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But that which Mr Coleman and Mr Hussey hold, viz., that the Christian magistrate holdeth his office of, under, and for Christ, as he is Mediator, and doth act vice Christi, as Christ’s vicegerent, gives a most dangerous wound to Christian magistracy, which I can demonstrate in many particulars.
But without giving the terror-stricken Fenya time to utter a word, he fell all of a heap at her feet. “Fenya, for Christ’s sake, tell me, where is she?” “I don’t know. Dmitri Fyodorovitch, my dear, I don’t know. You may kill me but I can’t tell you.” Fenya swore and protested. “You went out with her yourself not long ago—” “She came back!” “Indeed she didn’t. By God I swear she didn’t come back.”
But that which is more principally here intended, is Christ’s coming and appearing in a spiritual, but yet most powerful and glorious manner, to erect his kingdom, and to gather and govern his churches, by the ministry of his apostles and other ministers, whom he sent forth after his ascension. Neither was that all.
The question about the idolatry of kneeling betwixt them and us standeth in this: Whether kneeling, at the instant of receiving the sacrament, before the consecrated bread and wine,—purposely placed in our sight in the act of kneeling as signs standing in Christ’s stead, before which we, the receivers, are to exhibit outwardly religious adoration,—be formally idolatry or not?
The reality of Christ was always in heaven and will always be. This is the intention of the text of the Gospel. We must first establish the fact that the power of God is infinite, unlimited, and that it is within that power to accomplish anything. Second, we must understand the interpretation of Christ’s words concerning the dead.
The only difficulty that seems to remain is this, that the Synoptic Gospels are so often content to put the Jewish conception of Jesus as the Messiah, as the son of David and Abraham, and finally as the bodily son of God, in the foreground, and only hint at the leading and fundamental truth of Christ’s teaching.
Therefore, we say that the meaning of Christ’s resurrection is as follows: the disciples were troubled and agitated after the martyrdom of Christ. The Reality of Christ, which signifies His teachings, His bounties, His perfections and His spiritual power, was hidden and concealed for two or three days after His martyrdom, and was not resplendent and manifest.
Because the necessity of Christ’s death and sufferings is not manifest at first view, or because the utility of them is not seen, it is concluded by some that they were wholly useless, and consequently inconsistent with the infinite goodness ascribed to the Ruler of the world.
I am not speaking only for the fathers here present, I cry aloud to all fathers: ‘Fathers, provoke not your children to wrath.’ Yes, let us first fulfill Christ’s injunction ourselves and only then venture to expect it of our children.
Their third answer is, that Christ’s sitting at the last supper is no more exemplary and imitable than the upper chamber, or the night season, or the sex and number of communicants, &c. Ans. 1.
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