writer, now before us, argues hence for several creators, one supreme, another or several subordinate. But it is easy to answer, that the Jewish people never understood these expressions after that manner; for they always believed one God and Creator, and that God to be one person. And many learned interpreters among christians have said, that the style, common with princes, and other great men, who often speak in the plural number, is here ascribed to God. Nor needs the consultation, here represented, be supposed to be between equals. But God may be rather understood to declare his mind to the angels, as his counsellors.

But indeed we need not suppose any discourse, or consultation at all. The meaning is no more than this. All other things being made, God proceeded to the creation of man; or, he now proposed, at the conclusion, to make 'man.' And it may be reckoned probable, that Moses introduces God, in this peculiar manner, deliberating and consulting upon the creation of man, to intimate thereby, that he is the chief of the works of God. Or, in other words, according to Patrick, God not only reserved man 'for the last of his works, but does, as it were, advise, and 'consult, and deliberate about his production: the better 'to represent the dignity of man, and that he was made ' with admirable wisdom and prudence.'

We may be confirmed in the reasonableness of this way of thinking, by observing the style made use of in speaking of all the other parts of the creation, which is to this effect. "God said, Let there be light, and there was light. God said, Let there be a firmament in the midst of the waters And God said, Let the earth bring forth the living creature after his kind."

There is another like instance, ch. ii. 18, " And the Lord God, [Jehovah, Elohim,] said, It is not good that the man should be alone. I will make him an help meet for him." The design of the other expressions, as before observed, was to intimate the great dignity and superior excellence of man above the other creatures, whose formation has been already related. In like manner, when God proceeds to the making of the woman, he is represented as consulting, and resolving what to do; that the man might be the more sensible of the goodness of the Creator in providing for him so suitable a help.

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Moreover, though in Gen i. 26, the words are: “And

Faciamus.'] Mos est Hebræis de Deo, ut de Rege, loqui. Reges res magnas agunt de consilio primorum. 1 Reg. xii. 6, 2 Paral. x. 9. Sic et Deus 1 Reg. xxii. 20. Grot. ad Gen. i. 26.

God said, Let us make man in our image, after our likeness:" the execution of that purpose, as related in ver. 27, is in these words: "So God created man in HIS own image: in the image of God created HE him; male and female created HE them." And when the formation of man is mentioned in other places of scripture, no intimation is given that more than one had a hand in his creation. See particularly Matt. xix. 3-6, Mark x. 2-9, where our blessed Lord himself says: "From the beginning of the creation

God made them male and female." And "what God has joined together, let no man put asunder." For certain therefore man, as well as the other creatures, was made by God himself.

If more than one being had been concerned in the creation of man, or any other parts of the world, we ought to have been acquainted with it, that due respect might be paid to them by us. As scripture is here silent, no man has a right to ascribe that to another which the scripture ascribes to God alone. And wherein, as in Ps. cxlviii. all beings, of every rank, in heaven and on earth, are required to praise God for the wonders of their formation. "Praise ye the Lord: praise him from the heavens ;. praise him all ye his angels; praise ye him all his hosts; praise ye him sun and moon; praise him all ye stars of light-Let them praise the name of the Lord. For he commanded, and they were created-Kings of the earth, and all people: princes, and all judges of the earth-Let them praise the name of the Lord; for his name alone is excellent; and his glory is above the earth and heaven."

Eccl. xii. 1," Remember now thy Creator in the days of thy youth." In the Hebrew the word is plural, Creators. Nevertheless, not only our own, but all other versions translate, and rightly, Creator.

Και μνήσθητι το κτίσαντος σε εν ἡμεραις νεοτητος σ8. Gr. Memento Creatoris tui in diebus juventutis tuæ. Lat. Isa. liv. 5, "For thy Maker is thy husband." In the Hebrew, literally, "for thy Makers are thy husbands." Nevertheless the words are always understood as singular. And what follows, shows that one person is only intended: "the Lord of hosts is his name.'

Calvin's remark upon Gen. iii. 22, is to this purpose: • ' Whereas,' says he, many christians from this place draw the doctrine of a Trinity of persons in the Deity; I fear their argument is not solid.' Quod autem eliciunt ex hoc loco christiani doctrinam de tribus in Deo personis, vereor ne satis firmum sit argumentum.

But Patrick says: 'plurality of persons. 'forced and unnatural.' Calvin says.

Those words plainly insinuate a
And all other interpretations seem
And he particularly rejects what

For my part, so far as I am able to judge, if those words implied more Divine Persons than one, or more Creators than one; it would not be worth while to dispute, whether they are equal, or not.

But, as before intimated, I rather think, that here, and in some other like texts, there is a reference to the angelic order of beings, supposed to be more perfect, and more knowing than man. For though Moses gives no particular account of the creation of angels, their existence is supposed in divers parts of this history. And they may be considered as counsellors only, or witnesses and attendants.

And I cannot help being of opinion, that those christians, who endeavour to prove, from the Old Testament, a Trinity of Divine Persons, or more Creators than one, whether coequal or subordinate, expose themselves to the unbelieving part of the Jewish people, whom they are desirous to gain. For the Divine unity is with them a fundamental article of religion. Remarkable are the words of Lord King, in his Critical History of the Apostles' Creed, upon the first article of it, p. 55, 56. As for the persons, who were condemned by this clause, it will be readily granted, that 'they were not the Jews, seeing the unity of the Godhead is 'every where inculcated in the Mosaical law, and the body of that people have been so immoveably fixed and confirmed in the belief thereof, that now, throughout their sixteen 'bundred years' captivity and dispersion, they have never quitted or deserted that principle, that God is one; as is 'evident from their thirteen articles of faith composed by Maimonides, the second whereof is the Unity of the blessed God. Which is there explained to be in such a peculiar ' and transcendent manner, as that nothing like it can be 'found. And in their liturgy, according to the use of the Sepharadim, or the Spaniards, which is read in those parts of the world, in their synagogues, in the very first bymn, 'which is an admiring declaration of the excellences of the Divine Nature, the repeated chorus is this: All creatures, both above and below, testify and witness, all of them as one, that the Lord is one, and his name one.'

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And if we would but read the New Testament with care, and then consider what we have read and seen therein; we might know, that one object of worship is there recommended by Christ and his apostles, and that he is the ever

lasting God, the Creator of the world and all things therein, and the same who was worshipped by the Jewish people, and their ancestors.

Our Lord himself says, that he came in his Father's name, and acted by his authority, even his, who, the Jews said, was their God. And he styles him Lord of heaven and earth, and the only true God.' And he referred them to their scriptures, as testifying of him.

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The apostles of Christ after his ascension, preaching to the Jews, say: "The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Son Jesus," Acts iii. 13. "The God of our fathers raised up Jesus," chap. v. 3. And requesting special assistance from heaven in their work, and under their many difficulties, "they lift up their voice to God, and said: Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is. Who by the mouth of thy servant David hast said,"-chap. iv. 24, 25.

Paul, writing to the Jewish believers, says: "God, who at sundry times, and in divers manners, spake in time past to the fathers by the prophets, has, in these last days, spoken unto us by his Son," Heb. i. 1, 2. He and Barnabas, teaching Gentiles, say: "We preach unto you, that ye should turn from these vanities unto the living God, who made heaven and earth, and the sea, and all things that are therein," Acts xiv. 15. And at Athens, says Paul: "God that made the world, and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands," chap. xvii. 29.

I think I have now proved, both from the Old and the New Testament, that there is one God, Creator of man and all things in the world.d

Accordingly, the first article in the apostle's creed, which ought never to be diminished, or enervated, is this: I believe in God the Father, almighty, maker of heaven and ' earth.'

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Lett. vii. p. 128, or 479. Now upon examination into the scriptures, it will appear, that this Messiah, or Christ, 'was the same person with the great archangel Michael, who was the guardian angel of Israel.'

For which the learned author alleges, 1 Cor. x. 4 and 9, and Heb. xi. 26. But as none of those texts appear to be at all to the purpose, for which they are alleged, I need not stay to explain them.

That our blessed Saviour Jesus Christ is not an angel, is d More texts to the like purpose may be seen alleged at p. 117, note *.

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evident from many plain texts of scripture. Heb. i. 4-6, Being made so much better than the angels, as he has by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee?-And again, when he bringeth in the first-begotten into the world, he saith: And let all the angels of God worship him." See also ver. 7, and ver, 13, 14. Ch. ii. 5, "But unto the angels hath he not put in subjection the world to come, of which we now speak." Ver. 16, " For verily he did not lay hold of angels; but he laid hold of the seed of Abrahamn." Sec likewise the preceding part of that chapter.

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And when our blessed Saviour is mentioned with angels, he is distinguished from them. "I charge thee," says Paul, "before God, and the Lord Jesus Christ, and the elect angels," 1 Tim. v. 21. And St. John, "Grace be unto you, and peace, from him, which is, and which was, and which is to come: and from the seven spirits which are before the throne; and from Jesus Christ, who is the faithful witness," Rev. i. 4, 5. Not now to mention any other like texts.

These must be sufficient to satisfy us that Jesus Christ is not an angel, or one of the angelical order of beings; or we can be assured of nothing.

However, I must not omit Mal. iii. 1," Behold, I will send my messenger, and he shall prepare the way before And the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, in whom ye delight."

me.

Here the Messiah is spoken of as the messenger, or angel of the covenant. Tertullian, referring to this text, or to Isa. ix. 6, says, Christ is an angel by office, but not by nature.' Dictus est quidem magni consilii angelus, id est, nuntius; officii non naturæ vocabulo. Magnum enim cogitatum Patris super hominum restitutione annunciaturus seculo erat. De Carne Christi. cap. 14. p. 370.

And St. Paul writes, Heb. iii. 1," Wherefore, holy brethren, consider the apostle, and High Priest of our profession, Jesus Christ." Which is paraphrased by Dr. Sykes in this manner : It is your duty to consider him, as a mes'senger sent by God, and as the High Priest of our pro'fession.'

Lett. vii. p. 132, or 482, And therefore," in the fulness of time," saith the apostle, "God sent forth his beloved Son, to be made of a woman," that is, to take human nature upon him,' Gal. iv. 4.