Thus far, that is, to the end of the thirteenth verse, there is no mention of Jesus Christ as an individual; there is only the unembodied personification of the abstract energy of God in the original design, and the newer regeneration of the world. Nor should there be any difficulty in this separation of the Divine Spirit from its positive and personal results. Of the _Creative_ Mind of God we can easily think, as not only prior to the act of creation, but still apart from the forms of matter; and so can we of the _illuminating or regenerative_ Mind of God, as not only prior to its manifestation in Christ, but apart from its embodiment in his person. In the next verse, however, the heavenly personification is dropped upon the man Jesus; the mystic divine light is permitted to sink into the deeps of his humanity; it vanishes from separate sight: and there comes before us, and henceforth lives within our view throughout the Gospel, the Man of Sorrows, the Child of God, with the tears and infirmities of our mortal nature, and the moral perfection of the Divine. “And the Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father), full of grace and truth.”[195] (d.) The spirit of this exposition is directly applicable to another passage, adduced to prove the deity of Christ: “God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”[196] It is well known that in the most approved text, the word _God_ does not exist, and the passage reads, “He who was manifest in the flesh,” &c. Were it permitted to indulge personal wishes in such matters, I could desire that the common rendering were the true one. I know of no more exact description of Christ, than that he was a living and human manifestation of the character of God.[197] (e.) Let us now turn to the introductory verses of the Epistle to the Hebrews; a passage which is claimed as the clearest disclosure of the Deity of Christ; for no discoverable reason, except that from its great obscurity, it _reveals_ less, perhaps, than any other portion of Scripture, except the _Revelations_. From the earliest times it has been justly regarded as exceedingly doubtful whether the Apostle Paul was the author of this letter; the difficulties and darkness of which are of a very different character from those which embarrass us in his noble writings, and arise from mental habits far more artificial and less healthy than his. But whatever be the authority of this work, and whatever the doctrine of its introductory portion, it is so far from giving any support to the Trinitarian sentiments, that it affords, even in its most exalted language, arguments sufficient to disprove them. The first verses of the epistle, altered slightly from the common translation, in order to exhibit more faithfully the meaning of the original, are as follows:—