ferings of humanity, but in that most wonderful account which has been left us of what passed in the garden of Gethsemane, we approximate to a nearer view of the nature of these sufferings, and see how, although the second person in the glorious Trinity dwelt in Christ bodily, there was no relief afforded to the suffering humanity from the presence or support of the Deity. The man-hood we see there left alone, in all the weakness, fears, and feelings of humanity, to suffer as man deserved to suffer. He who was "holy, harmless, undefiled, and separate from sinners," was made a curse for us,-made sin for us, yet without sin in himself. The human nature of Christ was the same as ours, but in its circumstances it was different. Human nature has appeared in our world under three different circumstances; in Adam it consisted in created innocence; in us it is derived, or perpetuated sinfulness; in Christ it was perfect holiness-holiness sustained by the Spirit given to him without measure.

It is a want of distinctness on this subject that has led some to deny the Deity of Christ. The sufferings of Christ speak truly of the sufferings of man; the sinless instinct of humanity prompted the prayer for help, and, if it were possible, for exemption from suffering. Thus humanity received strength from the ministrations of angels. The Unitarian would rest, and with reason, on the fact, that God could not be strengthened by the work of his own hands; but there is a mystery involved in this, to which the pride of finite reason will not bow, but which it cannot penetrate. God was in Christ, yet stood aloof, as it were, from the suffering humanity, and let it suffer alone. The Divine nature gave efficacy to these sufferings, but did not mitigate them. Herein indeed is the mystery of godliness. That which an inspired apostle calls a mystery, unassisted reason would pretend to explain, and seizing on all that tells truly of the suffering man, refuses to

acknowledge the presence of the indwelling, but unexerted power of God.

From the Scriptures we learn, that as human nature sinned, so human nature in the person of Christ suffered, and the merit of these sufferings is expressed in the assertion that he has purchased the church by his blood; this proving that there was an infinite value in Christ's sufferings, whereby he redeemed us from the curse of the law, and obtained the pardon of our transgressions; and this infinite value was derived from the fact, that God was in Christ reconciling the world unto himself; that in Christ dwelt all the fulness of the Godhead bodily; but dwelt in such a manner as that while it did not prevent or supersede the reality of human sufferings, gave infinite efficacy to them,-gave them a suitability to God's character and requirements gave to the work of Christ a power to reach the very pillars of Divine justice, and throw open the gates of mercy to a condemned world.

CHAPTER II.

As no finite being's sufferings could atone for man, so could no finite being's obedience justify man. An infinite atonement was demanded, or an infinite punishment must have been exacted: and the obedience of a creature can never be meritorious, because it can never go beyond duty. Obedience stretched to the utmost limit of a creature's powers, cannot supply merit to another, because obedience to the utmost extent may be exacted as the duty of a servant: a case most clearly stated by our Lord, when he told his disciples that after having done all that was commanded them, they should still consider themselves unprofitable servants, having done only what was their own duty. Hence it is evident how

strikingly opposed to truth is the doctrine of the Papal church, concerning works of supererogation.

But as human nature was required to suffer, in order to offer an atonement for human nature's sin, so the same nature was required to obey, in order to effect a complete justification for man's disobedience.

The sufferings of Christ might claim our pardon, but man wanted more than pardon.

A guilty person who has obtained a par

don is free from condemnation; he has escaped the penalty due to transgression, is freed from the law, but he is entitled to nothing more, he is still a guilty man,—his character is not restored,-his conscience is not cleared, doubt is not removed, he may again be charged with his crime :-he is not justified. Such is the state in which we are placed by the mere death of Christ; pardon is not enough, we require acquittal,-we require to be placed in the condition of one who, in open court, on evidence examined, is prov