I too hold this for a most important truth; but yet could wish it to
have been somewhat differently expressed; as thus:--"but did not acquire
it as man till the means had been provided and perfected by his blood."
Ib. p. 268.
If Christ in one place, ('John' xiv. 28,) says, 'My Father is greater
than I'; he must be understood of his relation to the Father as his
Son, born of a woman.
I do not see the necessity of this: does not Christ say, 'My Father and
I will come and we will dwell in you?' Nay, I dare confidently affirm
that in no one passage of St. John's Gospel is our Lord declared in any
special sense the Son of the First Person of the Trinity in reference to
his birth from a woman. And remember it is from St. John's Gospel that
the words are cited. So too the answer to Philip ought to be interpreted
by ch. i. 18. of the same Gospel.
Ib. p. 276.
I confess I do not agree with Skelton's interpretation of any of these
texts entirely. Because I hold the Nicene Faith, and revere the doctrine
of the Trinity as the fundamental article of Christianity, I apply to
Christ as the Second Person, almost all the texts which Skelton explains
of his humanity. At all events 1 consider 'the first-born of every
creature' as a false version of the words, which (as the argument and
following verse prove) should be rendered 'begotten before', (or rather
'superlatively before'), 'all that was created or made; for by him' they
were made.
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