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--- text:demonstration_of_the_gospel_book_5 [2013/09/07 16:32] – created fredmond
+++ text:demonstration_of_the_gospel_book_5 [2014/01/15 11:56] (current) – external edit 127.0.0.1
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 And the general cause also of His being God, would be the fact that He alone is Son of God by nature, and is called Only-begotten, and that He completely preserves the living and vivid spiritual image of the One God, being made in all things like the leather, and bearing the likeness of His actual Divinity. Thus therefore Him also, as being the only Son and the only image of God, endued with the powers of the Father's Unbegotten and eternal essence (c) according to the example of likeness, and fashioned to the extremest accuracy of likeness by the Father Himself, Who is the most skilled and the wisest delineator and maker of life conceivable, the holy Scriptures salute as God, as One worthy of receiving this Name of the Father with His other (names), but as one Who receives it, and does not |247 possess it in His own right. For the One gives, and the Other receives; so that strictly the First is to be reckoned God, alone being God by nature, and not receiving (divinity) from another. And the Other is to be thought of as secondary, and as holding a Divinity received from the Father, as an image of God, the Divinity in both being conceived of as one in type, God in Himself being one without beginning and unbegotten, but He is seen through the Son as by a mirror and image. And this is exactly the teaching of the prophetic oracle, which says that He is only to be worshipped as God, because the Father dwells in Him. For it says, "In thee shall they pray, because God is in thee, and Thou thyself art God, the Saviour of Israel, and therefore Thou art a strong and a hidden God. Since God is in Thee, and there is none beside Him."
-Instead of "Egypt laboured," the Hebrew has, and the other translators render, "Labour of Egypt,'' so that the passage runs: "The Labour of Egypt and the merchandise of the Aethiopians shall worship Thee and be Thy slaves, and the Sabeans," by which I understand to be meant barbarous and obscure nations, in fact all those that long ago were a prey to daemonic superstition. For as the Egyptians seemed to be the most superstitious of all nations, and to have begun the errors of idolatry, it is natural that they should be represented as first coming under the yoke of Christ, and should represent all the rest of idolatry. And this was fulfilled in our Lord and Saviour, by the worship and service rendered to Him in all nations by many multitudes of nations throughout the world.
+Instead of "Egypt laboured," the Hebrew has, and the other translators render, "Labour of Egypt," so that the passage runs: "The Labour of Egypt and the merchandise of the Aethiopians shall worship Thee and be Thy slaves, and the Sabeans," by which I understand to be meant barbarous and obscure nations, in fact all those that long ago were a prey to daemonic superstition. For as the Egyptians seemed to be the most superstitious of all nations, and to have begun the errors of idolatry, it is natural that they should be represented as first coming under the yoke of Christ, and should represent all the rest of idolatry. And this was fulfilled in our Lord and Saviour, by the worship and service rendered to Him in all nations by many multitudes of nations throughout the world.
 And I understand that the Ethiopians and Sabeans here foretold as worshipping Christ are also meant in Ps. lxxi., where it is said: "The Ethiopians shall fall down before him, and the kings of Arabia and Saba shall bring gifts, and shall worship him." And it is plain from the context that it is Christ Who it is there predicted will also be the Object of their worship.
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 "THE sun arose on the earth, and Lot entered Segor, and the Lord rained upon Sodom brimstone and fire from the Lord."
-It is clear here that the second "Lord'' refers to him that was sent by the greater Lord to punish the ungodly. Yet if we unreservedly confess two Lords, we do not regard them both as God in the same sense. We are taught in all reverence to admit an order, that One is the Most High Father and God and Lord, and God and Lord of the Second: but that the Word of God is the Second Lord, Lord of those below Him, and yet not equally with the greater. For the Word of God is not Lord of the Father, nor God of the Father, but His Image, and Word, and Wisdom, and Power, and Lord and God of those that come after Him; whereas the Father is Father and Lord and God even of the Son. Wherefore a reverent theology in our opinion rightly recurs to one Source of being and to one God.
+It is clear here that the second "Lord" refers to him that was sent by the greater Lord to punish the ungodly. Yet if we unreservedly confess two Lords, we do not regard them both as God in the same sense. We are taught in all reverence to admit an order, that One is the Most High Father and God and Lord, and God and Lord of the Second: but that the Word of God is the Second Lord, Lord of those below Him, and yet not equally with the greater. For the Word of God is not Lord of the Father, nor God of the Father, but His Image, and Word, and Wisdom, and Power, and Lord and God of those that come after Him; whereas the Father is Father and Lord and God even of the Son. Wherefore a reverent theology in our opinion rightly recurs to one Source of being and to one God.
 ===== CHAPTER 9 =====
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 [Passage quoted, Ps. xc. 9-13.]
-THESE are the words that the devil uses in the Temptation (249) of our Saviour. Notice, then, how the Psalm says to the Lord Himself: "For thou, O Lord my hope, hast made the Most High thy refuge.'' For Thou Thyself, he says, my hope, O Lord, hast made thy refuge One greater than Thyself, God Himself the Most Highest over all and Thine own Father; wherefore evils shall not come upon Thee, (b) and no scourge shall come nigh Thy dwelling. And although wicked men attempt to scourge Thee, when Thou shalt become man, and to put Thee to death, yet for all that the scourge of God shall not come nigh Thy dwelling, that is Thy body, which Thou shalt wear for our sakes having become man. In the same way you will refer to Him all the remainder of the Psalm, which I will consider also in its fit place. |266
+THESE are the words that the devil uses in the Temptation (249) of our Saviour. Notice, then, how the Psalm says to the Lord Himself: "For thou, O Lord my hope, hast made the Most High thy refuge." For Thou Thyself, he says, my hope, O Lord, hast made thy refuge One greater than Thyself, God Himself the Most Highest over all and Thine own Father; wherefore evils shall not come upon Thee, (b) and no scourge shall come nigh Thy dwelling. And although wicked men attempt to scourge Thee, when Thou shalt become man, and to put Thee to death, yet for all that the scourge of God shall not come nigh Thy dwelling, that is Thy body, which Thou shalt wear for our sakes having become man. In the same way you will refer to Him all the remainder of the Psalm, which I will consider also in its fit place. |266
 ===== CHAPTER 22 =====
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 So it is common in Holy Scripture to call the Church of God on earth, as being as it were a daughter of the heavenly Zion. And this good news is told in the oracle which says:
-"Rejoice and be glad, O daughter of Zion, because I come, and I will dwell in the midst of thee." For we believe that God the Word dwells in the midst of the Church. As indeed He promised when He said, " Lo, I am with you all the days, until the end of the world''—and, "Where two or three are gathered together in my name, there am I in the midst of them." And when, He says:
+"Rejoice and be glad, O daughter of Zion, because I come, and I will dwell in the midst of thee." For we believe that God the Word dwells in the midst of the Church. As indeed He promised when He said, " Lo, I am with you all the days, until the end of the world"—and, "Where two or three are gathered together in my name, there am I in the midst of them." And when, He says:
 "I the Lord Myself, do come and dwell in the midst of you; thou shalt receive a greater knowledge of God, for I the Lord will refer the cause of My being sent to men to My Father who sent Me. Thou shalt know that the Lord Almighty has sent Me unto you."