hold communion. We know not that such an experiment was ever tried, but reason leads us to this conclusion from what we witness of the manifestation of the nature and properties of mind. We are called social beings, and this is true. But why are we social beings? Not because we have any social principle within us distinct from mind; but because it is the very nature of mind itself to be social,-to communicate its will, its plan, and purposes to others. Now He whom we call God must be an infinite Mind; and reason teaches us that the nature of mind is the same, whether finite or infinite,-whether existing in man, or an angel, or God. Hence the Divine Mind must act,-must have a will, purposes, and designs,-these must be benevolent; and he must be prompted, it would seem, by a kind of moral necessity to communicate them to his creatures. This idea may, perhaps, appear visionary; but to my mind it has some foundation in the truth, and renders it somewhat certain that God has made a special revelation to man. In connection with other thoughts thrown out in this article, I suggest it for the consideration of the reader. I intended to have presented other reasons in favor of a divine revelation, but I have already extended my remarks beyond what I designed, and must defer them to some future number.

THE SUFFERINGS OF CHRIST OUR EXAMPLE.

BY REV. HOSEA BALLOU.

"For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow his steps."-1 PETER ii, 21.

Two important subjects are presented in the passage above quoted. Ist. That the sufferings of Christ were designed and endured for the benefit of mankind. 2d. That one benefit, which is provided by the sufferings of Christ in our behalf, is an example for our imitation. In support of the first of these subjects, numerous passages of scripture might be quoted; a few will suffice. Surely he hath borne our griefs and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wound

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ed for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all." Isa. liii, 4-6. Let this passage answer as a sample of the prophecies concerning this subject. "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. Heb. ii, 9. "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Rom. v. 8. "He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?" Rom. viii, 32. "For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead and that he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them, and rose again.' 2 Cor. v, 14, 15. "Who gave himself a ransom for all to be testified in due time. 1 Tim. ii, 6. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." 1 Peter iii, 18. These passages may serve as a sample of the abundant testimony of the New Testament, which fully supports the fact that Christ suffered for mankind, and that he so suffered for all

men.

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But the principal object of this communication is to present the sufferings of Christ as an example for the imitation of all who profess Christianity and a discipleship of Jesus.

If the doctrine which has been taught by the doctors of the church, and which is now believed by those who style themselves orthodox, be true, that Christ suffered in room and stead of sinners, an infinite penalty of the divine law, of course his sufferings could not constitute an example for our imitation. Christians are not required to suffer an infinite penalty, in room and stead of their wicked neighbors; but they are under obligation to follow the steps of the divine. master, and suffer the just for the unjust, in any way which may lead the unjust to God. There are many instances in which good men may suffer much for the benefit of the wicked; and if all who profess to be disciples of Christ were faithful in such service, sinners would be converted by thousands and tens of thousands, and converts would be as numerous as the drops of morning dew. There is a fellowship of the sufferings of Christ, of which Paul thus speaks :

"That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death." Phil. ii, 10. The apostle has the same subject in view when he says: "Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church." Col. i, 24. If Paul had believed that Christ suffered an infinite penalty in room and stead of sinners, should we have read in his writings anything like this? Dr. Adam Clarke, on this text, makes an effort, by a criticism on the Greek text, to guard against what was evidently the apostle's meaning. He says, "It is worthy of remark, that the apostle does not say pathemala, the passion of Christ; but simply thlipscis, the afflictions; such as are common to all good men who bear a testimony against the ways and fashions of a wicked world. In these the apostle had his share; in the passion of Christ he could have none; he trod the wine-press alone; of the people, there were none with him." Why the learned commentator should present his readers with such a criticism is difficult to imagine, except we allow that his preconceived notions blinded him. The very word which he says the apostle does not use, the apostle does use in the passage on which he commented. The apostle says, "Who now rejoice in my sufferings (pathemasi) for you, &c. See the same word rendered afflictions in Hebrews x, 32. "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions," (pathemalon.) See 1 Peter iv, 13. "But rejoice, inasmuch as ye are partakers of Christ's sufferings," (pathemasi.) The reference which Dr. Clarke makes to a passage in Isaiah is nothing more than a flourish unsuited to his subject. See Isa. lxiii, 2, 3. "Wherefore art thou

red in thine apparel? I have trodden the wine-press alone; and of the people there was none with me; for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. No reasonable person can apply this passage to the sufferings of Christ.

The belief which tradition has fixed in the minds of the people, that the sufferings of Christ consisted of a mysterious something, of which mortal man can have no conception, -a penalty of the divine law which doomed the whole human race to endless wo, has dishonored our Creator; and, in the minds of many, has rendered the Scriptures incredible. If man, for his sins, justly deserved endless torments, it cer

tainly is not within our comprehension how it was just for one who was innocent to suffer such a penalty in room and stead of the guilty.

It is a matter of no little wonder that Dr. Clarke, and other learned doctors of his belief, could have overlooked the fact, that none of the apostles, who so much urge it as a duty on Christians to follow the example of Christ, and suffer afflictions according to his example, ever made the distinction between the nature of Christ's sufferings and those which were suffered by his disciples after his example, which they endeavored to make.

We find the sufferings of Christ presented as an example for Christians to follow, in 1 Peter iii, 17, 18. "For it is better, if the will of God be so, that ye suffer for well-doing than for evil-doing. For Christ also hath suffered for sins, the just for the unjust, that he might bring us to God." If Peter did not believe that the sufferings which the disciples of Jesus endured for well-doing, were of the same nature with the sufferings of Christ, why should he mention the two different kinds of suffering, and one as an example of the other? This duty of imitating the example which Christ has left for his disciples to follow, is thus expressed by the disciple whom Jesus loved: "Hereby we understand what love is, since he laid down his life for us; and we ought to lay down our lives for the brethren." This passage is quoted from Wakefield.

"Be not overcome of evil; but overcome evil with good," is a divine injunction. It is the righteousness of God manifested in the gospel of Christ; and no man is a disciple of the divine Master, in any greater degree than he obeys this command. Let every professing Christian examine himself; look impartially into his own heart; compare his motives and actions by this divine rule, and, looking unto Jesus, who endured such contradiction of sinners, be faithful to imitate the divine example.

Where a chest lies open, a righteous man may sin.
It is better one's foot make a slip than one's tongue.
He who doth his own business defileth not his fingers.
A deceitful peace is more hurtful than open war.

DIVINE LOVE THE ALPHA AND OMEGA.

BY REV. WILLIAM FISHBOUGH.

"He will rest in his love."-ZEPH. iii, 17.

THE words of the prophet, which we have selected as our motto, are, as is shown in the context, expressive of the ultimate results of the gospel reign. To develope and illustrate the sublime truth which they establish, shall be the object of the present article.

We are told by the apostle John that "God is love." And this testimony, in connexion with all our experience, teaches us concerning God, and with all we may learn of him from his works and other portions of his word, shows that love is the grand, primitive, fundamental element of the divine nature. It is not a mere attribute of God, but the very essence of God himself, of which all the attributes are mere instruments. God is now, and, being unchangeable, ever has been and ever will be, an all-pervading, intelligent principle of Love.

And from this conclusion may be deduced, that all his plans of creation and government are founded in love, are carried on in love, and will end in the production of fixed and unalterable results, such as love, and love alone, can desire and dictate; so that it may in strict propriety be said, "He will REST in his love.

The reader's attention will be invited to these three propositions severally.

1. All the plans of God were founded in love. It will not be denied that before God commenced the work of creating this world, he was, as he is now and ever will be, in and of himself perfectly happy. At the same time, his omniscient mind penetrated all future eternity to its remotest depths; and he foresaw with unerring certainty what would be the operations and results of any measures he might establish, even to their minutest details. With this infallible clearness of foresight, he could not have been induced to create such a world as this, and to establish such principles of government as those now in being, from any expectation of personal gain as accruing therefrom; for his happiness, being already infinite, could not be increased. Nor could he have