bim. Does not he avow here that his coming. to this world was not owing to his own will, but to the will of another being? Was he not entirely at the disposal of God the Most High, even before his coming into this world? In Heb. X. 5. 6. and 7. the apostle declares that Jesus, at the time of his coming to the world, saith, that God had prepared him a body, and that he comes to the world to do the will of God. Had he been God before he had come to this world, how could he, in common with all other creatures, attribute his own actions to the will of the supreme disposer of all the events of the universe?

The Editor next quotes a part of Heb. I. 12. thou art the same. This I have fully noticed in page.

The Editor disapproves highly of my asser tion in the Second Appeal "Christ was vested with glory from the beginning of the world.” I therefore beg to quote one or two scriptural passages, which I hope will justify that assertion. 1 John II. 13. "I write unto you fathers, because ye have known him that is from the beginning Rev. III. 14. these things saith the beginning of the creation of God."

The Editor insinuates that I have contradicted myself by "ridiculing the idea of

Christ's having two natures" after I had declared that Christ "lived with God before the creation of the world" and that "it would have been idle to have informed them (the Jews) that in his mere corporeal nature Jesus was inferior to his maker, and it must there fore have been his spiritual nature, of which he here avowed his inferiority to God." I can not perceive what contradiction there is in the assertion that Christ lived in the divine pur pose and decree* before the world was, and that he not merely as a man, before the assuming of the office of the Messiah, was inferior to his creator, but that he was so even after he had been endowed with the holy spirit in the river of Jordan, and with the power of performing miracles, which is said to be a spiritual gift.-Supposing he like Adam lived with God before his coming into this world, (according to the doctrines maintained

* On John XVII. 5. He had it (the same glory) with the fa ther before the world was, that is, in the father's purpose and decree: In the language of scripture, what God determines to bring to pass is represented, as actually accomplished, thus, the dead are represented as living, Luke XX. 36-38. Believers are spoken of as already glori fied, Rom. VIII 29. 30. Things that are not, are called as though they were, Rom. IV. 17. And in verse 12. of this chapter, Judas is said to be destroyed, though he was then living and actually bargaining with the priests and rulers to betray his master see also verse 10. Ept. I. 4, 2Tim. 1. 9; Rev. XIII. 8; Heb. X. 34. (Improved version.)

by some Christians) and afterwards was sent to the world in the body of Jesus for effecting human salvation, as John the Baptist was esteemed to be Elijah, even this doctrine does not preclude us from rejecting the idea of a two-fold nature of God and man.

The Editor says that when "he (Jesus) emptied himself of his glory, did he lay aside bis divine nature of which his glory was merely a shadow."? and then he recommends me to reflect for a moment on what the term glory implies: understood either of praise or grandeur, it is merely the reflection or indication of a glorious nature:" I have reflected for some years past and do now seriously reflect on the divine nature but I find it inconsistent with any idea I can admit of the eternal and unchangeable almighty that he should empty. himself of his glory, (call it praise or grandeur which you like) though for a season, and should afterwards offer supplications for the same glory to himself, as if another being, addressing that otherself as his own father, since God is often declared to have hardened the heart of men so to disqualify them from perceiving his glory, instead of having degraded himself by setting aside his own title to praise or the grandeur which is inherent in his nature.

The Editor adds "if it was deserved glory it was that of which his nature was worthy, and the father's giving it to him, when no being existed beside the sacred three, was the father's attestation to the son's eternal Godhead." If the father's giving to Jesus deserved glory should be acknowledged as amounting "to his attestation to the son's Godhead," we must be under the necessity of admitting the attestation of Jesus to the eternal deity of his apostles from the circumstance of his having given them the same deserved glory-John XVII. 22. " and the glory which thou hast given me I have given them" &c.

The Editor twice says that "Micah informs us that the son is from everlasting." I wish he had mentioned the chapter and verse to which he alludes, that I might have examined the passage.

He perhaps alludes to the phrase "everlas ting" found in the English version in Micah V. 2. “out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have been from of old, from everlasting." I will therefore quote Parkhurst's explanation of the original Hebrew word which is translated in the English

version" everlasting;" and then notice the translation of this very Hebrew word in many other instances by the authors of the English version; and lastly I will repeat the context, that my readers may be able to judge whether any stress can be laid on the phrase alluded to by the Editor.- First from Parkhurst's He brew and English lexicon "by or is used both as nouns and participles, for time hidden and concealed from man, as well indefinite, Gen. XVII. 8. 1 Sam: XIII. 13. 2 Sam. XII. 10, and eternal, Gen III. 22. Ps. IX. 8, as finite, Exod. XIX 9. XXI. 6, 1 Sam. I 22, comp. ver. 28. 1 Sam. XXVII. 12. Isa. XXX. II, 14; as well past, Gen. VI. 4. Deut. XXX11. 7. Josh. XXIV. 2. Psal. XLI. 14. CXIII. 3. Prov. VIII. 23. as future. It seems to be much more frequently used for an indefinite, than for infinite, time. Sometimes it appears parti cularly to denote the continuance of the Je wish dispensation or age, Gen. XVII. 13. Exod. XII. 14, 24. XXVII. 21, and al, freq, and sometimes the period of time to the Jubilee, which was an eminent type of the com. pletion of the Jewish and typical dispensation by the coming and death of Christ." 2ndly the author of this lexicon (though devoted to the cause of the trinity) gives the translation of the term by found in Micah V. 2. in the