scriptural, must dwell in rare darkness. What proof could be possibly sufficient to establish this point, if it is yet unproved? Though Unitarians may reject or ridicule the idea of an incarnation of the Divine Being, yet we can scarcely see how inspiration can make the proof more pointed, or more conclusive.

But where and what is the evidence that Christ possessed but one nature? This is asserted over and over and again by Unitarians, but where is the proof? It is objected by Unitarians, that "the Bible does no where assert that Christ possesses two natures." The Bible no where asserts that one and one are two, yet we believe it. But the Bible asserts that Christ is God, and that he is man, and we know the nature of God is one nature, and the nature of man is another nature, and we call these, two natures; and as we find them both manifest in one person, as plainly as that the sun illuminates and warms the earth, we do believe that person has these two natures. The reader will see that the above objection is a mere prevarication.

"Did a very man

Another objection is this. come down from heaven? Surely not. Then Christ was not a very man." "I am sure no one will say Abraham's seed came down from heaven."* The writer here is either at war with himself, or with inspiration, and we should think with both, for certainly this objection cannot touch Trinitarianism. We do not say that the human body of the Savior came

* Elder O. Barr's "Truth Triumphant," page 33.

down from heaven, but we believe it was he who said, "A body hast thou prepared me," that came down from heaven. In this he seems to be at variance with himself. But when he asserts that Christ was not of the seed of Abraham, he is at war with inspiration. Concerning his Son Jesus Christ our Lord, which was made of the seed of David, according to the flesh." Rom. 1:3. "Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel." 2 Tim. 2:8. "He took on him the seed of Abraham." Heb. 2:16. So we see that the writer was not opposing Trinitarianism, but Unitarianism, or the Bible, or both. For the Bible asserts that he was of the seed of Abraham according to the flesh, and that in some sense, he came down from heaven. His humanity only died. And while this August Person suffered, nature seemed to be convulsed to its centre, light left the livid sun and fled up to the throne of God. The mountains and valleys shook; the adamantine rocks clave in sunder, as Jesus bowed his majestic head and commended his soul to God his Father.

"But soon he'll break death's envious chain,

And in full glory shine,

O Lamb of God was ever pain,

Was ever love like thine ?"

(8.) He is called the Son of Man-Son of David, and it is said he sprang from the tribe of Judah.

He is called a little child (paidion) eight times in the second chapter of the gospel by St. Matthew. (9.) As he was equal with God in his divine na

ture, so he makes himself equal with man in his human nature, and consequently declares his inferiority to him. John 14:28. "If you loved me, ye would rejoice because I said I go to my Father; for my Father is greater than I.” On the hypothesis that Jesus Christ possessed but one nature, it is impossible to reconcile this passage with those where he says, “I and my Father are one." "He that hath seen me,

hath seen the Father." John 14:9.

4

Again he says, Rev. 20:10. I am the ROOT and OFFSPRING of David. This declaration is unequivocal. He is, according to his own words, not only the author of the very existence of David, but be is truly his descendant. Now, if he possessed but one nature, as Unitarians so confidently assert, how could this be true? Or, to use the blessed Savior's own words to the Pharisees, who denied that he possessed the nature of God and man, and often accused him of being but a man and yet making himself God::-" If David then called him Lord, how is he his son?" Mat. 22:45. They could not answer him a word. Nor can Unitarians of these days, who affirm that he possesses but one nature, make any better answer than the Pharisees did. So we are brought fairly to the conclusion, that as Christ was David's offspring and David's son, he possessed his nature; that is, human nature. And, as he was the Lord and Root of David, he possessed divine nature also. We also conclude, that no solution of these passages can be made, that has any claim to propriety, or merits any degree of re

gard from intelligent Christians, and careful readers of the sacred volume, in accordance with the doctrine of any sect of Unitarians on earth. As far as our knowledge extends, it is a fundamental principle with them that Jesus Christ possessed but one nature. If, therefore, that one nature was "all divine," how could he be the Son and offspring of David, according to the flesh? And if that one nature was all human, how could he be his Lord, and the author of his existence, or, as he styles himself, "the Root of David?" But with these remarks concerning the humanity of the body of our Savior we shall leave the candid inquirer after truth to make up his mind on this point. We hope this one thought may revolve in the mind of the reader, that is, The body of our Savior must have been human, or it was not, and if it was not human, it must have been angelic or divine, and consequently he was not the person of whom Isaiah spake when he said, "He was a MAN of sorrow and acquainted with grief," nor was the apostle correct who testified, "He was made like unto his brethren in all things," and that the Israelites were the people "whose are the fathers, and of whom as concerning the flesh Christ came, who is over ALL, God blessed forever. Amen." II. Christ possessed a human soul.

1. It is as evident, as the Scriptures of divine truth can make any thing evident, that Jesus Christ created all things which are in heaven, and on earth, whether visible, or invisible, and that without him was nothing made that was made. The blessed

volume also asserts that Jesus Christ is before all things, and by him all things consist. Let these passages be kept in view constantly, while we proceed to prove, that he had a human soul. This will enable the reader to see whether the proof is sufficient to sustain the proposition.

2. It is a peculiar characteristic of the human soul, or mind, that it constantly expands while it is cultivated. Let it also be remembered, that the angels are created intellectual beings. Now we are expressly informed, Luke 2:52, That "Jesus increased in wisdom," as well as in stature. "Neura kai osta eisi aloga," Nerves and bones are without wisdom, or reason. His body could not have increased in wisdom, but it did increase in stature. "The body without the soul is dead." Thus it was with the body of the Lord Jesus, when he said, "Father, into thy hands I commend my spirit." Luke 23:46. Where is the individual who would be guilty of the hardihood to assert that that intellect which created the tallest angel that dazzles before the throne of God, should in the space of a few transient days here on earth, be said to "increase in wisdom?" Can it be said that that mind which planned the path of Herschel, that spread the belts across the disk of Jupiter, that set the mighty rings around the planet Saturn,th a t taught the Comets their elliptic orbits, increased in wisdom in a few revolving days? Certainly we think no believer in revelation would assert this! Is it not proved by indubitable Scripture testimony,