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Son of man" that is, as seems to me, because of his present willing humiliation and abasement. So St. Paul, Philip. ii. 8, 9, having spoken of our Lord's humbling himself unto death," adds: "wherefore God also has exalted him, and given him a name which is above every name."

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Matt. xxvi. 63, 64, " The high priest answered, and said unto him; I adjure thee by the living God, that thou tell us, whether thou be the Christ, the Son of God. Jesus saith unto him; Thou hast said. Nevertheless I say unto you; Hereafter shall ye see the Son of man," that is, him, who now is in so low a condition, so humbled and abased," sitting on the right hand of power, and coming in the clouds of heaven."

And when St. Stephen says, Acts vii. 56, " Behold, I see the heavens opened, and the Son of man standing on the right hand of God:" it is likely that he refers to our Lord's mean condition in this world, and the base treatment which he had received from the Jewish people. But though once he had been so low, he was now exalted.

And some judicious expositors think, that the title is to be understood as used with this view in that noted place of Daniel: "I beheld, and one like the Son of man came with the clouds of heaven." He had a humble appearance, but he was greatly honoured and exalted. "He came on the clouds of heaven," and an extensive and everlasting dominion was given to him.

This title, then, being expressive of humility and abasement, is very fitly adopted by our Lord, in representing the glory conferred on him by the Father, of which he was obliged to speak, and to inform his disciples about it. Matt. xiii. 41, The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend.” Matt. xvi. 28, Verily I say unto you: There are some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom." Matt. xxv. 31, "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory."

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These are the observations which have been mentioned for illustrating this title and character, so often made use of by our Lord when speaking of himself.

It sometimes denotes in scripture man in general, or any man. It is also used for a man of low condition. And for that reason, probably, is frequently used by our Lord in speaking of himself, as expressive of the low estate, in which he, the Messiah, then was, and in which he willingly ac

quiesced. It was a modest way of speaking, and was suited to admonish the Jewish people, and correct their mistaken apprehensions concerning the worldly nature of his kingdom; and to intimate, that, as Messiah, he must suffer before he was advanced to glory. Moreover, such being his condition in this world, his followers also should expect the like, and be willing to submit to afflictions and trials here, that they may be thereby farther prepared and qualified for heavenly glory and happiness.

II. The second thing to be considered by us is, who are the persons to whom our Lord here speaks.

"And he said unto the disciples." Possibly we need not thereby understand the twelve apostles. The word is sometimes used concerning the followers of Jesus in general, and of some who were not sincere, or well instructed, who attended on him for a while only, and with worldly views. So John vi. 66," From that time many of his disciples went back, and walked no more with him."

If our Lord speaks to his disciples, others also are instructed in what he says, and designed to be so. I find this text paraphrased by a judicious expositor after this manner. “And he said to his disciples," or followers: "the day will come, when ye," of this nation," shall desire 'to see one of the days of the Son of man, and ye shall not see it."

III. Which brings us to the last inquiry; how we are to understand this warning and prediction." The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it."

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If this relate chiefly to the Jewish nation and people, or a large part of them, who now were, and still continued, unbelieving; our Lord may be supposed, affectionately, and earnestly, to warn them of the sad circumstances which they were falling into. As if he had said: The time would be, 'when all the gracious means, afforded them by the Divine. 'Being, having proved to be in vain, their ruin would be near, and their condition very calamitous. They would ' eagerly look for deliverance, and pretended leaders would ' offer themselves to their assistance, in order to draw fol'lowers after them. But they would not be able to perform any thing to their advantage. The blessings offered by 'me in this mean form are despised. I set before you heavenly blessings, things of the greatest value. And I ' am able to perform what I promise. But they are not reWhitby upon the place. See also Doddridge's Family Expositor, vol. ii. p. 188.

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lished. The time will come, when with the utmost impatience you will wish for the appearance of the Messiah, to work out the temporal salvation which you desire. But the days will then be more calamitous and afflictive than those of the present season, under which you are now so 'uneasy. And they who will then offer themselves to you ' in that character, as they will not bring with them a doc'trine like mine, so will they absolutely fail in every attempt for your advancement, and your earnest expectations of ⚫ deliverance will be utterly disappointed.'

And I cannot see, but that this may be reckoned the more direct design of our Lord, that is, to set before his disciples, in the hearing of others, the sad and deplorable circumstances of the Jewish people, if they did not improve the means afforded them by himself, and his apostles after him.

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But if it be supposed, that our Lord here speaks to his own disciples chiefly, and to such others as sincerely believed in him; I apprehend, he must have had a respect to some prejudices, which still had too great an influence upon them. And what he says is to this purpose. That whereas they looked for great things in this world, and, with too 'many others, waited for a temporal salvation for the Jewish people, together with spiritual privileges, they would be 'disappointed. The time would come, when they would esteem these happy days. Such would soon be the ca'lamitous state of things in the land of Judea, that they ' would be glad to see a time of so much ease and quiet as 'the present. You will wish to see again one of these days ' of mine. But you will not. No! Your profession of my name, if you are faithful to me, will cost you dear. At that time you will mouru. The circumstances of things will call you to weeping and fasting, and every instance of self-denial. Improve then the present time; content yourselves with it; be thankful for it and rejoice therein. For a better state of things is not to be expected in this 'land, and among those who dwell in it.'

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IV. Having now in some measure explained this text, I would add a thought or two by way of reflection.

1. We perceive that every method was taken for saving the Jewish people, that could be used in the way of moral persuasion.

For our Lord, and his forerunner, and his apostles after him, preached among them the doctrine of the kingdom of heaven. They confined their preaching to them entirely, or chiefly, for a good while; and many miraculous works were done among them. They were called to repentance, and

the joys and glories of a future life were set before them. Beside this, they were again and again informed of the judgments hanging over their heads; and with earnest concern and affectionate tenderness they were warned to take heed to themselves. They were assured, for their good, that this was the day of their visitation; if this opportunity should be let slip; if they did not now attend to the things of their peace, it would be afterwards too late. And more

over all expectations of another Messiah, and of temporal salvation by him, would prove vain and delusive, and the disappointment would be most grievous and vexatious. The only way of saving themselves was to hearken to those who now, in the name of God, and with evident tokens of divine authority, invited them to repentance, with the great and sure promises of forgiveness and eternal life.

2. We also may hence learn our own duty, and consider this warning as delivered to us.

If what is here said did more especially relate to others, yet the disciples were not altogether unconcerned therein, and our Lord thought best to say it to them. "And he said to the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and shall not see it." If we are not in any immediate danger of losing our temporal or our spiritual privileges; yet, certainly, the best way to secure them is to value and improve them; to be thankful for them, and rejoice in them; and not to be uneasy and discontented for want of some greater things. The time may come when we shall wish, in vain wish, for such days as these; for a liberty of thought and inquiry, profession and practice; for freedom to unite together in the worship of God, though a few only, and those of low condition and mean appearance; to hear the Old and New Testament read and explained, and the truths of religion recommended and enforced by rational arguments, though without the ornaments of eloquence, in a plain manner; and to be exhorted to virtue by the consideration of its real excellence, the Divine command, and the consequences of it in a future state, though no worldly honours and preferments are now annexed to it.

Is there nothing agreeable, nothing satisfying in such entertainments as these? If such an advantage be despised and neglected, for want of worldly splendour and greatness, may there not be danger of an alteration for the worse? And if it should happen, a recovery of lost privileges may be very difficult. When once our portion is come to be unintelligible mystery, with numerous and showy, but

empty rites and ceremonies, imposed by mighty and awful authority; we may desire to see one of these despised, unimproved days of reason and liberty, scriptural worship, and pure ordinances, but not be able to see it.

SERMON XXV.

JESUS THE SON OF GOD.

Go to my brethren, and say unto them: I ascend unto my Father, and your Father, and to my God, and your God. John xx. 17.

IN discoursing on these words I shall first endeavour to show, in what respects God is peculiarly the Father of our Lord Jesus Christ. And secondly, the design of this message of Christ to his disciples, and in what sense God is also their and our God and Father.

1. That God is in an especial and peculiar manner "the God and Father of our Lord and Saviour Jesus Christ," may be inferred from the frequent use of that title and character in the epistles of the apostles. In this text our Lord's style is remarkable. He does not say: "Go to my brethren, and say: I ascend to our Father and God:" but "I ascend to my Father, and your Father, to my God, and your God." In the gospels our Lord is often styled "the only-begotten Son of God," and the well-beloved Son of God." And the apostle to the Hebrews begins that epistle thus: "God who at sundry times, and in divers manners, spake unto the fathers by the prophets, has in these last days spoken unto us by his Son." Though therefore others also are called "sons of God," the Lord Jesus is "the Son of God" in a sense peculiar to himself, transcendent and superior to all others.

Father and son are relative. If I show in what respects and on what accounts Jesus is the Son of God, it is at the same time shown, in what sense God is his Father. And I shall now mention these several respects, which, I think, are plainly expressed in scripture.

1. Jesus is the son of God upon account of his miraculous conception and birth.

Rom. xv. 6; 2 Cor. i. 3; xi. 31; Eph. i. 3, 17; iii. 14; Col. i. 3; 1 Pet. i. 3.

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