through the several stages of the σώμα ψυχικον, from primary conception to adult man-hood; to prove that He did, indeed, possess a oμɑ, or body, like that of man, He was to be born of woman; not, as the first Adam, to have a body formed by the sole immediate agency of the Deity; and, yet, the conception of that body was to be brought about by GoD's sole direct agency, for that wμa was to spring from a virgin. Christ was to appear as man ; to be recognized, and regarded, as man; and not only so, but, He was to be "despised and rejected of men; a man of sorrows, and acquainted with grief;" so so as to be looked upon, as stricken of GoD, forsaken by Him, and afflicted. He was to be accused falsely; to be tried by man; to be proved guiltless; and, yet, to be scourged, buffeted, spit upon, mocked; and, finally, to be crucified among malefactors; and, on the cross, to yield up His pax unto death. This incarnation σωμα ψυχικον of the Deity, this second Adam, was, thus to exist, thus to exhibit a pattern of perfect holiness and righteousness, thus to suffer, and thus to die. And this incarnation and passion of the second Adam, or Christ, was a part of that eternal scheme, of which the creation of the first Adam was, also, a part.

In order to form any conception of this mysterious scheme, as relates, either to the first Adam, or to the second Adam, we must, ever, keep in view, at the same time, both these parts, the first Adam and the Christ Adam. We are to see, in the first Adam, a spiritual being, bearing the image of GOD, clothed in flesh. We are to see him, as thus incarnate, in a state of bondage, of degradation, of blindness; incapable of perceiving, or comprehending, spiritual things; unable, so to act, as to accomplish that which his own intuitive perception, or conscience, tells him to be right; utterly, and entirely, incapable, of acting up to such a standard of righteousness as is consistent with the holiness of heaven. Viewing this part of God's scheme, as isolated and detached from the other part, we should see, that the Deity had subjected His image, His own offspring and creation, to a state, which, necessarily, involved unrighteousness; had precluded man from any future advancement in the scale of being, and had unfitted him for admission into the celestial mansions. For, the fixed and unrelaxing laws of eternal righteousness, would have opposed the admission, into those mansions, of a being, which did not exhibit, as it

were, a testimonial of perfect righteousness and holiness. The admission of a being, deficient in the essential requisite of holiness, into those mansions, would have violated the sanctity of those hallowed abodes; would have been an infraction of GoD's eternal righteousness; would have been an act, at variance with GOD's eternal holiness and justice. But, view the other part, the vital part, of this self-same scheme. The bright image of God, the representative, the equal, of the Most High; a Being, who was, also, in Himself, GOD; was to become incarnate, to be made Man, to represent the whole human race; was to exhibit perfect, and undeviating, holiness and righteousness; yet, was to undergo severity of suffering, of which we cannot form a conception; and, all this, voluntarily, on His part; in order, that a sacrifice might be offered to the majesty of eternal righteousness, equivalent to that expiatory punishment which the accumulated sins of the whole human race should, according to the scale of GOD'S strict justice and the eternal rules of righteousness, merit and demand. Thus, was provision made for the full satisfaction and expiation of all the unrighteousness of all men; and, thus, was man, placed in a body

which, necessarily, entailed unrighteousness, to have imputed to him the righteousness of the second Adam. Thus, was the whole human race to be concluded, "all, under sin; but Christ was to be made the righteousness of all men. Through the incarnation of the first Adam, all were to become guilty; through the incarnation of Christ, the last Adam, all were to receive full, and perfect, justification. And, could we form an adequate conception, of the exalted glory, and majesty, and holiness, and excellency, of that Divine Being, that Creative Word, who, thus, became incarnate, and, thus, suffered; could we form any adequate conception, of the extent of degradation to which He submitted; of the suffering which He voluntarily endured; in order, that eternal righteousness might be maintained, and upheld, in all its purity, and all its holiness, and that man might be justified; then, might we, indeed, well understand, how great, how vast, was that sacrifice which He offered unto Righteousness, how amply sufficient, to counterbalance all the deficiencies, on the score of righteousness, of the whole human race, and not of the human race only, but of all other created existences.

Thus, while the creation of the first man, or Adam, introduced guilt; the incarnation of the second Adam annihilated that guilt, by making full, and ample, and entire, satisfaction for it. Thus, did Christ become the Righteousness of all men; thus, did He purchase, as it were, the whole human race, justifying man freely, and paying for him the whole ransom of his salvation, without receiving from him any requital whatever. Here, then, was a marvellous outlay of mercy and of goodness, such as was, indeed, worthy of the great and universal Creator. Here was a marvellous tribute paid to holiness, such as was, indeed, worthy of the majesty of Jehovah. Here was, indeed, a display of

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glory to God in the highest," and of "goodwill toward men."

Thus, was the creation of the first man so intimately associated with the incarnation of Christ, that it was blended with it in GOD'S eternal purpose. View either of these parts of God's scheme alone, and separated from its association with the other part, and nothing appears but incongruity and inexplicable inconsistency. See the image of GOD, placed in a form of flesh, of a nature so uncongenial to that of its spiritual inmate, that