sacrifice of life, while the first person displayed his mercy only at the death of the second, without subjecting himself to any humiliation or pain.

In answer to the Editor's position that Jesus even as a mediator was possessed of every power and perfection that was inherent in his divine nature, I only beg to remind him of a few sacred passages among many of a similar nature: John III. 35. "the father loveth the son and hath GIVEN all things into his hand;" XVII. 22. “and the glory which thou GAVEST me I have given them;" &c. V. 26. “for as the father hath life in himself so hath he GIVEN to the son to have life in himself;" Luke 1 I 32. " and the Lord God shall GIVE UNTo him the throne of his father David." Matthew IX. 8. "But when the multitude saw it they marvelled, and glorified God who had given such power to MEN;" XXVIII. 18. Jesus came and spake unto them saying, all power is GIVEN unto me in heaven and in earth." On these texts I trust no commentary is necessary to enable any one to determine whether all the power and glory that Jesus enjoyed were given him by God or were inherent in his own nature.

The Editor again denies Christ's having "possessed a single power, perfection, or attribute which was not eternally inherent in his divine nature;" and defies me to point out one attribute or perfection in the father, which from scripture testimony, the son has not been already shown to possess.' I therefore take

upon myself to point out a few instances which, I hope, will convince the Editor that the peculiar attributes of God were never ascribed to Jesus, nor to any other human being who may have been like Jesus, figuratively called Gods in scriptural language. In the first place the attribute of being the "Most High" or by which the supreme Deity is distinguished above all Gods, is not found once ascribed to Jesus, though invariably applied to the father throughout the scriptural writings. 2ndly. Jesus was never called almighty or

a term peculiarly used for the deity; nay moreover he expressly denies being possessed of almighty power: Matthew XX. 23. "But to sit on my right hand and on my left Is NOT MINE TO GIVE but to them for whom it is PREPARED OF MY FATHER;" XXVI. 53. “ thinkest thou that I cannot now pray To MY FATHER and he shall presently GIVE ME more than twelve legions of angels;" John XI. 41. " then they took away the stone from the place where

the dead was laid; and Jesus lifted up his eyes, and said, father I thank thee that thou hast heard me." He also denies his omniscience Mark XIII. 32. "but of that day and that hour knoweth no man, no not the angels which are in heaven, neither the son but the father." Any being if not supreme, almighty, aud omniscient and more especially one subjected to the transitions of birth and death, must, however highly exalted, even by the ti tle of a God, and though for ages endowed with all power in heaven and in earth, be considered a created being; and like all creatures, be in the end, as the apostle declares, subject to the creator of all things. Besides in the creed which the generality of trinitarians profess, God is described as self-existent having proceeded from none; but the son, on the contrary, is represented as proceeding from the father. Here even the orthodox amongst Christians ascribe the attribute of self-existence to the father of the universe alone.

In my Second Appeal I observed that "the sun, although he is the most powerful and most splendid of all known created beings, has yet no claim to be considered identical in nature with God, who has given to the sun all the heat &c." to which the Editor replies

"what is the sun to his maker ?" I wish he had also added "but that which a son and creatore is to his father and creator? When he again inquires saying "if the sun has no claim to Godhead has it's maker none"? (alluding to Christ) he might have recollected that neither the sun nor Jesus has ever arrogated to himself Godhead, but that it is their wor shippers that have advanced doctrines ascribing Godhead and infinite perfection to these finite objects. Notwithstanding that we daily witness the power of the glorious sun in bringing into life and preserving to maturity an infinite variety of vegetable and animal objects, yet our gratitude and admiration recognise in him only a being instrumental in the hands of God, and we offer worship and duty to him alone who has given to the sun all the light and animating warmth, which he sheds on our globe. On the same ground whether we understand from scriptural authority that the supreme Deity made through Jesus Christ all the things belonging to the Christian dispensation, or every thing relating to this visible world, (as interpreted by the worshippers of Jesus,) we must not, in either case, esteem him as the supreme deity, in whose hand he is represented by the same scriptures but as an instrument.

The Editor says that though the power of effecting a material change without the aid of physical means be peculiar to God, "yet this power Christ not only possessed but bestowed on his apostles." Supposing Jesus alone had the power of effecting material changes without the aid of physical means and of bestowing on others the same gift it could have proved only his being singular in the enjoy ment of this peculiar blessing of God, and not his being identical or equal with him who conferred such a power on him; but it is notorious that Jesus was not at all peculiar in this point. Were not the miracles performed by Joshua and Elijah as wonderful as those done by Jesus? Did not Elijah bestow on his servant Elisha the power of effecting changes without physical means by putting his own spirit on him? Is Elijah from the possession of this power to be considered an incarnation of the supreme deity? 2 Kings II. 9. "And it came to pass when they (Elijah and Elisha) were gone over that Elijah said unto Elisha, ask what I shall do for thee before I be taken away from thee. And Elisha said, I pray thee let a double portion of thy spirit be upon me: (10)" And he said thou hast asked a hard thing, nevertheless if thou see when I am taken from thee, it shall be so unto thee, but,