Chapter XV: Preface (2)

(b.) This prince appears evidently to have been the person described also in another passage, from which, though never cited in the New Testament as applicable to Christ at all, modern theologians are accustomed to infer his Deity. It is as follows: “Unto us a child is born, unto us a son is given; and his name shall be called wonderful; counsellor; the mighty God; the everlasting Father; the Prince of Peace.”[188] We have only to look at the terms in which this great one’s dominion is described, and the characters that are to mark his reign, in order to assure ourselves that he is some person very different from Christ; the Northern district of Palestine is to be delivered by him from the sufferings of an Assyrian invasion; he is to break the yoke which Tiglath-Pileser had imposed on the land of Gennesareth; to destroy the rod of the oppressor; to make a conflagration of the spoils of the battle-field, and burn the greaves and blood-stained garments of his country’s enemies.[189] It seems to me impossible to imagine a more violent distortion of Scripture than the application of this passage to Christ. But, be it even otherwise, there are only two of these titles which can be thought of any avail in this argument. One is, the “everlasting Father;” which if it proves anything, establishes that the second person in the Trinity is the first person, or else that the word _Father_ must be given up as a distinctive name, a concession destructive of the whole doctrine. The other is the phrase, “the mighty God,” or by inversion, “God the mighty;” on which I presume no stress would have been laid if, instead of being presented to us in a translation, it had been given in the original, and called GABRIEL. For the word _God_, Martin Luther substitutes (Held) _hero_, as the juster rendering.[190] But, in truth, it is sad trifling thus to crumble Hebrew names to pieces, in order to yield a few scarce visible atoms of argument to replenish the precarious pile of church orthodoxy, wasted by the attrition of reason, the healthful dews of nature, and the sunshine and the air of God.[191]

(c.) Let us turn to the Proem of St. John’s Gospel; that most venerable and beautiful of all the delineations which Scripture furnishes, of the twofold relation of Christ’s spirit, to the Father who gave it its illumination, and to the brethren who were blessed by its light. To our cold understandings, indeed, this passage must inevitably be obscure; for it deals with some of the characteristic conceptions of that lofty speculative reason, which, blending the refinements of Platonism with the imaginative license of the oriental schools, assumed in early times the intellectual empire of the church, and has kept the world ever since in deliberation on its creations. I do not mean that the Apostle was a Platonist, or a disciple of any philosophical system. But he wrote in Asia Minor, where he was surrounded by the _influences_, in constant familiarity with the _terms_, and accustomed to the _modes of thought_, peculiar to the sects of speculative religionists most prevalent in his time. At all events, it is _a fact_ that he uses language nowhere employed by the other Evangelists or Apostles; and that this language is the very same which is the common stock, and technical vocabulary of Philo, the Platonizing Jew, and several Christian writers of the same or a kindred school. Before, however, endeavouring to suggest the idea which the Apostle did mean to convey, let me call your attention to that which he did not.

There cannot be a more misplaced confidence, than that with which the introductory verses of St. John’s Gospel are appealed to by the holders of the Athanasian doctrine. Whatever explanation is adopted, which does not throw contempt upon the composition of the Evangelist, is at all events subversive of their system: and I do not hesitate to say, that _this_ is the only thing which I can regard as certain respecting this passage; that _it never could have been written by an Athanasian_. In order to test this assertion, it is not necessary to look beyond the first verse; and before we read it, let us allow the Trinitarian to choose any sense he pleases of the word God, which is its leading term. Let us suppose that he accepts it as meaning here “THE FATHER,” and that the Word or Logos means GOD THE SON. With these substitutions the verse reads thus:—

In the beginning was the Son; and the Son was with the Father; and the Son was the Father. This surely is to “confound the persons.”

Let us then suppose the meaning different, and the whole Godhead or TRINITY to be denoted by the word GOD. The verse would then read thus:—

In the beginning was the Son; and the Son was with the Trinity, and the Son was the Trinity.

We are no nearer to consistency than before: and it is evident that before the Trinitarian can find in the passage any distinct enunciation, the term GOD must be conceived to bear two different meanings in this short verse,—a verse so symmetrical in its construction as to put the reader altogether off his guard against such a change. He must read it thus:—

In the beginning was the second person in the Trinity; and the second person was with the first; and the second person was possessed of divine attributes as such.

We might surely ask, without unreasonableness, why, when the _society_ or personal affinity of the Son in the Godhead, is mentioned in the middle clause, the companionship of the _Father only_ is noticed, and silence observed respecting the _Holy Spirit_; who at that moment could not possibly have been absent from the conceptions of any Athanasian writer. But independently of this, the awkwardness of the construction, the violence of the leading transition of meaning, render the interpretation altogether untenable. If it be true, never surely was there a form of speech worse devised for the conveyance of the intended ideas.

In order to give the passage its true force, there is no occasion to assign to the word GOD any but its usual signification; as the name of the One infinite Person or Being who created and rules the universe. But it is less easy to embrace and exhibit with any distinctness, the notion implied in the phrase WORD or LOGOS. The ancient speculative schools, seeing that the Deity had existed from eternity, and therefore in a long solitude before the origin of creation, distinguished between his intrinsic nature,—deep, remote, primeval, unfathomable,[192]—and that portion of his mind which put itself forth, or expressed itself by works, so as to come into voluntary and intelligible relations to men.[193] This section of the Divine Mind, to which was attributable the authorship of the divine works, they called the LOGOS, or the IMAGE of God; both terms denoting the _expression_ or _power which outwardly reveals_ internal qualities; the one taking its metaphor from the _ear_, through which we make known our sentiments by speech; the other from the _eye_, to which is addressed the natural language of feature and lineament. If I might venture on an illustration which may sound strangely to modern hearers, I should say that the Logos was conceived of in relation to God, much as with us _Genius_ is, in relation to the soul of its possessor; to denote that peculiar combination of intellectual and moral attributes, which produces great, original, creative works,—works which let you into the spirit and affections, as well as the understanding, of the Author. Any one who can so possess himself with the speculative temper of Christian antiquity, as to use with reverence the phrase _genius of God_, would find it, I am persuaded, a useful English substitute (though I am well aware, not a perfect equivalent) for the word Logos. Dwelling within the blank immensity of God, was this illuminated region of Divine ideas; in which, as in the fancy and the studio of an artist, the formative conceptions, the original sketches and designs, the inventive projects of beauty and good, shaped and perfected themselves; and from which they issued forth, to imprint themselves upon matter and life, and pass into executed and visible realities. From the energy of this creative spirit, or blessed genius of God, two very different orders of results were conceived to flow:—the forms and symmetrical arrangements of the material universe, by which, as by the engraving of a seal, Deity stamped his perfections into _vision_: and the intuitions of pure reason and conscience in the human soul, by which, as by a heavenly tone or vibration, Deity thrilled himself into _consciousness_. And when I say _Deity_, I mean the _Logos of Deity_; for this alone, it was conceived, stood in any relation to us; the rest was an unexpressed and unfathomable Essence.

This portion of the Divine Infinitude was incessantly and vividly personified; so as to assume, even in the writings of the Jew and undoubted Monotheist Philo, the frequent aspect of a second God: though scarcely have you taken up this idea from one series of passages, before you are recalled and corrected by others, clearly showing that this is a false impression, too hastily derived from the intensity of the imagery and language. Indeed the distinction between a mere personification and a positive mythological personage is very faint. When a writer personifies an abstraction, _for the moment_ he conceives of this object of thought as a person; and were this state of mind perpetuated, he would _believe_ it to be a person. But his mental attitude changes; and in a less excited hour, that which had constructed and painted itself almost into a being, fades away again into an attribute. Hence the fluctuation of writers, at once imaginative and speculative, like Philo and some of the early Christian Fathers, between the logical and the mythical method of speaking of the properties of the Divine nature. And it may be remarked, that the Apostle John partook, though in a very slight degree, of the same tendency. He was fond of abstract words: calling our Saviour the _way_, rather than the _guide_; the _truth_, rather than the _teacher_; the _light_, rather than the _illuminator_; and so I conceive, in the commencement of his Gospel, the _inspiration_, rather than the _inspired_ of God. And then, as if to remedy the indistinctness of this mode of representation, he resorts to personification: thus, at the dictation of his reverence, first reducing the living person to an abstraction; and afterwards, at the bidding of his imagination, recreating the abstraction into a person. The extent to which this personification may be carried, by an author who certainly had no notion but of One personal God, may be estimated from a few sentences, referring to this very conception of the Logos, from the Jewish Philo. The invisible and intellectual Logos, he says, is the image of God, by whom the world was fashioned; his first-born son, his vicegerent in the government of the world; the mediator between God and his creatures; the healer of ills; God’s divine Son, whose mother is wisdom. In another place, the Logos is the very same with the wisdom of God; the most ancient angel, the first-born of God; to the resemblance of whom every one, who would be a son of God, must fashion himself. He is even the “second God,” “To the Archangel, and most ancient Logos,” says this writer, “God granted this distinguished office, that he should stand on the confines of creation, and separate between it and its Creator. With the incorruptible being he is the suppliant for perishable mortality. He is the ambassador of the Supreme to the subject creation. He announces the will of the Ruler to his subjects. And he delights in the office, and boasts of it, saying; I had stood between you and the Lord as mediator; being neither unbegotten as God, nor begotten as you, but between the two extremes, and acting as hostage to both,”[194] All this sounds very mysterious; the important thing to bear in mind is, that the writer is certainly speaking not of any separate divine person, but of the impersonated attributes of One Sole Supreme.

St. John then, I conceive, does the very same; only he carefully warns us against thinking of his personification as otherwise than identical with the Supreme, by saying outright, that the Logos is God; and therefore that whatever he may say about the former, is really to be understood as spoken of the latter. The whole proem divides itself into two ideas: that from the Genius or Logos of God have proceeded two sets of divine works; the material world; and the soul and inspiration of heaven shed upon the world through Christ. His object, I believe, is to link together these two effects as successive and analogous results, physical in one case, spiritual in the other, of the same divine and holy energy. Having warned us, as I have said, in the very first verse, that this energy is not really a person distinct from the Supreme, he abandons himself without reserve to the beautiful personification which follows; assuring us that thereby were all things made at first, and thereby were all men being enlightened now; that our very world, which felt that forming hand of old, had not discerned the blessed influence which again descended to regenerate it: ungrateful treatment! as of one who came unto his own, and his own received him not. Yet were there some of more perceptive conscience and better hearts; and they, be they Jew or Gentile, whose spirits sprung to the divine embrace, were permitted to become, by reflected similitude, the Sons of God.

Thus far, that is, to the end of the thirteenth verse, there is no mention of Jesus Christ as an individual; there is only the unembodied personification of the abstract energy of God in the original design, and the newer regeneration of the world. Nor should there be any difficulty in this separation of the Divine Spirit from its positive and personal results. Of the _Creative_ Mind of God we can easily think, as not only prior to the act of creation, but still apart from the forms of matter; and so can we of the _illuminating or regenerative_ Mind of God, as not only prior to its manifestation in Christ, but apart from its embodiment in his person. In the next verse, however, the heavenly personification is dropped upon the man Jesus; the mystic divine light is permitted to sink into the deeps of his humanity; it vanishes from separate sight: and there comes before us, and henceforth lives within our view throughout the Gospel, the Man of Sorrows, the Child of God, with the tears and infirmities of our mortal nature, and the moral perfection of the Divine. “And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father), full of grace and truth.”[195]

(d.) The spirit of this exposition is directly applicable to another passage, adduced to prove the deity of Christ: “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.”[196] It is well known that in the most approved text, the word _God_ does not exist, and the passage reads, “He who was manifest in the flesh,” &c. Were it permitted to indulge personal wishes in such matters, I could desire that the common rendering were the true one. I know of no more exact description of Christ, than that he was a living and human manifestation of the character of God.[197]

(e.) Let us now turn to the introductory verses of the Epistle to the Hebrews; a passage which is claimed as the clearest disclosure of the Deity of Christ; for no discoverable reason, except that from its great obscurity, it _reveals_ less, perhaps, than any other portion of Scripture, except the _Revelations_. From the earliest times it has been justly regarded as exceedingly doubtful whether the Apostle Paul was the author of this letter; the difficulties and darkness of which are of a very different character from those which embarrass us in his noble writings, and arise from mental habits far more artificial and less healthy than his. But whatever be the authority of this work, and whatever the doctrine of its introductory portion, it is so far from giving any support to the Trinitarian sentiments, that it affords, even in its most exalted language, arguments sufficient to disprove them. The first verses of the epistle, altered slightly from the common translation, in order to exhibit more faithfully the meaning of the original, are as follows:—

“God who at sundry times, and in divers manners, spake in times past unto the fathers by the prophets, hath, at the close of these days, spoken unto us by his Son; whom he hath appointed heir of all things; through whom also he made the ages of the world; who, being the brightness of his glory, and the image of his nature, and ruling all things by the word of his power, having by himself made purification of our sins, sat down on the right hand of the majesty on high; being become so much greater than the angels, as he hath obtained by inheritance a more excellent name than they. For unto which of the angels said he at any time, ‘thou art my son; I have this day begotten thee?’ And again, ‘I will be to him a Father, and he shall be to me a Son.’ And when ever he may again introduce his first-born into the world, it (_i.e._ the Scripture) saith, ‘let all the angels of God pay homage to him.’ And with reference to the angels, it saith, ‘who maketh his angels spirits, and his ministers a flame of fire.’ But with reference to the son, it saith, ‘thy throne, O God! is for ever and ever, a sceptre of righteousness is the sceptre of thy kingdom; thou hast loved righteousness and hated iniquity; therefore, O God! thy God hath anointed thee with the oil of gladness above thy fellows.’”

I terminate the quotation here, because I do not believe that the following words have any relation to Christ. The writer’s argument not only admits, but requires, that they should be referred to the supreme God and Father of all.

Now observe with what distinctness the most lofty phrases applied to our Lord in this passage, affirm his subordination, and deny his equality with the infinite Father. At the very moment when he is addressed as God, he is said to have _fellows_, and to be set above them as a reward for his goodness; in the same breath which declares his throne to be for ever and ever, he is described as having a God who anoints him with the oil of gladness. He is greater than the angels, not by nature, but by the gift of a better inheritance. He is not the original divine effulgence, but an _emanation_ of that glory, an _image_ of that perfection; and in constituting the worlds, or rather the great æras of its appointed history, he is not the designer of its revolutions, but the instrument of God in effecting them.[198] If this teaches the supreme Deity of Christ, in what language is it possible to disclaim and to deny supremacy?

With respect to the peculiar terms of dignity applied in this passage to Christ, I would observe as follows:—

The words “Thy throne, O God, is for ever and ever,” were originally addressed by a poetical courtier to Solomon or some other Hebrew monarch, on his accession and marriage;[199] nor can the slightest reason be assigned for supposing that the ode in which the words occur had any reference more remote than the immediate occasion of its composition. The first half of the Psalm[200] is addressed to the prince; the remainder to his bride,[201] who is exhorted to give her undivided affection to the new relation which she has formed; to “forget her own people, and the house of her father;” and who is consoled with the hope, that “instead of her fathers she shall have her sons, whom she shall make princes through all the land.” Those who can satisfy themselves with the theological conceit, that this is a prophetic allegory, descriptive of the relation between Christ and his Church, appear to have placed themselves so far beyond the reach of all the rules of interpretation, that argument becomes fruitless; _no possible media of refutation exist_. They must belong to the class who have succeeded in spiritualizing the Song of Solomon; to whom therefore it has ceased to be a matter of the smallest consequence, _what words_ are presented to them in Scripture, as they have attained the faculty of seeing one set of ideas, wherever they look, and an incapacity to see anything else. Bishop Young, convinced that the prophetic claims of this Psalm must be relinquished, and that the term _God_ in it is addressed merely to the Hebrew monarch, and therefore used in an inferior sense, renders the passage thus; “thy throne O mighty prince, is for ever and ever.”[202] And surely, even those who can persuade themselves that scripture can have two intended meanings, and who imagine the poem in question to have referred primarily to Solomon, and remotely to the Messiah, must perceive that a word by which the Jewish prince might be accosted, cannot imply the supreme deity of Christ. Christ is said, in the common translation, to have made the worlds; but it is generally admitted that the phrase does not denote the construction of the material universe, and is even incapable of bearing this meaning. It describes Jesus as the agent of God in bringing about the successive states of our social world; in introducing the preluding revolutions, and the final catastrophe of human affairs. If it be asked, _what ages, what revolutions_, are thus attributed to the instrumentality of Christ? the answer must be sought in the fact, that the author was a Hebrew, writing to Hebrews. He seized on the grand Jewish division of time and Providence into two portions—the period before, and the period after, the coming of the Messiah; and these were the two AGES, frequently called “the present world,” and “the world to come,” which Christ is said to have constituted. Does any one inquire, in what way our Lord, if he were not at least pre-existent, could administer the arrangements of Providence in the former of these periods, that is, before his own mission to mankind? I submit, in answer, a suggestion which seems to me essential to the clear understanding of all the Christian records, and especially of those which relate to the years after the ascension. The advent of the Messiah was represented, _during those years, not as past_, but as _still future_;[203] they were regarded as the close of the old and earthly epoch, not the commencement of the new and heavenly; so that all that Jesus of Nazareth had already done, the mighty changes which he had set in operation,—were an action upon the _former_ of the two great ages; nor _would the latter be introduced till he returned from heaven_; to rule, for a period vast or even indefinite, as the personal vicegerent of God over his faithful children here. This event, which in our own days Millenarians are expecting soon, and which the early Christians expected sooner, was regarded as the true coming of the Messiah—the point of demarcation between the ages—the introduction of “the new heaven and the new earth wherein dwelleth righteousness.”[204] Meanwhile the old world was drawing to a close, of which a warning (like that given to Noah before the flood)[205] had been given by the preliminary visit, with unmistakable credentials, of him who was to be the Messiah; he had come in the flesh, and retired in the spirit; and was leaving time for the tidings of his appointment and his approach to spread, by the voice of witnesses and preachers who published the pledges of his power. Of those pledges, which marked him out as the future prince of life and earth, none were so distinguished as his resurrection and ascension, by which God had given assurance that he would one day judge or rule the world in righteousness;[206] by which he was declared to be the son of God with power;[207] and on the very day of which he became the first-born or the begotten child of God;[208] and sat down on the right hand of the majesty on high.[209] Invested with his office, he yet abstained from immediately coming to claim its prerogatives; he continued sequestered in the heavens, allowing to the world a time of preparation, a solemn pause before judgment;[210] repressing the impatient moment of the great revolution, and by his powerful word, bearing a while and upholding all things as they are.[211] If this were really the conception of the apostles, it follows, no doubt, that they prematurely expected the return of their Lord; but that they did so, is no new assumption; and in adopting it I protect myself by the authority of Mr. Locke, who says in a note on a passage of the Epistle to the Romans, “It seems, by these two verses, as if St. Paul looked upon Christ’s coming as not far off; to which there are several other occurrent passages in his epistles.”[212]

If the foregoing interpretation of the introduction to this epistle be true, it follows that all the power and dignity there ascribed to Christ are described as _acquisition after his ascension_; that not till then was he accosted with the title of divinity previously applied to Solomon; not till then did he become greater than the angels, or receive an anointment of gladness above his fellows; not till then did he receive his heirship, his filiation, his vicegerency of God. Of his supreme Deity scarcely could any more emphatic denial be conceived.[213]

(f.) The following passage is sometimes quoted as affirmative of the Deity of Christ: “We know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, in (or by) his Son Jesus Christ. _This_ is _the true God_, and eternal life.”[214] But it is surely evident that with Calvin, Newcome, Dr. Adam Clarke,[215] we must consider the concluding pair of epithets as parallel respectively with the two penultimates. “By him that is true,” says the Apostle, “I mean the true God,” “and this Jesus Christ is eternal life.”[216] As to the pretence of over-nice grammarians, that the pronoun “_this_” must refer to Jesus Christ as the nearest antecedent, the Apostle John himself dismisses it with this one sentence: “Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. _This_ (not Jesus Christ, it is to be presumed) is a deceiver and an antichrist.”[217] The antecedent, in this case, is not only _remote_, but _plural_.

(g.) I know of only one other set of passages requiring explanation from a Unitarian; and of these I take the following as an example; giving, you will observe, a translation slightly differing from the authorized version, but to which no competent judge will probably object:—“Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, never thought his equality with God a thing to be eagerly retained; but divested himself of it, and took on him the form of a servant, and assumed the likeness of men; and being in the common condition of man, still humbled himself, and became obedient unto death, aye, and the death of the cross. Wherefore God also hath highly exalted him &c.”[218] Elsewhere Paul briefly expresses this sentiment thus: being rich, for your sakes he became poor.[219]

Now, in order to appreciate the striking beauty of this passage, it is necessary to remember that the Apostle is writing to _Gentiles_; and to enter into his remarkable conception respecting the relation of the Messiah to them. This great object of promise was, according to the original idea of him, a mere national appropriation of the Jews; made their own by birth and lineage as well as by office. So long as these peculiarities belonged to him, _he could not_, without breaking through all the restraints of the sacred Mosaic law, stand in any friendly connection with the Gentiles; nor did our Lord, during his mortal life, ever extend his ministry beyond his native land. Moreover, there was nothing, Paul conceived, to prevent his realizing at once, had he willed it, all the splendid anticipations of the Hebrews; nothing to obstruct his seizing, from the hills of Galilee, or the heights of Jerusalem, the promised royal sceptre, and making himself, without delay, the Lord of all below; nothing but his holy resolve to be no mere Jewish Messiah, and his desire to embrace the Gentiles, too, within the blessings of his sway. And how could this be accomplished? _Never_, so long as the personal characteristics of the Israelite attached to him. He determined then to lay these aside, which could be done by death alone. On the cross, or in the ascension, he parted from the coil of mortality, in which were enveloped all the distinctions that made him national rather than human; the lineage, the blood, the locality, the alliance, passed away; the immortal spirit alone remained, and departed to the rest of God; and this his soul was not Hebrew, but was human; and so his relations expanded, and the princely Son of David became, through death, the divine Messiah of humanity. Writing then to Gentiles, the Apostle reminds them of this; tells them of what attainable splendours Jesus had deprived himself, what rightful glories he had resigned, what anguish he had endured, to what death he had submitted, in order to drop his mortal peculiarities which had excluded the nations from the peace of his dominion, and to assume that spiritual state to which they might stand related. It was not his Godhead, not the application of his miracles to his personal advantage, but the dignities of the Prince of Israel, the prerogatives and triumphs of God’s vicegerent, of which he emptied himself, and for the Gentiles’ sakes became poor. He whose office made him as God, became, by his pure will, a servant; he who, without the slightest strain of his rights, might have assumed an equivalence to Providence on earth, and administered at once the promised theocracy of heaven, was in no eager haste to seize the privilege; but, that he might call in those who else had been the exile and the outcast people, entered first the shadow of suffering and shame; he who might have been exempt from death, took the humiliation of the cross; showing a divine and self-forgetful love, which disregards his own rights to pity others’ privations; and which gave a resistless force to the exhortation, “Look not every man on his own things, but every man also on the things of others.”[220]

(h.) In direct contrast with this past humiliation of Christ, is the present glory and future dominion with which, in the verses immediately following, the Apostle describes him as invested by the rewarding complacency of God. And here the passage enters the same class with three others,[221] of which the introduction of the Epistle to the Hebrews is one, but the most remarkable is the following: “Christ, ... who is the image of the invisible God, the first-born of every creature; for by him were all things created, that are in Heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things, were created through him and for him; and he is before all things, and by him all things consist. And he is the head of the body, the church; who is the beginning, the first-born from the dead; that in all things he might have pre-eminence; for it pleased the Father that in him should all fulness dwell.”[222]

Calvin himself warns us that “the circumstances of this place require us to understand it as spoken,” not of the original formation of the universe, but “of the renovation which is included in the benefit of Redemption.”[223] Indeed a very superficial acquaintance with the phraseology of the Apostle, is sufficient to convince us that the language which we have here is _very unlike_ that in which he speaks of the construction of the material system of things and _very like_ that in which he describes the regeneration of the world by the faith of Christ. Describing the natural creation, he makes no such strange selection of objects as thrones, principalities, dominions, powers, with unintelligible avoidance of everything palpable: but says plainly, “The living God, who made Heaven and earth, and the sea, and all things that are in them.”[224] And characterizing, on the other hand, the effects of the Gospel, he says, “We are God’s workmanship, created in Christ Jesus unto good works;”[225] and “If any man be in Christ, he is a new creature; the old things have passed away, behold all things have become new.”[226] Nor does the language of this passage appear so violently figurative as commentators have usually supposed. Apply to it the Apostle’s conception respecting the return of his Lord from Heaven, to reign visibly upon earth, over a community holy and immortal, and the obscurity will no longer be felt. That advent, introducing the future age or world to come, would be attended by a revolution which could be called no less than a “new creation.” No term less emphatic would adequately describe the superseding of all existing arrangements, the extinction of earthly rule, authority, and power;[227] the recal to earth of the spirits of the just;[228] the immortalizing of the saints who had not slept;[229] the gathering together the whole family of the holy in Heaven or earth;[230] the everlasting destruction of the faithless from the presence of the Lord, and the glory of his power;[231] the bowing of every knee before the Prince of Life;[232] the opening of the kingdom that cannot be moved;[233] and the award of recompense to those who, having suffered, should reign with him.[234]

Already were the elements of this blessed society drawing themselves together, some in Heaven, others upon earth; the investiture with immortality had commenced. Christ was the beginning, the first-born from the dead: and the departed saints sharing his heavenly rest, and ready for the Lord to bring with him;[235] the afflicted Church below, in earnest expectation of the manifestation of those Sons of God, and though waiting for the redemption of the body, yet risen together with Christ to that spiritual mind which is life and peace;[236] all these were kept by the power of God unto the salvation, which was ready to be revealed in the last time.[237] The multitude of the holy was thronging in, showing that no scant dominion was forming; but that it pleased the Father that, in his vicegerent, all fulness should dwell, and whatever is perfect be united. Lifted above the hostile reach of human might and dominion, above all mean comparison with earthly names of dignity, he sees all things already beneath his feet in the world as it is, and all things prospectively submissive in the world as it is to be.[238] Nor was Jesus, in his retirement above, unoccupied with the glories of his commission, or indifferent to the recompense of his followers; rather is he preparing and allotting to the glorified there, and the toiling here, the privileges and powers of the everlasting age which shall take place of the thrones and principalities of this. Over both portions of the community of Saints, the seen and the unseen, the Heavenly and the earthly, he is the living head, and his spirit filleth all.[239]

This vision of the Advent, with all the magnificent ideas which gathered round it, seems to me to have given rise to the glorious “rapture” of this passage; to have thrown in, at first, its light and darkness, and when applied now to its interpretation, to disclose the dim outline of its plan. And though, in form, the anticipation itself was at least premature, in spirit it receives, in the providence of the Gospel, one prolonged fulfilment; and many of its accompanying conceptions realize themselves perpetually. Though as yet Christ comes not back to us, yet do the faithful go to him, and there, not here, are for ever with the Lord. Though with no visible sway he dwells on earth, he more and more rules it from afar; wins and blesses the hearts of its people, bends their wills, sends his image to be their conscience; and long has he had a might and name among us, far above our principalities and powers, and made the cross superior to the crown. And who can deny that he hath united in one the family in heaven and earth, compelled death to fasten innumerable ties of love between the kindred spheres, and trained our rejoicing sympathies to see in creation but one society of the good, whether they toil in service and exile here, or have joined the colony above of the emancipated sons of God.

What then is the result of our inquiry into the scriptural use of the word God? That it is once applied, by way of transference, to Christ, in a passage of whose honours Solomon was the first proprietor. The views of the writer, and the purpose of his letter, might make this secondary application of the Hebrew poem right and useful. But now, how miserably barren must be that religion, how unspeakably poor that appreciation of Christ, which thinks to glorify him, by throwing around him the cast-off dignities of a Jewish prince! All these convulsive efforts to lift up the rank of Jesus, do but turn men from that greatness in him which is truly divine. And after all they utterly fail—except in turning into caricature the image of perfect holiness, and into a riddle the statement of the grandest truths: for the scanty evidence will not bear the strain that is put upon it. Nothing short of centuries of indoctrination could empower so small a testimony to sustain so enormous a scheme, and enable ecclesiastics, by sleight of words, to metamorphose the simplicity of the Bible into the contradictions of the Athanasian creed.

Our remaining criteria may be very briefly applied.

(3.) Our next demand from a Trinitarian Bible is this; that as there are three persons equally entitled to the name of God, that word must never be _limited_ to One of these, to the exclusion of the other two.

Yet do the Scriptures repeatedly restrict this title to the Father so positively, that no more emphatic language remains, by which it would be possible to exclude all other persons from the Godhead. If the texts we shall adduce of this class _do not_ teach the personal unity of God, let it be stated what terms _would_ teach it; or whether we are to consider it as a doctrine incapable of being revealed at all, however true in itself. Meanwhile, I would ask, whether the most skilful logician could propose a form of speech, closing the Godhead against all but the Father, more absolutely than these passages; “There is but One God, the FATHER.”[240] “FATHER! ... this is life eternal, to know THEE THE ONLY TRUE GOD, and Jesus Christ whom thou hast sent.”[241] “The _true worshippers_ shall worship THE FATHER in spirit and in truth; the Father seeketh such to worship him; GOD is a spirit, and they that worship him must worship him in spirit and in truth.”[242] “There is ONE GOD AND FATHER OF ALL.”[243]

If such passages as these do not deny the Deity of all persons but One, it must be because the word “Father” is used in them to denote the whole Trinity; and if this be so, then this name ceases to be distinctive of the first person in the Godhead; no discriminative title of that person remains; it becomes impossible for language to characterize him; and the whole mechanism of speech, by which alone a verbal revelation could disclose the distinctions in the divine nature, vanishes away. You must either confess absence of the distinctions themselves, or show the presence of distinctive names.

(4.) Our next demand from a Trinitarian Bible would be this; that when the _persons_ are named, by their distinctive Divine titles, their equality will be recognized, nor any one of them be represented as subordinate to another.

If an Athanasian received a divine commission to prepare a Gospel,—a statement of the essentials of Christianity,—for the use of some unevangelized nation, he would not, we may presume, habitually represent the Son, in his very highest offices, as inferior to the Father, as destitute of independent power, as without underived knowledge, and possessed only of a secondary and awarded glory. At all events, these representations would not be made without instant explanation; and the writer would accuse himself of rashly periling the mysteries of God, if he committed himself to such statements without guard or qualification, in broad unlimited propositions. Yet these are precisely the phenomena of Scripture. It is perpetually maintained by Trinitarians, that the miracles of Christ were acts of power, inexplicable except by proper Deity, united with his humanity; and that his superhuman wisdom was an expression of that Divine Nature which blended itself with his mortal constitution. If so, his miracles were wrought and his teachings dictated by that element of his personality which was God,—that is, by GOD THE SON;[244] but this, our Lord unequivocally denies; “The Son can do nothing of himself, but what he seeth the Father do;” “I can of mine own self do nothing.”[245] “The words which I speak unto you, I speak not of myself; but the Father that dwelleth in me, he doeth the works;”[246] “As the living Father hath sent me, and I live by the Father;”[247] “The works which the Father hath given me to perform.”[248] These passages declare, with all the precision of which language admits, that the wisdom and the might which dwelt in Christ, were not those of the Son, but those of the Father; the incarnate God had no concern with them, for they are ascribed exclusively to him who never became incarnate. Indeed we ask, and we ask in vain, for any one divine act or inspiration ascribed by our Lord to this humanized Deity with whom his mortal nature was united: his teachings are one prolonged declaration that the divinity that dwelleth within him was THE FATHER. If he felt within him a co-equal Godhead, how could he make the unqualified affirmation, “My Father is greater than all?”[249] Or can a more specific disclaimer of Omniscience be framed than this; “Of that day and that hour knoweth no man, no, not the angels who are in Heaven, NEITHER THE SON, but the Father?”[250] Dr. Adam Clarke, unable to resist this overpowering text, expresses his suspicion that it is not altogether genuine, and that the words, “neither the Son,” should be expunged. It would appear that the temptations to “mutilation” are felt by other parties than the Editors of the Improved Version. If it be said, that in the passages which have been cited, the subordination alleged of Christ, refers to his human nature, and his mediatorial office, then it follows that his highest title may become the name of what is called his lowest capacity; and if this be so, no medium of verbal proof remains by which to establish any higher nature.[251] But can any supposition be more monstrous than this; that whenever our Lord used the familiar language of personality, and discoursed with the peasants of Galilee, and the populace of Jerusalem, he was perpetually performing a metaphysical resolution of himself into natures, characters, and offices, and putting forth, now a phrase from the divine, now another from the human capacity; here a sentence from the pre-existent, and there another from the mediatorial compartment of his individuality? And the absurdity is crowned, when writings, crowded thus with mental reservations, are handed over to us as a _Revelation_.

(5.) Our last expectation from a Trinitarian Bible is this; that, since with the incarnation began and ended the peculiar office of Christ’s humanity, he will not be spoken of as man, in relation to the events before or after this period.

The glory which our Lord is thought to have possessed before his entrance into this world, was the essential, underived, inalienable glory, which belonged to his Divinity; nor was his highest nature yet blended with the suffering elements, or capable of being described by the inferior titles, of his mediatorial office, or his mortal existence. Yet is it under the designation of SON OF MAN that he is described, according to the prevalent interpretation, as pre-existent; it is the SON OF MAN who “was before,” in that state, whither he was to “ascend up again;”[252] it was, “He that came down from Heaven,—even the SON OF MAN, who is in Heaven.”[253] Whatever doubt there may be respecting the precise import of this title, it certainly cannot be thought to denote the separate divine nature of Christ, as it existed before the incarnation. In perfect consistency with this language, it appears that for the restoration of this original glory, Jesus declares himself wholly dependent on the Father; “And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was.”[254] Here, if there be truth in the Trinitarian hypothesis, it was the man that prayed for a re-bestowal of that which the man never possessed, and which the God never lost or could receive from another. It must be admitted that no expression of dependence can be more solemn and absolute, than that which pours itself forth in prayer; and if our Lord was able to resume his former state, by the energy of his own Omnipotence, this act of supplication loses all semblance of sincerity. Yet, if here his dependence on the Father is acknowledged to be implied, with what consistency can another passage, relating also to his departure from earth to Heaven, be seized upon to prove that he _raised himself_ from the dead, by that _inextinguishable_ and glorious power, which, nevertheless, he entreats the Father to restore? If his proper Deity brought back to life the crucified humanity, it was a mockery for his manhood to concern itself in prayer, for the restoration of the proper Deity. That his resurrection is not ascribed to inherent power of his own, is evident, not merely from the habitual language of the preachers of this great miracle, who declare without reserve that “this Jesus hath _God raised up_;”[255] nor from the words of Paul, who calls himself “an Apostle by Jesus Christ and _God the Father, who raised him from the dead_;”[256] but even from the very text (when read without curtailment) which is adduced to prove the contrary; “No man taketh it (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; _this commandment have I received of my Father_.”[257] “The Messiah is privileged to be immortal; and my seeming fall by hostile hands will neither disprove my claim to the office, nor deprive it of this peculiar feature; my mission gives me a right to live, which will not be forfeited, though I exercise the right to die. Let no one think that my life is forced from me without consent of my own will; you can no more take it from me, than you can restore it to me. It is by the arrangement of the Father, whose will is also mine, that I take my Messianic immortality, not at once, but through a process of suffering and death.”

If we pass forward beyond the mortal life, to the final exaltation of Christ, he is still presented to us undivested of his humanity. Listen to the modern preachers of Orthodoxy, and they will tell you that the judicial capacity of the Saviour could be filled by Deity alone; that to pass judgment on an assembled world, to read the secrets of all hearts, and allot their final doom, are offices demanding nothing less than Omniscience, Omnipotence, Independence.[258] But from the Apostle Paul we learn, that “God will judge the world in righteousness by that MAN whom he hath ordained;”[259] and our Lord himself says, “I can of mine own self do nothing; as I hear I judge;”[260] “The Father hath given him authority to execute judgment also, BECAUSE HE IS THE SON OF MAN.”[261] Nor is it the presumption of heresy alone that esteems it possible for God to confer on a human being the requisites for so august an office; for it is Archbishop Tillotson who says, “We may promise to ourselves a fair and equal trial at the judgment of the Great Day, because we shall then be judged by a man like ourselves. Our Saviour and judge himself hath told us, that for this reason _God hath committed all judgment to the Son, because he is the Son of man_. And this in human judgments is accounted a great privilege, to be judged by those who are of the same rank and condition with ourselves, and who are likely to understand best, and most carefully to examine and consider all our circumstances, and to render our case as if it were their own. So equitably doth God deal with us, that we shall be acquitted or condemned by such a judge as, according to human measures, we ourselves should have chosen, by one in our own nature, who was made in all things like unto us, that only excepted which would have rendered him incapable of being our judge, because it would have made him a criminal like ourselves. And therefore the Apostle offers this as a firm ground of assurance to us that God will judge the world in righteousness, because this judgment shall be administered by a man like ourselves; He hath, saith he, appointed a day wherein he will judge the world in righteousness, by that man whom he hath ordained,” &c.[262]

It is, then, in his humanity, that this high prerogative belongs to Jesus. Yet are our opponents right in their assertion that, if there be any office attributed to him, requiring divine perfection, it is this; no higher exaltation remains, no superior glory is referred to him from which, with any better reason, we can conclude his equality with the Father. Human in this, he is human in all things.

Not one then of the proper characteristics of a Trinitarian Bible can be found in the Scriptures; and it is vain for the Athanasian system to claim their support. This conclusion can be subverted only in two ways; either by showing, that the criteria which I have laid down, for ascertaining the theology of the sacred writings, are unreasonable and incorrect; or by showing, that the application of them does not yield any of the results which I have stated. I say _any_ of the results; for if _all the phenomena_ which I have assumed as tests, would be necessary to give a Trinitarian complexion to the Scriptures, the absence of even a portion of them would decide the controversy against our opponents’ scheme, whatever difficulties might remain to embarrass our own. If the _list of criteria_ be thought materially wrong, let it be shown where and why; let it be explained how there can be a _verbal revelation_ of “distinctions,” without any distinctive names; how, without such discriminative words, we are to know, _unless we assume the whole doctrine to be proved_, when the human nature of Christ speaks, or is spoken of, when the divine; how the poor, who first had the gospel preached to them, ascertained this with the requisite degree of nicety; and above all, we would request to be furnished with a better set of criteria; and to be distinctly informed, _what scriptural phenomena would be required, in order to disprove the Trinitarian scheme_. If, on the other hand, I have erred in the _application_ of my tests, let it be shown how far into the substance of the argument the error extends. I cannot hope that the exposition which I have given will be found free from mistake and inaccuracy; and let these be exposed with such severity as they may deserve. Only let it be remembered, that the real question is not about the skill of the advocate, but respecting the truth of the scheme; and when all the errors of the one have been cleared away, let it be still asked, in what condition stands the evidence of the other. I have purposely taken my principal station on the least favourable ground of the Unitarian argument; I have exhausted the strongest passages adduced against our theology: and I have done this the more readily, because these portions of scripture appear to possess an excellence and beauty, which are obscured by their unresisted controversial repetition, and marred by the lacerations of Orthodoxy.