and that others are not in his own disposal, but in that of another; that is, that he is so limited in knowledge and power: 4. He who worshiped, gave thanks and prayer to God continually for assistance :-he, to whom such things belong, cannot be the most high God. But from these and many other similar declarations of Christ, if we will give credit to his own words, we must conclude, that he was a creature of God like ourselves, equally dependent upon him for every thing; and who, for his consummate worth and perfect virtue and obedience, was raised to that high place and pre-eminence in the divine favour, which he now worthily enjoys.

INQUIRY VI.

Whether what Christ thus taught concerning his being a Creature, entirely dependent upon God, is only true of him in one sense, that is, according to his Human Nature, as it is called.

Eusebes. I BEG you to resolve me in one thing, if our Saviour Christ had not two natures, so that he was God and man at the same time; and all the depreciating things that he speaks of himself as being a creature, belong to his human nature only?

Artemon. The supposition of Christ having two natures, a divine and human nature, taketh for granted the very thing in question, which ought

to be proved, namely, that he is a being so compounded.

It is a supposal that has no countenance whatever in the sacred writings. Our Saviour most assuredly used no reserve or ambiguity in what he said of himself. When he averred that he received life from the Father and Creator of all things; that he could do nothing of himself; he meant what he said most sincerely, and would have us so to understand him. When he prayed to God for help and strength, he stood in need* of what he prayed for, and wanted that assistance which was given him.

It is a thing in itself utterly impossible, that a being should be God and man, creator and creature, self-existent, eternal, independent and limited, dependent and having beginning of existence, at the same time; omniscient and omnipotent, and yet ignorant and weak. These things are not compatible: we should be shocked at their absurdity, if they were not instilled into us before we began to make use of our reason, and if many were not afterwards afraid to make use of

* "And he was withdrawn from them about a stone's cast, and kneeled down and prayed, saying, Father, oh that thou wouldst remove this cup from me! nevertheless, not my will, but thine be done. And there appeared an angel unto him from heaven, strengthening him." Luke xxii. 41, 42.

it about them; suffering themselves to be dazzled by great names and authorities, and imposed on by high antiquity, which can give no prescription to what is unintelligible and impossible. In short, this doctrine of Christ being possessed of two natures, is the fiction of ingenious men, determined, at all events, to believe Christ to be a different being from what he really was, and uniformly declared himself to be; by which fiction of theirs, they elude the plainest declarations of Scripture concerning him, and will prove him to be the most high God, in spite of his own most express and constant language to the contrary. And, as there is no reasoning with such persons, they are to be pitied, and considered as being under a debility of mind in this respect, however sensible and rational in others.

INQUIRY VII.

Of the Testimony and Sentiment of the three former Evangelists, Matthew, Mark and Luke, concerning our Saviour Christ.

Eusebes. I MUST again entreat you, that we may not leave any thing unexamined, and make too hasty a decision upon a point of this magnitude, which involves almost the whole Christian world now, and for many ages past, in the lamentable breach of the first commandment of God, given by Moses, and confirmed by Jesus; in the

continued act and practice of idolatry, by acknowledging other persons to be Gods, besides Jehovah, the God of Israel, the one living and true God. But as there are other remaining arguments from the Scriptures, by which some would prove Jesus to be the most high God, I would beg you next to take the trouble, in as concise a manner as you can, to acquaint me, what is said of him by those who are certainly best able to give us true information concerning him: I mean the sacred historians of the life of Christ, and his apostles; who conversed with him, and were instructed by him, that they might instruct others : whether they had any secret commission to teach what he judged proper to omit; either that he himself was the most high God, or that there was any other person who was God, but the Father only. And as the three former evangelists wrote before St. John, and probably without seeing or knowing of each other's writings, I should be glad first to know what their testimonies amount to on this head. Tell me then, I pray, what is the general account which they give of our Saviour Christ?

Artemon. The evangelists, Matthew and Luke, give us the pedigree of Jesus, from Abraham and David. Luke derives it from Adam. Both mention his extraordinary birth of Mary, and some instances of singular respect shewn him in his infancy. Luke touches briefly upon his

gradual improvements in wisdom and virtue, though much above the common rate; of which he relates one instance, when he was no more than twelve years old. After which they both are wholly silent about him till the time of his manhood, when he entered upon his public ministry. At this period, Mark takes up the account, and begins his history. After which they all three proceed, each in his own way, to note down the principal facts of our Saviour's public life, somewhat differently; so that you plainly perceive they did not write in concert or copy from each other, as they have all several facts and circumstances of the same fact, not marked by the others and yet the whole of their narrative, in such harmony, and accord with each other in what is substantial and important, as much confirms the general truth of their history, by exhibiting them as so many several independent witnesses of the facts they relate. They all three begin with the baptism of Jesus by John; when he received the Holy Spirit from heaven, or gifts of a divine power and wisdom to fit him for his high office, and to enable him to give full proof of his commission and authority from God. They then relate the temptation of the devil, as it is called; which they all agree in dating at this time, and immediately before his entrance on his public ministry; so that, however it is to be interpreted, it was something preparatory to