The Past, yea, and the present also, is filled, we confess, with difficulties that alarm our fears, and call forth our sorrows. And it is only when we look to Christ as really and simply human that we have any tangible consolation, or any solid support. The trials or temptations or sufferings of a God are not only repugnant to our reasons, but foreign to our hearts. Such ideas can create no confidence, and therefore can afford no ground of sympathy—and no ground of hope, of strength, or of consolation. If one who is a God—were temptation to such a being possible—overcomes temptation, on what grounds can any other conclude he can resist it?—If one who is a God resists indignity with quietude and calmness, on what ground can another make such conduct an example?—If one who is a God meets agony and death with confident and fearless mind—knowing that his life is safe in eternal beatitude—on what possible principles of reason or expectation can this be a consolation or hope to feeble mortals?—If a God by his own inherent power rise from the dead, by what logic of faith or intellect are we to conclude _man_ as _man_ is to live for ever? It is only then upon our principles that I think he can properly fulfil the offices that pertain to his character as Mediator, that he can be our Teacher, that he can be our Exemplar, that he can be the Discloser of our duties and our destinies, that he can be at the same time a revealer and a revelation, that he can be the foundation of our hope and the source of our strength:—that he can, I say, be our Teacher; for what is necessary to the position of a moral instructor? not merely to be able to announce truth, but to announce it with living effect. The being who suffered no pain would have no power in preaching fortitude. Sympathy is necessary to confidence, and confidence is necessary to moral influence. Christ in his simple humanity has a power which we could not give to him, supposing he was of a compound constitution. Without this belief that he was simply and naturally man, his instructions have small effect, and his actions have no reality.—Moreover, I assert it is only in this view he can be our exemplar, I mean the ideal, or representative of what we ought to be, or of what in a more perfect condition we will be: for it is utterly and outrageously absurd to propose as the pattern of human conduct or human hopes, one who had in the same person the might and security of a Deity with the dangers and the trials of a man: and in truth it is outrageously absurd to say he could have such dangers and trials at all,—it would not be a mystery but a mockery:—and, lastly, I contend, that it is our views—weakly I have expressed them—which bring to the human spirit most of strength and most of comfort. They give consistency and sublimity to his communion with God, and to his revealings of another world. They give immeasurable value to his miracles. They put