Christianity V. Ecclesiasticism: On the Historic Creeds and Ecclesiastics (Keble, Pusey, Newman), on Biblical Inspiration and Other Kindred Subjects, 1887

In his dying moments, so to speak, when he was ready to be offered, and the time for his departure was at hand, Paul, in the most impassioned manner, and dreading that the time would come when men would turn away their ears from the truth and shall be turned unto fables, besought Timothy to ‘preach the word,’ and, inasmuch as he had fully known his doctrine, to ‘continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them’; and this doctrine and this truth—the cardinal spring, the fundamental doctrine was not the jangle of there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts: in this Trinity none is afore or after other, none is greater or less than another, but the whole Three Persons are co-eternal together and co-equal. So that in all things, as is aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped. He therefore that will be saved must thus think of the Trinity.

No, Paul did not thus address his dearly beloved son in the faith, to whom he bequeathed his noble mission of carrying forward the faith once delivered to the saints’; he did not hand down to him the crude metaphysics of the Alexandrian School of Philosophy, the babblings of science ‘falsely so called,’ but he bequeathed to him these clear and noble words:

There is one God and one Mediator between God and men, the Man Christ Jesus, who gave himself a ransom for all, to be testified in due time’ (1 Timothy 2:5-6).

This statement is so definite, so unmistakable, is written so plain upon tables, that he may run that readeth them (Habakkuk 2:5), and the revelation is complete.