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For if we can afcertain that God has purfued any particular mode of action, we may immediately infer the rectitude of it, from the acknowledged perfection of the divine character; and there is no medium between this, and "charging him foolishly ;” he does not use means uncertainly, or to try their fuccefs; at one view he fees unerringly his end, and his way to it. Again; if He has told us himself that fuch a step became him, we are bound to believe him, however strange and exceptionable it may appear to us. And if in addition to this, he has condefcended in a measure to explain himself, and to fhed fome light upon the fubject, we are thankfully to avail ourselves of it.

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My brethren, we may apply all this to the fubject before us. We know He did "make the Captain of "our falvation perfect through sufferings," and "his ways are judgment." He has exprefsly affured us in his word, that it became him to do fo; and as he is not mistaken, fo he cannot deceive. He has alfo dif covered enough of his motives to fatisfy every humble inquirer, and to draw forth our admiration; "Oh! "the depths of the riches, both of the wisdom and "knowledge of God!" But all this is too general. Let us approach a few particular reafons which He has enabled us to affign, from which the expediency of the fufferings of our Saviour will appear.

The first is derived from the neceffity of experience in our Guide. For how defirable was it that he who was appointed to lead us to glory, should himself be perfonally acquainted with the dangers, difficulties, and trials, to which his followers are exposed in their [ way thither? Nothing would fo powerfully engage the

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confidence which we are to place in him. Experience in every cafe encourages dependence; but fee the afflicted. It is not to the gay and profperous, but to those who have been in mifery themfelves, that they approach with pleasure, and with a conviction that they fhall not be heard in vain, when they cry, “pity me, pity me, O ye my friends, for the hand of God "hath touched me." Sympathy is produced and cherished by experience. If you have endured the forrow under which you behold a fellow-creature labouring, you can enter into his views, feel his fenfations, and weep with him. Who are the moft kind and humane? They who have been much in the school of affliction; there the focial and tender affections are nurtured. "Be kind to ftrangers," fays God to Ifrael; why? for ye know the heart of a ftranger, for ye were strangers in a strange land." The high-priest under the law was "taken from among men, that he might have compaffion on the ignorant, "and on them that are out of the way, for that he "himself also is compaffed with infirmity." All this is grandly applicable to our Lord and Saviour; "for

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in that he himself hath fuffered being tempted, he is "able to fuccour them that are tempted." Though his ftate is changed, his nature is the fame; "for we "HAVE not an High-Priest which cannot be touched "with the feeling of our infirmitics, but was in all "points tempted like as we are, yet without fin.” This opens a fource of exquifite confolation, and we feel the pleafing motive; "Let us therefore come "boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." He "knows your forrows." Are you poor? He knows

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your indigence; not like fome of your wealthy neighbours, who may accidentally hear of it by report, while they are indulging only in luxury. He was poor; "foxes have holes, and the birds of the air "have nests, but the Son of man had not where to

lay his head." Do you fuffer reproach; and are things laid to your charge which you know not? He fees you, who was once deemed "a glutton, and a "wine-bibber, a friend of publicans and finners," "a "Samaritan," "one who had a devil,” “a stirrer up " of the people." Do you feel evil suggestions? The enemy approached Him:

He knows what fore temptations mean,
For He has felt the fame.

Are you looking forward to the hour of death? Your fellow-christians, and your minifters may endeavour to fuftain and to foothe you; but all this comes from perfons who have no experience; they know not what it is to die; but One will be near "to comfort thee upon thy bed of languifhing," who has paffed through the trying fcene; who knows the feelings of human nature in the feparation of foul and body, in leaving beloved friends and relations.

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A fecond reafon is to be derived from his example: it was neceffary for him to fhew us the influence of holiness in a state of fuffering. Afflictions are unavoidable; they occupy a large proportion of life, and of godlinefs; many parts of religion relate entirely to fuffering, and every part receives a luftre from it. The chriftian is more formed from his trials, than from his enjoyments. But we are like bullocks unaccuftomed to the yoke; we are unfkilled in the fcience of

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paffive obedience; even after the experience of of forrow, we know little of the holy mystery "of fuf• fering affliction and of patience." We need inftruction; "How am I to carry the crofs? How can "I render it one of my chief bleffings? What difpofi"tions am I to exercife towards God, who is the Au"thor of this trouble? or towards men, who are the "inftruments of it? How muft I regulate my thoughts, “words, and carriage? Am I forbidden to feel, as well "as to murmur? Muft I indulge no defire, use no "means of relief?" Go, anxious inquirer, and contemplate Him who" fuffered for us, leaving us an ex"ample that we fhould follow his fteps." See him enduring every indignity-but " when he was reviled, "he reviled not again; when he suffered, he threat"ened not, but committed himself to him that judgeth righteously." Hear his prayer for his murderers"Father, forgive them, for they know not what they "do." Mark his language in the garden-" Father, "if it be poffible, let this cup pass from me; neverthelefs, not as I will, but as thou wilt." In all this He does not fo much dazzle as guide; here are none of thofe high-flown, rhapfodical expreffions, which proud philosophy has often placed in the mouths of its heroes; he affects no infenfibility of pain; no indifference to fuffering: we fee humanity with all its natural feelings, only these feelings held under the empire of reafon and of grace. "Let the fame mind be in you

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A third reafon is to be found in the demonstration which his fufferings gave us of the divine benevolence. Awakened fouls find it no eafy thing to believe in

God. Confcious of the wrong their fins have done him, and judging of the Supreme Being by themfelves; it is hard to perfuade their guilty minds, that God is ready to be pacified towards them for all "their abominations;" and that after fuch provocations, he is willing to "receive them gracioufly, and love "them freely." Now I cannot love God, till God appears lovely. I shall never approach him, till I hope in him. Hidden among the trees of the garden, whither my fears had driven me; it is only the voice of mercy can call me forth. It is confidence alone can bring me back to God; it is the fimple principle of our restoration; till this be gained, nothing can be effected. To place himself before us in this encouraging view; to fhew us in himself an acceffible refuge, as foon as ever we feel our danger and our mifery; to keep us from turning again to folly by the desperate conclufion “there is no hope;" to scatter all our misgiving fears, and to allure us into his prefence, he was pleased to facrifice his own Son. The inference is eafily drawn; "He that spared not his own Son, but "delivered him up for us all, how fhall He not with "him alfo freely give us all things.". We behold indeed the love of God in his incarnation, but much more in his fufferings; thefe fuppofe the former and add to it. If he will take one fo dear to him, one fo worthy, one who always did the things which pleased him, and bring him through fuch a depth of fuffering rather than we should perifh; we are convinced that he will not refuse pardon and grace to returning finners; and to this the facred writers turn our attention, when they would magnify the goodness of God:

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