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clares, John, ch. vi. ver. 69, "We believe and are sure that thou art [that] Christ, the son of the living God." And as already observed, the disciple John declares, that the object of the gospel is, "that it may be believed that Jesus is the Christ, the Son of God." John, ch. xx. ver. 31. When the leper prayed to Jesus for cure, he addressed him only with the term Kugios, (Matthew, ch. viii. ver. 2,) which in Greek is used as synonymous to Lord or Master, and often applied to superior persons.

Every Christian is morally bound to evince obedience to the commandments of Jesus, and exert himself to follow his example. It behoves us, therefore, to ascertain, what his commandments are with regard to the object of sacred worship and prayer, and in what manner he himself performed those solemn religious duties. The very act of prayer indeed implies an acknowledgment of inferiority to the being adored; but though Trinitarians affirm that such devotion was paid by Jesus only in his human capacity, his form of prayer ought still to be sufficient to guide human creatures as to the Being to whom their prayers should be addressed. Let us examine, therefore, whether Jesus in his acknowledged human capacity ever offered worship or prayer to what Trinitarians term the second or third person of the Godhead, or once directed his followers to worship or pray to either of them. But so far from finding a single direction of the kind, we observe on the contrary, that Jesus strictly enjoins us to worship the

Father alone in that form of prayer which he offered for our guidance. Matthew, ch. vi. ver. 9: "After this manner therefore pray ye, Our Father which art in heaven," &c. "Pray to thy Father which is in secret and thy Father, which seeth in secret, shall reward thee openly." In the same way, when the Saviour himself prays, he addresses the Father alone. Matthew, ch. xxvi. ver. 53: "Thinkest thou," says Jesus to Peter," that I cannot now pray to my Father?" John, ch. xvi. ver. 26: "I will pray the Father for you." Luke, ch. xxii. ver. 41, 42: "And he (the Saviour), was withdrawn from them about a stone's cast, and kneeled down, and prayed, saying, Father, if thou be willing, remove this cup from me." Mark, ch. xiv. vers. 35, 36: "And fell on the ground, and prayed, that if it were possible the hour might pass from him. And he said, Abba, Father, all things are possible unto thee." Luke, ch. vi. ver. 12: "He went out unto a mountain to pray, and continued all night in prayer to God." Luke, ch. x. ver. 21: "In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth." John, ch. xi. ver. 41: "And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me." Matthew, ch. xxvii. ver. 46: “My God, my God, why hast thou forsaken me?" John, ch. iv. ver. 22: "Ye worship ye know not what; we know what we worship." No creed drawn up by men, nor opinion entertained by any sect, can by an unbiassed searcher after the

true doctrines of Christianity, be suffered to set aside the express authority and constant example of the gracious author of this religion.

The last position is, that Jesus associated his own name with that of God in the rite of baptism, intended to remain in force to the end of the world, and ordained by the passage, Matthew, ch. xxviii. ver. 19, "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." A profession of belief in God is unquestionably common to all the religions supposed to have been founded upon the authority of the Old Testament; but each is distinguished from the other by a public profession of faith in their respective founders, expressing such profession in a language that may clearly exhibit the inferior nature of those founders to the Divine Being, of whom they declare themselves the messengers. This system has been carried on from the first, and was no doubt intended to serve as a perpetual distinguishing mark of faith. The Jews claim that they have revelation, rendering a belief not in God alone, but in Moses also, incumbent upon them. Exodus, ch. xiv. ver. 31: "The people feared the Lord, and believed the Lord, and his servant Moses." But the term "his servant Moses," in this passage, suffices to prove the subordination of Moses, though declared, equally with God, to be an object of their belief. In like manner Mohummudans, in the first acknowledgment of that system of religion, are directed to profess

faith in God, and also in Mohummud, his messen

لا اله الا الله محمد رسول الله : ger, in the following form

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"There is no God except the true God, Mohummud is his messenger.' The term "his messenger" removes every doubt of Mohummud's identity or equality with God; so the epithet "Son" found in the passage, "Baptizing them in the name of the Father, and of the Son," &c. ought to be understood and admitted by every one as expressing the created nature of Christ, though the most highly exalted among all creatures. If baptism were administered to one embracing Christianity in the name of the Father and the Holy Ghost, he would thereby no more become enrolled as a Christian, than as a Jew or as a Mohummudan; for both of them, in common with Christians, would readily submit to be baptized in the name of God and his prevailing influence over the universe. But as Christianity requires peculiarly a faith in Jesus, as the promised Messiah, the gracious Saviour enjoins baptism in the name of the Son also, so as to distinguish his happy followers from the Jews and the rest of the people. A mere association of names in divine commandments therefore never can be considered as tending to prove identity or equality between the subjects of those names:— such junction of names is found frequently in the Sacred Writings without establishing unity among the persons whom those names imply.

The Editor quotes the following passage, Matthew, ch. xxviii. ver. 18: "All power in heaven and

earth is delivered unto me," recommending it as a sure proof of the deity of Jesus. I regret very much that the force of the expression "is delivered unto me," found in this passage, should have escaped the discerning notice of the Reverend Editor. Does not the term "delivered" shew evidently an entire dependence of Jesus upon the Being who has committed to him such power? Is it consistent with the nature of an omnipotent God to exercise power delivered to him by another being, or to confess that the power he possesses has been received by him

from another?

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As to the question of the Editor, " Did Mohummud, arrogant as he was, ever make such a declaration as Jesus did, namely, that I am with you always even to the end of the world' ?" I will not renew the subject, as it has been already discussed in examining the first position. I only entreat the attention of the Editor to the following assertions of Mohummud, known to almost all Moossulmans who have the least knowledge of their own religion:

Truly ، ان الله عزّ وجلّ بعثي رحمة وهدي للعالمين

the great and glorious God raised as mercy and guidance

me

to worlds." Gill “I was the first of all Prophets in creation, and the

I " كنت اول النبيين في الخلق واخرهم في البعث

I“ كنت نبيا وادم في الما والطين ".last in appearance

was a Prophet when Adam was in earth and water."

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