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 of men's hearts, in preaching the Gospel; and then shall every one have that praise, that esti, mate set upon him, by God himself, which he truly deserves" (Locke.)

It is not Jesus alone that was empowered by God to kuow and to judge all secret events, but on particular occasions others were intrusted with the same power, as has already been noticed in page 200 and will also be found in Daniel 11. 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 Sam. XIV. 19 and 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 earth." 1. Cor. VI. 2 and 3. not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest

are in the "Do you

matters? know ye not that we shall judge an

gels? &c."

Here Christian saints are declar

ed to be judges of the

deeds of the whole be possessors of a

world, and of course to knowledge of all events both public and private so as to enable them to perform so delicate a judgment. Besides a Besides a knowledge of future events is by no means less wonderful than that of past things or present secrets of hearts, yet we find all the prophets of God were endued with the former: 1 Kings XX. 22. "And the prophet came to the king of Israel and said unto him, go strengthen thyself and mark and see what thou dost, for at the return of the year the king of Syria will come up against thee." So we find the same gift of future knowledge granted to righteous men in numerous instances.

He then cites Dan. I. and VII. and founds upon them the following question: "If then by nature he was not God, by nature the creator of heaven and earth, he and his kingdom must perish from under the heavens." To this my reply is, that we find Jesus subjected to the death of the cross while on earth, and after the general resurrection, to him that put all things under him (1 Cor. XV. 28.). The son therefore is not by nature God, the creator of

heaven and earth. As to the sophistry that attributes the death and subjugation of Jesus only to his human capacity, it might be applicable to every human individul, alleging that they being the children of Adam, the son of God, (Luke III. 38) are possessed of a divine nature also; and that their death consequently is in their human capacity alone, but that in their divine nature they cannot be subjected to death Vide page 137-143 of this essay.

By applying to Jesus the epithet "most holy" found in Daniel IX 24. the Editor attempts to prove the eternal deity of the son; forgetting, perhaps, that the same term "most holy" is applied in the scriptures even to inanimate things. Number XVIII. 10. "In the most holy place shall thou eat it." Exodus XXIX. 37. "It shall be an altar most holy."

The Editor in noticing Hosea says that "the Evangelist's quoting this passage (out of Egypt have I called my son") plainly shows that it referred to Christ as well as to Israel; but the difference is manifest: Israel was God's adopted son, constantly rebelling against his father: Jesus was God's proper son of the same nature with his father (as is every proper Son) and did always what pleased him." This

assertion of the Editor (that "Israel was God's adopted son") is I think without foundation; for they are declared, like Jesus, to be begotten sons of God; but were not like Christ entirely devoted to the will of the father of the universe. Deu. XXXII. 18. "Of the Rock that begat thee thou art uumindful and hast forgotten God that formed thee." Exodus IV. 22. "And thou shalt say unto Pharaoh, thus saith the Lord, Israel is my son, even my first born." He then quotes Hosea III. 5. "afterwards shall the children of Israel return and seek the Lord their God and David their king" on which he comments that David had then been in his grave-he could be sought only in heaven;as David in common with other saints, could not search the heart and know the sincerity of prayers, this prophecy must be assigned to the son of David, the Messiah. I really regret to observe that as the Jews endeavour to misinterpret such passages as are most favorable to the idea of Jesus being the expected Messiah, so Christians in general try to refer to Jesus any passages that can possibly be explained as bearing the least allusion to their notion of the Messiah, however distant in fact they may be from such a notion. By so doing they both only weaken their respective opinions. The above citation on which the

Editor now dwells is an instance. Let us refer to the text of Hosea III. 4. "For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim; (5) afterwards shall the children of Israel return and seek the Lord their God and David their king; and shall fear the Lord and his goodness in the latter day." Does not the poetical language of the prophet determine to the satis faction of every unbiassed man that after long sufferings Israel will repent of their disobedi ence, and seek the protection of their God and the happiness which their fathers enjoyed during the reign of David; as it is very na tural for a nation or tribe when oppressed by foreign conquerors to remember their own ancient kings under whose governments their fathers were prosperous, and to wish a return of their reign if possible. If the Editor insist upon referring this prophecy to Jesus, he must wait its fulfilment; as Israel has not as yet sought Jesus as the son of David the Messiah who was promised to them.

The Editor says (page 586.) that Peter in Acts II. 21. applies to Jesus Joel II. whereby he identifies Jehovah with him: But we fiad