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teft, and undergo a fcrupulous examination, and then, if they are really found to be erroneous, the Author himself will join with the reft of the Christian world in rejecting them.

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Θεάνθρωπος

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Θεανθρωπος της Καινής Διαθήκης

OR,

AN APPEAL

TO THE

NEW TESTAMENT,

IN PROOF OF THE

DIVINITY OF THE SON OF GOD.

IT is a truth which, most probably, will not be controverted, that Chriftians have a revealed law, by which they are to be determined in their religious principles and moral practices; that this law is particularly contained in the writings of the New Teftament, which have been delivered down to us by our forefathers, from the days of the Evangelifts and Apoftles by whom they were written, and in the fame language, except St. Matthew's Gofpel, in which they were written; that, in governing themfelves by this revealed law, they are to abide by the

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terms in which it is delivered to them, without wresting them from the plain determinate fense which they prefent to us; and that therefore where difficulties occur, fuch as human reafon is not competent to difcufs, "So it is written" muft be the anfwer to them; and faith muft receive thofe things which are impoffible with men, and yet poffible with GOD. Thus, if the proper Divinity of JESUS CHRIST is delivered in terms as expreffible of it as the terms whereby his human nature is expreffed are expreffible of his human nature, whatever difficulties may attend us in the conception of it, they must all yield to "So it is written." For, if it is fo written, of no avail will be all the flourishes of human reason, while it attempts to explain away what is written into that which is not. "What I have "written, faid Pilate, when he ftyled JESUS the "King of the Jews, I have written ;" and therefore it admitted of no palliative or alteration, much less will any thing admit of palliatives which is written by the finger of God.

It is written in the New Teftament, that JESUS is the Son of Man. The terms are plain and unequivocal; and hence we all conclude, that JESUS was a Man. That our conclufion is a legitimate one, and certain, we have full proof from what the Scripture farther tells us concerning him, that he was hungry, and thirfty, and weary, and afflicted, and tempted; that he wept; that he was in an agony;

that

that he had all the feelings of a man (without fin); and that he died upon the crofs, and was buried. Hereby, then, we are moft certainly affured, that we do not mifinterpret the terms Son of Man, when we affirm, that therefore he was really and truly a man, like as we are, although without fin.

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But the New Teftament farther tells us, that JEsu's was the Son of GOD, the Son of the Moft High GOD, the Son of the Living GOD, wρwrotоnos, μovoyens, &c. therefore we conclude, as the terms are as plain and unequivocal as the foregoing, when he is styled Son of Man, that he is GOD; and our conclufion feems to be as legitimate and juft: for, if there is any thing certain in language, it is, that a fon hath the nature of that of which it is the fon: thus the son of man hath the nature of man, and therefore is man; in like manner, the fon of GoD hath the nature of GOD, and therefore is God; for, if it is otherwife, Son, in the terms Son of GOD, must fignify differently from what it fignifies in the terms Son of Man; and, indeed, differently from what it does upon every other occafion on which it is used. As the reasoning is valid and unexceptionable when it is faid, "That which is born of the flesh is flesh, "and that which is born of the Spirit is fpirit;" fo it is valid and unexceptionable when we fay, "That "which is the son of man is man, and that which is the fon of GOD is GOD." Every one acknowledges, that in the fignification of the word Son neceifarily

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