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5th). Cor. 4.6.
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 -Ashtoreth, Chemosh, and Milcom, each separately, 1 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 Mahometaus 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
Interpretations in consistency with the Divine Unity. stances attending their birth, distinction, &c. And the present prophetic appellation implies no more, than that, under the person to whom it was applied, Jehovah would confer aburdant blessings on mankind.
The following examples will shew, what little weight should be given to the argument from names. Elihu signifies my God
himself; Elishaphat, God that judges ; Elishama, God that hears ; Badjah, the only Jehovah; Tobiah, good Jehovah ; Adonijah, the Lord Jehovah; Eliah, God Jehovah.
(6) Since Jehovahi is The God of him whose goings forth have been from of old, from everlasting, it is clear that this person could not himself be truly God. The import is explained by Rev. xiii. 8, the Lamb slain from the foundation of the world. The coming and death of Christ were fixed in the divine counsels from all eternity.
(7) In this passage the Messenger of the Covenant is called LORD; and from the mode of printing, many have supposed that the appellation JEHOVAH is here applied to him. The error is a great and important one, and exists in many excellent editions of the Bible.
(8) Agreeably to the Hebrew mode of giving names, this. appellation signifies, God is with us; and God was indeed with us by Christ. He was with us in his wonderful works; and He was with us in those gracious. doctrines which, by, our Saviour, He fully revealed to mankind.
(9) Baptizing into, or into the name of, any one, means. baptizing into the belief of him. The words simply mean, Baptizing them into the profession of faith in that religion, which had God, even the Father, as its Author, which was revealed by Jesus Christ, and which was confirmed by the miraculous agency or power of God. The Holy Spirit, or Spirit of God, in the Scriptures, denotes, either God himself, or, most commonly, the influence or agency of God, in whatever way employed, and particularly his miraculous agency.
(10) Jesus Christ, (as the word of God, appointed by him to be the special Revealer of his mind and will, favoured at the beginning of the Gospel dispensation, with peculiar and