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NOTES.

NOTE (A.) see page 68.

The mighty God, The everlasting Father, and the Prince of Peace. Some have regretted that there had not been a critical explanation of these phrases, as applied to the Messiah or Son of God; but not being contained in the words selected as the subject of discourse, it could hardly have been expected, especially as the sole object of the discourse was, to show, that this Son, in whatever light he may be considered, was given for the benefit of mankind: and it must be obvious to all, that in every gift, there is implied, the giver, the thing given, and the recipient; and it would be no more absurd to say, that the gift and the recipient are one, than it is to say, that the giver and the gift are numerically ONE. It is not because we discover the least difficulty in these appellations given to the Messiah, that we express a doubt concerning them, but because they are all wanting in the Vatican, which is considered the most authentic copy of the Septuagint; and in the last printed edition they are left out of the text, and placed only in the margin. Nevertheless, as these appellations are all found in the Hebrew text, we are not disposed to reject them. But they are, after all, by no means indicative of the nature of the being, to whom they are applied, but only to his character. "His name shall be called," &c. not that his nature shall be," &c. Calling a person by any name whatever, adds nothing to his nature. But, it may be said, the nature of the Messiah was such as to render all these appellations proper, or else they would not have been given to him. To this we do not object. Let us now examine the names, and see what they imply. Let us see whether they necessarily imply a different nature from that of Moses and the prophets.

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"Wonderful." What is there in this, that will not apply to Moses, as well as Jesus? It will not be pretended but that the works of Moses were equally wonderful to those of Jesus; for if they were not so, how will it be maintained that they were of God?

"Counsellor." If Christ be our Counsellor, was not Moses also a counsellor to Israel? This will not be denied.

"The mighty God." The word here rendered God, is not Aleim; which is rendered God, Gen, i. 1, and which is applied to Moses, Ex. vii. 1; but it is Al, a word of very extensive meaning. Mr. Parkhurst in his Hebrew Lexicon, says,

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"This is one of the most difficult Roots in the Hebrew language, and various methods have been taken by learned men to account for its several applications. After the most attentive consideration, I think the notion of interposition, intervention, or, the like, bids the fairest for the ideal meaning of it, and best reconciles its different uses. Suppose, then, we call this Son given, "The mighty Interposer; how much would this differ from the "Mediator between God and men, the man Christ Jesus?" 1Tim.ii.5. In an ancient folio Bible, in five volumes, entitled, "Bibla Sacra Hebraice, Chaldaice, Grace, et Latine," the Hebrew of this phrase is rendered in Latin, Deus fortis, and the Greek is rendered in Latin, Deus fortis, potens. The first of these phrases we should render the valiant God, the second a God pre-eminently valiant, or the valiant God, having pre-eminence. If we examine, also, both the Hebrew and the Greek, we find that this is the most that can be made out of either; and any one must perceive that the phrase is more applicable to one whom God has raised up, and exalted to be a Prince and a Saviour, than it is to God himself: yea, such a phrase, while it highly exalts the dignity of man, would, if applied to the Supreme God of the universe, certainly lessen the dignity of his character.

"The everlasting Father." The Hebrew word here rendered everlasting in its general import, "Denotes beyond, further, or besides somewhat else. As a particle of time, yet, still, moreover, a long while, until, whilst, during the time that, all along, perpetually.” It is used, Isa. xlvii. 7, where it is rendered for ever. The words under consideration, are rendered by the LXX, pater tou mellontos aionos, and in the Latin of the Bibla Sacra, referred to above, pater futuri seculi, the father of the future age; and admitting the passage to be genuine, this is what we take to be its true import.

"The Prince of Peace." These words, certainly, cannot imply any thing more than may be justly applied to man.

Yates, in his vindication of Unitarianism against the attack of Wardlaw, takes particular notice of the two passages, Isaiah vii. 14, and ix. 6. His remarks are worthy of repeated perusal.

"If the title God belonged to all, "unto whom the word of God came," John x, 34, 35, these two passages would present no obstacle to our belief in the Unitarian doctrine, even though it were certain, that in each instance the original text is uncorrupted, the English translation correct, and the designations, "IMMANUEL" and "MIGHTY GOD," really intended to be descriptive of the nature of Christ. These titles would only convey the same ideas, which were expressed by the inhabitants of Jerusalem, when they exclaimed, "A GREAT PROPHET is risen up among us," and by the two disciples, (Luke xxiv. 19,) who described Jesus of Nazareth as A PROPHET MIGHTY in deed and word."

In order to perceive the true meaning of IMMANUEL, it is necessary to consider the singular manner, in which proper names were formed and applied to the ancient Hebrews. It was common among them to give to their children names, which were in reality short sentences, expressive of some Divine favor conferred at the time of the child's birth. Thus Hagar called her new born son, ISHMAEL, which is, being interpreted, GOD HATH HEARD!-an exclamation, expressive of her joy, that God had heard her affliction. (Gen. xvi. 11.) Agreeably to the same idiom most other scripture names are to be understood.

The

In the third verse of the chapter, in which IMMANUEL OCcurs, mention is made of one of the sons of Isaiah under the name of SHEAR-JASHUB. This name is a complete sentence. Literally translated it is, A REMNANT SHALL RETURN. son of Isaiah was called by this singular appellation, in order that the great and consolatory fact of the return of a remnant of the Jewish nation from captivity, which was the frequent burthen of his prophecy, might, by the appearance of his son, bearing this expressive name, be often recalled to his mind and to the minds of his countrymen. Also in the next chapter, which is a continuation of the same prophecy and relates to the same events, we are informed, that Isaiah had another son, concerning whom the LORD said to him, (ver. 3.) Call his name, MAHER SHALAL HASH BAZ. This signifies, THE

SPOILING HASTENETH, THE PREYING COMETH QUICKLY.— The Divine command was intended and understood as an intimation, that, soon after this child's birth, the Jews would be victorious over their enemies, and the time of spoiling their vanquished foes would arrive. Accordingly, the reason for giving this name is assigned in the next verse in the following terms; "For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus, and the spoil of Samaria, shall be taken away before the king of Assyria."

In consequence of this singular custom of giving names to children, descriptive of the circumstances of their birth, it became usual with the prophets to denote an event, which was about to accompany the birth of a child, by saying, that the child would have a name descriptive of that event. Among the Jews this remarkable mode of speaking was well understood, although it is little adapted to the habits of our age and nation. These facts must be borne in mind as leading to the exact interpretation of the title IMMANUEL, which signifies, GOD IS WITH US. It was intended to signify, that, at the time of the child's birth, God would be with his people by extraordinary manifestations of his favor. Hence the Prophet, in the next chapter, foretelling the defeat of the enemies of Judah, assigns its cause by repeating the affirmation, GOD IS WITH US, OF IMMANUEL, which a little before he employs as the name of the child, ver. 9, 10. "Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand: FOR IMMANUEL! GOD IS WITH US!""

It is generally agreed, that in its primary application_this passage related to the birth of a child within a few years from the publication of the prophecy. Bishop Lowth remarks, that, though "not excluding a higher secondary sense, the obvious and literal meaning of the prophecy is this; that within the time that a young woman, now a virgin, should conceive and bring forth a child, and that child should arrive at such an age as to distinguish between good and evil, that is, within a few years, (compare ch. viii. 4.) the enemies of Judah should be destroyed." As a sign of the destruction of Judah, the child, to be born at that time, was to be called IMMANUEL! GOD IS WITH US! and all that was meant by

he exclamation, GOD IS WITH US! was, that God would at that time appear in a remarkable manner as the protector and benefactor of his people. When applied according to the "higher secondary sense" of the prophecy, it had the same meaning. It signified, that, when the Messiah arose, God would bestow great blessings upon mankind. In this sense all serious Unitarians entertain the most grateful conviction, that GOD WAS, and so long as the Gospel of his Son shall continue to illuminate, console, and reclaim mankind, that HE IS WITH US.

Thus, I have no doubt, the passage of Isaiah was understood by the writer, who has applied it to the birth of Jesus Christ. At the same time I am aware, that this interpretation is by no means obvious to those, who have not paid much attention to the idioms of the Scriptures, and that it may easily be held up to ridicule by the inconsiderate.

Bishop Lowth observes concerning this portion of the prophecies of Isaiah, (ch. vii-ix. 6.) that there are in it many and great difficulties." The verse, which is quoted to prove the Divinity of Christ on account of the occurrence in it of the phrases, "mighty God," although produced by the ignorant with the most triumphant and unreflecting confidence, will probably be allowed by all competent judges to be attended with as great difficulties as any other verse in this confessedly obscure portion of Sacred Scripture. I am sensible, that it would be highly presumptuous in me to attempt to decide the various questions relating to it, about which the most eminent critics both in foreign countries and in our own, have differed and continue to differ; such as, Whether the word AL, translated GoD, to which there is nothing corresponding in any of the ancient Greek versions, be a genuine part of the Hebrew text; Whether, supposing it to be genuine, it ought not to be translated a RULER," since this is a very common acceptation of the term; and, Whether the titles, contained in this verse, were not intended to describe, at least according to their primary signification, the character of Hezekiah, or some other distinguished person born at the time when the prophecy was uttered. Without endeavoring to settle questions, upon which those men, who are the best qualified to decide, speak with the greatest diffidence, I shall only say, that our firm belief in the sole Supreme Divinity of the Father and the subordination of Jesus Christ ought not to be shaken by the evidence of a passage, which is allowed to be attended with many difficulties,

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