I doubt this, though I have no doubt that it would be pernicious. The
yearly blossoming of Aaron's rod is against Skelton, who confounds
single facts with classes of 'phaenomena', and he draws his conclusion
from an arbitrary and, as seems to me, senseless definition of a
miracle.
Ib. p. 214. End of Discourse II.
Skelton appears to have confounded two errors very different in kind and
in magnitude;--that of the Infidel, against whom his arguments are with
few exceptions irrefragable; and that of the Christian, who, sincerely
believing the Law, the Prophecies, the miracles and the doctrines, all
in short which in the Scriptures themselves is declared to have been
revealed, does not attribute the same immediate divinity to all and
every part of the remainder. It would doubtless be more Christian-like
to substitute the views expressed in the next Discourse (III.); but
still the latter error is not as the former.
Ib. p. 234.
But why should not the conclusion be given up, since it is possible
Christ may have had two natures in him, so as to have been less than
the Father in respect to the one, and equal to him in respect to the
other.
I understand these words ('My Father is greater than I') of the
divinity--and of the Filial subordination, which does not in the least
encroach on the equality necessary to the unity of Father, Son, and
Spirit. Bishop Bull does the same. See too Skelton's own remarks in
Discourse V. p. 265.
Pages:
233
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257