December 28

of Israel: for they have perverted their way, and they have forgotten the Lord their God. Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the Lord our God. Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is the salvation of Israel."

DECEMBER 28.—"In all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God."—Hebrews 2:17.

THERE is indeed one exception. It regards the purity of his nature. This was indispensable, and therefore the Scripture abundantly confirms it, telling us that he was "the Holy One of God," that "he did no sin;" that "in him was no sin." And our Apostle is not forgetful of it in the connexion before us: "he was in all points tempted like as we are, yet without sin."

But this exception being made, the conformity between him and his brethren is universal and complete; if there be any difference it is in their favour. Are they partakers "of flesh and blood?" "He himself likewise also took part of the same." "Both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren." Are they poor? He had not where to lay his head. Are they reviled? "Reproach," says he, "hath broken my heart." Does the adversary assail them? He urged him to the vilest crimes. Do they complain of successless exertion? He said, "I have laboured in vain, I have spent my strength for nought." Have they irreligious connexions? "Neither did his own brethren also believe on him." Are their souls vexed with the filthy conversation of the ungodly? How must he have been grieved, with all his spiritual susceptibilities, when he saw the transgressors! Have they before them the trying hour of death? He knows what it is to die; and in the days of his flesh, with strong cryings and tears, said, "Father, if it be possible, let this cup pass from me; nevertheless, not my will, but thine be done"—"In all things he was made like unto his brethren."

And observe the expediency of the dispensation. "It behoved him." What, could not they be admitted to favour without his humiliation and suffering? Was it only proper for them to obtain glory by his shame, riches by his penury, healing by his strokes, and life by his dying? Yes, "it behoved him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." Is then necessity laid upon him? Does sovereignty itself submit to a law? Do unbounded excellency and goodness condescend to be circumscribed and regulated? And can we who are not our own complain if we are under restraints? Are we to dispense with those rules and decencies which have been established for the safety and welfare of society? Order is essential to happiness. It is allied to all greatness. It is "heaven's first law." God himself is the example of it: he acts by rule. He does not tell us what he could do, but what it "became" and "behaved" him to do; and that he does it not because he would, but because it seemed good in his sight. Let us not deny.

dispute, or doubt the expedience of this economy, because we are unable to perceive all the reasons upon which it is founded. Let us remember how limited our understanding is with regard to every subject, and how limited therefore it must be when it would explore the proceedings of an infinite Being, and where too, that Being is engaged in his highest operations. We cannot conclude that a course is right because a man adopts it; yea, the very reverse is oftener to be feared. But we may always safely infer the rectitude of God's conduct from the perfection of his nature. But if he has been pleased to inform us expressly that whatever difficulties, owing to our ignorance, may now attach to it, the plan was, he himself being judge, proper and becoming in him;—surely we ought to honour him with our confidence, and be willing to walk by faith—especially too, when he engages to explain his dealings after our state of trial and discipline is ended, and—when we can by humble attention and prayer discern enough to convince us that he has abounded towards us in all wisdom and prudence, and to induce us from what we see to exclaim with regard to what we do not see, "O the depths of the riches, both of the wisdom and knowledge of God"—"His work is perfect."

Let us therefore remark the aim and design of this peculiar and expensive constitution. "That he might be a merciful and faithful high priest in things pertaining to God." "Things pertaining to God" mean the concerns of his mediation; the things in which he was to act with God for us, and with us for God. Without having our nature he could not have exercised the priesthood at all, for he would have had nothing to offer, and a priest must of necessity have somewhat to offer. But in this nature, and by this abasement and sufferings, he was

"A merciful" High Priest. He appeared merciful. He knew that nothing could be done unless he gained for himself our confidence, and he knew how hard it was with our consciousness and fears to gain it. He therefore said, I will convince them of my compassion, and show them that I prefer their salvation to my own comfort and life. I will go and dwell among them: I will call them to behold me in the manger, in the garden, and on the cross—Will not this suffice?—He was made merciful. He was rendered capable of the sympathy which can only flow from experience. He only that has been a stranger knows the heart of a stranger. The most humane are those who have been trained to feeling in the school of affliction. The fact is applied to him: "In that he himself hath suffered, being tempted, he is able to succour them that are tempted." And it is thus we are encouraged to apply to him in the time of need: for though he be passed into the heavens, we have not an high priest who cannot be touched with the feeling of our infirmities.

He was "a faithful" High Priest. Faithful to what? To the prophecies, promises, types, going before? He said, "Lo! I come: in the volume of the book it is written of me." Faithful to his own engagements? He turned not away his back; but as the awful scene approached he said, "How am I straitened till it be accomplished?" The main thing is, that he was faithful to the Divine interests; for as the former article refer to us, so this principally