IV.

Gen. xi. 6, 7. And the LORD saidlet US go down and there confound (Heb. let US confound) their language.

Another instance of this occurs in Isaiah vi. 8. I heard the voice of the LORD, saying, whom shall I send, and who will go for us Upon the plural word nobis, us, there is a short note of Junius and Tremellius, which contains the substance of all that can be said upon the occasion-" Nam consilium est Dei Patris, Filii, & Spiritus Sancti"-For this (say they) is a consultation of God the Father, the Son and the Holy Ghost.-And it shall be proved to be so, in a proper place from an inspired comment upon this chapter of Isaiah.

V.

fren. xx. 13. And it came to pass when GOD caused me to wander from my father's house, &c.

The Hebrew is-Deus errare facerentGod they caused me to wander: which, however strange it may sound to an English hearer, is the strict grammatical rendering of the original. And the expression is affirmed

by Junius and Tremellius, with other commentators out of number, to respect the plurality of the persons in the godhead. They have a short note upon it to the following effect-Plurale verbum cum Dei nomine, ad indicandum S. Triados mysterium: which I mention, not in the way of an authority, but only to show how clear the case is to an Hebrew reader, whose mind is without prejudice. And though others may have attempted to conceal such evidence as this under an heap of critical rubbish, yet if we are to come to no resolution till those who dislike the doctrine of a trinity have done disputing about the words that convey it, the day of judgment itself would find us undetermined. And if we would but attend to this state of the case, and apply it also to other points of doctrine, I am well convinced it would shorten many of our disputes, and make the word of God, a much more easy and intelligible book than it passes for at present.

VI.

Gen. xxv. 7. Because there GOD appeared unto him, &c.

Here again the Hebrew verb is pluralDeus revelati sunt-God they appeared, or were revealed to him. So again in 2 Sam,

vii. 23.-even like Israel whom God went to redeem: which in the original is-iverunt Deus ad redimendum; the verb being in the plural. A celebrated Latin translatora of the Old Testament has ventured to render it iverunt Dii ad redimendum: but Dii in Latin is not answerable to Elohim in the Hebrew ; and, in strictness, may be thought to coun tenance the notion of Tritheism or a plurality of Gods; which is abhorrent from the express doctrine of the scripture and against which the name Elohim is purposely guarded, by its being connected so very often with verbs and pronouns in the singular.

VII.

Deut. iv. 7. What nation is there so great, that hath GOD so nigh unto them? &c.

In the two preceding articles we have seen the name of God connected with plural verbs: it is here joined to a plural adjective, whose termination is the same with its own; for the original has it-Elohim Kerebim--Deus propinqui-God who are so near. Another instance of which we have in Josh. xxiv. 19. Ye cannot serve the Lord, for he is an holy God. For the Hebrew reads it-Deus sanc

a Pagninus in bis interlineary version published by Mon,

ti ipse, he is a God who are holy ones. And again, Psalm lviii. 12. Doubtless there is a God that judgeth the earth: the Hebrew of which is Deus judicantes in terra-a God (i. e. divine persons) who are judging in the earth.

VIII.

Several other nouns there are besides the name Elohim, as well adjective as substantive, that are set down in the plural number, where it cannot be denied that the being of God is to be understood by them.

Mal. i. 6. If I be a MASTER, where is my fear? The Heb. is 7 Adonian, in the plural-If I am masters, &c.

Isa. liv. 5. For thy maker is thine husband, the Lord of hosts is his name. Here also the Hebrew substantives for thy maker and thy husband, are both plural - Thy. And to prove that Ty cannot signify thy maker, in the singular number, it is also found connected with the word Fehovah in its singular form, without the inserted; as in Isa. li. 13. -And forgettest the Lord thy maker-y

יתות

Eccl. xii. 1. Remember thy creator in the days of thy youth, &c. The Hebrew of which is Remember na thy creators, in the plural. And there is nothing strange in this, when we can prove so easily that the world and all men in it were created by a trinity.

Instead of the usual names of God, adjec tives expressing some divine attribute are very frequently substituted: and these also occur in the plural, as in the following examples.

Prov. ix. 10. The fear of the Lord is the beginning of wisdom, and the knowledge (p) of the HOLY ONES is understanding. Another instance of which may be found in chap. xxx. 3. See also Hos. xi. 12. in the Hebrew, xii. 1.

Eccl. v. 8. There be HIGHER than they. The Hebrew is (a) high ones, in the plural; and is understood even by the Jews themselves to mean the holy and blessed God. Junius and Tremellius put altissimus in their text, but acknowledge the Hebrew to be alti -plurale pro singulari superlativo, mysterium S. Triados notans.

Psalm 1xxviii. 25. Man did eat Angels' food.

The word (O) mighty ones, is never used for angels; and must in this place signify God, for the two following reasons: 1. Because Abir in the singular is several times used absolutely as a name of God; ; who is called Abir Israel, the mighty one of Israel, and Abir Facob, the mighty one of Jacob. Gen. xlix. 24. Psalm cxxxii. 2. where the