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his eyes to heaven, and said, Father, the hour is come, glorify thy Son, that thy Son also may glorify thee. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."

Our Lord therefore, we see, prays to God, even the Father, "his Father, and our Father, his God, and our God." John xx. 17. And gives to him the character of." the only true God."

It might be here not improperly observed farther, that God, even the Father, is he, in whose name, and by whose authority, our Lord professed to act, whose will he did, to whom he resigned himself, whose glory ultimately, and above all things, he sought, and not his own.

John v. 30," I can of my own self do nothing. As I hear I judge. And my judgment is just, because I seek not my own will, but the will of the Father which sent me." Ver. 36," But I have greater witness than that of John. For the works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me." Ver. 43, "I am come in my Father's name, and ye receive me not."

John vii. 16, "Jesus answered them, and said, My doctrine is not mine, but his that sent me.' "John xii. 49, " For I have not spoken of myself. But the Father which sent me, he gave me commandment, what I should say, and what I should speak."

The apostles of Christ were unanimous, and after their Lord's resurrection and ascension to heaven, pray, and preach as he had done.

Acts iii. 12, 13. After the healing of the lame man that sat at the gate of the temple, the people ran together to Peter and John. "When Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus, whom ye delivered up." It is the God of the patriarchs and prophets, in whose name they act, by whom, they supposed, their miracles were wrought, for confirming the authority and doctrine of Jesus.

Afterwards, when delivered from a great danger, Acts iv. 23-30,"And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lifted up their voices to God, and said, Lord, thou art God who hast

made heaven and earth, and the sea, and all that is therein -And now, Lord, behold their threatenings, and grant unto thy servants that with all boldness they may speak thy word, by stretching forth thy hand to heal, and that signs and wonders may be done by the name of thy holy child," servant, "Jesus." And ch. v. 29-31, before the whole Jewish council: "Then Peter and the other apostles answered, and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance to Israel and forgiveness of sins."

Thus they ascribe the gospel-dispensation to the one God, Creator of heaven and earth, the God of Abraham, Isaac, and Jacob, and of the people of Israel.

To the same God the apostles offer up prayers and praises in their epistles.


Says St. Paul, Eph. iii. 14, " For this cause I bow my knees to the Father of our Lord Jesus Christ."- -And St. Peter, 1 Ep. i. 3, "Blessed be the God and Father of our Lord Jesus Christ."-Eph. v. 20," Giving thanks always for all things unto God, even the Father, in the name of our Lord Jesus Christ."

In many other places of their epistles the apostles expressly teach, that there is but one God, even the Father.

1 Cor. viii. 4-6, "We know that an idol is nothing, and that there is none other God but one. For though there be, that are called gods, whether in heaven or on earth, (as there be gods many, and lords many,) yet to us there is but one God, the Father, of whom are all things, and we in him, and one Lord Jesus Christ, [by whom are all things,] and we by him."

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2 Cor. xi. 31, " The God and Father of our Lord Jesus Christ; or, God, even the Father of our Lord Jesus Christ, who is blessed for evermore, knoweth that I lie not."

1 Tim. i. 17, "Now unto the King eternal, immortal, and invisible, the only wise God, be honour and glory for ever."


1 Tim. vi. 15, 16, " Which in his time he shall show, who is the blessed and only potentate, the King of kings, and Lord of lords, who only hath immortality. To whom be honour and power everlasting."

Jude v. 25," To the only wise God, our Saviour, be glory and majesty, dominion and power, now and ever." Eph. iv. 5, 6, "There is one Lord, one faith, one baptism,

one God and Father of all, who is above all, and through all, and in you all."

And in this second chapter of the epistle to the Philippians we are assured, that our Lord has been exalted, "that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father."

From all which it is concluded, that there is one God, even the Father.

In the next place we are to observe, what is the sentiment of these persons concerning our blessed Saviour, the Lord Jesus Christ.

And, in short, their sentiment is, that he is a man, with a reasonable soul and human body, especially favoured of God.

Of which there are these proofs. He was born of a woman. We have an account of our Lord's nativity in two evangelists, both agreeing, that he was born of a virgin, and "conceived by the Holy Ghost," as it is expressed in the apostle's creed, Matt. i. 18-25, "Now the birth of Jesus Christ was on this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost,-Joseph, her husband, was minded to put her away privily. But while he thought on these things, the angel of the Lord appeared unto hiin, in a dream, saying: Joseph, thou son of David, fear not to take unto thee Mary thy wife. For that which is conceived in her is of the Holy Ghost. And she shall bring forth a son. And thou shalt call his name Jesus Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him; and took unto him his wife. And knew her not till she had brought forth her first-born son. And he called his name


St. Luke i. 26-38," The angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David, and the virgin's name was Mary- -And the angel said unto her; Fear not, Mary, for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus. He shall be great, and shall be called the Son of the Highest. And the Lord God shall give unto him the throne of his father David." Must not this be reckoned full proof, that Jesus was a man, and that it was designed to represent him to us as such? Not made as Adam, but born of a woman! not in the ordinary way of generation, but of a virgin, by

the immediate operation and miraculous power of God. See Luke i. 35.

Nor may it be amiss to observe here, that in the forecited evangelists are two pedigrees of Jesus; one carrying his genealogy up to David and Abraham, the other as high as to Adam; to satisfy us of his humanity, and to show the fulfilment of the divine promises concerning the great person who was to come, and that Jesus was "the seed of the woman," who should bruise the serpent's head: "the seed of Abraham," in whom all the families of the earth should be blessed, and the "son of David," in whom the everlasting kingdom, promised to that patriarch, should be established.

Jesus likewise, being a man, experienced many dangers in the time of his infancy. Notwithstanding which his life was wonderfully preserved. Being returned safe from Egypt, Joseph and Mary settled again in Galilee, in their own city Nazareth. And it is observed by St. Luke, ii. 40, "And the child grew, and waxed strong in spirit, filled with wisdom, and the grace of God was upon him." The same evangelist also, having given an account of his going with his parents to Jerusalem at the feast of the passover, when he was twelve years of age, adds, ch. ii. 51, "That he went down with them, and came to Nazareth, and was subject to them-And Jesus increased in wisdom and stature, and in favour with God and man.”

It might be observed, that when our Lord appeared publicly in the world, and by his words and works showed himself to be the Messiah, he called himself "the son of man:" and they who believed in him, respectfully addressed to him in the character of "the son of David."

Through the whole course of his ministry, we perceive him to have had all the innocent infirmities of human nature. In the end he died, and was raised from the dead, in testimony to the truth of the important doctrine taught by him, and as a pattern of that resurrection, of which he assured his faithful followers.

St. Peter, preaching to the Jews at Jerusalem, soon after our Lord's resurrection and ascension, says, Acts ii. 22, "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you, by miracles, wonders, and signs, which God did by him in the midst of you, as ye yourselves also know-him God hath raised up."

St. Paul preaching at Athens says, Acts xvii. 31, “God • Το δε παιδίον ηύξανε.

hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained."

Gal. iv. 4, "When the fulness of time was come, God sent forth his Son, made of a woman, made under the law."

1 Tim. ii. 5, "For there is one God, and one mediator between God and man, the man Christ Jesus."

2 Tim. ii. 8, "Remember that Jesus Christ of the seed of David, was raised from the dead, according to my gospel."

The apostle to the Hebrews, (a great part of whose design in that epistle is, to represent the great dignity of Jesus above Moses, and as exalted highly after his resurrection, and ascension to heaven,) does as clearly and fully assert the human nature of Jesus, as any writer of the New Testament.

The argument in Heb. ii. 14-18, must be understood to imply true and perfect humanity, of soul as well as body. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same: that through death he might destroy him that had the power of death, that is, the devil: and deliver them, who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels. But he took on him the seed of Abraham." The meaning is, for he is not the deliverer of angels, but of the seed of Abraham. "Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath been tempted, he is able to succour them that are tempted:" or in ch. iv. 15, “For we have not an high priest, which cannot be touched with the feeling of our infirmities: but was in all things tempted like as we are, yet without sin." In order to be tempted like as we are, he must have been like us, having a reasonable [human] soul and [human] body.

The apostle likewise in the former part of that second chapter of the epistle to the Hebrews goes upon the supposition of the Lord Jesus being a man, ver. 5-9, "For unto the angels has he not put in subjection the world to come, of which we speak; but one in a certain place," meaning Ps. viii. "testified, saying, What is man, that thou art mindful of him? or the son of man that thou visitest him? Thou madest him a little lower than the angels; thou crownedst

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