by him (as they have been made by several other learned men) on the different texts quoted. These will sufficiently shew, that the Docrine pervades the

he has prepared for his tract, if Messrs. Rivingtons, to whom he gave it, should ask for another edition.

There are many instances of the plural number being used in the Hebrew Bible when the Godhead is spoken of, though our version has translated them in the singular; as, Prov. ix. 10. "The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy Ones (D) is understanding;" so Prov. xxx. 3. "Nor know the Holy Ones (D'p)." Ps. cxlix. 2. "Let Israel rejoice in his Makers (y): the sons of Zion be joyful in their King." Eccles. xii. 1. "Remember now thy Creators (77) in the days of thy youth." Eccles. v. 8. " And there be Higher Ones (Dnby D) than they ;" clearly speaking of God, higher than the Highest. Malachi i. 6. " A son honoreth his father, and a servant his master: if I then be a Father (it is Jehovah who speaks) where is mine honor? and if I be Masters (DN) where is my fear?" Joshua, chap. xxiv. 19, told the Israelites, "Ye cannot serve the Lord: for he is a God, who are Holy Ones; he is a jealous God; he will not forgive."

the plural ,אלהים is the word here joined with קדשים

form of the name of God. As this name is in Deut. iv. 7. joined with the plural Dp, "who are nigh ones:" so Job v. 1. "To which of the Holy Ones

F

whole of the Bible, although the proof rests not (as I have before observed) on any particular text or texts, but is conspicuously evident, from the whole tenor of Scripture taken together. I will con

(opp) wilt thou turn?" Daniel also, in chap. vii. 18, 22, 25, and 27. four distinct times, calls the One God, "the most High Ones" (y).—It is the Chaldaic plural. These are but a few of the many instances which may be collected. Besides, this Elohim (DN), which is the plural form of noun, is sometimes joined to a verb in the singular number, as in Gen. i. 1; sometimes to a verb in the plural, as in Gen. xx. 13. Where the noun is plural, sometimes there is a pronoun in the singular number, and sometimes the noun is with a plural participle; as in Ps. lviii. 12. Jehovah of Gods speaks in the plural number in Gen. iii. 22; and the awful name, Jehovah (), which seems a singular noun, is joined with two plural verbs in Gen. xi. 6, 7. And in Isa. vi. 8. the prophet declares that he heard the voice of Jehovah, saying, "Whom shall I send, and who will go for us (5)?" Surely these, and similar expressions, cannot have been fortuitously introduced. And, no doubt, they fortified the rabbis of the Jewish church in their belief, that the exclamation of the seraphim in the third verse of that chapter," Holy, holy, holy, is the Lord of hosts," indicated a Trinity of Persons in the Unity of Jehovah.

clude this letter, with drawing an argu mentative summary of the whole question.

After the various texts throughout both the Old and New Testament, which have been brought in evidence of the Divinity of Christ, and of the Holy Ghost, which I cannot see how they can be answered or controverted, I might here rest the cause; but in this summary of the arguments, I will briefly introduce a statement of some of the circumstances of the life of the blessed Jesus, and of the " gracious words which proceeded out of his mouth." I may truly add to the declaration said to be made by Abraham to Dives, "If they hear not Moses and the Prophets;" that, if men will not attend to the positive declarations of Christ himself, "neither will they be persuaded, though one rose from the dead."

First. His Incarnation, or supernatural Birth. St. Matthew in his first chapter pronounces that birth to be the fulfilment of the prophecy uttered by

Isaiah, in his 7th chapter, that a virgin should conceive and bear a Son, and they shall call his name Emmanuel, that is, "God with us." The miraculous movement of the Star in the East, which directed the Wise Men, or Eastern Sages, or Magi, to the spot of our Saviour's birth; who said, we have seen his star in the East, and are come to worship him.

The coming of John the Baptist, according to the Prophets, as the harbinger of Christ. Although our Saviour himself said, that John was "more than a prophet, for this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee; verily I say unto you, among them that are born of women there hath not arisen a greater than John the Baptist." "This is Elias which was for to come." Yet this same John declared that he was only the precursor of Christ, of whose shoes he was not worthy to unloose the

latchet, and when he was called upon to baptize Jesus in the river Jordan, what did this "more than prophet” say, 66 I have need to be baptized of thee, and comest thou to me? but on Christ persisting in his command, he did baptize him. What followed? hear the Evangelist! "Jesus, when he was baptized, went up straight out of the water, and ło, the Heavens were opened unto him, and he saw the Spirit of God descending like a dove and lighting upon him, and lo a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased." Could John the Baptist have entertained such exalted notions of this apparently Carpenter's Son," and at the same time have deemed Christ a mere man, the son of Joseph, instead of supernaturally the son of Mary only? Could he have held such an humiliating notion of the great Messiah, when he speaks of him thus, "One mightier than I cometh, he shall baptize you with the