made for the fulfilment of the law. Adam was a mere man, though a perfect one, yet he fell at the first assault of the tempter. Would any other mere man have fared better? Every presumption is against such a supposition. Had help been laid on such a one, our case would have been hopeless. And had Jesus been simply God, it would not have been the human nature which had fulfilled the law-and it was a human nature to which it was proposedbut the divine. But by the union of the two natures in one Christ, the surety of man was both suitable and sufficient for the fulfilment of the law. The divine nature gave a strength to the human which it did not in itself possess; and thus, though Christ was tempted in all points by Satan to turn aside from the way of God's commandments, as we are, and as Adam was, yet He yielded not in any instance: He fulfilled all righteousness. The divine nature, too, gave a value to the obedience of Christ, which it would not have possessed, had it been the obedience of a mere man; the obedience of a mere man, even had it been absolutely perfect, would not have been more than God requires from him in order to his own salvation; it would not, so far as we can see, have availed for that of others. But the obedience of Christ was not the obedience of a mere man it was the obedience of Him who is really and truly God. In such an obedience there was a redundancy of merit: it was one which more signally magnified the law, and put more honour upon it, than the obedience of the whole human race would have done; for what is the obedience of the

creature to that of the Creator, of the finite to that of the infinite? That the Scriptures regard the Saviour's obedience as a sufficient fulfilment of the law is clear; for it is written, "Christ is the end of the law for righteousness to every one that believeth;" and again it is written, "By the obedience of one, that is, Christ, many shall be made righteous." As, then, the satisfaction of Christ is declared to be sufficient for all sin, so the obedience of Christ, which comprehends both His active and passive obedience, is declared to be sufficient for the justification of every believer. Such a one, though his sins may have been many and heinous, is fully and freely forgiven; and though his own righteousnesses are full of defilement in God's eyes, he is made the righteousness of God in Christ.

Once more, may we not see in this truth the ample provision which has been made for the subjugation of sin in the human heart, and the extension of godliness in the world? Not only does it teach us that a full satisfaction has been made for sin, and that an everlasting righteousness has been brought in, but that help has been laid upon one mighty to save His people from their sins. The strong man armed may have possession of the soul of man-he may, by his alliance with its depraved faculties and powers, have so strengthened himself there, that he may imagine himself secure ; but Christ is stronger than he; and as during the time of His manifestation in the flesh He had only to say to the most obstinate evil spirit, "Come out," and He was promptly obeyed; so now He has only to send forth the rod of His strength,

His gospel accompanied by the Holy Spirit out of Zion, and Satan is constrained to quit his prey, and Christ's people are not only made willing to receive Him as the propitiation for their sins, and the Lord their righteousness, but to take His yoke upon them. And to whom Christ gives the will to take the yoke of His commandments upon them, He will also give the strength to obey; for the ministration of the Spirit is His, and He sends Him to whom He will. And does not Scripture teach us that the help which Christ gives is sufficient-sufficient to enable the believer to crucify the flesh with its affections and lusts, to subdue the flesh unto the spirit? No doubt it does; for it is written, "Sin shall not have the dominion over you; for ye are not under the law, but under grace."

Let me, then, in conclusion, ask, Have you availed yourselves of this provision? In all its forms we need it, for in our natural state we are loaded with sin and iniquity, and destitute of righteousness; whilst sin so reigns in our mortal bodies that we obey it in the lusts thereof. Have you, then, come unto Christ in faith? Have you come unto Him as sinful, that He may wash away your sins in His precious blood? as unrighteous, that He may put upon you His righteousness? as unholy, that He may purify you through sanctification of the Spirit, and the belief of the truth? Without such an appropriation of the provision you cannot be benefited by it; yea, like the unbelieving Israelite, who saw with his eyes the promised plenty, and yet partook not of it, you may hear of the sufficiency of the pro

vision made for your salvation, and yet die in your sins, and receive greater damnation for your neglect of it. Examine yourselves, then, on this point. A more momentous one cannot exercise your thoughts, for life or death-eternal life or eternal death-is suspended upon it.

I would say further, If you have availed yourselves of it, manifest your thankfulness by a devout attendance at the Lord's table. A more fitting time can scarcely be imagined than the anniversary of God's manifestation in the flesh-an event which might well cause angels to sing, "Glory to God in the highest, and on earth peace, good will towards men." Too many, I am afraid, will abuse the day by giving way to excess. Let our joy be a sober and holy one; a joy in which the spirits of the just made perfect can join, for they can say, He was manifested in the flesh for us. With hearts purged from the love of sin, and overflowing with thankfulness for all the benefits which Christ has obtained for you, draw nigh to His table; so shall you be acceptable guests there, and your service be a sweet savour of Christ unto God.

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THE CONDEMNATION OF MANKIND IN THEIR UNCONVERTED STATE, AND THEIR BLESSEDNESS IN CHRIST.

EPHESIANS i. 7.

"In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace."

HE Lord Jesus is pronounced by the Church altogether lovely." And, indeed, if we contemplate the perfections of His Godhead; His boundless wisdom, for in Him are hid all the treasures of wisdom and knowledge: His almighty power, for none can stay His hand; His eternal existence, for His goings forth were of old, even from everlasting; if we consider also the perfections of His manhood, for He is very man as well as very God; His spotless purity, for in Him was no sin; His perfect obedience, for He fulfilled all righteousness; His complete separation from the world, for though in the world He was not of the world,-we shall be fully prepared to acquiesce in the declaration.

But to the believer, to the man that is in Christ Jesus, to him who lives by the faith of the Son of God, there is an additional evidence-the evidence of experience that Christ is altogether lovely. He is not as those who speak of countries which they have never seen, or of pleasures which they have never tasted. No; he is as the apostle, who felt himself