eminence in dignity. But if it denotes his pre-existence, it can only prove that he existed before the creation of the universe.

Rev. i. viii. "I am Alpha and Omega, the beginning and. the ending, saith the Lord, which is and which was, and which is to come, the Almighty."

The true reading of this passage, as found in the text of Griesbach, is, "I am Alpha and Omega, saith the Lord God, which is, and which was, and which is to come, the Almighty." As St. John attributes the words to the Lord God Almighty, they prove nothing concerning Christ.

Rev. i. 17, 18. "I am the first and the last: I am he that liveth and was dead."

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As he who is "the first and the last" was once dead, it cannot be God who alone hath immortality. The meaning is, that the Christian dispensation, over which Christ has been ordained of God to preside, was begun and will be completed by him, who is the author and finisher of our faith. The same remarks are applicable to Rev. xxii. 13, where Christ says, "I am Alpha and Omega, the beginning and the end, the first and the last." When John fell down to worship him, (verse 8) he forbade him, saying, Sée thou do it not; for I am thy fellow-servant, and of Expressions of similar import with the title Alpha and Omega,' are applied to God in several parts of the prophecy of Isaiah, relating to the deliverance of the Jews from captivity through the instrumentality of Cyrus and the Persians. See Isa. xli. 4. xliii. 10. xliv. 6. xlviii. 12. These passages, as Le Clerk observes, are all intended to describe that superintending providence of God, which comprehends the past, the present, and the future. When the Almighty is said to be the first and the last,' the meaning of the expression is, that he is contemporary with the earliest and the latest events in that chain of causes and effects, by which he accomplishes his stupendous counsels. This remark is beautifully adapted to the series of occurrences referred to by the prophet Isaiah. It appears equally suitable at the commencement of a prophetical narration of the successes and calamities, which were appointed by the Almighty for the Christian church." Yates, p. 220.

thy brethren the prophets, and of them which keep the sayings of this book: worship God." Verse 9.

Immutability.

Heb. i. 10-12. "And, Thou, Lord, in the beginning," &c.

Some of the best critics refer this passage to Christ as the Father's delegate in the creation of the world. But the following is, I think, to be preferred.

The passage is a quotation from Psalms cii. 25-27, in which the Psalmist makes an appeal to the immutability of Jehovah as the surest pledge of his faithfulness to the posterity of his chosen people; and then adds, (verse 28,) “ The children of thy servants shall continue, and their seed shall be established before thee." So the writer of this Epistle, after citing God's promise (Ps. xlv. 6, 7,) to reward the faithfulness of his Son, repeats the same appeal of the Psalmist as the surest pledge of the stability and perpetuity of Christ's kingdom. The words appear to be addressed not to Christ, but to Jehovah.*

Heb. xiii. 8. "Jesus Christ the same yesterday, and today, and for ever."

This passage refers not to the nature, but to the doctrine of Christ. With this exposition agree Adam and Samuel Clark, Calvin, Newcome, Whitby, Le Clerk, and the majority of expositors.

Matt. xviii. 20.

Omnipresence.

"For where two or three are gathered together in my name, there am I in the midst of them." If the presence of St. Paul with the disciples from whom

* See Dr. Clark's Scripture Doctrine, p. 81. No. 552; Emlyn's Works, Vol. II. p. 340; and Lindsey's Sequel, p. 488.

he was absent in body,* was no proof that he was omnipresent, the fulfilment of this promise is no proof that Christ is omnipresent. See page 63.

Matt. xxviii. 20. "Lo, I am with you always, even unto the end of the world.”

This promise was addressed to the eleven Apostles. It implied that Christ would guide, protect, and succeed them in the execution of their high commission. The following passage contains essentially the same promise, though expressed in different words. "And these signs shall follow them that believe: in my name shall they. cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay their hands on the sick and they shall recover."-Mark xvi. 17, 18. The fulfilment of this promise is recorded thus: "And they went forth and preached every where, the Lord working with them, and confirming the word with signs following."Verse 20.

Pearce, Wakefield, Newcome, and many other excellent critics, say the phrase, "to the end of the world,” means, "to the end of the age;" i. e. "of the Jewish age or dispensation, which seems to limit the promise to that period of time."-Pearce.

John iii. 13. "The Son of man which is in heaven."

The Greek phrase, rendered 'which is,' may be rendered 'which was,' as it is in John xii. 17. "The people that was with him." If the common reading be correct, the passage may only mean that the Son had an intimate knowledge of the will and designs of the Father. ians are said "to sit together in heavenly places." Eph. ii. 6. Griesbach has marked the words "which is in heaven," as doubtful.

* 1 Cor. v. 3. Col. iii. 5.

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Christ

Omniscience.

John ii. 24, 25. "He knew all men, and needed not that any should testify of man, for he knew what was in man." John xx. 17. "Thou knowest all things."

Rev. ii. 23.

"All the churches shall know that I am

he which searcheth the reins and hearts."

It was an opinion prevalent among the Jews, that prophets knew the thoughts and characters of those with whom they conversed. Luke vii. 39. Now, when the Pharisee which had bidden him, saw it, he spake within himself, saying, This man, if he were a prophet, would have known who, and what manner of woman this is that toucheth him." Nor did the Pharisee misapprehend the character of an inspired prophet. Elisha searched and knew the heart of Gehazi, his servant, and the heart of Hazael.* Peter searched and knew the thoughts and the hearts of Ananias and Sapphira. Christ possessed this power in a degree far superior to that of any man that ever lived. "For he whom God hath sent, speaketh the words of God: for God giveth not the Spirit by measure unto him." John iii. 34. The Spirit of the Lord shall rest upon him, and the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of KNOWLEDGE and of the fear of the LORD; and shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears.".

Isa. xi. 2, 3.

Here we are taught in the clearest manner, that the transcendent wisdom and knowledge of Christ were not inherent in him as his own attributes, but were communicated to him by JEHOVAH.

With this representation of the derived knowledge of Christ, we may compare the following magnificent description of the underived and unaided wisdom and knowledge *See Kings v. 26, and viii. 12, 13. Acts v. 1-10.

of JEHOVAH, as given by the same prophet. "Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? With whom took he counsel, or who instructed and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding." Isa. xl. 13, 14. "It is the glory of God alone to know all things without being informed, and to pursue universally the best and wisest ends without being advised."

When John said to Christ, "Thou knowest all things," it is evident that he used the words in a very restricted sense; for he has the same expression in regard to Christians. 1 John ii. 20. “Ye have an unction from the Holy One, and ye know all things." As this phrase occurs no where but in the writings of John, and as he applies it to the disciples of Christ in general, it is clearly certain it does not imply omniscience. Christ assures us he knew not the time of the fulfilment of his own prophecy.—Mark xiii. 32. It implies that all things were revealed to him necessary for the accomplishment of his work.

Matt. xi. 27. 66 No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whom the Son will reveal him."

Luke x. 22. "All things are delivered to me of my Father and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him."

From this mutual knowledge of the Father and Son, Trinitarians have inferred the mystery of the equality of persons, and the unity of essence. But for such a conclusion there is no foundation. Whatever knowledge the Son has of the Father was delivered (revealed) to him. And he, to whom the Son reveals the Father, knows the Father. The Father's knowledge is inherent in him as his own attribute he knows the Son without a revelation.