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Christ, called to be saints, with all that are every where called by the name of Jesus Christ, their Lord and ours." (Locke on 1 Cor. i. 2.) Note on Rom. x. 13, page 384: "Whosoever hath, with care, looked into St. Paul's writings, must own him to be a close reasoner, that argues to the point; and therefore, if, in the three preceding verses, he requires an open profession of the gospel, I cannot but think, that all that call upon him,' (verse 12,) signifies, all that are open, professed Christians; and if this be the meaning of calling upon him,' (verse 12,) it is plain it must be the meaning of 'calling upon his name,' (verse 13,) a phrase not very remote from naming his name,' which is used by St. Paul for professing Christianity, 2 Tim. ii. 19. If the meaning of the prophet Joel, from whom these words are taken, be urged, I shall only say, that it will be an ill rule for interpreting St. Paul, to tie up his use of any text he brings out of the Old Testament, to that which is taken to be the meaning of it there. We need go no farther for an example than the 6th, 7th, and 8th verses of this chapter, which I desire any one to read as they stand, (Deut. xxx. 11 -14,) and see whether St. Paul uses them here, in the same sense." If the Editor still insists upon the accuracy of the translation of the phrase, " call upon the name of Jesus," found in the version, he will, I hope, refer to Matt. x. 40-42: "He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in

the name of a prophet, shall receive a prophet's reward, &c.—And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily, I say unto you, he shall in no wise lose his reward;"-when he will perceive, that calling on the name of Jesus, as being the Messiah sent by God, is an indirect call on the name of God; in the same manner as one's yielding to a general sent by a king, amounts to his submission to the king himself, and secures for him the same favour of the king as if he had yielded directly to the sovereign.

The Editor then quotes Amos iv. 13, perhaps on account of its containing the phrase, "declaring unto man what is his thought." As I have noticed this subject already, oftener than once, pages 518 and 541, I will not return to it here.

He again quotes Zech. iii. 2: " And Jehovah said unto Satan, Jehovah rebuke thee, O Satan; even Jehovah that hath chosen Jerusalem, rebuke thee: is not this a brand plucked out of the fire?" The Editor then proceeds to say, that "this passage, with ch. ii. 8,Thus saith the Lord of hosts, After the glory hath he sent me,' and ch. xiii. 7, 'Awake, O sword, against my shepherd, against the man who is my fellow, saith the Lord of hosts,' forms another three-fold testimony of the distinct personality of the Son, and his equality with the Father." I am unable to discover exactly what the Editor intends by his two first quotations. With respect to the former,

that "Jehovah said unto Satan, Jehovah rebuke thee," &c., the Editor must be well aware that God speaks of himself, very frequently, throughout the sacred books, in the third person, instead of the first. Isaiah li. 1: " Hearken to me, ye that follow after righteousness, ye that seek the Lord," &c. 15: "But I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is his name." Even in this very book of Zechariah, we find that the prophet speaks of himself sometimes in the third person. Zech. i. 7: "In the second year of Darius, came the word of Jehovah unto Zechariah,” &c. vii. 8: " And the word of the Lord came unto Zechariah, saying," &c. Neither God's nor Zechariah's speaking of himself, in the third person, in poetical language, can be construed into a proof of the plurality of either of their persons, or of the equality of either with some other being. The fact is, that Zechariah prophesies, in the second year of Darius, king of Persia, of the Lord's will to build the second temple of Jerusalem, by Joshua, Zerubbabel, and Semuh; and to rebuke Satan, who would discourage Joshua, the high-priest, from that undertaking; as is evident from the following passage. Zech. i. 1: "In the eighth month, in the second year of Darius, came the word of the Lord to Zechariah," &c. 16: "Therefore, thus saith the Lord, I am returned to Jerusalem with mercies; my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem." ii. 2:

"Then said I, Whither goest thou? And he said unto me, To measure Jerusalem," &c. iii. 1, 2: "And he shewed me Joshua the high-priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem, rebuke thee: is not this a brand plucked out of the fire?" As to Zerubbabel, the prophet says, iv. 9, "The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it," &c. Respecting Semuh, vi. 12, 13, "Thus speaketh the Lord of hosts, saying, Behold the man whose name is Semuh; and he shall grow up out of his place, and ye shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both,"-that is, between Semuh and Joshua, mentioned in the immediately preceding verse 11. In the English version the meaning of the name of Semuh is used, viz. "Branch," instead of Semuh itself, both here and in ch. iii. 8, and the commentators choose to apply the name thus translated to Jesus, though no instance can be adduced of Jesus Christ's having been so called, and though the prophet expressly says, in ch. vi. 12, "whose name is Semuh." He is speaking of the SECOND building of the temple, which began in the reign of Darius, king of Persia, long

before the birth of Christ. Vide the whole book of Zechariah.

The second quotation is, "For thus saith the Lord of hosts, After the glory hath he sent me unto the nations which spoiled you; for he that toucheth you, toucheth the apple of his eye." (ii. 8.) The prophet here communicates to the people the words of God, that" after he has sent me with his will, to the nations who tyrannize over Israel, that he who touches Israel touches the apple of his own eye." Zechariah very often, in his book, introduces himself as being sent by God; but how the Editor, from these circumstances, infers the separate personality of the Son, or his equality with the Father, he will, I hope, explain. If he insists upon the equality of the Most High, with him who says, in the verse in question, "After the glory hath he sent me," (upon some ground that we know nothing of,) he would be sorry to find at last, that he equalizes Zechariah, instead of Jesus, with God. I will, according to the plan already adopted, notice the third quotation, "Awake, O sword,” (xiii. 7,) in a subsequent chapter, among the other passages alluded to in the second chapter of this work.

* The word in the original Hebrew, signifies "that," as well as "for." See Parkhurst's Hebrew Lexicon.

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