make one God and those that adore them be esteemed as worshippers of one God, what ob jection could be advanced justly to the oneness of three hundred and thirty three million of persons in the Deity and to their worship in different emblems; for, oneness of three or of thirty millions of separate persons is equally impossible according to human experience and equally supportable by mystery alone.

The second passage of John quoted by the Editor which I have not yet noticed is John XVI. 30." Now are we sure that thou knowest all things." I admit that Jesus knows all things concerning his ministry and the execution of final judgment but not those that bear no relation to either of them as I noticed in page 1·19, 200, and 223, since the phrase "all things” is very often used in a definite sense, both in the old and new Testaments. In Joshua 1. 17. when the people said "we hearkened to Moses in all things" they meant of course things with regard to the divine commandments. So in Matthew XVII. 11. Elias is said to have "restored all things" that is all things concerning his office as the forerunner of the Messiah. In Mark XIII. 23. Jesus said to his disciples "I have foretold you all things" of course what respected their salvation, Ephesians VI..

21. "Tychicus a beloved brother, and faithful minister in the Lord, shall make known to you all things" of coure belonging to their salvation. Besides, the scriptures inform us that those who devote themselves to the con templation of the Deity are endued with the free gift of knowing all things; but from this circumstance they are not considered to be elevated to the nature of God, nor numbered as persons of the Godhead. Proverbs XXVIII. 5. "They that the seek Lord, understand all things" 2 Tim. II. 7. " and the Lord give thee understanding in all things." 2 Samuel XIV. 20. And my Lord is wise according to the wisdom of an angel of God to know all things that are in the earth."

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The Editor quotes Paul (page 598.) “ God our saviour" and 1 Peter "the righteousness of God and our saviour Jesus Christ" and also Jude" to the only wise God our saviour." He intends perhaps to shew that as both God and Jesus are styled Saviours" conse quently Jesus is God-I have fully noticed. that several others, beside Jesus, were like him appointed by God to save people from time to time and named saviours in the scriptures; but that the use of this appellation does not serve to prove the deity of any of them, vide page 61 and 67.

The Editor expresses his despite of Hindoo polytheism triumphing in his own pure profession. I wonder how it could escape the notice of the Editor that the doctrine of plurality in unity maintained by him, and that professed by Hindoos stand on the same footing, since the Editor, as well as the Hindoos, firmly declares the unity of God while at the same time both · acknowledge the plurality of persons under the same Godhead, although they differ from each other in the exact number. The following passage quoted by the Editor the Gods who have not made the heavens and the earth, shall perish from the earth and from under these heavens" is equally applicable to several of the divine persons of both parties.

In answer to the Editor's query, Where does the unity of mankind exist? I entreat to be allowed to ask the Editor where the unity of the Godhead exists? If he say that it is one divine nature that exists between the three sacred persons, I answer that the unity of mankind is one human nature and exists be tween so many individual persons.

In answer to his question, When were all mankind one even in design and will? I shall say that mankiud has always been one and

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and shall be one even in will and design, in the glorious and prosperous reign of Christ; and that present difference in will and design or in rank and situation among its persons does not preclude them. from unity of nature as the Editor himself admits that one equal in nature to another may yet be subordinate in office." sides, we find that the will of God the Father was sometimes at variance with that of God the Son; Matthew XXVI. 39. "O my father if “O it be possible let this cup pass from me, neverthless, not as I will but as thou wilt." Mark XIV. 36. "and he (Jesus) said Abba father, all things are possible unto thee, take away this cup from me; neverthless not what I will, but what thou wilt."

The Editor appeals to common sense saying that she sees around her every day" that one man "equal in nature to another is yet subordinate in office." She sees so indeed; but when she sees one man equal in nature to another, she to another, she reckons them two men, whether one is subordinate in office to the other or not. To this part of the evidence I beg the Editor will pay some attention. It is indeed astonishing that in all his illustra tions, the Editor brings the Godhead to a level

with any genus including various species under it, but feels offended, if any one should observe this fact to him.

The Editor says (page 601.) "Nor is it true that it was the constant practice of the Saviour to pray to the Father for the power of working miracles; for he never did them in his Father's name, as was the invariable prac. tice of the ancient prophets." In reply to this I only refer the Editor to John XI. 41. to Mark VIII. 6. where we find Jesus had actually prayed to the father in raising the dead and breaking the bread; and especially to John XI. 42. in which Jesus by saying "thou hearest me always" avows that during the whole period of his executing the divine commission, God heard his supplications, though in several instances of performing miracles, he had not used verbally the name of God, in imitation of the practice of some of the ancient prophets. 2 Kings V. 27. in which Elisha is said to have made Gehazi a leper, without verbal supplication to God and in ch. II. 10. Elijah bestowed on Elisha his power of performing miracles, without praying verbally to the Most High. As to the Editor's assertion that "he never did them (miracles) in his Father's name" I again refer him to John X. 25. "the works that I do in my fa

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