with John II. 17. "The zeal of thy house has eaten me up;" and with Romans XV. 3. "Even Christ pleased not himself; but as it is written, the reproaches of them that reproached thee fell on me;" 8thly Psalms LXXII. 7—11. and 17; 9thly Psalms LXXXIX. 19–36 and 37; 10thly Psalms CII. 4-5 and 10, quoting immediately after this. Heb I. 7, without comparing one with the other; 11thly Psalm CXVIII. 22; 12thly Psalm CX. 1 and 4. After having filled up more than six pages (527–533) with the quotations of the above Psalms, the Editor observes that "notwithstanding the abundant evidence of the atonement and even the deity of Christ already adduced from the Pentateuch and the Psalms" &c. But I regret that none of these Psalmns appear to me to bear the least reference to the principle of vicarious sacrifice as an atonement for sin except Psalm fourteenth; in which a declaration of the displeasure of Jehovah at sacrifice in general is made, and which I have fully examined in the preceding paragraphs. I therefore beg my readers to look over all the Psalms introduced here by the Editor, and to form their opinion whether these are properly applied to the discussion of the doctrine of the atonement; and should they find them having little or no relation to a proof of the atonement

they may then judge whether the frequent complaint of the Editor of the want of room is or is not well founded.

I will examine his attempt to prove the deity of Jesus from some of these Psalms in a subsequent chapter on the Trinity; but cannot omit to notice here two or three remarks made by the Editor, in the course of quoting these Psalms, on some of my assertions in the Second Appeal, leaving a decision on them to the free judgement of the public. The Editor having quoted Psalm XL. 6-8. and compared these verses with Hebrews X. 4-7. 9. thus concludes; (Page 528) "By these declarations various facts are established: They inform us that the grand design of the son in becoming man was that of being a sacrifice; which fully refutes our author's assertion (page 58.) that the sole object of his mission was to preach and impart divine instructions.” The Editor, I am sorry to say, following a frequent practice of his other othodox brethren, omits the immediately following verses which thoroughly explain whether "the will of God" mentioned in verse eighth of the psalm quoted by the Editor implies sacrifice or divine instructions; "I delight to do thy wil O my God: yea, thy law iswithin my heart. I have P.

preached righteousness in the great congregation: lo, I have not refrained my lips, O Lord, thou knowest. I have not hid thy righteousness within my heart. I have declared thy faithfulness and thy salvation: I have not concealed thy loving kindness and thy truth from the great con gregation." It is now left to the public to judge whether psalm fortieth quoted by the Editor establishes that "the grand design of the son in becoming man was that of being a sacrifice," or of preaching the righteousness of God to the world, and declaring his truth and salvation to them. The preparing of the body for the son, as found in Hebrews X. 5 implies of course the necessity of his being furnished with a body in preaching the will of God to mortal men; a body which, in the fulfilment of his commission, Jesus never valued, but exposed to danger and virtually offered as a sacrifice.

It is worth observing that the Editor though he affirms positively, that the grand object of the son's appearing in this world was to be a sacrifice, and not to inculcate divine instructions; and thinks it proper to rest his position upona comparsion of the above Psalm with Hebrews, yet never attempts to reconcile to this notion the verses pointed out in page 58 of my Second Appeal, proving that the object of

his mission was to preach and impart divine instructions. Are we to place greater reliance on his bare affirmation, or on the authority of Jesus himself the Lord and King of Jews and Gentiles?

Not finding a single assertion in the scrip tures that can support his above notion, the Editor lays stress upon John X. 17. "Therefore doth my father love me because I lay down my life that I might take it again." Do these words imply any thing more than his attributing the love of the father towards the son to his implicit obedience even to the loss of his oWIL life taken by the rebellious Jews? Should a General inform his fellow soldiers that his king is attached to him in consequence of his being ready to give up his life in the discharge of his duty, can we thence infer that the grand design. of the king in appointing him General is his death, and not his reconciling rebels to their merciful king through friendly entreaty and offers of amnesty which we know he has employed?

The second conclusion of the Editor from the above quoted Psalms and Hebrews is that "they also demonstrate that the son delighted in offering himself a sacrifice, which refutes that

dreadful assertion that Jesus declared great aversion to the death of the cross and merely yielded to it as knowing that the will of his father rendered such death unavoidable." I find no mention made in Hebrews X. much

less in Psalm XL. of the son's delighting in offering himself as a sacrifice;"' on the contrary it is evidently found in Hebrews X. that whatever the son performed with the body prepar ed him was entirely through his implicit obedience to the will of the father; verse. 7 "Then said I (the son) lo I come to do thy will O God"

"Then said he (the son) lo I come to do thy will O God.”(9) an assertion which is thoroughly confirmed by what I quoted in my Second Appeal, pages 62 and 63, part of which I am necessitated to repeat here to shew that Jesus whether as man or God (let the Editor decide) declared great aversion to death yet yielded to it in common with many other prophets, knowing that the will of his father rendered such death unavoidable. Matthew XXVI. 37. 38. 39. and 42. "And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful even unto death. And prayed, saying. O my father, if it be possible, let this cup (meaning death) pass from me, nevertheless not as I will, but as thou