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arm shall be on the Chaldeans." (15.) "I, even I, have spoken; yea, I have called him, (Cyrus,) I have brought him, and he shall make his way prosperous." (16.) "Come ye near unto me, (says the Prophet,) hear ye this, I have not spoken in secret from the beginning; from the time that it was, there am I (that is, from the first time of these events:) and now the Lord God and his Spirit hath sent me." (17.) Expressions similar to the phrase, "From the time that it was, there am I," are often used by the Prophets. Vide Jer. i. 5: "And before thou camest forth out of the womb, I sanctified thee, and I ordained thee a Prophet unto the nations." And so Isaiah xlix. 1. No one, I presume, that ever read, even with common attention, the book of Isaiah, (in which speakers are introduced without any distinction, more frequently than in the other scriptural books,) would attempt to prove the Trinity or the Deity of Jesus Christ, from the passage quoted by the Editor, unless he is previously biassed by some human creed, and thereby absolutely prevented from comparing impartially one passage with the other.

The Editor perhaps means the personality and the deity of the Holy Spirit by the phrase, "The Lord God and his Spirit hath sent me,”* (verse 16,)

* In the original Hebrew, the last phrase stands thus: "The Lord Jehovah hath sent me and his Spirit," which bear two constructions; first, "The Lord Jehovah hath sent me, and hath

seemingly representing the Spirit of God as a cooperator with himself. He might, in that case, on the same ground, endeavour to establish the personality and the deity of Righteousness, another attribute of the Deity, as being represented with God as an agent in Isaiah lix. [16,] "Therefore his arm brought salvation unto him, and his Righteousness, it sustained him." And he might also attempt to prove the personality and deity of the breath of God, which is, in like manner, represented as a cooperator with the Spirit of God. Job xxxiii. 4: "The Spirit of God hath made me, and the breath of him hath given life." Is this the best of the proofs of the Trinity with which the Editor closes his testimonies? If such be his proofs, I am at a loss to guess what his illustrations will be. The second passage, quoted by the Editor, is what I have just examined in pp. 645-648. The third is, 2 Cor. xiii. 14, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen." Here the apostle prays, that the guidance of Jesus Christ, the love of God, and the constant operation of the holy influence of God, may be with Christians, since, without the guidance of Jesus, no one can be thoroughly impressed with the love of the Deity under the Christian dispensation, nor can that love of God

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sent his Spirit." The second is, "The Lord Jehovah and his Spirit hath sent me."

continue to exist unless preserved by divine influence; a fact which I have demonstrated, pages 651 -653, in examining Matt. xxviii. 19. But what has this passage to do with the proof of the deity of Jesus and the personality of the Holy Spirit? Does not Paul call the Philippians partakers of his own grace? Phil. i. 17. Is not every man pure in heart declared to be possessed of the grace of his lips; that is, verbal instructions? Prov. xxii. 11. Is not, in Psalm xxiii. 6, the communion of goodness and mercy desired for all the days of life? Can such expressions be also considered as proofs of the deity of Paul, or of the personality of these attributes? I

hope and pray the Editor may take all those circum

stances into his serious consideration.

I now examine the remaining few of those pas sages which I intended to notice in a subsequent chapter of this Essay. The first is, Zech. xii. 10, "In that day they shall look upon me whom they have pierced," compared with John xix. 37, "They shall look on him whom they pierced." To shew the error in the translation of the verse in the En glish version, I quoted in my Second Appeal, the verse in the original Hebrew, and a translation thereof from the Arabic Bible, and another from the Septuagint, with a literal English translation, which I repeat: "And they shall look toward me on ac count of him whom they have pierced." But in order to destroy the validity of the Arabic Bible and that of the Septuagint, the Editor says, that "the

seemingly representing the Spirit of God as a cooperator with himself. He might, in that case, on the same ground, endeavour to establish the personality and the deity of Righteousness, another attribute of the Deity, as being represented with God as an agent in Isaiah lix. [16,] “Therefore his arm brought salvation unto him, and his Righteousness, it sustained him." And he might also attempt to prove the personality and deity of the breath of God, which is, in like manner, represented as a cooperator with the Spirit of God. Job xxxiii. 4: "The Spirit of God hath made me, and the breath of him hath given life." Is this the best of the proofs of the Trinity with which the Editor closes his testimonies? If such be his proofs, I am at a loss to guess what his illustrations will be. The second passage, quoted by the Editor, is what I have just examined in pp. 645-648. The third is, 2 Cor. xiii. 14, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit, be with you all. Amen." Here the apostle prays, that the guidance of Jesus Christ, the love of God, and the constant operation of the holy influence of God, may be with Christians, since, without the guidance of Jesus, no one can be thoroughly impressed with the love of the Deity under the Christian dispensation, nor can that love of God

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sent his Spirit." The second is, "The Lord Jehovah and his Spirit hath sent me."

continue to exist unless preserved by divine influence; a fact which I have demonstrated, pages 651 —653, in examining Matt. xxviii. 19. But what has this passage to do with the proof of the deity of Jesus and the personality of the Holy Spirit? Does not Paul call the Philippians partakers of his own grace? Phil. i. 17. Is not every man pure in heart declared to be possessed of the grace of his lips; that is, verbal instructions? Prov. xxii. 11. Is not, in Psalm xxiii. 6, the communion of goodness and mercy desired for all the days of life? Can such expressions be also considered as proofs of the deity of Paul, or of the personality of these attributes? I hope and pray the Editor may take all those circumstances into his serious consideration.

I now examine the remaining few of those pas sages which I intended to notice in a subsequent chapter of this Essay. The first is, Zech. xii. 10, "In that day they shall look upon me whom they have pierced," compared with John xix. 37, "They shall look on him whom they pierced." To shew the error in the translation of the verse in the English version, I quoted in my Second Appeal, the verse in the original Hebrew, and a translation thereof from the Arabic Bible, and another from the Septuagint, with a literal English translation, which I repeat: "And they shall look toward me on ac count of him whom they have pierced." But in order to destroy the validity of the Arabic Bible and that of the Septuagint, the Editor says, that "the

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