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by his power. All things are to be put under him. There is no other alternative; you must either yield to his mercy, or his justice will seize upon you.

LXXX.

REDEMPTION.

HEBREWS ii. 10.-" For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings."

Long before Christ came it had been foretold that he would prove a stone of stumbling and a rock of offence; that to those who professed to be looking out for him, he would appear to have neither form nor comeliness; no beauty that he should be desired. When he did come, these predictions were realized; he came unto his own, and his own received him not. The preaching of salvation through one that had been crucified, was to them a stumbling block. They could not reconcile the glorious things spoken of Messiah with such a fact. The apostle is showing from the Old Testament what is the real doctrine concerning the Messiah, and having just proved that he was to possess human nature, he proceeds in our text to assign as a reason, that as Captain of our salvation he might be made perfect by his sufferings. Redemption is placed before us in our text,

I. IN ITS ORIGIN.

"It became him for whom are all things and by whom are all things, in bringing many sons to glory."

It

The plan of redemption has God for its author. originated with him. It is the offspring of his own mind. It bears the stamp of his own character. In contriving and effecting redemption it became him

1. To do so in a way worthy of himself. As a God of power.

The state from which man was to be redeemed, was one of thraldom. The devil, who is contending for dominion with God, holds man in subjection.

In

redeeming man from the power of darkness, the power of God is seen in using means the most unlikely, and instrumentality the most insignificant. The gospel is the power of God. "Therefore, as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the devil."

As a God of justice and truth. These were pledged to punish sin. God, as moral governor of the universe, cannot permit sin to go unpunished. Then in redeeming man he must secure these. His truth must be inviolate, his justice exhibited, his law magnified, his government upheld.

2. To do so in a way likely to effect his object.

In contriving this scheme, there would have to be a special adaptation to all the circumstances of the case. Man is at enmity with God, and he is to be brought to love God. How is this to be produced? What so likely as a manifestation of love such as that exhibited in redemption? Man hates holiness. This he is to be brought to love. To effect this, his sympathy is to be excited; sympathy towards holiness and purity, as exhibited in the character of his substitute. Man is subject to temptations. These require peculiar provision-knowledge that one has been equally tempted, and yet has escaped-seems essential; succour adapted to the case and given just in the moment of need, appears imperative. Now, the plan of redemption, to be effectual, must provide for all these circumstances, and for more than these. Our text tells us how all these requirements of the case were met. 66 It became him to make the Captain of their salvation perfect through sufferings. II. IN ITS PROGRESS.

1. The designation given to the Redeemer. our salvation."

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"Captain of

In undertaking the redemption of the world the Redeemer had to enter the lists with the prince of darkness. The prey is to be delivered out of the hands of the mighty, who is determined not to yield it without a struggle. From the first appearance of the Redeemer in this character he has been engaged in a contest-a contest which will continue until he has subdued all things to himself. The first intimation of a deliverer has reference to this feature of the case: He shall bruise thy head, and thou shalt bruise his heel."

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There is a contest between the Redeemer and Satan for every soul. Every soul is actually delivered from the power of darkness. This designation intimates further, that the contest continues to the close of life in each individual case, and will last unto the end of time. The foe is determined not to yield up his prey easily; he contests every inch of ground.

2. His qualifications.

(1.) Their source.

The source of the sufferings of Christ was divine; they were inflicted by the hand of the Father. "It pleased the Father to bruise him." "Awake, O sword, against the man that is my fellow, saith the Lord of Hosts.' Him being delivered up by the determined counsel of God.” (2.) Their nature and variety.

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The sufferings of Christ were of a twofold character. Those which he endured as the sinner's substitute. He died for

sin.

He gave his life a ransom.

the iniquity of us all.

The Father laid on him Besides these there were others through which he passed, to qualify him to sympathize and assist his people in their trials and temptations.

(3.) Their perfection.

If Christ had not been made perfect, had he not been fully competent to the task, the tide of human guilt and misery would have rolled on bearing men down to eternal despair. Destroy this truth, and we have guilt without pardon, life without relief, the Bible without truth, revelation without importance, and christianity without peace. He is made perfect as Mediator. A perfect mediator is one who can reconcile both, can bring both together. In Christ the two parties are so brought together as to make one; He possesses the two natures, yet is but one person; an emblem of the union into which believers are brought with God. By his sufferings he is made perfect as High Priest. Part of his work is intercession-his sufferings qualify him for this. The perfection of his sufferings is seen in their continued and everlasting efficacy. His sufferings have an efficacy which may not only be pleaded for every individual sinner, but for the same sinner under all circumstances, for him after long continued rebellion-after mercy has been ofttimes refused-after the Spirit has been long resisted.

III. ITS CONSUMMATION.

"Bringing many sons to glory."

1. The deliverance.

The term employed is salvation-it embraces a threefold deliverance.

(1.) Deliverance from the curse of God.

The curse of God is overwhelming; no sinner can withstand it, no skill defeat it, no plea remove it. It is universal; not one of the whole race but is exposed to it, for it is deserved. Its duration is eternal.

(2.) From the power of corrupt nature.

Human nature is totally alienated from God, ever inclined to evil. They who live in sin are said to be under the dominion of the flesh. They that are in the flesh cannot please God, they are not subject to the law of God, neither indeed can be.

(3.) From the power of Satan.

His is the power of darkness; he keeps the mind in a state of darkness, he does much to prevent the light and influence of the Spirit from coming into the soul. His is the power of disobedience. He works in the children of disobedience, whom he leads captive at his will; thus he is said to have the power of death, death being separation from God, for it is sin that separates between God and man. His is also the power of malice-he reaps no possible advantage, but quite the reverse-from his exertions against God and the sinner, but he is prompted by settled, deep-rooted malignity—he hates God.

Now there is an actual deliverance in each of these particulars, in the case of each sinner. This is not salvation in the aggregate merely-it is not that salvation is provided for all, but that in each case there is an exhibition of wisdom, power, love, and mercy, equal to that which was displayed in the scenes of Gethsemane and Calvary.

2. The relationship.

They were children of the devil-they are now sons of God. They are so by adoption. "To as many as received him gave he power to become the sons of God." "We have received the Spirit of adoption, whereby we cry Abba, Father." We are sons of God because Christ, our elder Brother, is the Son of God: Wherefore he is not ashamed to call them brethren." As our elder Brother, he not only

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obtained power to redeem us, but also a right to interfere in our cause whenever danger threatens us. În bringing many sons to glory there is associated constant peril-peril, not to the Captain, but to the sons. The bringing many sons to glory supposes a contest betwixt the adversary and the Captain-a contest which continues till the crown of victory and the palm of triumph are awarded with Well done, enter into the joy of thy Lord."

3. The state. "To glory."

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It may import victory, bliss, purity, the presence of God, where there is fulness of joy. Christ, our elder brother, is crowned with glory, and he is bringing the many sons to be sharers of the same glory. Father, I will that they whom thou hast given me, be with me where I am.' We know not what we shall be, but we shall be like him." children, then heirs of God and joint heirs with Christ." "To him that overcometh, will I give to sit down with me on my throne." "To glory," to participation in the honours, triumphs, and felicity of the Redeemer.

"If

LXXXI.

THE HUMAN NATURE OF CHRIST.

HEB. ii. 11-12.-"For both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee."

Perhaps there is no truth in the whole range of scripture so firmly and so generally believed, and at the same time whose practical bearing is so little regarded as the truth stated in the text, that the Lord Jesus has the same nature as ourselves.

I. A GREAT TRUTH STATED.

The text states that he who sanctifieth, and they who are sanctified, are all of one nature.

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