He was human, that is, he possessed a human body and soul, or he did not.

Now, if Unitarianism be correct when it declares that Christ possessed but one nature, then it follows that that nature must have been a created nature in every sense of the term considered, or it was

not.

I. Christ our Savior possessed a human body.

1. This is evident from the following passage. Phil. 2:7, 8. "But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men, and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." From this, it is quite evident that he who was eternally with the Father took the form of a man.

2. This form or body was one in all respects human. Heb. 2:14-17. "For as much 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. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God." If he was not possessed of a human body and soul, he was not in all things like his brethren. He participated in the same nature with

the rest of mankind, and in this respect He was as truly human as were the children who were also partakers of flesh and blood, for he partook, or took, part of the same nature which they inherently possessed.

He tells his disciples plainly after his resurrection what his body was. Luke 24:39. "Behold my hands and my feet, that it is I myself: handle me, and see, for a spirit hath not flesh and bones as ye see me have," Here then we have his own words for it, that his body was composed of flesh and bones. It seems to be almost trifling to attempt to prove that that flesh and those bones he mentioned were human! But such is the pertinacity with which many cling to errors, that it is almost indispensable to prove, that our Lord possessed human flesh, blood, and bones.*

* We wish the reader to bear in mind, in the outset, that Unitarians maintain the idea that Christ possessed but one nature, and that was all divine. This is the doctrine of that sect, who call themselves, "The Christian Church," or we will say, it is the doc. trine of the leading ministers and members of that sect. Thus one of their writers has it:

"But to believe we do incline,

That Jesus Christ was all divine."

The reader will see in perusing this work, that we have cited some of their authors to prove this to be their leading sentiment. How completely this idea accords with one John speaks of, when he says;-"Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an anti-christ." 2 John, 7th verse. He who believes in a Savior that possesses "Divine flesh" must entertain strange notions of Divinity.

The common acceptation of the term divinity, is, "deity, divine

3. He was subject to the same laws that all his brethren were subject to. Luke 3:51. We find him subject to his parents. Gal. 4:4, 5. "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." As a human being, it became him to be subject to the laws which recognize government and control human actions. 4. He had the susceptibilities of man. (1.) Tempted by the devil.

Matt. 4:1.

(2.) Fasted and was hungry. Mark 11:12. "And on the morrow, when they were come from Bethany, he was hungry.”

(3.) He was thirsty. John 4:7.

"Jesus saith "Jesus

unto her give me to drink." John 19:28. knowing that all things were now accomplished that the Scriptures might be fulfilled, saith I thirst."

(4.) He was fatigued by his labors. John 4:6. "Jesus therefore being weary with his journey sat thus on the well."

(5.) He slept as a man. Matt. 8:24. While the sea was roaring, its waves dashing, and the tempest howling, he slept. But as soon as he was awaken

nature," and we cannot possibly conceive that this nature could suffer and die. As we have stated in another place, so we would say here; angelic nature might have suffered, but could not have dled. But if Christ possessed but one nature, and that was divine, "I have power to or angelic, or if it was human, how could he say, lay down my life, and I have power to take it again." If he possessed but one nature, and that was now dead, and incarcerate in the tomb, had it power of itself to rise and burst the bands of death? Suppose an angel could die, and be buried in the grave; has that angel power to take his life again? Assuredly not. Nor has any mere creature that power.

ed by his disciples, he rose, and at once, and with the voice of Omnipotence, hushed the headlong waves, and calmed the roaring winds. So there was a great calm.

John

His

(6.) He grieved, felt, and wept as a man. 11:35. And was subject to pain and death. body was not a spiritual body. Spirits cannot die, The spirit of man is immortal, and only the body is subject to mortality. His body was not of the nature of angels, for angelic nature cannot die. They have fallen and are still in being, wretched being indeed, but death is forever removed from them. But the body of Jesus died.

"Well might the sun in darkness hide,

And shut his glories in,

When Christ the mighty Savior died,

For man the creature's sin."

(7.) The angel, by the appointment of God, gave the most significant title to the Savior before his birth. He was to be called JESUS, because he was to save his people from their sins. But he was also to be called IM-MANU-EL, God with us. Of this being, it was said by Isaiah, that “Butter and honey he should eat," intimating that he should receive the same kind of nutriment that other men, or human beings, partook of, that he should be one WITH US, and at the same time GOD. Of him it is said, "He was made of a woman, made under the law, to redeem them that were under the law," and the first promise that alludes to him as the Savior, speaks of him as "The seed of the woman."

Gen. 3:15. He was God, made known, or manifested, in the flesh. From his name, Immanuel, from the fact that he was the seed of the woman, of the seed of Abraham, what other rational conclusion can be drawn, than that he possessed the nature of human beings? In this nature, God was manifested to us, and this we term the incarnation of the Deity. How Divinity was united with humanity we do not pretend to know; but we do know that the Bible teaches this doctrine, and on the veracity and validity of inspiration we most heartily believe it.* Some have supposed his body was not human, because it is said that "God sent his Son in the likeness of sinful flesh." But observe," in the likeness of sinful flesh." His nature was perfectly pure, but it had the likeness of ours, which is wholly corrupt. He was tempted in all points as we are, yet without sin. Now the man who reads the evidences of the human nature of our Savior, which are so abundant in the volume of Life, and yet cannot see that the doctrine we are here advocating is

*The union of matter and mind in man is usually believed, but the manner of that union we cannot define. We know this connection exists, and if we acknowledge it to be incomprehensible, yet it is indisputably true. Nothing can be known of mind as a separate entity, and the body without the mind is perfectly insensible, yet the only medium through which the operations of the mind are known to us is the body. We ask the man who rejects the idea that Christ possessed human and divine natures united, because he cannot completely comprehend it, if he is not bound by the same principle to reject the union of matter and mind in man? Certainly so. But this is rejecting his senses and consciousness! and denying what he knows to be true.