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DOCTRINES IN THE TE DEUM.

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us from the dead, admit us, through faith in him, to all the joys of heaven.

Finely is this all expressed in the hymn we so often repeat in our public services:

"Thou art the King of Glory, O Christ; "Thou art the everlasting Son of the Father." (A clear acknowledgment of his divinity.) "When Thou tookest upon thee to deliver man : thou didst not abhor the virgin's womb !"

(A plain intimation of the assumed manhood).

"When Thou hadst overcome the sharpness of death, Thou didst open the kingdom of heaven to all believers.

"Thou sittest at the right hand of God: in the glory of the Father.

"We believe that Thou shalt come to be our Judge:

"We therefore pray thee, help thy servants, whom thou hast redeemed with thy precious blood.”

To show that these doctrines seem to flow naturally from the words of the apostle, I shall copy the following remarks of two of our most eminent divines.

"The manhood," says Archbishop Usher, "could suffer, but not overcome the sharpness of death; the Godhead could suffer nothing, but overcome every thing he therefore that was to suffer and overcome death for us, must needs be partaker of both natures, that being put to death in the flesh, he might be able also to quicken himself by his own spirit."

Bishop Pearson hath also the following observation : "If Christ were not the life," the dead could never live; if he were not the "resurrection," they could never rise; were it not for him that liveth and was dead, and is alive for evermore; had not HE the

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ANIMAL AND SPIRITUAL LIVES.

keys of hell and death, we could never break through the bars of death, or pass the gates of hell.

In confirmation of all that has been said, the apostle, in the chapter before us, enters into further comparisons, he observes, that the first man, was of the earth, earthy; but the second man, heavenly: or as we read it in our version, the "Lord from heaven:" that 66 as we have borne the image of the earthy, we shall also bear the image of the heavenly:" that there are bodies terrestrial and celestial, and that the glory of the latter differs greatly from the glory of the former, that there is a natural body and a spiritual body, "howbeit that was not first which is spiritual, but that which is natural, and afterward that which is spiritual;" which is as much as to say, that as we are here, for a short time, to live an animal life in animal bodies, so we are hereafter to live a spiritual and ever durable life, in spiritual incorruptible bodies. "The body we have here," says Locke, on the passage, surpasses not the animal nature-at the resurrection, it shall be spiritual. There are both animal and spiritual bodies; and so it is written, the first man ADAM, was made a living soul; i. e. made of an animal constitution, endowed with an animal life; the second Adam was made of a spiritual constitution, with a power to give life to others."

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All this is so entirely consonant to what I have said above, that I could not resist availing myself of so high an authority, to prove that Christ was undoubtedly the second man, and the second Adam, in the view and contemplation of the apostle, for the Jews had these distinctions, though in a different sense.

"But why," it may be asked (indeed I think it has been asked), "should the Redeemer, notwith

IMAGE OF GOD DEFACED AND RESTORED.

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standing there were many millions of men in the world between him and Adam, be called the second man ?"

The answer has been judged to be very easy-because these two men were the only men who could be accounted the prime fountains from whence all the rest of mankind did derive their existence and being; from the one (the first man), by carnal generation; from the other (or second man), by spiritual regeneration ; but the answer, I think, admits of being carried farther, for as in the first man, the image of God was defaced by sin, the second man, as head of the new creation, interposes to restore and renew that image, regeneration, in its effects, being the restitution of the same image of God, in which man subsisted before the fall. It is the remark of Witsius, in his work on the Economy of the Covenants (de Economia Fœderum), that the passage in Genesis, "Let us make man in our image," is equally applicable to both covenants, and marks the consistency of the whole; the same economy (i. e. of a triune God) which appeared in the works of creation and nature, being now revealed to us in the works of salvation and grace. Compare Ephesians iv. 22-24, and Colossians iii. 9, 10, with Wells's Paraphrase.

PART II.

HAVING I hope, sufficiently shown in the foregoing part of my work, that in the opinion of St. Paul, Christianity is so entirely founded upon the Mosaic history as to admit of no separation, and that of course the credit of Moses is at the bottom of every thing connected with the faith of a Christian, I purpose next, without departing from the chapter originally selected for discussion, to show how regularly the truth of the Mosaic history may be proved from St. Paul's reference to it.

The world is already in possession of a most valuable work by a living prelate, purporting to be a treatise expressly on the "Records of the Creation," to which, of course, nothing remains to be added in proof either of the moral attributes of the Deity, of the credibility of the Jewish History, or, as a necessary consequence, of that of their great leader and legislator, as it is usual to call him.

But I know not that the records of the NEW creation, have ever been so directly or effectually brought forward in confirmation of the records of the old creation (if I may so speak), as to place both on exactly the same footing, not merely as regards Jews or Christians, but the whole race of man. That is, man, in all places and all countries; man as the only rational inhabitant of this earthly globe, but above all, man as the fallen, but restorable image of God; the subject

MOSES WROTE ONLY HISTORICALLY.

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of all God's mercies in the great and stupendous mystery of redemption; for it never should be overlooked or forgotten, that Christianity is, as a sensible writer has well observed, essentially the religion of fallen beings.

Since the science of geology has become so attractive, and consequently so fashionable, and new theories of the earth, or at the least, new expositions of terrestrial phenomena, are superseding each other in rapid succession, we are continually in the way of being told that Moses was no philosopher; that it is not reasonable to look to him for any resolution of existing difficulties, or as a referee upon subjects purely scientific. All this may be true, and yet, without being a philosopher, he may be found to have given us information far more to be relied on, than all the systems of mere philosophy extant, whether old or

new.

For, it remains to be seen, whether as an historian, he has not given proofs of a knowledge of things altogether supernatural, considering the circumstances in which he must have been placed; and if this be the case with him, as the historian of MAN, and of human concerns, it must lead to a strong presumption, that he cannot, in any instance, greatly have misled us in regard to the history of the earth. The latter topic must, however, be reserved for future consideration.

I now, therefore, return to that celebrated chapter of the Bible, the fifteenth of St. Paul's first Epistle to the Corinthians.

I consider it must have been a degree of inspiration or supernatural light, that could alone have enabled, or rather emboldened, the apostle to write as he did write in this chapter, to the people of Corinth. For

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