Did his office extend only to the latter, were he simply an example to us, displaying to us merely what manhood ought to be, he might indeed constitute the centre of our morality; but he would not properly belong to our religion: he would be the object of affections equal and social, not devout; he would take a place among things human, not divine; would be the symbol of visible and definite duties, not of unseen and everlasting realities. A Christianity which should reduce him to this relation, would indeed be a step removed above the mere cold preceptive system, which depresses him into a law-giver; but it would no more be entitled to the name of a religion, than the Ethics of Aristotle, or the Offices of Cicero.
It is then as the type of God, the human image of the everlasting Mind, that Christ becomes an object of our Faith. Once did a dark and doubting world cry, like Philip on the evening of Gethsemane, “Show us the Father, and it sufficeth us:” but now has Christ “been so long with us” that we, “who have seen him, have seen the Father.” This I conceive to have been the peculiar office of Jesus; to show us, not to tell us, the spirit of that Being who spreads round us in Infinitude, and leads us through Eternity. The universe had prepared before us the scale of Deity; Christ has filled it with his own spirit; and we worship now, not the cold intellectual deity of natural religion; not the distant majesty, the bleak immensity, the mechanical omnipotence, the immutable stillness, of the speculative Theist’s God: but One far nearer to our worn and wearied hearts; One whose likeness is seen in Jesus of Nazareth, and whose portraiture, suffused with the tints of that soul, is impressed upon creation; One, therefore, who concerns himself with our humblest humanities, and views our world with a domestic eye, whose sanctity pierces the guilty mind with repentance, and then shelters the penitent from rebuke; who hath mercy for the victims of infirmity, and a recall for the sleepers in the grave. Let Messiah’s mind pass forth to fill all time and space; and you behold the Father, to whom we render a loving worship.
In order to fulfil this office of revealing, in his own person, the character of the Father, Christ possessed and manifested all the moral attributes of Deity. His absolute holiness; his ineffable perceptions of right; his majestic rebuke of sin; his profound insight into the corrupt core of worldly and hypocritical natures, and to the central point of life in the affectionate and genuine soul; his well-proportioned mercies and disinterested love, fill the whole meaning of the word Divine: God can have no other, and no more, perfection of character intelligible to us.
These moral attributes of God, we conceive to have been compressed, in Christ, within the physical and intellectual limits of humanity; to have been unfolded and displayed amid the infirmities of a suffering and tempted nature; and, during the brevity of a mortal life, swiftly hurried to its close. And this immersion of divine perfection in the darkness of weakness and sorrow, so far from forfeiting our appreciation of him, incalculably deepens it. The addition of infinite force, mechanical or mental, would contribute no new ingredient to our veneration, since force is not an object of reverence; and it would take away the wonder and grandeur of his soul, by rendering temptation impossible, and conflict a pretence. Since God cannot be pious, or submissive to his own providence, or cast down in doubt of his own future, or agonized by the insults of his own creatures, such a combination seems to confuse and destroy all the grounds of veneration, and to cause the perfection of Christ to pass in unreality away.
To this view, however, of the person of Christ, Trinitarians object as defective; and proceed to add one other ingredient to the conception, viz., that he possessed the physical and intellectual attributes of Deity;—that he is to be esteemed no less eternal, omnipotent and omnipresent, than the Infinite Father; the actual creator of the visible universe, of the very world into which he was born and of the mother who bare him, of the disciples who followed and of the enemies who destroyed him. These essential properties of Deity by no means, we are assured, interfered with the completeness of his humanity; so that he had the body, the soul, the consciousness, of a man; and, in union with these, the infinite mind of God. But in a question of mere words, in which the guidance of ideas is altogether lost, I dare not trust myself to my own language. To disturb the juxtaposition of charmed sounds, is to endanger orthodoxy; and, in describing the true doctrine, I therefore present you with a portion of that unexampled congeries of luminous phrases, commonly called the Athanasian Creed. “The Catholic faith is this: that we worship One God in Trinity, and Trinity in Unity; neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost: ... the Father eternal, the Son eternal, and the Holy Ghost eternal; and yet they are not three eternals, but one eternal.... So the Father is God, the Son is God, and the Holy Ghost is God; and yet they are not three Gods, but one God.... So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And, in this Trinity, none is afore or after other; none is greater or less than another; but the whole three persons are co-eternal together and co-equal.”
Of the second of these three persons, the second article of the Church of England gives the following account:—
“The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took man’s nature in the womb of the blessed Virgin, of her substance; so that two whole and perfect natures,—that is to say, the Godhead and the Manhood,—were joined together in one Person, never to be divided; whereof is One Christ, very God and very Man; who truly suffered, was crucified, dead, and buried, to reconcile his Father to us.”
In opposition to this theory, we maintain the Personal Unity of God, and the simplicity of nature in Christ. It is my duty at present to submit these contrasted schemes to the test of Scripture. In order to effect this, I advance these three positions:
(1.) That if the Athanasian doctrine be found in Scripture, then, on our opponents’ own principles, Scripture does not contain a revelation from God.
(2.) That if it be really in the Bible, certain definable traces of it there may justly be demanded; and, before opening the record, we should settle what these traces must be.