ceffarily is implied fubordination and subjection to the will of the father; but, if what is implied in the word in one inftance is acknowledged, why not in the other? If it is allowed that the word Son neceffarily implies fubordination to the father; and it certainly in its fignification does imply as much; why is it not to be allowed to imply identity of nature, which it certainly does imply, and in a degree much ftronger? for, the identity of nature is of neceffity, whereas the fubordination is only by condition and circumstance. I meddle not with the artificial gloffes by which men endeavour to make the word Son not to fignify in the terms "Son of God" what it evidently does fignify, if we are to be governed by the conftant usage of the word in every language under heaven: fufficient is it to say, that JESUS is abfolutely declared, in the New Teftament, to be the Son of God; and that, in no one inftance whatever, is there any where a fingle fyllable added to it, when he is fo called, to qualify the terms, as if they were not to be interpreted in that fenfe which fo obviously belongs to them.

But if JESUS is called the Son of God, and we are not mistaken in our conclufion from it, that therefore he is GOD, then will the Sacred Writings afford as clear evidence to the truth of this conclufion as they do to the truth of the conclufion that he is man because he is the fon of man. The Scrip

...tures

tures certainly do afford this evidence, as fhall be exemplified. Matt. xi. 27.

"All things are delivered unto me of my Father: "" and no man knoweth the Son but the Father. "neither knoweth any man the Father but the Son, "" and he to whomfoever the Son fhall reveal him."

In this tranflation des fhould have been rendered no one, and the meaning of the word works is not properly expreffed. The English word knoweth is a very indeterminate expreflion, is applicable to any merely perfonal, any partial, imperfect, knowledge; but we fignifies an intimate de terminate knowledge of the fubject. Luke confirms to us the truth of this interpretation; for, recording the fame thing as St. Matthew, his words are, σε Ουδεις γινώσκει τις εςιν ὁ ύιος ει μη ὁ πατηρ και τις εςιν "" & warns," &c. Luke x. 22. No one knoweth "who the Son is but the Father, and who the Fa"ther is but the Son, and he to whom the Son fhall "reveal him." St. Luke uses the word ywvWOHEL without the prepofition, but, by fubjoining T5 to it, conveys as ftrongly to us the fame idea as with the prepofition.

This paffage, then, plainly and determinately declares, that the Son of GOD is GOD; for, he is as incomprehenfible as the Father, being equally unknown to every one as the Father is.

His knowledge alfo is as the Father's; for, in whatever degree the Father knoweth the Son, in the fame degree the Son knoweth the Father; a knowledge which no other being hath, except the perfon to whom the Son fhall be pleased to reveal him. St. John (x. 15.) records our LORD's words thus: "As the Father knoweth me, even fo know I the "Father." So far therefore we are juftified in our idea, that the Son of God is GOD, because he is as incomprehenfible as GOD, and because he hath that knowledge which pertaineth to GOD alone: and, as we know the fon of man is man, because he had the infirmities of man, fo we know that the Son of GOD is GOD, because he hath the exclusive perfections of GOD.

I am aware of the objection which will be urged, that the words preceding the paffage under confideration intimate to us that he is inferior to GOD; for, it is said, “All things are delivered to me of my Fa"ther."

The weight of this objection is more in appearance than in reality. For, our Saviour had a double character to fuftain: he was to evidence to the world. that he was the fon of man, and that he was the Son of GOD; and therefore he was to take care, in his declarations, that the hearers fhould not lofe fight. of either character. Hence when he had faid " All things are delivered to me of my Father," which

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might

might imply inferiority to the Father, and which was true of him as he was the fon of man, and alfo in refpect of his filiation, he immediately fubjoins what was declarative of his being the Son of GoD, and of his participating in the Divine Nature with the Father. Thus, alfo, when he has faid any thing expreffive only of his being the Son of GoD, and of his having the Divine Nature, he frequently fubjoins something to direct the attention to his being the fon of man also. A moft remarkable inftance we have of this Matt. xxvi. 63, 64. "I adjure thee (faith the high prieft) by the living God, that "thou tell us, whether thou be the CHRIST, the "Son of GOD. JESUS faith unto him, Thou haft "faid. Nevertheless I fay unto you, Hereafter shall

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ye fee the Son of Man fitting on the right hand of power, and coming in the clouds of heaven:" where the attention is directed as well to his being the son of man as of his being the Son of GOD. At his transfiguration, a voice came from Heaven, which faid, "This is my beloved Son, in whom I "am well pleased." The difciples who were with him heard it; but, when he was come down from the mount, he directed their attention towards the fufferings which he was to undergo as the fon of man. When Peter had confeffed him, "that he was the "CHRIST the Son of the living GOD," after having approved of his confeffion, he, in like manner, admonishes them of the fufferings he was to undergo at Jerufalem, Matt. xvi. And fo in a variety of

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other

!

other instances. The objection therefore above referred to is of no manner of validity. Written it moft certainly is, that "No one knoweth the Son "but the Father; and that no one knoweth the Fa"ther but the Son, and he to whom the Son fhall "reveal him." And therefore, if we believe what is written to be a divine revelation, we must believe that the Son of GOD is GOD; because it is here revealed, that he hath the perfections which belong to GOD alone, that is, he hath the knowledge of God, and is as incomprehenfible as GOD. But let us proceed.

検

'હે

It is written, Matt. xviii. 18. "Verily I fay unte you, whatfoever ye fhall bind upon earth fhall be bound in heaven; and whatsoever ye fhall loofe upon earth fhall be loofed in heaven." These words are authoritative; and he that fpake them must have uncontrolled power in heaven, otherwise they would be nugatory. Εςαι δεδεμένα εν τω έρανω, are terms altogether unconditional; they are the words of authority, ordaining what shall be in heaven. But what man, what angel, what being, of ever fo exalted an order, can ordain what shall be in heaven except GoD alone. But it is the Son of GoD that hath ordained thus, therefore the Son of Gon is God.

Again; it is written, Mätt. x. 1. "And, when he had called unto him his twelve difciples, he gave "them