God, but he also uses for the chiefs of Israel and for Moses the same epithet.

The Editor quotes 1 Cor. iv. 5: "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart; and then shall every man have praise of God." The passage simply amounts to this: "Judge not either me or others before the time, until the Lord come, who will bring to light the dark and secret counsels of men's hearts, in preaching the gospel; and then shall every one have that praise, that estimate set upon him by God himself, which he truly deserves." -Locke.

It is not Jesus alone that was empowered by God to know and to judge all secret events; but, on particular occasions, others were intrusted with the same power, as has already been noticed in page 518, and will also be found in Dan. ii. 23: "I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee; for thou hast now made known unto us the king's matter." And in 2 Samuel xiv. 19, 20: " And the king (David) said, Is not the hand of Joab with thee in all this? And the woman answered and said, My Lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth." 1 Cor. vi. 2, 3: "Do ye not know that the saints shall judge the world? And if the world shall be judged

and yet to maintain the idea that he created things by the directions of another being, and was appointed as heir of all things by that other. Again, in pursuance of the same rule of the Editor, I find that Jesus, like other perishable gods, both died and was buried, though raised afterwards by his Father, who had the power of raising Elijah to heaven, even without suffering him to die and be buried for a single day. My readers may now judge whether Jesus Christ be not included, in common with other perishable gods, in the rule laid down by the Editor.

To deify Jesus Christ, the Editor again introduces the circumstance of his being a searcher of hearts, to execute judgment, Rev. ii. 23, and also quotes Heb. i. 3. Having examined these arguments in pages 449 and 518, I will not return to them here.

He adds, in this instance, "We are hence assured that the Father, who perfectly knows the Son, did not commit to him all judgment so entirely as to judge no man himself, without knowing his infinite fitness for the work." It is evident that the Father did not commit to the Son all judgment so entirely as to judge no man himself, without qualifying him for so doing, that is, without giving him the power of knowing all the events of this world in order to the distribution of rewards and punishments. Matt. xxviii. 18: "All power is given unto me in heaven and in earth." Notwithstanding this, the power of knowing those things that do not respect the execution of judgment by the Son, is not bestowed upon

him, and the Son, therefore, is totally ignorant of them. Mark xiii. 32: “But of that day and that hour knoweth no man; no, not the angels which are in heaven; neither the Son, but the Father." No one destitute of the power of omniscience is ever acknowledged as Supreme God by any sect that believe in revealed religion.

He quotes Heb. iv. 13, "Neither is there any creature that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do," in order to corroborate the idea that Christ knew all the secrets of men. Supposing this passage to be applicable to Jesus Christ, it does not convey any other idea than what is understood by Rev. ii. 23, which I have already noticed. But the Editor must know that in the immediately preceding verse, the word of God, or revelation, while figuratively represented as a twoedged sword, &c., is in the same allegorical sense declared to be "a discerner of the thoughts and intents of the heart." There is, therefore, no inconsistency in ascribing the knowledge of the intents of hearts to him through whom that revelation is communicated, and who is appointed to judge whether the conduct of men is regulated by them in conformity to that revelation.

The Editor says, (page 584,) that “in Ezekiel xxviii., God says, respecting a man who arrogated to himself the honours of Godhead, Son of man, say unto the prince of Tyrus, Thus saith the Lord

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God;-Because thy heart is lifted up, and thou hast said, I am a God,-behold, thou shalt die the death of the uncircumcised,' &c. How different the Father's language to the Son: Thy throne, O God, is for ever and ever'! Why this different language to the prince of Tyrus and to Jesus?" Had the Editor attentively referred to the Scriptures, he would not have taken the trouble of putting this question to me; for he would have easily found the reason for this difference; that is, the king of Tyrus called himself God, as above-stated; but Jesus, so far from robbing the Deity of his honour, never ceased to confess that God was both his God and his Father. (John xx. 17.) Also, that the prince of Tyrus manifested disobedience to God; but Jesus even laid down his life in submission to the purposes of God, and attributed divine favour towards himself to his entire obedience to the Most High. Rom. v. 19: "For as by one man's disobedience, many were made sinners, so by the obedience of one shall many be made righteous." John x. 17: "Therefore doth my Father love me, because I lay down my life, that I might take it again." Luke xxii. 42: "Father, if thou be willing, remove this cup from me: nevertheless, not my will, but thine be done." As the conduct of the prince and that of Jesus towards God were quite different, they were differently treated by the Father of the universe. As to the above verse, ("Thy throne, O God, is for ever and ever,") God does not peculiarly address Jesus with the epithet

God, but he also uses for the chiefs of Israel and for Moses the same epithet.

The Editor quotes 1 Cor. iv. 5: "Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart; and then shall every man have praise of God." The passage simply amounts to this: "Judge not either me or others before the time, until the Lord come, who will bring to light the dark and secret counsels of men's hearts, in preaching the gospel; and then shall every one have that praise, that estimate set upon him by God himself, which he truly deserves." -Locke.

It is not Jesus alone that was empowered by God to know and to judge all secret events; but, on particular occasions, others were intrusted with the same power, as has already been noticed in page 518, and will also be found in Dan. ii. 23: "I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee; for thou hast now made known unto us the king's matter." And in 2 Samuel xiv. 19, 20: "And the king (David) said, Is not the hand of Joab with thee in all this? And the woman answered and said, My Lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth." 1 Cor. vi. 2, 3: "Do ye not know that the saints shall judge the world? And if the world shall be judged