above the limited faculties of man to comprehend". The best attempt to explain it, and it can be no more than an attempt, and that only in part, appears to have been by a comparison. As the light proceeds from the sun, so the second person in the Trinity, is an emanation from the First. Thus again, as the stream from the fountain, so the Son of God is from the Father. Who dares further attempt to lift the veil which hides from mortal view the Being who rules above; and say, heaven is open to him? In truth, beyond what is revealed, we know nothing. And no more is revealed to us than what is sufficient, 1st. For the purposes of life; 2nd. For the glory of God; and 3rdly. For the eternal salvation of mankind. What more however "Dean Stanhope's Paraphrase and Comment, vol. i. p. 158. * Hunc (Christum) ex Deo prolatum didicimus, et prolatione generatum, et idcirco Filium Dei, et Deum dictum ex unitate substantiæ: nam et Deus Spiritus. Et cum radius ex sole porrigitur, portio ex summâ sed Sol erit in radio, quia sol est radius; nec separatur substantiâ, non extenditur, Ita de Spiritu Spiritus, et de Deo Deus, ut lumen de lumine accensum. Tertull. Apolog. § xxi. p. 19. Ατμητος και αχώριστος Πατρος δυναμις, ωσπερ το του ηλιου φως. Justin Martyr. Vid. quoque Tertull. Adv. Prax. § viii. and ix. p. 504. Lactantii Institut. lib. iv. cap. xxix. Et Bulli Def. Fid. Nic. sect. ii. cap. vii. § 5. Waterland calls God the Father, "the root and fountain of the other two." Vindication of Christ's Divinity, Qu. 2. than this, could we reasonably desire ?Was every difficulty cleared up, where would be the exercise of our faith? Where could be the merit of Christian hope, was nothing left to hope for? Q. Explain 1 Timothy iii. 16. "God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." A. First, "God was manifest in the flesh." By God the Apostle here means Christ, for it is elsewhere written, as concerning the flesh Christ came, who is over all God blessed for ever." "This is he," saith St. John," who came by water and blood, even Jesus Christ." Thus again, "The word was made flesh"." Now we know that the Father was never made flesh. The word, therefore, must mean Christ, as was before explained. Secondly, "God was justified in the Spirit.” These words also must refer to Christ, for at his baptism the Spirit of God descended upon him, when a voice from heaven was heard, saying, "This is my beloved Son in whom I am well pleased." The Spirit of holiness" declared him to be the Son of God with power." By the Spirit of God he performed miracles. Of Romans ix. 5. John i. 14. 1 John v. 6. the Spirit of Truth Christ said, rify me "." "He shall glo Thirdly," Seen of angels." Well may Christ be said to be seen of angels, for at his birth they worshipped him; a multitude of the heavenly host proclaimed the event to the shepherds; they ministered unto him on several occasions; they were present at his tomb; they were witnesses of his ascension". Fourthly, 66 Preached unto the Gentiles." That Christ is here meant the ministry of the Apostles, and saints, and martyrs of all ages since the first publication of the Gospel, and among all nations, affords abundant proof. Fifthly, "Believed on in the world." Christ was and is so believed on. Witness the crowds who followed him as he taught the people in Galilee. Witness the rapid and miraculous spread of his religion after his death. Witness the millions and tens of millions who now bow the knee at the name of Jesus". Sixthly, "Received up into glory." Christ's disciples saw him carried up into heaven: and St. Stephen, "full of the Holy Ghost, looking z Matt. iii. 17. Hebrews i. 6. bActs viii. 5. Luke v. Acts i. 4. Matt. xii. 28. John xvi. 14. up stedfastly into heaven, saw the glory of God, and Jesus standing on the right hand of God"." Can the same be said of any other but Christ? Since then Christ is described throughout this passage (the Father cannot be meant, for he was never manifest in the flesh, nor received up into glory. The Holy Ghost cannot be intended, for how could the Holy Ghost be said to be justified in the Spirit). It follows that Christ is God. Q. Does it follow that because Christ is called God in Scripture, therefore he must be of the essence of God and one with God? On the contrary, may not Christ be called God, because he performs the works of God, as it were in God's stead? A. There are passages of Holy Writ which admit of this solution, but then there are others in which God is said to appear in the flesh, and "1. Supremacy of a Luke xxiv. 51. Acts vii. 55. • Waterland makes this distinction. nature is to be possessed of all perfection; and this is to be God. There is nothing of this kind but what is common to Father and Son; who are therefore one Supreme God. 2. Supremacy of order consists in this; that the Father has his perfections, dominion, &c. from none; but the Son from the Father. This kind of supremacy is of the Father alone. 3. Supremacy of office. This by mutual agreement and voluntary economy, belongs to the Father: while the Son, out of voluntary condescension, submits to act ministerially." Second Vindication of Christ's Divinity, Pref. p. 23. die for our sins. These acts Christ did in his own person; and to say that he died in God the Father's stead would be an unfounded, an unscriptural, a debasing assertion. Thus again; God the Father may be said to have purchased us, because he purchased us by the blood of Christ his Son. But when it is said God “ purchased us with his own blood," God the Father could not be understood, for it could never be asserted that God the Father purchased us by his own blood. When therefore Christ is called God, in any act strictly his own, that name must be applied to him absolutely. Q. It is indeed clear that in these instances Christ could not act for or in the place of his Almighty Father, but might he not act, and in truth did he not act, in obedience to him? 66 A. It does appear that Christ acted in obedience to the will and power of God. For in that passage of St. John where he says, No man taketh my life from me, but I lay it down of myself: I have power to lay it down, and I have power to take it again;" He adds, "This commandment have I received of my Father Elsewhere he says, " I can of mine own self do nothing; as I hear I judge, and my judgment h " f Eph. i. 6, 7. Acts xx. 28. h John x. 18. |