I think it right to state here that one or two passages are printed in the lecture, which, as time was failing, I passed over in the delivery. They affect in nowise the general import or argument. I thought it possible that one sentence in reference to Mr. Jones’s lecture would require to be expunged; but having now read the lecture in print, I see the sentence may stand. Mr. Jones defined with clearness and accuracy his belief in Christ’s humanity—that Christ was really a man, “that he had a corporeal and mental existence like our own,” “that he possessed a body of flesh and blood, such as is common to our race,” “that in that body dwelt a rational soul, to whose volitions it was subject,” “that he was conceived in the womb, and born a helpless infant, and dependent on the care of his parents through the whole of his childhood and youth.”[158] Here, then, we have a set of qualities in the man Christ Jesus, which from their very nature must have commenced with his earthly life. Thus defined, the lecturer afterwards goes on to say that “though there was nothing in his corporeal or mental powers essentially different from other men, yet were _there certain peculiarities_ connected with his _perfect manhood_, which it is of momentous consequence that we should know and believe.”[159] “First, he possessed _moral perfection_.” On this all Unitarians are agreed. Secondly, the lecturer noticed the _miraculous conception_. On this we have differences amongst us. Now _a third_ peculiarity was also marked, which by the order of the lecturer’s argument we are entitled to rank with the others as belonging to the manhood of Christ. Mr. Jones is still speaking of _the man_ Christ Jesus, and yet the _third peculiarity_ is alleged to be _his pre-existence_. But if to have been born of a woman, if to have had a corporeal and mental existence like our own, were essentials of his humanity, then this is a flat contradiction; if this attribute were meant to apply to him as God, we should have been told so; and even then, the distinction would be wholly powerless, for no one thinks of comparing other men with Jesus as God. Mr. Jones does not introduce that portion of his subject until we have passed over several pages.[160] The analogy of body and soul in man is incessantly used to illustrate a two-fold nature in Christ. Nothing can be more fallacious. It breaks down at every step; for if it be used to signify the possible union of two different elements in one being, then Christ is not two-fold but three-fold, there are in his person the divine soul and the human soul, and in addition to all, the human body. If it be used to signify the union of two natures in one person, the soul and body are not two distinct natures, in the sense required, and therefore can neither illustrate nor prove the dogmatical complexity ascribed to Christ. Every nature that we know is composite, but it is one thing to be compounded of various qualities, and another to be a union of