also himself took part of the same, that through death"-to which, without such union with mortal flesh, he could not have been obnoxious, but which, nevertheless, it was necessary for him to undergo, as we have already seen-" he might destroy him that had the power of death, that is, the devil, and deliver them," namely, mankind,

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who, through fear of death," as introductory to judgment and condemnation, were all their lifetime subject to bondage." And again: "In all things it behoved him to be like unto his brethren," for this other reason" that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people; for in that he himself hath suffered, being tempted, he is able to succour them that are tempted;"* that is, He whom God hath given to make atonement for us, is one whom we need not be afraid of approaching when we would beseech him actually to plead that atonement on our behalf, (as we should have been afraid of approaching God in his own nature;) and one, moreover, who never can be inclined to cast us out in our distresses, seeing we have such good reason to believe that "in all our afflictions he is afflicted ;" and that, knowing the heart of a sufferer, he is capable of feeling, and does feel, for us that exquisite and peculiar com

*Heb. ii. 11-18.

passion which, in a meaner measure, man feels for man when he sees his brother writhing under that very torture of which he himself has had personal experience, and still has vivid and exact remembrance.

3. But it may be asked, Have we as good reason to rely upon our Saviour's power as upon his love? If he will plead his atonement for us, is there as much virtue in that plea itself, as there is willingness on his part to urge it?

The text satisfies us here also-Jehovah calls the Redeemer "the man that is my fellow." The original word is rightly rendered. It is found elsewhere only in the book of Leviticus, and there it signifies invariably a fellow-citizen, or one upon the same level in society;-a compeer, therefore, or equal. And what is this but an affirmation of the doctrine of our Lord's divinity? and a declaration that our help standeth in the name of the Lord, who made heaven and earth? I would not say this, if the truth rested upon a single passage. But when we have hundreds of passages to the self-same purport, both in the Old and in the New Testament, we may very well rest in this as the just as well as the obvious interpretation of the words before us; taking it, that He against whom the sword awoke when he had made himself of no reputation, and taken upon him the form of a servant, and was

made in the likeness of men, is the same who, being in the form of God, thought it not robbery to be equal with God" *-that he has therefore a right to say, and has Jehovah in this passage for his voucher when he does say, "I and my Father are one."†"He that hath seen me hath seen the Father. How sayest thou then, show us the Father?"

Add this, therefore, to what has been already stated, and we shall rest in the sure word of prophecy-" I have laid help upon one that is mighty." We shall enter into the triumph of the apostle, Who is he that condemneth? it is Christ that died." || For here is a remedy commensurate to the utmost exigencies of miserable man. Here is a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world." A Saviour not more ready to plead than all-sufficient to prevail-a mediator as truly one with God as one with us. And though I may see (as God grant me grace to do) that my sins are more in number than the hairs of my head, and a sore burden too heavy for me to bear, yet need I not despair of pardon no, nor of justification at God's bar; nor of acceptance to a full salvation. For however my sin may have offended God,—as God forbid I should *Phil. ii. 6. + John x. 30. John xiv. 9.

§ Psalm lxxxix. 19.

|| Rom. viii. 34.

forget, his good will is greater than the offence taken, for he has given me his consubstantial and coequal Son to intercede for me; and how great soever may be the ransom required to make a proper satisfaction for me, the treasury whence it is to be drawn is inexhaustible. There can be no comparison between the worthiness of Him who is God, and the demerits of a world of sinners. Let us all throw down at once the weapons of our warfare, and, in the strength promised to those who ask it, return to our Father's house; and then, not for any merit of our return, but for His sake through whom we are enabled to return-not for any merit of our faith, but for His sake who is the object of our faith, we shall be received as alive from the dead, and be reinstated in our Father's love. And at that great day which cometh, in us shall the Scripture be fulfilled-"No weapon that is formed against thee shall prosper; and every tongue that riseth against thee in judgment, thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord."*

II. Such is the doctrine of the text and of Holy Scripture. Let us now consider what is demanded on our parts, that we may be actual partakers of the benefit.

* Isa. liv. 17.

Now our Saviour himself declares-" This is

the work of God, that ye believe on him whom He hath sent.'

"*

The obedience of faith, therefore, is the first thing required of us. I mean, we must set ourselves, in all humility and thankfulness, actually to seek salvation in the way laid down; not presuming either to find fault with God's method, or to imagine that there can be any other method which may suffice instead of it. But this humility of mind unhappily is rarer than it ought to be. The method is such as to some appears objectionable. Was it necessary that the Son of God should suffer such dreadful agonies, in order to induce his Father to be merciful? Might he not have forgiven sin, upon the sinner's repentance, without a satisfaction? Do not even men do as much as this by one another? And is it conceivable that God should be slower to mercy than even some of his creatures are?--But who art thou, O vain man, that takest thy Maker to be such a one as thyself—that repliest against God -that wouldest dictate to thy Judge, even whilst thou liest at his clemency? True it is, man must and will pardon even without satisfaction oftentimes, for he considers himself how he also may very soon be tempted, and so need a pardon on his own account. But is it for us, there

* John vi. 29.