HKB
Is it not the prerogative of God alone to examine and penetrate the secret thoughts of the heart? Yet Christ possessed that power; which is a proof of his Divinity.
XIII. But with what perspicuity of evidence does it appear in his miracles! Though I grant that the Prophets and Apostles performed miracles similar and equal to his, yet there is a considerable difference in this respect, that they, in their ministry, dispensed the favours of God, whereas his miracles were performed by his exertions of his own power. He sometimes, indeed, used prayer, that he might glorify the Father; but, in most instances, we perceive the manifest displays of his own power. And how should not he be the true author of miracles, who, by his own authority, committed the dispensation of them to others? For the Evangelists relate, that he gave his Apostles power to raise the dead, to heal the leprous, to cast out devils, &c.(231) And they performed that ministry in such a manner, as plainly to discover, that the power proceeded solely from Christ. “In the name of Jesus Christ,” says Peter, “arise and walk.”(232) It is no wonder, therefore, that Christ should bring forward his miracles,(233) to convince the incredulity of the Jews, since, being performed by his own power, they afforded most ample evidence of his Divinity. Besides, if out of God there be no salvation, no righteousness, no life, but Christ contains all these things in himself, it certainly demonstrates him to be God. Let it not be objected, that life and salvation are infused into him by God; for he is not said to have received salvation, but to be himself salvation. And if no one be good but God alone,(234) how can he be a mere man who is, I will not say good and righteous, but goodness and righteousness itself? Even from the beginning of the creation, according to the testimony of an Evangelist, “in him was life; and the life” then existed as “the light of men.” Supported by such proofs, therefore, we venture to repose our faith and hope on him; whereas we know that it is impious and sacrilegious for any man to place his confidence in creatures. He says, “Ye believe in God, believe also in me.”(235) And in this sense Paul interprets two passages of Isaiah—“Whosoever believeth on him shall not be ashamed.” Again, “There shall be a root of Jesse, that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”(236) And why should we search for more testimonies from Scripture, when this declaration occurs so frequently, “He that believeth on me hath everlasting life”?(237) The invocation, arising from faith, is also directed to him; which, nevertheless, peculiarly belongs, if any thing peculiarly belongs, to the Divine majesty. For a prophet says, “Whosoever shall call on the name of the Lord (Jehovah) shall be delivered.”(238) And Solomon, “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.”(239) But the name of Christ is invoked for salvation: it follows, therefore, that he is Jehovah. Moreover, we have an example of such invocation in Stephen, when he says, “Lord Jesus, receive my spirit.”(240) And afterwards in the whole Church, as Ananias testifies in the same book: “Lord, I have heard by many of this man, how much evil he hath done to thy saints—that call on thy name.”(241) And to make it more clearly understood, that “all the fulness of the Godhead dwelleth bodily in Christ,” the Apostle confesses that he had introduced among the Corinthians no other doctrine than the knowledge of him, and that this had been the only subject of his preaching.(242) What a remarkable and important consideration is it, that the name of the Son only is preached to us, whereas God commands us to glory in the knowledge of himself alone!(243) Who can dare to assert that he is a mere creature, the knowledge of whom is our only glory? It must also be remarked, that the salutations prefixed to the epistles of Paul implore the same blessings from the Son as from the Father; whence we learn, not only that those things, which our heavenly Father bestows, are obtained for us by his intercession, but that the Son, by a communion of power, is himself the author of them. This practical knowledge is unquestionably more certain and solid than any idle speculation. For then the pious mind has the nearest view of the Divine presence, and almost touches it, when it experiences itself to be quickened, illuminated, saved, justified, and sanctified.