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The number of instances, in which he has this latter appellation is no less than Seventy-one. In sixty-seven of these instances it is given to him by himself; once by Daniel; once by St. Stephen; and twice by St. John in the Revelation. In giving this appellation to himself, it will, I suppose, be acknowledged, that He disclosed his real character, and was, what he calls himself, the Son of man.

When he is styled a man, also, he is described with just such characteristics, those excepted, which involve error, or sin, as belong to other men.

He is exhibited as meek, lowly, and dutiful to his parents; as hungry, thirsty, and weary; as sustained, and refreshed, by food, drink, and sleep; as the subject of natural affection; as weeping with tenderness and sorrow; as the subject of temptations, infirmities, and afflictions; and, generally, as having all the innocent. characteristics, which belong to our nature.

2dly. The history of his birth, life, and death, is unanswerable proof, that Christ was a man. Christ was born, iived, and died, essentially in the same manner, as other men. He increased in wisdom, as well as in stature; wrought with his hands; ate; drank; slept; suffered on the cross; gave up the Ghost; and was buried; in the same manner as other men.

3dly. This point is argued, at large, and proved, by St. Paul in the second chapter of the epistle to the Hebrews.

In the passage, containing this argument, are the following declarations. For as much, then, as the children are partakers of flesh and blood, he also himself took part of the same: and, Wherefore in all things it behoved him to be made like unto his brethren.

The proofs, which I have alleged, will, it is presumed, be considered as abundantly sufficient. That Christ had a human body cannot be questioned. It is equally unquestionable, that to increase in wisdom, to be tempted, to be sorrowful, to be dutiful to human parents, together with many other things of a similar nature, are attributable neither to God, nor to the human body, but are appropriate characteristics of the human soul. Christ, therefore, had a human soul, as well as a human body; and was in the absolute sense a man.

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This, also, is evident from numerous scriptural declarations. St. Paul says, Philippians ii. 5, He, who was in the form of God, and thought it no robbery to be equal with God, Nevertheless made himself of no reputation; (ɛxɛvwσɛ, emptied himself, or divested himself, of this form of God; the glory and greatness which he before possessed;) and, taking upon himself the form of a servant, was born, (or existed,) in the likeness of men. It is not my intention, in quoting this passage, to insist on the Deity of Christ, so unequivocally declared in it; but only to observe, that He, who was thus a man, was, antecedently to his appearance in this human character, a person, entirely distinct from what he was as a

man.

Antecedently to his being born in the likeness of men, he existed; and existed in the form of God; and thought it no robbery to, be equal with God, Nevertheless, 'saurov exevwde, he emptied himself. He existed, therefore, previously to his appearance as a man; and emptied himself, voluntarily, when he, (voluntarily, also,) took upon himself the form of a servant, and was born in the likeness of men. In other words, the person, here spoken of as being in the form of God, became incarnate. This person, I have attempted to show, was divine; and no other than the Word, or Son, of God.

The great objection to the doctrine of the incarnation of Christ, is an objection of Philosophy only; and in my view a very unphilosophical objection. "It is a doctrine," say the objectors, wholly mysterious and inexplicable."

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After what was urged in the preceding discourse, on the subject of mysteries, very little can be thought necessary to be added here. Let it, however, be observed, that the truth of the objection is cheerfully acknowledged by me; and, so far as I know, by all who hold this doctrine. At the same time, it is an objection without force; and is idly urged, to say the least, by Unitarians. When the Arians will explain how their Super-angelic being became the infant, and ultimately the man, Jesus Christ; and did, and suffered, and accomplished, the things asserted of Christ; when the Socinians will explain how he, who was created by the Holy Ghost, was born of Joseph and Mary; how organized Matter thinks; how he, who began to exist at his birth, existed antece

dently in the form of God; emptied himself; and was then born in the likeness of men; and when both, or either, of them will explain how the things, said in the Scriptures concerning Christ, are true, and at the same time consistent with their respective schemes; or how God could say them, if they were not true: I think I may venture upon an attempt to explain the mystery of the Incarnation. Until we know the nature of the Divine Existence, and the nature of the human soul; we shall never be able to determine how far God may unite himself with such a soul, or whether such an union is impossible.

On this and every other question, concerning the nature of the Divine Existence, and of the existence of finite minds, we cannot even begin to form ideas; but must be indebted for whatever facts we either know, or believe, to the testimony of God.

For aught, that we are able to determine, a finite mind may be so far united to the Infinite Mind, as that all the views, affections, purposes, ends, and agency, of both, which are not discordant in their very nature, may exactly coincide; and, independently of their character as finite, or infinite, constitute but a single character, and a single agency. But, as I have before said, for all our just conceptions on this subject, we are, and must be, indebted to the testimony of God only; and beyond this testimony, as well as without it, we literally know nothing.

This testimony, as it relates to the doctrine under consideration, is in my view complete. That Christ is truly and essentially God has, if I mistake not, been sufficiently evinced; and also that he appeared in this world a Man in the absolute and perfect sense. This account of his character will be advantageously elucidated by a summary comparison of the representations, made of him in both these characters.

As Man it is said,

As God it is said, That he is God, the true God, That he was an Infant, a the mighty God, the great God, Child, a Man, a Carpenter, the Jehovah, I am, and Emmanuel, son of Joseph and Mary, and &c. That his goings forth were the brother, or cousin german, from of old, from everlasting; of James and Joses. That that he was in the beginning; he was born in the reign of set up from everlasting, or ever Herod the Great, and of the

sar.

the earth was, &c. That he was || Roman Emperor Augustus Cain the beginning with God; rejoicing alway before him; present, when he prepared the heavens, and laid the foundations of the earth; and possessed of glory with him before ever the world was.

With reference to his greatness as God, united to man, it is said, that Gabriel predicted his birth, an Angel declared to the Shepherds of Bethlehem, that he was born, and a choir of the Heavenly Host sung together his natal hymn.

That he is the same yesterday, to-day, and for ever.

That all things are his; that he upholds them by the word of his power, and that they were made for him, and by him.

That he is Lord of All things, of Angels, Principalities, and Powers; and will subdue, and is able to subdue, all things unto himself, and put all opposition under his feet; and that his throne and dominion are for ever and ever.

That he was originally rich in the possession of all things; and the continual delight of his Father in the heavens; where the Angels unceasingly worshipped him.

That at the close of this world, he will come in the clouds of heaven with power and great glory, and with all his holy Angels; will summon the dead from their graves; will gather all nations before the throne of his glory; will judge both Angels and men according to their

That he was born in Judea ; in Bethlehem, the city of David; in the stable of an Inn'; and was cradled in a manger.

That he was refused a place in the Inn, forgotten in the Stable, and unfurnished even with the ordinary comforts, provided for the children of peasants.

That he grew while a Child, really and perceptibly, in wisdom and stature, and in favour with God and man; and therefore changed, day by day; and that through his life.

That he had not where to lay his head, and was sustained, without any property of his own, by the bounty of his disciples; and at times, of others.

That he was subject to the Jewish and Roman Government, paid tribute, and performed all the usual duties of a child to his parents, and of a subject to his ruler; and was exposed to the direct assaults and temptations of the Devil.

That for our sakes he be

came poor, afflicted, despised, and rejected of men; a man of sorrows and acquainted with grief; lightly esteemed, hated, and persecuted.

That he was betrayed by Judas; seized by the Roman soldiers; brought before the Sanhedrim; judged; condemned to death; again brought before Pilate, judged, and condemned; buffeted; crowned with thorns; mocked; spit upon; scourged; nailed to

works; will punish the wicked with an everlasting destruction from the glory of his power; will conduct the righteous into heaven; and will cause them to live, and reign, with him for ever and ever.

Finally, in his divine character it is said, that he was in the form of God, and thought it no robbery to be equal with God.

the cross; and carried to the tomb.

But that having emptied himself, and taken upon him the form of a servant, he was born in the likeness of men; and being found in fashion as a man, he became obedient unto death, even the death of the cross.

At the close of this wonderful career he was raised from the dead. He himself informs us, that he laid down his own life voluntarily, and that no one was able to take it out of his hands. He also informs us, that he himself took it up again. Accordingly, he rose from the grave on the third day; and, after conversing familiarly with his disciples, concerning the things pertaining to the kingdom of God, forty days, he ascended to Heaven in a cloud of glory, attended by the Heavenly host; entered the world of glory in triumph; and sat down on the right hand of the Majesty on high: or, as it is elsewhere expressed, This man, after he had offered one sacrifice for sins, sat down for ever on the right hand of God. At his name, henceforth, every knee is required to bow, of things in Heaven, and things in earth, and things under the earth; and every tongue to confess, that he is the Lord, or Sovereign of all things, to the glory of God the Father. The throne of infinite dominion is accordingly, and appropriately, styled the throne of God and the Lamb. Before this throne, the four living ones cry, Holy, holy, holy, Lord God Almighty, who wast, and who art, and who art to come. The four-and-twenty Elders, cast their crowns, at his feet and say, Thou art worthy, O Lord! to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are, and were created. And the multitude of Angels round about the throne, and the living ones, and the Elders, say with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; and every creature which is in Heaven, on the earth, under the earth, and in the sea, is heard, saying, Blessing, and honour, and glory, and power, be unto him that sitteth on the throne, and

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