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condition, so that he might save and enjoy his beloved church. See Ephes. v, 25, 26.

§11. Obs. 3. The principal work of Christ as our high priest, and from which all other actings of his in that office flow, was to make reconciliation or atonement for sin; which was necessary on the part of his elect, himself, and God.

It was necessary on the part of his clect, for whom he undertook that office. They were by nature enemies of God, and children of wrath; unless peace and reconciliation be made for them in the first place, they could neither have encouragement to go to him with their obedience, nor expect any mercy from him, or acceptance with him.

It was also necessary on his own part. Had not this been first accomplished, he could not have undertaken any other act of his priestly office for us. All his intercession for us, his watching for our good, as the merciful high priest over the house of God, is grounded upon the reconciliation and atonement which he made: his intercession, indeed, being nothing but the blessed representation of his atoning blood. Moreover,

It was equally necessary on the part of God also; for herein principally had he designed to manifest his righteousness, grace, love, and wisdom, wherein he will be glorified, Rom, iii, 25, "He set him forth to be a propitiation to declare his righteousness;" the righteousness of God was most eminently glorified in the reconciliation wrought by Christ, when he was made a propitiation for us, or made atonement for us in his blood. All after actings of God towards us, indeed, are full of love, but they are all streams from this fountain, or rivers from this ocean. And the apostle 35

VOL. II.

sums up all the grace of the gospel in this, that "God was in Christ reconciling us to himself.” And there

fore,

$12. They who weaken, oppose, or take away this reconciliation, are enemies to the salvation of men, the honor of Christ, and glory of God; from men they take their hopes and happiness, from Christ his office and honor, from God his grace and glory. To such I would thus address myself: "And would you have us give you credit, contrary to the dictates of our consciences, the testimony of the word, and the voice of the whole creation, and that in a matter of such importance and everlasting concern? What if all these should prove true, and you should prove liars, should we not perish for ever by relying on your testimony? Is it reasonable we should attend to you in this matter? Go with your sophisms to men who were never burdened with a sense of weighty guilt, whose spirits never took in a sense of God's displeasure against it, who never were brought under bondage by the sentence of his law, who never were forced to cry out in the bitterness and anguish of their souls, what shall we do to be saved? Wherewith shall we come before the Lord, or appear before the high God? It may be they will be entangled and seduced by you; but for those who have thus in any measure known the terror of the Lord, they will be secured from you by his grace.' Besides, what ground do such men leave the Intercessor to stand upon, as it were, while appearing for us in heaven! Do they not take that blood out of his hand, which he is carrying into the holy place? And how do they despoil him of his honor, in taking off from his work? A miserable employment! when men shall study and take pains to persuade themselves and others, that Christ hath not done that for them, which,

if he hath not done it, they must perish for evermore. From whom can such men look for their reward? Are men so resolved as not to be beholden to Jesus Christ, that rather than grant that he hath made reconciliation for us by his blood, they will deny that there was any need that any such reconciliation should be made. Oh the depths of Satan! Oh the stupidity and blindness of men that are taken alive by him, and led captive at his pleasure! Let inquiring and troubled souls know that, if any thing else gives them ease, it gives them poison; if it gives them peace, it gives them ruin. Reconciliation by the blood of Christ is the only relief for their souls; and nothing more discovers the vanity of any religion, however it may prevail in the world, than the regardlessness of its professors looking after this, which is the foundation stone of all durable building in the things of God. This they will do, and that they will do; but how they shall have an interest in the "reconciliation made for sin?" they trouble not themselves with it.

§13. Obs. 4. The Lord Christ suffered under all his temptations, but sinned in none. He suffered being tempted, but did not sin being tempted. He had the heart and affections of a man, and that in the highest degree of sense and tenderness; whatever sufferings the soul of a man may be brought under by grief, sorrow, shame, fear, pain, danger, and loss; by any afflictive passions within or impressions of force from without; he underwent, he felt them all. All the advantage that he had above us, by the excellency of his person, was only that the sorrows of his heart were enlarged thereby, and he was made capable of greater enduring, though without sin. And it was to be thus with him, because, although the participation of human nature was only necessary, that he might be "an, high priest,"

yet his sufferings under temptation were so, that he might be "a merciful high priest for tempted sufferers." Such have need not only to be saved by his atonement, but to be relieved, favored, and comforted by his grace. They did not only want one to undertake for them, but to undertake for them with care, pity, and tenderness. He bears still in his holy mind the sense he had of his sorrows wherewith he was pressed in the time of his temptations; and seeing his brethren conflicting with the like difficulties, he is ready to help them; and because his power is proportioned to his will, it is said he is "able." And whatever may be the real effects on the mind of Christ from his temptations and sufferings, now he is in heayen; I am sure they ought to be great on our faith and consolation, when we consider him undergoing them for this very end and purpose.

§14. Obs. 5. Temptations cast souls into danger; but the great duty of "the tempted," is to cry out to the Lord Redeemer for help and relief. To succor any one, is to come to his help upon his cry and call; and this being promised by Christ to those that are tempted, supposeth their earnest cry unto him. If we be slothful, if we be negligent under our temptations, if we look other ways for assistance, if we trust to, or rest in our own endeavors for a conquest over them, no wonder if we are wounded, or fall under them, prostrate and vanquished. This is the great arcanum for the cure of this disease, the only means for support, deliverance, and conquest; namely, that we earnestly and constantly apply ourselves to Christ for succor as our "merciful High Priest," who has had experience of them. Were this more our practice than it is, we should find more freedom from them, or more success against them than usually we have. Never

any soul miscarried under temptation, that cried to the Lord for succor under a real apprehension of danger, with faith and expectation of relief. O what encouragement is here given us, by his matchless qualifications! he is faithful, he is merciful, and, as the effect of both, he is able, he is every way sufficient to relieve and succor poor tempted souls. He hath a sufficiency of care, of wisdom, and of faithfulness, to observe and know the seasons wherein succor is necessary. Lo! here, tempted soul, a sufficiency of tenderness, mercy, and compassion; a sufficiency of effectual power; a sufficiency of acceptance at the throne, to prevail for suitable supplies and succors. Yes, (let the afflicted church hear it and rejoice!) he is every way "able to succor them that are tempted;" to him be praise and glory for evermore.

CHAPTER III.

VERSES 1, 2.

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; who was faithful to him that appointed him, as also Moses was faithful in all his house.

$1. Connexion of the words. $2---7. (I.) The several parts of them explained, $8. (II.) Observations and improvements. 1. All gospel doctrines are to be practically improved. $9. 2. Gospel ministers should use holy prudence. $10. 3. Believers are strictly and equally related. §11. 4. True Christians are sanctified. $12. 5. The knowledge of Christ comes by an heavenly calling. $13. 6. Heavenly vocation is a great privilege. $14. 7. The mysteries of the gospel require attentive consideration. $15--17: 8. God's business with sinners could not be transacted but by the embassy of his Son. $18. 9. Special privileges will not profit without special grace. $19. 10. Christ is all in all to his church. $20-22. 11. A diligent consideration of Christ's frees from entanglements and error. §23. Uses,

§1. THE

HE general nature of this epistle, and the doctrines it contains, are constantly improved to enforce practical exhortations. Wherefore our apostle, having in the foregoing chapters manifested the excellency of Christ, its Divine author, both in his person and work,

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