things are put under his feet. But as God, all things were made by him, by his underived power; and all things are made for him, for his use, and for his pleasure; and to him are all things accountable, Rom. xi. 36.

The two passages of scripture, that you quoted in favour of Deity dying, by no means prove it.

Hereby perceive we the love of God, because he laid down his life for us." The words, "ofGod," are not in the original text, but supplied by the translators. It was in the flesh he suffered, and in the flesh he was put to death. But, as there were two distinct natures in the person of Christ, the humanity doubtless died in union with the Godhead; on which account the Jews are charged with killing the Prince of life, crucifying the Lord of glory and murdering the Just one; and the church of God is said to be purchased with his own blood. All which prove the union of the two natures, even in death; and from this union springs the sweet savour of the one offering, and all the invaluable worth and glorious merit of it; because he thought it no robbery to be equal with God, even when he was God incarnate; and on which account also he is called the man, Jehovah's fellow. But then it was the Godhead that laid down the life of the manhood, and it was the Godhead that took that life again. Destroy this temple, and in three days I will raise it up." They did destroy the temple in which the Shekina dwelt, and in three days the Shekina raised it again.

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But Mr. Loud denies that the Saviour assumed the human nature; though the scriptures testify this truth so plainly, by asserting, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same." If the Lord's humanity were not in reality of the virgin's seed, but Divinity changed into flesh, he could not be said to take part of the children's flesh and blood, which the Holy Spirit says he did; and therefore we are said to be members of his body, of his flesh, and of his bones, Eph. v. 30. And again, "He was made of a woman;" his humanity was of her seed, made of her substance; which is too plain a truth to be disproved; and none but those who are given up to believe a lie, would ever attempt it.

Mr. Loud's insisting upon it that, if the Saviour really partook of the seed of the virgin, he was a sinner, and there could be no more merit in his sacrifice than in the martyrdom of Loud, is both shocking and dreadful. However, the angel told Mary that with God nothing shall be impossible; and therefore this wonderful work was possible with God; and it was done. The Lord assumed a human nature, of which the body was prepared by God the Holy Ghost, and was a lamb without spot, and without blemish; a holy thing; holy, harmless, and undefiled. The prince of this world could find nothing of his bane in him. And this was no more impossible with God than raising the sinful dust and ashes of the saints out of their

graves, and setting them down immortal, incorruptible, glorious, and without spot or wrinkle, in the kingdom of heaven; which is a work that is to be done, and will be done.

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Mr. Loud's mystery, of the Lord's partaking no more of the virgin's nature than a funnel does of the liquor that is poured through it, is no part of the doctrine which he says he got on his knees; for that abominable heresy of the funnel, or pipe, many hundred years old. In short, Mr. Loud, by his abominable doctrines, denies the great mystery of godliness, the view of angels, the doctrine of the apostles, the hope of the saints, and the faith that has been in the world these seventeen hundred years. "God manifest in the flesh" was, and is, the only hope of Israel; God manifest in the flesh was seen of angels; God manifest in the flesh was preached to the Gentiles; God manifest in the flesh was believed on in the world; God manifest in the flesh was received up into glory. Hence it appears plain that the apostle's great mystery, Isaiah's sign, Jeremiah's new thing, and the good thing promised to the house of Israel, is God incarnate, God manifest in the flesh, or God with us by incarnation.

I come now to consider Mr. Loud's notion of the Lord's descent into hell. I think the altar made of whole stones, upon which no tool was to be lifted, the golden altar, and the altar of brass, or brazen altar, were all types of our Lord's divinity; upon which, as upon the altar, the huma

nity was offered in sacrifice to God the Father. For it is the altar that sanctifies the gift; and for our sakes the Saviour sanctified himself. And it

is clear that the Lord's feet, which denote strength, are compared to brass, his faithfulness to a girdle of gold; and he is called the stone of Israel. And thus he is compared to the different materials of which the Jewish altars were composed. The horns of the altar likewise were a refuge for sinners, typical of the mighty horn of salvation raised up in the house of God's servant David, Luke i. 69; who is the only refuge that God has set before us. But Mr. Loud told me that the altar was a type of God the Father; but I think it is not a very easy matter to find an inanimate type of him. Besides, Christ, and not God the Father, is the truth of all the types, and the substance of all the legal shadows. Moreover, the sacrifices were offered upon the altar, not to the altar; but upon the altar to God. And it is plain that the altar was greater than the gift, because it sanctified the gift; and it is as true that our Lord's divinity, which offered up the humanity, is greater than the humanity that was offered up.

Furthermore, when the sacrifices under the law were offered on the altar, there was an end of the offering, without any thing done that prefigured a descent into hell. Nor was the fire, in which the victim was consumed, called hell fire, but holy fire, and the fire of the altar,

And we may add, that the sacrifice was of

fered immediately to God; and immediately after the priest pronounced God's blessing on the people, Num. vi. 24; without any thing like a space of three days, exhibiting our Lord's sufferings beyond the cross.

And, as the burnt offerings were accepted of God upon the altar, Isaiah lvi. 7; so the offering of our dear Lord was accepted when finished on the cross; for he said, "Father, into thy hands I commend my spirit; and, having said thus, he gave up the Ghost." The soul of our Lord was received from the cross, not from hell. "He made his soul an offering for sin;" and to God the Father he offered it, and into the Father's hands he commended it, not into hell fire; and yielded up the ghost, it did not sink into the bottomless pit.

It may further be observed that the Saviour is our forerunner and our example, and we are to tread in his steps, to drink of his cup, and are planted together in the likeness of his death; and the utmost of the saints' sufferings is carrying the cross, and dying for his sake: but, if he went into hell, we do in that sense by no means tread in his steps, nor are we in that sense planted together in the likeness of his death. Nor do we understand, by the phrases, yielded up the ghost, as Jacob did, or commending the spirit to God, as Stephen did, any thing like a descent into hell. The souls of the saints return to God who gave them; and so did the soul of Christ when it was