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burdad Sisur Bhush himselfuniformly andvnvariably laught thi'Jewish dortune 2 The devenilthily. then he was usher IX. Sail 29. by mi'The Jericher, which was the Thriftommandinewin the law, heutia The viny wntown Shezes"Jam b. Fonet Shitro thy Bod y me Lord". The herehe orphesi Fush, fhen hush omil The bruthi In Where i one sed, and there ri n e this but he Sesué ni one The mothinterliny moments

Suri lede serye Lathu the hou vreme, snify The Son, that thy ve also may godly thee. ad lhon huilgwen him Patronercell flesh, that he should gone eternallike fed manyjar phon hatt given him. And that like tunat, Shah Trey might now thee the only true tod, and Situs Bhust whom Phon hadh rent: 19.50m 3

Taint Paul sayo Rom. 3. 30. Il nome foil who will giustify" hre penge he the forenftening know that there ni nene thertod bubené "Song Theres' but one foil, The Latte 0747. Goz. 4. 6.

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3. The Franli establish the Foretrunt hef

od is me furon, get shenuar Suhhomek whatuurfodás cheahhınghe and hard But there nemır word son muilame an'ang angursiyelin agunehu nhusor liftult Wilmgekneveland one. "Me ftthew wind Pleinflodhur afturul far, butca constantly chhid lo dijeta mithe singular and when Aplied to fit.co cenneted with a vengulas b.bod.) Hei alfhen he finder "And the end svilun Shozer, vee dhane.made

ta . ai? See also 13. Jud. 21. 22-32 hod 31,

2

In consistency with the Divine Unity. (1) It is a common practice of the Hebrew Language, to put in the plural form, words that express dominion, dignity, and majesty : and, farther, when a plural noun is used to denote a single object, the verb is regularly put in the singular, though it is sometimes put in the plural, owing merely to the termination of the noun. These indisputable facts, at once solve the grammatical difficulty, and it is nothing more. If the doctrine which it is supposed to favour, had any solid foundation in the Scriptures, this Hebrew idiom could afford it no support.--When Jehovah says to Moses, ' I have made thee a god to Pharaoh,' the original word is Elohim or Aleim. The plural form is employed in reference to the one Golden Calf, Exod. xxxii. 4, 8,31 ; to Dagon, Judges xvi. 23; to the Sidonian deities -4shtoreth, Chemosh, and Milcom, each separately, I Kings xi. 33, &c. &c. In like manner, Abraham, Pharaoh, Joseph, &c. are called Adonim, Lords. The argument has been rejected by many of the most learned Trinitarians. Even Calvin denies that the plural termination is any evidence of a plurality of Persons in the Godhead.

(2) The Supreme Being is in these passages represented as using the language of dignity, according to the practice of earthly sovereigns. Examples of this practice occur in the Scriptures; e. g. 1 Kings xii. 9; Ezra iv. 18. The only wonder is, that it is found in so small a number of instances. In the Koran, God is continually represented as speaking in the plural number, We did-We gave-We commanded; yet the Mahometans are strict believers in the Divine Unity. The Jews themselves inferred nothing from this phraseology respecting a plurality of Persons in the One God. In fact, if it taught plurality at all, it would teach that there are more Gods than one, which in words at least, all Christians deny.

(3) If the Trinitarian interpretation were the true one, the Lord God must be supposed to say it to another Lord God and it would teach a plurality of Gods. There is no reas

to know good and evil : i. e. in Gen. ii. 5: Then your as One of the Trinity, God eyes shall be opened, and ye the Father, God the Son, and shall be as Gods, (Elohim,) God the Holy Ghost."

knowing good and evil ; where Elohim denotes the

Angels. (4) Isa. ix. 6. For unto us 1 (4) Isa. xli. 1. Behold a Child is born : unto us a MY SERVANT, whom I uphold. Son is given : and the govern- | These are the words of Je. ment shall be on his shoulder : | hovah himself, in reference and his name shall be called to this dignified person. So Wonderful, Counsellor, the again, Isa. lii. 13. Behold, Mighty God, the Everlasting MY SERVANT shall deal pruFather, the Prince of Peace. dently.

This passage is supposed Isa. xlv, 5. I am Jehovah to declare plainly, that the and there is NONE ELSE, there Child who was to be born, 1 is no God besides me. SHOULD REALLY be the Mighty Isa. xlvi. 9. I am God, and God; and therefore that Jesus there is NONE ELSE; I am Christ was truly and properly God, and there is NONE LIKE God.

ME, Most Trinitarian critics de Isa. xliv, 6. 8. I am the part from the translation Ever First and I am the Last, and lasting Father, preferring, Fa BESIDES ME there is no God. ther of the Everlasting Age, -Is there a God besides me? or, of the Future Age, &c. I know not any.

Isa. xlv. 21. Who hath declared this from ancient time; who hath told it from that time? Have not I JEHOVAH? and there is no GOD ELSE BESIDES ME: a just God and a Saviour ; there is none be

SIDES ME. (5) Jer. xxiii. 6. And this (5) Ps. lxxxiii. 18. That is his name whereby he shall men may know, that thou be called, Jehovah our Righte- | WHOSE NAME ALONE IS JEousness.

HOVAH, art the Most High Hence it is in ferred that over all the earth. Christ, to whom the prophecy

1 See also various passages is supposed to relate, is Je- | in the preceding numbers. hovah, and consequently truly If the reader is desirous of and properly God.

understanding the exclusive force of the word, JEHOVAH,

Ter 13.16

Zonnephan rue Perron.

Werides me there is no Lodl"44.49.6. "Is There any fod bendumi. Jen there

go lodt!! S'il now add any"44319.. "Iemen Iomhe, and Men vi ero for with me32. Deut. 39. Sam thi Ini anul there ii none like me" en.46.9.

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