which it is often used, and the precise meaning in each place must be determined by the connection. See John iii. 35, and Matt. xxviii. 18; comp. with xx. 23; also x. 1: comp. with xvii. 16, 19; and John xvi. 30; comp. with Mark xiii. 32; alfo John iv. 5; xvi. 13; 1 John ii. 20.

Chrift himself fays, that he did not know the particular time when the deftruction of Jerufalem would take place, Mark xiii. 32; Matt. xxiv. 36; that his doctrine was not his own, but derived from the Father, John vii. 16; viii. 28, 38, 40; and that the predictions of future events which he delivered, by his meffenger, to the apostle John, even after his afcenfion, were not the refult of his own knowledge, but were communicated to him by the Father; Rev. i. I.

God has imparted a knowledge of the thoughts and hearts of men, on particular occafions, to other prophets, which has been alfo understood as a decifive proof that they had a divine commiffion. Dan. ii. 19 to 23, 26 to 36, &c. xi. 2, 11, 12, 17, 25, 27, 30, 32, 37, 44; Ifai. xliv. 28; xlv. 1, 13, 14; Jerem. l. 43; Ezek. xxviii. 2, 3, 6; Exod. iv. vii. 3,9; x. 1; xi. 1; xiv. 3, 4; Deut. xxxi. 20. 3,4;

21;

SEC. XIX.

A

ray of the brightness of God.

Heb. i. 3. The Son of God, ver. 1, 2, who being a ray of his brightness &c. Wakefield's tranfl.

The brightness of his glory. Public verfion, and Newcomes. ός ων απαυγασμα της δόξης (αυ)ε). Comp. John viii. 12; xii. 46.

66 Αυγασμα is the thing which has brightness in "it, and aπavyaoμa is that which receives his "brightness from another." Leigh's Crit. Sacr.

Wisdom of Solomon vii. 26. Аπavyασμa yaş (σοφια) εστι φιλος αιδις, και εσοπρον ακηλιδωτον της τε θε8 ενεργειας, και είκων της αγαθότητος αύτες. For the (wisdom) is the brightness (or, a ray) of the everlafting light, the unfpotted mirror of the power of God, and the image of his goodness.

1 Cor. xi. 7. ανηρ είκων και δοξα θεα a man is the image and glory of God.

υπαρχων.

SEC. XX.

An image of the perfections of God.

Heb. i. 3. An image of his (God's) perfections. Wakefield's tranfl. The exprefs image of his perfon. Public vers. and Newcome's.

χαρακτης της Uπoolασews aux. Campbell in his preliminary difs. fays, "Uπolaris occurs often in the Septuagint, but "it is never the verfion of a Hebrew word which "can be rendered perfon."

An image of any thing must be effentially different from that of which it is a likeness. An image alfo, when taken literally, is an object of fenfe. But no object of fenfe can be an exprefs image of a purely

fpiritual being, which God is. Therefore, when any thing is faid to be an exprefs image of the Supreme Being, it must be a refemblance in mental qualities. Now in wisdom, purity, and benevolence, Jefus exhibited the nearest resemblance of our heavenly Father, that ever appeared upon earth. He also communicated to mankind the means by which they might become more and more like God in thefe refpects. 2 Pet. i. 4. Very great and precious promifes are given unto us, that by thefe ye might be partakers of a divine nature. ινα δια τε τών γένησθε Isaç noivwvoi Quσews. (Read from ver. 1 to 11, and comp. Matt. v. 48; Ephes. v. 1.) Of Melchifedec it is faid, that he was αγενεαλογητος, μήτε αρχην ημερων, μηε ζωης τέλος εχων. Heb. vii. 3. How much more pointed, and remote from any thing fenfible, is the literal meaning of thefe expreffions, and of those in the epiftle of Peter, which are applied to christians in general, than that of an image of the divine perfections, which is used of Chrift in Heb. i. 3.

Le Clerc and other commentators have quoted the following paffage from Philo de creatione mundi, p. 25, ed. Gen. p. 35, ed. Mang. p. 98, ed. Pfeiferi, to illuftrate Heb. i. 3. Every man in respect of his understanding diavolav is allied to the divine reafon. ωκείται θείω λόγω, being an impreffed image εκμαγείον, or abstract aπоσπαoμa (i. e. a particle broken off) or brightness anaνуασμа (a ray) of that bleffed nature της μακαρίας φύσεως.

αποσπασμα

SEC. XXI.

Honouring the Son, as they honour the Father.

John v. 22. For neither doth the Father judge any man; but hath committed all judgment to the Son. 23. That all may honour the Son, as they honour the Father. He that honoureth not the Son, honoureth not the Father who sent him.

be

Kalas, here tranflated as, in numerous inftances does not fignify equality, of which examples may feen in John xvii. 11, 22, 23; 1 John ii. 6; iii. 3, 7; Luke vi. 36. And the context, in the fifth chapter of John's Gospel, fhews that equality is not meant in ver. 23. For in ver. 19 and 30, Christ fays, that he can do nothing of himself; and in ver. 22, that it is the Father from whom he receives his commiffion to judge mankind. In ver. 23, 30, 36, 37, 38, he declares, that he was fent by the Father; and in ver. 43, that he came in his Father's name. John has recorded the affertion of Jefus, my Father is greater than I, John xiv. 28: alfo prayers of Chrift to the Supreme Being as his God and Father, and acknowledgments of Jefus that his doctrines and miraculous power were both derived from the Father; John v. 36; xiv. 10, 24; viii. 28; xii. 49; xi. 41; xx. 17; xvii. Matt. xi. 25; Luke xxii. 42. Jesus further, declares that he spake and acted in

obedience to the commandment of his Father. John xii. 49, 50; xiv, 31; xv. 10.

From the arguments which we have mentioned, it is manifeft that the honour which Chrift claims, is that which is due to the moft highly favoured mefsenger and representative of the Father that ever appeared in our world. See Deut. xxxiv. 10, 11; Heb. i. 4; iii. 3; Philip. ii. 6, 8, 9; John iii. 34; v. 20 to 29. Accordingly Jefus fays, verily, verily, I fay unto you, he that heareth my words, and believeth on him that fent me, hath everlasting life, and fhall not come into condemnation; but is paffed from death to life. John v. 24.

Though God hath bestowed on Chrift that name which is above every name; that in the name of Jefus every knee fhould bow, of beings in heaven, and on earth, and under the earth; and that every tongue fhould confefs that Jefus Christ is Lord; yet it is added, to the glory of God the Father. Philip. ii. 9, 10, 11. And Chrift himself fays, thou shalt worship the Lord thy God, and him only thou fhalt ferve; Matt. iv. 10. He enjoined his Apostles, John xvi. 23, in that day (when I go to the Father, ver. 7, 10, 17, 18,) ye shall ask me nothing; verily, verily, I fay unto you, whatsoever he fhall afk the Father in my name, he

will give it you.

Thus Jefus declines all religious

honours, and directs them to be paid to the

Father only.