In perfect accordance with the passages adduced, our Saviour informs us how he comes by the power of raising the dead, and of the reason why it is conferred upon him. "Verily verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. For, as the Father hath life in himself (the source of life, the power of the resurrection) so hath he given to the Son to have life in himself, and he hath given him authority to execute judgment also, because he is the Son of man."* Here our Lord asserts, that the power of raising the dead and of executing judgment is given him, by the father, in consideration of his being the Son of man. And he proceeds to tell them not to marvel at this, for he does not accomplish these mighty works by himself. "I can of mine own self do nothing. As I hear I judge, and my judgment is just, because I seek not mine own will, but the will of him that sent me."+

That he is only a delegated agent, both in the affair of the resurrection and of the judgment, is also unequiv ocally asserted by the Apostles Knowing that he, that raised up the Lord Jesus Christ, shall raise us up also by Jesus." "In the day when God shall judge the secrets of men, by Jesus Christ according to my gospel."S" In the day when God shall judge the world by that man, whom he hath ordained." Though God be ultimately judge himself and the author of the resurrection, yet he performs these mighty works, through the instrumentality of Christ.¶ Thus the apostles say they were commanded to preach.

It becomes our opponents to prove, when they adduce passages descriptive of Christ's high and godlike powers, that they are underived powers. We contend, that it is the uniform voice of Prophets, of Apostles, and of Christ himself, that the powers he posseses are conferred or bestowed upon him by his God. In his letter to the Ephesians, Paul prays, that they may know what is the exceeding greatness of the power of the God of our Lord Jesus Christ, the Father of glory, towards those who believe, which, he says, is "according to the working +2 Cor. iv. 14 - Rom. ii. 16.–

* John v. 25-27.+ verse 30.Acts xvii. 31.- -¶ Chap. x. 42.

of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be head over all things to the church."* Surely, after such an explanation concerning the exalted powers of Christ, if there were not a word else of the kind in scripture, we might rest assured that they are not independent powers, but delegated, communicated to him, or bestowed upon him, by his God, the Father of glory.

To affirm, that the works, ascribed to Christ, could not be performed by a creature, is being wise above what is written. Christ certainly declares, that he does not perform his mighty works by any power of his own; which declaration could not be a truth in the mouth of God. Whatever God does, he does of himself. He derives no power from another. He is himself the underived source and fountain of all power.

Christ, however, declares, "I with the finger of God cast out demons."+"The Son can do nothing of himself. The Father (or God) who dwelleth in me, he doeth the works." "I can of my own self do nothing." It is therefore altogether unbecoming in erring man to say, that the powers ascribed to Christ are such as could not be delegated. All things are possible with God. He, who inspired the prophets and apostles with a knowledge of future events, a knowledge which he declares to be peculiar to himself, and who endowed them with the divine powers of raising the dead, &c. is undoubtedly able to furnish Christ with those powers of raising the dead and judging the world, with which the scriptures declare he has actually furnished him. Shall we depend on the surmises of uninspired men, or on the plain, unequivocal declarations of the scriptures ?

*Chap. i, 19-21. Luke ii. 20. John xiv, 10. § John v. 30.

SECTION III.

IT is urged, in proof of the supreme

and proper Deity of Christ, that the scriptures ascribe to him OMNISCIENCE.

The most noted passages, adduced to this point, are such as follow. "Now we are sure that thou knowest all things, and needest not that any man should ask thee."*

The occasion of this declaration of the disciples, was, that Christ manifested himself acquainted with their desire to ask him some questions, respecting the meaning of what he had spoken, even without their having suggested any thing to him on the subject. Hence they expressed their assurance, that he knew all things.

And what is the just conclusion from his possession of this knowledge? What conclusion did they draw from it? Did they infer, as some now do, By this we know that thou art the omniscient God, the underived source and fountain of all knowledge? The Evangelist states their conclusion to be, "By this we believe that thou camest forth from God." Their impression of his vast and extensive knowledge, reaching even to the desire of their hearts, excited no conviction of his being the omniscient God himself, but only that he had come forth as God's messenger.

Now if we take it for granted, that they formed a just idea of his knowledge, why shall we not also take it for granted, that they formed a correct conclusion from his possession of that knowledge? Further-" And he (Pe ter) said unto him, Lord, thou knowest all things, thou knowest that I love thee." "But Jesus did not com mit himself unto them, because he knew all men, and needed not that any should testify of man, for he knew what was in man." "All the churches shall know that I am he, which searcheth the reins and hearts, and will give unto every one of you according to his works."{

* Joba xvi. 80.

John xxi. 17.

F

Chap. ii. 24, 25. § Rev. ii. 28.

And yet it is said, concerning God, "Thou, even thou only, knowest the hearts of all the children of men."* These are the most noted passages to this point, and the argument is fairly stated before us.

What now is the conclusion? It is that drawn by the disciples, while under the peculiar impression of his vast and extensive knowledge. By this we believe that Christ came forth from God." Our reason for believing this, and nothing more is as follows.

Knowledge of the hearts and secret purposes of men, though, in a proper sense, peculiar to the omniscient God, he only having this knowledge as an attribute of his nature, may be, and often has been, communicated to creatures. Numerous instances of this occur in scripture. Ahijah the prophet, although blind through age, was inspired to know the wife of Jeroboam, and the intentions of her heart, notwithstanding she feigned herself another.†

It is asserted, concerning Elijah the Prophet, that he could tell the things, which the King of Israel should do in his bed chamber; an expression denoting a knowledge of the most secret transactions. Much in point is the declaration of Elisha. And the man of God said, "Let her alone, for her soul is vexed within her, and the Lord hath hidden it from me and hath not told me."|| This clearly implies, that the prophet supposed God could communicate to him the knowledge of the secret troubles of the soul of this woman; and that it was a matter of some surprize that he had not done it. We have a memórable instance, in the acts of the Apostles, in which Peter knew, by inspiration, that Ananias had kept back part of the price of the land, though he declared he had not; and, also, that he and his wife had secretly agreed to maintain the falsehood. Indeed well known is it, that, in the Apostolic age, there was a standing gift of this kind, the gift of discerning spirits.§

It is worthy of remark however, that universal knowledge is by no means predicable of Christ, in consequence of the latitude of the expression in the passages mentioned. The word all, does not always denote strict univer

* Kings viii. 39. + Kings xiv, 1. 6. 2 Kings vi. 9. 12. Chap. iv. 27. § I. Cor. xii. 10.

sality. The very same phrase, of knowing all things, is used in application to other men. "Ye have an unction

from the holy One,and ye know all things."*"The anointing, which ye have received of him abideth in you, and ye need not that any man teach you, but as the same anointing teacheth you all things."+"My Lord is wise, according to the wisdom of an Angel of God, to know all things that are in the earth."

in

Whatever be meant by such unqualified expressions, the high and extraordinary knowledge of what passes the hearts of men is what may be communicated to creatures, to those who are merely men. This the examples, above cited, sufficiently demonstrate. In order to prove that Jesus is the omniscient God, something further is necessary than evidence, that he has such knowledge. It must also be shewn, that it is an attribute of his nature; that it is underived. Is it demanded of us to exhibit evidence, that Christ actually possessed it by delegation? The declaration of John and of himself affords this evidence. "God giveth not the spirit (the spirit of knowledge as well as power) by measure unto him." "The Father loveth the Son and sheweth him all things that himself doeth." There was one thing however, which God did not see fit to reveal unto him. "Of that day knoweth no man, no, not the Angels in heaven, neither the Son, but the Father only."¶

But does not the Lord Jesus say, "All the churches shall know that I am he, which searcheth the reins and hearts ?" meaning that he is that supreme God, who has declared concerning himself, "I the Lord (Jehovah) search the heart, I try the reins, even to give every man according to his ways and according to the fruit of his doings.**

The original teaches no such doctrine. It does not say εγω ειμι ΑΥΤΟΣ 6 ερευνών, “ Iam HE who searcheth.” The inspired writer is not so definite in his expressions, as to make our Lord affirm himself to be the Jehovah of the Old Testament.

To teach, however, a doctrine of such importance concering one, who has lived and died on the earth, it is but

* I. John ii. 25. + verse 27. II Sam. xiv. 20. § John iii. 34. || John v. Mark xiii. 32. ** Jerm. xvii, 10.

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