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It might be sufficient to answer, that the example is neither the less fit for imitation because it is perfect, nor would it be equally fit for imitation if it were less than perfect. We are commanded in the same scriptures to imitate the divine perfections; to "be per"fect, as our Father which is in heaven is perfect";" to "be merciful, as He is merci"ful" and we are thus commanded, because our duty, our happiness, our moral excellence, consists in endeavouring to approach as near as may be to that which is goodness itself. For the same reason the sinless character of our Lord, to whatever cause it be ascribed, or however unattainable by us in its full extent, is the model by which it behoves every one of his disciples to regulate their own conduct; neither is there any one point in it which may not afford us some practical lesson for our observance.

As to the question, whether our Lord was not only free from sin, but absolutely incapable of sinning, it may, perhaps, be better to avoid, than presumptuously to answer it. The divine nature we know to be impeccable. Whether the human nature became so by its union with the divine, is a mystery not revealed to us. The Apostle's declaration, that

our Lord "was in all points tempted like as

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we are," seems to indicate the possibility of sinning; since otherwise we can hardly conceive where there was room for temptations to operate. But this is matter of too high speculation; nor is it necessary to be determined. Thus far, however, we may confidently affirm; that our Lord was neither conceived nor born in sin; that as he was free from actual guilt, so was he free from that original corruption which, since the Fall, is inherent to all others of the human race. The angel, in announcing his miraculous conception to the Blessed Virgin, declared that the holy offspring should "therefore be called the "Son of God." He is also called by St. Paul the second Adam, to distinguish him from the first, who had fallen from his integrity, and to denote that he was born as free from sin as Adam was when he first came from the hands of his Creator. The divine image, therefore, was as perfect in our Lord's human nature as it was at first in Adam's. He had not the evil concupiscence of sin, nor did he ever yield to temptation. Neither can it well be supposed that Adam had any originally inherent disposition to sin, although deceived to his ruin by the subtlety of the

k Luke ii. 35.

tempter. The one, however, surrendered his original righteousness, and fell; the other retained it, and triumphed. Herein did our Lord manifest that exclusive perfection of character, to which no son of Adam, nor even Adam himself, has been found able to attain.

Nevertheless, it necessarily pertained to our Lord's human nature, that with it he should receive all its essential qualities; those qualities, which belong both to soul and body; intellect, will, affections, appetites, passions. His whole history abounds with proofs of this. He also partook largely of the sorrows, the mental and corporeal troubles, incidental to this mortal life. To be susceptible of these, was the consequence of his assuming our nature; and his actual endurance of them the Apostle speaks of as necessary to the purposes for which he assumed it. "Though he were a

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Son," says he, "yet learned he obedience by "the things which he suffered and being "made perfect, he became the Author of eter"nal salvation unto all them that obey him!" And again; "It became him, for whom are all

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things, and by whom are all things, in bring

ing many sons unto glory, to make the Cap"tain of their salvation perfect through suf

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ferings ""

1 Hebr. v. 8, 9.

m Hebr. ii. 10.

Without going further, then, into this mysterious part of the subject, we may discern enough to convince us of the infinite wisdom and goodness which ordained that our deliverance from sin should be effected by such a Redeemer. Man in his fallen state could never have found a ransom for guilt; nor could he ever have seen exemplified in any one of his own species an entire and perfect model of that excellence for which he was created. We know that man was originally made in the image of God; but we see that image now universally defaced. We look in vain for unblemished innocence, for unerring rectitude, for that righteousness which can stand before an Omniscient Judge. How merciful, then, how condescending to human infirmity, is the dispensation which sets before us a living pattern of that perfection which was originally intended for man, and to which man might actually have attained, had he not by disobedience incurred the forfeiture of the high privileges at first bestowed upon him!

The full extent of this pattern of excellence remains yet to be considered. That part of his character, however, which rendered our Lord thus superior to every attempt that was made to turn him aside from the great purpose of his coming in the flesh,

is sufficient to shew that he was "mighty to

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save "," and that through him we may be

more than conquerors." It is sufficient to assure us, that we need no other atonement than he hath made, no other intercession than he can offer, no other pattern of what is good and acceptable to our heavenly Father. The other parts of his character, his active piety and benevolence, his fortitude and forbearance, will afford matter for a future Discourse. But were we to stop short at this period of our inquiry, we could be at no loss for themes of admiration and of gratitude. The faithful Christian has enough to persuade him (as St. Paul was persuaded,)" that "neither death, nor life, nor angels, nor principalities, nor powers, nor things present,

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nor things to come, nor height, nor depth, 66 nor any other creature, shall be able to separate him from the love of God, which is "in Christ Jesus our Lord"."

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n Isa. lxiii. 1.

• Rom. viii. 37.

P Rom. viii. 38, 39.