verbal proof remains by which to establish any higher nature.[251] But can any supposition be more monstrous than this; that whenever our Lord used the familiar language of personality, and discoursed with the peasants of Galilee, and the populace of Jerusalem, he was perpetually performing a metaphysical resolution of himself into natures, characters, and offices, and putting forth, now a phrase from the divine, now another from the human capacity; here a sentence from the pre-existent, and there another from the mediatorial compartment of his individuality? And the absurdity is crowned, when writings, crowded thus with mental reservations, are handed over to us as a _Revelation_. (5.) Our last expectation from a Trinitarian Bible is this; that, since with the incarnation began and ended the peculiar office of Christ’s humanity, he will not be spoken of as man, in relation to the events before or after this period. The glory which our Lord is thought to have possessed before his entrance into this world, was the essential, underived, inalienable glory, which belonged to his Divinity; nor was his highest nature yet blended with the suffering elements, or capable of being described by the inferior titles, of his mediatorial office, or his mortal existence. Yet is it under the designation of SON OF MAN that he is described, according to the prevalent interpretation, as pre-existent; it is the SON OF MAN who “was before,” in that state, whither he was to “ascend up again;”[252] it was, “He that came down from Heaven,—even the SON OF MAN, who is in Heaven.”[253] Whatever doubt there may be respecting the precise import of this title, it certainly cannot be thought to denote the separate divine nature of Christ, as it existed before the incarnation. In perfect consistency with this language, it appears that for the restoration of this original glory, Jesus declares himself wholly dependent on the Father; “And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was.”[254] Here, if there be truth in the Trinitarian hypothesis, it was the man that prayed for a re-bestowal of that which the man never possessed, and which the God never lost or could receive from another. It must be admitted that no expression of dependence can be more solemn and absolute, than that which pours itself forth in prayer; and if our Lord was able to resume his former state, by the energy of his own Omnipotence, this act of supplication loses all semblance of sincerity. Yet, if here his dependence on the Father is acknowledged to be implied, with what consistency can another passage, relating also to his departure from earth to Heaven, be seized upon to prove that he _raised himself_ from the dead, by that _inextinguishable_ and glorious power, which, nevertheless, he entreats the Father to restore? If his proper Deity brought back to life the crucified humanity, it was a mockery for