conclude this argument, I shall endeavour to answer what our opposers offer on the contrary side. They say there is abundant evidence from other Scriptures, that Jesus Christ has those perfections in him, which I have shewed in the forementioned places he denies of himself. These they lay in balance to the other; and since both sides cannot be proved, it must be examined, which ought to yield. Particularly they say, omniscience is ascribed to Jesus Christ, even such as is peculiar to the supreme God; and since this indeed is that infinite perfection, which they seem to allege the most plausible testimonies for its belonging to him, therefore I choose to single out this in particular. I think I have made good the negative already from his own mouth, that he did not know all things; nor can any thing of equal evidence and force be produced for the affirmative, as will appear upon considerate examination.

CHAPTER III.

SECTION I.

Answer to Objections founded on some indeterminate Expressions in Scripture. 1. Such as speak generally of Christ's knowing all Things. 2. Such as speak of his knowing Men's Thoughts and Hearts in Particular.

THE instances usually alleged to prove the infinite omniscience of Jesus Christ, are either, 1. Such as

speak of his knowing all things in general; or, 2. Of his knowing men's thoughts and hearts in particular. To both which I reply.

First, it is objected, that the disciples ascribe to him the knowledge of all things, as John xvi. 30; xxi. 17. "Thou knowest all things." I answer, that as those expressions are words of admiration from the disciples not yet inspired; so they are intended only to express a very great and comprehensive knowledge, far from infinite divine omniscience; as appears,

1. By Christ's own words; he knew not what the Father knew, viz. the particular time of the day of judgment.

2. In that it was common to ascribe all knowledge to men of extraordinary wisdom, especially when any intended to commend them highly, and were affected with wonder; for admiration and praise naturally incline to run out into hyperboles. Thus the woman of Tekoah, under a surprising wonder at David's sagacity, cries out, "My Lord knows all things on earth, and is as wise as an angel." 2 Sam. xiv. 20. And the Apostle, in commendation of some Christians says "They know all things." 1 John ii. 20. 27. And yet it is plain such encomiums must have their limitations. And indeed the Jews seem to have thought their prophets knew in a manner all things; thus, when a woman of ill fame anointed our Lord's head, the Pharisee says of him, "If this man were a prophet, he

would know what manner of woman this is.” Luke vii. 39. And when the woman of Samaria found that he told her of all her secret acts, that ever she did, she concludes thus, "Sir, I perceive thou art a prophet." John iv. 19. It is no wonder then if the disciples speak thus of him, "Thou knowest all things," without esteeming him more than the greatest of prophets.

3. It is evident they never intended more, by attributing all knowledge to him, from their own words in one of the texts mentioned, John xvi. 30, where the disciples tell us, how much they inferred from his great knowledge, (which they describe and extol, by saying, Thou knowest all things,) not that he was God, but one sent of God, "By this we believe that thou camest forth from God;" not that thou thyself art that God. So that, by these large expressions, they only intend to attribute to him what a created being is, by divine assistance, capable of; and therefore it is violence to their words, to infer from them, that Jesus Christ is God, when themselves infer no such thing, who best knew their own meaning.

And yet if it were granted that our Lord Jesus knows all things, that is, which actually are; yet if he knows not all futurities too, which himself denies, he comes short of infinite omniscience. For ought I know, a finite being may have a knowledge commensurate to this poor earth, which is but a dust of the balance; and yet not know all God's secret pur

poses, or the seasons, which the Father keeps in his own hand, Acts i. 7.

Secondly, It is objected, that the knowledge of the heart is ascribed to Christ, John ii. 25. Mat. ix. 9, but especially Rev. ii. 23. And this they say is what belongs to God only, as Solomon judges, 1 Kings viii. 39, and God claims it as his eminent glory, Jer. xvii. 10, and yet Jesus Christ says, "I am he who searches the heart;" therefore, say they, surely he must be that God, who only knows the hearts of all the children of men. I take this to be the strongest instance, that can be produced from the sacred text, for proving any infinite divine perfections to belong to the Lord Jesus Christ, and it shall be seriously considered.

In answer hereto, I shall shew two things. 1. In what sense the searching and knowing the heart is made peculiar to God, and incommunicable to others, by those texts. 2. That notwithstanding it be peculiar to him in some sense; yet these acts may, in another sense, be justly attributed to another, and performed by him who is not the most High God.

1. As to the former, though Solomon says, "Thou, Lord, only knowest the hearts of all men ;" yet, what if I say, it is no wonder that Solomon should not know of any other to whom that excellency was communicated, since this mystery of the unsearchable riches and fulness of Christ, and of God's being manifest in his flesh, and his high exalt

ation of him, was hidden in the ages past, and only manifested in the times of the Gospel? For it is in these latter times that our Lord Jesus has obtained his great authority and dignity, for which he has received answerable abilities. Yet, I add, such expressions in Scripture, appropriating some perfections to God, do only import that God has no equal herein, or that there is an eminent sense only in which such perfections are peculiar to God, and incommunicable to all others; though still in a lower sense something of them may be communicated by him to others.

And this shall be seen to be no forced supposition, but according to the current strain of plain Scripture, in a multitude of instances. Thus it is said, that "God only is wise," Rom. xvi. 27. 1 Tim. i. 17. So Ch. vi. 16. "God only has immortality." So "thou only art holy," Rev. xv. 4. And yet there are wise and holy men, and immortal holy angels and spirits. But the meaning of those appropriate expressions is, that the blessed God is wise, and holy, and immortal, in a more excellent way, and higher sense than all others, and in which sense others cannot be so. So when it is said, God only knows the hearts of men, it must be interpreted the same way, viz. That there is none can know the heart as God does, so universally, so immediately and independently; and yet it is no contradiction to say, that he enables another to do it in great measure under him. 1 as he would argue but very weakly, who should