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Thou shalt not bear false witness, Honour thy father and thy mother; and, Thou shalt love thy neighbour as thyself"-compared with Exodus xx. 12-16: "Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. not kill. Thou shalt not commit adultery. not steal. Thou shalt not bear false witness against thy neighbour."

Thou shalt
Thou shalt

Matthew xxii. 32: "I am the God of Abraham, and the God of Isaac, and the God of Jacob"-compared with Exodus iii. 6: "Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God."

Matthew xxii. 37: "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind:" the same in Mark xii. 30, Luke x. 27, compared with Deut. vi. 5: "And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might."

Matthew xxvi. 31: "Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the Shepherd, and the sheep of the flock shall be scattered abroad"-compared with Zechariah xiii. 7: “Awake, O sword, against my Shepherd, and against the man that is my fellow,* saith the Lord of hosts: smite the Shepherd, and the sheep shall be scattered; and I will turn mine hand upon the little ones."

Verse 7, either was originally applied to Agrippa, (DAN) the last king of the Jews, whose subjects were scattered after he had been smitten with the sword, and

The word 'py found in the original Hebrew Scripture, signifies one that lives near another; therefore the word "fellow" in the English translation is not altogether correct, as justly observed by Archbishop Newcome.

in an accommodated sense is applied by Jesus to himself, whose disciples were in like manner dispersed, while he was suffering afflictions from his enemies-or is directly applicable to Jesus; but in both cases his total subordination and submission to the Father of the universe is too obvious to be disputed.

John vi. 45: "It is written in the Prophets, And they shall be all taught of God. Every man, therefore, that hath heard and hath learned of the Father, cometh unto me"-compared with Isaiah liv. 13: "And all thy children shall be taught of the Lord; and great shall be the peace of thy children.”

John xiii. 18: "I speak not of you all; I know whom I have chosen ; but that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heels against me"-compared with Psalm xli. 9: "Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me," is immediately applicable to David and his friend Ahithophel, who betrayed him; and, secondarily, to Jesus, and Judas, his traitorous apostle.

John xv. 25: "But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause"-compared with Psalm cix. 2, 3: "They have spoken against me with a lying tongue. They compassed me about also with words of hatred; and fought against me without a cause." Verse 3rd was originally applied to David and his enemies, and in an accommodated sense to Jesus and the Jews of his day.

Quotation made by Jesus himself, agreeing with the
Hebrew in sense, but not in words.

Matthew xxi. 16: "Out of the mouth of babes and sucklings thou hast perfected praise"-compared with Psalm viii. 2, and its preceding verse: "Out of the mouth

of babes and sucklings hast thou ordained strength, because of thine enemies; that thou mightest still the enemy and the avenger."

Quotation taken from combined Passages of Scripture.

Matthew xxi. 13: "And said unto them, It is written, My house shall be called the house of prayer: but you have made it a den of thieves"-compared with Isaiah lvi. 17: "For mine house shall be called the house of prayer for all people." Ch. vii. 11: "Is this house which is called by my name become a den of robbers in your eyes?"

Quotation differing from the Hebrew, but agreeing
with the Septuagint.

Matthew xv. 7-9: "Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men"-compared with Isaiah xxix. 13, which in the Septuagint corresponds exactly with the Gospel, but which in verse 9 differs from the original Hebrew, thus translated in the common version: "And their fear toward me is taught by the precepts of men."

Quotations in which there is reason to suspect a different reading in Hebrew, or that the Apostles understood the words in a sense different from that expressed in our Lexicons.

Matthew xi. 10: "This is he of whom it is written, Behold, I send my messenger before thy face, who shall prepare thy way before thee"-compared with Malachi iii. 1: "Behold I will send my messenger, and he shall

prepare the way before me." Matthew xxvi. 31: "I will smite the Shepherd, and the sheep of the flock shall be scattered abroad"-compared with Zechariah xiii. 7, "Smite the Shepherd, and the sheep shall be scattered."

Luke iv, 8: "Thou shalt worship the Lord thy God, and him only shalt thou serve"-compared with Deut. vi. 13: "Thou shalt fear the Lord thy God, and serve him."

Quotations slightly varying from the Septuagint.

Luke iv. 18, 19: "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, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised; to preach the acceptable year of the Lord"-compared with Isaiah Ixi. 1, 2: "The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek: he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord."

Now I beg the attention of my readers to these quotations ascribed to Jesus himself, and appeal to them, whether he assumed in any of these references the character of the Deity, or even equality with him. I am certain that they will find nothing of the kind: Jesus declared himself in these instances entirely subordinate to the Almighty God, and subject to his authority, and frequently compared himself to David or some of the other Prophets.

No. II.

On the References made to the Old Testament in Support of the Deity of Jesus.

TRINITARIAN Divines quote John i. 14: "And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth," as a reference to Isaiah ix. 6: "For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace,”though the Evangelist John made no allusion to this passage of Isaiah in the verse in question. The passage of Isaiah thus referred to was applied to Hezekiah, the son of Ahaz, figuratively designated as the son of the virgin, the daughter of Zion, to wit, Jerusalem, foretold by the Prophet as the deliverer of the city from the hands of its enemies, though its utter destruction was then threatened by the kings of Syria and Israel. The words "a virgin," according to the English translation, are "the virgin,” both in the original Hebrew and in the Greek of the Gospel of Matthew, as well as in the Septuagint. But unless Ahaz was aware of the allusion of the Prophet, the use of the definite article in this passage must be quite inexplicable; and no one will contend for a moment, that it was given to that wicked king to understand that the mother of Christ was the virgin alluded to; what, then, could Ahaz have comprehended by the expression "the

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