position. There is a sophism in the beginning: and the most enormous errors follow, as the natural and unavoidable deductions from it.

He was completely our Holy Example, in performing the various duties required of man. He not only delivered the purest precepts that were ever delivered to man, but He also exemplified them in his own conduct; and thus not only displayed their excellence, but proved their practicability. Never could be a pattern more perfect than He was never an example more interesting and animating, than that which He set before us. The most eminent patriarchs and prophets, through human weakness, or by the power of temptation, at some period of their lives, had deviated from a proper line of conduct, or fallen into sin. And thus none had yielded

perfect obedience to that manifestation of the Divine will, which had been given, even under the former Dispensation. In the language of the apostle, "all have sinned and come short of the glory of God." Rom. iii. 23. How important then was his Example, at the very time when, by his Divine precepts, He revealed those high obligations, and that perfect morality, which consist with true holiness! That perfect accordance between the Divine will, and all that He did, is of great importance and encouragement to us. We see that such a conformity to the Divine will, which, in us and as an example to us, is properly called obedience, is possible, through the aid of that Spirit which in its Fulness, He possessed. He taught us, not by precept alone, but by example, both to walk before men, and to approach the Throne of Grace. It was He that taught us to use that endearing language of filial love and obedience: "Our

Father, which art in heaven!" Matt. vi. 9. Luke xi. 1, 2. It was He who taught that perfect resignation which breathes the simple, comprehensive language; "Not my will, but Thine be done!" Luke xxii. 42.

But in contemplating the example of our blessed Lord, and his condescension in stooping to be found in the form of a servant, we ought not to forget the important truth, that "in Him dwelt the Fulness of the Godhead bodily"-and that it is only of that Fulness "have all we received." We, as creatures, or vessels of limited capacities, can receive only a measure of that Spirit, which, in its Fulness, was in Him. That measure we may have in its purity; and, according to our capacities as rational beings and moral agents, it may be in dominion over all in us, and completely guide and govern us, in all the little which we have to do;-and in this sense we are to understand that admonition; "Be ye therefore perfect, even as your Father which is in heaven is perfect." Matt. v. 48. And yet we are not to suppose that we are to rise to an equality with the Deity Himself; nor of consequence, that any human being can ever be considered as capable of attaining an equality with the Lord Jesus Christ, "in whom dwelt the Fulness of the Godhead bodily."

But, lest it should be said that some of the preceding arguments favour the doctrine of unconditional Election and Reprobation, I will make a few remarks to obviate such an objection.

I do not deny that the Almighty has fixed and determinate purposes. How else can we have any ideas of covenants and promises? It was such a purpose to proSuch a pur

vide the means of salvation for fallen man. pose is expressed in Rom. ii. 6-11; "Who will render

to every man according to his deeds: to them who, by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life: but unto them that are contentious, and do not obey the Truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: for there is no respect of persons with God." We must conclude that it was the Divine purpose, that Christ should come into the world and become the Author of Eternal Salvation to them that believe. And seeing that He was to come into the world which lay in wickedness-that He was to become the Captain of our Salvation, and lead us to victory over the world, the flesh, and the Devil, it was seen meet, in Infinite Wisdom, that he should overcome all these. Accordingly we find He subdued the powers of darkness, operating both immediately and instrumentally.

It was intended that he should be tempted. Such was the testimony of the apostle Paul, Heb. ii. 18; and such was the evidence of the Evangelist, where he relates, that "Jesus was led up of the Spirit into the wilderness, to be tempted." Matt. iv. 1. But it could not be supposed that the Devil performed an acceptable service, in presenting those temptations. He was in the full exercise of his demoniac character. Our Lord was pleased to meet that malignant spirit, which had produced the fall of man from his original purity, and to overcome it, in its full power and immediate operation. But this, though in itself complete, was a victory only in part.

The malignant spirit had obtained admission into the world, even in the infancy of human society: man had been brought under its power, and become active in extending its influence. Our Lord was pleased to meet that same spirit, thus operating in its instruments, and permit them to exercise their power to its full extent-and, rising above it all, to give demonstration of his omnipotence, and his ability to save unto the uttermost, all those who look to Him for assistance. He did not make the Devil what he was; as appears by Jude 6: "The angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains, under darkness, unto the judgment of the great day." Neither did He make the Jews the Devil's servants. They became such through temptation; and the apostle James says, chap. i. 13; "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil; neither tempteth he any man." Their enmity therefore against Jesus Christ, could be no mitigation of their character or condemnation.

Moral evil not only existed in the world, but it had obtained dominion over man. This was the very cause why a Redeemer was necessary. Our Lord Jesus Christ condescended to become that Redeemer; and, in order to effect the necessary Redemption, He came and fully accomplished the Divine will, producing no depravity, but obtaining a victory over it where it already existed.

We do not suppose that any individual, either among the Jews or Gentiles, was ordained from all eternity to become an active agent in producing his sufferings. It was in the exercise of their own choice, that they became subject to that principle and influence, which made

them the children of the Devil; and when they became such, his works they would do. John viii. 41, 44.

It will not be contended, that if all men had been under the Divine influence-been governed by the Divine will, or, in other words, had been in the Image of God, Jesus Christ would have been crucified outwardly, any more than He would have been crucified inwardly in their hearts. But it is equally reasonable to believe, that if the Divine Image had not been lost, man would have been in no need of a Redeemer ;—for the very term implies a state of subjection and bondage, from which he was to be redeemed. Neither would there have been occasion for the Dispensation of the Law ; for the Law was not made for the righteous, but the transgressor. Nor would there have been occasion for the outward appearance of Jesus Christ, as already suggested. For man being already in the Divine Image, would have needed no Propitiation—no Mediation, nor Redemption. If sin had not obtained an entrance into the world, with all its consequences, there would have been no occasion for Him to come "to put away sin by the sacrifice of Himself."

To those, therefore, who say, that had not darkness and depravity been in the world, our Lord would not have suffered ;-it may be replied, in the words of the apostle : "For this purpose the Son of God was manifested, that He might destroy the works of the Devil." 1 John iii. 8.

We therefore maintain, that there is no Calvinistic principle involved in this doctrine. The declaration to the house of Israel still holds true: "I call heaven and earth to record this day against you, that I have set