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1. The Redeemer assumed human nature in its present condition, sin excepted.

Jesus Christ is a true man; his human nature is distinet from his divine,- it could exist separate from the divine. As a man he has human feelings and sympathies; while on earth he was subject to human infirmities; he hungred, thirsted, wept, and suffered.

2. This nature he has exalted.

When he took it upon him it was mortal, encompassed with infirmities-these he bore for a while-but after dying and rising again, his humanity was divested of its mortality and its infirmities; his body was made into a glorious body; and with his human nature thus transformed, he entered heaven. It is to be remembered, that although the nature underwent some change, yet the nature itself is essentially the same. He is still the man Christ Jesus.

3. What Christ is now, his followers will eventually become. It was for this he assumed our nature. He has been in every respect like unto us, that we may be in every way like unto him. The nature is the same; our nature will be subject to the same transforming influence; and we shall be clothed with like glorious bodies.

II. A REASON ASSIGNED.

In the preceding verse the apostle states that many sons could be brought to glory only through sufferings, through sufferings of an atoning character. In our text he teaches that it is equally necessary that the atonement be made in the nature that sinned. He reasons that there was a fitness, a propriety, a necessity, that man should be saved through an atonement; and now he proceeds to state that there was an equal fitness, that the atonement should be made in the nature of the sinner. In the greater portion of this chapter the apostle is showing that it is the doctrine of the Old Tes ment that the Messiah was to be a man; and in our text he offers as a reason that the atonement must be made by a man -that he that sanctifieth, and they that are sanctified, must be of one nature. The term sanctifieth, is used, as you well know, to signify set apart for God, or made holy to the Lord. But man could not be set apart for God without an atonement. Hence it was necessary that he who undertook to sanctify men, should partake the same nature with those who were to be sanctified.

III. A GRACIOUS INFERENCE.

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For which cause he is not ashamed to call them brethren."

1. His condescension.

Ere men could be redeemed, ere many sons could be brought to glory, he who undertook to bring them must be made perfect through sufferings, must submit to the wrath of God, must bear the infliction of the penalty. This itself was degrading-great condescension. But there was, if possible, greater condescension in taking upon him human nature, in joining himself to degraded humanity. Why had he, the infinite God, joined himself to the highest, the most exalted created nature, it would have been an act of great condescension, because of the great disparity which must always subsist betwixt the Creator and his creature; but he stooped to man-man in his fallen, low, depraved condition. You sometimes shudder as you pass along the street, when you reflect that you possess the same nature with some of the objects you meet with; you feel yourselves almost degraded in the possession of a common nature; and you shrink from having any connexion with persons whose habits are so repugnant to your tastes and feelings; but, Jesus Christ assumed this nature-took it upon him voluntarily, joined himself to a nature so vile and degrading. 2. His love.

Although human nature is so degraded, so wretched, that mere association, is in itself degrading; yet Christ having set his heart on man's salvation, which could not be accomplished but in his nature he stoops so low as that.

3. What an exalted relationship is that of believers.

They are the brethren of Christ. Now, he does not call all men his brethren, only believers; and the reason is here-He found human nature degraded, but did not leave it so; he raised it to the highest position in the universe amongst created beings, and he did so with the intention of raising all who believe in him to the same position, and it is to these, and these alone, that he addresses the term "brethren.' No others have a right to the relationship. Although he took human nature upon him, yet he has refined and exalted it, and it is not till we have ours elevated and renewed that we can claim relationship to Christ as his brethren. The passage quoted by the apostle is to the point,

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I will declare thy name unto my brethren." The "name" stands for the nature of God; to "declare" is to reveal; but Christ only reveals the name of God to those that believe in him, and they are then made partakers of the divine nature. Believers, here is your privilege. Christ is one with you in nature; and although his nature is exalted above yours, yet there is an essential union and a growing likeness; yea, this union is even now so far complete that you are a part of his body, and soon you will be raised to share the glories of his throne and kingdom.

LXXXII.

THE INCARNATION.

HEB. ii. 14-15-"Forasmuch then 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; and deliver them who through fear of death were all their lifetime subject to bondage."

The incarnation of the Saviour is a fact replete with interest-with it are connected the most glorious displays of the Divine character; as well as the dearest interests of

man.

Let us direct our attention,

I. TO THE FACT RECORDED IN THE TEXT.

The Son of God assumed true human nature. This may be certainly gathered from the terms which are used on this subject in the Holy Scriptures. From these it is evident that our Lord was true man. 66 He was made of a woman.' He was "bone of our bone, and flesh of our flesh." He was "found in fashion as a man." The Word was made

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flesh." God was manifest in the flesh."

The Son of God assumed human nature for the welfare of man. It was for the good of "the children;" it was that many sons might be brought to glory. What a manifestation of love is this! What an exhibition of mercy is here!

He who resided in the splendour of the Divine glory, came down from that glory, and enshrined himself in our clay, and mingled with our degenerate and corrupt race. Why? that he might redeem us from the curse of the law, being made a curse for us.

II. THE DESIGN OF THE INCARNATION.

"That through death he might destroy him that had the power of death, that is, the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage."

Here observe,

1. That all mankind are condemned to death.

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This is a truth which all admit-though it has not that practical influence which a subject so solemn ought to exercise over us. Death is certain. We must needs die, and be as water spilt upon the ground." Death visits every age and condition. To some its approach is gradual; others are suddenly cut off.

2. Death holds men in bondage.

Every one has some fear of death. All have felt the influence of this fear. Men cannot but desire such a catastrophe to be averted. It is not so much the dissolution of the connexion between the soul and body, which is thus feared, as it is the consequences of that dissolution. appointed unto men once to die, and after this the judg ment." It is the fear of endless torment that constitutes the secret of the fear of death.

3. Christ assumed human nature that he might die.

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In the divine nature he could not die. Suffering in the angelic nature would have been of no value to men. He became man that he might die, and that his death might benefit them for whom he died.

4. By the death of Christ believers in him are delivered from the fear of death.

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This is a fact. All who have fled for refuge to him have hope. They are begotten again unto a lively hope." The language of Paul was not peculiar to him. "I desire to depart, and to be with Christ." It is the language of every true believer in Christ.

P.

LXXXIII.

THE DANGER OF DELAYING CONVERSION.

HEBREWS iii. 13.-" But exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin.”

Every one of you must die: you know not how soon; it may be before the termination of another hour. Every one of you must stand before the judgment seat; and, amongst other things, will have to give an account of the use that you have made of the opportunities you have had of securing salvation. Your opportunities are lessening; your time is expiring; your life is ebbing; your danger is increasing. Listen, as for eternity, while we point out to you two sources of danger to which the unconverted are exposed. Some are in danger,

I. FROM FALSE EXPECTATIONS.

It is a very general feeling among hearers of the gospel, that a time will come when they will be more inclined to repent than they are now. When by some remarkable interposition in their behalf; or some extraordinary influence of the Holy Spirit; or some favourable change in their outward circumstances; or in some other way; they will be brought into a safe and happy state. Such persons are persuaded, that, ere they can be saved, they must be converted; that this change must take place, or they are lost for ever. But along with this persuasion, they think that now is not the time for it; that in some future day they will be more disposed to repent than they now are; that a better time for repenting will present itself before life terminates; that they will have fewer cares, less employment, not so strong an inclination for worldly and sinful pleasures; and so they yield themselves up to delusive hopes, to the neglect of the great salvation. That these hopes are delusive may be inferred,

1. From facts in our own experience.

Sometimes persons are converted late in life; but we are persuaded that the cases are few; while we should probably find, were we to inquire, that seldom any who have sat

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