that the facts are denied, though supported by evidence, which, in all other cases would be allowed to contain the clearest conviction, and cannot, in this, be rejected, without reducing the mind to a state of absolute scepticism, and overturning those rules by which we judge of all evidence, and of the truth or credibility of all other facts? But this is plainly to give up the use of our understanding, where we are able to use it most properly, in order to apply it to things, of which it is not a competent judge. The motives and reasons, upon which divine wisdom may think proper to act, as well as the manner in which it acts, must often lie out of the reach of our understanding." This is reason, “taught reason," and approved by divine revelation. My thoughts are not as your thoughts, neither are your ways my ways, saith the Lord: For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isa. lv. 8. 9.*

I have always considered the fact, that Christ is to come to be our judge, an incontestable proof of his divinity, and we are plainly told, Acts x. 42. "That it is

*

If," as Mr. Alsop, the, admired author of Anti-Sozzo, observes, "the Socinians oppose, every true christian should defend, the gospel of Jesus Christ. For the dispute is not about decency and order, about fringes and phylacteries, about the tything of mint, anise, and cummin; but about the influence of the righteousness of Christ's life, and the sacrifice of his death, upon our acceptance with God; about the influence of the blessed Spirit in the glorious work of the new creation. Whether Christ be a proper priest, or not? Whether, as a priest, he offered himself as a proper sacrifice to God, or not? Whether God and man were reconciled, and we redeemed from the curse of the law, by the blood of Jesus, or not? Whether we are justified before the just and holy God, by our own righteousness, or by the righteousness of a mediator? in which the concerns, and all the eternal hopes of every Christian are wrapt up."

He, which is ordained of God to be the judge of quick and dead." Mr. Jones says, "This passage will help us to detect, once for all, that common fallacy of our adversaries, in misapplying such words as relate only to the human nature of Christ, and erecting arguments thereupon, to the degrading of his supreme essence. Christ is ordained of God, it is true: and the nature that receives power, must be inferior to the nature that confers it. But is his godhead therefore ordained? They tell you it is: and their scheme requires it: but the scriptures declare the contrary. God (saith St. Paul) hath appointed a day, wherein He will judge the world in righteousness, by that man (or in that man) whom he hath ordained. The Supreme God, that was manifest in the flesh, and in Christ reconciling the world to himself, shall remain in the same personal union with him, till he has judged the world, and is ready to deliver up the kingdom. And though our judge shall even then retain the character of a man, yet, as God who ordained him, shall be present with him in the same person, the act of the last judgment is equally ascribed to both natures. In the text, just above cited, it is said—He (God) will judge the world, though it immediately follows, that a man, even the man Christ, is ordained to this office. And so we have it again in the epistle to the Romans-we shall all appear before the judgment seat of Christ. For it is written, as I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess unto God. We are to give an account of ourselves at the judgment seat of Christ. And how does the apostle prove it? Why, because it is written, that

we shall give an account of ourselves to the Lord God, who swears that he liveth. But unless Christ, who is a be also the living God and Lord, this proof is not to our purpose." It may be added, that if God is judge himself, and Jesus Christ be that judge, Jesus Christ must be God. Among many other passages of scripture, in proof of the divinity of Christ, Mr. Jones presents the following, which must be considered as much to the point, 1 Kings, viii. 39: "Thou, even thou, only knowest the hearts of all the children of men." This, it seems, is the privilege of God only: but this God is Christ; for, says he, Rev. ii. 23. "All the churches shall know, that I am he, which searcheth the reins and hearts." Indeed, this latter verse speaks plain enough for itself, without being compared with the former. It implies, that there is one only who searcheth the hearts of men, and that Christ is he. It is with great difficulty that the following passages are glossed over by Ari ans, John i. 18. "No man hath seen God at any time," compared with John xiv. 8.9: " Philip saith unto him, Lord, shew us the Father-hast thou not seen me, Philip? he that hath seen me, hath seen the Father." On these passages, Mr. Jones observes, in answer to Dr. Clarke, as follows: "These words (says Dr. Clarke) do not signify, that he who hath seen the person of Christ hath seen the person of the Father." No, surely; but that he who hath seen all that was visible of Christ, hath seen the person, to whom was joined that invisible and divine nature, which the scripture has called by the name of the Father. And to shew that Christ (though he was God manifest in the flesh) is yet no other than the

same invisible God, whom no man hath or can see and live, we are told, that “when he shall appear (glorified, not with any secondary divinity, but with the. Father's ownself, John xvii. 5.) we shall be like him, (fashioned like unto his own glorious body, and conformed to his image,)" for we shall see him as he is;" which no man ever yet hath done." It may be, therefore, truly said, He that hath seen Christ, hath seen the Father. Compare also 1 Cor. xv. 27. "But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him”—It is said, Phil. iii. 20. 21. "We look for the Saviour, the Lord Jesus Christ-who is able even to subdue all things to himself.” "It is manifest, therefore, (says Jones,) that the exception in the former text, is not meant to set one person of God above another person of God; but only to distinguish the person of the divine nature from that of the human, in its greatest exaltation. As Christ is man, all things are subdued unto him by another; as Christ is God, he himself is that other, and able to subdue all things to himself. And this will be sufficient to confirm the reader in what I have already observed, that the cause of Arianism borrows its chief support from the humiliation of Christ in the flesh. Search the very best of their arguments to the bottom, by a diligent comparing of the scripture with itself, and they all amount to this great absurdity.-Man is inferior to God; therefore God is inferior to himself: and this they prove, by imputing to Christ's divinity what is said only of his humanity."*

* I should be wholly inexcusable, if I omitted this opportunity to recommend, "The Catholic Doctrine of a Trinity, proved by above an

The ground taken by Mr. Jones will undoubtedly be considered, by those who consider ignorance and error no guilt, as most uncharitable; yet I know of no other with which the scriptures can be defended. It is constantly insinuated, that the heathen, the pagan, or the Jew must be considered, if they are sincere, as in a fair way of salvation. Few acknowledge what used to be considered a first principle; " There is no true religion, but the religion of Christians, so there is no true God, but the God of Christians." The case is now with Christians (says Jones) under the gospel, as it anciently was with the Jews, under the law; they believe in the only true God; while the unchristian part of mankind, who are by far the majority, either know him not, or wilfully deny him; as Pharaoh did the God of the Hebrews when he was told of him. And we are now got to such a pitch of indevotion and ignorance, that, among those who profess and call themselves Christians, there are too many who are almost come to be heathens without knowing it. For there is a fashionable notion propagated by most of our moral writers, and readily subscribed to by those who say their prayers but seldom, and can never find time to read their Bible, that all who worship any God, worship the same God; as if we worshipped the three letters of the word God, instead of the being meant and understood by it. The universal prayer of Alexander Pope was composed upon this plan; wherein the supreme being is addressed

hundred arguments, expressed in the terms of the Holy Scripture." To which is added, "A Letter in answer to some popular arguments against the Trinity." By the late Wm. Jones, Rector of Paston, Northamptonshire, England."