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fountain than the false fentiments of Pagan thetlogy. And that this was the occafion of the whole trinity doctrine, that reproach of the christian name, and mill-ftone about the neck of the chriftian caufe, I am as certain of, as I can be of any thing recorded in the annals of antiquity. It is high time that chriftians fhould be univerfally afhamed of, and renounce it. The most prevailing errors in the chriftian church in early times, fprung from this fource. The learned and ingenious Baufobre obferves, there were, as may be clearly feen by fuch as have attended to ecclefiaftical hiftory, in all ages and almoft in all places, philofophers, whofe minds were filled with the ideas and notions of Plato and Ariftotle, which, upon flight pretext, they mixed with chriftian truths, and in time got erected into articles of chriftian faith. The heathen people, and particularly the philofophers had, it is well known, notions of invifible beings affuming human forms, and appearing among men. As to the Jewish people, and those who from among them embraced the gospel; it is very evident, they never entertained fuch a notion concerning our Saviour. They univerfally took him for a real man, his apoftles, all his followers, as well as others. If our Saviour had addreffed himfelf to Gentiles, and worked miracles among them, as he did among the Jews; it is very likely they would have faid, A God is come down to us in human shape for thus, you know, they expreffed themselves

themselves with refpect to Paul and Barnabas, and were for offering facrifice to them. But the Jews, when they were furprised and aftonished by miracles, wrought in their prefence; expreffed themselves differently, glorifying God who had given fuch power TO MEN, or praifing God, faying, a great prophet is rifen among us, and God hath vifited his people. Indeed, the doctrine of our Saviour's real humanity, appears to me a matter of the greatest confequence, a thing on which the very glory of the evangelical dispensation greatly depends. The admitting of it will much contribute to the right understanding, and proper improvement of the gospel, as well as help us to a rational defence of it..

Many are the places in the New Testament, where our bleffed Saviour is exprefsly ftyled a man, without any, the leaft, intimation that the term is used in a fenfe different from the common fense of it. St. Peter after his afcenfion, calls him a man approved of God, &c. Our dear Redeemer it is evident, did not difdain his human name and title after his exaltation in the celestial world: for when he called to Saul out of heaven, and Saul answered, who art thou lord; he faid I am Jesus of Nazareth, whom thou perfecuteft. (Acts xxii. 8.)

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Does not St. Paul declare, that as by man came death, by man came alfo the refurrection of the dead (1 Cor. xv. 21.); the fecond man is the

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lord from heaven (1 Cor. xv. 47.). God hath appointed a day wherein he will judge the world in righteousness by that man whom he hath ordained (Acts xvii. 31.). There is one God, and one mediator between God and men, the man Chrift Jefus (1 Tim. ii. 5.). All the diftinction of Chrift from others, is not his being of a different nature, but from the extraordinary powers and honours conferred on him by God, from his great office, glorious endowments, and high authority.

It is further obfervable, that our Saviour is not merely ftyled man, but as it seems in order fully to ascertain his true literal ftrict and proper humanity, to obviate fentiments of a different kind, to prevent all notions inconfiftent with the real human nature, and fatisfy us, that he was man in the ftrict and proper fenfe, he is faid to be a man, like unto us and as we are. Wherefore in all

We have not an high touched with a feel

things it behoved him to be made like unto his brethren (Heb. ii. 17.). prieft, that cannot be ing of our infirmities, but was, in all points, tempted like as we are, yet without fin, (Heb. iv. 15.). Indeed the doctrine of our Saviour's real humanity, may be fupported by arguments drawn from the propriety, expediency, and reafon of the thing, and alfo by innumerable texts of fcripture. I am fure the fcriptures may be read with far better understanding, and with more

thorough

thorough profit, with this than with any other fentiment.

Our bleffed Saviour often ftyles himself, the fon of man, a phrafe whereby, it is very likely, he particularly intended to convey the idea of his real humanity, and his low, outward condition, in which notwithstanding his greatness and transcendent dignity as Meffiah, he chofe to appear in this world. The fcriptures record, without referve, every thing concerning Chrift, peculiar to the human nature. He is called the fon of David, the fon of Abraham. Indeed the whole evangelical description, will agree to no other fuppofition. There are numberlefs particulars related in the New Teftament concerning Jesus Christ, which correfpond only to the fentiment, that he was a real man, had the human nature complete. Have we not an account of his nativity, his infancy, his growth in ftature, his increase in wisdom, and numberless other things, of the like kind, which cannot be, in any reasonable manner, accounted for upon any other principle? A regular conception of his temptation, his agony, the whole fcene of his fufferings, entirely depends upon this fentiment. The belief that our bleffed Saviour was a real man, places the whole evangelical narration in a just, natural, confiftent, beautiful and inftructive light: but a different fentiment, whether upon the Arian, or the Athanafian fcheme, throws all into diforder, confufion, impropriety, and difproportion. Our D 5 bleffed

bleffed. Saviour, was undoubtedly a man, a real man: he had the human nature complete, with all its innocent infirmities. But he was not, a mere

man: there was a glorious addition to him. As man he was, by the eternal majesty of heaven and earth, vested with divine gifts, miraculous endowments, and every qualification requifite to his teaching the will of God, with infallible certainty, and confirming his divine miffion, beyond all reasonable queftion.

The real humanity of Chrift, is so abundantly evident in the New Teftament, fo perfectly agreeable to all the particulars there recorded, that it is surprising, it fhould ever have been questioned. Nor can he, with any propriety, be called God, but on account of his divine authority: not on account of his nature, but his office. It is only upon the fentiment I am defending and afferting, that we can properly difcern, the true beauty of our bleffed Saviour's life, the fublimity of his character, the propriety of his actions, the force of his example, and the power of his refurrection. Admitting him, to have been a real man, fets all right: it corresponds exactly to every thing said of him and it places his tranfcendent dignity and greatnefs, not in a lefs, but more conspicuous light, Though it does not become us to be too curious in matters of religion, or defcend into minute particulars; yet the general notion, that our Saviour was, ftrictly and properly, truly and completely,

man,

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