subjects, called for on a particular occasion. Now let any one seriously consider, whether in the nature of things it is probable that these letters can be so clear, intelligible, and important, as the narratives. It is scarcely possible that the Epistles throughout should be intelligible to us. In a letter, for instance, written to the Romans, nearly eighteen hundred years since, must there not of course, be many expressions intelligible to them, and many directions suitable to them, which are not suitable to a Briton, eighteen hundred years after, and which, without a good deal of study and inquiry, he cannot understand? Who then ought to form his Creed merely upon such expressions?

Without any further preface, I proceed to state a few of the arguments in favour of the humanity of Jesus Christ.

1st. The prophecies of the Old Testament predict the Jewish Messiah as a human being. Most of them speak of him as a Son of David, being of the seed of David-of the loins of David. Moses expressly told the Israelites-The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, ike unto me; unto him ye shall hearken. This is confirmed by Isaiah, who represents Jehovah as calling Jesus his servant.-Behold my servant shall deal prudently. And again, speaking of Christ in prophetic vision, he says-He is despised and rejected of men, a man of sorrow's and acquainted with grief.

+ Deut. xviii 15. Isaiah lii 13. iii. 3.

2d. The Jews in consequence, expected their Mes siah to be a man. Sufficient proof of this is given in the universal supposition that their Messiah, would like David, be a temporal king; that he would deliver them from the Romans, by whom they were held in bondage, and restore to them, all their ancient pomp, and pride, and splendour. This will at once be granted, but then it may be alleged, that what the Jews expected is no argument. In itself considered, it certainly is not; because they might be deceived in their expectations. But take the consequence; Jesus Christ never undeceived them in this expectation.

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3d. Jesus Christ was born unto the world like "other men.-To this end was I bornt.

4th. He had a mean education, and probably followed the business of his Father, till he came forth as the Messiah-Is not this the Carpenter; the Son of Mary, the mother of James, of Joses, of Juda, and of · Simon, andŝare no this Sisters here with us?—Now about the midst of the feast, Jesus went up into the temple and taught, and the Jews marvelled, saying, How knoweth this Man letters, having never learned? Jesus answered them and said, My doctrine is not mine, but his that sent me‡.

5th. He felt, conversed, and acted as a human -being. When suspended on the Cross, he committed his Mother to the care of the beloved disciple. When ·

Jesus therefore saw his Mother and the Disciple standing by whom he loved, he saith unto his Mother, Woman behold thy Son. Then saith he to the Disciple, Behold thy Mother. And from that hour that Disciple took her unto his own home.—In that hour Jesus rejoiced.---Jesus wept.--Now is my soul troubled--And when he had looked round about on them with anger, being grieved for the hardness of their hearts--The Disciple whom Jesus loved.--He went about doing good --Did not our heart burn within us, while he talked with us by the way.--And about the ninth hour Jesus cried with a loud voice, saying, My God, my God, why hast thou forsaken me.?+

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6th. Our great Master sustained the infirmities of human nature, and suffered and died like other men.

And when the days were ended he afterward hungered.---He saith I thirst.--Jesus being wearied with his journey, sat thus on the well.--The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head.--And being in an agony, he prayed more earnestly.--He said, Father into thy hands I commend my Spirit. And having said this, he expired. §

7th. Jesus calls himself the Son of Man.- Whom do

John xix. 26. 27. Luke x. 21. John xi. 85. John xii. 27.

Mark iii. 5.

Matt. xxvii. 46.

John xxi. 20.

§ Luke iv. 2. John xix 28. John iv. 6. Luke ix. 58. Luke zaii. 44. Luke xxiii. 46.

men say, that I the Son of Man am?+ Respecting this title, Son of Man, it is observable that it is a common expression for a proper human being, and is applied in the New Testament to Jesus Christ, both by himself and others, above eighty times.

8th. Jesus Christ always vindicated the unrivalled supremacy of the Father. When the Scribe came to him and asked him which was the first commandment of all,-Jesus answered, The first of all the commandments is, Hear O Israel, the Lord our God is One Lord. And the Scribe said unto him, Well Master thou hast said the truth, for there is One God, and there is none other but he. And when Jesus saw that he answered discreetly, he said unto him, thou art not far from the kingdom of God.--And behold one came and said unto him, Good Master what good thing shall I do that I may have eternal life. And Jesus said unto him, Why callest thou me good, there is none good but One, that is God. Hear his language also to his persecutors.--But now ye seek to kill me, a Man that hath told you the truth, which I have heard of God.—And after his crucifixion, he says to Mary Magdalane-Go to my ·Brethren, and say unto them, I ascend unto my Father, and your Father, and to my God, and your God.-Nor does he content himself with asserting the Father only to be God, he declares, expressly, that he is also the sole object of worship. In his conversation with the woman of Samaria, he describes in repeated expres

Matt xvi. 13.

sions, the design of Christianity to be to unite al mankind in the worship of the Father.-Ye worship ye know not what; but the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. And when his Disciples, as if apprehensive that they might not have been in the habit of praying aright, or believing that their divine Master might pour some fresh light upon their minds; or convinced that he would graciously remove their errors if they were wrong, and establish them in the truth if they were right, with humility and earnestness requested him to teach them to pray as John also taught his Disciples; what does he do in answer to their request? Does he avail himself of this opportu nity to remove their error? Does he tell them that they have done well to ask him, for that they have all along been addressing their adorations not to the proper object of worship, but to only a part of that object? Does he teach them after the manner of mōdern times, to address their prayers to three persons in one God, the Father, the Son, and the Holy Ghost, who are equal in power and glory? Does he, after the manner of a celebrated formulary, teach them to address their prayers in this way, "O God the Father of Heaven have mercy upon us miserable sinners. O God the Son, Redeemer of the World, have mercy upon us miserable sinners. O God the Holy Ghost, have mercy upon us miserable sinners. O holy, blessed, and glorious Trinity, three persons and