongest proof of its 
 truth. Such proof of the " doctrine of the Trinity " 
 we fail to find. 
 
 There is not a single instance, in the Old Testa- 
 ment or the New, where the nature of the Divine 
 Being is the subject of consideration, that gives the 
 least countenance to the idea of a plurality of di- 
 vine persons. The notion of such plurality, — so far 
 as it is drawn from the Scriptures, — is obtained from 
 passages that do not treat of the divine nature at all ; 
 and it is in positive contradiction to those pass- 
 ages that do treat of this subject, which assert, 
 clearly and unqualifiedly, the absolute oneness of 
 God. 
 
 It is true that various names are applied to 
 the Divine Being, in both the Old and New 
 
 1 John xvii. 3. s I Cor. viii. 6. s Mark xii. 32. 
 
 4 1 Tim. i. 17. 6 1 Tim. ii. 5. 6 James ii. 19. 
 
ONE GOD ONLY. ' 2j 
 
 Testaments, indicating or referring to different char- 
 acteristics, different relations, different operations. 
 But these, instead of teaching that there are different 
 divine personalities, are to be understood as indi- 
 cating that all the attributes of divinity are united 
 in the ONE GOD. If different personalities are de- 
 noted, we cannot stop at three. 
 
 Some of these names are these: — God, God 
 Almighty, the Mighty God, the Eternal God, the 
 Everlasting God, the Most High God, the Living 
 God, the Holy God, God of Abraham, God of Israel, 
 God of Daniel, God of Heaven, God of Hosts, God 
 the Judge, God the Father, God of gods, the True 
 God, the Lord, ' the Lord God, Lord of Hosts, Lord 
 of Kings, Lord God Almighty, Lord of Lords, Jah, 
 Jehovah, Jehovah God, Lord Jehovah, the Holy One, 
 the Holy One of Israel, God our Savior, Savior, 
 Redeemer, Creator, Jehovah the Creator, King, King 
 of Israel, King of Kings, King of Glory, the Spirit, 
 the Holy Spirit, the Holy Ghost. 3 
 
 Some of these names are applied to the Lord 
 Jesus Christ ; but it is worthy of note, that nowhere 
 in the whole Bible can we find any such name or title 
 as " God the Son." This fact is certainly significant. 
 We find the term " God the Father " used abun- 
 dantly. If the Lord Jesus Christ is " God the Son," 
 
 1 Wherever the word " Lord " is printed in small capitals in our 
 English Bible, the word in the Hebrew is " Jehovah," and it should 
 have been so translated. 
 
 ' In the English New Testament, the same Greek word is ren- 
 dered " Ghost " and " Spirit." 
 
24 JEHOVAH-JESUS. 
 
 we ought to find this title applied to him with such 
 positiveness as to render its propriety beyond ques- 
 tion. As we do not find it at all, it is but right to 
 claim that the title does not belong to him. But if 
 not " God the Son," who and what is he? 
 
III. 
 
 The Lord Jesus Christ. 
 
 WHO and what is the Lord Jesus Christ ? The 
 formularies of doctrine heretofore referred to, 
 use the expression " God the Son," as a title belong- 
 ing to the Lord Jesus Christ ; and they speak of his 
 being " eternally begotten," " the Son of God from 
 all eternity," " God's eternal Son." The Christian 
 world in general hold, or think they hold, the " eter- 
 nal Sonship " of the divine nature of the Lord 
 Jesus ; but it is doubtful whether many who do this 
 can state clearly what they understand by it. 
 
 Some have thought that the Lord Jesus is called 
 " the Son," only in reference to the work of redemp- 
 tion ; and that when that work was undertaken, one 
 of the three persons in the Godhead became " God 
 the Son." 
 
 Others hold, that the term " Son " is applicable 
 and applied to the Lord Jesus only as a created 
 being. 
 
 This latter opinion we claim to be in accordance 
 with the plain and uniform teachings of the Bible. 
 Christ is called " the Son of God, and " the Son of 
 man ; " but nowhere in the Scriptures is he called 
 " God the Son," or the " eternal Son." " Eternally 
 
26 JEHOVAH-JESUS. 
 
 begotten " is not Bible language, or Bible teaching ; 
 nor is it the language of common sense : it is self- 
 contradictory. 
 
 The Lord Jesus Christ is both God and man — • 
 perfect man, and perfect God. 
 
IV. 
 
 Jesus Christ is Man. 
 
 THE perfect humanity of Jesus is taught in both 
 the Old Testament and the New. His being 
 man, implies not merely the possession of a human 
 body, but of a human soul also. 
 
 That the Lord Jesus Christ was a man, appears 
 from the fact of his human parentage. In the prom- 
 ise to Eve, he is spoken of as her " seed." ' Moses 
 announced to Israel, " The Lord thy God will raise 
 up unto thee a Prophet from the midst of thee, of 
 thy brethren, like unto me." * In the prophecy of 
 Isaiah, it is said of the Messiah, " For unto us a 
 child is born, unto us a son is given." s God said to 
 Jeremiah, concerning the Messiah, " I will raise unto 
 David a righteous Branch." * The first verse of the 
 New Testament reads as follows : " The book of 
 the generation of Jesus Christ, the son of David, the 
 son of Abraham." ° Read the whole chapter ; also 
 the first and second chapters of Luke. 
 
 Jesus possessed the mental and moral constitu- 
 tion of man. In his childhood, " he increased in 
 
 1 Gen. iii. 15. s Deut. xviii. 15. 8 Isaiah ix. 6. 
 
 4 Jer. xxiii. 5. 6 Matt. i. 1. 
 
28 JEHOVAH-JESUS. 
 
 wisdom and stature." ' As a created being, he was 
 limited in knowledge. " Of that day and hour know- 
 eth no one,* not the angels which are in heaven, 
 neither the Son, but the Father." 2 
 
 He was obedient to his parents. " And he went 
 down with them, and came to Nazareth, and was 
 subject unto them." 3 
 
 He acknowledged his dependence upon God, and 
 his subjection to him, by prayer, by obedience, by 
 submission to his will, etc. " He went up into a 
 mountain apart to pray." 4 " He continued all night 
 in prayer to God." 6 Other instances of his habit 
 of prayer will occur to the reader. " O my Father, 
 if it be possible, let this cup pass from me : never- 
 theless, not as I will, but as thou wilt." * " I seek 
 not mine own will, but the will of the Father which 
 hath sent me." ' " I have finished the work which 
 thou gavest me to do." B " The Father hath not 
 left me alone ; for I do always those things that 
 please him." ' " The Father which sent me, he 
 gave me a commandment, what I should say, and 
 what I should speak." 10 "Wist ye not that I must 
 be about my Father's business? " n " I live by the 
 Father." n " My Father is greater than I." 13 " The 
 Father hath sent me." 14 
 
 Jesus fully recognized his humanity by the fre- 
 
 * Correct rendering of the original Greek. 
 1 Luke ii. 52. 2 Mark xiii. 32. * Lk. ii. 51. 4 Matt. xiv. 23. 
 
 6 Lk. vi. 12. 6 Matt. xxvi. 39. ' Jn. v. 30. 8 Jn. xvii. 4. 
 
 ' Jn. viii. 29. 10 Jn. xii. 49. " Lk. ii. 49. I2 Jn. vi. 57. 
 
 13 Jn. xiv. 28. 14 Jn. v. 36. 
 
JESUS CHRIST IS MAN. ' 2g 
 
 quent application to himself of the title, " The Son 
 of Man." 
 
 Such also is the testimony of the apostles in 
 regard to his humanity. " Then shall the Son also 
 himself be subject unto Him that put all things under 
 him, that God may be all in all." ' " God sent forth 
 his Son, made of a woman, made under the law." * 
 " God hath in these last days spoken unto us by his 
 Son, whom he hath appointed heir of all things." s 
 " He committed himself to him that judgeth right- 
 eously." * 
 
 Jesus was the subject of temptation, and of men- 
 tal suffering. " Then was Jesus led up of the Spirit 
 into the wilderness, to be tempted of the devil." s 
 " He himself hath suffered, being tempted." 6 He 
 " was in all points tempted like as we are." ' " A 
 man of sorrows, and acquainted with grief." 8 
 
 He was the recipient of divine spiritual influence, 
 and a subject of spiritual growth. " The spirit of 
 the Lord shall rest upon him : the spirit of wis- 
 dom and understanding, the spirit of counsel and 
 might, the spirit of knowledge and of the fear of the 
 Lord ; and shall make him of quick understanding 
 in the fear of the Lord." 9 "Jesus returned in the 
 power of the Spirit into Galilee." 10 " God anointed 
 Jesus of Nazareth with the Holy Ghost and with 
 power." " " Jesus increased ... in favor with God 
 and man." " 
 
 1 I Cor. xv. 28. 8 Gal. iv. 4. * Heb. i. 1, 2. 4 I Pet. ii. 23. 
 
 6 Matt. iv. 1. 6 Heb. ii. 18. * Heb. iv. 15. 8 Isa. liii. 3. 
 
 • Isa. xi. 2, 3. 10 Lk. iv. 14. " Acts x. 38. ls Lk ii. 52. 
 
3° JEHOVAH-JESUS. 
 
 The entire humanity of Jesus was necessary to 
 his Mediatorship. " There is one God, and one 
 mediator between God and men, the man Christ 
 Jesus." ! " Wherefore in all things it behooved him 
 to be made like unto his brethren, that he might be 
 a merciful and faithful high priest in things pertain- 
 ing to God, to make reconciliation for the sins of 
 the people." s 
 
 These statements in regard to the Lord Jesus 
 Christ, and others like them, made by himself and 
 by others, cannot be fairly interpreted otherwise 
 than by accepting his entire humanity, — the pos- 
 session of a created soul, essentially human, as well 
 as of a human body. 
 
 1 I Tim. ii. 5. "■ Heb. ii. 17. 
 
V. 
 
 Jesus Christ is God. 
 
 THERE is much in the prophecies of the Old 
 Testament, and in the statements of the New, 
 that teaches the preexistence of the Lord Jesus, his 
 exalted character and position, his elevation above 
 ordinary humanity, his rulership, the extent, char- 
 acter, and perpetuity of his kingdom, etc., — that is 
 often adduced as evidence of his divinity, 1 of his 
 Godhood. While all these are consistent with his 
 divinity, they do not by any means prove it ; for 
 they may be true without it. The angels are super- 
 human, and they existed before men ; but they are 
 not God. Some of these passages will be referred 
 to hereafter. 
 
 In the New Testament, divine attributes and 
 works are sometimes ascribed to " the Lord," where 
 it seems probable, but is not absolutely certain, that 
 the writers intended by this term to designate the 
 
 1 Some theologians use this word in a restricted sense, as mean- 
 ing something less than absolute deity, — as signifying simply like- 
 ness to God, — as denoting nothing more than what is implied in the 
 statement that " God created man in his own image." In this work 
 the term is used in its ordinary sense, as signifying absolute Godhood, 
 essential deity. 
 
32 JEHOVAH-JESUS. 
 
 Lord Jesus Christ. Such passages are not here 
 cited. While it may be right to treat them as fur- 
 nishing corroborative testimony, they could not be 
 considered as proof of his divinity, if more positive 
 evidence were wanting. 
 
 We find the supreme deity of the Lord Jesus 
 Christ positively taught in the Old Testament and in 
 the New. 
 
 Old Testament Proof. 
 
 In the second Psalm we find this statement, in 
 regard to the Messiah : " Blessed are all they that 
 put their trust in him." ' This could not be said of 
 a mere creature, however exalted : such a being 
 could not be the proper object of supreme and uni- 
 versal trust ; for, however pure in intention, he must 
 be limited in knowledge and power. 
 
 In the forty-fifth Psalm the Messiah is addressed 
 as follows: "Thy throne, O God, is forever and 
 ever." 2 
 
 In the prophecy of Isaiah we read, " For unto us 
 a child is born, unto us a son is given ; and the gov- 
 ernment shall be upon his shoulder ; and his name 
 shall be called Wonderful, Counselor, the Mighty 
 God, the Everlasting Father, the Prince of peace." 3 
 
 In the prophecy of Jeremiah we find the follow- 
 ing: "Behold, the days come, saith the Lord, that 
 I will raise unto David a righteous Branch, and a 
 King shall reign and prosper. . . and this is his name 
 
 1 Ps. ii. 12. s Ps. xlv. 6. % Isa. ix. 6. 
 
JESUS CHRIST IS GOD. ' 33 
 
 whereby he shall be called, Jehovah our Righteous- 
 ness." 1 
 
 The prophet Micah writes thus : " But thou, 
 Bethlehem Ephratah, though thou be little among 
 the thousands of Judah, yet out of thee shall he come 
 forth unto me that is to be ruler in Israel ; whose 
 goings forth have been from of old, from everlast- 
 ing." » 
 
 New Testament Proof.* 
 i. Jesus asserted and claimed his own divinity, 
 and the possession of divine prerogatives. 
 
 Omnipresence. " For where two or three are 
 gathered together in my name, there am I in the 
 midst of them." s " Lo, I am with you alway, even 
 unto the end of the world." 4 
 
 Divine power. " Destroy this temple, and in three 
 days I will raise it up." 6 " Therefore doth my Father 
 love me, because I lay down my life, that I might 
 take it again. No onef taketh it from me, but I lay 
 it down of myself: I have power to lay it down, and 
 I have power to take it again." 6 "For as the 
 Father raiseth up the dead, and quickeneth them, 
 
 * It is but right that the author should acknowledge his obligations 
 to Rev. Henry P. Liddon, whose " Lectures on the Divinity of our 
 Lord and Savior Jesus Christ" have aided in the preparation of the 
 following argument from the New Testament, and whose language 
 has in some instances been adopted. 
 
 f Not " no man," as in the common version; but " no one," no 
 other being, — God or man, angel or devil, — but " I lay it down of 
 myself. 
 
 1 Jer. xxiii. 5, 6. ! Micah v. 2. s Matt, xviii. 20. 
 
 4 Matt, xxviii. 20. 6 Jn. ii. 19. • Jn. x. 17, 18. 
 
34 JEHO VA H- JES US. 
 
 even so the Son quickeneth whom he will." ' This 
 could not be true of the Son as a created being : it 
 could be true of Christ, only as God dwelt in him, 
 and acted through him. " The hour is coming, and 
 now is, when the dead shall hear the voice of the 
 Son of God, and they that hear shall live." 1 " Mar- 
 vel not at this ; for the hour is coming, in the which 
 all that are in the graves shall hear his voice, and 
 shall come forth." 3 " All things are delivered unto 
 me of my Father." 4 " All power i s given unto me 
 in heaven and in earth." 5 " Whatsoever ye shall 
 ask in my name, that will I do. If ye shall ask 
 anything in my name, I will do it." 5 
 
 Omniscience. " Whosoever therefore shall con-, 
 fessme before men, him will I confess also before my 
 Father which is in heaven. But whoever shall deny 
 me before men, him will I also deny before my 
 Father which is in heaven. 1 " " Whosoever therefore 
 shall be ashamed of me and of my words, in this 
 adulterous and sinful generation, of him also shall 
 the Son of man be ashamed, when he cometh in the 
 glory of his Father, with the holy angels." 8 He 
 here claims to know the hearts of all men — a 
 degree of knowledge possible to God alone. He 
 said to the Samaritan woman, " Thou hast well said, 
 I have no husband ; for thou hast had five hus- 
 bands, and he whom thou now hast is not thy 
 husband." 9 And to the Jews, "But I know you, 
 
 1 Jn. v. 21. 2 Jn.v. 25. 8 Jn. v. 28, 29. 
 
 4 Matt. xi. 27. 6 Matt, xxviii. 18. 6 Jn. xiv. 13, 14. 
 
 1 Matt. *.. 32, 33. " Mk. viii. 38. 9 Jn. iv. 17, 18. 
 
yESUS CHRIST IS GOD. 35 
 
 that ye have not the love of God in you." J His 
 direction to Peter, in regard to finding money in the 
 mouth of the fish, 2 and his instructions to the mes- 
 sengers he sent for the ass and colt, 3 show that he 
 possessed divine knowledge. 
 
 Equality with God. " My Father worketh hith- 
 erto, and I work." * " That all men should honor 
 the Son, even as they honor the Father." 6 " As the 
 Father knoweth me, even so know I the Father." * 
 " I and my Father are one."' "The Father is in 
 me, and I in him." e " He that seeth me, seeth him 
 that sent me." 9 " He that hath seen me, hath seen 
 the Father." 10 " I am in the Father, and the Fa- 
 ther in me." " In some of these assertions, the 
 Jews understood him to claim equality with God. 
 He did not deny the charge, but admitted its truth, 
 and re-asserted the claim. " Before Abraham was, 
 I am." " He here asserted, not merely pre-exist- 
 ence, but divinity ; for he appropriated to himself the 
 term by which Jehovah designated himself to Moses, 
 — "I am," — the self-existent one. 18 Had Jesus 
 intended merely to claim pre-existence as a created 
 being, he would have said, " I was," not " I am." 
 
 Judgeship. " For the Father judgeth no man, 
 but hath committed all judgment unto the Son. 
 . . . And hath given him authority to execute 
 
 1 Jn. v. 42. 8 Matt. xvii. 27. 3 Matt. xxi. 1-3. 
 
 4 Jn. v. 17. 6 Jn. v. 23. 6 Jn. x. 15. 
 
 1 Jn. x. 30. 8 Jn. a. 38. • Jn. xii. 45. 
 
 n Jn. xiv. 9. u Jn. xiv. II. ia Jn. viii. 58. 
 " Ex. iii. 14. 
 
36 JEHOVAH-JESUS. 
 
 judgment also, because he is the Son of man." ' 
 " When the Son of man shall come in his glory, and 
 all the holy angels with him, then shall he sit upon 
 the throne of his glory ; and before him shall be 
 gathered all nations ; and he shall separate them 
 one from another, as a shepherd divideth his sheep 
 from the goats ; and he shall set the sheep on his 
 right hand, but the goats on the left. Then shall 
 the King say unto them on his right hand, Come, 
 ye blessed of my Father, inherit the kingdom pre- 
 pared for you from the foundation of the world. 
 . . Then shall he say also unto them on the left 
 hand, Depart from me, ye cursed, into everlasting 
 fire, prepared for the devil and his angels. . . . 
 And these shall go away into everlasting punish- 
 ment, but the righteous into life eternal." 3 
 
 Jesus here claims to be the supreme and final 
 Judge of all. It may be pleaded, that this authority 
 is merely delegated authority, " because he is the 
 Son of man." There is a reason in the nature of 
 the case why the Judge should be a man, why he 
 should have such a nature that those to be judged 
 may realize his sympathy with them. But he must 
 also be omniscient, to judge correctly, and omnipo- 
 tent, to execute the sentences when pronounced. 
 
 2. Jesus assumed and exercised divine attributes 
 and prerogatives in cases where he did not directly 
 assert them. 
 
 He wrought miracles in his own name, and by 
 
 1 Jn. v. 22, 27. s Matt. xxv. 31-46. 
 
JESUS CHRIST IS GOD. 37 
 
 his own authority ; as did not the prophets and 
 apostles. " There came a leper and worshiped him, 
 saying, Lord, if thou wilt, thou canst make me 
 clean. And Jesus put forth his hand, and touched 
 him, saying, I will : be thou clean." 1 " And he 
 arose, and rebuked the wind, and said unto the sea, 
 Peace, be still." s " And Jesus rebuked him, saying, 
 Hold thy peace, and come out of him." 8 "And 
 when he had thus spoken, he cried with a loud voice, 
 Lazarus, come forth." 4 
 
 He forgave sins. " Jesus, seeing their faith, said 
 unto the sick of the palsy, Son, be of good cheer ; 
 thy sins be forgiven thee." 5 " And he said unto 
 her, Thy sins are forgiven." 4 The Jews charged 
 him with blasphemy, as assuming a divine preroga- 
 tive. He did not disclaim such assumption, but 
 asserted this power and right, and healed the sick 
 man as the evidence. 
 
 He assumed to be the source of spiritual blessings. 
 He said to Peter and Andrew, " Follow me, and I 
 will make you fishers of men." ' Again he said, 
 " Come unto me, all ye that labor and are heavy 
 laden, and I will give you rest." 8 To the woman 
 of Samaria : " If thou knewest the gift of God, and 
 who it is that saith to thee, Give me to drink, thou 
 wouldst have asked of him, and he would have given 
 thee living water. Whosoever drinketh of the water 
 that I shall give him, shall never thirst ; but the 
 water that I shall give him, shall be in him a well of 
 
 1 Matt. viii. 2, 3. 2 Mk. iv. 39. s Lk. iv. 35. 4 Jn. xi. 43. 
 
 « Matt. ix. 2. 6 Lk. vii. 48. 1 Matt. iv. 19. 8 Matt. xi. 28. 
 
38 JEHOVAH-JESUS. 
 
 water springing up into everlasting life." ' " As the 
 branch cannot bear fruit of itself, except it abide in 
 the vine, no more can ye, except ye abide in me. 
 He that abideth in me, and I in him, the same bring- 
 eth forth much fruit ; for without me ye can do noth- 
 ing. If ye abide in me, and my words abide in you, 
 ye shall ask what ye will, and it shall be done unto 
 you." 8 "I will not leave you comfortless: I will 
 come to you." 3 
 
 He preached liimself, as supreme lawgiver and 
 ruler, as an infallible teacher, as the object of supreme 
 faith and obedience. " /'say unto you," was a com- 
 mon introduction to a command or a threatening. 4 
 He did not say, as did the prophets and apostles, 
 " Thus saith the Lord" but assumed authority as in 
 his own right. He refers to the laws of Moses, 
 which were confessedly given by God through 
 Moses, and then says, " But /say unto you ; " as if 
 he had said, " I have the same authority that 
 dictated the laws given through Moses : it is my 
 prerogative to state the meaning and spirit of those 
 laws ; my authority in the matter is supreme." 
 
 His repeated direction, " Follow me," 5 clearly 
 means something more than the mere personal 
 accompanying him in his journeyings. It is ex- 
 plained by the requirement of obedience to his com- 
 mands, and the promises to those who obey. It 
 means something more than copying his example, as 
 
 1 Jn. iv. 10, 14. ' 2 Jn. xv. 4, 5, 7. s Jn. xiv. 18. 
 
 4 Matt. v. 18, 20, 22, 26, 28, 32, 34, 39, 44. 
 6 Matt. iv. 19 ; viii. 22 ; ix. 9 ; Jn. i. 43 ; etc. 
 
JESUS CHRIST IS GOD. *39 
 
 that of a good man. He presents himself as the ul- 
 timate object of following, — as the leader, in his own 
 right ; while Paul, in calling on others to be follow- 
 ers of himself, adds, " Even as I also am of Christ : " 
 that is, " as far as I follow Christ, and no farther." 1 
 
 " If ye love me, keep my commandments." s " Ye 
 are my friends, if ye do whatsoever I command 
 you." 3 " Neither be ye called masters ; for one is 
 your Master, even Christ." 4 " He that loveth father 
 or mother more than me, is not worthy of me ; 
 and he that loveth son or daughter more than me, is 
 not worthy of me. . . He that loseth his life 
 for my sake, shall find it." 6 "I am the light 
 of the world : he that followeth me shall not 
 walk in darkness, but shall have the light of life." 6 
 " Verily, verily, I say unto you, if a man keep 
 my saying, he shall never see death." ' " Ye believe 
 in God ; believe also in me." 8 " I am the way, the 
 truth, and the life." 9 " He will reprove the world 
 . . . - of sin, because they believe not on me." 10 
 
 He claimed to be the. giver and source of eternal 
 life. " And this is the will of him that sent me, that 
 every one who seeth the Son, and believeth on him, 
 may have everlasting life ; and I will raise him up 
 at the last day. Verily, verily, I say unto you, he 
 that believeth on me hath everlasting life. I am 
 that bread of life. Whoso eateth my flesh, and 
 drinketh my blood, hath eternal life ; and I will 
 
 1 I Cor. xi. I. s Jn. xiv. 15. 3 Jn. xv. 14. 
 
 4 Matt, xxiii. 10. 6 Matt. a. 37, 38, 39. 6 Jn. viii. 12. 
 
 ' Jn. viii. 5:. 8 Jn. xiv. I. 9 Jn. xiv. 6. I0 Jn. xvi. 8, 9. 
 
40 JEHOVAH-JESUS. 
 
 raise him up at the last day." 1 " Verily I say unto 
 you, if a man keep my saying, he shall never see 
 
 death." ' " My sheep hear my voice 
 
 and I give unto them eternal life." 3 "lam the re- 
 surrection and the life. He that believeth in me, 
 though he were dead, yet shall he live. And 
 whosoever liveth and believeth in me, shall never 
 die." * " Because I live, ye shall live also." 5 
 " Father, the hour is come : glorify thy Son, that 
 thy Son also may glorify thee : as thou hast given 
 him power over all flesh, that he should give eternal 
 life to as many as thou hast given him." 6 
 
 3. He accepted the acknowledgment of his 
 divinity by others. 
 
 "And there came a leper and worshiped him, 
 saying, Lord, if thou wilt, thou canst make me 
 clean." Instead of repudiating the worship, and the 
 ascription of divine power, he accepted both, and 
 replied, " I will : be thou clean." ' " There came a 
 certain ruler, and worshiped him, saying, My daugh- 
 ter is even now dead ; but come and lay thy hand 
 upon her, and she shall live. And Jesus arose 
 and followed him." 8 "And when they were come 
 into the ship, the wind ceased. Then they that were 
 in the ship came and worshiped him." 9 " Then came 
 she and worshiped him, saying, Lord, help me." 10 * 
 
 * See also Matt. xvii. 14, 15 ; xx. 20 ; xxviii. 9, 17 ; Lk. xxiv. 52; 
 Jn.ix. 38. 
 
 1 Jn. vi. 40, 47, 48, 54. 5 Jn. viii. 51. 5 Jn. a. 27, 2S. 
 
 4 Jn. xi. 25, 26. 6 Jn. xiv. 19. 6 Jn, xvii. 1, 2. 
 
 7 Matt. viii. 2, 3. 8 Matt. ix. 18, 19. 
 
 9 Matt. xiv. 32, 33. 10 Matt. xv. 25. 
 
JESUS CHRIST IS GOD. 4 1 
 
 In some of the instances of worship paid to Jesus, 
 it may have expressed, in the intention of those 
 offering it, nothing more than a profound reverence 
 for him as a superhuman person, or as a man of 
 superior moral goodness. In either case, if he were 
 not a divine being, he would have repelled it as akin 
 to idolatry. It is fair to suppose that he accepted it 
 as due to him as God, even while he knew that those 
 who thus expressed their reverence did not fully 
 comprehend his true character. As a good man, if 
 a mere man, he would not have accepted this homage', 
 but would have refused it, as Peter did in the case 
 of Cornelius, 1 as Paul and Barnabas at Lystra, 2 and as 
 the angel at whose feet John fell " to worship him." 3 
 
 Thomas addressed Jesus as " My Lord and my 
 God." This was either a profane exclamation, or an 
 acknowledgment of his divinity. Jesus not only 
 did not reprove nor correct him, but commended 
 his faith in his true character, thus acknowledged. 4 
 
 These assertions and claims and assumptions of 
 divine power and prerogatives, can be accounted for 
 on but one of these three grounds, namely : either, 
 ist, Jesus Christ was God ; or, 2d, He was an ignorant 
 enthusiast; or, 3d, He was a hypocritical impostor. 
 The entire record of his life and teachings incon- 
 testably proves that he was neither of the two latter ; 
 he must therefore have been the first — the supreme 
 God. 
 
 1 Acts x. 25, 26. s Acts xiv. 11-18 
 
 3 Rev. xix. 10 ; xxii. 8, 9. 4 Jn. xx. 28, 29. 
 
42 JEHO VAH-JESUS. 
 
 His perfect moral character is consistent only 
 with his absolute divinity. If he is not God, his 
 moral character is not worthy of respect. But the 
 purity of his moral character cannot be questioned. 
 He was sincere, unselfish, humble; yet his self-asser- 
 tion was clear, unqualified, dignified, persistent. He 
 was, and is, the supreme God. 
 
 The Evangelists and Apostles confirm the evi- 
 dence from Christ's own lips, and clearly and posi- 
 tively teach his divinity. 
 
 I. They give him divine titles. 
 
 Matthew quotes the prophet Isaiah as saying, 
 " They shall call his name Emmanuel, which being 
 interpreted is, God with us'' ' This is in accordance 
 with the utterance of the same prophet, already 
 quoted, that he should be called, " The Mighty 
 God, the Everlasting Father." ! In Peter's address 
 at the house of Cornelius, he says, " The word which 
 he* sent unto the children of Israel, preaching 
 peace by Jesus Christ : he [this] is Lord of all." * 
 The writer of the epistle to the Romans speaks of 
 the Israelites thus : " Whose are the fathers ; and 
 of whom as concerning the flesh Christ came, who 
 is over all God blessed forever."* Again, Paul 
 writes as follows : " For in him dwelleth all the full- 
 ness of the Godhead bodily ; and ye are complete 
 in him, who is the head of all principality and pow- 
 
 * Correct translation : the word " God " is not in the Greek. 
 1 Matt. i. 23. Isa. vii. 14. s Isa. ix. 6. 
 
 8 Acts x. 36. * Rom. ix. 5. 
 
JESUS CHRIST IS GOD. *43 
 
 er." ' In the epistle to the Hebrews we find the 
 words of the Psalmist applied to Christ : " But unto 
 the Son he saith, Thy throne, O God, is forever and 
 ever." * " We are in him that is true, even in his 
 Son, Jesus Christ. This is the true God, and eter- 
 nal life." 3 John the Revelator represents the per- 
 son who spoke to him as saying, " I am Alpha and 
 Omega, the beginning and the ending, saith the 
 Lord, which is, and which was, and which is to 
 come, the Almighty." The same person says, " I 
 am he that liveth, and was dead : " this can be none 
 other than the Lord Jesus. 4 Again : " The Lamb 
 shall overcome them ; for he is Lord of lords, and 
 King of kings." 6 " Expecting the blessed hope, 
 even the appearance of the glory of our great God 
 and Savior Jesus Christ." 6 * "Thou shalt call his 
 name Jesus, for he shall save his people from their 
 sins." ' Jesus signifies Savior ; and the reason as- 
 signed for giving him this name, shows that it was 
 significant of divinity ; no other than God can save 
 from sin. This latter term is applied to God and to 
 Christ indiscriminately and repeatedly in this sense 
 — that of the Savior from sin. Examples need 
 not be multiplied. 
 
 2. They ascribe to him divine attributes and 
 prerogatives. 
 
 Immutability. " Jesus Christ, the same yesterday, 
 
 * Corrected translation. See Appendix B. 
 
 1 Col. ii. 9, io. * Heb. i. 8. » i Jn. v. 20. 4 Rev. i. 8, 18. 
 
 6 Rev. xvii. 14. 6 Titus ii. 13. ' Matt. i. 21. 
 
44 JEHOVAH-JESUS. 
 
 and to-day, and forever." 1 This could not be said 
 of a mere creature. 
 
 Divine power and authority. "The people were 
 astonished at his doctrine; for he taught them as 
 one having authority, and not as the scribes." s 
 "Christ the power of God and the wisdom of God." 3 
 " We look for the Savior, the Lord Jesus Christ, 
 who shall change our vile body, that it may be fash- 
 ioned like unto his glorious body, according to the 
 working whereby he is able even to subdue all things 
 unto himself." 4 " I thank Christ Jesus our Lord, 
 who hath enabled me, for that he counted me faith- 
 ful, putting me into the ministry." 5 " The appear- 
 ing of our Lord Jesus ; which in his times he shall 
 show, who is the blessed and only Potentate, the 
 King of kings, and Lord of lords; who only hath 
 immortality, dwelling in the light which no man can 
 approach unto ; whom no man hath seen, nor can 
 see ; to whom be honor and power everlasting." 6 
 " Upholding all things by the word of his power." ' 
 
 Creation and preservation. " All things were 
 made by him ; and without him was not anything 
 made that was made." 8 " One Lord Jesus Christ, 
 by whom are all things, and we by him." 9 " For by 
 him were all things created, that are in heaven, and 
 that are in earth ; visible and invisible ; whether 
 they be thrones, or dominions, or principalities, or 
 powers ; all things were created by him, and for him ; 
 
 1 Heb. xiii. 8. * Matt. vii. 28, 29. 3 1 Cor. i. 24. 
 
 4 Phil. iii. 20, 21. 6 t Tim. i. 12. 6 1 Tim. vi. 14 — 16. 
 
 ' Heb. i. 3. 8 Jn. i. 3. • 1 Cor. viii. 6. 
 
JESUS CHRIST IS GOD. 45 
 
 and he is before all things, and by him all things 
 consist." 1 
 
 Divine Knowledge. " And Jesus, knowing their 
 thoughts, said, Wherefore think ye evil in your 
 hearts ? " s " But Jesus did not commit himself unto 
 them, because he knew all men, and needed not that 
 any should testify of man, for he knew what was in 
 man." 3 " Now are we sure that thou knowest all 
 things." i Peter said to him, " Lord, thou knowest 
 all things." 6 Jesus did not reprove his disciples for 
 thus attributing to him omniscience, as he would 
 have done had he not possessed this attribute. 
 John represents him as saying, " I am he who 
 searcheth the reins and hearts." 6 * 
 
 Conferring miraculous and spiritual gifts. " He 
 gave them power against unclean spirits, to cast 
 them out, and to heal all manner of sickness and all 
 manner of disease." ' On the day of Pentecost, in 
 explaining to the people the miraculous effusion of 
 the Spirit, Peter stated that " this Jesus . . . hath 
 shed forth this, which ye now see and hear." 8 
 " Christ liveth in me." 9 " Now our Lord Jesus Christ 
 himself .... comfort your hearts, and stablish you 
 in every good word and work." 10 " The author of 
 eternal salvation unto all them that obey him." " 
 " The Son of God is come, and hath given us an 
 
 1 Col. i. 16, 17. s Matt. ix. 4. * Jn. ii. 24, 25. 
 
 4 Jn. xvi. 30. b Jn. xxi. 17. • Rev. ii. 23. 
 
 * See also Mk. ii. 8 ; Lk. ix. 47 ; Jn. iv. 17, 18 ; vi. 15,61, 64 ; xiii. II. 
 
 ' Matt. x. 1. 8 Acts ii. 32, 33. 9 Gal. ii. 20. 
 
 10 2 Thess. ii. 16, 17. » Heb. v. g. 
 
46 JEHOVAH-JESUS. 
 
 understanding, that we may know him that is true." ' 
 " Looking for the mercy of our Lord Jesus Christ 
 unto eternal life." s 
 
 They recognize him as the object of worship. 
 Stephen prayed, " Lord Jesus, receive my spirit." 3 
 " God also hath highly exalted him, and given him a 
 name which is above every name ; that at the name 
 of Jesus every knee should bow, .... and that 
 every tongue should confess that Jesus Christ is 
 Lord." 4 " When he bringeth in the first begotten 
 into the world, he saith, And let all the angels of 
 God worship him." 6 " Unto him that loved us, 
 and washed us from our sins in his own blood, and 
 hath made us kings and priests unto God, even his 
 Father, to him be glory and dominion forever and 
 ever." 6 John represents the inhabitants of heaven 
 as worshiping " The Lamb that was slain," and 
 ascribing to him equal honor and glory with God ; 
 saying, " Blessing, and honor, and glory, and power, 
 be unto him that sitteth upon the throne, and unto 
 the Lamb, forever and ever." ' 
 
 They ascribe to him equality with God. The 
 name of Christ is coupled with that of God, or God 
 the Father, in many instances, as of equal power 
 and authority, and as equally the source of spiritual 
 blessings. " Now, God himself, even our Father, 
 and our Lord Jesus Christ, direct our way unto 
 you." 8 " They shall be priests of God and of 
 
 1 I Jn. v. 20. * Jude 21. s Acts vii. 59. 
 
 4 Phil. ii. 9-11. E Heb. i. 6. « Rev. i. 5, 6. 
 
 * Rev. v. 13. 8 1 Thess. iii. 11. 
 
yESUS CHRIST IS god. 47 
 
 Christ." ' " Grace to you, and peace, from God our 
 Father and the Lord Jesus Christ." 2 Language 
 similar to this is used in the epistles, again and 
 again.* 
 
 In the first three chapters of the Revelation, 
 Christ is repeatedly represented as asserting divine 
 attributes and prerogatives. " I am alive forever- 
 more, Amen, and have the keys of hell and of 
 death." 3 "I know thy works, and thy labor, and 
 thy patience." 4 "I will come unto thee quickly, 
 and will remove thy candlestick out of his place, 
 except thou repent." 6 " Be thou faithful unto death, 
 and I will give thee a crown of life." 6 f 
 
 Other passages might be quoted as corroborating 
 the position here maintained ; but the foregoing are 
 believed to be sufficient to convince the candid in- 
 quirer, that the doctrine of the Bible is, that the 
 Lord Jesus Christ is God. These things could not 
 be said of a mere creature, however exalted.:]: 
 
 The earliest records of the history of the Chris- 
 tian church, that have come down to us, warrant 
 the belief that the divinity of Christ has always been 
 a doctrine of the church, — that Christians from the 
 earliest times have worshiped him as God.§ But 
 
 * See I Cor. i. 3 ; 2 Cor. i. 2 ; Gal. i., 3 ; etc., etc. 
 
 f See ch. ii. vs. 9, 13, 17, 19, 23, 26 ; ch. iii. vs. 1, 5, 7, 8, 9, io, 
 12,15,21. % See Appendix B. 
 
 § See Liddon's Bampton Lectures on " the Divinity of our Lord 
 and Savior Jesus Christ : " Lecture VII. 
 
 1 Rev. xx. 6. 3 Rom. i. 7. 8 Rev. i. 18. 
 
 4 Rev. ii. 2. " Rev. ii. 5. 6 Rev. ii. xo. 
 
4§ JEHO VAH- JESUS. 
 
 these records do not show that the Christians of the 
 early centuries believed that his divinity was a differ- 
 ent divine personality from God the Father. 
 
 The most absolute proof of Christ's supreme 
 deity, does not prove a different divine personality 
 or "subsistence" or "hypostasis" from God the 
 Father. 
 
VI. 
 
 Jesus Christ not " God the Son." 
 
 THE Lord Jesus Christ, in his divine nature, is 
 not " God the Son," but the one only indivisi- 
 ble and undivided God, in all his fullness. 
 
 If the term above had been the proper expres- 
 sion to describe Christ's divinity, it would certainly 
 have been used ; but it is not found in the Bible. 
 There is no reasonable explanation of this omission, 
 except this, that he is not " God the Son," which is 
 an epithet of man's device. 
 
 The very strongest expressions indicative of 
 supreme deity are used in the Scriptures in regard 
 to Christ. These cannot be applicable if his divinity 
 proceeded from, or was begotten of, another; if he 
 were in any sense " God the Son," if he were in any 
 manner or degree subordinate or inferior in his 
 divine nature. An inferior or secondary God is no 
 God at all. 
 
 In the passage in Isaiah already referred to, we 
 read, " Unto us a child is born, unto us a son is 
 given ; . . . and his name shall be called . . . the 
 Mighty God, the Everlasting Father." ' This cer- 
 tainly is a prophecy of Christ, as being both God 
 
 1 Isa. ix. 6. 
 
50 JEHOVAH-JESUS. 
 
 and man. And it is here plainly taught, that in his 
 divine nature he is no secondary divinity, — that he 
 is not God the Son, but God the Father. God evi- 
 dently designed, in inspiring the prophet to use this 
 language, to anticipate and to preclude the error 
 that the Lord Jesus Christ is not the one infinite 
 God in all his fullness. If we read the expression, 
 " Everlasting Father," as some have done, " the 
 Father of the everlasting age," it will not affect its 
 teaching in regard to the divine nature of Christ ; 
 for " the Father of the everlasting age " can be none 
 other than the Supreme God, who is over all, the 
 Father of all things. 
 
 Jesus repeatedly recognized his relations to the 
 Father in a manner that precludes the idea of any 
 divinity in him in any sense distinct from God the 
 Father. 
 
 When he taught his disciples to pray, he in- 
 structed them to address the " Father," ' to " ask of 
 the Father" 2 in his name, not to ask him. Again 
 he says, " In that day ye shall ask me [that is, the 
 
 man Jesus] nothing Ye shall ask the Father 
 
 in my name." s If he was God the Son, " equal 
 with the Father," why not ask him as such? Christ 
 nowhere directed his followers to pray to himself, 
 nor to the Holy Spirit. Why not? Was it not 
 because he wished them to understand that God the 
 Father was God the Savior, and God the Sanctifier 
 and Comforter also ? in short, that the Father alone 
 was God ? 
 
 1 Matt. vi. 6, 9. 2 jn. xv. 16. 3 Jn. xvi. 23. 
 
NOT COD THE SON. 5 1 
 
 Again he says, " The Son of man shall come in 
 the glory of his Father." ' Why did he not say, 
 that he should come in the glory of God the Son ? 
 Manifestly, because the divine glory, the divine 
 nature, of Christ, is that of God the Father, and 
 none other. 
 
 In speaking to his disciples of his second coming, 
 Jesus told them that " Of that day and hour know- 
 eth no one ; * no, not the angels which are in heav- 
 en ; neither the Son, but the Father." 8 If " God 
 the Son " is " very God of very God," f if " in this 
 Trinity there is not first nor last, nor greater nor 
 less," X 'f " God the Son " is " very and eternal God 
 . . . equal with the Father," § he must know all 
 things, he must know the hour spoken of. If "the 
 Father" is the only being who possesses this knowl- 
 edge, then the Father must be the only divine per- 
 son ; and the Lord Jesus Christ, if God at all, is not 
 God the Son, but God the Father, — the one only 
 infinite God, in all his fullness. 
 
 " I seek not mine own will, but the will of the 
 Father which hath sent me." 3 If he was God, he 
 must have sought his own will ; it was therefore as 
 a created being that he did not seek it. If God the 
 Son, " very God," and " equal with the Father," he 
 must have sought and did seek his own will ; and 
 there was no occasion for referring his acts to the 
 
 * Corrected translation. The word "man" is not in the original. 
 f Nicene Creed, so called. % Athanasian Creed, so called. 
 § Westminster Confession of Faith. 
 1 Matt. xvi. 27. 2 Mk. xiii. 32. 8 Jn. v. 30. 
 
5 2 JEHO VAH-JESUS. 
 
 Father's will, and no propriety in so doing. He 
 clearly recognizes no God but the Father. 
 
 " The same works that I do, bear witness of me, 
 that the Father hath sent me." ' He attributes the 
 divine power that wrought the miracles, to God the 
 Father, and to none other. " The Father that 
 dwelleth in me, he doeth the works." 2 Why did he 
 not say, " God the Son that dwelleth in me, he 
 doeth the works?" Because the divinity dwelling 
 in him was God the Father, and no other. And we 
 have no right to contradict his clear and positive 
 statement. 
 
 " The living Father hath sent me, and I live by 
 the Father." 3 This he speaks as a man; for as 
 divine, he lived by virtue of his divinity. If he was 
 God the Son, he did not as a man live by God the 
 Father, but by God the Son, the divinity within 
 him ; and he would have so said. 
 
 " I and the Father are one." " The Father is in 
 me, and I in him." 4 He here asserts his identity 
 with the Father. 
 
 "Jesus cried and said, He that believeth on me, 
 believeth not on me, but on him that sent me." B 
 This again he says as a man ; directing his disciples 
 beyond himself as such, to the divine nature dwell- 
 ing in him, as the true object of faith. If he was 
 God the Son, then as such he was worthy of all 
 confidence and trust, and must have claimed and 
 received the same as his right. But he refers them 
 
 1 Jn. v. 36. s Jn. xiv. 10. s Jn. vi. 57. 
 
 4 Jn. x. 30, 38. 6 Jn. xii. 44. 
 
NOT GOD THE. SON. 53 
 
 to "him that sent him," — to the Father. He was, 
 then, God the Father, or not God at all. 
 
 " I have not spoken of myself; but the Father 
 which sent me, he gave me a commandment, what 
 I should say, and what I should speak." ' He says 
 this as a man ; as God, he did speak of himself, by 
 his own prerogative. But he recognizes no divine 
 being as inspiring and directing him, but the 
 Father. 
 
 " The word which ye hear is not mine, but the 
 Father's which sent me." s In this instance, as above, 
 and as repeatedly elsewhere, he ascribes his mission 
 and his works and his words, to " the Father." If he 
 was God the Son, he possessed all divine powers and 
 prerogatives in and of himself, by virtue of his divin- 
 ity, and could not possibly be in any manner or de- 
 gree dependent upon any other being ; for whenever 
 and whereinsoever he was dependent or subordinate, 
 then and there he was not and could not be God ; 
 and if not God entirely, he could not be God at all. 
 
 " My Father is greater than I." 3 If " God the 
 Son " is " very God," " equal with the Father," this 
 could not be true of his divine nature. How then is 
 it true ? Only as respects his created nature. The 
 Father is greater than the Son, only because the 
 Son is not, as such, God. 
 
 " I am not alone, but the Father is with me." 4 
 The context shows that he said this as a man. Why 
 did he not say, instead of or in addition to this, 
 
 1 Jn. xii. 49. 2 Jn. xiv. 24. 
 
 3 Jn. xiv. 28. 4 Jn. xvi. 32. 
 
54 JEHOVAH-JESUS. 
 
 " God the Son is with me ? " Because no such being 
 was present. 
 
 " Father, the hour is come ; glorify thy Son, 
 that thy Son also may glorify thee ; as thou hast 
 given him power over all flesh, that he should give 
 eternal life to as many as thou hast given him." ' 
 If God the Son, he had this power by virtue of his 
 Godhood ; it could not be given him as God. It 
 was given to him as a created being, by the divinity 
 dwelling in and acting through him ; and this divin- 
 ity he always recognizes as the Father alone. In 
 this whole chapter of prayer to the Father, Jesus re- 
 cognizes the Father as God alone, and himself as 
 subordinate, as sent, as having power given him ; 
 which could be true of him only as a created being. 
 He recognizes no other divine person as having any 
 connection with him, or as having any existence. 
 
 He had just previously, in conversation with his 
 disciples, asserted clearly and positively his identity 
 with the Father. 2 " If ye had known me, ye should 
 have known my Father also ; and from henceforth 
 ye know him, and have seen him." Philip replies, 
 " Lord, show us the Father, and it sufficeth us." 
 To which Jesus answers, as though astonished that 
 Philip had not perceived his divine character, " Have 
 I been so long time with you, and yet hast thou not 
 known me, Philip ? He that hath seen me, hath seen 
 the Father ; and how sayest thou then, Show us 
 the Father? ... I am in the Father, and the 
 Father in me. . . . The Father, that dwelleth 
 
 1 Jn. xvii. I, 2. ! Jn. xiv. 7-1 1. 
 
NOT GOD THE SON. 55 
 
 in me, he doeth the works. Believe me, that I 
 am in the Father and the Father in me." If the Lord 
 Jesus had wished to teach that in his divine nature 
 he was God the Father, he could not have said it 
 more plainly. If he was not God the Father, but a 
 different divine person, namely, God the Son, here 
 was the proper occasion for teaching this truth. 
 Why did he not thus teach ? Because it was not' the 
 truth ; because the divinity in him was and is God the 
 Father, and no other. And we have no right to 
 contradict his clear and positive and reiterated 
 statements. 
 
 The New Testament writers bear similar testi- 
 mony in regard to the nature of Christ's divinity. 
 They do not appear to have heard or known of 
 " God the Son." 
 
 " Jesus, knowing that the Father had given all 
 things into his hands." * If he was God the Son, all 
 things were in his hands, and God the Father could 
 place nothing there that was not in his power 
 already. If this is said of him as a man, why should 
 the divinity within him, — God the Son, — be passed 
 over and entirely ignored, and this delegation of 
 power be attributed to one outside of him? No 
 such mistake was made. It was God the Father, 
 not God the Son, that conferred honor and power 
 upon the created Son, by dwelling in and acting 
 through him. 
 
 Near the close of the life of Christ by John, 
 
 1 Jn. xiii. 3. 
 
56 JEHOVAH-JESUS. 
 
 which was evidently written for the purpose of refut- 
 ing errors then already prevalent in regard to the 
 person of the Lord Jesus, and to teach the truth 
 concerning him, the inspired writer thus states his 
 object : " But these are written, that ye might be- 
 lieve that Jesus is the Christ, the Son of God ; and 
 that believing ye might have life through his 
 name." l He here asserts that he writes for the 
 express purpose of showing Christ's true character. 
 And what does he say? What name does he give 
 him? "God the Son?" No. Though he had 
 clearly taught his divinity, he had not taught that 
 that divinity was in any sense separate or distinct 
 or different from that of God the Father ; nor does he 
 now so teach, but simply styles him " the Christ, 
 [or Messiah,] the Son of God." This can be reason- 
 ably accounted for, only on the ground that John 
 knew of no such being as " God the Son." 
 
 Paul writes to the Corinthians : " Then shall the 
 Son also himself be subject unto him that put all 
 things under him, that God may be all in all." 8 If 
 " the Son " here is " God the Son," the proper ex- 
 pression would have been, " that God the Father may 
 be all in all." Why did not the apostle so write ? 
 Simply because the Son as such is not God. If the 
 Son is as such God, then all things always were un- 
 der him, from the very nature of the case, and noth- 
 ing could by any possibility be " put " under him. 
 
 Again Paul tells the Corinthians that " God was 
 in Christ, reconciling the world unto himself." 8 The 
 
 1 Jn. xx. 31. ! 1 Cor. xv. 28. • 2 Cor. v. 19. 
 
NOT GOD THE SON. *57 
 
 apostle does not say, " God the Son," but " God," 
 God as the being to whom the world needs to be 
 reconciled; and who is this but God the Father, God 
 the Lawgiver, God the King? And if God is thus 
 in Christ, Christ cannot be God the Son. 
 
 " Wherefore God also hath highly exalted him, 
 and given him a name which is above every name, 
 that at the name of Jesus every knee should bow. . . 
 and that every tongue should confess that Jesus 
 Christ is Lord, to the glory of God the Father." ' 
 The only name that is or can be " above every 
 name," is that of God the Father. The Divinity in 
 Christ must then be God the Father. If the common 
 theory is true, he is " Lord, to the glory of God the 
 Son." But this is not what the apostle says. 
 
 Paul writes to the Colossians, " For it pleased 
 the Father that in him should all fullness dwell." 3 
 Again : " Beware lest any man spoil you through 
 philosophy and vain deceit, after the tradition of 
 men, after the rudiments of the world, and not after 
 Christ : For in him dwelleth all the fullness of the 
 Godhead bodily." 3 If Christ is merely God the Son, 
 the inspired apostle could not have used this lan- 
 guage. " All fullness " could not dwell in him, if he 
 was a subordinate or secondary divine person. " All 
 the fullness of the Godhead " must include God the 
 Father, God the Son, and God the Holy Ghost, if 
 there are three such personalities. This passage alone 
 is sufficient to dispose of and refute the whole theory 
 in question. Paul seems to have anticipated the ex- 
 
 1 Phil. ii. 9-1 1. 2 Col. i. 19. 3 Col. ii, 8, 
 
58 JEHOVAH-JESUS. 
 
 istence of some such error ; for he warns the Colos- 
 sians against the " philosophy " and " vain deceit " 
 and " tradition of men," that would teach that Christ 
 in his divine nature was anything less or anything 
 else than the whole of the one infinite God. 
 
 " The appearing of our Lord Jesus Christ ; which 
 in his times he shall show, who is the blessed and 
 only Potentate, the King of kings, and Lord of lords ; 
 who only hath immortality, dwelling in the light 
 which no man can approach unto ; whom no man 
 hath seen, nor can see ; to whom be honor and 
 power everlasting, Amen." l If he is the " only Po- 
 tentate," if he " only hath immortality," he is the 
 only divine person, — • God the Father. 
 
 The testimony of John the Baptizer agrees with 
 that of Isaiah and Paul and the beloved disciple, 
 and with that of the Lord Jesus himself: " He that 
 cometh from above, is above all." 2 Now if Jesus is 
 " above all," there certainly can be none above 
 him ; he must be the God who is above all, even 
 God the Father, who is God alone. 
 
 The passages above quoted certainly afford 
 abundant and indisputable evidence that the divin- 
 ity of the Lord Jesus Christ was and is GOD the 
 Father, not " God the Son : " that he is the one 
 only undivided and indivisible God, in all the per- 
 fection of his being and attributes. 
 
 Yet he is, and is called, THE Son OF God. 
 
 1 I Tim. vi. 14-16. s Jn. iii. 31. 
 
VII. 
 The Son of God. 
 
 THE question naturally now arises, Who and 
 what is the Son of God ? 
 
 The very words, " Son," " born," " begotten," 
 necessarily imply beginning, succession, dependence, 
 inferiority of relation. These cannot be eternal, in 
 the very nature of things. The language, " eternal 
 Son," " eternally begotten," " eternally proceeding," 
 is self-contradictory. To those not trained to ac- 
 cept this phraseology as in accordance with the 
 teachings of the word of God, it is absurd ; and the 
 idea thus expressed is, to such, not a mystery above 
 reason, but a dogma contrary to reason, and insult- 
 ing to common sense. 
 
 The Son of God is the first and greatest created 
 being, —dwelling in whom, and through whom as 
 the instrument, God — the Father — performed the 
 work of creation. It was this twofold being, — the 
 Creator and created, Father and Son, united, — who 
 appeared to Adam, to Moses, and to the saints of 
 old, in human form. It was he who " became 
 flesh," and dwelt among men, in the person of the 
 Lord Jesus Christ. 
 
 The Lord Jesus Christ is called " the Son of 
 
6o JEHOVAH-JESUS. 
 
 God," because he was the only being created directly 
 by God the Father, the first being created ; all 
 other beings and creatures being made by him, the 
 Son, as the instrument through whom God per- 
 formed the work; — also because he was born of 
 Mary through direct divine agency, she being his 
 only human parent. The title " Son of God " is also 
 sometimes applied to him. as designating the one 
 person in whom the divine and the human are united. 
 
 In the epistle to the Colossians, Christ, the Son, 
 is called " the first-born of every creature." ' And 
 as if to refute any who might say that this does not 
 mean priority of existence, but precedence of position, 
 the apostle adds, " For by him were all things crea- 
 ted ;" that is, all other things were created by or 
 through him, the Son, the " first-born " creature, as 
 the instrument. That it was a created being who 
 thus performed the work of creation in general, is evi- 
 dent from the context, where he is termed " the first- 
 born from the dead." s 
 
 Again, we are told, that " God hath spoken to us 
 by his Son, .... by whom also he made the 
 worlds." 3 God the Father performed the work, in 
 and through the Son, a created being, who could not 
 do it by his own power. 
 
 The same writer asks, " Unto which of the 
 angels said he at any time, Thou art my Son, this 
 day have I begotten thee ? " 4 It seems that the Son 
 
 1 Col. i. 15. 2 Col. i. 18. 
 
 3 Ileb. i. 1, 2. 4 Heb. i. 5. 
 
THE SON OF COD. 6 1 
 
 was " begotten " or created at a definite time called 
 " this day." Does " this day " mean a yesterday at 
 an eternal distance from the present time ? This 
 must be so, if the " eternal sonship " is the truth. 
 In the sixth verse of the same chapter, he is styled 
 " the first-begotten." What can this mean, in the 
 light of common sense, but that he was begotten, — - 
 had a beginning, — before any others were begotten 
 or created ? Nothing else. 
 
 In giving John a message to the church of the 
 Laodiceans, Jesus Christ calls himself" the beginning 
 of the creation of God." ' He certainly knew who 
 and what he was ; and he knew how to use language 
 correctly. This expression can have but one 
 meaning. 
 
 If these passages do not teach that the Lord 
 Jesus Christ was the first being created, what can be 
 their meaning? Certainly this is their obvious im- 
 port ; and if we are not to interpret the Bible in 
 accordance with this, it is not a revelation, not a 
 book for the common people ; and the Bereans 
 should have accepted the teachings of the apostles 
 without question, instead of searching the Scriptures 
 " whether those things were so ; " s and they should 
 have been blamed rather than praised for thus 
 assuming the right of private judgment. 
 
 The Scriptures elsewhere teach the pre-existent 
 Sonship of Christ ; his pre-existence as a created 
 being; and they nowhere teach any doctrine incon- 
 sistent with this. 
 
 Rev. iii. 14. s Acts xvii. n. 
 
62 JEHOVAH-JESUS. 
 
 " God sent his only begotten Son into the 
 world." ' This clearly teaches Christ's pre-existence 
 as the created Son of God ; for it would not be cor- 
 rect to say that God sent him into the world, if he 
 made him in the world — he did not send Adam into 
 the world. If he was the " Son " before he came 
 into the world, he must have been such as a created 
 being ; for if he was " God the Son," he was already 
 in the world, by virtue of his divinity, and could not 
 be sent into it. The apostle does not say, — as do 
 our modern theologians, — " God the Father sent 
 God the Son," but, God — -the one God, God in all 
 his fullness and perfection — sent, not another divine 
 person, who could not be sent to any place where he 
 was not already present, but his " begotten " Son, 
 who was not omnipresent, and could be sent. 
 
 Jesus asks his disciples, " What and if ye shall 
 see the Son of man ascend up where he was before ? " ' 2 
 And he told Nicodemus that the " Son of man " 
 " came down from heaven." a If Christ was not the 
 Son of man until born of Mary, it could not be said 
 that the Son of man came down from heaven. He 
 must have existed as a created being, with an essen- 
 tially human soul, in heaven, before his birth with a 
 human body, at Bethlehem. 
 
 Again he says, " I came down from heaven, not 
 to do mine own will, but the will of him that sent 
 me." 4 If he that came down from heaven was God 
 the Son, a divine being only, his will must necessarily 
 have been the same with that of God the Father; 
 
 1 I Jn. iv. 9. s Jn. vi. 62. 8 Jn. iii. 13. * Jn. vi. 3S. 
 
THE SON OF GOD. 63 
 
 and he must have come to do his own will. There 
 could have been no possibility that his will could 
 have differed from that of God that sent him, unless 
 he were essentially a different being — a created 
 being. 
 
 In the prayer of the Lord Jesus, before his cruci- 
 fixion, he says, " Father, I will that they also whom 
 thou hast given me, be with me where I am ; that 
 they may behold my glory which thou hast given 
 me ; for thou lovedst me before the foundation of 
 the world." ' If Jesus, in his divine nature, is God 
 the Son, and God the Son is "very God," he must 
 as such have possessed all glory, and God the Father 
 could not have given him any. But if he existed 
 before the foundation of the world as a created being, 
 as the Son of God, God the Father could love him 
 as such, and could give him glory by uniting him- 
 self with him, and making him the instrument of 
 creation ; as the Scriptures inform us was the fact. 
 This is certainly the obvious interpretation of the 
 passage, and the one in harmony with the other 
 teachings of Scripture upon this subject. Nowhere 
 in the Scriptures is the association of the Son with 
 the Father represented as having existed from eter- 
 nity: " in the beginning," "before the world was," 
 "before the foundation of the world," is the -lan- 
 guage used ; language adapted and evidently in- 
 tended to exclude the notion of eternity-past. s 
 
 Jesus " was made a little lower than the angels 
 for [or by] the suffering of death." s God could not 
 
 1 Jn. xvii. 24. 8 Jn. i. I, 2 ; xvii. 5, 24. 3 Heb. ii. 9. 
 
64 JEHOVAH-JESUS. 
 
 suffer death ; it was a created being that so suffered. 
 But it was for or by this suffering that he became 
 lower than the angels. He must, then, have been 
 at least equal to the angels in the nature capable of 
 suffering; therefore, in his created nature, a being 
 superior to what he was or could be merely as the 
 Son of Mary, and pre-existent as such. 
 
 Another class of texts teaches the same truth — 
 the pre-existence of the Son of God. 
 
 " The Word became flesh,* and dwelt among 
 us." ' " Therefore being a prophet, and knowing 
 that God had sworn with an oath to him, that of 
 the fruit of his loins, according to the flesh, he would 
 raise up Christ to sit on his throne." 2 " His Son 
 Jesus Christ our Lord, which became * of the seed of 
 David, according to the flesh." 3 " Whose are the 
 fathers, and of whom as concerning the flesh Christ 
 came." 4 " Forasmuch then as the children are par- 
 takers of flesh and blood, he also himself likewise 
 took part of the same ; that through death he might 
 destroy him that had the power of death ; that is, 
 the devil." 5 
 
 Why these expressions, " became flesh," " accord- 
 ing to the flesh, " etc. ? Two explanations may be 
 given : first, that Christ's humanity consisted merely 
 in his having a human body ; second, that his 
 created soul had an existence before his birth with a 
 human body. We have already seen that the for- 
 
 * Correct rendering of the original. * Jn. i. 14. 
 
 2 Acts ii. 30. 3 Rom. i. 3. 
 
 * Rom. ix. 5. 6 Heb. ii. 14. 
 
THE SON OF GOD. 6$ 
 
 mer supposition is not warranted by the Scriptures. 
 We must then accept the latter ; for there would be 
 no propriety in the use of this language, if the exist- 
 ence of Christ's created soul commenced with his 
 human parentage. 
 
 The Bible nowhere says that the Lord Jesus 
 " became man " when he became the son of Mary. 
 He then " became flesh; " he possessed the essen- 
 tials, the higher attributes of manhood, before he 
 came down from heaven, and therefore did not then 
 become man.* 
 
 Again, we read, " The Son ot God was mani- 
 fested, that he might destroy the works of the devil." 1 
 It is not said that he was then born, or created, or 
 brought into existence, but that he was manifested, 
 shown, made to appear ; implying his pre-existence 
 as the Son of God, before he became the son of 
 Mary. 
 
 It was this only and first-begotten Son of God, 
 that, in union with the divine nature of God the Fa- 
 ther, and as the instrument through whom God 
 the Father acted, performed the work of creation. 
 " One Lord Jesus Christ, by whom are all things." 2 
 " The Word was with God, and the Word was God. 
 . . . . All things were made by him." 3 He 
 was " with God," and thus not God, and yet he " was 
 God." The Word, or Logos, is not the divine alone, 
 nor the created alone, but the twofold person, God 
 
 * See Jn. iii. 13 ; and vi. 62. ' I Jn. lii. 8. 
 
 ' 1 Cor. viii. 6. * Jn. i. 1 — 3. 
 
66 JEHOVAH-JESUS. 
 
 and the Son, the uncreated and the first-created, 
 united. * " God .... hath spoken unto us 
 by his Son, .... by whom also he made the 
 worlds." 1 If the Son, as God the Son, performed 
 the work of creation, the language should have 
 been, " by God the Son, who made the worlds." But 
 the writer said what he meant, and meant what he said. 
 It was this twofold being, called frequently in the 
 Old Testament, " the Angel Jehovah," who " walked" 
 in the garden of Eden, and talked with Adam,f s 
 and who appeared again and again to the patriarchs 
 and holy men of old. An angel is a messenger, one 
 sent ; not the sender, but a subordinate being, neces- 
 sarily a creature. A divine person could not go, or 
 be sent, to any place where he was not already pres- 
 ent ; for divinity is necessarily omnipresent. The 
 Angel Jehovah, then, was the Creator and the crea- 
 ture, united. 
 
 * " The Gospel of John, in accordance with the doctrine of Paul, 
 which differs only in the form of expression, applied the terra Logos 
 (Word) to the complete and personal revelation of God in Christ." — 
 Hagenbach. (See Col. i. 13 — 19 ; also Hebrews, ch. i.) 
 
 " It is plain that the Eikon (Image) of St. Paul, is equivalent in 
 his rank and functions to the Logos (Word) of St. John. Each exists 
 prior to creation ; each is the one agent in creation. Each is a divine 
 person ; each is equal with God, and shares his essential life ; each is 
 really none other than God." — Liddon. 
 
 The writers above quoted appear to have come very near the 
 truth, without quite reaching it. 
 
 f For the opinion that this was Christ, see Scott, Pool, Boothroyd, 
 Bush, etc. The expression translated " the angel of the Lord," in 
 many places in the Old Testament, should, in the judgment of able 
 scholars, have been rendered, " the angel Jehovah." 
 
 1 Heb. i. I, 2. s Gen i;i 8 
 
THE SON OF COD. 67* 
 
 He was " the Lord " (Jehovah), one of the " three 
 men " that appeared to Abraham, and ate with him, 
 on the plains of Mamre, before whom Abraham 
 stood and plead for the sparing of Sodom, and who 
 " went his way as soon as he had left communing 
 with Abraham." ' 
 
 The " angel of the Lord " that found Hagar by 
 the fountain, was the same Angel Jehovah. 5 He 
 assumed the prerogatives of divinity, and Hagar 
 acknowledged him as God. 
 
 It was the same Angel Jehovah that stayed the 
 hand of Abraham, when about to slay Isaac, and 
 who said, " I know that thou fearest God, seeing 
 thou hast not withheld thy son, thine only son, from 
 me ; " and who called himself " Jehovah." 3 This was 
 the " man " who wrestled with Jacob at Peniel, and 
 at the same time " God " whom he saw " face to 
 face." 4 
 
 It was the same divine " angel," the " God of 
 Israel," that was seen by Moses and the elders of 
 Israel on Mount Sinai, and who spoke to them there. 5 
 We are told that " No man hath seen God at any 
 time," ' that is, God as a Spirit. What they saw 
 must have been the Angel Jehovah, the same who 
 " spake unto Moses face to face, as a man speaketh 
 unto his friend ; " ' — " the Lord," (Jehovah,) who 
 spoke to Moses not" in a vision," nor " in a dream," 
 but " mouth to mouth, even apparently ," whose " si- 
 
 1 Gen. xviii. s Gen. xvi. 7-13. ' Gen. xxii. 12, 16. 
 
 * Gen. xxxii. 24-30. * Ex. xxiv. 10, III, and Acts vii. 37, 38, 
 
 • Jn. i. 18. ' Ex. xxxiii. II ; Deut. xxxiv. 10. 
 
68 JEIIO VA H- JE S US. 
 
 militude " he beheld. 1 He was a created being, be- 
 cause " seen," and talked with " mouth to mouth " 
 and " face to face," yet also Jehovah, God himself. 
 
 He was the spiritual rock," the " angel," that 
 was with the Israelites in the wilderness, which 
 " rock was Christ." i 
 
 The same " Angel Jehovah " withstood Balaam, 
 " with his sword drawn in his hand ; " — shown to be 
 a divine being by the expression, " thy way is per- 
 verse before me" and by the command, " Only the 
 word that / shall speak unto thee, that thou shalt 
 speak," in connection with the language of Balaam, 
 " The word that God putteth in my mouth, that 
 shall I speak." 8 
 
 This was the " man " that appeared to Joshua 
 before Jericho, who came as " captain [or prince] of 
 the host of the Lord," and who is also called " Je- 
 hovah," and proceeds to issue his orders as captain. 4 
 
 It was this same " Angel of the Lord " that 
 " came up from Gilgal to Bochim," who was clearly 
 a divine person, God himself; for he said, " / made 
 you to go up out of Egypt, and have brought you 
 unto the land which /sware unto your fathers." 6 
 
 It was the same divine-human being that ap- 
 peared to Gideon. He was an " angel," a created 
 being, yet he was also " Jehovah." 6 
 
 The same angel of the Lord, or Angel Jehovah, 
 was the " man of God " that appeared to Manoah 
 
 1 Num. xii 6, 8. 8 Ex. xxiii. 20 ; I Cor. x. 4. 
 
 a Num. xxii. 22, 32, 35, 38. 4 Josh. v. 13 — 15 ; and vi. 2 — 5. 
 
 * Judges ii. 1. b Judges vi. n — 24. 
 
THE SON OF GOD. 69* 
 
 and his wife. That they recognized his divinity is 
 evident from their words, " We shall surely die, 
 because we have seen God;" "If Jehovah were 
 pleased to kill us, he would not have received a burnt 
 offering and a meat offering at our hands ; neither 
 would he have showed us all these things ; nor would 
 as at this time have told us such things as these." ' 
 
 It was the same twofold being, created and un- 
 created, who is addressed as " God," and to whom it 
 is said, " thy God hath anointed thee." q 
 
 The " angel," or " son of the gods," that was 
 seen by Nebuchadnezzar walking with Shadrach, 
 Meshach, and Abednego, in the furnace, was the 
 same divine-human being, the Son of God. 3 
 
 He it is who was David's Lord and David's son : 
 David's Lord because he was his creator and his God ; 
 and David's son " according to the flesh," as born of 
 Mary. 4 
 
 It was this same Angel Jehovah, in his created 
 nature the only begotten, ^.rf-begotten Son of God, 
 who is termed by the apostle John "the Word," 
 who was "with God," and who "was God," who 
 " was in the beginning with God : " the eternal God, 
 yet not with God from eternity, but only in the be- 
 ginning of things that had a beginning. 6 * 
 
 It is the same person who is denominated 
 " Michael the archangel," 6 f who contending with 
 
 1 Judges xiii. s Ps. xlv. 6, 7. 8 Dan. iii. 25, 28. 
 
 4 Matt. xxii. 45. 6 Jn. i. 1 — 3. 6 Jude 9. 
 
 * " In the beginning " never denotes eternity. It is always used with 
 reference to things that had a beginning, — to created beings and objects. 
 f Michael signifies " who is like God." Writers of religious 
 
70 JEHOVAH-JESUS. 
 
 the devil disputed about the body of Moses ; and 
 who was clearly a created being, while at the same 
 time he was the "Jehovah" that buried Moses. 1 
 That this was Christ is plainly taught in the tenth 
 chapter of Daniel, where the angel speaks of him to 
 Daniel as " Michael your prince ; " s also in the 
 twelfth chapter, where the second coming of Christ is 
 the subject of the prophecy, and where the angel says, 
 "At that time shall Michael stand up, THE GREAT 
 PRINCE which standeth for the cliildren of thy peo- 
 ple .-" 3 and this can be none but the Lord Jesus Christ. 
 He it was who laid aside the glory which he had 
 with the Father "before the world was;" 4 — the 
 " son of man " who came down from heaven, not to 
 do his own will, — the will of a created being, which 
 might differ from God's will, — but the will of the 
 Father that sent him ; 6 who became flesh, and 
 dwelt among men ; 6 who became the son of David, 
 by being born of Mary ; ' in accordance with the 
 words of Isaiah, who prophesied that he should be a 
 child, a son, to " us," yet " the Mighty God, the 
 Everlasting Father." 8 
 
 poetry often speak of " archangels," as though there were more than 
 one. The Scriptures afford no warrant for this notion ; they never 
 mention archangels ; they speak not of an archangel, but of the archangel 
 — the first, the greatest, the chief angel, who is the Son of God ; called 
 "the first of the princes,'' (Dan. a. 13, marginal reading,) and who 
 is mentioned as the leader and commander of the holy angels, 
 (Rev. xii. 7.) 
 
 1 Deut. xxxiv. 5, 6. ! Dan. x. 21. 8 Dan. xii. I. 
 
 4 Jn. xvii. 5. 6 Jn. vi. 38. 6 Jn. i. 14. 
 
 1 Matt. i. 1. 8 Isa. ix. 6. 
 
THE SON OF GOD. J I 
 
 He it is, who, as man, ate, drank, walked, slept, 
 prayed, was tempted, suffered, died ; and who, as 
 God, by his own authority and power, healed the 
 sick, raised the dead, cast out devils, stilled the 
 wind and the waves, knew men's thoughts, forgave 
 sins, raised the man Christ Jesus from the dead, and 
 is always with his followers, even unto the end of 
 the world. 
 
 As God and man, the Lord Jesus Christ, — 
 JEHOVAH-JESUS, — will come again to this 
 world, in like manner as his disciples saw him go into 
 heaven, to punish his incorrigible enemies and 
 reward his friends, to bring all things and all created 
 beings into subjection to himself, to judge the world 
 in righteousness. 
 
 No more needs to be said, to show that the 
 Scriptures clearly and unquestionably teach the pre- 
 existent created Sonship of the Lord Jesus Christ, 
 and that his divinity is that of God the Father. 
 
 It necessarily follows, that there can be no Trinity 
 of persons in the divine nature. Is there then a 
 Duality — God the Father and God the Holy Spirit? 
 
VIII. 
 
 The Holy Spirit. 
 
 MANY serious and inquiring Christians will, 
 from the influence of early instructions and 
 habits of thought, recoil from the very idea of enter- 
 taining the question, whether the commonly received 
 views in regard to the separate personality of the 
 Holy Spirit may not be erroneous, — whether the 
 Scriptures may not, if rightly understood, teach a 
 doctrine different from the one they have received, — 
 lest they should by so doing commit the unpardona- 
 ble sin. 
 
 The unpardonable sin is " blasphemy against the 
 Holy Ghost : " blasphemy, that is, speaking against, 
 slander. Christ imputed this sin to those who 
 ascribed his words and his teachings to Beelzebub, — 
 to the devil, when the works and teachings them- 
 selves proved that they were from God. A reveren- 
 tial desire and effort to ascertain what the Scriptures 
 teach, — to know and to make known God's truth, 
 as revealed in his word, can have nothing in it akin 
 to the unpardonable sin. 
 
 The Bereans were commended for searching the 
 Scriptures to ascertain for themselves whether the 
 teachings of the inspired apostles were in accordance 
 
THE HOLY SPIRIT. 73 
 
 therewith. 1 We certainly cannot be wrong, if we 
 conscientiously, candidly, prayerfully, search the 
 Scriptures also, to learn whether the doctrines of 
 uninspired teachers are " so." If the uneducated 
 Bereans were competent to investigate and decide 
 upon the correctness of the instructions they received, 
 we who live in the light of the nineteenth century, 
 may safely venture on the same path, if guided by 
 the same standard, and influenced by the same 
 motives. 
 
 The expressions, " Holy Spirit," " Holy Ghost," 
 " Spirit of God," " the Spirit," are commonly sup- 
 posed by evangelical Christians to refer to a person- 
 ality in the Godhead distinct from the Father and 
 the Son, — to the "third person in the Trinity," so 
 called. 
 
 Is this view correct ? Is it in accordance with 
 the teachings of the Scriptures ? 
 
 We unhesitatingly answer, No. We hold that 
 the Bible fairly and consistently interpreted, does 
 not teach this doctrine ; but that the truth on this 
 subject is as follows : — 
 
 i. The term " Holy Spirit" is often used as a 
 name of the one only indivisible and undivided 
 God ; a name applied to him when especial refer- 
 ence is had to his spiritual operations — as the illu- 
 minator, the inspirer, the imparter of miraculous 
 power, the sanctifier, the comforter; — and where 
 it is so used, the expression might just as well have 
 
 1 Acts xvii. II. 
 
74 JEHOVAH-JESUS. 
 
 been, " God," or " God the Father," so far as the 
 identification of the person is concerned. 
 
 2. The expressions, " Holy Spirit," " Spirit of 
 God," " His Spirit," are often used when no person- 
 ality is intended or implied, but the meaning is sim- 
 ply a divine spiritual influence, or the effect of such 
 influence. 
 
 3. There are a few passages of Scripture in 
 which " the Spirit " is supposed to be represented 
 as a personal being sent by God the Father. These, 
 when rightly understood, are consistent with the 
 absolute unity of the divine nature. The word of 
 God is consistent with itself. 
 
 It is proposed to refer to a few representative 
 texts illustrating each of the above points. 
 
 I. The Holy Spirit a Person. 
 
 That the terms " Spirit," " Holy Spirit," " Holy 
 Ghost," often indicate a divine person, is evident from 
 the following passages of Scripture, among others : — 
 
 " Then was Jesus led up of the Spirit into the 
 wilderness." ' " The blasphemy against the Holy 
 Ghost shall not be forgiven unto men." 2 " It was 
 revealed unto him by the Holy Ghost." 3 "The 
 Holy Ghost shall teach you in the same hour what 
 ye ought to say." " " Peter said, Ananias, why hath 
 Satan filled thine heart to lie to the Holy Ghost ? " ■" 
 " While Peter thought on the vision, the Spirit said 
 unto him, Behold, three men seek thee." 6 " The 
 
 1 Matt. iv. I. 2 Matt. xii. 31. 3 Lk. ii. 26. 
 
 4 Lk. xii. 12. 6 Acts v. 3. 6 Acts x. 19. 
 
THE HOLY SPIRIT. 75 
 
 Holy Ghost said, Separate me Barnabas and Saul 
 for the work whereunto I have called them." ' 
 Agabus said, "Thus saith the Holy Ghost, So shall 
 the Jews at Jerusalem bind the man that owneth 
 this girdle." a " That ye may abound in hope, 
 through the power of the Holy Ghost." a " That the 
 offering up of the Gentiles might be acceptable, being 
 sanctified by the Holy Ghost." 4 "Which things 
 also we speak, not in the words which man's wisdom 
 teacheth, but which the Holy Ghost teacheth." * 
 " Now the Spirit speaketh expressly, that in the 
 latter times some shall depart from the faith." 6 
 " Wherefore as the Holy Ghost saith, To-day if ye 
 will hear his voice, harden not your hearts." T 
 " Holy men of God spake as they were moved by 
 the Holy Ghost." 8 
 
 While these texts, and others like them, unques- 
 tionably teach that there is a divine being properly 
 called the Holy Spirit, they do not teach that he is 
 in any sense a distinct person from God the Father. 
 
 II. A Spiritual Influence. 
 
 The terms in question are often used to denote 
 a divine spiritual influence or power ; as in the fol- 
 lowing examples : — 
 
 " Would God that all the Lord's people were 
 prophets, and that the Lord would put his Spirit * 
 
 1 Acts xiii. 2. s Acts xxi. n. ' Rom. xv. 13. 
 
 * Rom. xv. 16. 6 1 Cor.ii. 13. 6 1 Tim. iv. I. 
 ' Heb. iii. 7, 8. 8 2 Pet. i. 21. 
 
 * The word " Spirit " is often commenced with a capital letter by 
 
76 JEHO VA H-JESUS. 
 
 upon them." 1 "And the Spirit of God came upon 
 him." * " And the Spirit of God came upon Azariah 
 the son of Oded." a "Take not thy Holy Spirit 
 from me." * " Until the Spirit be poured upon us 
 from on high." * " Behold my servant ... I 
 have put my Spirit upon him." " " I will pour my 
 Spirit upon thy seed." ' " The Spirit of the Lord 
 God is upon me ; because the Lord hath anointed 
 me to preach good tidings unto the meek." 9 " I 
 will put my Spirit within you, and cause you to walk 
 in my statutes." ' " I will pour out my Spirit upon 
 all flesh ; and your sons and your daughters shall 
 prophesy." " " He shall baptize you with the Holy 
 Ghost." " " David himself said by the Holy Ghost." ia 
 " He shall be filled with the Holy Ghost." 1S " He 
 came by the Spirit into the temple." " " How much 
 more shall your heavenly Father give the Holy 
 Spirit to them that ask him." IB " God giveth not 
 the Spirit by measure unto him." " " He breathed 
 on them, and saith unto them, Receive ye the Holy 
 Ghost." " " And they were all filled with the Holy 
 Ghost, and began to speak with other tongues." 19 
 " Then laid they their hands on them, and they re- 
 ceived the Holy Ghost." " " God anointed Jesus of 
 
 the printers of our English Bible : this is man's work, and is no proof 
 that a person was intended by the inspired writers. 
 1 Num. xi. 29. " Num. xxiv. 2. 8 2 Chron. xv. I. 
 4 Ps. li. II. 6 Isa.xxxii. 15. 8 Isa. xlii. I. 
 
 ' Isa. xliv. 3. 8 Isa. lxi. 1. 9 Ezk. xxxvi. 27. 
 
 10 Joelii. 28. » Matt.iii. 11. ls Mk. xii. 36. 
 
 13 Lk. i. 15. m Lk. ii. 27. I6 Lk. xi. 13. 
 
 16 Jn. iii. 34. " Jn. xx. 22. ls Actsii. 4. " Actsviii. 17. 
 
THE HOLY SPIRIT. 77 
 
 Nazareth with the Holy Ghost." ' " God, who hath 
 also given unto us his Holy Spirit." " " Them that 
 have preached the gospel unto you with the Holy 
 Ghost sent down from heaven." 3 " For the Spirit 
 of God resteth upon you." * 
 
 The import of these texts, and of others of simi- 
 lar character, is not that the Spirit that was " put 
 upon " or " put within " men, that was " poured 
 out," "given," "sent," with which men are said to 
 be " filled," " anointed," " baptized," — is a distinct 
 personality from God who gives, sends, pours out, 
 the Spirit. The obvious meaning is, that God 
 exerted a spiritual influence upon the spirits of men, 
 by way of sanctification, revelation, the conferring 
 of miraculous power, etc. 
 
 Effect of Spiritual Influence. — The forms of ex- 
 pression under consideration often have reference 
 especially to the effect of divine spiritual influence, 
 ■ — traits of character, intellectual or moral. This 
 point and the preceding are so nearly allied, that it 
 is difficult to classify the texts separately ; but this 
 is not material. 
 
 " Can we find such a one as this is, a man in 
 whom the Spirit of God is?" that is, a man who 
 possesses supernatural wisdom. 6 " Thou shalt speak 
 unto all that are wise-hearted, whom I have filled 
 with the Spirit of wisdom." ' " I have filled him 
 with the Spirit of God, in wisdom, and in under- 
 
 1 Acts x. 38. ' 1 Thess. iv. 8. s 1 Pet. i. 12. 
 
 1 1 Pet. iv. 14. 6 Gen. xli. 38. * Ex. xxviii. 3. 
 
78 JEHOVAH-JESUS. 
 
 standing, and in knowledge, and in all manner of 
 workmanship : " that is, I have made him very wise 
 and skillful. 1 " And I will give them one heart, and 
 I will put a new Spirit within you : " not a new 
 spiritual personality, but a new moral character. 3 
 " Look ye out among you seven men of honest 
 report, full of the Holy Ghost and wisdom: "that 
 is, men of eminent piety and good judgment. 8 
 " Now if any man have not the Spirit of Christ, he 
 is none of his : " that is, if he have not a similar 
 moral character. 4 " Ye have received the Spirit of 
 adoption, whereby we cry, Abba, Father : " that is, 
 a filial spirit, a filial disposition. 5 " Now we have 
 received, not the spirit of the world, but the Spirit 
 which is of God : " that is, we have a holy moral 
 character." " By pureness, by knowledge, by long 
 suffering, by kindness, by the Holy Ghost, by love 
 unfeigned ; " " by the Holy Spirit," that is,, by holi- 
 ness of heart, a holy character.' "And because ye 
 are sons, God hath sent forth the Spirit of his Son 
 into your hearts, crying, Abba, Father : " that is, he 
 has given you a filial disposition. 8 He has not sent 
 the Holy Spirit, a divine person, to reside in your 
 hearts, and to pray to him from thence. 
 
 " Wherefore I put thee in remembrance, that 
 thou stir up the gift of God, which is in thee by the 
 putting on of my hands." " What was given by the 
 putting on of the hands of the apostle ? " The Holy 
 Ghost." 10 Did Paul direct Timothy to " stir up " 
 
 1 Ex. xxxi. 3. s Ezk. xi. 19. 8 Acts vi. 3. 4 Rom. viii. <> 
 
 6 Rom. viii. 15. 6 I Cor. ii. 12. ' 2 Cor. vi. 6. 
 8 Gal. iv. 6. a 2 Tim. i. 6. I0 Acts viii. 17. 
 
THE HOLY SPIRIT. 79 
 
 the personal divine Holy Ghost, residing in him, to 
 activity? Or did he direct him earnestly and ac- 
 tively to use the spiritual graces of intellect and of 
 heart that God had given him, (the laying on of 
 hands being merely a sign of such gift,) for the con- 
 version of sinners and the edification of saints ? The 
 question requires no categorical answer : stating it 
 is sufficient. 
 
 " And hereby we know that he abideth in us, by 
 the Spirit which he hath given us : " that is, by our 
 holiness of character, the result of God's spiritual in- 
 fluence. 1 " Hereby know we that we dwell in him, 
 and he in us, because he hath given us of his Spirit : " 
 because he has exerted a spiritual influence upon us, 
 and made our moral character in some degree like 
 his own. 2 If the meaning is, that a personal divine 
 spiritual being resides or dwells in Christians more 
 than in others, it means also that they personally 
 dwell in God, which is absurd. The true interpreta- 
 tion of this and many similar passages, micst be as 
 above stated. 
 
 III. The Holy Spirit Sent. 
 
 In a few passages, not at first sight clearly belong- 
 ing under either of the preceding heads, the Spirit is 
 commonly thought to be represented as a distinct 
 personal being, sent by God the Father or by the 
 Lord Jesus Christ. We claim that this is not the 
 correct interpretation of such texts, but that they 
 
 1 I Jn. iii. 24. ! I Jn. iv. 13. 
 
80 JEHOVAH-JESUS. 
 
 are consistent with the unqualified absolute unity of 
 the Godhead, — in harmony with the general teach- 
 ings of the Scriptures in regard to the divine nature, 
 as already shown. 
 
 The mind of man is finite ; God is infinite : it is, 
 therefore, from the very nature of the case, impos- 
 sible for man fully to comprehend God ; and it is to 
 be expected, that in making himself known to man, 
 God would, and must, bring himself down to the 
 comprehension of mankind in general, and sometimes 
 speak of things pertaining to himself and to his re- 
 lations to mankind, not exactly as they are in a 
 strictly philosophical point of view, but as they 
 would seem to men. 
 
 It is on this principle that God is frequently spoken 
 of as possessing and acting through bodily organs, 
 like ourselves ; as mouth, eyes, hands, arms, etc. 1 
 
 He is also represented as having intellectual and 
 moral characteristics like those of men. For exam- 
 ple : he is said to have " repented " and to have 
 been " grieved " that he had made man on the earth ; 
 just as if he had not known in advance what man's 
 moral character and conduct would be, and had been 
 disappointed in his expectations. 4 He is said to have 
 come "down" to see the tower of Babel, and again 
 to see whether the Sodomites were as wicked as had 
 been represented to him ; as if he were not omni- 
 present and omniscient. 3 He is represented as 
 
 1 Job xxxiv. 21 ; Ps. vii. 12 ; xi. 4 ; xxix. 4 ; civ. 3 ; Jer. xxxii. 17 ; 
 Zeph. iii. 17 ; etc. etc. 
 
 8 Gen. vi. 6. 3 Gen. xi. 5 ; xviii. 20, 21. 
 
THE HOLY SPIRIT. 8 1 
 
 repenting " of the evil which he thought to do unto 
 his people ; " as though he had altered his mind, and 
 were a changeable being. 1 God speaks to the Israel- 
 ites of his " breach of promise," when he condemned 
 them to wander in the wilderness forty years ; as if 
 his word were not reliable. 8 We are told that " God 
 came unto Balaam," that he " came from Sinai, and 
 rose up from Seir ; " as if he were not omnipresent, 
 but went from place to place. 3 
 
 Now we do not misunderstand any of these state- 
 ments : we are not led by them to question the in- 
 finitude and perfection of the natural and moral 
 attributes of God. In all these instances, and in 
 many others, God speaks of himself, or the inspired 
 writers speak of him, after the manner of men. We 
 must understand this language as figurative, or deny 
 the perfections of God, and thus undeify him. We 
 must interpret it in accordance with the general 
 teachings of the Scriptures upon this subject. 
 
 It is precisely so with the expressions referred to, 
 regarding the sending of the Spirit. It is difficult to 
 conceive of God as being in heaven, and yet among 
 men ; and in describing his spiritual operations upon 
 their minds, instead of saying that he, God the 
 Father himself, operates directly upon them, — mak- 
 ing the impression upon their minds that he does 
 this from a distance, or that he leaves heaven for the 
 purpose, — God sometimes speaks of sending his. 
 Spirit ; that is, the result is as if he sent a distinct 
 spiritual being to influence them, and to be with 
 
 1 Ex. xxxii. 14. s Num.xiv. 34. 8 Num. xxii. q : Deut. xxxiii, 2. 
 4* 
 
82 JEHOVAH-JESUS. 
 
 them. One or two passages will be referred to as 
 representatives of a class. 
 
 "The Holy Ghost was not yet given, because 
 that Jesus was not yet glorified." ' Was not the 
 Divine Spirit already in the world, with his miracu- 
 lous and sanctifying influences? Were there not 
 pious men, lovers of God, in the world ? Did not the 
 disciples, — not only the twelve, but the seventy, — 
 work miracles ? This giving of the Holy Ghost was 
 not the sending into the world of a being not therein 
 already, but a more abundant exercise of God's' 
 miraculous and sanctifying influences than had been 
 experienced in the world's history ; and this was not 
 to take place until Jesus was " glorified." 
 
 In Christ's conversation with his disciples at the 
 last supper, he promised to pray to the Father to 
 send them " another Comforter," and told them that 
 " the Comforter, the Holy Ghost," whom the Fa- 
 ther would send in his name, should teach them all 
 things, that he would testify of him, and abide with 
 them forever. 8 His meaning could not have been, 
 that a divine person would come to them who had 
 not been before present ; for this would involve a 
 denial not only of their possession of any true love 
 to him, but of the existence of any true religion in 
 the world, as well as of the perfection of the attri- 
 butes of God. What then is the true explanation ? 
 
 The disciples did not fully appreciate the charac- 
 ter of Christ as the only living God : they were 
 accustomed to come to the man Jesus with their 
 
 1 Jn. vii. 39. ! Jn. xiv, xv. 
 
THE HOLY SPIRIT. $3 
 
 troubles, and to look to him for comfort and aid and 
 instruction. As long as he should be present with 
 them as a man, they would not realize his divine 
 character, and come to him as God, for the supply 
 of their spiritual wants. It was therefore necessary 
 that the man Jesus should leave them, that they 
 might be led to feel their dependence upon God. 
 The connection shows conclusively, that he did not 
 intend to teach that they would enjoy any otjter di- 
 vine presence than they had done. The difference 
 was to be one of degree of divine influence, not of 
 kind ; and upon the degree of their realization of 
 their needs, and of their trust in God to supply them, 
 would depend their enjoyment of God and of his 
 spiritual blessings. 
 
 Jesus said, " I will pray the Father, and he 
 shall give you another Comforter, even the Spirit of 
 truth ; whom the world cannot receive, because it 
 seeth him not, neither knoweth him : but ye know 
 him, for he dwelleth with you, and shall be in you :" 
 he ?iow dwelleth with you, and shall continue so to 
 do. Again he says, " I will not leave you comfort- 
 less : / will come to you : " / will be your Com- 
 forter : the Comforter is not a different person, but 
 I myself, I in my divine nature. Again : " If a man 
 love me, he will keep my words ; and my Father will 
 love him, and we will come unto him, and make our 
 abode with him." It appears that the Father, the 
 Spirit, and Christ himself, were each to come to 
 them, and abide with them. The Comforter was 
 not to be one of these only, but each of them, all of 
 
84 JEHOVAH-JESUS. 
 
 them. The fair inference is simply this, that each 
 of these is the only indivisible and undivided God, 
 in all his fullness, as Creator and King, Redeemer 
 and Savior, Sanctifier and Comforter ; — not in any 
 sense three divine persons, but one only, under 
 different names. 
 
 If the divine being subsists in three persons, 
 each of these must, if God at all, possess all the 
 attributes of divinity. Each of them must therefore 
 be present in all places at all times ; and there can 
 be no possibility or necessity that one of these 
 persons should send another of them to a point 
 where he is not already present. If either one pos- 
 sesses all divine attributes, — that is, if he is God, — 
 the existence of the others is superfluous. 
 
 The only interpretation consistent with the in- 
 finity and perfections of God, of those passages of 
 Scripture which represent God as sending his Spirit, 
 as going or coming here or there, as dwelling in men, 
 etc., is simply that they indicate influence. God is 
 represented as being present in one place rather than 
 in another, or as sending his Spirit to a particular 
 place, simply and solely because his presence is there 
 manifested, his influence is there put forth : the effect 
 is as if God the Father sent another being to exert 
 that influence, to produce that manifestation ; but 
 the work is actually done by the omnipresent and 
 omnipotent Father himself — the one infinite God. 
 
IX. 
 
 Trinity Omitted. 
 
 IF the commonly received " doctrine of the Trin- 
 ity " is true, and as important as it is claimed 
 to be, it seems as if the writers of the New Testa- 
 ment, being inspired men, would have made it so 
 prominent and stated it so clearly, that there could 
 not possibly be any misunderstanding upon the sub- 
 ject. 
 
 So far from this being the case, we generally find 
 no allusion even to the Holy Spirit, in those very 
 instances where we would most naturally and rea- 
 sonably look for a clear and full statement of the 
 nature of the Divine Being, — where we might expect 
 to find a distinct mention of all the persons in the 
 Godhead. " God the Father and the Lord Jesus 
 Christ," (not " God the Son,") is a common expres- 
 sion in such circumstances, — "God the Holy 
 Spirit," * or " the Holy Spirit," not being mentioned. 
 Was this omission an oversight on the part of the 
 inspired writers, or was it intentional? Has it any 
 
 * " God the Holy Spirit," an expression common in our religious 
 literature — and unobjectionable in itself, as a name of the infinite 
 God, — is not Scripture language. It may have been intentionally 
 avoided, for the very purpose of precluding the supposition of a plu- 
 rality of divine persons. 
 
86 JEHOVAH-JESUS. 
 
 significance ? We think it was intentional, and that 
 it has an important significance. 
 
 In the salutations with which many of the 
 epistles are commenced and concluded, we repeat- 
 edly find such language as this : " Grace to you, and 
 peace, from God our Father and the Lord Jesus 
 Christ ; " " Grace, mercy, and peace, from God our 
 Father and Jesus Christ our Lord." 1 In invoking 
 spiritual blessings upon the Christians addressed, 
 why did the apostles say nothing of the " Holy 
 Spirit," whose especial province it is supposed to be 
 to confer spiritual blessings? Evidently because the 
 blessings to be bestowed by " God our Father and 
 the Lord Jesus Christ," comprehended all that could 
 be bestowed by God, either directly as God alone, 
 or through the mediator between God and man, 
 Christ Jesus. 
 
 In several other passages, the names of God, or 
 God the Father, and the Lord Jesus Christ, are 
 coupled together, where it would seem that the 
 Holy Spirit should have been mentioned also, if 
 there is such a distinct personality. 
 
 " To us there is but one God, the Father, . . . 
 and one Lord Jesus Christ." ' " Paul, an apostle, 
 not of men, neither by man, but by Jesus Christ, 
 and God the Father, who raised him from the 
 dead." 8 " The mystery of God, even of the Father 
 
 1 Rom. i. 7 ; I Cor. i. 3 ; 2 Cor. i. 2 ; Gal. i. 3 ; Eph. i. 2 ; and 
 vi. 23 ; Phil. i. 2 ; Col. i. 2 ; I Thess. i. 1 ; 2 Thess. i. 2 ; I Tim. i. 2 ; 
 2 Tim. i. 2 ; Titus i. 4 ; Philemon 3 ; 2 Jn. 3. 
 
 2 1 Cor. viii. 6. 8 Gal. i. 1. 
 
TRINITY OMITTED. SJ 
 
 and of Christ ; " or, as the Sinaitic and Alexandrian 
 copies have it, " God the Father of Christ." ' No 
 " mystery of the Trinity " here. 
 
 " Now God himself, even * our Father, and our 
 Lord Jesus Christ, direct our way unto you." a " The 
 church of the Thessalonians in God our Father and 
 the Lord Jesus Christ." 3 "An apostle of Jesus 
 Christ by the commandment of God our Savior and 
 Lord Jesus Christ." * " I charge thee before God 
 and the Lord Jesus Christ, and the elect angels, that 
 thou observe these things." 6 " Ye are come . . . 
 to God the Judge of all, . . . and to Jesus the medi- 
 ator of the new covenant." " " Truly our fellowship 
 is with the Father, and with his Son Jesus Christ." ' 
 Do not Christians have fellowship with the Holy 
 Spirit? Then why is his name omitted here? 
 Clearly because all divine fellowship is provided for. 
 " He is Antichrist, that denieth the Father and the 
 Son. Whosoever denieth the Son, the same hath 
 not the Father ; but he that acknowledgeth the Son, 
 hath the Father also." 8 "Ye also shall continue in 
 the Son, and in the Father." 9 " He that abideth 
 in the doctrine of Christ, he hath both the Father 
 and the Son." 10 " Jude ... to those who are sanc- 
 
 * The Greek word kai, generally translated and, and properly so, 
 also frequently signifies even, which latter is undoubtedly the correct 
 rendering in this instance. 
 
 1 Col. ii. 2. s I Thess. iii. II. 
 
 3 2 Thess. i. I. 4 I Tim. i. I. 
 
 8 I Tim. v. 21 ; 2 Tim. iv. I. 6 - Heb. xii. 22-24. 
 
 ' 1 Jn. i. 3. 8 1 Jn. ii. 22, 23. 
 
 * 1 Jn. ii. 24. 10 2 Jn. 9. 
 
88 JEHOVAH-JESUS. 
 
 tified by God the Father, and preserved in Jesus 
 Christ, and called." * 
 
 The omission in all these places of any allusion 
 to a " third " person, is unaccountable on any sup- 
 position consistent with the maintenance of the doc- 
 trine in question. 
 
 In a number of the closing salutations of the 
 epistles, the Lord Jesus Christ alone is mentioned ; 
 thus : " The grace of our Lord Jesus Christ be with 
 you." * " The grace of our Lord Jesus Christ be 
 with your spirit." 3 See also the close of the epistle 
 to the Philippians, both epistles to the Thessalonians, 
 the second to Timothy, and that to Philemon. If 
 " the grace of our Lord Jesus Christ " comprises all 
 spiritual blessings, because his divinity is that of 
 God in all his fullness, then the benediction is a 
 proper one : if his divinity is merely that of " God 
 the Son," — God the Father and God the Holy 
 Spirit being distinct personalities and being ex- 
 cluded, — then the blessing is radically deficient. 
 Paul could not have intended anything less than the 
 first — a full divine blessing. 
 
 Jude I. * I Cor. xvi. 23. s Gal. vi. 18. 
 
Trinity Excluded. 
 
 THERE are some notable passages in the New 
 Testament, that seem to have been written 
 with an especial intention to teach the absolute un- 
 qualified unity of the divine nature, and to exclude 
 any adverse theory. 
 
 In writing to the Corinthians in regard to meats 
 offered to idols, Paul says, " We know that an idol 
 is nothing in the world, and that there is none other 
 God but one. For though there be that are called 
 gods, whether in heaven or in earth, as there be gods 
 many, and lords many, but to us there is but one 
 God, THE Father, of whom are all things, and we in 
 him ; and one Lord Jesus Christ, by whom are all 
 things, and we by him." l Paul seems to have in- 
 tended to announce the truth in regard to the nature 
 of the true God, as in contrast with idols. Here 
 was the appropriate occasion to state that truth ex- 
 plicitly and fully, that there might be no possibility 
 of mistake. If he had omitted the explanatory 
 words, " the Father," there might have been room 
 for the supposition that he simply intended to 
 assert the unity of the true God as in contrast with 
 
 1 I Cor. viii. 4-6. 
 
90 JEHO VAH-JESUS. 
 
 the multitude of false gods, without alluding to the 
 trinity in that unity. But the insertion of these 
 two denning words entirely precludes any such sup- 
 position. He evidently intended to assert, and 
 unmistakably did assert, the absolute unqualified 
 unity of the Divine Being ; that the true God is " the 
 Father," and the Father only. If this had not been 
 his intention, he would have said, " In unity of the 
 Godhead there be three persons, of one substance, 
 power, and eternity ; God the Father, God the Son, 
 and God the Holy Ghost ; " or something to the 
 same purport. But this doctrine of the Trinity had 
 not then been discovered : it was for " the fathers " 
 of hundreds of years afterward, to find that they 
 were wiser than the inspired apostle. 
 
 In writing to the Colossians, Paul uses this lan- 
 guage : " Whereof I am made a minister, according 
 to the dispensation of God which is given to me for 
 you, to fulfill \i. e. fully to preach *] the word of 
 God ; even the mystery which hath been hid from 
 ages and from generations, but now is made mani- 
 fest to his saints : to whom God would make known 
 what is the riches of the glory of this mystery among 
 the Gentiles ; which [the mystery] is Christ in you 
 the hope of glory." * The " mystery " which he was 
 sent " fully to preach," was not " the mystery of 
 the Trinity," but " Christ in you the hope of glory." 
 This will further appear as we read on : " For I 
 would that ye knew what great conflict [care, 
 anxiety] I have for you, and for them at Laodicea, 
 
 * Marginal reading in our common Bible. * Col. i. 25-27. 
 
TRINITY EXCIUDED. 9* 
 
 and for as many as have not seen my face in the 
 flesh ; that their hearts might be comforted, being 
 knit together in love, and unto all riches of the full 
 assurance of understanding, to the acknowledgment 
 of the mystery of God, even of the Father, and of 
 Christ ; in whom are hid all the treasures of wisdom 
 and knowledge." l The apostle enlarges his defini- 
 tion of the mystery he was commissioned to preach : 
 " The mystery of God ; even of the Father, and of 
 Christ." But he knows no Trinity : he recognizes 
 no God but "the Father: " the God who "was in 
 Christ, reconciling the world unto himself." * The 
 whole " mystery of God " is comprehended in " God 
 even the Father " and " Christ." * And in Christ 
 " are hid all the treasures of wisdom and knowl- 
 edge." All divinity is in him : not a part only, but 
 the whole — even God the Father, God in all his 
 fullness. " For in him dwelleth all the fullness of 
 the Godhead bodily. And ye are complete in him, 
 which is the head of all principality and power." s 
 This language is very explicit. If there is a Trinity 
 of divine persons, the divine nature of Christ must 
 comprehend the whole, — must include God the 
 Father, God the Son, and God the Holy Ghost ; for 
 Paul informs us that " in him dwelleth all the full- 
 ness of the Godhead ; " that he is " the head of all 
 principality and power." Neither of these state- 
 
 * The reading of the Sinaitic and Alexandrian MSS. is, " The 
 mystery of God the Father of Christ." No " mystery of the Trinity " 
 here. 
 
 1 Col. ii. 1-3. » 2 Cor. v. 19. 3 Col. ii. 9, 10. 
 
9 2 JEHOVAH-JESUS. 
 
 ments could be true if he were merely " God the 
 Son," a subordinate divine person. This passage 
 can be consistently interpreted only on the ground 
 of the absolute unqualified unity of God. 
 
 Again, in writing to Timothy, Paul seems still to 
 have been ignorant of this " doctrine of the Trinity, " 
 for he says, " For there is one God, and one medi- 
 ator between God and men, the man Christ Jesus." ' 
 In asserting the unity of God, the apostle evidently 
 intended to exclude the supposition that there was 
 any distinction of divine persons ; for he is careful 
 to qualify the name of Christ by the word " man." 
 Surely here was the proper place to mention all the 
 persons concerned in the work of redemption ; here 
 was the appropriate occasion clearly to assert and 
 teach the doctrine of the Trinity, if true; but it 
 seems to be designedly and carefully excluded. 
 
 In his epistle to the Ephesians, the same apostle 
 directs them to give " thanks always for all things 
 unto God, EVEN the Father, in the name of our Lord 
 Jesus Christ." a Why did he not direct them to give 
 thanks to God the Son for redemption, and to God 
 the Holy Spirit for sanctification and other spiritual 
 blessings ? Clearly, because when he had named God 
 the Father, he had named the giver of all blessings, 
 — the only divine person. And he seems to have 
 designed to be so understood ; for he carefully ex- 
 cludes any other divine person by the qualification, 
 "even the Father." 
 
 A plurality of divine persons is clearly excluded 
 
 1 I Tim. ii. 5. s Eph. v. 20. 
 
TRINITY EXCLUDED. 93 
 
 again and again, by the use, in denning the Godhead, 
 of the qualifying term just referred to, " even the 
 Father," or " the Father." " Glorify God, even the 
 Father of our Lord Jesus Christ." * * " The will of 
 God, even our Father." a " The God of our Lord 
 Jesus Christ, the Father of glory." 3 " Now unto 
 God, even our Father, be glory forever and ever." * 
 " And whatsoever ye do in word or deed, do all in 
 the name of the Lord Jesus, giving thanks to God, 
 even the Father, by him." * " In the sight of God, 
 even our Father." " " Now God himself, even our 
 Father, and our Lord Jesus Christ, direct our way 
 unto you." 7 " Before God, even our Father." * 
 " Now our Lord Jesus Christ himself, and God, even 
 
 our Father comfort your hearts." 
 
 " Pure religion and undefiled before God, even the 
 Father, is this." " " Therewith bless we God, even 
 the Father." " " And hath made us kings and priests 
 unto God, even his Father." 1J 
 
 In the face of this so clear and so positive defini- 
 tion of the Godhead, again and again repeated, we 
 have no right to interpolate an additional and con- 
 tradictory definition, and claim that the apostles 
 should have said, " God, even the Father, Son, and 
 Holy Ghost." 
 
 * Even is manifestly the correct rendering of the original in the 
 texts here referred to. See note, page 87. 
 
 1 Rom. xv. 6 ; 2 Cor. I. 3, and xi. 31 ; Eph. 1. 3 ; I Pet. i. 3. 
 a Gal. i. 4. s Eph. i. 17. * Phil. iv. 20. 
 
 6 Col. iii. 17. - • 1 Thess. i. 3. ' 1 Thess. iii. II. 
 
 8 I Thess. iii. 13. ' 2 Thess. ii. 16. 10 Jas. i. 27. 
 
 11 Jas. iii. 9. ls Rev. i. 6. 
 
94 JEHOVAH-JESUS. 
 
 We find other instances where the language used 
 clearly implies the existence of but one divine per- 
 son — a God of absolute unity. 
 
 The teachings of the Lord Jesus Christ himself 
 are inconsistent with any plurality or trinity of di- 
 vine persons. " No one * knoweth the Son, but the 
 Father." ' If the Holy Spirit is another divine 
 person, he must be omniscient, and must know : in 
 that case, Christ could not have used this language. 
 Again he says, " of that day and hour no one * 
 knoweth ; not the angels which are in heaven, 
 neither the Son, but the Father." 3 Then must the 
 Father be the only divine person. Christ said to 
 the Jews, " No man can come to me, except the 
 Father which hath sent me draw him." s We are 
 commonly taught that it is the special work of the 
 Holy Spirit to " draw " men to Christ. But Christ 
 ascribes this work to the Father, and restricts it to 
 him alone. In his last prayer with his disciples, ad- 
 dressing the " Father," he says, "This is life eternal, 
 that they might know thee, the only true God, and 
 Jesus Christ whom thou hast sent." * If the Father 
 is the only true God, no place is found for a second 
 divine person, nor for a third. 
 
 The apostle Paul tells the Corinthians, "The 
 things of God no one * knoweth, but the Spirit of 
 God." 6 Consequently, " the Spirit" is the only di- 
 vine person, and there can be no Trinity. 
 
 * Correct translation : the word " man " is not in the original. 
 1 Matt. xi. 27. 2 Mk. xiii. 32. 8 Jn. vi. 44. 
 
 4 Jn. xvii. 1, 3. 6 I Cor. ii. II. 
 
TRINITY EXCLUDED. 95 
 
 The same apostle defines " the Lord," to whom 
 Israel shall yet turn, as " that Spirit," " the Lord the 
 Spirit," 1 * recognizing no other divine person to 
 whom they should turn ; using this term simply as 
 an appropriate name of the one God. 
 
 Again, he restricts all divinity to the Lord Jesus 
 Christ ; styling him " the blessed and only Poten- 
 tate," as the one " who only hath immortality." * 
 
 We thus find all divinity restricted in turn to the 
 Father, to the Lord Jesus Christ, to the Spirit ; in 
 each case all other beings and persons being posi- 
 tively excluded. The solution is, that the one God, 
 in all his fullness, undivided and indivisible, is repre- 
 sented by each of these terms. They represent not 
 three divine persons, but one only. 
 
 In Paul's address before the court of Areopagus 
 at Athens, 5 he professed to declare to the Athenians 
 the true God, in distinction from their multitude of 
 idols. But he does not mention or allude to a divine 
 Trinity. Why not, if such were the truth? If the 
 truth, here certainly was an eminently proper occa- 
 sion to announce it. We must conclude that he 
 knew no such thing to be truth. 
 
 In his address to the elders of the church at 
 Ephesus, he claimed that he had not shunned to 
 declare unto them " all the counsel of God." 4 In all 
 his writings, in declaring the nature of the true God, 
 he plainly taught that " there is one God," B that 
 
 * Last clause of v. 18, marginal reading. 
 
 1 2 Cor. iii. 16-18. s 1 Tim. vi. 14-16. 8 Acts xvii. 22-31. 
 4 Acts xx. 27. 6 1 Tim. ii. 5. 
 
9^ JEHOVAH-JESUS. 
 
 there is " one God, the Father ; " ' he never asserts 
 a divine Trinity. And he probably did not preach 
 any important truth that he did not write. 
 
 The teachings and example of Christ and his 
 apostles in regard to prayer, imply the absolute 
 unity of God, and exclude a Trinity of divine 
 persons. 
 
 If there is such a being as " God the Son," who 
 is not the Father, and another divine person " God 
 the Holy Spirit," each must possess all the attri- 
 butes and prerogatives of divinity ; and it is not only 
 right and proper, but it is duty, to pray to each. 
 And many Christians, accepting the dogma of the 
 Trinity as an essential article of faith, do so pray. 
 But there is not a single direction in the entire 
 Bible, to pray to any other being than God the 
 Father ; and no recognition of any other divine per- 
 son as a proper object of prayer.* 
 
 Jesus taught that "the Father" is the proper 
 object of worship. " After this manner therefore 
 pray ye : Our Father which art in heaven." ' " But 
 the hour cometh, and now is, when the true wor- 
 shipers shall worship the Father in spirit and in 
 truth." 3 " And in that day ye shall ask me noth- 
 ing. Verily, verily, I say unto you, whatsoever ye 
 
 * The last words of the martyr Stephen, (Acts vii. 59,) cannot be 
 considered as a prayer to Christ as a distinct divine person. He saw 
 him in human form, recognized his divinity in that humanity, and ad- 
 dressed him as God, asking the performance of an act of divine power. 
 The word " God " is not in the original. 
 
 1 1 Cor. viii. 6. 2 Matt. vi. 9. * Jn. iv. 23. 
 
TRINITY EXCLUDED. 97 
 
 shall ask the Father in my name, he will give 
 it you.'" 
 
 Jesus himself prayed to the Father only. " I 
 thank thee, O Father, Lord of heaven and earth, 
 because thou hast hid these things from the wise and 
 prudent, and hast revealed them unto babes." " In his 
 prayer recorded in the seventeenth chapter of John's 
 gospel, he addresses the Father repeatedly, recogniz- 
 ing him as the source of all spiritual blessings ; he 
 addresses and recognizes no other divine person. 
 In these hours of suffering he needed all the divine 
 aid possible, — that of all the persons in the Godhead, 
 were there more than one. We are taught in these 
 days that it is our duty to pray to three divine per- 
 sons. Ought we to follow such instructions? or 
 shall we imitate and obey him who " taught as hav- 
 ing authority," — him who knew all things, and 
 knew to whom prayer should be offered ? Shall we, 
 in this, obey man, or God ? 
 
 Paul says : " For this cause I bow my knees 
 unto the Father of our Lord Jesus Christ ;" s and 
 directs the Colossians to give '' thanks to God even 
 the Father." 4 The prayer of the disciples, after the 
 healing of the cripple and the subsequent persecu- 
 tion, was addressed to God the Father. 6 
 
 As we can find no warrant, by way of instruction 
 or example, for prayer to any divine person except 
 
 1 Jn. xvi. 23. 
 
 s Matt. xi. 25. (See also, Mk. xiv. 36 ; Lk. xxii. 42 ; and xxiii. 
 34, 46 ; Jn. xii. 27, 28 ; and ch. xvii. entire.) 
 
 8 Eph. iii. 14. * Col. iii. 17. 
 
 6 Acts iv. 24-30 ; (note last clause of v. 30.) 
 
9§ JEHOVAH-JESUS. 
 
 God the Father, the conclusion is inevitable, that he 
 is the only proper object of worship — the only God. 
 We repeat, that — there is not a single passage in 
 the entire Bible, whose SUBJECT is the divine nature, 
 that gives the least countenance to the notion of a 
 plurality of divine persons. All such passages assert 
 and teach the absolute oneness of God. 
 
XI. 
 
 Works of the Spirit ascribed to the 
 Father and to Christ. 
 
 THE testimony that has been thus far pre- 
 sented, ought to be sufficient to convince any 
 candid seeker after truth, of the correctness of the 
 positions herein maintained, — of their accordance 
 with the teachings of the Scriptures. But it may 
 not be amiss to adduce the evidence furnished by 
 another class of texts : those which ascribe to God 
 the Father or to the Lord Jesus Christ, directly, the 
 offices and works which are commonly supposed 
 to belong especially to the Holy Spirit as the third 
 person in the Trinity : termed, in theological phra- 
 seology, his " office-work." This apparent confu- 
 sion is reducible to order, only on the ground that 
 these are all the work of one and the self-same di- 
 vine Spirit, — the one infinite and therefore indivisi- 
 ble God. 
 
 Inspiration and Revelation. — •" Flesh and blood 
 hath not revealed it unto thee, but my Father which 
 is in heaven." 1 "In that hour Jesus rejoiced in 
 spirit, and said, I thank thee, O Father, Lord of 
 
 1 Matt. xvi. 17. 
 
100 JEHOVAH-JESUS. 
 
 heaven and earth, that thou hast hid these things 
 from the wise and prudent, and hast revealed them 
 unto babes." * " It pleased God. . . to reveal 
 his Son in me." ' " That the God of our Lord 
 Jesus Christ, the Father of glory, may give unto 
 you the spirit of wisdom and revelation in the 
 knowledge of him." 3 " God, who, at sundry times 
 and in divers manners, spake in time past unto the 
 prophets, hath in these last days spoken unto us by 
 his Son, whom he hath appointed heir of all things, 
 by whom also he made the worlds." * God the 
 Father, who appointed the Son heir of all things, 
 and who made the worlds, is the divine person who 
 spoke by the prophets, — the Spirit who inspired 
 them. " I thank my God always on your behalf, 
 for the grace of God which is given you by Jesus 
 Christ, that in everything ye are enriched by him, 
 in all -utterance and in all knowledge." B " For I 
 neither received it of man, neither was I taught it, 
 but by the revelation of Jesus Christ."" " He that 
 descended, is the same also that ascended up far 
 above all heavens, that he might fill all things. And 
 he gave some apostles, and some prophets, and 
 some evangelists, and some pastors and teachers." ' 
 It was Christ that made the revelations to John in 
 the isle of Patmos," and yet the message is called, 
 " what the Spirit saith unto the churches." " Is 
 there any contradiction here ? No. Why not ? 
 
 1 Lk. x. 21. 8 Gal. i. 15, 16. 8 Eph. i. 17. 
 
 1 Heb. i. 1, 2. 6 1 Cor. i. 4, 5. 6 Gal. i. 12. 
 
 * Eph. iv. 10, 11. 8 Rev. i. 1, 18. » Rev. ii. 11, 17. 29- 
 
WORKS OF THE SPIRIT. 101 
 
 Because the divine being termed " the Spirit," is 
 the divinity of the Lord Jesus Christ, — the one 
 God. 
 
 Conversion. — " No man can come to me, except 
 the Father, which hath sent me, draw him." ' 
 " Giving thanks unto the Father, which hath made 
 us meet to be partakers of the inheritance of the 
 saints in light ; who hath delivered us from the power 
 of darkness, and hath translated us into the kingdom 
 of his dear Son." ' " Blessed be the God and Father 
 of our Lord Jesus Christ, which according to his 
 abundant mercy hath begotten us again unto a lively 
 hope by the resurrection of Jesus Christ from the 
 dead." 3 " Every good gift and every perfect gift is 
 from above, and cometh down from the Father of 
 lights, with whom is no variableness, neither shadow 
 of turning. Of his own will begat he us with the 
 word of truth." * 
 
 Sanctification. — -Christ prayed to the Father, for 
 his disciples, that he would " sanctify " and " keep " 
 them. 6 Paul wrote thus : " Blessed be the God and 
 Father of our Lord Jesus Christ, who hath blessed 
 us with all spiritual blessings in heavenly places 
 [things] in Christ ; according as he hath chosen us 
 in him before the foundation of the world, that we 
 should be holy and without blame before him in 
 love." " Paul ascribes this work to Christ : " Wait- 
 
 1 Jn. vi. 44. 2 Col. i. 12, 13. 3 1 Pet. i. 3. 
 
 i Jas. i. 17, 18. 6 Jn. xvii. I, II, 17. 6 Eph. i. 3, 4. 
 
102 JEHOVAH-JESUS. 
 
 ing for the coming of our Lord Jesus Christ, who 
 shall also confirm you unto the end, that ye may be 
 blameless in the day of our Lord Jesus Christ." * 
 Again : " But of him are ye in Christ Jesus, who of 
 God is made unto us wisdom, and righteousness, and 
 sanctification, and redemption." 2 Again, in the 
 epistle to Titus, we read, " Our Savior Jesus Christ, 
 who gave himself for us, that he might redeem us 
 from all iniquity, and purify unto himself a peculiar 
 people, zealous of good works." 3 
 
 The Comforter. — " Blessed be God, even the 
 Father of our Lord Jesus Christ, the Father of mer- 
 cies, and the God of all comfort." 4 In another place 
 the apostle attributes this office also to Christ : 
 " Now our Lord Jesus Christ himself, and God, even 
 our Father, which hath loved us, and hath given us 
 everlasting consolation and good hope through grace, 
 comfort your hearts, and stablish you in every good 
 word and work." * 
 
 Indwelling in the hearts of saints is usually sup- 
 posed to be the especial work of the Holy Spirit. 
 But in the New Testament we find it attributed to 
 God the Father, to the Holy Spirit, and to the Lord 
 Jesus Christ, indiscriminately. 
 
 " God hath said, I will dwell in them, and walk 
 in them, . . . and I will be a Father unto you, and 
 ye shall be my sons and daughters, saith the Lord 
 
 1 I Cor. i. 7, 8. ' verse 30. 8 Titus ii. 13, 14. 
 
 4 2 Cor. i. 3, 4. 6 2 Thess. ii. 16, 17. 
 
WORKS OF THE SPIRIT. 103 
 
 Almighty." ' " One God and Father of all, who is 
 above all, and through all, and in you all." a 
 
 " If Christ be in you, the body is dead because 
 of sin." 3 " Know ye not your own selves, how that 
 Jesus Christ is in you, except ye be reprobates? " l 
 " Christ liveth in me." 6 Christ claims indwelling as 
 his own work : " At that day ye shall know that I 
 am in my Father, and ye in me, and I in you." ' 
 "Abide in me, and I in you." 1 
 
 " Know ye not that the Spirit of God dwelleth 
 in you ? " 8 " Know ye not that your body is the 
 temple of the Holy Ghost ? " 9 
 
 If God the Father, God the Son, and God the 
 Holy Spirit, are each of them perfect God, (and this 
 each of them must be, or else not be God at all,) 
 then each of them is omnipresent, and each of them 
 must of necessity be as truly and as fully present in 
 the hearts of saints, and everywhere else, as either 
 of the others. It is the work of the one indivisible 
 divine Spirit. 
 
 What is this indwelling ? — the dwelling of God 
 the Father, or of the Spirit, or of Christ, in the 
 saints ? It is not especially a personal residence ; for 
 God, as a spirit, is, in all the fullness of the divine 
 nature, present everywhere at all times. It is the " 
 exertion of a spiritual influence upon the hearts of 
 men, that produces a likeness of moral character to 
 that of God, — the continuance of such influence, — ■ 
 
 1 2 Cor. vi. 16-18. 2 Eph. iv. 6. * Rom. viii. 10. 
 
 " 2 Cor. xiii. 5. 6 Gal. ii. 20. s Jn. xiv. 20. 
 
 ' Jn. xv. 4. 8 1 Cor. iii. 16. 9 1 Cor. vi. 19. 
 
104 JEHOVAH-JESUS. 
 
 resulting ultimately in perfect holiness of heart and 
 life. 
 
 This will be evident, upon an examination of the 
 Scriptures bearing upon this subject. This is obvi- 
 ously the correct interpretation of Christ's language 
 to his disciples, and his prayer, recorded in the 
 fourteenth chapter of John, and chapters following. 
 " I am in my Father, and ye in me, and I in you." ' 
 " Abide in me, and I in you." J " That they all may 
 be one : as thou, Father, art in me, and I in thee, 
 that they also may be one in us." 3 
 
 Paul explains the matter thus : " That Christ 
 may dwell in your hearts by faith ; that ye, being 
 rooted and grounded in love, may be able to com- 
 prehend with all saints what is the breadth, and 
 length, and depth, and height ; and to know the love 
 of Christ, which passeth knowledge, that ye might 
 be filled with -all the fullness of God." 4 The be- 
 loved disciple bears similar testimony : " If we love 
 one another, God dwelleth in us, and his love is per- 
 fected in us. Hereby know we that we dwell in him, 
 and he in us, because he hath given us of his Spirit : " 
 that is, a spirit of holy love. " Whosoever shall con- 
 fess that Jesus is the Son of God, God dwelleth 
 in him, and he in God. God is love ; and he that 
 dwelleth in love, dwelleth in God, and God in him." * 
 
 The saints do not dwell in God, personally ; 
 neither does God dwell personally in them, more 
 than elsewhere. This mutual indwelling can be 
 
 1 Jn. xiv. 20. 5 Jd. xv. 4. " Jn. xvii. 21. 
 
 4 Eph. iii. 17-19. 6 1 Jn. iv. 12, 13, 15, 16. 
 
WORKS OF THE SPIRIT. 105 
 
 nothing but a likeness of character, produced by 
 the influence of the one Divine Spirit, by whatever 
 name designated. 
 
 It may be well to add here, that the indwelling 
 of God in Christ was not merely the same as his 
 dwelling in other men. It was this, and more. 
 " God was in Christ, reconciling the world unto him- 
 self." 1 This could not be said of any divine dwell- 
 ing in the saints, the apostles and prophets. 
 Neither is God one with the saints as with Jesus ; 
 who, when he wished to assert his divine unity with 
 the Father, said, " The Father is in me, and I in 
 him." 2 "I am in the Father, and the Father in me." 3 
 
 God exists in, and manifests himself through, all 
 created beings ; but in different modes and in differ- 
 ent degrees. He dwells and acts in all creatures by 
 virtue of his omnipresence and universal agency. 
 He dwells and acts in his saints, by acting upon 
 their wills, and inclining them to right actions. 
 He dwelt and acted in and through the prophets 
 and apostles, by inspiring them with miraculous 
 knowledge of divine truth, and by working miracles 
 through them. He took up his abode in the Lord 
 Jesus Christ, not only in all these modes, but also 
 in such a manner as to render it proper for Jesus to 
 assume divine powers and prerogatives as his own, 
 and for others to ascribe such to him. In the words 
 of a distinguished writer,* " God is obviously able 
 
 1 2 Cor. v. ig. 2 Jn. x. 38. s Jn. xiv. 10, II. 
 
 * Rev. Henry P. Liddon, in Bampton Lectures on the Divinity 
 of the Lord Jesus Christ, Lecture V. p. 265. 
 
io6 
 
 JEHO V AH- JESUS. 
 
 to create a being who will reveal him perfectly and 
 of necessity, as expressing his perfect image and 
 likeness before his creatures. All nature points to 
 such a being as its climax and consummation." 
 
 Such a being is the Lord Jesus Christ, in his 
 threefold character of God, Son of God, Son of man. 
 
 We cite also in this connection a few instances 
 in which Christ's divine parentage and mission and 
 works are ascribed to both the Holy Spirit and- God 
 the Father ; the necessary inference from which 
 seems to be, that there is no distinction of personal- 
 ity between them. 
 
 The angel Gabriel said to Mary, " The Holy 
 Ghost shall come upon thee, .... therefore 
 also that holy thing that shall be born of thee shall 
 be called the Son of God." ' The angel also said to 
 Joseph, " that which is conceived in her is of the 
 Holy Ghost." ' Was the Lord Jesus Christ the son 
 of the Holy Ghost, and not of God the Father ? Or 
 is the Holy Ghost the same person as God the 
 Father? 
 
 In Christ's sermon at Nazareth, he says, " The 
 Spirit of the Lord is upon me, because he hath 
 anointed me to preach the gospel to the poor ; he 
 hath sent me to heal the broken-hearted," 3 etc. On 
 another occasion he says, " He that honoreth not 
 the Son, honoreth not the Father which hath sent 
 him."* When he ascribed his mission to " the Spirit 
 of the Lord," did he refer to a different personality 
 
 1 Lk. i. 35. s Matt. i. 20. 8 Lk. iv. 18, 19. 4 Jn. v. 23 
 
WORKS OF THE SPIRIT. lb? 
 
 from God the Father? Or did he have reference to 
 the divine spiritual influence from the Lord Jehovah, 
 from the Father, that rested upon him, — the man 
 Christ Jesus, who as a man needed this influence as 
 truly as do other men ? Clearly the latter. 
 
 The Scribes and Pharisees attributed the miracles 
 of Christ to Beelzebub dwelling in and working 
 through him, saying, " He hath an unclean spirit : " 
 " This fellow doth not cast out devils but by Beelze- 
 bub the prince of the devils." ' In reply, Jesus 
 claimed that he " cast out devils by the Spirit of 
 God," and stigmatized their slanders as " blasphemy 
 against the Holy Ghost." But on another occasion, 
 in that remarkable conversation with his disciples 
 just before his death, in which he claimed identity 
 with the Father, he said, " The Father that dwell- 
 eth in me, he doeth the works." ' Nowhere does he 
 attribute his miracles to " God the Son," but to " the 
 Father " and to " the Holy Ghost ; " thus clearly 
 excluding any plurality or trinity in the divine nature. 
 The plain and obvious inference is, that the Divine 
 Being is absolutely and unqualifiedly One. 
 
 1 Matt. xii. 24 — 32 ; Mk. iii. 22 — 30. ' Jn. xiv. 10. 
 
XII. 
 
 Tendency of Trinitarianism. 
 
 TRINITARIANISM belittles, degrades, undei- 
 fies the infinite God. While it professedly 
 concedes infinity to each person of the Trinity, in 
 reality it denies this infinity. The feeling that each 
 is less than infinite, is inseparable from the belief in 
 a trinity of divine persons, and the accompanying 
 assignment of different divine offices and works and 
 even attributes, to each. Each divine person is felt 
 to be less than infinite ; and therefore, notwith- 
 standing the theory, not the supreme God in all his 
 fullness ; which he must be or else not be God at 
 all. And if each or either is in any sense or in any 
 degree less than infinite, if either cannot or does not 
 perform all the works of divinity, the union of them 
 all cannot produce infinity, — cannot produce one in- 
 finite God. 
 
 To illustrate : — 
 
 Omnipresence and universal agency are really 
 (though not always consciously) ascribed to God 
 the Father alone: thus robbing the Son and the 
 Spirit of the supreme divinity ascribed to them in 
 theory. 
 
 Again : the Holy Spirit, the so-called " third 
 
TENDENCY OF TRJNITARIANISM. I09 
 
 person," is considered as being especially holy, as 
 being entitled to that epithet in distinction trom the 
 Father and the Son: thus detracting from their 
 infinity of moral perfection. 
 
 Retributive justice is ascribed especially to the 
 Father, and mercy especially to the Son : as ex- 
 pressed in the lines, — 
 
 " He sprinkled o'er the burning throne, 
 And turned the wrath to grace." 
 
 The practice of addressing prayer to Christ, by 
 those who hold the dogma in question, is generally 
 attended with a most bewildering confusion of his 
 divine and human natures and works. Sometimes 
 he is addressed as a man, sometimes as God. As a 
 man he is not to be worshiped, but only as God. 
 And as if in anticipation of this very confusion, and 
 to prevent it, Christ directed his followers to pray 
 only to " the Father." 
 
 The simple truth of the unqualified unity of the 
 Divine Spirit, is the antidote and the preventive of 
 errors so derogatory to the character of the infinite 
 God. 
 
 It is worthy of remark in this connection, that 
 the most positive Trinitarians are not always con- 
 sistent with themselves. It has been observed, that 
 when most in earnest in their preaching and in their 
 prayers, — when most full of devotional feeling, — 
 they are very apt to forget their theory and their 
 set forms of expression, and to ascribe all divine 
 prerogatives and works directly either to God the 
 
I IO JEHO VAH- JESUS. 
 
 Father or to the Lord Jesus Christ ; — thus showing 
 that in the deep recesses of their hearts they do not 
 fully believe the theory they profess ; that the only 
 God that can satisfy their spiritual cravings is one 
 competent to fulfill all their desires. 
 
XIII. 
 
 Summary. 
 
 WE have seen, that the Holy Scriptures, — : the 
 revelation that God has made of himself, — 
 plainly teach the absolute unqualified oneness of 
 God : they teach that " Jehovah our God is one Je- 
 hovah," ' * not in any sense three. 
 
 They teach that the Lord Jesus Christ is " the 
 beginning of the creation of God," a " the only be- 
 gotten Son " of God. 3 They teach that the Lord 
 Jesus is not " God the Son," but that in his divine 
 nature he is " the Everlasting Father," 4 the one in- 
 finite God in all his fullness. 
 
 They teach that the Holy Spirit is the same 
 divine person. 
 
 They teach that God the Father, God the Re- 
 demer, God the Sanctifier and Comforter, are one 
 and the same undivided and indivisible infinite God ; 
 that these are different names for the same divine 
 person, not in any sense three persons. 
 
 To this agree the dictates of reason and common 
 sense. 
 
 Paul writes to the Romans thus: "That which 
 
 1 Deut. vi. 4. ■ Rev. iii. 14. * See note p. 23. 
 
 a Jn. i. 18. 4 Isa. ix. 6. 
 
1 1 2 JEIIO VAH-JESUS. 
 
 may be known of God is manifest in [to] them ; for 
 God hath showed it unto them. For the invisible 
 things of him from the creation of the world are 
 clearly seen, being understood by the things that 
 are made, even his eternal power and Godhead." ' 
 Do " the things that are made " teach the doctrine 
 of the Trinity? By no means : they teach the ab- 
 solute unity of God. One divine person is sufficient 
 to accomplish all things possible : a being not com- 
 petent to do this, is not God. Then, God must be 
 one, and only one. 
 
 The existence of more than one cause for an ef- 
 fect, when that one is competent to produce that 
 effect, is unnecessary ; and the supposition of such 
 is illogical and absurd. 
 
 If there is a divine person who is omnipresent, 
 he cannot go to any place where he is not already 
 present, neither can he send another to any place 
 where he is not himself present ; so that so far as 
 this attribute is concerned, there is no need of a 
 plurality of divine persons. So with the attribute 
 of power : one infinite divine person is fully com- 
 petent to perform all that can be accomplished 
 by divinity, and the existence of another is un- 
 necessary. 
 
 In short, the existence of one infinite being ne- 
 cessarily precludes the existence of another infinite 
 being : two infinite beings cannot co-exist. What- 
 ever is done by infinite power, must necessarily be 
 done by the one indivisible undivided God, a being 
 
 1 Rom. i. 19, 20. 
 
SUMMARY. 113 
 
 of absolute and unqualified unity. For a being who 
 does not accomplish all the works of divinity, can- 
 not be infinite, cannot be God at all. The co- 
 existence of three infinite beings is not only unneces- 
 sary, but an absolute impossibility, an absurdity. 
 The infinity of one must exclude the infinity of 
 another. There cannot, in the very nature of things, 
 be more than one divine person. 
 
 The only personal Trinity is comprehended in the 
 Lord Jesus Christ, who is the SUPREME GOD, 
 the only begotten SON OF GOD, and the Son of 
 Man. 
 
 It remains to notice some of the leading objec- 
 tions that will be offered to the views herein pre- 
 sented and advocated, and to explain some of the 
 texts especially relied upon to sustain the commonly 
 received views. 
 
XIV. 
 
 Objections. 
 
 " HP HREE THAT BEAR RECORD." — The seventh 
 -L verse of the fifth chapter of the first epistle 
 of John, has been considered by some as such a cleat 
 and positive assertion of the doctrine of the Trinity, 
 that no argument from other parts of the Bible could 
 invalidate it. 
 
 It is a fact well known, that a part of the seventh 
 verse and a part of the eighth, are not found in the 
 oldest and best copies of the original Greek — the 
 Sinaitic, the Alexandrian, and the Vatican manu- 
 scripts. An examination of the context will show, 
 that the words not found in these copies, have no 
 connection with what precedes and with what fol- 
 lows, except a grammatical one : they break the logi- 
 cal connection of the subject. The sixth, seventh, 
 and eighth verses are as follows, the words in ques- 
 tion being in brackets and italics : — 
 
 " This is he that came by water and blood, even 
 Jesus Christ : not by water only, but by water and 
 blood. And it is the Spirit that beareth witness, 
 because the Spirit is truth. For there are three that 
 bear record [in heaven, the Father, the Word, and the 
 Holy Ghost ; and these three are one. And there art 
 
OBJECTIONS. 115 
 
 three that bear witness in earth,\ the spirit, and the 
 water, and the blood ; and these three agree in 
 one:" 
 
 This assertion of a characteristic of the divine 
 essence, entirely at variance with, and in direct con- 
 tradiction to, all that is said elsewhere in the Scrip- 
 tures upon this subject, — is of itself sufficient to 
 throw doubt upon its authenticity. And when to 
 this we add the evidence already presented, we are 
 warranted in rejecting it without hesitation. And 
 many of the best Trinitarian critics do so reject it. 
 
 All other passages that treat of the essential na- 
 ture of the Divine Being, teach the unqualified unity 
 of that nature. The two other passages, (referred 
 to in the pages immediately succeeding,) that are 
 supposed to teach the doctrine of the Trinity, were 
 not spoken or written with any reference to the 
 mode of the divine subsistence at all. 
 
 It seems more probable that the words in ques- 
 tion were interpolated about the time of the formal 
 enunciation of the doctrine of the Trinity, by some 
 of the early sects, than that they were written by 
 the apostle in a position so clearly illogical. 
 
 The Formula of Baptism. — " Go ye, therefore, and 
 teach all nations, baptizing them in the name of the 
 Father, and of the Son, and of the Holy Ghost." l 
 This use of three names is claimed to be a proof of 
 the doctrine of the Trinity. It was not spoken with 
 any reference to the divine nature ; and it does not 
 
 1 Matt, xxviii. 19. 
 
1 16 JEHO VAH-JESUS. 
 
 necessarily signify anything more than this : " God 
 the Father, the Creator, the Ruler, the Provider 
 — God the Redeemer and Savior, as manifested 
 through his Son, — God the Sanctifier and Com- 
 forter ; — that is, the one God in all his fullness, in all 
 the aspects of his character relating to the salvation 
 of sinful men." 
 
 " The Apostolic Benediction." — One of the many 
 salutations of the apostle Paul is claimed to prove 
 the doctrine of the Trinity. It is as follows : " The 
 grace of the Lord Jesus Christ, and the love of God, 
 and the communion of the Holy Ghost, be with you 
 all." * The meaning here is like that of the passage 
 last mentioned. If the doctrine of the Trinity is 
 true, it is certainly remarkable that of the many 
 " benedictions " in the New Testament, it should 
 be found in one only, — this being the only instance 
 where the language is capable of such interpreta- 
 tion. 
 
 The use of three names here, and in the so-called 
 " Formula of Baptism," no more proves a trinity in 
 the divine essence, than do the five names given to 
 the Lord Jesus Christ by Isaiah, 5 prove a quintuple 
 personality in him. Two or more names or titles of 
 God are frequently used in successive clauses or texts, 
 with no intention on the part of the writers to indi- 
 cate a plurality in the divine essence. 
 
 There is no propriety in styling this salutation 
 " the Apostolic Benediction," rather than any other 
 
 1 2 Cor. xiii. 14. ! Isa. ix. 6. 
 
OBJECTIONS. 117 
 
 of the many to be found in the epistles. No other 
 apostle than Paul makes use of this language, and he 
 uses it but once. The benediction or salutation he 
 uses most frequently is substantially this : " Grace 
 be to you, and peace, from God the Father and our 
 Lord Jesus Christ." This might with more propriety 
 be termed " the Apostolic Benediction." * 
 
 Intercession of the Spirit. — In the epistle to the 
 Romans, we read, " The Spirit itself maketh inter- 
 cession for us with groanings that cannot be uttered." 1 
 Does one divine person pray to another divine per- 
 son ? Does this passage teach any such absurdity ? 
 By no means. An examination of the original, with 
 a little common sense, will show that the meaning is 
 simply this, — that God, by his spiritual influence, 
 aids us in our prayers, when without such aid we are 
 unable to express our feelings and our wants ; — or 
 this, that when we are unable to express our desires, 
 he is present with us, understands and accepts us. 
 
 " Holy, holy, holy'' — The threefold repetition of 
 the word " holy," in the ascriptions of praise by the 
 seraphim, * and of the four living ones, 3 is thought 
 by some to have reference to a trinity of persons in 
 the Godhead. The repetition is intensive, and the 
 expression means simply, " Most holy." 
 
 Elohim. — This is the Hebrew name of God most 
 
 * See page 86, for references to some of the apostolic benedictions. 
 1 Rom. viii. 26. 2 Isa. vi. 3. * Rev. iv. 8. 
 
Il8 JEHOVAH-JESUS. 
 
 frequently used in the Old Testament, and is in the 
 plural number. It is argued by some, that the use 
 of the plural form indicates a plurality of persons in 
 the Godhead, the nature of which plurality is sup- 
 posed to be revealed in the New Testament. If the 
 Son of God was " the beginning of the creation of 
 God," as the Scriptures assert, then the proposition 
 from God to the Son to create other beings, would 
 justify the use of the words " Elohim " and " us." 
 The use of the plural word here, no more proves 
 the plurality of divine persons, than does the 
 expression " seven spirits of God," ' prove that there 
 are seven divine spirits. Both these expressions may 
 have reference to the manifold attributes of God. 
 
 Besides : it is a common idiom of language for 
 persons in authority to speak of themselves in the 
 plural ; and the Hebrews employed the plural form 
 of the name of God in the sense of the singular. 
 They never understood this to indicate anything but 
 absolute unity : they had no idea of plurality of per- 
 sons in the Godhead. The plural was used by them, 
 in this as in other cases, intensively. Elohim means 
 simply, the — supreme — God. 
 
 Again : if Elohim denotes plurality of divine per- 
 sons, there is such a plurality in the Son, for this 
 term is applied to him as well as to the Father. 2 
 
 Christ's Prayers.— -It may be asked, How could 
 Christ pray to the Father, if the divinity in him was 
 God the Father? Did he pray to himself? The 
 
 1 Rev. i. 4 ; and iii. I. * Ps. xlv. 6, J. 
 
OBJECTIONS. II9 
 
 difficulty is not removed by the theory that the 
 divinity in him was God the Son. It is the same if 
 any divinity at all dwelt in him ; for such divinity, 
 by whatever name called, must possess all divine 
 attributes and powers and prerogatives ; and he 
 did not need to go beyond himself for divine aid. 
 He did not pray to himself: the man Jesus prayed 
 to God. 
 
 As long as God is infinite and we are finite, God 
 will be to us a mystery, and God in Christ will be a 
 mystery. Finite minds will never comprehend the 
 infinite. As long as this shall be so, it will be easy 
 to ask difficult questions. And how Christ is both 
 God and man, is one of the difficult questions. If 
 the evidence of the fact is sufficient, we are bound 
 to accept it as truth, without fully comprehending 
 it ; as we constantly do in regard to many other 
 subjects. Every finite being believes many things 
 to be truth which he does not understand. The 
 man who pretends, as some do, to believe nothing 
 he does not comprehend, is either willfully dishonest 
 or grossly ignorant of himself. 
 
 Trinity Necessary. — The necessity of a Trinity 
 of divine persons in order to the work of redemption, 
 is abundantly asserted, with but little attempt at 
 proof. 
 
 It was necessary to God's glory, that his attri- 
 butes should be exercised and exhibited. In order 
 to the manifestation of his power, the work of crea- 
 tion was necessary. That his wisdom might be ex- 
 
120 JEHOVAH-JESUS. 
 
 hibited, there must be intelligent creatures to appre- 
 ciate his works and his ways. In order to exhibit 
 his holiness, his moral character and his law must be 
 made known, and that to creatures having a knowl- 
 edge of right and wrong, — a sense of moral obliga- 
 tion. To glorify his justice, there must be objects 
 of justice. To manifest his mercy, there must be 
 subjects of mercy. In order to all this, the existence 
 of intelligent responsible creatures, and the plan and 
 work of redemption, were necessary. 
 
 In order to the fullest exhibition of God's charac- 
 ter and attributes, it was necessary that he should 
 be manifested to his creatures as God the Creator 
 and King, as God the Lawgiver and Judge, as God 
 the Father and Preserver, as God the Savior and 
 Redeemer, as God the Sanctifier and Comforter. 
 
 But it was not necessary in order to any of these 
 ends, that there should be in the divine being any 
 numerical distinction of persons. Any such supposed 
 distinction, necessarily implies imperfection in the 
 divine nature, imperfection in each of the separate 
 personalities of the Godhead. If either of the so- 
 called three persons of the Trinity cannot perform 
 all the works of divinity, then that one is less than 
 infinite, and therefore not God. If either one is so 
 competent, that one is absolutely infinite, and the 
 existence of the others is unnecessary, and the sup- 
 position of the existence of such, is unreasonable 
 and absurd. 
 
 Besides : if there must be a distinction of persons 
 in the divine nature in order to the work of redemp- 
 
OBJECTIONS. 121 
 
 tion, it is difficult to see why there is not a similar 
 necessity for still further personal distinctions in re- 
 gard to other works ; and we cannot stop at three 
 persons : the Divine Being must be, not a trinity, 
 but a multiplicity. 
 
 Divine Sonship necessary. — Some who appear 
 really to believe there is force in the argument, 
 soberly claim that as God is Father, and is unchange- 
 able, he must always have been God the Father, and 
 therefore there must always have been a Son ; and if 
 always, then he is God the Son. 
 
 This argument, if it proves anything, proves too 
 much. For example : God is the Creator ; God is 
 unchangeable ; therefore he must always have been 
 Creator ; and the created universe must have existed 
 from eternity. Again : God is the Redeemer ; he is 
 unchangeable ; he must therefore always have been 
 the Redeemer ; and there must always have been per- 
 sons subject to redemption ; and sinners have existed 
 from eternity. 
 
 God, in all his attributes, is eternal ; but he be- 
 came Father, Creator, King, Judge, Redeemer, when 
 he began to exercise the attributes and prerogatives 
 implied in these titles. 
 
 The Pre-existence of Christ. — It will perhaps be 
 urged against the views on this point herein main- 
 tained, that if Christ was the first and the most ex- 
 alted of created beings, — the archangel, his created 
 soul could not have been a human soul, but must 
 6 
 
122 JEHOVAH-JESUS. 
 
 have been of a higher order of being ; and therefore 
 he could not have been a suitable being to make the 
 atonement, as that would require that he should 
 possess the same nature as those for whom the 
 atonement was made. 
 
 To this it may be replied, that there is no evi- 
 dence, scriptural or otherwise, of any essential dif- 
 ference of constitution between the soul of an angel 
 and that of a man : the only differences we know of 
 or can conceive, between intelligent creatures, are 
 those of moral character, of intellectual advance- 
 ment, and of position. The archangel has the same 
 intellectual powers and faculties as a man : the 
 latter was made in the image of God, like God in 
 the nature of these, though not in degree ; and no 
 higher essential nature could be given to the arch- 
 angel. There are great differences of degree in the 
 intellectual powers of men, but none in kind ; and 
 there may be a greater difference between the lowest 
 man and the highest, than between the highest man 
 and the lowest angel. The likeness necessary 
 between Christ and man, was that of essential 
 qualities, not of the degree of those qualities. He 
 is in this latter respect far above the lowest man, far 
 above the infant ; he might as well be also far above 
 the highest man, so long as not infinite. The 
 objection, to have any force, must require all men to 
 be precisely alike, and all to be precisely like Christ, 
 in their intellectual powers and attainments. 
 
 Besides : the necessary qualifications of the Re- 
 deemer, as given by the apostle, are consistent with 
 
OBJECTIONS. r23 
 
 the exalted character herein attributed to him. 
 " Such a high priest became [was necessary for] 
 us, who is holy, harmless, undefiled, separate from 
 sinners, and made higher than the heavens." ' No 
 mere man could meet all these conditions. 
 
 It may be also asked, How could obedience and 
 resistance to temptation by such a being, be an ex- 
 ample to us ? Answer : Christ obeyed with the 
 powers and faculties, and knowledge and experience, 
 that he had: no more is required of us. Each 
 created responsible being is required to love God with 
 all the heart, with all the soul, with all the mind, with 
 all the strength ; that is, with all the powers he has, 
 and no more, — whether they be more or less, whether 
 he be archangel or infant. And just so far as any 
 one, infant or angel, does this, he is an example to 
 all others. Christ is especially our example, because 
 he did this fully and perfectly, in human flesh. 
 
 This objection, like the last, to have any force, 
 must require all human beings to be precisely alike, 
 and to be precisely like Christ, in their powers and 
 attainments. 
 
 Another possible objection may be indicated by 
 the inquiry, If Christ was what is here claimed, he 
 must have been preeminent in knowledge, above all 
 other created beings : how then could he " increase 
 in wisdom," as is asserted of him ? In his new posi- 
 tion, as a child, in a human body, he could certainly 
 increase in the knowledge of those things that neces- 
 sarily pertained to that position. He must increase 
 
 1 Heb. vii. 26. 
 
1 24 JEHO VAH-JESUS. 
 
 in knowledge by experience, just as we do in regard 
 to things we already believe to be true in view of 
 satisfactory evidence. Besides, every created intelli- 
 gence must increase in knowledge, as long as he 
 exists. 
 
 Christian Consciousness. — It is claimed that a 
 trinity of divine persons is necessary to satisfy the 
 spiritual needs of the Christian heart. Why a 
 trinity? Why not a duality, or a quaternity ? Why 
 not a different divine person for each divine office ? 
 It is a fair question, whether the influence of theo- 
 logical training from childhood, may not be mistaken 
 for intuitive perception or " Christian consciousness." 
 
 The truth is, as already stated, that the Christian 
 Trinitarian, when most devotional, often forgets his 
 theory, and seems to find full satisfaction only in 
 " God even the Father." 
 
 The hearts of many earnest Christians are not 
 satisfied with a subordinate Savior and a subordinate 
 Sanctifier and Comforter. They want nothing less 
 than an entire God in all his fullness in each of these 
 relations. And such the Bible presents, as we have 
 seen. 
 
 " The Fathers." — Some will question the correct- 
 ness of these views, because they are not in accord- 
 ance with the traditions handed down from " the 
 fathers," because they do not agree with " the stand- 
 ards of the church." 
 
 We reply, that the writings of the Christian 
 
OBJECTIONS. 1 25 
 
 " fathers " of the early centuries after Christ, so far 
 as they have come down to us, do not contain any 
 evidence that the early Christians held the "doctrine 
 of the Trinity." There is satisfactory evidence that 
 they believed in the divinity of Christ, and worshiped 
 him as God.* But the evidence is wanting, that 
 they considered his divinity a distinct personality 
 from God the Father. 
 
 The so-called " Athanasian Creed," the earliest 
 known formula containing the doctrine of a trinity 
 of persons in the Godhead, is well understood not to 
 have been the work of Athanasius, but to have 
 been written no earlier than the fifth or sixth cen- 
 tury, — long after the church had become corrupted 
 with heathen philosophy, and rent by hostile sects. f 
 
 It is a fact well known to students of church 
 history, that the Christian church was at an early 
 date disturbed by the commingling of the specula- 
 tions of heathen philosophy with the doctrines of the 
 Bible, and that some of the early heresies and sects 
 took their rise from this source. In fact, the New 
 Testament itself furnishes evidence that this was so 
 even in the days of the apostles. 
 
 It is admitted by Trinitarian writers, that the 
 Trinitarian statement was of gradual growth. The 
 entire church history of those early times, warrants 
 the belief, that the Trinitarian dogma was likewise 
 
 * See Liddon's Bampton Lectures on the Divinity of Christ ; 
 Lecture VII. 
 
 f A slight examination of the so-called" Nicene Creed," of earlier 
 date than the " Athanasian," is sufficient to show that it is not Trim- 
 tarian, though a Trinitarian can accept it. 
 
126 JEHOVAH-JESUS. 
 
 of gradual growth ; — that it was the result in part 
 of attempts to reconcile Christianity with heathen 
 philosophy,* — of opposition to Judaism, — of hostil- 
 ity between opposing sects, — of the fear of seeming 
 to deny the divinity of Christ, — of the assumption 
 that the sending of the Spirit necessarily involved 
 a plurality of divine persons. The interpolation in 
 the passage in John's epistle, already referred to,f 
 was no doubt made from similar motives. 
 
 This dogma has been retained in the creeds of 
 the church, from a superstitious regard for antiquity, 
 for " the fathers," for " the church,"- — from dread of 
 the charge of heresy, of heterodoxy, and of conse- 
 quent obloquy and persecution, — from fear of being 
 called singular, — from indolence, and unwillingness 
 to take the pains to investigate. 
 
 Let us not, with too great a reverence for the 
 opinions of men, be followers of those who " made 
 the commandment of God of none effect by their 
 tradition." 1 
 
 Other objections against the views herein main- 
 tained, may perhaps be urged, with an appearance 
 of plausibility. But it is believed that their validity 
 will be found to be in appearance only, not in fact. 
 
 * Prof. Moses Stuart, in Biblical Repository, 1835 ; Review of 
 Schleiermacher " On the Discrepancy between the Sabellian and 
 Athanasian Method of representing the Doctrine of the Trinity." 
 Dr. K. R. Hagenbach, " Text Book of the History of Doctrines." 
 W. G. T. Shedd, D. D., " History of Christian Doctrine." 
 f See page H4. ' Matt. xv. 6. 
 
OBJECTIONS. I27 
 
 It is claimed that these views are in accordance 
 with the entire teachings of the word of God, when 
 understood as writings intended for the instruction 
 of men should be understood, — that is, according to 
 their obvious meaning, allowing the Scripture to be 
 its own interpreter. 
 
 Let us then reverently and cordially accept God's 
 revealed truth on his own statement ; being content 
 to remain what we are, — finite beings, beings who 
 cannot and will not in all eternity comprehend the 
 infinite God. 
 
XV. 
 
 Conclusion. 
 
 TH E author is fully aware, that the views herein 
 presented will - be in some respects new and 
 strange to many if not to most of those who will read 
 what he has written ; but the fact of novelty is no ar- 
 gument against the truth of a proposition. As men 
 progress in intellectual development and attain- 
 ments, truths not before known will be discovered, 
 and truths already partially seen will be better under- 
 stood, in the department of religious investigation, 
 as well is in others. Finite beings will find that there 
 is something yet to learn, as long as eternity shall 
 last. It is the duty of each, for himself, to seek to 
 know what is truth, — to prove all things, and to hold 
 fast that which is good, and right, and true, whatever 
 may be the consequences. 
 
 If the result of the studies of the writer in the 
 word of God, and of the presentation to the Christian 
 public of some of his views of the truth therein 
 taught, shall be that even a few will thereby be led 
 to a more careful study of that word, and to an in- 
 crease in the knowledge and love of it, and of its Au- 
 thor as therein revealed, he will be content. He 
 does not flatter himself that these views will be re- 
 
CONCLUSION. I29 
 
 ceived by many, just at present, as the true teachings 
 of the sacred Scriptures. Some will be deterred 
 from embracing them, by the fear of being singular, 
 and consequently unpopular in the church. Some 
 have a dread of anything new in the way of religious 
 truth. Some feel under obligation, perhaps in some 
 cases unconsciously to themselves, to accept the in- 
 structions of their religious teachers, — preachers and 
 commentators, — without question, taking it for 
 granted that their interpretations of Scripture must be 
 correct. Others are too well satisfied with their pres- 
 ent opinions and attainments, or are too indolent to 
 examine for themselves, or are too much occupied 
 with the pursuit of wealth or honor or fashion or 
 pleasure, — even while professing to be the followers 
 of Christ, — to search the Scriptures whether these 
 things are so. 
 
 Nevertheless, it is believed that there are " a few 
 names," here and there, who earnestly desire and 
 seek to know " what is truth," who will carefully and 
 prayerfully compare these views with the Bible, and 
 who will accept whatever is found to be in accord- 
 ance with its teachings, even though not in con- 
 formity with their own previous belief, or with the 
 sentiments of their religious teachers ; and even 
 though this course may subject them to obloquy, 
 and perhaps to the charge of heresy, and even to 
 persecution. 
 
 We ask the thoughtful, candid seeker after reli- 
 gious truth, Do not the views of the uncreated and 
 created natures of the Lord Jesus Christ, herein pre- 
 6* 
 
13° JEHOVAH-JESUS. 
 
 sented, tend to exalt him, — as God, and as the Son 
 of God, — far above the positions he occupies in the 
 estimation of Christians in general ? 
 
 Does it not greatly exalt the Lord Jesus in your 
 estimation, to look upon him as the first and great- 
 est of God's creatures, and as the one only infinite 
 God in all his fullness, — rather than to consider him 
 as in his created nature a mere man, and in his 
 divine nature a secondary or subordinate being? 
 
 Is it not more honorable to God, is it not more 
 satisfactory to the cravings of your spiritual nature, 
 does it not give you more comfort, — to believe and 
 to realize that your Redeemer and Savior, your 
 Sanctifier and Comforter, possess " all the fullness 
 of the Godhead," than to think that they are in any 
 sense or in any degree itiferior or subordinate di- 
 vine personalities ; — that either of them is anything 
 less than the " ONLY LORD GOD," the ONE Goo 
 and Father of all, who is above all, and 
 
 THROUGH ALL, AND IN YOU ALL " ? 
 
CONCLUSION. 131 
 
 " For this cause I bow my knees unto the Father of our 
 Lord Jesus Christ, of whom the whole family in heaven and 
 earth is named, that he would grant you, according to the rich- 
 es of his glory, to be strengthened with might by his Spirit in 
 the inner man ; that Christ may dwell in your hearts by faith ; 
 that ye, being rooted and grounded in love, may be able to com- 
 prehend with all saints, what is the breadth, and length, and 
 depth, and height ; and to know the love of Christ, which pass- 
 eth knowledge, that ye might be filled with all the fullness of 
 God. 
 
 " Now unto Him that is able to do exceeding abundantly 
 above all that we ask or think, according to the power that 
 worketh in us, unto Him be glory in the church by Christ 
 Jesus, throughout all ages, world without end. Amen." 
 
Appendix A. 
 
 Texts not cited as proof texts, on account of dif- 
 ferences BETWEEN THE COMMON VERSION AND THE 
 
 Sinaitic, Vatican, and Alexandrian Manuscripts. 
 
 John vi. 47. " He that believeth on me hath everlasting 
 life." The reading in two of the above-named copies, is as 
 follows: "He that believeth hath everlasting life." This 
 excludes the passage from the category of single texts that pre- 
 sent Christ as the ultimate object of faith, and therefore divine. 
 Yet he is so presented in the context, as well as elsewhere. 
 
 Romans xiv. 10. " We shall all stand before the judgment 
 seat of Christ." The correct reading probably is, " the judg- 
 ment seat of God." If so, the text does not prove that Christ 
 is to be the final judge, and so does not prove his divinity. Other 
 passages, however, clearly teach his judgeship. 
 
 Ephesians iii. 9. " God, who created all things by Jesus 
 Christ." The manuscripts referred to, omit the last three 
 words. If their reading is correct, the passage does not prove 
 that Christ was the instrument in the work of creation. This 
 doctrine also is elsewhere plainly taught. 
 
 Philippians iv. 13. " I can do all things through Christ 
 who strengthened! me." The above named copies read, 
 
134 APPENDIX A. 
 
 " through him who strengtheneth me," thus depriving the text 
 of its force as a proof of Christ's divinity. 
 
 i Timothy iii. 16. " God was manifest in the flesh." The 
 true reading probably is, " He who was manifest in the flesh." 
 
 The proof of the divinity of the Lord Jesus does not depend 
 upon the above passages. Abundance of other evidence has 
 already been presented in the foregoing pages. 
 
 Very few of the various readings of the old manuscripts are 
 important, as affecting the proof of any of the great doctrines 
 held by the Christian church. They are mostly slight verbal 
 differences not essentially affecting the meaning, — such as 
 might easily occur in copying manuscripts abounding in abbre- 
 viations and contractions, which is the case with such ancient 
 Greek writings as have come down to us. 
 
Appendix B. 
 
 It is claimed by able scholars, that the rules of the Greek 
 language require that the passages referred to below should be 
 translated as here given : thus furnishing positive proof of the 
 true deity of the Lord Jesus Christ.* The writings of the early 
 Greek fathers show that such was the understanding of these 
 passages in their day. 
 
 Ephesians v. 5. " No whoremonger. . . hath any in- 
 heritance in the kingdom of Christ even of God." 
 
 2 Thessalonians i. 12. "According to the grace of our 
 God and Lord, Jesus Christ." 
 
 1 Timothy v. 21. " I charge thee before the God and Lord, 
 Jesus Christ : " or, according to the Sinaitic and Alexandrian 
 versions, " before Jesus, the God and Christ." 
 
 2 Timothy iv. 1. " I charge thee therefore before the God 
 and Lord, Jesus Christ : " or, according to the Sinaitic and 
 Alexandrian versions, " before God, even Christ Jesus." 
 
 * See " Uses of the Definitive Article in the Greek Text of the 
 New Testament." By Granville Sharp. First American Edition. 
 Philadelphia: 1807. 
 
 Also, Bloomfield's Greek Testament. 
 
136 APPENDIX B. 
 
 Titus ii. 13. " Expecting the blessed hope, even the ap- 
 pearance of the glory of our great God and Savior, Jesus 
 Christ." * 
 
 2 Peter Li. " Through the righteousness of our God and 
 Savior, Jesus Christ." 
 
 Jude 4. " Denying our only Master, God, and Lord, Jesus 
 Christ ; *' or, " our only Master and Lord, Jesus Christ ; " the 
 word " God " not being found in the Sinaitic, Alexandrian and 
 Vatican MSS. 
 
 * Already quoted. See p. 43. 
 
TEXTS QUOTED OR REFERRED TO. 
 
 [Figures in Parentheses refer to pages.] 
 
 Genesis iii. 8 (66) ; 15 (27) ; vi. 6 (80) ; xi. 5 (80) ; xvi. 7-13 (67) ; 
 xviii. (67) ; 20, 21 (80) ; xxii. 12, 16 (67) ; xxxii. 24-30 (67) ; xli. 
 38 (77). 
 
 Exodus iii. 14 (35) ; xxiii. 20 (68) ; xxiv. io, 11 (67) ; xxviii. 3 
 (77) ; xxxi. 3 (78) ; xxxii. 14 (81) ; xxxiii. II (67). 
 
 Numbers xi. 29 (76) ; xii. 6, 8 (68) ; xiv. 34 (81) ; xxii. 9 (81) ; 
 22. 3 2 . 35. 38 (68) ; xxiv. 2 (76). 
 
 Deuteronomy iv. 35, 39 (21); vi. 4 (21, in); xviii. 15 (27); 
 xxix. 29 (9) ; xxxii. 39 (21) ; xxxiii. 2 (81) ; xxxiv. 5, 6 (70) ; 10 (67). , 
 
 Joshua v. 13-15 (68) ; vi. 2-5 (68). 
 
 Judges ii. 1 (68) ; vi. n-24 (68) ; xiii. (69). 
 
 2 Chronicles xv. i (76). 
 
 Job xxxiv. 21 (80). 
 
 Psalms ii. 12 (32) ; vii. 12 (80) ; xi. 4 (80) ; xxix. 4 (80) ; xlv. 6 
 (32) ; 6, 7 (69, 118) ; li. 11 (76) ; civ. 3 (80). 
 
 Isaiah vi. 3 (117) ; vii. 14 (42) ; viii. 20 (8) ; ix. 6 (27, 32, 42, 49, 
 70, in, 116) ; xi. 2, 3 (29) ; xxxii. 15 (76) ; xlii. I (76) ; xliv. 3 (76) ; 
 6, 8 (21) ; xlv. 5 (21) ; liii. 3 (29) ; Ixi. 1 (76). 
 
 Jeremiah xxiii. 5 (27); 5, 6 (33) ; xxxii. 17 (80). 
 
 Ezekiel xi. 19 (78); xxxvi. 27 (76). 
 
I38 JEHOVAH-JESUS. 
 
 Daniel iii. 25, 28 (69) ; x. 13, 21 (70) ; xii. 1 (70). 
 Joel ii. 28 (76). 
 Micah v. 2 (33). 
 
 Zephaniah iii. 17 (80). 
 
 Matthew i. 1 (27, 70) ; 20 (106) ; 21 (43) ; 23 (42) ; iii. 11 (76) ; 
 iv. I (29, 74) ; 19 (37, 38) ; v. 18, 20, 22, 26, 28, 32, 34, 39, 44 (38) ; 
 vi. 6, 9 (50) ; 9 (96) ; vii. 28, 29 (44) ; viii. 2, 3 (37, 40) ; 22 (38) ; ix. 
 
 2 (37) ; 4 (45) ; 9 (38) ; 18, 19 (40) ; x. 1 (45) ; 32, 33 (34) ; 37-39 (39) ; 
 
 xi. 25 (97) ; 27 (34, 94) ; 28 (37) ; xii. 24-32 (107) ; 31 (74) ; xiv. 23 
 (28) ; 32, 33 (40) ; xv. 6 (126) ; 25 (40) ; xvi. 17 (99) ; 27 (51) ; xvii. 
 14, 15 (40) ; 27 (35) ; xviii. 20 (33) ; xx. 20 (40) ; xxi. 1-3 (35) ; xxii. 
 45 (69) ; xxiii. 10 (39) ; xxv. 31-46 (36) ; xxvi. 39 (28) ; xxviii. g, 17 
 (40) ; 18 (34) ; 19 («5) ; 20 (33). 
 
 Mark ii. 8 (45) ; iii. 22-30 (107) ; iv. 39 (37) ; viii. 38 (34) ; xii. 
 32 (22) ; 36 (76) ; xiii. 32 (28, 51, 94) ; xiv. 36 (97). 
 
 Luke i. 15 (76) ; 35 (106) ; ii. 26 (74) ; 27 (76) ; 49, 51 (28) ; 52 
 (28, 29) ; iv. 14 (29) ; 18, 19 (106) ; 35 (37) ; vi. 12 (28) ; vii. 48 (37) ; 
 ix. 47 (45) ; x. 21 (100) ; xi. 13 (76) ; xii. 12 (74) ; xxii. 42 (97) ; xxiii. 
 34. 46 (97) ; xxiv. 52 (40). 
 
 John i. 1, 2 (63) ; 1-3 (65, 69) ; 3 (44) I 14 (&4> 7°) ; 18 (67, in) ; 
 43 (38) ; ii. 19 (33) I 24, 25 (45) ; iii. 13 (62, 65) ; 31 (58) ; 34 (76) ; 
 iv. 10, 14 (38) ; 17, 18 (34, 45) ; 23 (96) ; v. 17 (35) ; 21 (34) ; 22 (36) ; 
 23 (35, 106) ; 25 (34) ; 27 (36) ; 28, 29 (34) ; 30 (28, 51) ; 36 (28, 52) ; 
 39 (8) ; 42 (35) ; vi. 15 (45) ; 38 (62, 70) ; 40, 47, 48, 54 (40) ; 44 
 (94, 101) ; 47 (132) ; 57 (28, 52) ; 61 (45) ; 62 (62, 65) ; 64 (45) ; vii. 
 39 (82) ; viii. 12 (39) ; 29 (28) ; 51 (39, 40) ; 58 (35) ; ix. 38 (40) ; x. 
 15 (35) ; 17, 18 (33) ; 27, 28 (40) ; 30 (35, 52) ; 38 (35, 52, 105) ; xi. 
 25, 26 (40) ; 43 (37) ; xii. 27, 28 (97) ; 44 (52) ; 45 (35) ; 49 (28, 53) ; 
 xiii. 3 (55) ; II (45) ; xiv. (82) ; I, 6 (39) ; 7-11 (54) ; 9 (35) ; 10 (52, 
 107) ; 10, 11 (105) ; n (35) ; 13, 14 (34) ; 15 (39) ; 18 (38) ; 19 (40) ; 
 20 (103, 104) ; 24 (53) ; 28 (28, 53) ; xv. (82) ; 4 (103, 104) ; 4, 5, 7 
 (38) ; 14 (39) ; 16 (50) ; xvi. 8, 9 (39) ; 23 (50, 97) ; 30 (45) ; 32 (53) ; 
 xvii. (97) ; I (101) ; I, 2 (40, 54) ; 1, 3 (94) ; 3 (22) ; 4 (28) ; 5 (63, 
 
TEXTS QUOTED OR REFERRED TO. 1 39 
 
 70) ; n, 17 (101) ; 21 (:04) ; 24 (63) ; xx. 22 (76) ; 28, 29 (41) ; 31 
 (56) ; xxi. 17 (45). 
 
 Acts ii. 4 (76) ; 30 (64) ; 32, 33 (45) ; iv. 24-30 (97) ; v. 3 (74) ; 
 vi. 3 (78) ; vii. 37, 38 (67) ; 59 (46) ; viii. 17 (76, 78) ; x. 19 (74) ; 25, 
 26 (41) ; 36 (42) ; 38 (29, 77) ; xiii. 2 (75) ; xiv. 11-18 (41) ; xvii. II 
 (61, 73) ; 22-31 (95) ; xx. 27 (95) ; xxi. II (75) ; xxiv. 14 (10). 
 
 Romans i. 3 (64) ; 7 (47, 86) ; 19, 20 (112) ; viii. 9 (78) ; 10 (103) ; 
 15 (78) ; 26 (117) ; ix. 5 (42, 64) ; xiv. 10 (132) ; 12 (9) ; xv. 6 (93) ; 
 13, 16 (75). 
 
 1 Corinthians i. 3 (47, 86) ; 4, 5 (100) ; 7, 8 (102) ; 24 (44) ; 30 
 (102) ; ii. 11 (94) ; 12 (78) ; 13 (75) ; iii. 16 (103) ; vi. 19 (103) ; viii. 
 4-6 (89) ; 6 (22, 44, 65, 86, 96) ; x. 4 (68) ; xi. I (39) ; xv. 28 (29, 56) ; 
 xvi. 23 (88). 
 
 2 Corinthians i. 2 (47, 86) ; 3 (93) ; 3, 4 (102) ; iii. 16-18 (95) ; 
 v. 19 (56, 91, 105) ; vi. 6 (78) ; 16-18 (103) ; xi. 31 (93) ; xiii. 5 (103) ; 
 14 (116). 
 
 Galatians i. 1 (86) ; 3 (47, 86) ; 4 (93) ; 12, 15, 16 (100) ; ii. 20 
 (45, 103) ; iv. 4 (29) ; 6 (78) ; vi. 18 (88). 
 
 Ephesians i. 2 (86) ; 3 (93) ; 3, 4 (101) ; 17 (93, 100) ; iii. 9 (132) ; 
 14 (97) ; 14-21 (131) ; 17-19 (104) ; iv. 6 (103) ; io, 11 (100) ; v. 5 
 (134); 20(92); vi. 23 (86). 
 
 Philippians i. 2 (86) ; ii. 9-11 (46, 57) ; iii. 20, 21 (44) ; iv. 13 
 (132); 20(93). 
 
 Colossians i. 2 (86) ; 12, 13 (101) ; 13-19 (66) ; 15 (60) ; 16, 17 
 (45) ; 18 (60) ; 19 (57) ; 25-27 (90) ; ii. 1-3 (91) ; 2 (87) ; 8, 9 (57) ; 
 9, 10 (43, 9 1 ) I "'■ !7 (93> 97)- 
 
 1 Thessalonians i. 1 (86) ; 3 (93) ; iii. 11 (46, 87, 93) ; 13 (93) ; 
 iv. 8 (77) ; v. 21 (8). 
 
 2 Thessalonians i. 1 (87) ; 2 (86) ; 12 (134) ; ii. 16 (93) ; 16, 
 17 (45, 102). 
 
 1 Timothy i. 1 (87) ; 2 (86) ; 12 (44) ; 17 (22) ; ii. 5 (22, 30, 92, 
 95) ; iii. 16 (133) ; iv. 1 (75) ; v. 21 (87, 134) ; vi. 14-16 (44, 58, 95-) 
 
14° JEHOVAH-JESUS. 
 
 2 Timothy i. 2 (86) ; 6 (78) ; iv. 1 (87, 134). 
 
 Titus i. 4 (86) ; ii. 13 (43, 135) ; 13, 14 (102). 
 
 Philemon 3 (86). 
 
 Hebrews i. (66) ; i, 2 (29, 60, 66, 100) ; 3 (44) ; 5 (60) ; 6 (46) ; 
 8 (43) ; ii. 9 (63) ; 14 (64) ; 17 (30) ; 18 (29) ; iii. 7, 8 (75) ; iv. 15 (29) , 
 v. 9 (45) ; vii. 26 (123) ; xii. 22-24 (87) ; xiii. 8 (44). 
 
 James i. 17, 18 (101) ; 27 (93) ; ii. 19 (22) ; iii. 9 (g3), 
 
 1 Peter i. 3 (93, 101) ; 12 (77) ; ii. 23 (29); iv. 14 (77). 
 
 2 Peter i. 1 (135) ; 21 (75). 
 
 1 John i. 3 (87) ; ii. 22, 23, 24 (87) ; iii. 8 (65) ; 24 (79) ; iv. 9 
 (62) ; 12, 13, 15, 16 (104) ; 13 (79) ; v. 7, 8 (114) ; 20 (43, 46). 
 
 2 John 3 (86) ; 9 (87). 
 
 JUDE I (88) ; 4 (135) ; 9 (69) ; 21 (46). 
 
 Revelation i. 1 (100) ; 4 (118) ; 5, 6 (46) ; 6 (93) ; 8, 18 (43) ; 18 
 (47, 100); ii. 2, 5, 9, 10 (47); 11 (100); 13 (47); 17 (47, 100); 19 
 (47) ! 23 (45. 47) ; 26 (47) ; 29 (100) ; iii. I (47, 118) ; 5, 7-10, 12 (47) ; 
 14 (61, in); 15, 21 (47); iv. 8 (117); v. 13 (46); xii. 7 (70); xvii. 
 14 (43) ; xix. 10 (41) ; xx. 6 (47) ; xxii. 8, 9 (41).