to be made from their otherwise unavoidable acceptation. But, on the contrary, the assumption is taken in the most ample and decisive manner, and so as to preclude all idea of a low and accommodated sense: "All the churches shall know, that I AM HE The Inquirer thinks that the apparent attributing of universal knowledge to Christ, is neutralized by the language of the apostle John with respect to Christians in general; "Ye have an unction from the Holy One, and ye know all things." But a moment's attention will shew the discrepancy between the two cases to be so great in both kind and degree, as utterly to destroy all arguing from the one to the other. It is certainly the fact that, in the scriptural style, the phrase all things is often to be taken with great limitation; and that our best rule is to understand it of all the things spoken of, or referred to, in the particular case. Let us, then, apply this rule here. The apostle is speaking of the doctrines of true teachers, and those of impostors; and he consoles sincere Christians by assuring them that the nature and practical influence of genuine religion is such, as will preserve them from being misled by the pretences of the wicked men adverted to. This divine and gracious influence, he says, they have, and therefore they "know all things;" that is, all these things, all the things referred to, and which were VOL. II. * 1 John ii. 20. Calm Ing. p. 185. 2 P sufficiently obvious to the minds of both the writer and the readers. In a succeeding paragraph the apostle makes this more plain. "These things I have written to you concerning those who [endeavour to] deceive you: But with respect to you, the unction which ye received from him continueth in you, and ye have no need that any one [of the intruders] should teach you; on the contrary, as the same unction teacheth you concerning all things, and is true and is not falsehood, even as it hath taught you, ye shall continue in him."* On the other hand, let us apply the rule to the knowledge ascribed to Christ. Peter had said "Lord, thou knowest all things; thou knowest that I love thee.”+ The universal term must be interpreted by the connexion. Christ is affirmed to know all the things referred to; namely, the thoughts, feelings, and motives of men, whatever in the mental character determines the sincerity or the hypocrisy of a religious profession. Who does not perceive the vast difference of the two cases, and the fallacy of the attempt to reduce one to the measure of the other? But, whatever might be the knowledge of men's hearts which our Lord possessed, the Calm Inquirer considers it as the same, only in a much higher degree, as that which was occasionally given to the apostles, and is called "the dis * Verse 27. ↑ John xxi. 17. cerning of spirits."* Of this miraculous gift, it is supposed that we have examples in the conduct of Peter towards Ananias and Sapphira and Simon Magus, and of Paul towards Elymas and the Corinthian church.t I would only request the impartial reader to compare these cases with the declarations which have been adduced concerning the Lord Jesus. It would be an affront to his understanding to suggest the result. I extremely doubt, however, whether the Inquirer assigns correctly the meaning of the term, rendered in the Common and in the Improved Version, "the discerning of spirits," but which might be better translated "the discriminations of spirits." There is no evidence that it has any reference to a penetration into the minds and characters of men: but the interpretation most suitable to the connexion, and most plainly educible from the meaning of the words, is in correspondence with the passage in the First Epistle of John, just considered; namely, that this miraculous gift consisted, not in the discernment of persons, but in the discrimination of doctrines, the accurate perception of truth and error.§ *Page 185 and see 1 Cor. v. 4. + Acts v. 9. viii. 23. xiii. 9, 10. 245 of this Volume. * Διακρίσεις πνευμάτων 1 Cor. xii. 10. xii. 10. Acts v. 3. 9. § This talent is mentioned in chap. xiv. 29. (dianpivéτwaar) discriminate," after hearing the teachers. Let the others discourses of the Thus, I conceive, the evidence remains unshaken, that the scriptures attribute to our Blessed Lord that peculiar and perfect knowledge of the minds of men, which reason suggests and revelation expressly asserts, to be an exclusive property of the Divine Nature. iii. This Book represents the Lord Jesus as preserving, upholding, correcting, punishing, and rewarding the professors of religion, in pursuance of his perfect knowledge of their hearts and characters. The very nature of the acts implies a complete dominion over providential arrangements in the present life and in their reference to the future state, it is not less evident what qualities and powers they presuppose.* Let the attentive and intelligent inquirer strip these declarations of all that is figurative and scenic : let him thus reduce them to the most naked and unimpassioned propositions; and let him then consider whether they do not completely sustain the ideas which we assign to them. "These things saith He who holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks. Behold, I come quickly; and my recompence is with me, As many as I love, I rebuke See page 251-265 of this Volume. false professors] to come and do homage at thy feet, and to know that I have loved thee. Be thou faithful unto death, and I will give thee the crown of life. To him that overcometh, I will give to eat of the tree of life, which is in the midst of the paradise of my God; will give him authority over the nations: will give him the morning star ; I I I will give him to sit down with me upon my throne, even as I have overcome, and have sat down with my Father upon his throne. They shall walk with me in white, for they are worthy." The wicked" will say to the mountains and to the rocks, Fall upon us; and hide us from the presence of Him who sitteth upon the throne, and from the wrath of the Lamb! For the great day of his wrath is come, and who is able to stand?”* In a most magnificent and awful description of the final judgment, expressed in language and by imagery borrowed from the idea of a supreme and royal judicature on earth, the Judge is exhibited as so arrayed in the majesty of holiness,. righteousness, and power, that all the greatness and beauty of nature vanishes before him; thus attributing to him that sublime representation of the INFINITY of Jehovah," All nations before him are as nothing, and they are counted to him less than nothing and vanity."+ It is the constant testimony of the Christian scriptures that this work of * Chap. ii. and iii. passim; xxii. 12. vi. 16. + Isaiah xl. 17. |