or being Deity, he suppressed the evidence which would prove it, and allowed this people to contract the awful guilt of killing a God-man. If the first be true, the guilt asserted has no existence; if the second, I leave you to judge in what light it places the sincerity and veracity of an incarnate Deity. There is neither declaration nor evidence afforded by Christ by which the Jews could think him more than man. On the contrary he disclaims expressly the far lower honour at which they thought his presumption aimed, by a quotation from their own Scriptures: "It is written in your law,” he observes, "I said ye are Gods. If he called them Gods, unto whom the word of God came (and the Scripture cannot be broken), say ye of him whom the Father hath sanctified and sent into the world, thou blasphemest, because I said I am the Son of God." There is then no declaration, nor yet is there evidence. Miracles were not such: for the Jewish mind and memory were filled with instances of these, and to the performers of which they never thought of attributing a nature above humanity. If Christ was more, the fact should have been plainly manifested, for the idea of a God in a clothing of flesh was one not only foreign but repugnant to every Jewish imagination. The difference between the Jews and pagans in this particular is not a little striking. Jesus raised the dead before their eyes, and yet they thought him but a man having great power from the Creator. Paul, in company with Barnabas, healed a cripple at Lystra, and the populace cried out, "The Gods are come down to us in the likeness of men." When Paul in Melita shook without harm the viper from his hand, the spectators who at first considered him a murderer, changed their minds, and said that he was a God. In proportion then to the natural and religious repugnance which the Jews had to humanize the divinity, should there have been clearness in the proof of it on the part of Jesus. No such proof was given. John x. 34-36. The greatest miracles of Jesus disturbed not the conviction The woman of Saof the Jews in his simple human nature. maria, wondering at once at his charity and his knowledge, called her neighbours to see a man who told her all things whatsoever she did. She asked them, then is not this the Christ? The blind man awakened by his touch from thick darkness into the marvellous light of God's creation describes him but as a man who anointed his eyes. The Jewish officers struck dumb before his wisdom, declare that never man spake like this man. The Jews who stood around him and saw Lazarus, whose body had been already dissolving, come forth quickened from the grave, beheld in him but the powerful and the loving friend. The multitudes of Judea, who in desert and city were amazed at his wonderful works, simply "glorified God who had given such power unto men." Similar was the impression which he left upon his intimate friends. What would have been their emotions had they a belief that continually they were in the bodily presence of the incarnate God? How would they not have bowed themselves in the dust, and stopped the familiar word as it trembled on their lips? Instead of approaching with unfearing hearts, how would they not have stood afar off and apart, and gazed with awe upon a being who was pacing a fragment of the world he created, instead of clinging to him as one of themselves? Whenever they saw his mysterious appearance, would they not call on the mountains to fall upon them, and the hills to cover them? But not so was it. The lowly, the humble, and the poor rejoiced to see him, and were glad when he entered their habitations. They were consoled by the benediction of peace with which he sanctified his approach and his departure. For him was the gratulations of loving friends, and for him were the smiles of little children. In Bethany, Martha, when he came, was busy in much serving, and the meek and gentle Mary sat at his feet to drink in his heavenly wisdom. At the last supper John leaned upon his bosom. At the cross, when the head of Jesus bent heavily in anguish, and solitary torture was wearing away his life, there again we meet the same disciple, there also we meet the mother of Jesus and the grateful Magdalene, all three oppressed with darkest affliction and despair. Some of them we again behold at the sepulchre in utmost alarm. Now this grief at the cross and this perplexity at the tomb is consistent with no other supposition than that they regarded him simply as a Why else should they have been afflicted? What though his enemies were strong, if knowing him to be God, they must also have known that his power was boundless and his triumph certain. This sorrow and uncertainty, I repeat, can have no other foundation than a belief in his simple humanity. And surely if his mother had only such impression, it is hard to expect that the Jews at the time, and many Christians since, could have had any other. man. I anticipate the objection that the glories of his deity were concealed, and that this concealment was necessary to his mediatorial work. I answer then, that when he had departed, and when such a secresy was no longer needful, his apostles on some of the most solemn occasions merely asserted his humanity, on occasions, too, when, if he were God as well as man, the whole truth were to be expected. Paul,* in announcing him as the great and final judge of the world, calls him no more than man. Nor does his language assume a higher import when he speaks of him as the pattern and pledge of immortality. No other conclusion is to be drawn from the address of Peter to Cornelius; and if a belief of Christ's deity be necessary to salvation, the centurion might, for anything Peter asserted, have gone direct to perdition. Still more remarkable is it, that in this apostle's first public address after the departure of his master to the skies, we have nothing more than the same declaration. The occasion and the circumstances not only justified, but demanded the highest announcement that could be made +1 Cor. xv. 21, 47. *Acts xvii. 30, 31. Acts. x. He who instructor was respecting Christ. The disciples had just seen him taken up into heaven, and the awe of the ascension was yet upon their hearts. He who had trod this weary earth in many sorrows was taken from their sight. They who had recently seen his blood streaming warmly on Calvary, had come fresh from the glory of Olivet. had been their suffering companion and now their blessed and triumphant master. midst of a gainsaying and persecuting world, with gladness solemnized by reverence, and victory tempered by grief, they had assembled to await the promised Comforter. After that event they were to be separated, and each was to take his own path in the moral wilderness that stretched far and desolately before him. The Spirit of Promise came. The cloven tongues of fire fell upon them: that beautiful emblem of the eloquent spirit of the gospel that was to carry light and heat to the hearts of all generations, and through every language of earth; that beautiful emblem of a Christianity which might exist in many forms, but be at the same time enlightened and enflamed by the soul of a common charity. Multitudes from all nations were collected in the Holy City;— under the influence of recent and solemn events Peter rises to address them. The tragedy of Calvary was yet fresh in the general imagination, the stain of a slave and malefactor's death was still dark on the forehead of Christianity. This surely was the time to cover the ignominy that lay on the humanity of Jesus by proclaiming the resplendent glory of his godhead. This was especially to be expected from Peter. He had on a preceding occasion spurned the idea of such a shameful death, though coming from Christ's own lips; now was the time to pour the glory of the God over the humiliation of the man; he too, who in an hour of weakness denied his master, was the one who in the time of his strength and repentance would be most ready to vindicate and assert his highest honour. It is said that the apostles were not thoroughly inspired, and did not fully know Christ before the day of Pentecost. But this was the day of Pentecost. If, besides, it was the speaker's object-as indeed it must have been-that Christ should be rightly and widely known, now was the opportunity to send forth his name and nature through every kingdom and in every tongue. If, according to the doctrine some time since propounded in Christ Church, the sin of the Jews was dark in proportion to the grade of being in which we place the Saviour, now was the time, while the event was recent, to strike their hearts with terror and compunction. Contrast, then, these natural, these fair and unexaggerated expectations, with the actual speech of Peter,⚫ and without a word of comment the contrast is itself the strongest argument. "Ye men of Israel hear these words: Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs which God did by him in the midst of you, as ye yourselves know him being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain whom God hath raised up, having loosed the pains of death, because it was not possible that he should be holden of it." (Acts ii. 22, 24.) Had you been listeners to this address, I ask your candour, I ask your intellect, could you conceive that the apostle was speaking, not of a glorified man, but of an incarnate Deity? No, certainly. The testimony of Peter thus clearly given, is more and more confirmed as we look upon the life of Jesus. In every stage of that life we see him human, and though in all moral purity and moral grandeur, yet simply human. We are not ashamed of our belief. No, we glory in it, and we rejoice in it. We glory in it, for it is the proof that the elements of our nature can be moulded into such beauty; and we rejoice in it, for it is the proof that he who left a religion for the immortal heart of man was himself purely and simply of the nature he would sanctify. We see him as the infant |