LII. MAN. 'Ye men of Israel, hear these words: Jesus of Nazareth, a Man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know.' Acts ii. 22. THIS word is applied to the Saviour in seven instances. The term is put both for the body and the mind, 2 Cor. iv. 16; the sins and corruptions of human nature, Eph. iv. 22. Put also for courage and valor, 1 Cor. xvi. 13. Signifies also frailty, weakness, Psa. ix. 20. It is put for the church, Eph. ii. 15. It is also applied to God, Ex. xv. 3. Jesus generally called himself the Son of Man.* This title seems, at first sight, to lower the character of the Redeemer. It appears the more singular when we find the distinguishing names, attributes, and even works of the Supreme Being ascribed to him. We seem indeed perplexed, especially when we find that 'even the winds and the sea obey him.' We ask in astonishment, like the Apostles of old, 'What manner of Man is this?' The Trinitarian answers the whole matter at once, by saying, that though Jesus was but one person, yet he possessed two natures. His doctrine is, that one of the three infinite minds in the Godhead was so united to a hu * See title SON. man soul as to form one intelligent being, and retaining the properties both of the God and of the Man. On this opinion we present the following views of an excellent controversialist: 'By the Nature of any thing we always mean its Qualities. When therefore it is said, that Jesus Christ possesses both a Divine and a Human Nature, it must be meant, that he possesses both the qualities of God and the qualities of Man. But, if we consider what these qualities are, we perceive them to be totally incompatible with one another. The qualities of God are eternity, independence, immutability, entire and perpetual exemption from pain and death, omniscience, and omnipotence. The qualities of Man are, derived existence, dependence, liability to change, to suffering, and to dissolution, comparative weakness and ignorance. To maintain, therefore, that the same mind is endued. both with a Divine and a Human nature, is to maintain, that the same mind is both created and uncreated, both finite and infinite, both dependent and independent, both changeable and unchangeable, both mortal and immortal, both susceptible of pain and incapable of it, both able to do all things and not able, both acquainted with all things and not acquainted with them, both ignorant of certain subjects and possessed of the most intimate knowledge of them. If it be not certain, that such a doctrine as this is false, there is no certainty upon any subject. It is in vain to call it a mystery; it is an absurdity, it is an impossibility.'* * A Vindication of Unitarianism, in reply to Mr. Wardlaw's Discourses on the Socinian Controversy. By JAMES YATES. Chap. iv. part iii. Our own views are well expressed in this paragraph; but we add, that whether we adopt the Trinitarian, or the Humanitarian scheme, we are liable to arrive at incorrect conclusions. In the view of the writer, both are extremes. In a qualified sense, we think the popular Trinitarian phrase to be correct, that Jesus was both God and Man. He was clothed with the attributes of Deity, and yet 'bore our griefs, and carried our sorrows.' He resembled God in stilling the elements of the physical world, in forgiving sins, and in raising the dead, and in various acts of his life. The winds, the waves, the rocks, the sun, the earth, the heavens, all were subject to the Man Christ Jesus! But then in nearly every instance he acknowledged that his power was given to him of the Father. In Jesus of Nazareth, a Man approved of God, we see the Deity moving and acting before us; that is, we see a bright, unclouded, moral exhibition of the great Father. In this Man, God shines upon us in all his brightness and glory.* If the expression be allowed, we think the Man Christ Jesus holds an elevation in the scale of being occupied by no one else. We do not wish to mysticise; but we confess that while we do not like to level the Redeemer with man, we are also opposed to making him equal with God. Every thing relating to Jesus is peculiar. His whole mission is grand; his character is perfect, and every thing that he does commands our admiration, and calls forth our reverence. When we come, therefore, to place him in the scale of being, we find difficulties unthought of before. The longer *See title IMAGE. we dwell on the qualities of his character, and the vast objects embraced in his mission, the more these difficulties increase. He was tempted in all points as we are,' and yet he is said to be 'seated at the right hand of the throne of God.' All power was given to him, and yet 'he was led as a lamb to the slaughter.' He is said to be 'Lord of all,' and yet a Man! How singular! What seeming contrarieties meet in the character of the Son of God! Such character could not have been formed in the schools, for there was no model in existence. 'Jesus stands alone in the records of time. His character, though delineated in an age of great moral darkness, has stood the scrutiny of ages; and in proportion as men's moral sentiments have been refined, its beauty has been more seen and felt. To suppose it invented, is to suppose that its authors, outstripping their age, had attained to a singular delicacy and elevation of moral perception and feeling.'* Jesus must, therefore, have 'come from God,' as he said, for his character bears the impress of Deity! But we cannot pursue this subject, for it is too vast for our work. We like the remark of an eminent female writer on this point: 'UNITY OF CHARACTER IN WHAT WE ADORE IS MUCH MORE ESSENTIAL THAN UNITY OF PERSON.' We need not perplex our minds on this point. It should be sufficient for us that we know Jesus of Nazareth, a man approved of God, has come on an errand of mercy; that the Being who * A Discourse on the Evidences of Revealed Religion. By WILLIAM E. CHANNING. † A Reply to Wakefield's Inquiry. By MRS. BARBAULD. He He has made the path of sent him has seen fit, that the work may be completed, to clothe him with his own attributes. has been in our world; he has lived, suffered and died, and set a perfect example for all his followers, even to the end of time. duty both plain and easy. human happiness has been revealed. Let us then leave all minor points, and receive into our hearts the great principles embraced in his teachings. Thousands of volumes have been written, and the christian world has been engaged for ages in settling the question of the Divinity or Humanity of the Redeemer; or whether he possessed in himself two natures. In the mean time, the great points of christian duty have been overlooked. Love to Jesus has grown cold, and sectarianism and controversy have taken the place of benevolence and charity. And we think we may safely affirm, that in every controverted point, save that of the salvation of the world, the question to be settled has been comparatively unimportant. And here we leave the whole matter; remarking, that but let me know that the Man Christ Jesus is my friend and Saviour, and that when I come to die, I can lean on him, and have the hope of meeting him in heaven; and I ask not whether he was properly God or man. Having this view, I will put my trust in him, and endeavor to love him, and then I know I shall find what he has promised to all his faithful followers, peace, hope, and joy. |