November 4

by the very exercise of the duty. But if our prayers for others benefit them, when at the very time they may be ignorant of our offering them, this must be by God's doing something in a way of answer. This is the very ground and encouragement of our offering them. And the Bible is filled with instances of the accomplishment of such prayers, as it is with commands for the performance of them.

NOVEMBER 4.—“FOR THEIR SAKES I SANCTIFY MYSELF, that they also might be sanctified.”—John 17:19.

HERE are two sanctifications spoken of, very distinguishable from, yet intimately connected with each other—The sanctification of Christ; and the sanctification of Christians. Let this exercise turn on THE SANCTIFICATION OF CHRIST—“For their sakes I sanctify myself.”

Here the word to sanctify does not mean to renovate or purify; but to consecrate or devote. He could not be sanctified in the former sense, because his nature was not depraved or defiled by sin. But under the law, when persons or things were dedicated to God, they were considered as hallowed or holy, and to use them for any common purpose was to profane them. Thus the Sabbath was sanctified, and the tabernacle, and the temple, with the vessels thereof. Thus Jesus devoted himself to the service of God in the salvation of sinners. “Lo!” said he, “I come to do thy will, O God. I consecrate myself to be an atonement, to make reconciliation for the sins of the people. I will suffer, the just for the unjust, and bring them nigh who were once far off, by my blood.” Here he displays the exceeding riches of his grace in his kindness towards us. For,

Observe the voluntariness of the consecration. He does not say, I am sanctified, but, “I sanctify myself.” He was not passive in the business; neither was he compelled. No man, says he, taketh my life from me; I lay it down of myself. He made himself of no reputation. It was therefore with him a matter of the freest choice, and of the fullest purpose. A man walking by the side of a river, may see a fellow creature in danger of drowning, and may plunge in to save him, and perish himself in the attempt. He may be considered as falling a sacrifice to his kindness; but the sacrifice with him was only eventual, not designed. Nothing was accidental in the sufferings of Christ; nothing was unforeseen; he assumed our nature, and entered our world, for this very end—The Son of man came, not to be ministered unto, but to minister, and to give his life a ransom for many.

Observe also the relativeness of the consecration; “For their sakes I sanctify myself”—Not his own. He had no sin of his own to expiate. He was therefore cut off, but not for himself. He was stricken, smitten of God, and afflicted: but he was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him; and by his stripes we are healed. And he suffered not only for our sakes, but in our stead. His death was not only for our good, but for our redemption; and we are expressly assured that he redeemed us from the curse of the law, being made a curse for us. He was therefore a true and proper

sacrifice for sin. As such he was typified by the sacrifices under the law. The people were guilty. The High Priest confessed their sins, and laid his hands on the head of the victim; and having thus transferred their guilt to the substitute, he slew the victim, and taking the blood in a basin, entered the holiest of all, and sprinkled the mercy-seat, and burned incense; and then came forth and blessed the absolved congregation. And thus once in the end of the world Christ appeared to put away sin by the sacrifice of himself; and then entered the holy place, there to appear in the presence of God for us: and to them that look for him will he come forth and appear a second time without sin unto salvation.

Nor must we forget the expensiveness of the dedication. This it is not in our power to estimate. We must possess the same feelings, and bear the same load, before language or imagination, however lively, can enable us to do any thing like justice to the sufferings he endured. The history is not indeed silent. It tells—how he was born in a stable and laid in a manger; became a man of sorrows; had not where to lay his head; endured the contradiction of sinners against himself, bore every kind of reproach; and became obedient unto death, even the death of the cross. But a veil is drawn over his internal anguish. What, before human treachery or violence had yet seized him, made him to be sore amazed and very heavy? What led him to say, "My soul is exceeding sorrowful, even unto death;" while his sweat was as it were great drops of blood falling to the ground? How well, blessed Jesus! mayest thou say, "Is it nothing to you all ye that pass by? Behold, and see if ever there was sorrow, like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger."

Finally, let us keep in mind the unworthiness and vileness of the subjects on whose behalf he thus devoted himself. We read of benefactors: but how few of them have ever exercised self-denial! And when they have made sacrifices, for whom have they suffered? Men have hazarded their lives in the field; they have been wounded, they have been slain. But they bled and died for their country, their friends, their families. But "when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us." Here every Christian will look at his character and his own life: he will review his years of unregeneracy; his omissions of duty; his actual offences: his heart deceitful above all things, and desperately wicked; his depraved nature itself, shapen in iniquity, and conceived in sin: and can he only glance at this, and not exclaim, with self-abasement and wonder—

"Was it for crimes that I had done He grown'd upon the tree? Amazing pity, grace unknown, And love beyond degree!"

VOL. II.