One of the many weak points in the doctrine of the trinity, and one that must be noticeable even to Christians, is that, according to the New Testament, the apostles themselves never seem to have recognized the divinity of Jesus, but always treated him as a human Jew like themselves. This attitude of the early Christian disciples is noted by Priestley, who remarks in his "Corruptions of Christianity" (page 136): "It can never be thought that Peter and the others would have made so free with our Lord, as they sometimes did, if they had considered him as their maker, and the being who supported the whole universe; and therefore must have been present in every part of creation, giving his attention to everything, and exerting his power upon everything, at the same time that he was familiarly conversing with them. Moreover, the history of the temptation must be altogether improbable in such a supposition. For what could be the offer of the kingdoms of this world to him who made the world, and was already in possession of it?" Numerous texts which tend to affirm the humanity of Jesus have been stumbling blocks in the paths of the trinitarians, and they have taken great pains to explain away these embarrassing texts, even at the cost of much ingenuity and absurdity. Paul, the real founder of the faith, in his first epistle to Timothy, says: "For there is one God, and one mediator between God and men, the man Christ Jesus" (1 Tim. ii, 5); and again in his first epistle to John he remarks: "No man hath seen God" (1 John iv, 12). Such phrases as "Why callest thou me good? There is none good but one, that is God" (Matt. xix, 17), and "But now ye seek to kill me, a man that hath told you the truth, which I have heard of God" (John viii, 40), do not appear to be fitting remarks for the second person of the trinity. Again, the words, "My Father is greater than I" (John xiv, 28), were likewise difficult of explanation by those who held that every member of the trinity is coequal, but Austin got around this by declaring that "Christ having emptied himself of his former glory, and being in form of a servant, was then less, not only than his Father, but even than himself"! The same writer asserts that the words, "that the Son knew not the time of the day of judgment, but only the Father" (Mark xiii, 32), means that while Jesus did know something of the trinity, he would not make it known to others--thus making a downright liar of his God. The whole of trinitarianism is epitomized in the phrase of Peter Lombard, who, having made the impossible arithmetical assertion that no one person of the trinity is less than the other two, says: "He that can receive this, let him receive it; but he that cannot, let him, however, believe it; and let him pray that what he believes he may understand."