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The general Tenor of the Scriptures, both of the Old

and New Testament, in favour of the Doctrine of the Divine Unity.

AVING observed, in the preceding chapter,

that the general tenor of the Scriptures would greatly assist us in determining the truth, or false. lood, of any particular doctrine, I shall now, before I notice Mr. Hawker's arguments, attempt to prove, that the general tenor of the Old and New Testament is in favour of the doctrine of the divine unity.

The first principle of the law, as taught the Jews by Moses, was, Hear, 0 Ifrael, the LORD our God is one LORD. Accordingly we find, that this important truth is frequently asserted in all their writings. Some of the most remarkable pafsages are the following. Ex. xx. 3. Thou shalt have no other Gods before me. Deut. iv. 35. The LORD he is God, there is none else besides him. II. Sam. vii. 22. Wherefore thou art great, O LORD God: for ihere is none like thee, neither is there any

God beside thee. II. Kings, xix. 15. O LORD God of Ifrael,—thou art the God, even thou alone. I Chron.

xvii. 20.

xvii, 20.

. O LORD, there is none like thee, neither is there any God besides thee. Isai. xliv. 6. I am the first, and I am the last, and besides me there is no God. v. $. Is there a God besides me? Yea, there is no God, I know not any.

The general tenor of the Old Testament is agreeable to the above quoted passages; a certain proof that no other being, or person, is God befides Jehovah. This will perhaps more fully appear from the following considerations.

1. The passages, in the most express terms, exclude any one else from being God.

2. The pronouns used, with respect to this one God, are all singular, (d) I, thou, he, me, thee, him ;



(d) Perhaps it will be here objected, that the plural prono'ın is used Gen. i. 26, Let us make man in our own image, and in lome other places. To this it may be answered, that it is not uncommon for firgle persons to speak in the plural number. It was the custom not only in the eastern nations; but every one knows it to be so in our own. I will content myself with producing the following instances from the scriptures. Cant. I. 4. Draw me, we will run after thee. Daniel says, Dan. II. 36, This is the dream ; and we will tell the interpretation thereof before the King. Jesus says to Nicodemus, John ini, 11, Verily, verily I say unto th:e, we speak that we do know.

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a circumstance which not only proves that no other being is Jehovah, but that Jehovah is one person.

3. There is not a single text to be found in the Old Testament, which favours the doctrine of a plurality of persons in the divine essence; the consequence of which is, that the Jews always have been, and still continue to be, ftrenuous advocates for the divine unity.

I shall now produce some passages from the New Testament, which is equally clear and explicit with the Old.

Jesus Christ himself confirms the doctrine of the divine unity as taught before him by Moses. Mark xii.

29. And Jesus answered him, The first of all the commandments is, Hear, O Israel, the LORD our God is one LORD. Matt. xix. 17. And he (Jesus) said unto him, why callest thou me good ? there is none good but one, that is God. John xvii. 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou haft fent ; or, as it might be rendered, “know thee to be the only true God, and Jesus to be the Christ whom thou haft fent."

The apostles, instructed by our Lord, teach the same truth. I. Cor. viii. 4. 5. 6. We know that there is none other God but one. For though there be that are called Gods, whether in heaven, or in earth, (as there be gods many and lords many) But to us there is but one God. Gal. iii. 20. But God is one. Eph. iv. 6. One God and Father of all. 1. Tim. i. 17. The only wise God. I. Tim. ii. 5. For there is one God, and one mediator between God and mon, the man Christ Jesus. James ii. 19. Thou believest that there is one God; thou dost well. Jude v.4. The only LORD God.--Surely, if there be any meaning in words, these passages, which are but a few out of the many that might be produced, prove God to be numerically one.


The New Testament has sufficiently informed us, who this one God is; for it teaches us expressly that the great Being, who is called the FATHER, is the only true God. The apostle Paul says, I. Cor. viii. 6, There is but one God, the FATHER; I. Cor. xv. 24, When he shall have delivered up the kingdom to God, even the FATHER; Gal. i. 1, Paul an apofile— by Jesus Christ

, and by God the FATHER. Eph. i. 17, he uses these remarkable words, That the GOD of our Lord Jesus Christ, the FATHER of glory, may give unto you the spirit of wisdom. Speaking of our duty to God, Eph. v. 20, he uses these words, which deserve particular attention, because, in them, the great and only object of religious worship is clearly


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pointed out to us; Giving thanks always for all things to God, even the FATHER, in the name of our Lord Fesus Christ. St. James uses the same stile, Jareš iii.

9, Therewith bless we God, even the FATHER; and Peter, II Pet. i. 17, For he (Jesus) received from God the FATHER honour and glory; St. John also in his second epifle, v. 3, Grace be with you, mercy, and peace from God the FATHER; and Jude likewise, v. 1, Judi to them that are fanétified by God the FATHER. It is still more remarkable, that Christ himself uses the words GOD and FATHER as synonymous. John xx. 17. I ascend unto my FATHER and your FATHER, to my GOD and




From these passages we may infer,

That our saviour himself, and all his apoftles, have adopted an uniform ftile in speaking of God. They uniformly call him God the FATHER.


It is evident, that the apostles who wrote, and the persons to whom they wrote, were well acquainted with this form of words, as being the familiar and ordinary terins which were used in the apostolic age.


It deserves our particular notice, that




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