Interpretations in consistency with the Divine Unity.

enemies of him who sought not his own glory, but the glory of the Father who sent him.

(16) After weighing the passages in the 2d column, (which prove that ONE ONLY IS JEHOVAH, the God of the Israelites, and the GOD OF THE MESSIAH,) let the intelligent reader peruse the chapters in Isaiah, from which the Evangelist has cited the expressions stated in the 1st column; viz. chap. liii. and chap. vi. In Isaiah liii. is a distinct prophecy of the Messiah, who, (after various sublime declarations respecting the unrivalled supremacy of JEHOVAH, recorded in different parts of the preceding portion, beginning with the 40th chapter,) is called by JEHOVAH himself, HIS SERVANT, (chap. lii. 13,) and spoken of by the prophet as a man of sorrows and acquainted with grief. In chap. vi. is a vision of the glory of JEHOVAH OF HOSTS. It is impossible that there can be two Jehovahs; and it is impossible that the Messiah, the SERVANT of Jehovah, could be Jehovah himself: it therefore necessarily follows, that the JEHOVAH, whose glory the Prophet saw, was the great Being so often styled Jehovah, and who solemnly declared by Isaiah himself, I am JEHOVAH, and there is NONE ELSE. To suppose the contrary, is to make Revelation full of absurdities and contradictions.

Could the Apostle John, then, (who heard his revered and beloved Master pray to the FATHER as the ONLY TRUE GOD, who was near him in that hour when, with strong crying and tears, he offered up prayers and supplications, and said, FATHER, not my will, but thine be done,-who heard him ascribe his doctrines, his powers, his authority, his glory, to the agency of God,—and, even in heaven, speaking of God as his God,) could this apostle mean to have it inferred, that he spoke of the servant of Jehovah as Jehovah himself? Surely it is impossible.

As Isa. vi. refers to the appointment of the Prophet to his divine message, and that message, though applicable to the age of the Messiah, peculiarly referred to the times of the Prophet, it is most probable that the Evangelist, when he says that Isaiah saw the glory of the Messiah, &c. (i. e. foresaw it, as Abraham is said to have seen, i. e. foreseen the day of Christ, John viii. 56,) meant merely to refer to the portion of Isaiah beginning with ch. liii. I, which though first describing the humiliation and sufferings of the Messiah, plainly predicts the glory that should follow, and the unrivalled diffusion of gospel blessings. In this view the words quoted in John xii. 39, 40, from Isaiah vi. 9, 10, may be considered as a parenthes