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the son of Ahaz and the Saviour resembling each other, in each being the means, at different periods, though in different senses, of establishing the throne of the house of David. In the same manner he referred to Hosea xi. 1, in ch. ii. 15, of his Gospel, and in many other instances. How inconsistent is it that a sect, which maintains the omniscience and omnipotence of Jesus, should apply to him a passage, by which he is made subject to such a degree of ignorance, as not to be able at one period to distinguish between good and evil! (Isaiah vii. 16: "For before the child shall know to refuse the evil, and choose the good," &c.) Admitting that these quotations in Isaiah were originally applicable to Jesus, they cannot assist in proving the Deity of the Messiah; just as they fall short of proving the divinity of Hezekiah when applied to him:-for we find in the sacred writings the name of God, and even the term of Jehovah, the peculiar name of God, applied as an appellation to others, without establishing any argument for asserting the Deity of those to whom such names are given. Jeremiah xxxiii. 16: "In those days shall Judah be saved, and Jerusalem shall dwell safely and this is the name wherewith she shall be called, JEHOVAH OUR RIGHTEOUSNESS." In the English version, the word Jehovah is rendered Lord," in this and in other passages. Exodus xvii. 15: "And Moses built an altar, and called the name of it Jehovah-nissi, or JEHOVAH MY BANNER.' It is fortunate that some sect has not hitherto arisen, maintaining the Deity of Jerusalem, or of the altar of Moses, from the authority of the passages just mentioned.

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In the Epistle to the Hebrews, ch. i. 8, 9, reference is made to Psalm xlv. 6, 7: "Thy throne, O God, is for ever and ever, &c. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee," &c. I have frequently noticed that the term "God" in an inferior sense is often applied in the Scriptures to the Messiah and other distinguished persons; but it deserves

particularly to be noticed in this instance, that the Messiah, in whatever sense he is declared God, is in the very same sense described in ch. i. 9, (" God, thy God,") as having a God superior to him, and by whom he was appointed to the office of Messiah.

Supposed application of the term "Jehovah" to Jesus in references made to the Old Testament.

Luke i. 16, 17: "And many of the children of Israel shall he (John the Baptist) turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord"-compared with Isaiah xl. 3, "The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make straight in the desert a highway for our God:" and also in Malachi iii. 1, "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in behold, he shall come, saith Jehovah of Hosts." From this, it is concluded by Trinitarians, that because the Prophet John is described as the forerunner of Jehovah, and in the evangelist as the forerunner of Jesus, therefore Jesus must be Jehovah.

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In reply to this, it may be simply observed, that we find in the Prophet distinct and separate mention of Jehovah and of the Messiah as the messenger of the covenant; John, therefore, ought to be considered as the forerunner of both, in the same manner as a commander, sent in advance to occupy a strong post in the country of the enemy, may be said to be preparing the way for the battles of his king or of the general whom the king places at the head of his army.

They also refer to Isaiah vi. 5, "For mine eyes have

seen the king, the Lord of hosts"-comparing it with John xii. 41: "These things said Isaiah, when he saw his glory, and spake of him." The passage in the evangelist is more correctly explained by referring to John viii. 56 : "Your father Abraham rejoiced to see my day;" which cannot be understood of ocular vision, but prophetic anticipation; whereas the glory seen in the vision of Isaiah was that of God himself in the delivery of the commands given to the Prophet on that occasion.

1 Corinth. i. 30, "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness," &c., is compared with Jeremiah xxiii. 6, "He shall be called Jehovah our righteousness." In reply to which I only refer my reader again to the passage in Jeremiah xxxiii. 16, in which Jerusalem also is called "Jehovah our righteousness," and the phrase "is made unto us of God" found in the passage in question, and expressing the inferiority of Jesus to God; also 2 Cor. v. 21, "That we might be made the righteousness of God in him," where St. Paul says, that all Christians may be made the righteousness of God.

Mr. Brown, a celebrated Trinitarian Commentator, retains the common version of Jeremiah xxiii. 6, and applies it to Jesus, whom he supposes to be "Jehovah our righteousness." But in ch. xxxiii. 16, where the construction in the original Hebrew is precisely the same, he alters the version, and thus renders it in the margin, “he who shall call her is Jehovah our righteousness," instead of applying the phrase "Jehovah our righteousness" to Jerusalem, in the same manner as he had applied it to Jesus in the former passage.-I therefore deem it necessary to give the original Hebrew of both texts, and a verbal translation of them. The reader will judge how strongly the judgment of the learued Commentator was biassed in support of a favourite doctrine. Jer. xxiii. 6:

בימיו תושע יהודה וישראל ישכן לבטח וזה שמו אשר יקראו יהוה צדקנו

"In his days shall be saved Judah, and Israel

shall dwell in safety: and this his name which (man) shall call him, Jehovah our righteousness." Jer. xxxiii.

בימים ההם תושע יהודה וירושלם תשכון לבטח וזה :16 אשר יקרא לה יהוה צדקנו

"In those days shall be saved Judah, and Jerusalem shall dwell in safety: and this (name) which (man) shall call her, Jehovah our righteousness."

In altering the common translation of the latter passage, Mr. Brown first disregards the stop after p that is, "shall call her;" which, by separating the two parts of the sentence, prevents Jehovah from being employed as the agent of the verb "shall call." 2ndly, He entirely neglects the established mode of construction, by leaving or "this," untranslated, and by omitting to point out the name by which Jerusalem should be called. 3rdly, He totally overlooks the idiom of the Hebrew, in which verbs are often employed unaccompanied with their agent, when no specific agent is intended, as appears from the following passages:

ואחרי כן יצא אחיו וידו אחזת בעקב עשו :20 .Gen. XXV ויקרא שמו יעקב

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And after that came his brother out, and his hand took hold on Esau's heel, and (man) called his

ויחזקו איש בראש רעהו וחרבו :16 .name Jacob. 2 Sam. ii בצר רעהו ויפלו יחדו ויקרא למקום ההוא חלקת הצרים אשר

בגבעון

"And they caught every one his fellow by the head, and thrust his sword in his fellow's side; so they fell down together; wherefore (man) called that place Helkath Hazurim, which is in Gibeon." Gen. xvi. 14: "Wherefore (man) called

על כן קרא לבאר באר לחי ראי

the well Beer-lahai-roi."

They again adduce Isaiah xiv. 23: "Unto me (God) every knee shall bow, every tongue shall swear"-compared with Romans xiv. 10, 12: "But why dost thou judge thy brother? or why dost thou set at nought thy brother? For we shall all stand before the judgmentseat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall

confess to God. So then every one of us shall give account of himself to God." Between the Prophet and the Apostle there is a perfect agreement in substance, since both declare that it is to God that every knee shall bow, and every tongue shall confess, through him before whose judgment-seat we shall all stand:-for at the same time both Jesus and his Apostles inform us, that we must stand before the judgment-seat of Christ, because the Father has committed the office of final judgment to him.From this passage, they say, it appears that Jesus swore by himself, and that thereby he is proved to be God, according to the rule, that it is God only that can swear by himself. But how can they escape the context, which expressly informs us, that "the Lord," (Jehovah,) and not Jesus, swore in this manner? We must not, however, overlook what the Apostle says in his epistle to the Philippians, ch. ii. 9-11, where he declares, that at the name of Jesus every knee shall bow and every tongue shall confess; but neither must we forget, that Jesus is declared to have been exalted to these honours by God, and that the only confession required is, that he is Lord, which office confession of his dignity is to the glory of God the Father. 9. "Wherefore God also hath highly exalted him, and given him a name which is above every name; 10. That at the name of Jesus every knee shall bow, of things in heaven, and things in earth, and things under the earth; 11. And that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father."

Some have adopted a most extraordinary way of establishing the deity of Jesus. Any epithet or act, however common it may be, ascribed to God in the Sacred Writ ings, and also to Christ in the New Testament, is adduced by them as a proof of his deity; and I observe with the utmost surprise, that the prejudice of many Christians in favour of the doctrine of the Trinity induces them to lay stress upon such sophisms. For instance, Isaiah xliii. 3.

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