berty to act and propose as occasions offer, without farther instructions, and with full security that the king will ratify and confirm whatever they agree to, in the same manner as if he had done it in his own person. Thus (if we may presume to compare small things with great) our Lord Jesus Christ, the great messenger of the Father's love, before he invites every weary heavyladen sinner to come to him with a gracious assurance that he will receive, and pardon, and save them all, he condescends in this verse (as it were) to open his commission, to instruct us in his own personal dignity, and to communicate to us the ample and unlimited authority which he has received from God to treat with rebels. He knows what hearts of unbelief we have; how greatly an awakened conscience is terrified with guilt; how busy Satan is to urge us to question either his ability or his willingness to save; and therefore he would leave nothing undone that might encourage us to come to him, and find rest for our souls. May his gracious Spirit enable me to speak aright, and so open your hearts to understand what may be said upon this high subject, that we may have joy and peace in believing. The words contain a threefold declaration.

1. Of his person: "No man knoweth the Son, but "the Father; neither knoweth any man the Father, <6 save the Son."

2. Of his authority: "All things are delivered to me of my Father."

sion,

3. Of his office: summarily intimated in the expres "He to whomsoever the Son will reveal him.' To treat these points in their proper extent, would be a subject more than equal to the abilities and life of Much would be left unsaid at last. We cannot

man.

order our speech by reason of darkness. This is a theme fit for an angel's tongue; the most exalted angel, or all the angels in heaven, would be unable to comprehend it, for it is infinite, as our text declares. None knows the Son but the Father. Here we are too prone to think highly of our own knowledge; but when we arrive in yonder world of light, to see him as he is, we shall be ashamed of the highest conceptions we had of him, and of our most laboured attempts to express them, while we were imprisoned in this distant land. Then we shall say with the queen of Sheba, "Behold the half, the "thousandth part, was not told us." In the mean time, he is pleased to accept our imperfect stammerings, to assist our feeble inquiries, and does not disdain (as he justly might) to hear us take his name upon our polluted lips.

I. The inconceivable dignity of his person is pointed out by two expressions.

1. "No man" (or rather, as it might be rendered here and in many other places, "No one *) knoweth "the Son, but the Father." No one.

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First, Not the wisest man in a state of nature. rious degrees of knowledge there are amongst the sons of men. There is a great difference between man and man; between one who knows not his letters, or any thing beyond the bounds of his own village; and another who has a large acquaintance with arts and sciences, history and languages, and has surveyed the manners and boundaries of many nations. But, with regard to the knowledge of Christ, the philosopher and the shepherd, the king and the beggar, are just upon a level,

* Ουδείς.

Of two blind men, one may know many things more than the other; but with regard to the knowledge of light and colours, they will be both ignorant alike..⠀

Some of you perhaps think yourselves wiser than many of your neighbours. But I cannot too often remind you, that if you know not Christ, all your wisdom is folly, and you will find it so at last.

Secondly, Neither do his own people know him in the sense of my text. Some knowledge of him indeed they have, which is their differencing character from the world. But how small a portion! That they know him a little, is plain, because they love him and trust him; but how little, is plain likewise, because their love is so faint, and their trust so feeble. Their doubts, fears, complaints, and backslidings, are so many mournful proofs that they are but poorly acquainted with him; and sufficiently evidence, that a great part of what we account our knowledge, is not real and experimental, but notional only. The literal sense of what we read concerning Jesus, is attainable by study and human teaching; but the spiritual import can be received only from Him who teaches the heart, who increases it in us by the various exercises and dispensations we pass through; and the best have much more to learn than they have already attained. There are, indeed, happy moments when he manifests himself to the eye of faith, in his glory, and in his love; as he did to Peter in the mount, and to Thomas, when a sight of his wounds conquered his unbelief, and made him in a transport of joy cry out, My Lord, and my God." But these visits, though they have a powerful influence to conquer sin and fear, are transient; and when the cause is withdrawn, there is a proportionable abatement in the effect..

The knowledge of Christ, in the present life, may be compared to the knowledge which a shepherd has of the sea, from having viewed it from the top of a cliff. In a sense it may be said, he has seen the sea; but how little has he seen, in comparison of what lies beyond the reach of his eye! How inadequate is such a prospect to give him an idea answerable to the length, and breadth, and depth, of the immense ocean! Nay, farther,

Thirdly, The glorified saints, and holy angels, who behold as much of his glory as creatures can bear, do not know him as he is. They are filled with his power and love. He comprehends them, but they cannot him. A vessel cast into the sea, can but receive according to its capacity. Thus are they filled with his fulness till they can hold no more; but his glory still remains infinite and boundless. The glorious seraphims, therefore, are represented as hiding their faces with their wings, unable to bear the splendour of his presence. For,

Fourthly, "None knows the Son but the Father." This proves his divinity. God only knows himself. The Son is his eternal Word, his eternal Wisdom, and therefore beyond the highest reach of finite understanding.

2. "None knows the Father but the Son." Here I might repeat the former particulars. God has made something known of himself in his works, much in his word, more still in his grace. grace. All men have some faint perceptions of his power and presence. He manifests himself to his own family below, still more to his family above; yet, after all, he is said to dwell in light which no man can approach. None knows him but the Son, and he knows him perfectly, knows the incomprehensible

God, therefore he is God himself.

As he said to Philip, "He that hath seen me, hath seen the Fa"ther*."

Now, if we had no other proof of this doctrine but the passage before us, since this is the declaration of the true and faithful Witness, it should be accepted as decisive. But as this is the great mystery of godliness, the pillar and ground of truth, the foundation of all our hopes, I shall take this opportunity to confirm it more largely from other concurrent testimonies of Scripture.

By the Son, I mean the person who spoke these words: he who was foretold by the prophets; who in the fulness of time came into the world; who with respect to his divine nature, is called "the Word," and with respect to his human nature was born of the Virgin Mary: he who was known upon earth by the name of Jesus; whose history is related by the evangelists; who suffered a shameful and accursed death upon the cross without the gates of Jerusalem. Of him we affirm, "That he was, and is, the true God, and eternal life‡. In proof of this, besides what has been already said, let the following particulars be considered!

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First, That the proper and peculiar titles of God are attributed to him frequently in the Scriptures; so frequently, that it would be a very long task to transcribe them all. Let a few, the application of which to Christ is express and indisputable, suffice for a specimen: "The "Word was God:" "His name shall be called Emma"nuel, God with us:" "Jehovah our Righteousness:" "The Mighty God." In the same style he speaks

John, xiv. 9.

↑ John, i. 1.

1 John, v. 20.