Ib. p. 156.
So born before all creatures, as [Greek: prototokos] also signifies,
'that by him were all things created'.
'All things were created by him, and for him, and he is before all
things', (which is the explication of [Greek: portotokos pasaes
ktiseos], begotten before the whole creation', and therefore no part
of the creation himself.)
This is quite right. Our version should here be corrected. [Greek:
Proto] or [Greek: protaton] is here an intense comparative,--'infinitely
before'.
Ib. p. 159.
That he 'being in the form of God, thought it not robbery to be equal
with God', &c.--Phil. ii. 8, 9.
I should be inclined to adopt an interpretation of the unusual phrase
[Greek: harpagmon] somewhat different both from the Socinian and the
Church version:--"who being in the form of God did not 'think equality
with God a thing to be seized with violence', but made, &c."
Ib. p. 160.
Is a mere creature a fit lieutenant or representative of God in
personal or prerogative acts of government and power? Must not every
being be represented by one of his own kind, a man by a man, an angel
by an angel, in such acts as are proper to their natures? and must not
God then be represented by one who is God? Is any creature capable of
the government of the world? Does not this require infinite wisdom and
infinite power? And can God communicate infinite wisdom and infinite
power to a creature or a finite nature? That is, can a creature be
made a true and essential God?
This is sound reasoning.
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