kiah. So also we find in 2 Kings xix. 35, and 2 Chron. xxxii. 21, that the Lord sent his angel into the camp of the king of Assyria and slew his mighty men, leaders and captains. Verse 27 promises the king of Judah's liberation from the yoke of the king of Assyria. So we find, 2 Kings xviii. 7, that Hezekiah rebelled against the king of Assyria, and served him not afterwards. It was not Hezekiah alone that, in the beginning of his reign, acknowledged dependence upon the king of Assyria, but his father Ahaz also confessed the superiority of the king of Assyria, and sued to him for protection against the kings of Syria and of Israel when Hezekiah was only a child. (2 Kings xvi. 7, 8.)

The public may now judge whether or not the above circumstances, and the contents of chapters vii. and viii., noticed in the preceding paragraphs, determine the application of Isaiah ix. 6, 7, to Hezekiah, who "did that which was right in the sight of the Lord;"" removed high places ;" "broke the images and cut down the groves;" "trusted in the Lord God of Israel;" "clave to the Lord, and departed not from following him ;" "with whom the Lord was;" who "prospered whithersoever he went ;" and prior and subsequent to whose reign, " was none like him among all the kings of Judah.” (2 Kings xviii. 3—7.) And they may also decide whether the delivery of Israel from the attack of the Assyrians, and the punishment inflicted upon the

king of Assyria in the prescribed manner, took place in the reign of Hezekiah, or that of Jesus Christ. If my readers compare minutely chapters vii.-x., and xxxix. of Isaiah with 2 Kings xv., xvi., xviii.—XX., they will, I trust, have a still clearer view of the subject.

In common with the son mentioned in Isaiah ix. 6, who was called Hezekiah, “ God "God my strength," "Immanuel," "God with us," Wonderful, Counsellor, mighty God, the Father of the everlasting age, the Prince of Peace," human beings, and even inanimate objects, were designated by the same terms, or similar epithets, as noticed in pages 283-285, 315, 316, of my Second Appeal, without being held up as the most high Jehovah.

Moreover, the difference between "to be" and "to be called" is worth observing, as I noticed in the note at pp. 315, 316, of the Second Appeal, to which I beg to refer my readers. As to the phrases" no end," and "for ever," or "for ever," or "everlasting," found in Isaiah ix. 6, 7, these when applied to creatures are always to be taken in a limited sense, the former signifying plenteousness, the latter long duration, as I observed in note, page 277 of the Second Appeal. Vide Gen. xlix. 26; Heb. iii. 6.

St. Matthew, in an accommodated sense, applies Isaiah ix. 1, 2, to Jesus, whose spiritual reign delivered also the inhabitants of Zebulun, and the land of Naphtalim and Galilee, from the darkness of sin,

in the same way as in Hezekiah's reign their inhabitants were saved from the darkness of foreign invasion.

עם

אל

As the Editor and many orthodox Christians lay much stress on the application of the term Immanuel to Jesus, I offer the following observations. The sum total of their argument is derived from the following verse, Matt. i. 23: " And they shall call his name Immanuel, which, being interpreted, is God with us." This name is composed of three Hebrew words, "Emma" with; "noo," us; "el," God; that is, with us God; hence the advocates for the Trinity conclude that Jesus is here called God, and that he must therefore be God. But let us ascertain whether other beings are not, in common with Jesus, called by designations compounded with el, or God, in the sacred writings, or whether the term el is exclusively applied to Jehovah and Jesus, and then direct our attention to the above-stated conclusion. Gen. xxxii. 24: "And Jacob was left alone, and there wrestled a man with him until the breaking of the day." Ver 30: "And he (Jacob) called the name of the place D, Peniel; for I have seen God face to face, and my life is preserved." Here the place is called the face of el, (God,) and the angel who wrestled with and blessed Jacob, and whom he saw there, is styled el (God). Ver. 28: "And he (the angel) said, Thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God and with men, and hast prevailed."

As Jacob in wrestling with the angel, shewed him his power and prevailed, he was called Israel, the prince of God, or, properly speaking, the prince of the angel; for it would be the grossest blasphemy to say that Jacob wrestled with the Almighty God, and prevailed over him. So we find in Gen. xlvi. 17, "Malchiel," that is, " my king God;" Dan. viii. 16, "Gabriel," "mighty God;" 1 Chron. xv. 18, "Jaaziel," "strong God;" Ver. 20, Jehiel, “living God;" 1 Sam. viii. 2, 1 Sam. viii. 2, "The name of his first-born was Joel," that is, "Jehovah God."

Moreover, the very term Immanuel is applied immediately in Isaiah vii. 14, to the deliverer of Judah from the invasion of the king of Syria, and that of Israel, during the reign of Ahaz; but none esteemed him to be God, from the application of this term to him. Besides, by referring to Parkhurst's Hebrew Lexicon, on the explanation of the word el, (or God,) we find "that Christian emperors of the fourth and fifth centuries would suffer themselves to be addressed by the style of " your divinity," "your godship." And also by referring to the Old Testament we find the terms* el, elohim, or

God, often applied to superiors. No one, therefore, can be justified in charging the apostle Matthew with inconsistency, on account of his having

used, even in an accommodated sense, the phrase "Immanuel," for Jesus, appointed by God as the Lord of the Jews and Gentiles.

The Editor denies the truth of my assertion in the Second Appeal, (page 283,) that David is also called the holy one of Israel, in Psalm lxxxix., and insists that Jehovah and the future Messiah only are styled the holy one. I therefore beg to refer my readers to the whole context of the Psalm in question, a few passages of which I here subjoin. Ver. 19, 20: "Then thou spakest in vision to thy holy one, and saidst, I have found David, my servant; with my holy oil have I anointed him." Vers. 26, 27: "He shall cry unto me, thou art my Father, MY GOD, and the Rock of MY SALVATION. Also I will make him my first-born." Ver. 35: "Once have I sworn by my holiness, that I will not lie unto DAVID." Vers. 38, 39: "But thou hast cast off and abhorred, thou hast been wroth with thine anointed. Thou hast made void the covenant of thy servant." Ver. 44" Thou hast made his glory to cease." Ver. 45: "Thou hast covered him with shame." The public now may judge whether the above sentences are applicable to king David, or to Jesus, whose glory never ceased, with whom God has never been wroth, and who cannot be supposed to have been covered with shame. Besides, it is evident from this passage, that the term "holy one" is applied to one constantly styled a servant.

The Editor inquires, (page 570,) what instances I