20. On the Humanity of Christ

ON THE HUMANITY OF CHRIST. Who being in the form of God, — was made in the likeness of men, Php 2:6,Php 2:7. Not only the divinity, but the humanitif of Christ has been denied. So mysterious is the union of human and divine nature, that at an early period of Christianity, even in the apostle’s time, seme attributed to the Savior only one nature.

One sect believed him to be only human; another believed him to be only divine. The same unscriptural sentiments, with some modifications, have been continued till the present day. If there be none in the present age, who denies that the Son of God was united with any degrees of humanity, there are those, who deny that the body of Christ was animated by a human soul. As it is designed to exhibit a general view of the nature and character of the Savior, it is necessary to consider his humanity.

Christ is repeatedly called in the sacred Scriptures man, and the Son of man. When Peter denied his Lord, he called him a man, saying, “I know not the man.^’ When the centurion witnessed the crucifixion of Jesus, he exclaimed, “Truly this man was the Son of God.” When Pilate expressed his opinion respecting the allegations brought against Christ, he said, “I find no fault in this man.” The Jews called Christ a man. They accused him of blasphemy, saying, “because thou being a man, makest thyself God.” In these and other instances, Christ is called a man by persons, wlio were not under the influence of divine 272 ON THE HUMANITY OF CHRIST. inspiration. They spoke of him according to appearance. He appeared to thera to be a man. But we are not confined to human appearance for evidence of Christ’s humanit3\ The apostle Paul, who was under the inspiration of God’s Spirit, called Jesus Christ a man. Preaching to the Athenians concerning the resurrection, he said, “Because he hath appointed a day in the which he will judge the world in righteousness by that man, whom he hath ordained.” In his epistle to the Romans, he contrasts Christ with Adam. He speaks of the extensive and deleterious effects of Adam’s sin; and in view of this, he declares the extensive and beneficial effects of the obedience of Christ. His language is, “As by one man’s disobedience many were made sinners; so by the obedience of one shall many be made righteous.” The phraseology of this passage authorizes a belief that one, in the latter part of the text, means one man, which is Jesus Christ.

“For, since by man came death, by man, (i. e. Christ,) came also the resurrection of the dead.” “The first man is of the earth, earthy; the second man is the Lord from heaven. There is one God, and one Mediator between God and men, the man Christ Jesus.”

Christ repeatedly called himself the Son of man.

Interrogating his disciples concerning peoples’ opinion of himself, he said, “Whom do people say that 1 the Son of man am?” This appellation is frequently given by the Evangelists to Christ. The two angels who were sent to Sodom to destroy the place, and to save Lot and his family, had the appearance of* men. On account of this appearance they were called men. But it is presumable that they did not actually assume flesh and blood. They probably assumed this appearance because they could, in this manner, more intelligibly communicate information, and avoid the appearance of miraculous interposition. Christ, before his incarnation, appeared at times in the likeness of a man. When he wrestled with Jacob, he appeared as a man, and he was called UN THE HUMANITY OF CHRIST. 273 a man. The scriptures give this account of the transaction. “Jacob was left alone; and there wrestled a man with him until the breaking of the day. And Jacob called the name of the place Peniel; for I have seen God face to face.”

Because angels appeared, at times, in human likeness, and were called men; because Christ, in the early ages of the world, appeared in human likeness, and was called a man, though neither he nor they were encompassed by humanity, it does not follow, that Christ, when he abode upon earth, was not invested with human nature; that he only had the appearance of a man, without the reality. He was the seed oiihe woman. He descended from the house of David. If his conception was different from the ordmary course of nature, this circumstance does not affect his humanity. Adam was formed in a manner different from any of his posterity. But he was not the less human on account of the peculiar mode of his origination. Christ was born of Mary. He, undoubtedly, was nourished as other children. He increased in stature. He ate and drank. After long abstinence from food, “he was an hungred.” It cannot be supposed that this was merely appearance; that there was no reality. It seems to be an impeachment of the human understanding to attempt to prove that Christ had a human body. But it is a greater impeachment to deny it.

Some, who admit that Christ had a human body, deny that he had a human soul. As this denial materially affects the character of Christ, it is necessary to investigate this point. When Christ is called in the sacred Scriptures, man and Son of man, there is no intimation given that these words are not to be understood according to their usual and natural import. By the word man, is understood a particularly organized body, animated by rational powers. A human body, which has been deprived of its spirit, cannot with propriety be called a man. Nor is it proper to apply 35 274 ON THE HUMANITY OF CHRIST. this term to a disembodied human spirit. It requires both of these substances, matter and spirit, to constitute a man. If the body of Christ was animated and actuated only by the Son of God, there would be no propriety in calling him a man; because it was destitute of an essential, and of the most important part of human nature. If the body of Christ was not animated by a human soul, it is not true that the Son of God was united with humanity. A piece of matter, organized like a human body, but destitute of a soul, is no more capable of human sensations, than a piece of matter differently organized. Consequently it could not be considered possessing the essentials of human nature. The apostle Paul, speaking of Christ, asserts that he “was made in the likeness of men.” The original word {^o[Loioo{^aTi) translated likeness, signifies more than likeness of appearance. It signifies a real likeness, a likeness of nature. Christ was not made in the real likeness of men, if he resembled them only in the organization of his body. This would be comparatively a small resemblance. The apostle Paul, representing Christ undertaking the redemption of man, asserts, that “zn all things it behoved him to be made like unto his brethren.” If he had not a human soul, he was not made like his brethren in all things. In the most important points he was not made like them. The reason the apostle assigned why it behoved Christ to be made like his brethren was, “that he might be a merciful and faithful high Priest in things pertaining to God to make reconciliation for the sins of the people. For in that he himself hath suffered, being tempted, he is able to succor them that are tempted.” The consequence of Christ’s being made like his brethren was, he had human feelings. Christ in his divine nature knew what were the feelings, the passions, the infirmities and temptations of humanity. But in his divine nature he never felt them. In consequence of Ihe divine Son’s union with human nature he became ON THE HUMANITY OF CHRIST. 275 a merciful^ as well as a faithful high Priest. He was tried by temptation. When he had fasted a long time, he felt the sensation of hunger. He had a desire for food like any man. In this situation he was tempted, when Satan proposed to him to supply himself with bread in a miraculous manner. He undoubtedly had a desire for the conveniences of life; but higher motives counteracted this desire. He was therefore subject to temptation, when all the kingdoms of the world were offered to him. Jn view of the sufferings, which awaited him, he desired, if it were possible, that they might pass from him. He was, therefore, tempted to shrink from the tortures of the cross.

Christ speaking to his disciples concerning their faithfulness to him, said, “Ye are they, which have continued with me in my temptations.” The apostle to the Hebrews says, “We have not an high Priest which cannot be touched with the feeling of our infirmities; but was In all points tempted like as we are, yet without sin.” It is impossible that Christ should be subject to temptations as we are; that he should be touched with the feeling of our infirmities^ if he had not a liuman soul. Separate the mind from the body, and it is hard to conceive how the body can have perceptions and sensations. Can the eye see and perceive; can the ear hear and understand, independently of the intellectual faculties? When intelligence is withdrawn, the body has no perception nor sensation. If there be a distinction between the sensitive and intellectual powers of man, there cannot be a proper man without such intellectual powers. If a humanly organized sensitive body may be supposed, it can have only animal sensations; it cannot have human feelings and passions, excepting on principles of modern philosophy, which makes the human soul a necessary result of a particular organization of matter.* Such a being may have the appearance of a man; but it is not true that in all things he is made like unto * See Pi-iestley oa Matter and Spirit.

276 ON THE HUMANITY OF CHRIST. a man. On the present supposition, the Son of God might as well (for aught we know to the contrary) have united with a body of any other shape, as with one of human shape. In this union, his feelings and sensations would have been only of divine and animal nature; but not of human nature. Consequently his incarnation would not have brought him into a nearer relationship with the human race. It would not have subjected him to human temptations; nor would it have capacitated him to sympathize with the infirmities of humanity, or to succor those, who were tempted. One great object of Christ’s incarnation was, that he might have a personal knowledge of human nature; that he might be personally acquainted with the infirmities, the temptations and hardships, which are common to the human race. The infirmities of humanity are no less attached to the mind than to the body. If the body of Christ were not animated by a human soul, he could not be tempted as we are; he could not be conscious of our infirmities; he could not feel, as we do, the hardships of human life; his incarnation would not capacitate him to sympathize with us in our afflictions, nor to succor us when we are tempted. The account, which the sacred scriptures give of Christ, is a decisive proof that he possessed a human son). It is recorded that he increased in wisdom. If his body was animated only by a divine Spirit, it was not possible that he could increase in wisdom. Divinity is unchangeable. The Son of God is called Wisdom. This divine attribute is not capable of increase nor diminution. His increase of wisdom, therefore, must be of human wisdom.

One object of Christ’s incarnation was, to manifest that the divine law was holy and just and good; that it required no more than human nature was capable of performing. If the body of Christ was actuated only by divine intelligence, his obedience of the divine law would give no evidence that human nature was ON THE HUMANITY OF CHRIST. 277 capable of the same obedience. It would be an example which might not be wholly calculated for our imitation. At least it would not carry evidence with itself that we are capable of obedience. To give evidence that the law was righteous, and to set an example for the human race, it was necessary that he should obey in a nature like our’s; i. e. a nature composed of body and soul.

How far the Son of God sustained the Son of man; or whether he afforded him any extraordinary support, it is difficult to determine. It is evident that Christ, in his human nature, received extraordinary communications of the Holy Spirit. When he was baptized the Holy Ghost descended upon him. It is not to be supposed that the Holy Ghost communicated the divine Son to the man Christ Jesus. It is not the office of the Spirit to send the Son. The divine nature of Christ did not need the communications of the Holy Spirit. It was complete in itself; and was competent to the duties of its office. The cffijsions of the Holy Spirit were shed upon the human nature of Christ to capacitate him for the work of redemption. As he had more to perform, more to endure, than human nature ever performed or endured, more copious effijsions of the Spirit were made to him. The Spirit was not communicated to him by measure. The Spirit led Jesus into the wilderness to be tempted of the devil. Without doubt he granted him his sustaining influence. When Christ taught in the synagogue, he read a prophetic passage, which related to the Messiah: “The Spirit of the Lord is upon me.” The apostle Peter bore testimony “how God anointed Jesus of Nazareth with the Holy Ghost and with power.” The apostle Paul to the Hebrews, speaking of the Son, says, “God, even thy God hath anointed thee with the oil of gladness above thy fellows.” This was the anointing of the Holy Spirit at his consecration; and he was anointed in a more extraordinary degree than any of his fellows, the prophets, 278 GN THE HUMANITY OB^ GHRIST. priests, or kings. The man Christ Jesus received not only the aids of the Holy Spirit, but he received the ministration of angels. After he was tempted by Satan, “angels came and ministered unto him.” When he was in agony on the mount of Ohves, and prayed to the Father, that, if he were willing, the cup might pass from him, “there appeared an angel unto him from heaven strengthening him.” The influence of the Holy Spirit and the ministration of angels are afforded to man. This completes the parallel between the man Christ Jesus and the human race. He personally knows the assistances they receive, and the temptations and hardships which they endure; and he is perfectly qualified to make a just distinction between human infirmities, and the evil propensities of human nature. The sacred Scriptures attribute human passions to Jesus Christ. He appears to have had human views and human feelings, and to be actuated like a holy man. At a time he rejoiced in spirit. At other times he suffered the pains of grief. The prophet describing the low condition of Christ, says, “He is despised and rejected of men, a man of sorrows and acquainted with f^rief. Surely he hath borne our griefs and carried our sorrows.” His life corresponded with this prophetic description. At the grave of Lazarus he wept. He shed teTirs over impenitent Jerusalem. In view of approaching death and of its attending circumstances, he was in agon3^ He said, “Now is my soul troubled. My soid is exceedingly sorrowful even unto death.” He prayed that, if it were possible, he might be delivered from the hour of dissolution, which just awaited him. He appeared to have the same struggle between a sense of duty and the infirmity of human nature, which it would be expected any holy man would have. \V^hen he was on the cross and suffering its tortures; when the Father withdrew the light of his countenance, and it was the hour of the power of darkness, he exclaimed, My God, my God, ON THE HUMANITY OF CHRIST. 279 why hast thou forsaken me? This is not the language of divinity. This is the language of suffering humanity. At times Jesus Christ manifested anger. When the Pharisees watched him whether he would heal on the Sabbath-day, “he looked round about on them with anger.’ When Jesus went up to Jerusalem and saw that the temple was made a place of traffic, he manifested a zeal for the honor of his Father’s house.

He expressed indignation when he used the scourge, poured out the changers’ money, and overthrew the tables. The Savior manifested a love, which had every appearance of human love. When the rich young man addressed hmi in terms of respect; appeared polished in his manners and regular in his life, Jesus beholding him loved him. He appears to have had a peculiar alTection for the family of Mary. John was the disciple, whom Jesus loved. When Christ is said to be angry, to be grieved; to rejoice; to exercise love; to suffer pain, there is no appearance that these affections are to be understood figuratively. When he manifested these affections to the senses, he manifested them really, not figuratively.

If a human soul was not united with the body of Jesus, it is impossible that he should have had these affections, if his body was animated only by the divine Son, it is impossible that he should be tempted as we are, for God is not tempted with evil; and it is absurd to suppose that a mere body is subject to temptation.

There is a manifest propriety that the Mediator between God and man should possess divine and human nature. By this union he would feel an interest in the rights of both parties. While he vindicated the rights of God’s throne, he would have compassion on the infirmities of humanity. Had he been only divine, the sinful race of man might, perhaps, have accused him of partiality to the cause of his Father, while he neglected to plead their cause. Had he been only human, he might have neglected divine 280 ON THE HUMANITY OF CHRIST. rights; and have exercised an undue partiaHty for his brethren. But by possessing both natures, he will exhibit evidence that he pays just regard to both parties; and of course, every mouth will finally be stopped before God. The human mind cannot comprehend the union which subsists between the Son of man and the Son of God. Neither can it comprehend the union between soul and body. It does not understand how matter affects spirit, and how spirit affects matter. It does not understand how the divine Spirit sustains and moves the inanimate world; nor does it understand how he supports and gives operation to the human soul and body. These are acknowledged truths.

They are not denied, because they cannot be comprehended. If the divine Mind pervades all things; and moves all things, it is not incredible that he should have a peculiar residence and efficiency in the man Jesus Christ.

It is written, “The Word was made fleshy The apostle Peter, speaking of the patriarch David said, “God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne.” The apostle Paul saith, “Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh^

“When he cometh into the w^orld he saith, sacrifice and offering thou wouldest not; but a body hast thou prepared me.” Because the terra flesh is applied to Christ; because a body was prepared for him; it does not follow that his flesh was not animated by a human soul. It is well known that in the sacred Scriptures, as well as in other writings, that a figure is used, which puts a part for the whole. The word flesh is often used in the Bible to signify not only the human body, but the whole person. “God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.” It cannot be supposed that human bodies are here spoken of to the ON THE HU3IANITY OP CHRIST. 281 exclusion of human souls. It is not supposed that the bodies only corrupted his ways and the souls kept themselves pure. The Psalmist, desiring to see the power and glory of” God, saith, ““My Jlesh longeth for thee.” It is not rational to suppose that the word flesh in this passage signifies his material, to the exclusion of his spiritual part. There are many other passages in the sacred Scriptures, too numerous to be quoted, in which the word tlesh signifies the whole person; and in those passages it is the most natural signification of the word. Consequently, it may signify a complete human person when it is applied to Christ. The Word was made Jiesh, i. e. he was made in the likeness of men.

There is such a union between the Son of God and the Son of man, that some of the qualities of each are, in the Scriptures, applied to the other. “The second man is the Lord from heaven.” In this passage, a divine name is given to the Son of man. Thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. The divine title. Holy One, was applied to the body of Christ. So nearly united were the humanity and divinity of Christ, that he sometimes spoke of one nature, sometimes of the other. If there be so intimate a union between Christ and believers, that they are called members of his body, it is not incredible that the Son of God should have a peculiarly intimate union with the Son of man.

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