sonality is a fact, a reality, and not merely an appearance, then Jesus is not God—he is only a man as other men, with a human father, and the Unitarians and the other opponents of the deity of Jesus are correct—for the Infinite is not divisible.
Now let us assume that it is difficult to understand how the Infinite God could temporarily limit Himself and still be God. Let us also assume that it is difficult to understand why the Old Testament should suggest, and the New Testament state, a duality of personality in the Father and the Son if it is only an appearance. In doing this we recognize the merits of both the Unitarian and the Trinitarian positions, opposed as they may be.
But we would suggest to both that there are many things in outward nature which are difficult to comprehend, but we accept them because we know from experience that they are true. We do not comprehend gravitation and electricity, for example, except in their manifestations, yet because of their manifestations we acknowledge them as facts of life. I do not insist that we shall accept the impossible, as, for example, that the Infinite is divisible, or
