66 forms the great distinction between the true and the nominal believer. I am aware that this doctrine will meet only the scorn of those who hold the system on which I feel myself bound to animadvert; but I must not, for that reason, shrink from avowing it. To this momentous and interesting truth, I conceive, our blessed Lord refers in the instance of Peter, which may be taken as a special case under the general fact stated in the passage before us: Happy art thou; "for flesh and blood hath not revealed this to thee, but MY FATHER who is in heaven." This is a glory to which they are blind who "will not behold the majesty of the Lord:" but of all genuine Christians it is declared, that "God, who commanded the light "to shine out of darkness, hath shined in their hearts, "to their illumination with the knowledge of the glory "of God, in the face of Jesus Christ." 66 The passages under consideration, on due examination, are found to include these statements of truth: 3 2 Cor. iv. 6. Some good authorities translate ἐν προσώπῳ, “ in the person of Jesus Christ." But, as there is probably an allusion to "the face of Moses" concealed by a veil, (ch. iii. 7, 13,) the other term appears preferable. The subject intended, however, is manifestly Christ, personally, as representing the grandeur and amiableness of the divine character towards men, in the constitution of the gospel and its practical effect. The elder Rosenmüller says, on this passage; "The glory of God in the face of Christ consisted in this, -that those who beheld Christ on earth, as the Teacher of divine truth, perceived God representing himself in the doctrine and miracles of Christ." But that might be only a "knowing Christ according to the flesh," which alone had no beneficial effect. (ch. v. 16.) The knowledge here spoken of is of a spiritual and far more excellent kind: it belongs to all true Christians, and it is the basis of their pure and active faith. In Christ, though now they see him not, they rejoice with joy unspeakable and full of glory." 1. That the communication to mankind of the doctrines which refer to their highest interest in knowledge, holiness, and happiness, is by a constitution of Divine wisdom, made the province of the Messiah, as the Mediator between God and man. The " all things committed to him by the Father," are evidently the important and humbling truths of the gospel, which he had just before mentioned as "hidden from the wise and prudent." Now, the KNOWLEDGE OF GOD, in all the ways which have appeared good to infinite wisdom and rectitude, forms, as we have before observed, an essential part of the blessings communicated by the Christian revelation, when known and received according to its proper design. 2. That this knowledge of the Father and knowledge of Christ, are expressed in the way of a perfect reciprocity. The description and properties of the one, are the description and properties of the other; without limitation on the one side, or extension on the other. Is it conceivable that a wise and good teacher, conscious of no dignity above that which was strictly and merely human, or arising only from his office and delegated powers, would select, for the purpose of conveying what might have been expressed in plain words, language which unquestionably describes himself and the Eternal Being by equivalent and convertible terms? 5 4 Hapɛdón, so used in Luke i. 3; 1 Cor. xv. 3; and therefore doctrines are called πapadóσɛs in 2 Thess. ii. 15; 1 Cor. xi. 2, &c. 66 5 The Monthly Repos. Reviewer considers the phraseology of these passages as of similar import to that in Matt. v. 48; and, he might have added, Pet. i. 15. He says, Precisely in the same manner as when the disciples were exhorted to be perfect as their Father in heaven is perfect, they and the Eternal are described in 3. That, in relation to both the Father and the Son, this knowledge is not attainable by the ordinary means of human investigation. Now, this cannot be said of the gracious will and purpose of God in showing mercy to mankind; nor of the nature, object, and extent of the mission of Jesus, as the instructor and reformer of the world. On both these topics, a considerable degree of information was not only accessible, but was actually possessed by many persons. But such a knowledge of the unspeakable glory of the Divine perfections as appears to be here intended, is equivalent and convertible terms." (P. 66.) I am astonished at this assertion of the acute and ingenious writer. Is it possible that he cannot see the wide discrepance between the cases? On the one side, are commands to that which is the indispensable duty of every rational creature, a conformity, to the highest reach of his powers and capacities, to the moral perfection of God, his holiness and beneficence: on the other, declarations, in plain narrative terms, of an existing twofold fact, each of whose parts corresponds to the other. Alas! It is the case in this, as in other instances of religious controversies upon subjects which lie at the very base of the fabric, that we seem to have no ultimate community of judgment, no perception of the ground of evidence, lower than which we cannot go; for the next step could only be to the axiom, that the same thing cannot both be and not be, all the relations being the same. Thus it is shown, in regard to the first principles of theology, which MUST BE the foundation of personal religion, that our intellectual determinations, and the state of our affections towards God (in scripture language, the eye and the heart,) have the strongest influence upon each other; but that the governing power lies in the latter. Would to God that myself and all my readers felt this great fact as we ought!―Then should we better understand the spirit of those models 66 :: for our prayers; Open mine eyes; let my heart be sound in thy "statutes; lead me in thy truth!-That the God of our Lord Jesus "Christ, the Father of glory, may give unto you the Spirit of wisdom ❝and revelation, in the acknowledgment of HIM; the eyes of your "heart being enlightened!" (Eph. i. 17, 18; heart is the reading of the best editions, supported by ample authority). a far more sublime attainment: it is fundamental to a saving and practical knowledge of true religion; it has its seat in the affections as well as in the intellect ; and it is here affirmed to be a special communication of Divine influence. 4. That this knowledge, as existing in the state of communication from Christ to any of mankind "to whom the Son may be pleased to unveil" it, though the same in kind, cannot be imagined to be the same in degree or extent; unless it be assumed that the capacity and attainment of the instructed, must, as a matter of course, be equal to those of the INSTructor. 5. Had the member of the sentence which introduces the Son as the object of knowledge been wanting, I think that the obvious, and probably the generally admitted, interpretation of the remaining part of the passage, would have been, that it referred to the peculiar glories of the Divine Being, or THAT which distinctively constitutes him God. Had it stood thus; "No one knoweth God, or WHO God is, except Jesus of Nazareth, and those to whom Jesus may communicate the knowledge;"-would it not have unquestionably conveyed this position, that the Infinite Majesty and Perfection of the Adorable Supreme, as distinguished from the imaginary deities of the heathen world, were revealed and demonstrated by the christian religion alone? Would any one have controverted the propriety of this paraphrase ?—Restore, then, the clause which has been withdrawn; and will not fairness of interpretation require us to accept it, as equally attributing to the Son the same Infinite Majesty and Perfection? SECTION V. SON OF GOD, CLAIMING A PARITY IN POWER AND HONOUR WITH THE FATHER. State of the question between Jesus and his opponents.-Characters of subordination belonging to Christ:-Mission,-Reception of a function,-Accurate knowledge,—Judicial commission.-Characters of supremacy:-Parity of power,-Ability to confer physical life,-Determining the final state of men,Claim of supreme homage.-Observations on Mr. Lindsey's and Mr. Belsham's interpretation. 66 "Jesus answered them, My Father worketh until now: I also work. On this account, therefore, the Jews were the more eager to put him to death, that he not "only broke the Sabbath, but even called God his own Father; making himseif equal to God. 66 66 "Then Jesus answered and said to them, Verily, verily, I say to you; the Son can do nothing from himself; [he doeth] only what he seeth the Father doing: "for whatever things he doeth, those things the Son also doeth in like manner. "For the Father loveth the Son, and sheweth to him all things which he himself "doeth and he will shew to him greater works than these, that ye may admire. "Because, as the Father raiseth and giveth life to the dead, so the Son also giveth "life to whom he willeth. And neither doth the Father pass judgment upon any 66 one: but the whole [exercise of] judgment he hath given to the Son, that all may "honour the Son as they honour the Father. He who honoureth not the Son, "honoureth not the Father who hath sent him. Verily, verily, I say to you; that " he who attendeth to my word and confideth in him that hath sent me, hath eternal "life, and into [condemnatory] judgment he cometh not, but is passed over from "death to life. Verily, verily, I say to you; that the hour is coming, and now it "is, when the dead shall hear the voice of the Son of God, and hearing they shall "live. For, as the Father hath life in himself, so he hath given to the Son also to "have life in himself: and he hath given to him authority also to exercise judg66 ment, because he is the Son of man. Be not astonished at this: for the hour is "coming, in which all who are in the tombs shall hear his voice and shall come "forth; those who have done good actions to the resurrection of life, but those who "have done base actions to the resurrection of [condemnatory] judgment. Not "that I can do any thing from myself. As I hear, [i. e. am instructed,] I judge; "and my judgment is righteous, for I seek not mine own will, but the will of him "who sent me.". "The works, which the Father assigned to me in order that "I might finish them, those very works which I do, testify concerning me that "the Father sent me."-John v. 17-30, 36.1 1 Ver. 17. “Mon Père agit continuellement, et je le fais aussi.” New Genevese Version. Ver. 19. aus eigenem triebe," |