Gen. i. 1, 26, 27, is used in the New Testament exactly in the sense of ginomai. Thus, James iii.

9, Men who are made after the image of God.'

γεγονότας. YEYOVOTαs. Jesus Christ made the man whole who had been lame for eight and thirty years. John v. 11, 15.

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"3. We complain strongly of a want of fairness in your turns of the Greek, The Psalmist says, By the Word of the Lord the heavens were made." St. Paul often uses the verb xw, I create, from the creation of the material world, as Rom. viii. 19, 20, 22. 1 Tim. iv. 3. The expectation of the creature; the creature made subject to vanity; the creature delivered; the meats which God hath created.' This apostle says, that his mission was to make all men see what is the fellowship of the mystery, which from the beginning hath been hid in God, who created all things by Jesus Christ.' Now the Greek verb ktisò is here used six times by the same apostle, and five of them you allow, refer to the creation of material things; and we contend that if the sixth occurence do not refer to the creation of the world by the Word, then all language, all logic, all grammar, must be for ever trampled under foot.

"4. Your grant, your full grant, that the ages were created by Jesus Christ, is equally against you in regard of the time. If God, the Father, created, and governed the church till the legitimate son of Joseph' began to be about thirty years of age, what becomes of the wild theology of Paul, who is ever talking to believers of their

being chosen from the beginning to salvation, through sanctification of the spirit and belief of the truth?' What does he mean by the mystery hid in ages past, of which there is a constant recurrence in his writings? What are the ravings of Isaiah, and the prophets, about a poor unfortunate man,, no way honourably born, that he was God's servant, God's Son, his Chosen, his Elect, in whom his soul delighted; that God would give him for a covenant to the people, often calling him the Holy One of Israel, to whom the nations were to be gathered? What do the patriarchs mean by JEHOVAH the Angel, the sole dispenser of all covenant blessings to them and to their children. 'God,' said Jacob, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long to this day, the Angel which redeemed me from all evil, bless the lads.' Gen. xlviii. 15, 16. Why talk of this Angel's blessing the lads, when he had no existence? Other fathers, are fathers who give the best advice in their power to their children; but these fathers, affecting to have been favoured with conversations with the Divinity in Angelic figure, agreed by common consent to deceive the offspring of their own bodies!!!

"Verse 4. By him was life,' St. John says, · εν αυτώ, in him was life.' You add, Christ was the revealer of life; with him was the word of life.' We grant he demonstrated life and immortality by the gospel when he rose from the dead: but life was revealed from the beginning. The angel who blessed the lads, had taught Abraham

to look for a heavenly country, and Jacob to say when dying, O Lord, I have waited for thy salvation.' He had shewn David the path of life, the fulness of joy, and the ever-during pleasures at his right hand.

εγενετο,

"Ver. 10. He was in the world, and the world was enlightened by him, and the world knew him not.' Your note adds, • The word τεφωτισμενοι, enlightened, is understood after sysvero, made.' You then supersede the word made, it being a small thing for the Eternal Word to make a world. The only point of dissent from this reading will be the new discovery, that, in, now means by! When our Saviour says, I am in the Father, and the Father in me,' if uniformiry of reading be our guide, both these texts will resolve themselves into three evident propositions.

"1. That Jesus Christ was made or hegotten by the world:

"2. That Jesus Christ was made or begotten by the Father.

"3. That the Father was made or begotten by Jesus Christ.

"The Rev. Mr. Henshall, A. M. Vicar of Bow, in Essex, was far too petulent in complaining in the preface to his Gothic edition of St. Matthew, that the Chancellor of the University of Cambridge had subscribed fifty guineas towards an Unitarian version of the New Testament; the merits of that version are beyond example.

"Ver. 14. The word was flesh. Oh! oh! gentlemen; I now fully understand you. The body and soul of Jesus were both material. We

are now arrived on the descending scale at the bottom, I would say at the tomb. All flesh is grass; the grass withereth, the flower fadeth because the wind of the Lord bloweth upon it. Yes; oh! yes we are come as mourners to the tomb. ** *** But do not weep, women; do not weep. Your HOPE is not yet in the tomb. Neither can the infidels bury his witnesses. Your ADONAI yet lives ; he lives and reigns at his Father's right hand. These men who have exalted their reason, and become wise above what is written, prevaricate in evidence. They translate 1 Timothy iii. 16, He was manifest in the flesh.' Here it follows by the fairest deduction of argument, that The flesh was manifest in flesh!' This is what is now called rational christianity! And these men, coming with a bloody hand, like the Amalekite to David for a reward, meet an interrogation from the king-Wast thou not afraid to stretch forth thine hand to destroy the Lord's anointed?' 2 Sam. i. 14. Wast thou not afraid to suppress the verb. The word was made flesh;' not by confusion of substance, but by an hypostatic union of nature, the human and the divine. Wast thou not afraid to take liberal salaries of the people for destroying their hope, and laughing secretly at their weakness in believing the scriptures, as thou laughest openly at our refutations? "John 13. No man hath ascended;' that is, 'no man goeth up into heaven. To ascend into heaven signifies to become acquainted with the truths of God; to descend from heaven is to bring down those truths, and to discover them to

the world.' The Hebrew prophets, and ancient rabbins, have quite spoiled our ears. They talk so largely of the Messiah's rending the heavens, and coming down, that we are no way prepared for these novel comments. John Baptist, who was six months older than the Saviour, says, 'He is preferred before me, for he was before me: I am from beneath; he is from above.' The scriptures never talk of descending to Jerusalem to discover these truths,' but always of going up to the temple.

"Cap. xii, 41. These things Isaiah said when he saw his Glory.'— The true meaning is, when Isaiah (vi.) saw the glory of God the Father revealing to him the coming of Christ; he then saw; that is, foresaw the glory of him who was to come in the glory of the Father.'-Dr. S. Clarke. The exceptions we take to this gloss are, 1. That it offers violence to the text; instead of foreseeing, the prophet uses the past time, Mine eyes have seen the King, the Lord of Hosts.' 2. The Evangelist uses also the past time, as the Septuagint, Isaiah saw his Glory.' 3. The word King, according to the current language of the prophets, means the Messiah. 4. If Isaiah only foresaw, then he had no favours but those which all good men had. Why then did he faint with awe?

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Cap. xvii. 5. 'And now, O Father, glorify thou me with thyself, with the glory which I had with thee before the world was.' This you insinuate was merely the glory of being instrumental in the conversion of mankind. The new idol of rational christianity being once set up in the plains of

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