as, according to human measures, we ourselves should have chosen, by one in our own nature, who was made in all things like unto us, that only excepted which would have rendered him incapable of being our judge, because it would have made him a criminal like ourselves. And therefore the Apostle offers this as a firm ground of assurance to us that God will judge the world in righteousness, because this judgment shall be administered by a man like ourselves; He hath, saith he, appointed a day wherein he will judge the world in righteousness, by that man whom he hath ordained,” &c.[262] It is, then, in his humanity, that this high prerogative belongs to Jesus. Yet are our opponents right in their assertion that, if there be any office attributed to him, requiring divine perfection, it is this; no higher exaltation remains, no superior glory is referred to him from which, with any better reason, we can conclude his equality with the Father. Human in this, he is human in all things. Not one then of the proper characteristics of a Trinitarian Bible can be found in the Scriptures; and it is vain for the Athanasian system to claim their support. This conclusion can be subverted only in two ways; either by showing, that the criteria which I have laid down, for ascertaining the theology of the sacred writings, are unreasonable and incorrect; or by showing, that the application of them does not yield any of the results which I have stated. I say _any_ of the results; for if _all the phenomena_ which I have assumed as tests, would be necessary to give a Trinitarian complexion to the Scriptures, the absence of even a portion of them would decide the controversy against our opponents’ scheme, whatever difficulties might remain to embarrass our own. If the _list of criteria_ be thought materially wrong, let it be shown where and why; let it be explained how there can be a _verbal revelation_ of “distinctions,” without any distinctive names; how, without such discriminative words, we are to know, _unless we assume the whole doctrine to be proved_, when the human nature of Christ speaks, or is spoken of, when the divine; how the poor, who first had the gospel preached to them, ascertained this with the requisite degree of nicety; and above all, we would request to be furnished with a better set of criteria; and to be distinctly informed, _what scriptural phenomena would be required, in order to disprove the Trinitarian scheme_. If, on the other hand, I have erred in the _application_ of my tests, let it be shown how far into the substance of the argument the error extends. I cannot hope that the exposition which I have given will be found free from mistake and inaccuracy; and let these be exposed with such severity as they may deserve. Only let it be remembered, that the real question is not about the skill of the advocate, but respecting the truth of the scheme; and when all the errors of the one have been cleared away, let