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In support of Trinitarianism.

Disproving the common Interpretation. to know good and evil : i. e. in Gen. iii. 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 (4) Isa. xlii. 1. Behold a Child is born : unto us a MY SERVANT, whom I uphold. Son is given : and the


These are the words of Jement 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, 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.

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. xiv. 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 JE

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

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

word, Jegovas,



i maline toate arhiih deny than fet Yennefhan vue Perom. Minu me there is totod 4. Is there any lod ben duemi.Senthie we go tort! Senawad

Cony44100.0? "Senin Iarmhe, and then ii acolor wsi zne"32. Deut.39. Sam thi Ind aust there w none like ane" ben. 46.

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Interpretations in consistency with the Divine Unity. why the Supreme Being should not be considered as speaking to his attendant Angels. The resemblance is merely in that quality which superior Intelligences must possess the knowledge of good and evil.

(4) Since the words of Jehovah must be true, Christ His Servant, upon whom He put His spirit, whom he anointed to preach good tidings, could not himself be truly and properly God, as Jehovah is God.

If the prophetic titles be rendered Wonderful, Counsellor, Mighty God, then this last must denote that the Messiah, the Servant of Jehovah, would be eminently distinguished by divine gifts of knowledge and power, and commissioned and inspired to declare to mankind the will of Jehovah.

They have been translated by Trinitarians, Wonderful, Counsellor, Powerful, Mighty, &c.

They may be literally rendered, Wonderful, Counsellor of God, (or Illustrious Counsellor,) Father of the future Age, Prince of Peace : denoting that the objects of his mission, and the means of their accomplishment, would be wonderful ; that he would be fully acquainted with the gracious purposes of the Most High; that he would be the end of the Gospel Dispensation, &c.

If this rendering and interpretation (which, it is believed, will bear a close examination) are rejected, three things deserve to be considered by the Scripturalist ; (1) These titles were applied to one who was to be born; (2) The Jews were accustomed to use the sacred appellation God, much more loosely than we can do; (see No. 10;) and (3) The Jews certainly did not expect their Messiah to be God, in the sense in whicla Jehovah is God.

(5) In Jer. xxxiii. 16, the same appellation, " Jehovah our Righteousness” is given to Jerusalem. What can prove more decidedly, that it has nothing to do with tle nature and deity of Christ ?-Blayney (an eminent Trinitarian critic) translates the passage in question ; " And this is the name by which Jehovah shall call him, Our Righteousness :" but there is no necessity for this translation, to shew the consistency of the passage with the great principles of Unitarianism. It was usual among the Hebrews to give their children names, which were in reality short sentences, expressive of some circum

lo support of Trinitarianism.

Disproving the common Interpretation. he may employ that peculiar appellation of the Supreme Being, wherever he finds the word LORD in small capitals, in the Public Version of the Old Testament. It is so printed, to denote that the original is Jehovah. See however,

No. 7. (6) Micah v. 2. Whose (6) Micah v. 4. of the goings forth have been from

same person it is said, He of old, from everlasting. shall stand and feed in the

This has often been pro- strength of Jehovah, in the duced for the absolute eternity majesty of the name of Jeof Christ, and therefore his hovah His God. proper deity.

(7) Malachi iii. So And (7) Deut. vi. 4. Hear, o the LORD whom ye seek shall | Israel, the Lord our God is suddenly come to his temple, one LORD: or, more agreeeven the Messenger of the ably to the spirit of the origiCovenant whom ye delight in : nal, JEHOVAH our God, Jebehold he shall come, saith the HOVAH IS ONE. LORD of hosts.

(8) Matt. i. 23. _And they (8) Luke vii. 16, explains shall call his name Emmanuel, this appellation : A great prowhich being interpreted is, phet has risen up among us, God with us.

and, God hath visited his

people. (9) Matt. xxviii. 19. Go (9) John xvii. 3. Our ye therefore, and teach allLord when praying to the nations, baptizing them in FATHER, said, And this is the name of the Father, and life eternal, to know THEE of the Sop, and of the Holy the ONLY TRUE God, and Ghost. See 106

Jesus Christ, whom thou hast From this form of baptism, sent. Hence, he could not it is inferred, that the Son possibly mean that the Son of and the Holy Ghost are each the Holy Ghost, is truly God. truly God, as well as the His words would otherwise Father, and equally with him be absolutely contradictory to possessed of the essential attri- one another, which is imposbutes of Deity.

sible. (10) John i. 1-3. In the (10) See the Texts in No. 4. beginning was the Word, and Jer. x. 6, 10, 12. There the Word was with God, and is none like unto thee, O

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