The expression, if it be obscure, is elucidated by other passages: 10, "Believest thou not that I am in the FATHER, and the FATHER in me? The words that I speak unto you, I speak not of myself; but the FATHER, that dwelleth in me, he doeth the works.' And v. 19, “The Son can do nothing of himself, but what he seeth the FATHER do: for what things soever he doeth, those also doeth the Son likewise." And xv. 24, "If I had not done among them THE WORKS which none other man did, they had not had sin; but now they have both SEEN and hated both ME and my FATHER." HEBREWS Xii, 25, 26. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away. from him that speaketh from heaven; whose voice then shook the earth.

This is an allusion to Jehovah uttering his oracles from Mount Sinai; thus described in a preceding verse: 18, "Ye are not come unto the mount that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words." But because the 25th verse follows that in which "Jesus the Mediator of the New Covenant" is mentioned, it is eagerly contended that Jesus is the antecedent of "him who speaketh;" and that Jesus is therefore JEHOVAH. Why this should be, except in compliance with the arrogant dogmatism of a Magee, does not appear. The succeeding verse proves beyond question, that "him" relates to GOD: 26," But now HE hath promised, saying, Yet once more I shake not the earth only, but also heaven [the Gentile and Jewish world]." This is a quotation from the Prophet Haggai, ii. 6, 7; and the words are by him applied to the LORD of Hosts.

"He that speaketh," refers, then, to Gon; who spoke on earth when he delivered the law

from mount Sinai, and who spoke from heaven by the effusion of his holy Spirit.

The pleonasms of Hebrew style furnish numerous proofs to the advocates of Christ as the second God in the tri-unity:

GEN. xix. 24. Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven.

That is, plainly, from himself. The repetition points out his own immediate agency; but the Council of Sirmium decreed an anathema against those who should deny that the first LORD was the pre-existing Christ raining from the LORD Jehovah. So in Dan. ix. 17, "Now therefore, O our GOD! hear the prayer of thy servant, and cause thy face to shine upon thy sanctuary that is desolate, for the LORD's sake [for thy own sake.]" Hos. i. 7, "I will have mercy upon the house of Judah, and will save them by the LORD their GOD [by myself]."

MARK Xii. 35, 36, 37. How say the scribes that Christ is the Son of David? for David himself said by the Holy Ghost, [Ps. cx. 1] "THE LORD said to my Lord, Sit thou on my right hand." David therefore himself calleth him Lord; and whence is he then his Son?

In the popular opinion the ambiguity of the word lord, used as it is both in a superior and inferior sense, is ignorantly considered as containing an allusion to Christ's supreme divinity. The same ambiguity is found in the Greek xupios. In the Hebrew, the word rendered LORD in reference to GOD, is Jehovah. This quotation from the Psalms, as comprehending two lords, would naturally be employed in proof of "the Lords many,' who are thought to subsist in the "One God." It is considered by Arians also as proving the preexistence and superhuman dignity of Christ; as if David was inspired to hear this, and Christ must therefore have existed when David was alive; and as if Lord necessarily referred to something of a higher nature in Christ. It were a waste of

argument to show that David spoke prophetically. The "sitting on the right hand" alluded to the Gospel æra. Christ, as the king of the spiritual kingdom, and the leader to immortal life, was plainly superior to his father David, without implying any superiority of nature.

JOB xix. 25. I know that my REDEEMER liveth, and that he shall stand at the latter day upon the earth; and though worms destroy this body, yet in my flesh shall I see God. The title Redeemer is applied to Christ, and the conclusion then is thought to follow, that Christ is GOD; though the inference is not necessary. But the whole Bible bears testimony that the title Redeemer can apply to Christ only in a secondary or instrumental sense; and that the Jews understood the epithet Redeemer as a title of the Most High GOD.

Proverbs xxiii. 10, "Enter not into the fields of the fatherless; for their REDEEMER is mighty : he shall plead their cause with thee." Isaiah xliii. 14, "Thus saith the LORD, your REDEEMER, the Holy ONE of Israel." Jeremiah 1. 34, "Their REDEEMER is strong: the LORD of HOSTS is his name." Isaiah lxiii. 16, "Thou, O LORD! art our FATHER, our REDEEMER, Psalm 1xxviii, 35, They remembered that GOD was their rock, and THE HIGH GOD their REDEEMER.'

To enforce the point of the supreme divinity of Christ, and to make every passage, however seemingly untractable, confess and confirm it, recourse is had to the alleged power of the Greek article. It is maintained that in Greek, where two nouns are connected by the copulative and, if the first noun have the article and the second be without it, both the nouns must be considered as synonimous, and as indicating one and the same thing or person. TITUS ii. 13. Looking for that blessed hope, and the glorious appearing of the GREAT GOD, and our Saviour Jesus Christ. Literally, "of the great God and the Saviour of us, Jesus Christ." The second the is omitted in

the original. The Trinitarians, accordingly, transpose the words of holy writ, and bend them to their purpose by reading, "Looking for that blessed hope, and the glorious appearing of Jesus Christ, our Great God and Saviour."

It is somewhat singular that this fortunate key of interpretation should not have been applied to other similar passages. 1 Tim. v. 21, "I charge thee before God and the Lord Jesus Christ, and the elect angels," should on this principle be rendered, "I charge thee before Jesus Christ, the God and Lord." And 2 Pet. i. 1, "Through the righteousness of God and our Saviour Jesus Christ," might be easily pressed into the cause of Trinitarianism by the position, "through the righteousness of our God and Saviour, Jesus Christ."

The words of Scripture had better, perhaps, have been left undisturbed; as the rule of the Greek article has these remarkable exceptions:

1. That the article is not prefixed before the second noun, where both nouns are proper names ; Τον Αλεξανδρον και Φιλιππον; not Τον Φίλιππον ; Alexander and Philip.

2. That when the nouns obviously describe distinct things or persons, the second noun has not the article prefixed: Ο λίθος και κρυσος, not ὁ κρυσος; stone and gold. Proverbs xxiv. 21, POBEL TOY EOV, υιε, και βασιλεα, not τον βασιλεα. "My son fear thou THE LORD and the King."

The ambiguity in the Greek is precisely the same as that in the English; and as none can deny that the words may indicate two distinct persons, we contend, on the general evidence of scripture, that they do mean two distinct persons; and protesting against the Trinitarian disturbance of the sacred text by the arbitrary displacing and transposing of the words, we follow the rule of grammatical usage, and the dictate of common sense, in rendering the sentence thus:

"Looking for that blessed hope, and the glorious appearing of the GREAT GOD and of our Saviour Jesus Christ." The words were understood by Chrysostom, Hom. 1 Tim. v. 21, of two distinct persons, THE FATHER and the Son.

It is pretended that the GREAT GOD must be CHRIST, because the appearing of GOD is never mentioned in scripture; whereas it is said, that "Christ who is our life shall appear.' This is a fallacy: the original words are not "the glorious appearing," but "the appearing of the glory of the Great God;" so that these words still more emphatically refer to THE FATHER, in whose glory Christ should come.

The authors of our generally excellent and venerable Bible-version saw every thing through a Trinitarian medium, and, without any disingenuous design, connected sentences and supplied ellipses with this uniform bias on their minds; so that many passages are rendered in a sense different from that which an unprejudiced attention to their plain idiomatical meaning would have suggested.

1 TIM. i. 1. Paul, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope.

Here a direct antithesis is set aside, and a relative inserted; by which Jesus Christ is made "God our Saviour and Lord." The true version is, "By the commandment of GOD, our Saviour, and of the Lord Jesus Christ, our hope."

Resort is also had to the opposite method of disconnection: the Greek copulative conjunction, which signifies even as well as and, is rendered and whenever GoD can be placed in antithesis to the FATHER; and the same end is obtained by the position of the pronominal adjective and of the article. These passages, so translated, are made to subserve the cause of Trinitarianism :