Gospel 110 times. Not only so, in the Epistle to the Ephesians, for example, Paul does not say `Blessed be God', but

`Blessed be the God and Father'. He does not say that now the middle wall of partition has been broken down, we

have `access to God', but `access to the Father'. He does not say that in prayer `I bow my knees unto God', but unto

the `Father' and follows with a homely reference to a `family'. In the Unity of the Spirit, he does not say `There is ...

one God', but `One God and Father', and so throughout his epistles.

The speculations of those who attempt to accommodate their theology with the increasing demands of both

Science and Philosophy cannot be entertained by any who from their heart can look up to God and say `Our Father'.

They cannot be called Christians, for the hundred or more references to the Father, quoted in John's Gospel alone,

makes Christ's references `out of date' and `out of step', `He that hath seen Me, hath seen the Father'. In other words

no man by his unaided searching will ever `find out God unto perfection'; we are pointed ever and always to the

Saviour. He is `The Word', `The Image', `The Form', we see the glory of God `in the face of Jesus Christ', and the

one simple yet profound answer to the oft repeated query `What is God like?' the Scriptures reply, with one voice

`God is Christ-like'.

We summarize what we have seen from the Scriptures:

(1) `It is not God Himself, but the knowledge He has revealed to us concerning Himself which constitutes the

material for theological investigation' (Dr. Kuyher).

(2) `The whole mystery (of the Trinity) is raised by our bringing them together, and attempting to reconcile ... The

Scripture delivers certain separate propositions, and thus it leaves them' (Dr. Chalmers).

(3) Many `heresies' may be traced to the misuse or misunderstanding of the word `person'.

(4) The titles `Father' and `Son' are relative. The title `The Only begotten Son' must be taken to mean just exactly

what the words imply.

(5) Those who transfer the title `The Father' from time and make it the title of the Infinite and Unconditional, are

forced by their very error, to perpetuate even greater errors, by maintaining that the Father is `the proper God';

`Eternally and originally God', destroy by so saying the very equality of the Son that they seek to establish.

(6) The Trinity is economical i.e. not essential. It describes the assumed relations of God for the purpose of

Creation and Redemption (The Son, The Man), (The Word, The Image).

(7) All the revealed titles of God are facets of the Godhead assumed like the name Jehovah `for the age' and `unto

all generations', but like the name Jehovah itself, to be so blessedly fulfilled as to be actually so partly quoted,

as we have seen in Revelation 11:17, the third part of the title `art to come' being swallowed up in actual

Coming. In like manner will all other titles be fulfilled.

(8) Instead of the expression `The eternal generations of the Son' fortifying His Deity, it robs Him (if this teaching

be true); for then the Father must for ever have precedence over the Son, and the actual begetting, and

consequently the glorious reality of His Manhood in the fulness of time is imperiled. Such a statement

substitutes mysticism and metaphysics for the sober words of Revelation.

(9) God Who in times past spake to the fathers by the prophets, at the Incarnation of the Saviour spoke unto us `In

Son'. Not `by His Son', not `In His Son', but en huioi `in Son'; even as in days of old we read:

`I appeared unto Abraham' ... B'el Shaddai `in God Almighty' (Exod. 6:3).

(10) We are compelled to believe, by the usage of the title in both Old and New Testaments, that the `one Lord' of

the New Testament is the Jehovah of the Old Testament. We can and do confess with Thomas, that the

Saviour we have believed is `God' and `Lord'.

(11) We await the consummation of the ages, when not only shall the name Jehovah be fulfilled, but at long last the

`Son' Himself shall be subject unto the `Father', that GOD (not the Father, not the Son, nor the Holy Ghost) but

`that GOD', as never before, `may be all in all' (1 Cor. 15:28). We gladly acknowledge the `Mystery of God in

Christ' (Col. 2:2).