tion is answered by some very exalted degree of communicated knowledge, without involving an identity or proximity of nature, another figure is introduced, evidently to excite the idea of an intimate and personal conjunction: “The Onlybegotten Son is in the bosom of the Father." So the felicity and communion of the heavenly state is represented by Lazarus's being in "Abraham's bosom;"* and the endearing intimacy of John with the Lord Jesus was signified by his "reclining in the bosom of Jesus."+ It is particularly to be observed that this intimacy of communion with the Father, is that of a SON, of one who is a Son in a sense absolutely unique. We cannot do justice to the expression unless we conceive of the two ideas as combined; so as to yield the meaning, that the acquaintance which the Messiah has with the Divine Nature, will, and purposes, is that which is peculiar to him as the Only-begotten Son, and which could be affirmed of no other being, nor with respect to any other mode of communication whatever. It thus corresponds with the expression used at the commencement of this description, "The Word was with God."

Thus qualified and authorized, Christ "hath declared," unfolded, or fully made known, the will of God, so far as it is proper or beneficial for men to know it. The expression is particularly employed by Greek writers, to signify the

* Luke xvi. 22, 23.

↑ John xiii. 23.

communication of divine oracles and commands :* it therefore appeared necessary to add the words in the translation given above, with the view of conveying to the English reader a true conception of the object of knowledge referred to.

The reader will permit the request, that he would, with the closest attention, review this portion of the divine word, and the observations which have been submitted to him upon it; that he would scrutinize every term and expression; that he would rigorously but impartially sift every argument; and that he would compare the separate parts of the passage with each other, and with the apparent scope and design of the whole.

I would in particular, with the most respectful earnestness, solicit any intelligent and candid

* "It might be translated, He hath delivered the divine oracles. The Greek writers apply the verb to their prophets or others, who were supposed to have secret communications with the gods, and who therefore delivered and explained the oracles which related to the service of the gods and the duties incumbent on men. Dionysius of Halicarnassus describes Numa Pompilius as (τὰ θεῖα ἐξηγήσασθαι σοφὸς ἐν λόγοις) distinguished for his ability in declaring divine things.' Menoceus in Euripides says, (σφάξας ἐμαυτὸν — ἕνθ ̓ ὁ μάντις ἐξηγήσατο, ἐλευθερώσω yalay,) by killing myself where the prophet has declared, I will deliver my country.' Phænissæ, ver. 1018. Again:

6

That Ulysses should tell (& Κάλχας θέσφατ ̓ ἐξηγήσατο) what divine oracles Calchas has unfolded.' Iphig. in Aul. ver. 529. Thus the meaning is, that Christ, being God, has made known to us his own and the Father's will on the concerns of our salvation." Kypke, Observationes Sacra, tom. i. p. 349. Vratislav. 1755.

Unitarian, when he has risen from the serious perusal of the evangelist's Introduction, to form the supposition that he himself was about to write a narr tive of the actions, or a compendium of the discourses, of Jesus Christ; and the further supposition that his mind was entirely free from acquaintance with any controversies on this question. Let him then ask his own mind and conscience, "Is this the way in which I should open my subject? Are these, or any thing equivalent to these, the terms and expressions which I should naturally and readily take up?-Rather, am I not conscious of the reverse? Do I not feel that, if it were possible for them to be suggested to me, all my principles would rise against them, and I should reject them with the strongest disapprobation? And, dropping the visionary supposition, am I not inwardly sensible that, in my attempts to frame an interpretation of this paragraph, which may wear at all the semblance of consistency, I am rowing against the stream; I am putting language to the torture; I am affixing significations to words and phrases which all my efforts can scarcely keep me from exclaiming, that they could never have been in the contemplation of the original writer? Have I not, then, awakening reasons for the suspicion, that I have not formed my opinions with that close and faithful investigation which the solemn greatness of the case requires? Am I not bound to review the whole subject, in the sight of the All-seeing God, and under the sense of my

accountableness to HIM as the Author and Revealer of truth?"

No reader of these volumes will suspect the writer of entertaining a wish, to have the great questions of theological science settled by human authority. Such a wish would be impious: and every such attempt must eventually prove injurious to the cause which it is employed to support; but in no case so deeply and extensively injurious, as when the cause for which its unhallowed aid is invoked is the cause of TRUTH. Yet it is no compromise of principle, with respect to questions which turn on the application of the instruments of criticism and interpretation, to notice in what way the evidence is perceived by persons of acknowledged eminence in the use of those instruments. In this respect, few will deny that the palm of distinction is due to the late Dr. Griesbach. Perhaps no man ever devoted, through a long life, such a persevering assiduity of labour to the critical study of the New Testament, as did that distinguished Professor and no man has ever so completely united the confidence of all denominations of Christians in the sagacity, judgment, and integrity of his critical decisions. I therefore transcribe the following passage, in order to shew to both the learned and the unlearned, in what manner the passage which we have been examining impressed the mind and satisfied the judgment of the illustrious Griesbach.

"So numerous and clear are the arguments

and the testimonies of scripture, in favour of the true Deity of Christ, that I can hardly imagine how, upon the admission of the divine authority of scripture, and with a regard to fair rules of interpretation, this doctrine can by any man be called into doubt. Especially the passage contained in the first three verses of the first chapter of John, is so clear and so superior to all exception, that by no daring efforts of either commentators or critics can it ever be overturned, or be snatched out of the hands of the defenders of the truth."*

* " Atque sunt profectò tam multa et luculenta argumenta et scripturæ loca, quibus vera Deitas Christo vindicatur, ut ego quidem intelligere vix possim, quomodo, concessâ scripturæ sacræ divinâ auctoritate, et admissis justis interpretandi regulis, dogma hoc in dubium à quoquam vocari possit. In primis locus ille Jo. i. 1, 2, 3, tam perspicuus est atque omnibus exceptionibus major, ut neque interpretum neque criticorum audacibus conatibus unquam everti atque veritatis defensoribus eripi possit." Præf. in N. T. vol. ii. p. 8, 9. ed. prim. Hal. 1775.

Dr. Griesbach died at Jena, March 24, 1812, æt. 68, having been Divinity Professor in that university thirty-six years. It may be a matter of surprize that he did not republish the foregoing passage in the second and much improved edition of his Greek Testament, in 1796, 1806. But it is to be considered that the Prefaces to the first edition were quite inapplicable to the second they were therefore entirely laid aside, and new Prefaces with the ample Prolegomena were substituted. It is also probable that he considered the testimony which he had borne, and had for so many years supported in his public station, as not necessary to be repeated: and that the reprinting of it might appear ostentatious.