Vitringa gives the same interpretation. The Latin Vulgate follows the same translation," pater futuri seculi."

66

As there can be no dispute upon this translation, I close the extracts with the following from Mr. Harmer. Every body almost knows," says he, " that it is usual, in Scripture language, to describe the qualities or relations of a person, by calling him the son of such and such a thing; but people are not as generally aware, that it is usual to point out the same thing, by calling him the father of this and that thing. Thus the kite is called the father of the air,' to express the excellency of his flying. A caliph who was so weak as to be often unable to appear in the day time was called 'father of the night.' An eminent physician was called the 'father of benedictions.' An African city being stony was called 'the father of a stone, &c.' As the head, and introducer of an everlasting dispensation, was therefore very naturally in their style, called the father of that which is everlasting."*

* Harmer's Obs. Vol. IV. p. 408. Clarke's Ed.

I finish my remarks upon this passage with the following unanswerable truism from Mr. Clowes, p. 20. "It may possibly be objected by the Unitarian, that the Son, in the above passage, is said to be given, and that therefore the Being who gave him, must not only be distinct from him, but superior to him, consequently that Jesus Christ, who is here meant by the Son, is both distinct from, and inferior to, the Father, by whom he was given"!!

The quotations in the next page, 21, all refer to Jehovah the Father, and have nothing to do with Jesus Christ.

Upon the quotations from the 40th. chapter, I only make the following ob

servations.

That no allowance is made for the highly figurative language in which prophets always wrote.

That actions, performed by a person under a divine inspiration and impulse, are with the greatest propriety said to be performed by God himself. The Father who dwelleth in me, he doeth the works." John xiv. 10.

That we believe all that is stated; namely, that the glory of the Lord Jehovah was revealed* in the mission of Jesus Christ; that John was the messenger of Jehovah, not of Jesus Christ, preparing the way for the fuller revelation of the will of Jehovah by Jesus Christ, that he was the voice crying in the wilderness, and making straight in the desert a highway for our God.

That in this Chapter not one word is said of the nature or person of Jesus Christ; but of the importance of his office, and the divinity of his mission.

"But as truly as I live, glory of the Lord. Be my glory, and my mira.

* In Exod. xvi. 7, we read, " And in the morning, then shall ye see the glory of the Lord." This revelation of his glory is afterward stated to be the mission of quails as food for the Israelites. Numb. xiv. 21, 22. all the earth shall be filled with the cause all those men which have seen cles which I did in Egypt," &c. The first glory here mentioned, appears to be that of not suffering any of the Israel. ites to enter the promised land, except Caleb and Joshua. The second time it is mentioned it alludes to the mirales per formed. Now most of these miracles were performed, through the medium of Moses the agent of God. As reasonably may the inference be drawn that therefore Moses was Jehovah, as that Jesus Christ was Jehovah, because the glory of Jeho vah was then also revealed.

In the next paragraph various quotations are adduced from different parts of the writings of the same prophet, all of which relate to the Lord God Jehovah of Hosts, the Father, alone.

this sentence.

The quotations from Isaiah finish with "And as if this redeeming and saving Jehovah was more than ordinarily anxious to prevent all mistake and misapprehension on this important point, he is made to say, 'My glory will I not give to another,' (xliii. 8,) by which declaration nothing else can possibly be meant, than that he would not give to an→ other the glory of being a Saviour and Redeemer." P. 26.

In looking over this chapter, I find not the expressions Saviour or Redeemer ; but in the first eight verses I find the predicted messenger called "a servant,” “upheld" by God, "elected" by God, "in whom he delighted," on whom he "put his spirit.” Ver. 1. That Jehovah “called him in righteousness," would "hold his hand," "keep him," and "give him a covenant for the people." Ver. 6.

In contradistinction from this

messenger,

the Almighty thus denominates himself, "God Jehovah, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth bread unto the people upon it, and spirit to them that walk therein." Ver. 5. And in the "I am Jehovah; that is my name; and my glory will I not give to another, neither my praise to graven images."

8th verse,

The inference which I cannot but draw from this passage, is that Jesus is a Being infinitely inferior to Jehovah; and that the glory which he would not give to another is, what is stated in the first and second commandments, the acknowledgment of any other being as God. You will I trust read the whole passage attentively, and judge which inference appears to you just.

The principal passage adduced from Jeremiah is the following, (p. 28). "Behold the days come saith the Lord (Jehovah), that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgment and