entire drift of the teaching of the Word of God, and of the whole Church. If anything is plainly revealed in the Scriptures concern- ino- our Lord, and if there is anything to which the heart of the believer instinctively clings, it is that although He is God over all and blessed forever, He is nevertheless a man like ourselves ; bone of our bone, and flesh of our flesh ; one w^ho can be touched with a sense of our infirmities ; and who knows from his own experience and present consciousness, what a v.'eak and infirm thing human nature is. He became and continues a man that He might be a merciful and faithful High Priest in things pertaining to God. But a man whose body and soul fill immensity, who " as man " is om- niscient and omnipotent, as just said, ceases to be a man. His humanity is merged into divinity, and He becomes not God and man, but simply God, and we have lost our Saviour, the Jesus of the Bible, who was a man of sorrows and acquainted with grief, who was one with us in his humanity, and therefore can sympathizL' with us and save us.
Finally, it is a fatal objection to the doctrine under consideration that it involves the physical impossibility that attributes are separa- ble from the substances of which they are the manifestation. This is the same kind of impossibility as action without something act- ing : or, motion without sometiiing moving. It is an objection urged by Lutherans as well as others against the Romish doctrine of transubstantiation that it supposes the accidents, or attributes of the bread and wine in the Eucharist, to continue when their sub- stance no longer exists. In like manner, according to the Lutheran doctrine, the attributes of the divine nature or essence are trans- ferred to another essence. If there be no such transfer or commu- nication, then the human nature of Christ is no more omniscient or almighty, than the worker of a miracle is omnipotent. If the divine nature only exercises its omnipotence in connection with the activ- ity of the humanity, then the humanity is the mere organ or instru- ment of the divine nature. This idea, however, the Lutherans repudiate. They admit that for God to exercise his power, when Peter said to the lame man, " Rise up and walk," was something entirely different from rendering Peter omnipotent. Besides, om- nipresence and omniscience are not attributes of which a creature can be made the organ. Knowledge is something subjective. If a mind knows everything, then that mind, and not another in con- nection with it, is omniscient. If Christ's body is everywhere present, then it is the substance of that body, and not the essence of God that is omnipresent. The Lutheran doctrine is, however,