Admit that Christ was "perfect man and perfect God,"-admit that the manhood was originally formed after His incarnate“ image and likeness," and all that Socrates taught, or Plato wrote, concerning our resemblance and imitation of the Deity, becomes the subject of reason, as well as the object of faith. It is thus that "all the treasures of the Godhead bodily," are brought within the range of our desires and aspirations. "With what astonishment," says Addison," may we look into our souls, where there are such inexhaustible stores of wisdom and knowledge, such inexhaustible sources of perfection! We know not yet what we shall be; nor will it ever enter into the heart of man to conceive the glory that will always be in reserve for him. The soul, considered with its Creator, is like one of those mathematical lines, that may draw nearer to all eternity, without a possibility of touching it. And can there be a thought so transporting, as to consider ourselves in these perpetual approaches to Him, who is not only the standard of perfection, but of happiness!"

It is not the least excellence of this exposition, that by its substitution of the incarnate for the invisible and abstract Deity, it not only brings these sublime hopes and aspirations

within the range of our intellectual feelings; but combines them with all the motives, doctrines, promises, and prospects of our faith. Christianity thus becomes the guide and guardian of man to everlasting glory. By its precepts and duties it qualifies him for the enjoyment of saints and angels. It leads him safely through the wilderness of the world, and presents him with that Pisgah-view of the promised land, which enables him not only to sustain, but to improve every trial and difficulty which may befal him on his way to the heavenly Jerusalem.

Query. May we not interpret our Saviour's reference to the creation, "Have ye not read that He who made them at the beginning, made them male and female ?" as an indirect allusion to his divine office as the Creator? And is not this allusion countenanced by the fact of his reversing the authority of Moses, and the substitution of his own Almighty prerogative"but I say unto you,"&c.? See Matt. xix. 3-9; Mark x. 4-12.

CHAPTER III.

Objections-Novelty and Want of Authority-Anticipation of the Incarnation-Not opposed to the Trinitarian Exposition-Reconciled with the Apostles' Creed-The

Catechism.

In the preceding chapter, we have chiefly confined ourselves to a simple arrangement of those numerous passages in the New Testament, which prove that Christ, in his Divine nature, was the Creator of man; and that man was originally created in His incarnate "image and likeness." Hitherto, we have purposely abstained from all appearance of discussion and argument, that the credibility of the proposed exposition might depend altogether on scriptural authority, without any combination of human skill or contrivance. But we now proceed to obviate some objections which may probably be urged against this interpretation; premising, that if the foregoing texts of Scripture be deemed sufficient to establish its truth, there are no objections which can really hold good against it.

And, first, it may be said, that this exposition is novel, and that it has little or no ecclesiastical authority for its sanction or support. Without admitting the validity of this objection, we must acknowledge its allegation as a fact. After a long and laborious research amongst ancient and modern commentators and divines, I can adduce scarcely any direct authority to sanction it. But are we so bound hand and foot, by the opinions of preceding commentators, that this, or any other probable exposition, may not be submitted to the fair and impartial consideration of the christian church?*

Let it not be thought, however, that we are hereby arrogating the discovery of any strange or unheard-of doctrine. We have merely followed out opinions which have always been received as correct and orthodox. Admit that Christ is the Creator of man, and that, as the Redeemer, he took our nature upon himself; and you can hardly fail to arrive at the inference which is here suggested. It is, in fact, a sentiment which must have been often felt and adopted by the devout Christian in his closet; though it has not been formally professed and prominently laid down by commentators and expositors of Scripture.

*See Note III.

It deserves the serious consideration of the christian church, whether a blameable reserve has not been hitherto maintained on the important doctrine of Christ's creative power and jurisdiction over his mediatorial kingdom. This topic is only now and then incidentally hinted, but it seldom forms the theme of pulpit instruction. Hence the impersonal language of natural theology is too frequently substituted for the express declarations of Christianity. Hence, in speaking of "the Creator," "the Author of nature," "the Governor of the universe," "Providence," &c. our minds and thoughts, it is to be feared, are seldom directed to Him "by whom the worlds were made," and "by whom all things consist."-It is chiefly from this defect in our public ministrations, that we must account for the neglect of an exposition which carries with it apparently such strong scriptural credibility.

Let us then consider what is really novel in this exposition, and what has been always admitted and professed by the christian church; and we shall perceive, that it is little else than a natural and necessary inference, resulting from the acknowledged facts and doctrines of orthodox Christianity.

And, first, it is acknowledged by all who