It should be observed also, that this text, in the Greek version, called the Septuagint, is very different from the Hebrew. The Greek version of the Old Testament, was made about three hundred years before Christ, and was quoted by him and his Apostles, and was generally in use among the Jews when our Lord was on earth, as well as before and after. In this version, the above cited passage of Isaiah is as follows, "His name is called the Messenger of the Great Council." A phrase very similar in meaning to the following in Malaehi, "The Lord, whom ye seek, shall suddenly come, even the Messenger of the Covenant, in whom ye delight."

In the first chapter of Hebrews, where Christ is spoken of in the most lofty and exalted terms, it is abundantly evident, that he is still mentioned as the representative or agent, or Son of God, to enlighten the world, and to dispense truth, and grace, and salvation from God to men. "God, who, at sundry times, and in divers manners, spake to the fathers by the prophets, hath, in these latter days, spoken unto us, by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory and the express image of his person (or character) and uphold. ing all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made as much better (or higher) than the Angels, as he hath by inheritance obtained a more excellent name than they. Unto the Son, he saith, Thy throne, O God, is forever and ever (or God is thy throne forever and ever.) Thou hast loved rightcousness and hated iniquity; therefore, God, even thy God, hath anointed thee with the oil of gladness above thy fellows. We see Jesus crowned with glory and honor, who was made a little lower than the Angels by the

sufferings of death, that he might by the grace of God, taste of death for all men. Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Jesus Christ, who was faithful to him who appointed him. Seeing then, that we have a great High Priest, who is passed into the Heavens, even Jesus, the Son of God, let us hold fast our profession. Wherefore he is able to save to the uttermost all who come to God by him. Now of the things of which we have spoken, this is the sum; we have such an High Priest, who is set on the right hand of the throne of the Majesty in the Heavens." Again, in I. Cor. xv. 24, &c. "Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and all power. For he must reign, till he has put all enemies under his feet. The last enemy which shall be destroyed is death. For he (God) hath put all things under his feet. But when he saith, all things are put under him, it is manifest he is excepted, who put all things under him. And when all things shall be subdued under him, then shall the Son also be subject to him who put all things under him, that God may be all in all." Again-"God has highly exalted him, and given him a name above every name, that, at (or in) the name of Jesus, every knee should bow, and every tongue confess, that he is Lord to the glory of God the Father. For this cause, I bow my knees unto the Father of our Lord Jesus Christ-One Lord-one God and Father of all, who is above all, and through all, and in you all."

But it is unnecessary to multiply these quotations. And respecting them, it is obvious to remark, that high and exalted as they represent Christ, when compared

to prophets, or even angels, they plainly assert his subjection to God, the Father, his appointment and qualification by God to be the Savior of men, the Captain of our salvation, the Dispensor of pardon, grace and eternal life.

In these passages, which speak of our Lord in such exalted terms, it is said that God has spoken to the world by him-not that he is God, but, that he is the brightness of his glory, and express image of his person; (in another passage, he is said to be the image of the invisible God) God is said to be the supporter of his throne, of his religion, his cause, or kingdom. He is said to be heir of all things, yet that he is so by God's appointment: By God, to be anointed above his fellows-By the grace of God he tasted death for all men ; and God crowned him with glory and power: He is styled the High Priest of our profession, and said to be faithful to him who appointed him; and is said to be set, not on the throne of the heavenly majesty, but at the right hand thereof. He is to reign till all enemies are put under his feet; and all things, it is said, shall be put under him— But they are subjected to him by God the Father. He is said to have put all things under him; and, that when the end cometh, Christ will deliver up the kingdom to the Father.

But does not Paul, in his epistle to the Phillipians, speak of Christ as justly claiming an equality with God? This is not a correct translation in our common version of the Scriptures. The plain meaning of the apostle is contrary to such a construction. He is speaking of the humiliation of Christ for our good, and says, that though Jesus was in the likeness of God, (being clothed with miraculous power and heavenly wisdom, to prove that he was the messenger or Agent of the Deity for purposes

of grace and salvation to men) yet he did not claim to be equal with God, (though the Jews accused him of this in order to procure his death;) but made himself of no reputation, aud submitted to poverty, insult and contempt, and was obedient (to God) even unto death: Wherefore, God has highly exalted him, and given him a name, which is above every name.

David, also, it may be said, calls Christ his Lord. "Jehovah said unto my Lord," &c. This we think, he might justly do, without believing Christ to be God. David believed in a Messiah to come-a great spiritual deliverer, whose kingdom was to be established in truth and righteousness, and which was to be given him, and supported by God. He might justly call the Messiah his Lord, as he was to be the Savior of Israel, and the dispensor of spiritual and immortal blessings to the world. The meaning is probably the same as in Hebrews-" To the Son, he saith, God is thy throne forever." It is also evident from the passage in Psalms, that David did not speak of Christ as the Deity: "Jehovah said unto my Lord, sit thou at my right hand, till I make thine enemies thy footstool."

It is unnecessary to speak of the passage in I. John, v. 7, since it is rejected by most critics as an interpolation; and by all candid men, so far considered doubtful as not to be quoted with a view to decide the question.

A passage in Acts, xx. 28, which, as it stands in the present version of our Bibles, asserts, that God suffered and shed his blood, is different in the most ancient and best versions of the Scriptures. It is in some, Christ,' and in some, Lord: So that the true reading, no doubt, is, "to feed the church of the Lord (that is, Christ) which he has purchased with his own blood."

The doxologies used by the Apostles, we think, will

go to support our views and constructions of Scripture on the subject here considered; and to shew that Trinitarian doxologies are without example in the New Testament. "Now unto him who is of power to establish you according to my Gospel, to God only wise, be glory, through, (or by) Jesus Christ forever." Rom. xvi. 25, 26. "Thanks be to God, who giveth us the victory through, (or by) our Lord Jesus Christ." I. Cor. xv. 57, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of all mercies, and the God of all comfort." II. Cor. i. 3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly things in (or by) Christ." Eph. i. 3. Now unto him who is able to do exceeding abundantly above all that we ask or think, according to the power which worketh in us, unto him be glory in the Church by Jesus Christ, throughout all ages." Eph. iii. 20. "We give thanks to God, even the Father of our Lord Jesus Christ." Col. i. 3. "Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory forever." I. Tim. i. 17. "To him, who in his time shall manifest or shew our Lord Jesus Christ; to him who is the blessed and only potentate, the Lord of Lords and King of Kings, &c. be honor and power everlasting." Tim. vi. 15, 16. "Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us to a living hope, by the resurrection of Christ from the dead." I. Pet. i. 3. "The God of all grace, who hath called us to his eternal glory by Jesus Christ, make you perfect, &c. to him be glory, dominion and power." I. Pet. v. 10. "Blessing and honor and glory and power be ascribed (from all creatures) to him who sitteth upon the throne, and to the Lamb for ever and