disappointed: the largest demands are made upon faith, yet the Arian Christ after all is but a fellow-creature; and reason is encouraged to assail the mysteries of the Catholic creed in behalf of a theory which admits of being reduced to an irrational absurdity. Arianism therefore is really at most a restingpoint for minds which are sinking from the Catholic creed downwards to pure Humanitarianism; or which are feeling their way upwards from the depths of Ebionitism, or Socinianism, towards the Church. This intermediate, transient, and essentially unsubstantial character of the Arian position was indeed made plain, in theory, by the vigorous analysis to which the heresy was subjected on its first appearance by St. Athanasius", and again in the last century, when, at its endeavour to make a home for itself in the Church of England, in the person of Dr. Samuel Clarke, it was crushed out, under God, mainly by the genius and energy of the great Waterland. And history has verified the anticipations of argument. Arianism at this day has a very shadowy, if any real, existence; and the Church of Christ, holding in her hands the Creed of Nicæa, stands face to face with sheer Humanitarianism, more or less disguised, according to circumstances, by the thin varnish of an admiration yielded to our Lord on æsthetic or ethical grounds.

III. At the risk of partial repetition, but for the sake of clearness, let us here pause to make two observations respecting that complete assertion of the Divinity of our Lord for which His Church is responsible at the bar of human opinion.

1. The Catholic doctrine, then, of Christ's Divinity in no degree interferes with or overshadows the complemental truth of His perfect Manhood. It is perhaps natural that a greater emphasis should be laid upon the higher truth which could be apprehended only by faith than on the lower one which, during the years of our Lord's earthly Life, was patent to the senses of men. And Holy Scripture might antecedently be supposed to take for granted the reality of Christ's Manhood, on the ground of there being no adequate occasion for full, precise, and reiterated assertions of so obvious a fact. But nothing is more remarkable in Scripture than its provision for the moral and intellectual needs of ages far removed from those which are traversed by the books included in the Sacred

considered.' Mahomed had done so: Rodwell's Korân, p. 541. On the 'precarious' existence of God the Son, according to the Arian hypothesis, see Waterland's Farther Vindication of Christ's Divinity, ch. iii. sect. 19.

See Lect. VII.

Canon. In the present instance, by a series of incidental although most significant statements, the Gospels guard us with nothing less than an exhaustive precaution against the fictions of a Docetic or of an Apollinarian Christ. We are

told that the Eternal Word oàpέ éyévero, that He took human nature upon Him in its reality and completeness y. The Gospel narrative, after the pattern of His own words in the text, exhibits Jesus as the Son of Man, while yet it draws us on by an irresistible attraction to contemplate that Higher Nature which was the seat of His eternal Personality. The superhuman character of some most important details of the Gospel history does not disturb the broad scope of that history as being the record of a Human Life, with Its physical and mental affinities to our own daily experience.

The great Subject of the Gospel narratives has a true human Body. He is conceived in the womb of a human Motherz. He is by her brought forth into the world a; He is fed at her breast during infancy b. As an Infant, He is made to undergo the painful rite of circumcision. He is a Babe in swaddlingclothes lying in a mangerd. He is nursed in the arms of the aged Simeon o. His bodily growth is traced up to His attaining the age of twelve f, and from that point to manhood 5. His presence at the marriage-feast in Cana h, at the great entertainment in the house of Levii, and at the table of Simon the Phariseek; the supper which He shared at Bethany with the friend whom He had raised from the gravel, the Paschal festival which He desired so earnestly to eat before He suf

St. John i. 14. Cf. Meyer in loc. for a refutation of Zeller's attempt to limit oap in this passage to the bodily organism, as exclusive of the anima rationalis.

y St. John viii. 40; 1 Tim. ii. 5.

* συλλήψῃ ἐν γαστρὶ, St. Luke i. 31. πρὸ τοῦ συλληφθῆναι αὐτὸν ἐν τῇ κοιλίᾳ, Ibid. ii. 21. εὐρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματός ̔Αγίου, St. Matt. i. 18. τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν 'Αγίου, Ibid. i. 20; Isa. vii. 14.

St. Matt. i. 25; St. Luke ii. 7, 11; Gal. iv. 4: ékaπéoteiλev å ☺eds τὸν Υἱὸν αὑτοῦ, γενόμενον ἐκ γυναικός.

• St. Luke xi. 27: μάστοι οὓς ἐθήλασας.

• Ibid. ii. 21.

« Ibid. ii. 12: Βρέφος ἐσπαργανωμένον, κείμενον ἐν τῇ φάτνῃ.

• Ibid. ii. 28 : καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας αὑτοῦ.

f Ibid. ii. 40 : τὸ δὲ παιδίον ηὔξανε.

* Ibid. ii. 52 : Ἰησοῦς προέκοπτε . . . ἡλικίᾳ

h St. John ii. 2.

1 St. Luke v. 29 : δοχὴν μεγάλην.

k St. Luke vii. 36.

St. John xii. 2.

fered m, the bread and fish of which He partook before the eyes of His disciples in the early dawn on the shore of the Lake of Galilee, even after His Resurrection ",-are witnesses that He came, like one of ourselves, eating and drinking.' When He is recorded to have taken no food during the forty days of the Temptation, this implies the contrast presented by His ordinary habit P. Indeed, He seemed to the men of His day much more dependent on the physical supports of life than the great ascetic who had preceded Him 9. He knew, by experience, what are the pangs of hunger, after the forty days' fast in the wilderness, and in a lesser degree, as may be supposed, when walking into Jerusalem on the Monday before His Passion ". The profound spiritual sense of His redemptive cry, 'I thirst,' uttered while He was hanging on the Cross, is not obscured, when its primary literal meaning, that while dying He actually endured that wellnigh sharpest form of bodily suffering, is explicitly recognised t. His deep sleep on the Sea of Galilee in a little bark which the waves threatened momentarily to engulf", and His sitting down at the well of Jacob, through great exhaustion produced by a long journey on foot from Judæa3, proved that He was subject at times to the depression of extreme fatigue. And, not to dwell at length upon those particular references to the several parts of His bodily frame which occur in Holy Scripture y, it is obvious to note that the evangelical account of His physical Sufferings, of His Death, of His Buriala, and of the Wounds in His Hands and Feet and Side after His Resur

m St. Luke xxii. 8, 15.

n St. John xxi. 12, 13.

• St. Luke vii. 34: ἐλήλυθεν ὁ Υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων.

p Ibid. iv. 2: οὐκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις.

4 Ibid. vii. 34: ἰδοὺ, ἄνθρωπος φάγος καὶ οἰνοπότης.

St. Matt. iv. 2: vσtepov èπelvaoe.

s Ibid. xxi. 18: ἐπανάγων εἰς τὴν πόλιν, ἐπείνασε.

t St. John xix. 28: dı.

• St. Matt. viii. 24: αὐτὸς δὲ ἐκάθευδε.

• St.John iv. 6: ὁ οὖν Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο οὕτως ἐπὶ τῇ πηγῇ.

▾ Thu kepaλhv, St. Luke vii. 46; St. Matt. xxvii. 29, 30; St. John xix. 30; τοὺς πόδας, St. Luke vii. 38; τὰς χεῖρας, St. Luke xxiv. 40; τῷ δακTÚλw, St. John viii. 6; тà σkéλn, St. John xix. 33; тà yóvara, St. Luke xxii. 41; thy πλeυрàν, St. John xix. 34; тò σŵua, St. Luke xxii. 19, &c. z St. Luke xxii. 44, &c., xxiii.; St. Matt. xxvi., xxvii.; St. Mark xiv. 32, seq., xv.

* St. John xix. 39, 40: ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ φθονίοις μετὰ τῶν ἀρωμάτων: cf. ver. 43.

rection b, are so many emphatic attestations to the fact of His true and full participation in the material side of our

common nature.

Equally explicit and vivid is the witness which Scripture affords to the true Human Soul of our Blessed Lord c. Its general movements are not less spontaneous, nor do Its affections flow less freely, because no sinful impulse finds a place in It, and each pulse of Its moral and mental Life is in conscious harmony with, and subjection to, an all-holy Will. Jesus rejoices in spirit on hearing of the spread of the kingdom of heaven among the simple and the poord: He beholds the young ruler, and forthwith loves him e. He loves Martha and her sister and Lazarus with a common, yet, as seems to be implied, with a discriminating affection f. His Eye on one occasion betrays a sudden movement of deliberate anger at the hardness of heart which could steel itself against truth by maintaining a dogged silence 8. The scattered and fainting multitude melts Him to compassion h: He sheds tears of sorrow at the grave of Lazarus i, and at the sight of the city which has rejected His Love k. In contem plating His approaching Passion and the ingratitude of the traitor-Apostle m, His Soul is shaken by a vehement agitation which He does not conceal from His disciples. In the garden of Gethsemane He wills to enter into an agony of amazement and dejection. His mental sufferings are so keen and piercing that His tender frame gives way beneath the trial, and He sheds

b St. John xx. 27; St. Luke xxiv. 39: ἴδετε τὰς χεῖράς μου καὶ τοὺς πόδας μου, ὅτι αὐτὸς ἐγώ εἰμι· ψηλαφήσατέ με καὶ ἴδετε· ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα.

The τῷ before πνεύματι in copуist, πνeûμμa here means ἐκήρυξεν forbids here the

• I St. Pet. iii. 18: θανατωθεὶς μὲν σαρκὶ, ζωοποιηθεὶς δὲ πνεύματι ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν. the Textus Receptus being only an insertion by a our Lord's Human Soul. The clause ev sense of πνεûμɑ at Rom. i. 3. Cf. p. 317, note *; p. 334, note *. St. Luke x. 21: ἠγαλλιάσατο τῷ πνεύματι.

• St. Mark x. 21: ὁ δὲ Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτόν. St. Mark xi. 5.

• St. Mark iii. 5: περιβλεψάμενος αὐτοὺς μετ ̓ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν.

h St. Matt. ix. 36: ἐσπλαγχνίσθη περὶ αὐτῶν.

1 St. John xi. 33-35 : Ἰησοῦς οὖν ὡς εἶδεν αὐτὴν κλαίουσαν καὶ τοὺς συνελ· θόντας αὐτῇ Ἰουδαίους κλαίοντας, ἐνεβριμήσατο τῷ πνεύματι, καὶ ἐτάραξεν ἑαυτόν. . . . Εδάκρυσεν ὁ Ἰησοῦς.

* St. Luke xix. 41 : Ἰδὼν τὴν πόλιν, ἔκλαυσεν ἐπ ̓ αὐτῇ.

1 St. John xii. 27: νῦν ἡ ψυχή μου τετάρακται.

m Ibid. xiii. 21 : ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι καὶ ἐμαρτύρησε.

His Blood before they nail Him to the Cross ". His Human Will consciously submits itself to a Higher Will, and He learns obedience by the discipline of pain P. He carries His dependence still further, He is habitually subject to His parents; He recognises the fiscal regulations of a pagan stater; He places Himself in the hands of His enemies; He is crucified through weakness t. If an Apostle teaches that all the treasures of wisdom and knowledge are hidden in Him", an Evangelist records that He increases in wisdom as He increases in stature . Conformably with these representations, we find Him as Man expressing

creaturely dependence upon God by prayer. He rises up a great while before day at Capernaum, and departs into a solitary place, that He may pass the hours in uninterrupted devotiony. He makes intercession for His whole redeemed Church in the Paschal supper-room 2; He offers to Heaven strong crying with tears in Gethsemane a; He asks pardon for His Jewish and Gentile murderers at the very moment of His Crucifixion b; He resigns His departing Spirit into His Father's Hands c.

Thus, as one Apostle teaches, He took a Body of Flesh d, and His whole Humanity both of Soul and Body shared in the sinless infirmities which belong to our common nature o. To deny

• St. Mark xiv. 33: ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν, καὶ λέγει αὐτοῖς, • Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου.” St. Luke xxii. 44: γενόμενος ἐν ἀγωνίᾳ ἐκτενέστερον προσηύχετο, ἐγένετο δὲ ὁ ἱδρῶς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν. Cf. Heb. v. 7.

• St. Luke xxii. 42: μὴ τὸ θέλημά μου, ἀλλὰ τὸ σὸν γενέσθω.

* Heb. v. 8: ἔμαθεν ἀφ ̓ ὧν ἔπαθε τὴν ὑπακοήν. Cf. especially St. Matt. xxvii. 46. 4 St. Luke ii. 5Ι: ἦν ὑποτασσόμενος αὐτοῖς.

r St. Matt. xxii. 21. For our Lord's payment of the Temple tribute, cf. Ibid. xvii. 25, 27.

• Ibid. xvii. 22; St. John x. 18: οὐδεὶς αἴρει αὐτὴν [sc. τὴν ψυχήν μου] ἀπ ̓ ἐμοῦ, ἀλλ ̓ ἐγὼ τίθημι αὐτὴν ἀπ ̓ ἐμαυτοῦ.

* 2 Cor. xiii. 4: ἐσταυρώθη ἐξ ἀσθενείας.

- Col. ii. 3: ἐν ᾧ εἰσι πάντες οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι.

• St. Luke ii. 40: ἐκραταιοῦτο πνεύματι. ver. 52: προέκυπτε σοφίᾳ. See Lect. VIII. • St. Mark i. 35.

....

• St. John xvii. I: ἐπῆρε τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν, καὶ εἶπε. * Heb. v. 7 : ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐτοῦ, δεήσεις τε καὶ ἱκετηρίας . μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσενέγκας. St. Luke xxii. 42-44. • St. Luke xxiii. 34: πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασι τί ποιοῦσι. That this prayer referred to the Jews, as well as the Roman soldiers, is clear from Acts iii. 17. • St. Luke xxiii. 46.

d Col. i. 22 : σώματι τῆς σαρκός.

• Heb. ii. II: ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες. Ver. 14: μετέσχε σαρκὸς καὶ αἵματος. Ver. 17: ὤφειλε κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι. Ibid. iv. 15: πεπειρασμένον δὲ κατὰ πάντα κάθ ̓ ὁμοιότητα.