Church Postil (sermons on the Gospel & Epistle lessons)

"At sundry times and in divers manners. '

In my view, there seems to be this (liiiereiice between these two phi'ases. The i)hrase, at sundry times, implies that there were many i)rophets succeeding each other, and tliat all tiie prophecies Avere not jnade through one prophet, at the same time. The phrase, ui divers manners^ implies, that through one prophet, to say nothing of the many, God spake at, one time, in one maimer, and at other times, in different manners. As for instance, some times, he expressed himself in clear terms, and at other times, through iigures and visious: — Ezekiel described the four Evangelists by the four beasts; again, Isaiah sometimes clearly says that Christ shall be a king, and, at other times, he calls him a rod and a branch of the stem, Jesse; again, excellent fruit of the earth, and thus they speak of Christ in divers manners.

The words, in divers incuufers, moreover, may also be understood as referring to the fact that, for the |)urpose of aiding the people of Israel in their temporal matters also, God spoke in various waA'S. For his leading them out of Egypt, by Moses, Avas one thing, and his leading them through the lied Sea Avas another tiling; and his commanding Moses to fight, cVc, Avas still a different thing. There Avas ijot simply one declaration, but divers declarations Avere em])loyed. The objects accomplished diitered; but the faith Avas, neA'ertheless, ahvays the same, at all times and in all manners.

HoAv beautifully and kindly the Ax)ostle i)ersuades and iuAites the Jews, by calling to their minds the fathers, the prophets, and God himself. They had unbounded confidence in the fathers, the prophets, and God AA'ho spake to them in times past. But now thev Avill not l)elieA'e him:— nor Avill they take to heart the fact, that he spake to the fathers, not only once, l)ut frecpiently, not in one manner, but in divers manners, as they

Avell know, and must confess; nor Avill they belicAe now, since he speaks in another time and in another manner.

In this manner he ncAcr spake before, nor will he ever speak in it again. The manner of speaking, therefore, A\'hich thcA' so aidenth' desire, will ncA'er be employed. For he has never yet spoken, in former times, in the manner designated by them. For that AYOuld obstruct the faith and the object of God. AVe must leaA'e to him the time, the person, and the manner, to speak, and be coiicerned about the faith only.

Wherefore, he may well say, ''In these last days.'- For, preA'ious to the last day, no other mode of preaching Avill be employed. For this is the last time and the last manner, in which he designs to speak. He has commanded this Avord alone, and left it on record, to be x)reached until the end, as St. Paul, 1 Cor. 11, 2G, says: ^^ For as often as ye eat this bread, and drink this cup, ye do shoAv the Lord's death till he come." He also arrests their gazing, by saying, In these days; so that they need not gaze after other days to come. The days, in AA'hich the last time and the last manner of speaking have commenced, are alreadA' at hand.

Here he begins to praise Christ, the last teacher, speaker, and apostle, and so praises him, as to show^ from forcible, well-grounded Scripture, that he is the real Son of God, and Lord OA'er all. Here we should first learn to knovv' Christ rightly, and how he exists in two natures, the diA'ine and the human. In regard to this many persons fall into error. In some respects, they manufacture fables out of his AA'ords. They apply to the di- A ine nature such declarations as really belong to the human nature, and thus delude themselves by such passages of Scripture. For, in regard to the declarations concQi^ning Christ, it is of the utmost importance to determine Avhich ones belong to the divine nature, and Avhich to the human. — Then all Avill be clear and easy.

But, befcn^e we do'this, avc nuist attend to the inquiry, Avhich some one may institute: If this is the last sermon, [or proclamation,] AAhyis it said concerning Elias and Enoch, that they shall come in opposition to Antichrist? Ansiver: Concerning the advent of Elias,* I maintain that he ^vill not come bodily t or physically. I know A^ery well that St. Augustine has somewhere said; The advent of Elias and Antichrist is firmly fixed in the minds of all Christians. But I also know that there is no declaration of Scrii)ture extant to prove this assertion. For what Malachi, ch. 4, v. 5, says concerning the coming of Elias, the angel Gabriel refers to John the Baptist, Luke 1, 17, and Christ does the same thing still more clearly, where he says, Mark 9, 13: " But I say unto you. That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him." Kow if John is the Elias, concerning whom this was written, as the Lord says here, the declaration of Malichi is already fulfilled. For there is nothing more said concerning the coming of Elias. The declaration which the Lord made a little before: ^' Elias verily cometh first, and restoreth all things,'^ may be fairly interpreted, as if the Lord had been speaking of his office in this waj^: Yes, I know well that Elias must first come, and restore all things; but he has already come and done this. This view of the subject is required by the circumstance, that immediately after speaking of the coming and office of Elias, he speaks of his own sufferings: ^' It is written of the Son of Man, that he must suffer many things, and be set at naught." I*^ow if this was to take place after the coming of Elias, he must surely have already come. I know nothing more in regard to the coming of Elias, unless it might be that his spirit, that is, the Word of God, will be brought forth again, as it now seems to appear. For I have no longer any doubt, that the Pope with the Turks is Antichrist; — no matter what you may believe about it.

* A. I hang between heaven and eaith, and much rather hesitate as to whether he will come bodily, &c.

t A. Nor shall I contend strenuously about this; let him that will, believe it, or believe it not.

Now, in returning to Christ, we assert, that it is necessary firmly to believe that Christ is true God and true man, and that the Scriptures and

Christ himself sometimes speak in regard to the divine nature of Christ, and at other times in reference to his human nature. As, for instance, the declaration, John 8, 58, ''Before Abraham was, I am," has reference to his divinity; but the declaration. Matt. 20, 23, '' To sit on my right hand, and on my left, is not mine to give," is made in regard to his humanity, which could not heli) itself on the cross; although some wished to shoAv great skill here by their abstruse interi^retations, for the iiurpose of opposing the heretics. Thus, too, the passage, where it is sr.icl,* Mark 13, 32, "Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father," has reference to the man Christ.

The explanation, the Son kneiv not^ that is, he did not choose to reveal, is unnecessary here. Of what advantage could such a gloss be? The humanity of Christ, even like any other, holy, natural man, did not always consider, speak, desire, and observe all things. Some make out of him an almighty man, unwisely blending together the two natures, and their works. As he did not always see, hear, and feel all things; so, in like manner, he did not always contemplate all things in his heart, but as God moved him, and brought them before him. He was full of grace and Avisdom, so that he was able to judge and to teach all that came before him, because the Godhead which alone sees and knows all things, was personally present in him. And, finally, all that is said about the humiliation and exaltation of Christ, must be applied to the man; for the divine nature can neither be humiliated nor exalted.

"Whom lie hath appointed heir of all things."

* A. " My Father is greater than I," John 14, 28. Again, Matt. 23, 37: «• How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings. It.

This is si:)okeu in regard to his humanity. For Ave must believe that Christ is over all things, not only according to his divinity, but also according to his luinianity; so tbat all creatnres are subservient and subject to the man Christ. As God lie creates all things; but as man he creates nothing, and yet all are subject to him, as David, Ps. 8, 0, says: — ^' Thou hast put all things under his feet.''

Thus, Christ is our Lord and God. As God he creates us 5 as Lord Ave serve him, and he rules over us. Thus, it is the olbject of the A^^OwStle to speak of him, in this Epistle, as true God, and Lord oAcr all things. For althougli the natures are different, yet they constitute one person; so that all that Christ does or suffers, God has certainly done and suffered; not- Trithstanding only the one nature is effected.

For illustration, Avheu I speak of a Avounded limb of a man, I say, the man is Abounded, — although his soul, or his entire body is not AA'ounded,but only a part of his body, — because his ' body and soul constitute one person.! IN^OAv, as I must speak differently con- I cerning body and soul; so, too, 'must ' I speak concerning Christ. Again, it \ is not imi)roper to say, I do not knoA\ j For, all that is not made, and still is something, must be God. Again, all ' that is made, must be a creature, and 3 cannot be God; for it does not deriA'e ' its existence from itself, but from him,; Avho created it. But noAv all things I are made by Christ, and he is made by nothing; hence, he has his existence from and in himself, and not [ from any created thing, nor from any creator.

If then, moreover, lie is a Son, he cannot exist alone; he must have a Father; and if bv him God made the Avorld, that God Avho made the Avorld by him, must not be he, by Avliom he made it. Thus it folloAvs, that there must be two distinct persons, the Father and the Son, ancl yet* the divine nature is only one, and there cannot be more than one God. Hence it is conclusiA'e, that Christ A^itll the Father is true God, in one divine essence, Creator and Maker of the Avorld, and there is no difference, except that one is the Son, and the other the Fatlier; neither is he created hj the Father^ like the a\ orld Avas, but must be begotten in eternity; nor is he less than the Father, bnt like him in CA^ry Avay and respect, except that he is iDegotten of the Father, and not the Father of him. XoAv, if AN'e cannot comprehend this the sun, in the night, Avhen at the by our reason, vre must submit to same time I know it ancU in my understanding, but not by my eyes. Thus Christ knoAvs nothing about the last day, and yet he knoAvs it AvelL " By whom also he made the worlds." This is the Son, you Avill obserA'e, Avho is appointed heir of all things, according to his humanity, and yet by him, as God, all the worlds were made. He has only one person, but two natures, and two kinds of Avorks. There is only one Christ, but in him there are two natures. In reference to him the highest terms are emi^loyed.

It is evident, indeed, that the Apos- ' tie speaks concerning the Son, aa ho is appointed heir, and by him all the world is made. If, then, exeij thing | is made by him, he himself could not j have been made. Hence, it follows I clearly, indeed, that he is true God.!

these and similar Scrii:)tural declarations, and belicA'e. For if we could comi^rehend it by our reason, there would be no necessity for belicA^ing it. It is evident that these words speak of two, when it is said: " By whom also he made the worlds." Xor is it less clear, that he, ayIio is not made, but by whom all things are made, must be God, but how this may be, the Scriptures neither say, nor express; it must be belicA^ed.

Xow, this manner of si)eaking is employed in the Scrii)tures: The icorJd is created hy Christy of the Father^ in the Hohj Spirit, and for this there is good reason, although not A'ery clear or comprehesible. But for the pirrpose of a mere intimation, this manner of si^eaking is emi)loA'ed, in order to indicate that the Father does not de-

rive his divine essence from the >Son, hilt the Son from the Fatiier, and that he is the first, original person in the Clodhead. For this reason, it is not said that Clirist made the workl by the Father, hnt that the Father made it b}^ Clirist, that the Father may he regarded as tlie first jierson, and from him, yet by Christ, all things have their existence. In this manner John also speaks, John 1, 2: '' All things were made by him;" and Col. 1, 10: '' All things were created l)v him, and for himf and Eom. 11, 3G? ''For of him, and through him, and to him, are all things."

Yon perceive now, how appropriate the language is in which Christ is called an heir, according to his humanity. For who should be more entitled to inherit all the estate of God, than he who is Son '? He together with the Father created all this or all creatures; but he is now also man, and Son, and because he is Son, he inherits these, and he is a Son now in both natures. But whence this mode of spealving is derived, we shall hear in the Gospel.

" Who being the brightness of his glory and the express image of his person,''

He expresses here, by several similes, as clearly as possible, that Christ is a distinct person from the Father, and yet he is real, true God. But the German and Latin words are not entirely equivalent to the Greeh terms employed by the Apostle. He styles him such a brightness as x)roceeds. from the gl or}' of the Father; like the aurora rising from the sun, which has with and by itself the whole sun, and is not a i)art of the brightness, but the whole brightness of the whole sun, shining from the sun, and remaining on it. So that, in this way, by a single word, the birth, the unity of the nature, and the distinction of the persons are understood. For Christ, without intermission, is etern all 3' begotten of the Father, cA^er proceeding, like the sun in the morning, not at midday or in the evening. Nor is he the Father according to the person; like the brightness is not the sun 5 and yet he is with the Father and in the Father, neither before nor after him; but co-eternal with him and in him as the brightness is at the same time with and in and on the sun.

He also calls the brightness of the the Father, Doxa. which properly implies honor or glory; because the divine nature is pure glory and honor, as that which derives ail from itself, and not from another, and may boast of, and glory in itself. aSov\', he says Christ is an entire light, a full brightness of his honor; that is, healsohasin himself the whole Godhead, and can boast of, and glory in all that the Father can; except that he derives it from the Father, and not the Father txom him. He is the brightness proceeding from the paternal honor; that is, he is God begotten, and not God begetting, yet he is God complete and perfect, as the Father is.

The Scriptures you v, ill observe, do not employ this mode of speaking in regard to the Saints, who are also an honor to God: that is, they were made and created for the honor of God. But here, when he says, Christ is the brightness of the paternal honor, the words force the conclusion, that the X)aternal honor is in the brightness itself, otherwise it would not be the brightness of his honor. And what shall I say? These words may be better understood with the heart, than expressed by the tongue or the pen. They are clearer in themselves, than any of the glosses render them, and the more they are glossed, the more obscure they become. Tliis is the sum of the matter: the whole Godhead is in Christ, and to him, as to God, all honor is due; yet he does not derive this from himself, but from the Father. This is equivalent to two persons, one God. For in this place he does not speak concerning the H0I3' Ghost, in whom it is easy to believe, Avlien we have advanced so far as to be able to regard two persons as one God.

In regard to the other simile, in which he styles him an iuiage or sign of the being or essence God, I shall still claim the privilege of speaking plainly and clearly. AYlien an image is made according to the likeness of a person, it is not an image of the es-

£<jnce or nature of the i^ersou. For it is not a person, but it is stone or Tsood; and it is an image formed out of the ■substance of stone or wood, in the likeness of the man. But if I could take the essence of the man, as the potter takes clay, and make an image out of it, which would at the same time be the inmge of the man, and also entirely include in itself his essence or nature, it AYOuld, you perceive, be an essential image, or an image of tlie hunmn substance. Siu'h an image is a creature; for all images tliat are made, are formed out of a substance and nature different from that of which they are images.

But here the Son is an image of the paternal essence, of such a character, that the paternal essence is tlie image itself; and, were it admissible so to speak, the image is made out of the paternal essence, so that it is not only like, and one witli tlie Father, but it also contains in itself his entire es- •sence and nature; as it may be said in reference to the brightness of his glory, that the brightness is made out of the glory, and that it is not only like it, but contains it in itself wholly and naturally, so that the brightness and the glory are one thing.

Xow observe, as I say concerning tlie image of a man: This is a wooden image, or image formed out of stone; sso I say: Christ is a divine image, so that, as true as the former image is wood, so true is the latter image God. St. Paul, therefore, calls Christ the image of tlie living and invisible God.

^ow, in the wooden image this perfection is wanting. For, although it is indeed a wooden image, it is still not an image of the wood, but of the individual; nor does it represent the wood but the individuai. If the individual, moreover, is really fashioned in the wood, yet he is still not wood, tind his essence is something difi'erent froln the substance, in which his image is formed; and in regard to all creatures, the image is a different substance from that of him, whose image it is; nor can any image be found, that is his essence or substance. But here the image and he, v»hose image it is, are one essence, except that the

Father is not an image. For he is not fashioned from the Son, but the Son from the Father and according to the Father, \n one simple, real, divine essence.

Such perfection is also vranting in regard to tlie brightness of the sun. The sun has its own splendor, and the brightness, its own; but the brightness derives its splendor from the sun. But here the brightness is the splendor in such a ^^ay, that out of the splendor, (so to speak,) the brightness is made or constituted, and the si)lendor is entirely and essentially the brightness itself, except that the brightness is not thus constituted out of itself, but out of the i)aternal splendor.

Observe, these words are still clearer in themselves, than this explanation. His declaration. The image of his person, the brightness of his glory, is clear enough.

should be silent, and let the heart leflect. The Hebrew mode- of si^eaking is thus: Fanpei'cs sanctornm, i. jjciv- 2}eres sancti. Yirius Dei, i. virtus Dens. SiCj character stihstantiae, i. cliaracier suhstantia, suhsistens et iiisemct Deus. Sic, splendor gJoriae, i. splendor gloria ipsa. Latinists may well comprehend this, but for the Germans, aiul the common peoj^le, it is enough to call that, which is made out of gold, an image of gold. Thus, they should also call Christ an image of God, because he is entirely constituted out of God, and besides him there is no God; except that he has this Godhead ancl image from the Father, as the first person; and the two are one God. This is not the case with creatures. For the golden image does not represent its golden nature, but a different nature, that of the individual. Therefore, although it is a golden image, yet it is not an image of the gold's own essence. For gold must be represented by another image, as by a golden color, or by something that is not gold.

But here the image is also the essence itself of that, of Avhich it is an image, and no other image is needed but its own.* Here faith, and not sharp speculation, is needed. The words are sufficiently clear^ indubitaclCj and forcible. Whoever will not recognize the divinity of Christ in these words, will not recognize it in any other way. Xor is Christ called an ordinary, common image here, but Character; that is, an express image, so that nothing else, as a i)ortrait, is like it. Thus, too, he is not an ordinary image, but Apaugasyna^ a real brightness, which is like nothing else, but the glory, from which it x>roceeds.

"And upholding all things by the word of his power."

This is the third instance here, in which Christ is represented as God. In the first place, it is said that the worlds were made by him; in the second x>lace, that he is the brightness and image of God, and here, that he upholds all things. If he ui3holds all things, he is not held up, but is rather above all things; hence he must be God. But to uphold all things is, to support and maintain all things: so that, all things are not only made by him, as already said, but are also perpetuated and preserved by him; as St. Paul, Col. 1, 17, says: '^ By him all things consist." The word, upholding^ is well selected. He uses neither coercion nor restraint, but he gently uj)- holds, and i)ermits all creatures to enjoy his gentle goodness; as it is written in the Wisdom of Solomon, 8, 1: " Wisdom reacheth from one end to another mightily; and sweetly doth she order all things."

But I have not made up my mind Avith certainty, in regard to what is intended by the phrase, " By the word of his power." Were a man thus to speak, I would conclude that he had fallen into error, because Christ himself is the Lord, and he has no word, by which he operates. Were it spoken in reference to the i^erson of the Father, it would fully accord with the Scriptures; for the Father made all things through his Word, and upholds all things in the Word; as it is said, Ps. 33, 6: ''By the word of the Lord Avere the heavens made."

Here I shall Avithdraw my view, giving place for another and better one, and simply state my opinion.

He may, perhaps, speak thus, for the purpose of blending the i)ersons in one Divinity or Godhead, since they are one God, and that is said in reference to the person of the Father, since Avhatever God does, each person does. Thus God upholds all things by his Word. Christ and this Word are really that God.

There are other portions in the Scriptures, in which the x^ersons are suddenly changed. As for instance, in the second Psalm, ver. 6, 7: '' Yet have I sel my King ujion my hoi 3' hill of Zion. I will declare the decree; the Lord hath said unto me. Thou art my Son," &c. Here the first part is spoken in the person of the Father concerning the Son, and the other, in the person of the Son in regard to the Father. Here in a single passage the persons are changed, because both are one God. This may be the case in the declaration of the text, that, when it is said, he is the image of God, the reference is to Christ, and when it is said. He upholds all things by his word, it is to the Father, Avithout making any distinction, because both persons are one God, Avithout distinction.

If this is not satisfactory, aa^c might look at the matter in this light. By the term, icord^ something like an act or history might be understood, as it is said in the Gosi^el, Luke 2, 15, concerning the shepherds: " Let us now go CA^en unto Bethlehem, and see this thing," word, history, " AA^hichis come to pass;" that is the history or the act which is come to pass there. This might be the meaning here, Christ upholds all things by the Avord of his power; that is by the act of his power. For by the operation of his power, all things are preserAxd, and all that has existence and j)OAA'er, deriA^es these, not from itself, but from the active poAver of God. And here, moreover, the power and the Avord should not be separated, but the word and the poAver are one thing, as if we should say relative to an efficacious, or efficient Avord, that the poAA er is the nature and essence of the word, which operates in all things. Now let each one adopt whatever view may be

*• When he had by himself purged our sins."

Here lie properly touelies tlie Gos- X:>el. Whatever may be said coneerning- Christ, is no benefit to ns, till we learn that it is spoken for our use and benefit. What advantage would preaching be, were it designed for Christ's sake alone? l^owj it wholly and entirely concerns us and our salvation. Let us, therefore, listen Avith joy. The language is lovely beyond measure. That Christ, — who is so great, who is heir of all things, the brightness of God's glory, the image of his i)erson, who upholds all things, not hj extraneous i^ower or assistance, but by his owji act and power, in a word, who is all in all, — ^has come to t)ur service, i^oured out his love for us, and i)repared a purification for our sins.

He says, OuVj our sins not his sins, not the sins of unbelievers. This purification is of no adA^antage, nor is it adapted to him who does not believe it. I^or did he eftect this i)urification through our free-will, reason, X^ower, works contrition, or repentance ^ — these all are nothing in the sight of God, — but through himself. How, through himself? By taking our sins upon himself on the holy cross, as Isaiah, 53,G, says.

But even this is still not enough. He has effected it through himself, so that, when we believe in him, that he has effected it for us, he himself dwells in us through and on account of such faith, and daily purifies us through his own work; so that nothing but Christ himself contributes anything towards purifying our sins, ^ow he neither dwells in us, nor does he work in us such i)urification through himself in any other way, but in and through

Hearken then, ye deceivers of the world and blind leaders of the blind, ye Pope, bishops, priests, monks, learned, and idle talkers, who teach that "sins are purged by human i)erform antics and satisfactions made bj' men for sins, issuing indulgences, and vending devised purifications for sins. Listen here: purification for sins is eff'ected not by human efforts, but by Christ alon e and through Christ him self. Ko w Christ is communicated to us, not through any work, but through faith alone, as St. Paul, Eph. 3, 17, says: " Christ * dwells in your hearts by faith." Hence it is clearly evident that purification for sins, is faith, and he that believes that Christ has x)nrged his sins, is most assuredlj' purified through that faith, and in no other way. Hence, St. Peter, Acts 15 appropriately says: " Purifying hearts by faith."

jSTow, Avhen we are in possession of this faith, and this purification is effected in us by Christ himself, we should perform good works, hating and re- X)enting of our sins; then our works are really good; but before the existence of this faith, they avail nothing, inducing false confidence and trust. For our sins are an ca^I so heinous, and their purification cost a price so enormous, that a i^ersonage so exalted, as Christ is here represented, had to intervene, and purge them himself.— What could our Aveak, ineffectual i^erformances,-performances of creatures, sinful, weak, and corrupt, — accomplish in matters of such magnitude? They would be like an indiAidual, who would presume to burn heaven and earth with an extinguished brand. Our sins require a price equal A\ith God, who is offended by our sins.

" Sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they."

This declaration has reference to the human nature of Christ, in which he effected a i)urification for our sins; yet it is true, however, that the Son of God effected it. Nor should the person be separated for the sake of distinguishing the natures. Hence it is also true that the Son of God sits on the right hand of the Majesty j although this occurs according to his humanity alone; for according to his diA'inity, he, too, himself is the only Majesty Avith the Father on whose right hand he sits. We shall now, howcA^er, cease this manner of speaking, as it is obscure, and adhere to the language of the

To sit on the rif/hthand of the Majesty, is certainly to be like tlie Majesty. Tlierefore, ^\ilere Christ is represented as sitting on the right hand of God, there it is established fundainentally, that he is true God. Since no one, but God himself, is like God. Tlie fact, therefore, that the man Christ, is said to sit on the right hand of God, is equivalent to saying that he is true God. It is said,'Ps. 110, 1: The Lord said unto my Lord, sit thou at my right hand f that is, he said to Christ who is man, Be like me -, that is. Thou shalt be recognized, not sim^^ly as as man, but as God; as the Ai^ostle here adduces this passage iTom this Psalm.

Again, Ps. 8, 7, it is said; ^'Thou hast put all things under his feet;" that is. Thou hast made him equal with thyself; not because he then first began to be God, but because the man was not x^i'eviously God and equal with God. For as soon as he began to be man, he began to be God. The Scriptures speak so much more appropriately concerning Christ, than we do, enveloping the person so deeply in the nature, and again separating the natures, that few^ iiroperly coml)rehend it. I have frequently fallen into error myself, in regard to these and similar i)assages, attributing to the nature what belongs to the person, and rice versa. Thus Phil. 2, G, 7, it is said: '' Who being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took ui)on him the form of a servant, and was made in the likeness of men: and beiiig found in fashion as a man." This ])assage, however, is obscure.

^ow in returning to our text we should observe that the Apostle begins to adduce his i)rinciples of Scripture from the Old Testament, showing that Christ is God. For, hitherto, he expresses liis Aiews and language as derived from the Scriptures, saying that Christ is so much better than the angels; for he has become God, and has by inheritance obtained ii more excellent name than they. All this is designed to indicate that the man Christ has began to be God, and is glorified, and recognized as God. " Fdv iiiito which of the aiigels said liG at any time, Thou art iny Son, this, dav have I begotten tliee?"

This declaration appears in the second Psalm. For the purpose of rendering it still more clear that he is; speaking of Christ, we shall adduce the entire Psalm, which reads as folloAvs: ^' Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together^ against the Lord, and against his anointed, saying, Let- us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex; them in his sore displeasure. Yet have I set my king upon my holy hill of Zion. I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritancCj and the uttermost parts of the earth for thy iwssession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. Be wise now, therefore, O ye kings: be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angiy, and ye perish from the way, Avhen his wrath is kindled but a little. Blessed are all they that l^ut their trust in him."

Here we clearly i^erceive that Christ, against whom the Jews together with Pilate, Herod, and the chief priests, raged, is intended. To him, he says, ^' Thou art my Son," &c.

This passage the Jews endeavor to evade by the introduction of wild interpretations; and because they are unable to deny that this Psalm has reference to an individual who is to be a king, and Christ, which implies anohited, they assert that it has reference to David, who also was a Christ. For they style all kings messiahs or christs, that is, anointed ones. But^ their i)osition will not hold. For pavid never inherited the heathen, nor did Itis kingdom extend to the uttermost partsof the earth, as the Psalm asserts in regard to this Idng. Xor is there a single dechiration in the Scriptures, in Avhich it is said to aiiv man, Thou art my Son.

But even if they admit tiiat this Psahn speaks of the Messiah, tliey resort t o other subterfuges. They maintain tliat the ]\ressiah is yet to come, and that this Jesus Christ is not the Messiah: and, besides, that, even if he is called the Son of God, he is not, therefore, God. For it is written and said concerning all the children of God, Ps. 82, ():"''! have said. Ye are gods; and all of you arc chiklren of the Most High,'' And in many places in the Scriptures, tlie saints are called the children of God; as, Gen. G, 2, Ps. 89, 27, Matt. 5, 45, 1 John 3, 2; and, in various places, Paul calls us children of God, and, therefore, we also call him Father, saying, ^' Our Father,*' &c.

How shall we reply to this? Shall we leave the Ai)ostle in this difficulty, as if he had not adduced good and clear grounds from the Scriptures? This Avould be injustice. In the first l)lace, experience shows that this Jesus is the one, of whom the Psahn si:)eaks; for in Christ it is fultilled. He was persecuted by kings and rulers. They sought to exterminate him and, by their eifort, brought derision on themselves. They Avere destroyed, as it is here "said. He is recognized as Lord throughout the whole world; so that no king, either before him, or since him, ruled or rules as for and wide as he does. ISTow, if in him this Psalm is fultilled, it cannot be construed as referring to any one else.

x\lthough saints are called gods and the cliildren of God, the reasoning of the Apostle, based on the fact that it is nowhere said in reference to any angel, nmch less to any man, — Thou art mv Son. is sutticient to show that Christ is God. ' Hence, he must be a peculiar Son, above all men and angels. Now, since he does not call him a son in common with others, but singles him higher than angels, unless he be true God, since angels are the he must be higher Now, he cannot be

He begets, moreover, all other children through nieans, as. St. James, 1, 18, says: " Of his own will be^at he us with the Avcrd of truth." Angels are not begotten, but created. This Son, however, he did not create, but begat him through himself, saying, I, I ni}'- self, by myself, I have begotten thee, this day. Such laiiguage is not used in regard to any one else. This single, l^ersonal -bringing forth includes a natural birth. It is true, he says, 1 Chron. 22, 10, relative to Solomon: — '^ He shall be my son;" but still he does not say specially to him. Thou art my Son, I have begotten thee. David begat him. But this one Avas begotten by no one except God.

He also says, This dai/, that is, in eternity. It is not possible to effect a natural birth in a day. This Ave see in the human species, and in all animals. But for the purpose of distinguishing this birth, he adds. This day; since God begets his Son at once, eternally, and this begetting and bringing fortli of a Son are simultaneous. He does not saA', I begat thee a j^ear ago, but even noAv, Thou art my Son, I have begotten thee. This must, therefore, be a transcendental birth of an exalted character, which no one can comi)rehend.

It is Avritten, Hos. 11, 1, that God says: "I called my Son out of Egypt." This, like this Psalm, indicates a Son. The Jews, howcA'cr, assert that this has reference to the people of Israel. But St. Matthew refers it to Christ. Let this be as it may, we find no declaration of Scripture, in vrhich it is said, in regard to any man, not eA^en to a king, or a great king, Thou art my Son; and, much less do we find any i)lace AAhere it is said, relative to any man, I myself have begotten thee. This day haA'e I begotten. Hence it is clear and CAident from this Psalm, that Jesus is the Christ, and the true, natural Son of God.

We should observe here, moreoAX4\ Avitli special care, that the Apostle attributes such authority to the Scriptures, that we are under no obligation