Exod. iii. 8. and other places; so that if he is thus omnipresent, we must conclude that he is a divine Person.

The Arians give a very different sense of this text, especially those words, The Son of man, who is in heaven;(a) for, they suppose, the words ought to be rendered, was in heaven; and that it does not argue his omnipresence, but that nature, which they call divine, first resided in heaven from the beginning, when it was produced by the Father; and afterwards in his incarnation, by a removal from heaven to earth it was said to come down from thence. But, before we allow of this sense of the text, they must prove that Christ was the first creature, and that, in this finite nature, he resided in heaven till his incarnation, and that he afterwards, by a change of place, descended into this lower world; and, if they could make this appear, there is yet a difficulty in the expression, as they understand the words; for it is not usual to say, I came from a place, and was in that place before I came from it; therefore whether their exposition of the words, or ours, be most proper, I leave any one to judge.

As for the Socinians, who deny that Christ had any existence before his incarnation, these are very much at a loss to account for the sense of this scripture; though Socinus himself, and many of his followers, have concluded from thence, that Christ was taken up into heaven some time after his incarnation, which they suppose to have been in some part of those forty days in which the scripture says he was in the wilderness tempted of the devil; but how he could ascend into heaven, and yet be in the wilderness, where one of the evangelists says he was all the forty days, as Mark i. 13. cannot be easily understood, or accounted for; and, indeed, the scripture is altogether silent as to this matter: and it is very strange, if it had been so, that when we have an account of other circumstances in his life, which are of less importance, no mention should be made of this, which, had it been discovered, would have been a great inducement to his followers to have paid the highest regard to his doctrine; for they suppose he was taken up into heaven, that he might be instructed in those things which he was to impart to the world. And, instead of a proof hereof, they only say that this is a parallel instance with that of Moses, who was called up to the top of mount Sinai, which was then the immediate seat of the divine presence, and there received the law, which he was to impart to Israel; so, they suppose, it was necessary, that our Saviour should ascend into heaven, that he might there be instructed in that doctrine, which he was to communicate to his church. But we cannot but conclude, that being omniscient, as will

(a) o av sv tm cupavœ, is admitted by Griesback into his text

structions, and having, in his human nature, had an unction from the Holy Ghost; or, as it is expressed, John iii. 34. that God gave not the Spirit by measure unto him, therefore it was necessary that he should ascend into heaven, to receive the doctrines from thence, which he was to deliver. Moreover, according to this conjecture, his coming from heaven, in the end of time, to judge the world, should have been called his third coming, (as his first coming from thence was in his incarnation, and his second coming is supposed to be his return to this world, after he ascended into heaven, during this interval of time) which is contrary to that text of scripture, in Heb. ix. 28. which calls it, his coming the second time, without sin, unto salvation. And, indeed, it is so ungrounded a supposition, that some of the Socinians themselves reckon it, at most, but a probable conjecture, but do not pretend to say that it is sufficiently founded in scripture; and therefore we cannot think that this will have any tendency to enervate the force of our argument, to prove Christ's Deity, taken from the abovementioned sense of that text; The Son of man, which is in heaven.

4. Our Saviour's Deity may farther be proved, from his being omniscient: thus the apostle Peter says, in John xxi. 17. Lord thou knowest all things, thou knowest that I love thee. This is too great a glory to be ascribed to any creature; and had it been spoken of the Father, the Anti-trinitarians themselves would have owned, that it is as great a proof of his Deity, as any contained in scripture, as importing the same thing with what the Psalmist says, Psal. cxlvii. 5. His understanding is infinite. But, besides this there is another expression that abundantly proves this matter, wherein he is denominated the Searcher of hearts, which is a glory that God appropriates to himself, in Jer. xvii. 10. I the Lord search the hearts, I try the reins, even to give every man according to his ways; and elsewhere, 1 Chron. xxviii. 9. The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts; and all creatures are excluded from having any branch of this glory, when it is said, in 1 Kings viii. 39. Thou only knowest the hearts of all the children of men: now such a knowledge as this is ascribed to Christ; sometimes he is said to know the inward thoughts and secret reasonings of men within themselves, Mark ii. 8. And, if it be said, that this is only a particular instance of knowledge, such as he might have had by immediate divine inspiration, and therefore that it does not prove his Godhead; there is another scripture, that speaks of his knowledge, as more extensive, viz. that he knows the thoughts of all men, John ii. 25. He needed not that any one. should testify of man, for he knew what was in man; and this be proved under our next head, he had no need to receive in

his knowledge does not only respect men's present, but their future thoughts, which are not known to themselves: thus it is said, in John vi. 64. that he knew from the beginning who they were that believed not, and who should betray him. And if all this be not reckoned sufficient to prove him to be the heartsearching God, nothing can be expressed in plainer terms than this is, concerning him, in Rev. ii. 23. All the churches shall know that I am he which searcheth the reins and hearts; and I will give unto every one of you, according to your works.

Object. 1. It is objected to this argument for Christ's omniscience, taken from Peter's confession above-mentioned, Lord, thou knowest all things, &c. that nothing else is intended hereby, but that he had a very great degree of knowledge; not that he was strictly and properly omniscient, as supposing that it is an hyperbolical expression, not altogether unlike that of the woman of Tekoa to David, in 2 Sam. xiv. 20. when she says, My lord is wise, according to the wisdom of an angel of of God, to know all things that are in the earth.

Answ. It is true, this expression of her's is either an unwarrantable strain of compliment, or flattery, occasioned by David's suspecting that Joab had employed her to plead the cause of Absalom; or else it is a sincere acknowledgment of his great wisdom, without supposing him to be absolutely omniscient, as though she should say, thou knowest all things that are done in the land: there is no plot or contrivance, how secret soever it may be managed, but thou wilt, some way or other, find it out, as thou hast done this that I am sent about. But what reference has this to Peter's confession? Does it follow, that because there are hyperbolical expressions in scripture, as well as in other writings, that this must be one? or because a wise governor may have a conjectural knowledge of what is done by his subjects, when considering the various circumstances that attend their actions, that therefore the apostle intends nothing more than this? It is plain he appeals to Christ, as the heart-searching God, concerning the inward sincerity of his love to him, as well as of his repentance, after a public and shameful denial of him, which might have given just occasion for its being called in question; and it is as evident a proof of his omniscience, as that is of the Father's, in Psal. cxxxix. 23, 24. Search me, O God, and know my heart; try me and know my thoughts, and see if there be any wicked way in me, &c.

Object. 2. Others, especially some of the Arians, do not so much deny Christ's omniscience, as the consequence deduced from it, to wit, his proper Deity; and these make use of a more abstruse and metaphysical way of reasoning, and accordthey suppose that a creature may know all things, that

is, all finite objects, and consequently all things that are done in the world, namely, all creatures, and all their actions, since the object of this knowledge is, at most, but finite; therefore it is possible for a finite mind to be so enlarged, as to take in all finite things, or to have the knowledge of all things communicated to it, since the object and the recipient are commensurate with each other. Therefore our Saviour may know all things; and yet it will not follow from hence, that his understanding is infinite, or that his knowledge is so properly divine as the Father's is; and consequently this is no sufficient argument to prove his Deity in the sense in which we understand it. Answ. This method of reasoning might as well be used to evade the force of every argument, brought from scripture, to prove the Father's omniscience, or, indeed, to evince his infinite power, since all effects produced, which are the objects thereof, are but finite; and therefore it may as well be said, that it does not require infinite power to produce them, nor prove his eternal power and Godhead.

Moreover, as this would tend to destroy the infinite disproportion between God and the creature in acting, so it supposes that God can communicate a branch of his own glory to a creature, by enlarging it to such a degree, as to take in all finite objects. There are some things not so properly too great for God to do, as for a creature to be the subject of: we do not pretend to set limits to the divine power; yet we may infer, from the nature of things, and the powers of finite beings, that it is impossible for any one, below God, to know all things past, present, and to come, at one view; which our Saviour must be supposed to do, or else this attribute of omniscience is not justly applied to him; nor would he be fit to govern the world, as will be observed under a following head; therefore we must conclude, from hence, that he is truly and properly a divine Person.

To what has been said, concerning Christ's omniscience, we may subjoin those scriptures that speak of him, as the wisdom of God, the Fountain of all communicated wisdom, the light which lighteth every man that cometh into the world, as he is called, in John i. 9. And it is supposed, by many, that wisdom spoken of in Prov. viii. is to be understood of our Saviour, as the personal wisdom of God, inasmuch as there are several personal characters ascribed to him: thus it is said, ver. 23. I was set up from everlasting, &c. and ver. 30, 31. Then, to wit, before the creation of all things, I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him, rejoicing in the habitable part of his earth, and my delights were with the sons of men. This cannot properly speaking, be applied to God's essential wisdom; it must therefore be

a description of an eternal divine Person, distinct from the Father.

But since many suppose, that whatever is spoken of wisdom, in this and some other chapters of this book, is only metaphorical, or a beautiful description of divine wisdom, as the instructor of mankind; though we cannot see how this, if nothing else be intended by it, can agree with some of the personal characters before mentioned, which seem applicable to our Saviour; yet we find that he is elsewhere called the wisdom of God, in a sense, that can by no means be supposed to be figurative: thus when we read in Luke xi. 49. Therefore also said the wisdom of God, I will send them prophets and apostles, &c. it is certainly understood of our Saviour. (a) To which, if it be objected, that, by the wisdom of God, is meant there the wise God, to wit, the Father; it may be answered, that another evangelist, referring to the very same thing, explains what is meant by the wisdom of God, and represents our Saviour as speaking in his own Person, Matt. xxiii. 34. Therefore, behold, I send unto you prophets, and wise men, and scribes, &c.

5. The next divine perfection that is ascribed to Christ, is almighty power. This attribute is appropriated, by the Arians to the Father; and accordingly they suppose, that it implies not only his supremacy over all creatures, but over the Son and Holy Ghost; and therefore they peremptorily conclude it is never applied to them, and consequently that the Deity of our Saviour cannot be proved by it; and that they may turn our own weapons upon us, or improve some unwary concessions, made by some very considerable writers, who have, in other respects, very well defended the doctrine of the Trinity, they seem to insinuate, as though this were a matter to be taken, as it were, for granted, though it might easily be made appear, that they strain the sense of those expressions, from whence they conclude them to have given up the cause to them, beyond what they ever intended; and there are many others, who are far from making such concessions.

As for the word avlopp, Almighty, there is nothing in the derivation thereof, from whence it may justly be inferred, that it is a perfection, that contains a greater display of the divine glory, than the other perfections, that are atributed to all the Persons in the Godhead, though indeed it contains in it an idea of the universal extent of divine power, with respect to the objects thereof; yet this is not to be separated from the sense of the word, when power is ascribed to God in those scriptures,

* See Dr. Clarke's Scripture Doctrine, page 63.

(a) By the wisdom of God seems here to be meant the wisdom of God essentially considered. But see Matt. xxiii. 34.