subsequent repetition of their laws (in Deuteronomy), after a solemn address, demanding their attention, he should speak of the Deity in any words, which could possibly convey an idea of plurality: yet such an idea has been conveyed in the very declaration, which is intended to assert the Unity of Godhead. The plural is used in that very precept which prohibits the worship of any god but one, “I Jehovah am thy Gods, that brought thee out of the land of Egypt, out of the house of bondage." "Be not unto thee other gods beside me :" observe, these words are the exact literal translation of the Hebrew; and in every subsequent part of the decalogue, when God is mentioned, the plural word is introduced in the second commandment, "For I Jehovah am thy Gods;" in the third, "Take not the name of Jehovah thy Gods in vain;" in the fourth, "The Sabbath of Jehovah thy Gods;" in the fifth, "The land which Jehovah thy Gods

*

is giving thee." The passage in the first chapter of Genesis, which Moses represents as the expression of the Creator, is surely well worthy our notice, "Let us make man in our image, &c.;" the expression is most striking, as implying plurality in the Godhead; and indeed it is positively declared that, by the Logos, the Son, the world was created: if we did not know it to be a fact, we should hardly suppose the explanation which Socinians have given of this remarkable expression to be possible; but they have actually asserted, that this expression is

*Theophilus, Bishop of Antioch, speaking of this passage, says, ἐκ αλλῳ δε τινι είρηκε· “ Ποιησωμεν” αλλ' ή τῷ ἑαυτω Λογῳ, καὶ τῇ ἑαυτω Σοφια. τη αντε

"It was to no other person," (that is, as Bishop Horsley observes, the proper force of k á

Tivi, haud alii cuipiam.) "It was to no other person that he said Let us make,' than to his own word, and to his own wisdom."

In this assertion, Theophilus means, that God spake to persons of no less dignity than the Son and the Holy Ghost.-Vide a proof of this in Dr. Kennicott's Dissertation on the Tree of Life.

borrowed from the dignified manner adopted by kings, in speaking in the plural number. What! the great God of Heaven borrow an expression from kings of the earth, who are only his vicegerents in their station, and, as mortals, are mere dust under his feet? Such an insinuation is too absurd, and too presumptuous, to merit an answer. Be it also considered, that this expression was declared to be uttered by the Almighty, before man was created, and consequently, before any king existed; if they will not allow the expression to mark a plurality and union in the Godhead, they must acknowledge it to be unaccountable. Numerous other instances might be produced, of a similarity of expression, which so far favors the Doctrine of the Trinity, that, if the Doctrine be denied, it is impossible to give a satisfactory reason why such expressions should have been used. But what will they say to the various indisputable Prophecies respecting the

coming of the Messiah, and the Divine dignity ascribed to him when he should come? Let us now consider some of these predictions. "The seed of the woman shall bruise the serpent's head;" did this imply that the Messiah was to be no more than man? every spiritually inclined mind will perceive, that this predicted the supernatural manner in which Christ would come in the flesh. He is also said "to be made of a woman.". Is not every man made of a woman? Do not all men come in the flesh? Did it require the voice of a prophet to announce the coming of a mere mortal Messiah? common sense points out the impossibility of such an interpretation. It evidently and incontrovertibly points out that he was, before he came in the flesh, (not of the flesh-as the Unitarians have construed the text, and thus garbled and perverted the Scripture,) he was Divine; it is expressly said, that he emp

tied himself, that is, humbled himself from his exalted nature, and took upon him the form of a servant, and came in the likeness of man: if he were no more than man, how could he come except in the likeness of men? the expression would have been totally unmeaning. The great evangelical Prophet Isaiah says, "The Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and thou shalt call his name Immanuel;" and again, "For unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace. Of the increase of his government and peace there shall be no end; upon the throne of David, and upon his kingdom, to order it, and to establish it with judg ment and with justice from henceforth,

εκένωσεν.