doth strongly confirm the truth of our faith that he only was so indeed § 56 Unto these Characters given of the Messiah we may also subjoyn sundry invincible Arguments proving our Lord Jesus Christ to be he that was promised I shall add only some few of them and that very briefly because they have been by others in an especial manner at large insisted on First Then he testified of himself that he was the Messiah and that those who believed not that he was so should perish in their sins Now because according unto a general Rule he granted that although the Testimony which he gave concerning himself being the Testimony of the Son of God was true yet that it might be justly liable to exception amongst them for the confirmation of his Assertion he appeals to the works that he wrought issuing the difference and question about his Testimony in this that if his works were not such as never any other man wrought or ever could work but the Messiah only that they should be at liberty as to their believing in him The works saith he that my Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me Joh. 5.36 that is to be the Messiah His own Record he asserts to be true appeals also to the Testimony of John but shews it withall inferiour to those other witnesses which he had namely the Scripture and his own works And so also chap. 10.37 If I do not the works of my Father believe me not § 57 Many things might be insisted on for the confirmation of this Argument I shall only point at the Heads of them nor is there more necessary unto our present purpose First All true real Miracles are effects of divine Power Many things prodigious marvelous or monstrous besides the common and ordinary productions of nature may be asserted and brought forth by an extraordinary concurrence of Causes not usually falling in such a juncture and coincidence many may be wrought by the great hidden and to us unknown power of wicked spirits many things may have an appearance of prodigie and wonder by the force of some deceit pretence or delusion that attend the manner of their declaration But real Miracles are effects so above besides or contrary to the nature and efficacy of any or all natural Causes that by no application or disposition of them though never so uncouth or unusual they can be produced and therefore must of necessity be the effects of an Almighty Creating Power causing somewhat to exist in matter or manner out of nothing or out of that which is more adverse unto the being or manner of existence given unto it then nothing its self Such are the works of raising the dead opening the eyes of men born blind c. And this Position the Jews will not deny seeing they make it the foundation of their adherence unto the Law of Moses § 58 Secondly When God puts forth his Miracle-working Power in the confirmation of any word or Doctrine he avows it to be of and from himself to be absolutely and infallibly true setting the fullest and openest seal unto it which men who cannot discern his Essence or Being are capable of receiving or discerning And therefore when any Doctrine which in its self is such as becometh the Holiness and Righteousness of God is confirmed by the emanation of his divine Power in the working of Miracles there can no greater Assurance even by God himself be given of the Truth of it Thirdly The Lord Jesus in the daies of his flesh wrought many great real Miracles in the confirmation of the Testimony that he gave concerning himself that § 59 he was the Christ the Son of God So Joh. 5.20 chap. 7.31 chap. 10.25 chap. 12.37 Greater confirmation it could not have Now that the Lord Jesus wrought the Miracles recorded by the Evangelists with others innumerable that are not recorded Joh. 20.30 chap. 21.25 We have in general all the Testimony Evidence and certainty that any man can possibly have of things which he saw not done with his own eyes and to suppose that a man can have no assurance of any thing but what he sees or feels himself as it overthrows all the foundations of knowledge in the world and of all humane society yea of every thing that as men we either do or know so being once granted it will necessarily follow that we know not the things that we see any longer then whilst we see them no nor perhaps then neither seeing the evidence we have of knowing any thing by our senses proceeds from principles and presumptions which we never saw nor can ever so do And as for the Jews we have all the advantage for the confirmation of what we affirm that either we are capable of or need to desire First We plead our own Records that are written by the Evangelists And herein we have but one request to make unto the Jews namely that they would lay no Exceptions § 60 against them which they know to be of equal force against the writings of Moses and all the Prophets If they declare themselves to be such Bedlams as to set their own houses on fire for no other end but to endanger their neighbours if they will destroy the principles of their own Faith and Religion to cast the broken pieces of them at the heads of Christians if they cry pereant amici dummodo pereant inimici they are not fit to be any longer contended withall I desire then to know what one Exception the Jews can lay against this Record which mutatis mutandis may not be laid against the Mosaical Writings And if they have alwaies concluded all such Exceptions to be invalid as to an opposition unto those grounds and evidences on which they believe those Writings why will they not give us leave to affirm the same of them in reference unto those which we receive and believe on no less certain Testimonies and Evidencies Unless then they can except any thing to the credit of our Writers or disprove that which is written by them from Records of equal weight with them which they can never do nor do attempt it they have nothing reasonable to plead in this Cause To tell us that they do not believe what is written by them neither did their forefathers is as to themselves no more then we know and as to their forefathers nothing but what those very Writers testifie concerning them and to look for their consent unto that in any Record which that Record witnesseth that they dissented from is to overthrow the Record it self and all that is contained in it The Jews then have nothing to oppose unto this Testimony but only their own unbelief which for all the Reasons that have been insisted on cannot be admitted as any just Exception story or circumstance they have none to oppose unto it Secondly We plead the Notoriety of the Miracles
â—â—â—e and immortality were brought to light by the Gospel so death and hell the punâ—â—â—ment of sin under the wrath of God are more fully declared therein The Nature of the judgment to come the duration of the penalties to be inflicted on unbelievers with such intimations of the nature and kind of them as our understandings are able to receive are fully and frequently insisted on in the New Testament whereas they are very obscurely only gathered out of the Writings of the Old 2. The punishment threatned in the Gospel is as unto degrees greater and more sore than that which was annexed to the meer transgression of the first Covenant Hence the Apostle calls it death unto death 2 Cor. 2.16 by reason of the sore aggravations which the first sentence of death will receive from the wrath due unto the contempt of the Gospel Separation from God under eternal punishment was unquestionably due to the sin of Adam and so consequently unto every transgression against the first Covenant Gen. 2.17 Rom. 5.12 13 14. But yet this hinders not but that the same penalty for the nature and kind of it may receive many and great aggravations upon mens sinning against that great Remedy provided against the first guilt and prevarication which it also doth as shall farther afterwards be declared And this ought they to be well acquainted withall who are called unto the Dispensation of the Gospel A fond conceit hath befallen some that all denunciations of future wrath even unto unbelievers is Legal which therefore it doth not become the Preachers of the Gospel to insist upon so would men make themselves wiser than Jesus Christ and all his Apostles yea they would disarm the Lord Christ and expose him to the contempt of his vilest enemies There is also we see a great use in these Evangelical threatnings unto believers themselves And they have been observed to have had an effectual ministery both unto Conversion and Edification who have been made wise and dextrous in managing Gospel Comminations towards the consciences of their hearers And those also that hear the Word may hence learn their duty when such threatnings are handled and opened unto them II. All punishments annexed unto the transgression either of the Law or Gospel are effects of God's vindictive Justice and consequently just and equal A meet recompence of reward What it is the Apostle doth not declare but he doth that it is just and equal which depends on the Justice of God appointing and designing of it Foolish men have always had tumultuating thoughts about the judgments of God Some have disputed with him about the equity and equality of his ways in judgments temporal Ezek. 18. and some about those that shall be eternal Hence was the vain imagination of them of old who dreamed that an end should be put after some season unto the punishment of Devils and wicked men so turning hell into a kind of Purgatory Others have disputed in our days that there shall be no hell at all but a meer annihilation of ungodly men at the last day These things being so expresly contrary to the Scripture can have no other rise but the corrupt minds and affections of men not conceiving the reasons of God's judgments nor acquiescing in his Sovereignty That which they seem principally to have stumbled at is the assignation of a punishment infinite as to its duration as well as in its nature extended unto the utmost capacity of the subject unto a fault temporary finite and transient Now that we may justifie God herein and the more clearly discern that the punishment inflicted finally on sin is but a meet recompence of reward we must consider First That God's Justice constituting and in the end inflicting the reward of sin is essential unto him Is God unjust saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anger or wrath is not that from whence punishment proceedeth but punishment it self God inflicteth wrath anger or vengeance And therefore when we read of the anger or wrath of God against sin or sinners as Rom. 1.18 the expression is metonymical the cause being designed by the effect The true fountain and cause of the punishment of sin is the Justice of God which is an Essential property of his Nature natural unto him and inseparable from any of his works And this absolutely is the same with his Holiness or the infinite Purity of his Nature So that God doth not assign the punishment of sin arbitrarily that he might do so or otherwise without any impeachment of his Glory but his Justice and his Holiness indispensibly require that it should be punished even as it is indispensibly necessary that God in all things should be just and holy The holy God will do no iniquity the Judge of all the earth will do right and will by no means acquit the guilty This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the judgement of God that which his Justice requireth that they which commit sin are worthy of death Rom. 1.32 And God cannot but do that which it is just that he should do See 2 Thess. 1.6 We have no more Reason then to quarrel with the Punishment of sin than we have to repine that God is Holy and Just that is that he is God for the one naturally and necessarily followeth upon the other Now there is no Principle of a more uncontrolable and Soveraign Truth written in the hearts of all men than this that what the Nature of God or any of his Essential Properties require to be is holy meet equal just and good Secondly That this Righteousness or Justice of God is in the Exercise of it inseparably accompanied with infinite Wisdom These things are not diverse in God but are distinguished with respect unto the various manners of his actings and the variety of the Objects which he acteth towards and so denote a different Habitude of the Divine Nature not diverse things in God They are therefore inseparable in all the works of God Now from this Infinite Wisdom of God which his Righteousness in the constitution of the punishment of sin is eternally accompanied withal two things ensue 1. That He alone knoweth what is the true desert and demerit of sin and but from his Declaration of creatures not any And how shall we judge of what we know nothing but from him but only by what he doth We see amongst men that the guilt of crimes is aggravated according to the Dignity of the Persons against whom they are committed Now no creature knowing him perfectly against whom all sin is committed none can truly and perfectly know what is the desert and demerit of sin but by his Revelation who is perfectly known unto himself And what a madness is it to judge otherwise of that we do no otherwise understand Shall we make our selves Judges of what sin against God doth deserve Let us first by searching find out the Almighty unto Perfection and then
them as that they might enjoy the blessed effects thereof in deliverance and salvation Thirdly The Apostle lays down an Inference from his preceding assertion in those words For which cause he is not ashamed to call them brethren In which words we have 1. The respect of that which is here affirmed unto the assertion fore-going for which cause 2. The thing it self affirmed which is That the Lord Christ calls the sons to be brought unto glory his brethren 3. The manner of his so doing he is not ashamed to call them so And herein also the Apostle according to his wonted way of proceeding which we have often observed makes a transition towards somewhat else which he had in design namely the Prophetical Office of Christ as we shall see afterwards For which cause that is because they are of one partakers of one common nature He calls them brethren This gives a rightful foundation unto that Appellation Hereon is built that relation which is between him and them It is true there is more required to perfect the relation of Brotherhood between him and them than meerly their being of one but it is so far established from hence that he was meet to suffer for them to sanctifie and save them And without this there could have been no such relation Now his calling of them Brethren doth both declare that they are so and also that he owns them and avouches them as such But whereas it may be said that although they are thus of one in respect of their common nature yet upon sundry other accounts he is so glorious and they are so vile and miserable that he might justly disavow this cognation and reject them as strangers The Apostle tells us it is otherwise and that passing by all other distances between them and setting aside the consideration of their unworthiness for which he might justly disavow them and remembring wherefore he was of one with them he is not ashamed to call them brethren There may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words and the contrary asserted to that which is denied he is not ashamed that is willingly cheerfully and readily he doth it But I rather look upon it as an expression of condescension and love and herein doth the Apostle shew the use of what he taught before that they were of one namely that thereby they became Brethren he meet to suffer for them and they meet to be saved by him What in all this the Apostle confirms by the ensuing testimonies we shall see in the explication of them in the mean time we may learn for our own instruction IV. That notwithstanding the union of nature which is between the Son of God incarnate the Sanctifier and the children that are to be sanctified there is in respect of their Persons as inconceivable distance between them so that it is a marvellous condescension in him to call them brethren He is not ashamed to call them so though considering what himself is and what they are it should seem that he might justly be so The same expression for the like reasons is used concerning Gods owning his people in covenant chap. 11.16 Wherefore God is not ashamed to be called their God And this distance between Christ and us which makes his condescension so marvellous relates unto a four-fold head First The immunity of the nature wherein he was of one with us in his Person from all sin He was made like unto us in all things sin excepted The nature of man in every other individual person is defiled with and debased by sin We are every one gone astray and are become altogether filthy or abhominable This sets us at no small distance from him Humane nature defiled with sin is farther distanced from the same nature as pure and holy in worth and excellency than the meanest worm is from the most glorious Angel Nothing but sin casts the creature out of its own place and puts it into another distance from God than it hath by being a creature This is a debasement unto hell as the Prophet speaks Thou didst debase thy self-even unto hell Isa. 57.9 And therefore the condescension of God unto us in Christ is set out by his regarding of us when we were enemies unto him Rom. 5.10 that is whilst we were sinners as verse 8. This had cast us into hell it self at the most inconceivable distance from him Yet this hindred not him who was holy harmless undefiled separate from sinners to own us as his brethren He says not with those proud hypocrites in the Prophet Stand farther off I am holier than you but he comes unto us and takes us by the hand in his love to deliver us from this condition Secondly We are in this nature obnoxious unto all miseries in this world and that which is to come Man now is born to trouble all the trouble that sin can deserve or a provoked God inflict his misery is great upon him and that growing and endless He justly in himself free from all obnoxious to nothing that was grievous or irksome no more than the Angels in heaven or Adam in Paradise Poena noxam sequitur Punishment and trouble follow guilt only naturally He did no sin nor was there guile found in his mouth so that God was always well pleased with him What ever of hardship or difficulty he underwent it was for us and not for himself Might not he have left us to perish in our condition and freely enjoyed his own We see how unapt those who are in prosperity full and rich are to take notice of their nearest Relations in poverty misery and distress and who among them would do so if it would cast them into the state of those who are already miserable yet so it did the Lord Christ. His calling us brethren and owning of us made him instantly obnoxious unto all the miseries the guilt whereof we had contracted upon our selves The owning of his alliance unto us cost him as it were all he was worth for being rich for our sakes he became poor He came into the prison and into the furnace to own us And this also renders his condescension marvellous Thirdly He is inconceivably distanced from us in respect of that Place and Dignity which he was designed unto This as we have shewed at large was to be Lord of all with absolute sovereign authority over the whole Creation of God We are poor abjects who either have not bread to eat or have no good right to eat that which we meet withall Sin hath set the whole Creation against us And if Mephibosheth thought it a great condescension in David on his Throne to take notice of him being poor who was yet the son of Jonathan what is it in this King of Kings to own us for Brethren in our vile and low condition Thoughts of his glorious Exaltation will put a lustre on his condescension in this matter Fourthly He is infinitely distanced from us in his
and all our opinions must be judged But it being manifest at length that no colour was given unto the unjust severities of the Novatians by any thing in this Epistle it was generally embraced And by the conquest of this opposition established its Authority for the future § 17 Bellarmin chargeth Luther Brentius Chemnitius and the Centuriators with the rejection of this Epistle But because I know that some of them are falsly accused by him I am apt to suspect the same of the rest which I have not the opportunity to consult And so I shall not reckon them amongst the opposers of this Epistle The matter is more certain concerning Cajetan and Erasmus the former in his Preface unto the other in his last Annotation on this Epistle denying it to be St. Pauls and questioning yea indeed rejecting its Canonicall Authority To them we may add Eniedinus proceeding upon the same principles and making use of their Arguments to the same purpose These are the chief if not absolutely all who have at any time made any scruple at the Authority of this Epistle The reasons they make use of to justifie themselves in their conjectures are amassed together by Erasmus in his Note on the 24. Verse of the last Chapter of it But because he mixeth together the Arguments that he insists on to prove St. Paul not to have been the Penman of it and the exceptions he puts in unto its Canonicall Authority which are things of a diverse consideration I shall separate them and first take out those that seem absolutely to impeach its Authority leaving them that oppose its Penman to our ensuing Discourse on that question in particular § 18 The first thing generally pleaded is the uncertainty of its Author or Penman Sola omnium Pauli nomen non praefert saith Erasmus How unjust and groundless this pretence is we shall afterwards fully manifest At present I shall only shew that it is in generall of no importance in this cause The Author of a Writing being certainly known may indeed give some light unto the nature and Authority of it When it is confessed that the Penman of any Book was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or divinely inspired and that by him it was written for the use of the Church there can be no question of its Authority But this last of his design directed by the Holy Ghost must be no less known than the former For a man may write one Book by inspiration and others by a fallible humane Judgement as Solomon seems to have done his Philosophicall Discourses that are lost Again when the Penman of any Writing pretending unto Divine Authority is not esteemed nor doth manifest himself in any thing to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately acted by the Holy Ghost the writing it self must needs be lyable unto just Exception Wherefore it is confessed that when the Author of any Writing is certainly known much light into its Authority and Relation unto the Canon of the Scripture may be thence received But when this is doubtfull nothing can thence satisfactory on either side be concluded And therefore it hath pleased the Holy Ghost to keep the names of the Penmen of many parts of the Scripture in everlasting obscurity for he borrows no Countenance or Authority unto any thing that proceeds by Inspiration from himself from the names of men There is not then the least strength in this exception for be it granted that we are altogether uncertain who was the Penman of this Epistle yet no impeachment of its Authority can thence be taken unless it can be proved that he was not Divinely inspired But yet to shew the insufficiency every way of this Objection we shall abundantly evince that indeed the very ground and foundation of it is feeble and false The Penman of this Epistle being as well and certainly known as those of any portion of Scripture whatever that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some whereof were never doubted nor called into question And at least we shall so far evince St. Paul to have been the Author of it as although we shall not from thence take any Argument to prove its Canonicall Authority because it hath it self been called into question yet as to render an Objection from the uncertainty of its Author altogether unreasonable § 19 The remaining Objections are more particular and direct to their purpose by whom they are pleaded As First that the Author of this Epistle cites sundry things out of the Old Testament which are not therein contained Such are many of the Stories related unto in the 11. Chapter and that in particular in Chap. 12. verse 21. where he affirms that Moses upon the Terror of the sight that appeared unto him said I exceedingly quake and tremble This place Erasmus supposeth Hierom to have intended when he sayes that some things are mentioned in this Epistle that are not recorded in the Old Testament And Aquinas perplexeth himself in seeking for a Solution unto this difficulty For First he would refer the place to Moses sight of the Angell in the Bush and not the giving of the Law contrary to the express Discourse of the Context And then he adds dixit saltem facto though he said not so yet he did so And lastly worst of all vel fortè Apostolus aliâ utitur literâ quam nos non habemus or it may be the Apostle used another Text that we have not But there is no need of any of these evasions The Author quotes no Book nor Testimony of the Old Testament but only relates a matter of fact and one circumstance of it which doubtless he had by Divine Revelation whereof there is no express mention in the place where the whole matter is Originally recorded Thus in the beginning of the Chronicles sundry particular Stories as that about the Children of Ephraim Chap. 7.21 no wher 's before written are reported from the same infallible directions that others of the same time were written withall when they were omitted And it is uncouth way of proving an Author not to write by Divine inspiration because he writeth Truths that he could no otherwise be acquainted withall Neither is it unmeet for him that writes by Divine inspiration to mention things recorded in other Stories whose Truth is unquestionable as those are related unto Chap. 11. It seems to be of more importance that if the Objectors may be believed the § 20 Writer of this Epistle citeth Testimonies out of the Old Testament that are no wayes to his purpose nor at all prove the matter that he produceth them for discovering at least that he wrote with a fallible spirit if not also that he dealt scarcely bona fide in handling the cause which he undertook Cajetan insists on that of the first Chapter verse 5. I will be unto him a Father and he shall be unto me a Son taken from the 2 Sam. 7.14 or 1 Chron. 17. ◠which words as he supposeth no
offence unto them with whom he had to do It appears then that from hence no light can be given unto our enquiry after the Language wherein this Epistle was Originally written though it be clear enough upon other Considerations Exercitatio VI. Oneness of the Church Mistake of the Jews about the Nature of the Promises Promise of the Messiah the Foundation of the Church But as including the Covenant The Church confined unto the Person and Posterity of Abraham His Call and Separation for a double End Who properly the Seed of Abraham Mistakes of the Jews about the Covenant Abraham the Father of the faithful and Heir of the world on what account The Church still the same § 1 THe Jews at the Time of writing this Epistle and their posterity in all succeeding Generations follow their Example and Tradition were not a little confirmed in their obstinacy and unbelief by a misapprehension of the true sense and nature of the Promises of the Old Testament For whereas they found many glorious Promises made unto the Church in the dayes of the Messiah especially concerning the great access of the Gentiles unto it they looked upon themselves the posterity of Abraham on the account of their being his children according to the flesh as the first proper and indeed only subject of them unto whom in their accomplishment others were to be proselyted and joyned the substance and foundation of the Church remaining still with them But the Event answered not their expectation Instead of inheriting all the Promises meerly upon their carnal interest and priviledge which they looked for and continue so to do unto this day they found that themselves must come in on a new account to be sharers in them in common with others or be rejected whilest those others were admitted unto the inheritance This filled them with wrath and envy which greatly added to the strengthening of their Unbelief They could not bear with patience an intimation of letting out the Vineyard to other Husbandmen With this Principle and Prejudice of theirs the Apostle dealt directly in his Epistle to the Romans Chap. 9 10 11. On the same grounds he proceedeth with them in this Epistle And because his Answer to their Objection from the Promises lyes at the foundation of many of his reasonings with them the nature of it must be here previously explained Not that I shall here enter into a consideration of the Jews Argument to prove the Messiah not yet to be come because the Promises in their sense of them are not yet accomplished which shall be fully removed in the Close of these Discourses but only as I said open the nature in general of that Answer which our Apostle returns unto them and builds his Reasonings with them upon § 2 We shall have occasion afterwards at large to shew how after the entrance of sin God founded his Church in the Promise of the Messiah given unto Adam Now though that Promise was the supportment and incouragement of mankind to seek the Lord a Promise absolutely considered proceeding from meer Grace and Mercy yet as it was the foundation of the Church it included in it the nature of a Covenant vertually requiring a re-stipulation unto obedience in them who by faith come to have an interest therein And this the nature of the thing its self required for the Promise was given unto this end and purpose that men might have a new bottom and Foundation of Obedience that of the first Covenant being disannulled Hence in the following Explications of the Promise this condition of Obedience is expresly added So upon its renewall unto Abraham God required that he should walk before him and be upright This Promise then as it hath the nature of a Covenant including the Grace that God would shew unto sinners in the Messiah and the Obedience that he required from them was from the the first giving of it the foundation of the Church and the whole Worship of God therein Unto this Church so founded and built on this Covenant and by the means thereof the Redeeming Mediatory Seed promised therein were all the following Promises and the Priviledges exhibited in them given and annexed Neither hath or ever had any individual Person any Spiritual right unto or interest in any of those Promises or Priviledges whatever his outward condition were but only by vertue of his Membership in the Church built on the Covenant whereunto as we said they do all appertain On this account the Church before the dayes of Abraham though scattered up and down in the world and subject unto many changes in its worship by the addition of New Revelations was still but one and the same because founded in the same Covenant and intrusted thereby in all the Benefits or Priviledges that God had given or granted or would do so at any time unto his Church In process of time God was pleased to confine this Church as unto the ordinary visible § 3 dispensation of his Grace unto the Person and Posterity of Abraham Upon this restriction of the Church Covenant and Promise the Jews of old mannaged a Plea in their own Justification against the Doctrine of the Lord Christ and his Apostles We are the children the seed of Abraham was their continual cry on the account whereof they presumed that all the Promises belonged unto them and upon the matter unto them alone And this their perswasion hath cast them as we shall see upon a woful and fatal mistake Two Priviledges did God grant unto Abraham upon his Separation to a special interest in the Old Promise and Covenant First That according to the flesh he should be the Father of the Messiah the promised seed who was the very Life of the Covenant the Fountain and Cause of all the Blessings contained in it That this Priviledge was temporary having a limited season time and end appointed unto it the very nature of the thing it self doth demonstrate For upon this actual Exhibition in the flesh it was to cease In pursuit hereof were his posterity separated from the rest of the world and preserved a peculiar people that through them the promised seed might be brought forth in the fulness of time and be of them according unto the flesh Rom. 9.5 Secondly Together with this he had also another Priviledge granted unto him namely that his faith whereby he was personally interested in the Covenant should be the Pattern of the faith of the Church in all generations and that none should ever come to be a member of it or a sharer in its Blessings but by the same faith that he had fixed on the seed that was in the Promise to be brought forth from him in the world On the account of this Priviledge he became the Father of all them that do believe For they that are of the faith the same are the children of Abraham Gal. 3.7 Rom. 4.11 as also Heirs of the World Rom. 4.13 in that all that should believe
describe it by other property as Eccles. 9.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evil figment or concupiscence which is like unto a great King namely because of its power on which account in the New Testament it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raign as a King because of the subjection unto it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lusts or Concupiscence of the heart Rom. 6.12 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to have Dominion v. 14. which is to the same purpose with that of the Targumist evil concupiscence is like a great King And this Testimony we have given unto this Moral corruption of nature in the Targums the most antient Records of the Judaical Apprehensions about these things that are now extant or have been so for many Ages § 11 The Talmudists have expressed the same thoughts about this inbred and indwelling sin and to set forth their conceptions about it they have given it several names not unsuited unto those descriptions of it which are given us by the Holy Ghost in the New Testament As First They call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is malum Evil a Name as they say given by God himself Gen. 8.21 Hence is that Observation of R. Moses Haddarshan from R. Jose in Bereshith Rabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sad or dark is that Mass against which he that made it gives Testimony that it is Evil and our Masters affirm that nought is that plant which he that planted it witnesseth to be Evil. And in answer hereunto it is termed in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sin that Evil thing that dwelleth in us Rom. 7. Secondly They say that Moses calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeputium or uncircumcision Deut. 10.16 And therefore in Tract Sand. cap. 11. to the Question when an Infant may be made partaker of the World to come Ka. Nachman the Son of Isaac answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently after he is circumcised Circumcision being admitted of old as the sign of the taking away by Grace of the natural evil figment of the heart And in Answer hereunto it is called by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vncircumcision Col. 2.13 Thirdly They say David calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Vnclean thing This they draw from Psalm 51. v. 12. by the Rule of Contraries a great Guide in their Expositions Create in me a Clean Heart O God whence it appears that the Heart of its self is unclean And the Apostle gives it us under the same Name and Notion 1 Thes. 4. v. 7. 1 Cor. 7. v. 14. Fourthly Solomon as they suppose calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Enemy or Hater Prov. 25. v. 21. How properly they gather this name from that place ipsi viderint This I know that to the same purpose it is called in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enmity or Hatred Rom. 8.7 and all the Effects of Enmity or actings of an Enemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ascribed unto it 1 Pet. 2.11 Fifthly Isaiah calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offence or stumbling block Isa. 57.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5.18 See James Chap. 1. v. 14 15. The cause of our stumbling and falling Sixthly Ezekiel calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone chap. 36. v. 26. The Reason of this Appellation is commonly known neither doth any Allusion better set out the nature of it from its Effects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hard and impenitent heart Rom. 2. v. 5. Seventhly Joel calls it as they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hidden thing chap. 2.20 for so they interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place whereby they seem to intend that Darkness and Deceitfulness which are often ascribed unto it in the New Testament And these names they largely Comment upon Now though I shall not justifie their deduction of them from the places mentioned which yet some of them are proper enough unto their purpose yet as was said the Names themselves seem not unsuitable unto that description of it which we have in the New Testament Besides they speak elsewhere to the same purpose In Neve Shalom lib. 10. cap. 9. They term it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the defilement of the Serpent See 2 Cor. 11.3 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Eccles. 4. v. 13. An old and foolish King So is that place interpreted in Midrash Coheleth And this as we observed before answers what we are taught in the New Testament concerning the Reign and Dominion of Sin as also the Name given it by the Apostle of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Man both being comprised in that expression an old and foolish King though the Text be wrested by them in their usual manner And they give a tolerable Reason in the same place of this Appellation of the Old Man because say they it is joyned unto a man in his infancy continuing with him unto his Old Age but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the New man or Good concupiscence comes not on our nature untill the Age of thirteen years so the Midrash feeling in the dark after that supply of of Grace which is so clearly revealed in the Gospel And in Tractat. Sandrim fol. 91. they ask this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from what time doth the Evil Concupiscence bear rule in a man from the Time of his birth or from the time of his forming in the Womb Rabbi answered from the time of his conception and forming in the Womb. And this Kimchi on Psalm 51. illustrates by a similitude not altogether impertinent As saith he He that sows a bitter Berry that bitterness becomes naturall unto the Tree and Fruit that grows thereon And this Concupiscence which is in the heart of man from his Conception they acknowledge to have proceeded Originally from the Sin of our first Parents for if it were implanted in him at his Creation it cannot be avoided but that God himself must be assigned as the Principal efficient Cause of all Moral Evil. Unto this purpose speaks their late Master in his Preface to his Book de Fragilitate Haec vitiositas saith he ex primorum Parentum profecta crimine contagioque invasit utramque animae rationalis facultatem mentem qua apprehendimus voluntatem qua appetimus This vitiosity and contagion proceeding from the Sin of our First Parents hath invaded both the faculties of our Rational Souls both the Vnderstanding and the Will And for the continuance of this Evil or its abode in us they express it in Bereshith Rabba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so long as the Righteous live they wage War with their concupiscence And they variously set forth the growth of it where it is not corrected by Grace At first they say it is like a Spiders thread but at last like a Cartrope from Isa. 59. v. 5. and Chap. 5. v. 18. And again in the beginning it is like a stranger then as a
him the refreshing word of the Gospel unto poor weary sinners was the gift of the Father 3. As to the manner of his receiving of the Revelation of the Will of God a double mistake must be removed and then the nature of it must be declared 1. The Socinians to avoid the force of those Testimonies which are urged to confirm the Deity of Christ from the assertions in the Gospel that he who spake to the Disciples on earth was then also in Heaven John 3.13 Chap. 6.35 51. Chap. 7.32 33 41 42 57 58. Chap. 8.29 have broached a Mahumetan fancy that the Lord Christ before his entrance on his publick Ministry was locally taken up into Heaven and there instructed in the mysterie of the Gospel and the mind of God which he was to reveal Catech. Raccov cap. 3. de Offic. Ch. Prophet Quest. 4 5. Smalcius de Divinitat Christi cap. 4. Socin Respons ad Paraen Vol. pag. 38 39. But 1. There was no cause of any such Rapture of the humane Nature of Christ as we shall evidence in manifesting the way whereby he was taught of the Father especially after his Baptism 2. This imaginary Rapture is grounded solely on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Lord Christ in his whole Person was no more than a meer man 3. There is no mention of any such thing in the Scripture where the Fathers revealing his mind and will to the Son is treated of which had it been ought not to have been omitted 4. The fancy of it is expresly contrary to Scripture for 1. The Holy Ghost affirms that Christ entered once into the Holy Place and that after he had obtained eternal Redemption Heb. 9.12 which should have been his second entrance had he been taken thither before in his humane nature so that coming of his into the world which we look for at the last day is called his second coming his coming again because of his first entrance into it at his incarnation Heb. 9.28 2. He was to suffer before his entry into Heaven and his glory therein Luke 24.26 And 3. As to the time of his Ascension which these men assign namely the forty dayes after his baptism it is said expresly that he was all that time in the wilderness amongst the wild Beasts Mark 1.13 So that this figment may have no place in our enquiry into the way of the Fathers speaking in the Son 2. Some lay the whole weight of the Revelation of the will of God unto Christ upon the endowments of the Humane Nature by vertue of its Personal Vnion with the Eternal Word but this is wholly inconsistent with the many Testimonies before rehearsed of the Fathers revealing himself unto him after that Vnion Wherefore to declare the Nature of this Revelation we must observe further 4. That Jesus Christ in his divine Nature as he was the Eternal Word and Wisdom of the Fathers not by a voluntary communication but eternal generation had an omnisciency of the whole nature and will of God as the Father himself hath because the same with that of the Father their will and wisdom being the same This is the blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in-being of each Person the one in the other by vertue of their oneness in the same nature Thus as God he had absolute omniscience Moreover the mysterie of the Gospel the especial Counsel and Covenant of it concerning the Redemption of the Elect in his blood and the Worship of God by his Redeemed ones being transacted between Father and Son from all eternity was known unto him as the Son by vertue of his own personal transactions with the Father in the eternal Counsel and Covenant of it See what we have elsewhere delivered concerning that Covenant 5. The Lord Christ discharged his Office and work of Revealing the Will of the Father in and by his humane nature that nature wherein he dwelt among us Joh. 1.14 For although the Person of Christ God and man was our Mediator Acts 20.28 Joh. 1.14 18. yet his humane nature was that wherein he discharged the duties of his Office and the principium quod of all his mediatory actings 1 Tim. 2.5 6. This Humane Nature of Christ as he was in it made of a woman made under the Law Gal. 4.4 was from the instant of its Vnion with the Person of the Son of God an holy thing Luke 1.35 Holy harmless undefiled separated from sinners and radically filled with all that perfection of habitual Grace and Wisdom which was or could be necessary to the discharge of that whole duty which as a man he owed unto God Luke 2.40 49 52. Joh. 8.46 1 Pet. 2.22 But 7. Besides this furniture with habitual Grace for the performance of all holy obedience unto God as a man made under the Law there was a peculiar endowment with the Spirit without and beyond the bounds of all comprehensible measures that he was to receive as the great Prophet of the Church in whom the Father would speak and give out the last Revelation of himself This communication of the Spirit unto him was the foundation of his sufficiency for the discharge of his Prophetical Office Isa. 11.2 3. Chap. 48.16 Chap. 61.1 2 3. Dan. 9.24 As to the reality and being of this Gift of the Spirit he received it from the womb whence in his infancy he was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2.40 filled with wisdom wherewith he confuted the Doctors to amazement v. 47. And with his years were these Gifts encreased in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went forwards in wisdom and stature and favour v. 52. But the full communication of this Spirit with special reference unto the discharge of his publick Office with the visible pledge of it in the Holy Ghost descending on him in the shape of a Dove he was made partaker of in his baptism Matth. 3.16 when also he received his first publick Testimony from Heaven v. 17. which when again repeated received the additional command of hearing him Matth. 17.5 designing the Prophet that was to be heard on pain of utter extermination Deut. 18.18 19. And therefore he was thereupon said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 4.1 full of the Holy Ghost and sealed to this work by the sign foretold of God Joh. 1.33 This was the foundation of the Fathers speaking in the Son as incarnate He spake in him by his Spirit so he did in the Prophets of old 2 Pet. 1.21 And herein in general the Prophecy of Christ and theirs did agree It remaineth then to shew wherein his Preheminence above them did consist so that the word spoken by him is principally and eminently to be attended unto which is the Argument of that which the Apostle hath in hand in this place 8. The Preheminencies of the Prophecy of Christ above that of Moses and all other Prophets were of two sorts 1. Such as arose from his Person who was the Prophet 2. Such
certain Rule Way or means to come to the knowledge of the Truth yet they ceased not with indefatigable diligence and industry to enquire after it and to trace the obscure footsteps of what was left in their own natures or implanted on the works of Creation But many the most of those unto whom God hath granted the inestimable benefit and priviledge of his Word as a sure and infallible Guide to lead them into the knowledge of all useful and saving Truth do openly neglect it not accounting it worthy their searching study and diligent Examination How wofully will this rise up in Judgement against them at the last day is not difficult to conceive And how much greater will be their misery who under various pretences for their own corrupt ends do deter yea and drive others from the study of it II. It is the duty of all Believers to rejoyce in the Glory Honour and Dominion of Jesus Christ. The Church in the Psalm takes by faith a prospect at a great distance of his Coming and Glory and breaks out thereon in a way of Exultation and Triumph into those words Thy Throne O God is for ever And if this were a matter of such joy unto them who had only an obscure Vision and Representation of the glory which many Ages after was to follow 1 Pet. 1.11.12 what ought the full Accomplishment and manifestation of it be unto them that believe now in the dayes of the the Gospel This made them of old rejoyce with joy unspeakable and full of Glory even because they saw and heard the things which Kings Wise men and Prophets desired to see and saw them not God having prepared some better thing for us that they without us should not be made perfect Chap. 11.40 For 1. Herein God is glorified The Kingdom of Christ is the glory of God thereby is his Name and Praise exalted in the world and therefore upon the Erection and setting of it up are all his People so earnestly invited to rejoyce and triumph therein Psal. 95.1 2 3. Psal. 96.1 2 3 4. Psal. 97.1 2 c. This I say is a cause of Eternal Joy unto all his Saints that God is pleased to glorifie himself and all the infinite Excellencies of his Nature in the Kingdom and Rule of Jesus Christ. 2. Herein doth the Honour and Glory of Christ as Mediator consist which is a matter of great rejoycing unto all that love him in sincerity He tells his Disciples John 14.28 That if they loved him they would rejoyce because he said he went unto the Father They considered only their own present condition and distres being filled with sorrow because he had told them of his Departure from them but saith he Where is your Love to me Ought you not to have that in your hearts as well as care of your selves for your Condition I shall take care and provide for your security and if you love me you cannot but rejoyce because I go to my Father to receive my Kingdom That he who loved us that gave himself for us that underwent every thing that is reproachful or miserable for our sakes is now exalted glorified enthroned in an everlasting immoveable Kingdom above all his Enemies secure from all Opposition is a matter of inexpressible Joy if we have any love unto him 3. Our own concernment security safety present and future happiness lyes herein Our All depends upon the Kingdom and Throne of Christ. He is our King if we are Believers our King to Rule Govern Protect and Save us to uphold us against Opposition to supply us with strength to guide us with Counsel to subdue our Enemies to give us our Inheritance and Reward and therefore our principal interest lyes in his Throne the Glory and Stability thereof Whilest he reigneth we are safe and in our way to Glory To see by faith this King in his Beauty upon his Throne high and lifted up and his train filling the Temple to see all Power committed unto him all things given into his hands and herein disposing of all and ruling all things for the Advantage of his Church must needs cause them to rejoyce whose whole interest and concernment lyes therein 4. The whole world all the Creation of God are concerned in this Kingdom of Christ. Setting aside his cursed Enemies in Hell and the whole Creation is benefited by this Rule and Dominion for as some men are made partakers of saving Grace and salvation thereby so the residue of that race by and with them do receive unspeakable Advantages in the Patience and Forbearance of God and the very creature it self is raised as it were into an Hope and Expectation thereby of Deliverance from that state of Vanity whereunto now it is subjected Rom. 8.20 21. So that if we are moved with the Glory of God the Honour of Jesus Christ our own only and eternal interest with the Advantage of the whole Creation we have cause rejoyce in this Throne and Kingdom of the Son III. It is the Divine Nature of the Lord Christ that gives Eternity Stability and Vnchangeableness to his Throne and Kingdom Thy Throne O God is for ever Concerning this see what hath formerly been delivered about the Kingdom of Christ. IV. All the Laws and the whole Administration of the Kingdom of Christ by his Word and Spirit are all equal righteous and holy His Scepter is a Scepter of Righteousness The world indeed likes them not all things in his Rule seem unto it weak absurd and foolish 1 Cor. 1.20 21. but they are otherwise the Holy Ghost being judge and such they appear unto them that do believe yea whatever is requisite to make Laws and Administrations righteous it doth all concurr in those of the Lord Jesus Christ. As 1. Authority a just and full Authority for enacting is requisite to make Laws righteous Without this Rules and Precepts may be good materially but they cannot have the formality of Law which depends on the just Authority of the Legislator without which nothing can become a righteous Law Now the Lord Christ is vested with sufcient Authority for the enacting of Laws and Rules of Administration in his Kingdom All Authority all Power in Heaven and Earth is committed unto him as we have before proved at large And hence those that will not see the Equity of his Rule shall be forced at last to bow under the Excellency of his Authority And it were to be wished that those who undertake to make Laws and Constitutions in the Kingdom of Christ would look well to their Warrant For it seems that the Lord Christ unto whom all Power is committed hath not delegated any to the sons of men but only that whereby they may teach others to do and observe what he hath commanded Matth. 28.20 If moreover they shall command or appoint ought of their own they may do well to consider by what Authority they do so seeing that is of indispensible necessity unto the
of it contradicted his own light out of hatred unto the Gospel there are sundry Psalms with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le David which are expresly affirmed to be composed and sung by him unto the Lord as Psal. 18. whose Title is To the chief Musician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Prefix is repeated to David the servant of the Lord who spake unto the Lord the words of this song So directly do the modern Rabbins contradict their own light out of hatred unto the Gospel Evident then it is that David is not treated of in this Psalm in that he being the Pen-man of it calleth him his Lord concerning whom he treats Besides to omit other instances of alike cogency how or when did God swear unto David that he should be a Priest and that for ever after the order of Melchisedeck The Jews knew well enough that David had nothing to do with the Priesthood So that David had no concernment in this Psalm but only as he was the Pen-man of it He was not herein so much as a Type of the Messiah but speaks of him as his Lord. Wherefore others of them as Jarchi and Lipman and Nizzachon affirm that it is Abraham who is spoken of in this Psalm of whom the one says it was composed by Melchizedech the other by his servant Eliezer of Damascus But the fondness of these presumptuous figments is evident Melchizâ—dech on all accounts was greater than Abraham above him in Degree Dignity and Office as being a King and Priest of the High God and therefore blessed him and received Tithes of him and on no account could call him his Lord. Eliezer did so being his servant but how could he ascribe unto him the sitting at the Right Hand of God how the sending forth the rod of his power from Sion how being a Priest for ever after the order of Melchizedeck or indeed any one thing mentioned in the Psalm These things deserve not to be insisted on but only to manifest the woful pretences of the present Judaical infidelity It appears from the Dialogue of Justin Martyr with Trypho that some of them of old applied this Psalm to Hezekiah But not one word in it can rationally be conceived to respect him especially that Which is spoken about the Priesthood utterly excludes him seeing his Great Grand-father a man of more power than himself was smitten with Leprosie and lost the Administration of his Kingdom for one single attempt to invade that Office 2 Chron. 26. It remains then that this Psalm was written concerning the Messiah and him alone for no other subject of it can be assigned And this use in our passage we may make of the Targum that whereas those words The Lord said do not intend a word spoken but the stable purpose or decree of God as Psal. 2. v. 7. its Author hath rendred them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord said in or by his word that is his Wisdom his Son with whom and to whom he speaks and concerning whom his Decree and Purpose is here declared It remaineth only that we consider the Objections of the Jews against our Application of this Psalm unto the Messiah And these are summed up by Kimchi in his Exposition of the Text. The Hereticks saith he expound this Psalm of Jesus and in the first verse they say the Father and Son are designed and they read Adonai with Camets under Nun in which use the true God is signified by that Name And verse the third in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they read Chirick under Ain so making it signifie with thee And what is there said of the beauty of Holiness they ascribe unto that which is from the womb But in all Copies that are found from the rising of the Sun to the going down of it Chiric is with Nun in Adoni and Patha with Ain in Hammeka And Gerolmus Hierom erred in his Translation And for the errour if the Father and Son be the God-head how doth one stand in need of the other and how can he say unto him Thou art a Priest He is a Priest who offers sacrifice but God doth not Of the like nature are the rest of his exceptions unto the end of his Notes on that Psalm To this Lipman addes a bitter blasphemous discourse about the application of those words from the womb v. 3. unto the womb of the blessed Virgin Answ. Our cause is not at all concerned in these mistakes whether of Jews or Christians For the Jews their chief enmity lies against the Deity of our Lord Jesus Christ and therefore what ever testimony is produced concerning him they presently imagine that it is for the proof of his Divine Nature This lies at the bottom of these exceptions of Kimchi Hence he conceives that our argument from this place lies in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the pointing it with Camets Adonai so making it to be the proper Name of God when we acknowledge that it is Adoni pointed with Chiric and signifies my Lord so it is rendred by the Evangelist Matth. 22. v. 45. so by the LXX and by Hierom Domino meo And the argument of our Saviour lies not in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that he being the Son of David was also then the Lord of David which he could no otherwise be but upon the account of his Divine Nature In the words reflected on by Kimchi it is confessed that there have been mistakes amongst Translators and Expositors Those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar from them tecum principium with thee is the beginning which hath misled many Expositors But Kimchi knew that Hierom had translated them Populi tui duces spontanei Thy people shall be willing leaders giving both the significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though one would suffice Thy people are or shall be willing But this pertains not to the cause under consideration In like manner have those other words been misrendred by the same Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say the LXX and the Vulgar Exutero ante luciferum genui te From the womb before the morning Star have I begotten thee which gave occasion to many uncouth Expositions in Justin Martyr Tertullian Epiphanius Austin and others But the words are rightly rendred The dew of thy birth is from the womb of the morning and express the rise and flourishing of the Kingdom of the Messiah These things prove indeed that it is dangerous to interpret the Scripture without heedful attending unto the Original Text but that the Messiah is not intended in this Psalm they prove not For what they farther object on our supposition of the Divine Nature of Christ That there was no need that God should promise God his assistance it is but an open effect of their ignorance or malice Assistance is not promised the Messiah as God but as made Man for our sakes
the Covenant between him and the people that the Transgression of it so as to disannul the terms and conditions of it had by Divine Constitution the punishment of death temporal or Excision appointed unto it And this in the next words he proceeds to improve unto his purpose by the way of an Argument à minori ad majus How shall we escape if we neglect so great salvation c. There is an Antithesis expressed in one branch as we observed before between the Law and the Gospel namely that the Law was the Word spoken by Angels the Gospel being revealed by the Lord himself But there are also other differences intimated between them though expressed only on the part of the Gospel as that it is in its nature or Effects Great Salvation that is not absolutely only but comparatively unto the benefit exhibited to their fore Fathers by the Law as given on Mount Horeb. The confirmation also of the Gospel by the Testimony of God is tacitely opposed unto the confirmation of the Law by the like Witness and from all these considerations doth the Apostle enforce his Argument proving the Punishment that shall befall Gospel neglecters In the words as was in part before observed there occurrs 1. The Subject matter spoken of so great salvation 2 A further Description of it 1. From its principal Author it began to be spoken by the Lord. 2. From the manner of its propagation it was confirmed unto us by them that heard it 3. From its Confirmation by the Testimony of God Which 4. Is exemplified by a distribution into 1. Signs 2. Wonders 3. Mighty Works and 4. Various Gifts of the Holy Ghost whereof there is 3. A neglect supposed if we neglect and 4. Punishment there intimated wherein 1. The Punishment its self and 2. The manner of its expression how shall we escape are to be considered all which are to be severally explained 1. The subject matter treated of is expressed in those words so great Salvation And it is the Gospel which is intended in that Expression as is evident from the preceding Verse For that which is there called the word which we have heard is here called great salvation As also from the following words where it is said to be declared by the Lord and farther propagated by them that heard him And the Gospel is called Salvation by a Metonymy of the Effect for the Cause For it is the Grace of God bringing salvation Titus 2.11 The Word that is able to save us The Doctrine the Discovery the instrumentally efficient Cause of Salvation Rom. 1.16 1 Cor. 1.20 21. And this Salvation the Apostle calls Great upon many accounts which we shall afterwards unfold And calling it so great salvation he refers them unto the Doctrine of it wherein they had been instructed 〈◊〉 whereby the Excellency of the Salvation which it brings is declared Now though the Apostle might 〈…〉 pressed the Gospel by the word which was declared unto us by the Lord as 〈…〉 the Law by the word spoken by Angels yet to strengthen his Argument 〈◊〉 Moâ—â—â— unto Obedience which he insists upon he chose to give a brief Description of iâ— from its principal Effect it is great Salvation The Law by reason of sin proved the Ministry of Death and Condemnation 2 Cor. 3.9 yet being fully published only by Angels Obedience was indispensibly required unto it And shall not the Gospel the Ministry of life and great salvation be attended unto 2. He farther describes the Gospel from its principal Author or Revealer it began to be spoken by the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words may have a twofold sense for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may denote either principium temporis the beginning of time or principium operis the beginning of the work In the first way it asserts that the Lord himself was the first Preacher of the Gospel before he sent or employed his Apostles and Disciples in the same work In the latter that he only began the work leaving the perfecting and finishing of it unto those who were chosen and enabled by him unto that end And this latter sense is also true for he finished not the whole Declaration of the Gospel in his own person teaching vivâ voce but committed the work unto his Apostles Matth. 10.27 But their teaching from him being expressed in the next words I take the words in the first sense referring unto what he had delivered Chap. 1.1 Of Gods speaking in these last dayes in the Person of the Son Now the Gospel hath had a threefold beginning of its Declaration First In Prediction by Promises and Types and so it began to be declared from the foundation of the world Luke 1.70 71. Secondly In an immediate Preparation and so it began to be declared in and by the Ministry of John the Baptist Mark 1.1 2. Thirdly In its open clear actual full Revelation so this work was begun by the Lord himself and carried on to perfection by those who were appointed and enabled by him thereunto Joh. 1.17 18. Thus was it by him declared in his own person as the Law was by Angels And herein lyes the stress of the Apostles Reasonings with reference unto what he had before discoursed concerning the Son and Angels and his Preheminence above them The great Reason why the Hebrews so pertinaciously adhered unto the Doctrine of the Law was the glorious Publication of it It was the word spoken by Angels they received it by the disposition of Angels If saith the Apostle that were a sufficient cause why the Law should be attended unto and that the neglect of it should be so sorely revenged as it was though in it self but the Ministry of death and condemnation Then consider what is your Duty in reference unto the Gospel which as it was in its self a Word of life and great salvation so it was spoken declared and delivered by the Lord himself whom we have manifested to be so exceedingly exalted above all Angels whatever 3. He farther describes the Gospel from the way and means of its conveyance unto us It was confirmed unto us by them that heard him And herein also he prevents an Objection that might arise in the minds of the Hebrews inasmuch as they at least the greatest part of them were not acquainted with the Personal Ministry of the Lord they heard not the word spoken by him For hereunto the Apostle replyes that though they themselves heard him not yet the same word which he preached was not only declared but confirmed unto them by those that heard him And herein he doth not intend all of them who at any time heard him teaching but those whom in an especial manner he made choice of to employ them in that work namely the Apostles So that this expression those that heard him is a Periphrasis of the Apostles from that great priviledge of hearing immediately all things that our Lord taught in his own
the Kingdom of Light and Glory and an especial part of our salvation For God is light and in him there is no darkness at all so that whilest we are under the power of it we can have no entercourse with him For what communion hath light with Darkness Now the removal hereof is by the Gospel 2 Cor. 4.6 God who commands light to shine out of darkness shines in our hearts to give us the knowledge of his Glory in the face of his Son and he doth it by the Illumination of the glorious Gospel of Christ v. 4. For not only is the Object revealed hereby Life and Immortality being brought to light by the Gospel but also the Eyes of our understandings are enlightened by it savingly to discern the Truths by it revealed For by it it is that both the eyes of the blind are opened and light shineth unto them that sit in darkness whence we are said to be called out of darkness into marvelous light 1 Pet. 2.9 And our Calling is no otherwise but by the Word of the Gospel And as the implanting of this heavenly Light in us is by the Word so the growth and encrease of it in spiritual Wisdom is no otherwise wrought 2 Cor. 3.18 Col. 2.2 And this spiritual Acquintance with God in Christ this saving Wisdom in the Mysterie of Grace this holy Knowledge and Understanding of the Mind of God this growing Light and insight into Heavenly things which is begun encreased and carryed on by the Gospel is an especial dawning of that Glory and immortality which this salvation tendeth ultimately unto Fifthly There belongs unto it also that Joy and Consolation which believers are made partakers of by the Holy Ghost in this world Oft times their Tryals are many their troubles great and their temptations abound in the course of their obedience And these things are ready to fill them with Cares Fears Sorrows and Disconsolation Now though our Lord Jesus Christ hath foretold his Disciples of all the tribulations and sorrows that should attend them in this world and taught them to uphold and support their spirits with the thoughts and hopes of the glory that shall be revealed yet in the salvation that he hath purchased for them there is provision of comfort with joy unspeakable and full of glory even during their pilgrimage here below Such joy indeed it is as the world knoweth not nor can know The principles and causes of it its Nature and Effects are all hidden unto them Yet such it is that all the contentments and enjoyments of this world are no way to be compared with it and such do all that have tasted of it esteem it to be Now this also is wrought in us and communicated unto us by the Gospel It is the Word of Promise whereby God gives strong consolation unto the heirs of salvation Heb. 6.17 18. And upon the receiving of this Word by faith it is that Believers rejoyce with unspeakable and full of glory Not only supportment and comfort in the bearing of troubles but glorious Exultations and Extasies of joy are oft-times wrought in the hearts of Believers by the Gospel Now they can endure now they can suffer now they can die joy is upon their heads and in their hearts and sorrow and sighing flie away Here is Rest here is Peace here are Refreshments here are Pleasures here is Life to be desired The good Lord sweeten and season all our hearts with all these Consolations these joys of his Kingdom and that by the blessed Word of his Grace Lastly to instance in no more particulars the Gospel is the Word of Salvation and the instrument in the hand of God for the conferring of it upon Believers because they shall be taken into the full possession and enjoyment of it at the last day by and according unto the word and sentence of it It is the Symbol and Tessera that gives men final admission into glory The secrets of all hearts shall be judged according to the Gospel Rom. 2.6 And by the word of it shall the Elect receive their Crown And in these respects is the Gospel a word of salvation But secondly it is said in our Proposition as in the Text to be great salvation Now we have seen that the Gospel is called salvation metonymically the Cause being called by the name of the Effect But in this adjunct of Great so great the Effect it self Salvation it self preached and tendred by the Gospel is principally intended That then in the next place we are to declare namely that this Salvation preached in the Gospel is great salvation Neither is it absolutely said to be great salvation but such or so great salvation And it is usual in the Scripture where it would suggest unto our minds and thoughts an inconceivable greatness to use some such expressions as plainly intimate somewhat more than can be expressed See 1 Pet. 4.17 18. Heb. 10.29 Joh. 3.16 So great that is absolutely so and comparatively so with respect unto the benefits received by the Law and inconceivably so beyond what we can conceive or express There ought then to be no expectation that we should declare the real greatness of this salvation which the Apostle intimates to be inexpressible we shall only point at some of those considerations wherein the greatness of it doth most principally consist and appear First it is great in the Eternal contrivance of it When sin had defaced the glory of the first Creation and the Honour of God seemed to be at a stand no way remaining to carry it on unto that End which all things at first tended unto all Creatures were and for ever would have been ignorant of a way for the retrievment of things into the former or a better Order or the bringing forth a salvation for that which was lost For besides that there were such horrible confusions and such inextricable intanglements brought upon the Creation and the several parts of it which none could discern how they might be joynted and set in order again there appeared a repugnancy in the very properties of the Divine Nature unto any relief or salvation of sinners Let sinners be saved and what shall become of the Justice Holiness and Wrath of God all which are engaged to see a meet recompence of reward rendred unto every transgression And this was enough eternally to silence the whole Creation by reason of that indispensible Obligation which is on them always and in all things to prefer the Honour and Glory of their Maker before the Being or well-being of any creatures what ever Should the holy Angels have set upon a contrivance for the salvation of sinners upon the first discovery that it would interfere and clash with the Glory of God as every contrivance of Wisdom finite and limited would have done undoubtedly yea rise up against his very Blessedness and Being they would instantly have cast it from them as an abominable thing and have rested eternally in
more indigent condition than the Angels are or ever were obnoxious unto 2. The general end of that Exinanition and Depression of Jesus it was that he might suffer death 3. His Exaltation unto Power and Authority over all things in particular the world to come crowned with glory and honour 4. A numerous Amplification subjoyned of the end of his depression and the death that it tended unto 1. From the Cause of it the Grace of God 2. The Nature of it he was to taste of death 3. The End of it it was for others And 4. its extent for all That he by the grace of God might taste death for all 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Adversative intimating the introduction of one singular person in opposition to him or them spoken of in the end of the fore-going verse We see not all things put under his feet which some against the whole context apply unto Christ but we see Jesus Had the same person been spoken of in both verses the expression would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but we see him but a new Antecedent being here introduced but we see Jesus another person is substituted as the subject spoken of as the Syriack version declares we see him that it is Jesus How and in what sense he was made lower than the Angels hath been declared in opening the words as they lie in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprized in that testimony of the Psalmist Only it may be enquired whether this Exinanition of Christ or Minoration in respect of Angels did consist meerly in his Incarnation and participation of Humane Nature which in general is esteemed beneath Angelical or in the misery and anxiety which in that nature he conflicted withall And the Apostle seems not absolutely to intend the former 1. Because he speaks of Jesus as the subject of this Minoration now that name denotes the Son of God as Incarnate who is supposed so to be when he is said to be made less than the Angels 2. Because the Humane Nature in the very instant of its union unto the Person of that Son of God was absolutely advanced above the Angelical and might have immediately been possessed of Glory if other works in it had not been to be performed And yet neither doth it intend the low condition wherein he was placed exclusively to his Incarnation though that be afterwards verse 14. particularly spoken unto but his being Incarnate and brought forth and in that condition wherein he was exposed to suffering and so consequently to death it self And thus was he made less than Angels in part in that nature which he assumed he was obnoxious unto all the infirmities which attend it as Hunger Thirst Weariness Pain Sorrow Grief and exposed unto all the miseries from without that any person partaker of that nature is obnoxious unto and in summe death it self from all which miseries Angels are exempted This we see know and grant to have been the state and condition of Jesus But saith he this was but for a little while during his conversation with us on the earth ending at his death The Apostle knew that he had now fixed upon that which of all things the Jews most stumbled at the low and mean despised condition of Jesus they having inveterate prejudicate opinions of another manner of state and condition for the Messiah wherefore he immediately subjoyns the end why he was humbled into this condition which he first explains and then vindicates the necessity of it The end then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suffering of death he was so humbled that he might suffer death This yet more displeased the Jews the necessity whereof he therefore immediately proves Adding by the way 3. To complete the application of the testimony produced his Exaltation upon his suffering he was crowned with glory and honour referring us to the testimony it self to declare what was contained in that Exaltation namely an absolute Dominion over all things God only excepted and so consequently over the world to come that was not put in subjection to Angels And in these words the Apostle closeth his argument for the excellency of Christ above the Angels from the subjection of all things unto him and proceeds to the amplification of that kind of the Humiliation of Christ which he had before intimated and that in four things 1. In the impulsive and efficient cause which in the acts of God's will are coincident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoting the final cause of what was before asserted relating to the whole clause following That which is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grace of God is else-where explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2.11 the saving grace of God And sometimes it is termed his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.4 his Goodness Kindness Benignity and love of mankind absolutely his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3.16 Rom. 5.8 1 Joh. 3.8 9. Love intense love also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1.5 his good-pleasure from the riches of his grace verse 1. and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 9. Rom. 8.28 or purpose of his will being the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.29 30. his prae-designation and predestination of men unto Grace and Glory From all which it appears what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace of God is that was the moving and impulsive cause of the death of Christ even the gracious free sovereign Purpose of the Will of God suited unto and arising from his natural Grace Love Goodness and Benignity Pity Mercy Compassion exerting themselves therein It was not out of any anger or displeasure of God against Jesus in whom his soul was always well pleased not out of any disregard unto him whom he designed hereby to be crowned with glory and honour but out of his Love Kindness and Goodness towards others who could no otherwise be brought unto Glory as in the next verses the Apostle declares that he thus appointed him to die In the manner of his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should taste of death so die as to experience the sorrows bitterness and penalties of death To taste of death is first Really to die not in appearance or pretence in opinion or shew as some foolishly of old blasphemed about the death of Christ which could have had no other fruit but a shadow of Redemption a deliverance in opinion See the phrases used Mark 9.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not taste of death that is not die And that which is called to see death Joh. 8.51 is called to taste of death v. 52. where the Phrase is applied to the second death or death eternal And it being death which was threatned unto those for whom he dyed and which they should have undergone he really tasted of that death
go against their Convictions But the mind that was in Christ will lead us unto it out of Love unto him with freedom and enlargedness of heart which is required of us III. The blessed issue of the abasement of Jesus Christ in his exaltation unto honour and glory is an assured pledge of the final glory and blessedness of all that believe in him what ever difficulties and dangers they may be exercised withal in the way His Humiliation and Exaltation as we have seen proceeded out of Gods condescension and love to mankind His Electing Love the eternal gracious purpose of his Will to recover lost sinners and to bring them unto the enjoyment of himself was the ground of this dispensation And therefore what he hath done in Christ is a certain pledge of what he will do in and for them also He is not crowned with Honour and Glory meerly for himself but that he may be a Captain of Salvation and bring others unto a Participation of his Glory IV. Jesus Christ as the Mediator of the New Covenant hath absolute and supream authority given unto him over all the works of God in Heaven and Earth This we have so fully manifested and insisted on upon the foregoing Chapter that we shall not here farther pursue it but only mind by the way that blessed is the state and condition great is the spiritual and eternal security of the Church seeing all things are under the very feet of its Head and Saviour V. The Lord Jesus Christ is the only Lord of the Gospel state of the Church called under the Old Testament the world to come and therefore he only hath Power to dispose of all things in it relating unto that Worship of God which it is to perform and celebrate It is not put into subjection unto any other Angels or men This priviledge was reserved for Christ this honour is bestowed on the Church He is the only Head King and Law-giver of it and nothing is it to be taught to observe or do but what he hath commanded But this will fall more directly under our consideration in the beginning of the next Chapter VI. The Lord Jesus Christ in his death did undergo the poenal sentence of the Law in the room and stead of them for whom he dyed Death was that which by the sentence of the Law was due unto sin and sinners For them did Christ dye and therein tasted of the bitterness of that death which they were to have undergone or else the fruit of it could not have redounded untô them for what was it towards their discharge if that which they had deserved was not suffered but somewhat else wherein the least part of their concernment did lye But this being done certain deliverance and salvation will be the lot and portion of them of all them for whom he dyed and that upon the rules of Justice and righteousness on the part of Christ though on theirs of meer Mercy and Grace Verse X. THE Apostle in the Verses fore-going made mention of that which of all other things the Jews generally were most offended at and which was of the greatest importance to be believed namely the sufferings of the Messiah wherein a great part of the discharge of his Sacerdotal Office whereunto he here makes a Transition did consist This his own Disciples were slow in the belief of Matth. 16.22 chap. 17.22 23. Luke 24.25 26. and the Jews generally stumbled at They thought it strange that the Messiah the Son of God the Saviour of his people and Captain of their salvation concerning whom so great and glorious things were promised and foretold should be brought into a low despised condition and therein to suffer and die Hence they cried unto him on the Cross If thou be the Christ come down and save thy self intimating that by his suffering he was assuredly proved not to be so for why any one should suffer that could deliver himself they saw no reason Besides they had inveterate prejudices about the Salvation promised by the Messiah and the way whereby it was to be wrought arising from their love and over-valuation of temporal or carnal things with their contempt of things spiritual and eternal They expected a deliverance outward glorious and Kingly in this world and that to be wrought with Arms Power and a mighty hand And what should they expect from a Messiah that suffered and died Wherefore the Apostle having asserted the sufferings of Christ saw it necessary to proceed unto a full confirmation of it with a declaration of the Reasons Causes and Ends of it partly to evert that false perswasion which prevailed amongst them about the nature of the salvation to be wrought by Christ partly to shew that nothing would thence ensue derogatory unto what he had before delivered about his preheminence above Angels but principally to instruct them in the Sacerdotal Office of the Messiah the Redemption which he wrought and the means whereby he accomplished it which was the great business that he had designed to treat with them about For the Salvation it self he declares that it was not to be of the same kind with that which they had of old when they were brought out of Egypt and setled in the Land of Canaan under the conduct of Joshua but spiritual and heavenly in a deliverance from sin Sathan death and hell with a manuduction into life and blessedness eternal The way whereby this was to be wrought he informs them that it was to be by the sufferings and death of the Messiah and that no other way it could be accomplished on which account they were indispensibly necessary And the first reason hereof he expresseth in this tenth verse Verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One or two Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the sense and design of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is needlesly repeated unless put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then it disturbs the whole meaning of the verse and is inconsistent with the passive Verb following in this Reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number relates only unto death expressed in the verse foregoing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here All the sufferings of Christ as well those antecedent unto death as death it self are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passive is followed by some Copies of the Vulgar Translation reading consummari both inconsistent with the sense of the place as we shall see Translations differ but little about these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most Decebat enim cum For it became him Beza Decebat enim ut iste For it was meet that he to make the following words flow regularly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter quem omnia Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui omnia for whom are all things Beza Propter quem sunt haec omnia expressing the Article as restrictive to the things spoken of For whom are all these things One Syriack Copy
two branches for it is either Remunerative or Vindictive And this Righteousness of God as the Supreme Ruler and Judge of all is that upon the account whereof it was meet for him or became him to bring the sons to glory by the sufferings of the Captain of their salvation It was hence just equal and therefore indispensibly necessary that so he should do Supposing that man was created in the Image of God capable of yielding Obedience unto him according to the Law concreated with him and written in his heart which Obedience was his moral being for God as he was from or of him supposing that he by sin had broken this Law and so was no longer for God according to the primitive Order and Law of his Creation supposing also notwithstanding all this that God in his infinite Grace and Love intended to bring some men unto the enjoyment of himself by a new way Law and appointment by which they should be brought to be for him again Supposing I say these things which are all here supposed by our Apostle and were granted by the Jews it became the Justice of God that is it was so just right meet and equal that the Judge of all the world who doth right could no otherwise do than cause him who was to be the Way Cause Means and Author of this Recovery of men into a new condition of being for God to suffer in their steed For whereas the Vindictive Justice of God which is the respect of the Universal Rectitude of his Holy Nature unto the deviation of his rational creatures from the Law of their Creation required that that deviation should be revenged and themselves brought into a new way of being for God or of glorifying him by their sufferings when they had refused to do so by Obedience it was necessary on the account thereof that if they were to be delivered from that condition that the Author of their deliverance should suffer for them And this excellently suits the design of the Apostle which is to prove the necessity of the suffering of the Messiah which the Jews so stumbled at For if the Justice of God required that so it should be how could it be dispensed withall Would they have God unjust Shall he fore-go the glory of his Righteousnâ—ss and Holiness to please them in their presumption and prejudices It is true indeed if God had intended no salvation of his sons but one that was temporal like that granted unto the people of old under the conduct of Joshua there had been no need at all of the sufferings of the Captain of their salvation But they being such as in themselves had sinned and come short of the glory of God and the salvation intended them being spiritual consisting in a new ordering of them for God and the bringing of them unto the eternal enjoyment of him in Glory there was no way to maintain the Honour of the Justice of God but by his sufferings And as here lay the great mistake of the Jews so the denial of this condecency of Gods Justice as to the sufferings of the Messiah is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians Schlictingius on this place would have no more intended but that the way of bringing Christ to suffer was answerable unto that design which God had laid to glorifie himself in the salvation of man But the Apostle says not that it became or was suitable unto an arbitrary free decree of God but it became himself as the Supreme Ruler and Judge of all he speaks not of what was meet unto the execution of a free Decree but what was meet on the account of Gods Holiness and Righteousness to the constitution of it as the description of him annexed doth plainly shew And herein have we with our Apostle discovered the great indispensible and fundamental cause of the sufferings of Christ. And we may hence observe that V. Such is the desert of sin and such is the immutability of the Justice of God that there was no way possible to bring sinners unto glory but by the death and sufferings of the Son of God who undertook to be the Captain of their salvation It would have been unbecoming God the Supreme Governour of all the world to have passed by the desert of sin without this satisfaction And this being a truth of great importance and the foundation of most of the Apostles ensuing discourses must be a while insisted on In these Verses that fore-going this and some of those following the Apostle directly treats of the Causes of the sufferings and death of Christ. A matter as of great importance in it self comprizing no small part of the mystery of the Gospel so indispensibly necessary to be explained and confirmed unto the Hebrews who had entertained many prejudices against it In the fore-going Verse he declared the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inducing leading moving cause which was the Grace of God by the grace of God he was to taste death for men This grace he farther explains in this Verse shewing that it consisted in the Design of God to bring many sons to glory All had sinned and come short of his glory He had according to the exigence of his Justice denounced and declared Death and Judgment to be brought upon all that sinned without exception Yet such was his infinite Love and Grace that he determined or purposed in himself to deliver some of them to make them sons and to bring them unto glory Unto this end he resolved to send or give his Son to be a Captain of salvation unto them And this Love or Grace of God is every where set forth in the Gospel How the sufferings of this Captain of salvation became useful unto the sons upon the account of the manifold union that was between them he declares in the following Verses farther explaining the Reasons and Causes why the benefit of his sufferings should redound unto them In this Verse he expresseth the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the procuring cause of the death and sufferings of Christ which is the Justice of God upon supposition of sin and his purpose to save sinners And this upon examination we shall find to be the great cause of the death of Christ. That the Son of God who did no sin in whom his soul was always well pleased on the account of his obedience should suffer and die and that a death under the sentence and curse of the Law is a great and astonishable mystery all the Saints of God admire at it the Angels desire to look into it What should be the cause and reason hereof why God should thus bruise him and put him to grief This is worth our enquiry and various are the conceptions of men about it The Socinians deny that his sufferings were poenal or that he died to make satisfaction for sin but only that he did so to confirm the Doctrine that he had taught and to set us an
example to suffer for the truth But his Doctrine carried its own evidence with it that it was from God and was besides uncontrollably confirmed by the Miracles that he wrought So that his sufferings on that account might have been dispensed withall And surely this great and stupendous matter of the dying of the Son of God is not to be resolved into a Reason and Cause that might so easily be dispensed with God would never have given up his Son to die but only for such causes and ends as could no otherwise have been satisfied or accomplished The like also may be said of the other cause assigned by them namely to set us an example It is true in his death he did so and of great and singular use unto us it is that so he did But yet neither was this from any precedent Law or Constitution nor from the nature of the thing it self nor from any property of God indispensibly necessary God could by his grace have carried us through sufferings although he had not set before us the example of his Son so he doth through other things no less difficult wherein the Lord Christ could not in his own Person go before us as in our conversion unto God and mortification of indwelling sin neither of which the Lord Christ was capable of We shall leave them then as those who acknowledging the death of Christ do not yet acknowledge or own any sufficient cause or reason why he should die Christians generally allow that the sufferings of Christ were poenal and his death satisfactory for the sins of men but as to the cause and reason of his so suffering they differ Some following Austine refer the death of Christ solely unto the Wisdom and Sovereignty of God God would have it so and therein are we to acquiesce Other ways of saving the Elect were possible but this God chose because so it seemed good unto him Hence arose that saying That one drop of the blood of Christ was sufficient to redeem the whole world only it pleased God that he should suffer unto the utmost And herein are we to rest that He hath suffered for us and that God hath revealed But this seems not to me any way to answer that which is here affirmed by the Apostle namely that it became God as the Supreme Governour of all the world so to cause Christ to suffer nor do I see what demonstration of the glory of Justice can arise from the punishing of an innocent Person who might have been spared and yet all the ends of his being so punished to have been otherwise brought about And to say that one drop of Christs bloud was sufficient to redeem the world is derogatory unto the Goodness Wisdom and Righteousness of God in causing not only the whole to be shed but also his Soul to be made an offering for sin which was altogether needless if that were true But how far this whole Opinion is from truth which leaves no necessary cause of the death of Christ will afterwards appear Others say that on supposition that God had appointed the Curse of the Law and death to be the penalty of sin his faithfulness and Veracity were engaged so far that no sinner should go free or be made partaker of glory but by the intervention of satisfaction And therefore on the supposition that God would make some men his sons and bring them to glory it was necessary with respect unto the engagement of the truth of God that he should suffer die and make satisfaction for them But all this they refer originally unto a free constitution which might have been otherwise God might have ordered things so without any derogation unto the glory of his Justice or Holiness in the Government of all things as that sinners might have been saved without the death of Christ. For if he had not engaged his Word and declared that death should be the penalty of sin he might have freely remitted it without the intervention of any satisfaction And thus all this whole work of death being the punishment of sin and of the sufferings of Christ for sinners is resolved into a free purpose and Decree of Gods Will and not into the exigence of any essential property of his Nature so that it might have been otherwise in all the parts of it and yet the glory of God preserved every way entire Whether this be so or no we shall immediately enquire Others grant many free Acts of the Mind and Will of God in this matter as 1. The Creation of man in such a condition as that he should have a moral dependance on God in reference unto his utmost end was an effect of the Sovereign Pleasure Will and Wisdom of God But on supposition of this Decree and Constitution they say the Nature Authority and Holiness of God required indispensibly that man should yield unto him that obedience which he was directed unto and guideâ— in by the Law of his Creation so that God could not suffer him to do otherwise and remain in his first state and come unto the end first designed unto him without the loss of his Authority and wrong of his Justice Again they say that God did freely by an Act of his Sovereign Will and Pleasure decree to permit man to sin and fall which might have been otherwise But on supposition that so he should do and would do and thereby infringe the Order of his dependance on God in reference unto his utmost end that the Justice of God as the Supreme Governour of all things did indispensibly require that he should receive a meet recompence of reward or be punished answerably unto hiâ— crimes so that God could not have dealt otherwise with him without an high derogation from his own Righteousness Again they say that God by a meer free Act of his Love and Grace designed the Lord Jesus Christ to be the way and means for the saving of sinners which might have been otherwise He might without the least impeachment of the glory of any of his Essential Properties have suffered all mankind to have perished under that penalty which they had justly incurred but of his own meer Love free Grace and good pleasure he gave and sent him to redeem them But on the supposition thereof they say the Justice of God required that he should lay on him the punishment due unto the sons whom he redeemed it became him on the account of his Natural Essential Justice to bring him unto sufferings And in this Opinion is contained the truth laid down in our Proposition which we shall now farther confirm namely that it became the Nature of God or the Essential Properties of his Nature required indispensibly that sin should be punished with death in the sinner or in his surety And therefore if he would bring any sons to glory the Captain of their salvation must undergo death and sufferings to make satisfaction for them For First Consider that description
frequent use when respecting God as its Object it is to praise by Hymns or Psalms as the Apostle here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tibi hymnos câ—nam or te hymnis celebrabo I will sing hymns unto thee or praise thee with hymns which was the principal way of setting forth Gods praise under the Old Testament It is not certain whence the second Testimony is taken Some suppose it to be from Isa. 8.17 from whence the last also is cited The words of the Prophet there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendered by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words here used by the Apostle But there are sundry things that will not allow us to close with this supposal First The Original is not rightly rendered by the LXX and as we shall see the Apostles words do exactly express the Original in another place Besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never but in this place and once more turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX but is constantly rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that it is not improbable but that these words might be inserted into the Greek Text out of this place of the Apostle there being some Presumptions and likelihoods that it was the place intended by him especially because the next Testimony used by the Apostle consists in the Words immediately ensuing these in the Prophet But yet that yields another Reason against this supposition For if the Apostle continued on the words of the Prophet to what end should he insert in the midst of them that constant note of proceeding unto another Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again especially considering that the whole Testimony speaks to the same purpose We shall then referr these words unto Psal. 18.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will hope in him the Apostle more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will put my trust in him And that that Psalm had respect unto the Lord Christ and his Kingdom our Apostle sheweth elsewhere by citing another Testimony out of it concerning the calling of the Gentiles Rom. 15.9 Nor was the latter part of the Psalm properly fulfilled in David at all The last Testimony is unquestionably taken out of Isa. 8.17 where the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and rendered by the LXX as here by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly nati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are begotten or born of any one whilest they are in their tender age But it may be rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is by the LXX Gen. 30.36 Chap. 32.22 Chap. 33.1 2. which is children in a larger sense Verse 11 12 13. 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 And again I will put my trust in him And again behold I and the children which God hath given me The words contain First A farther Description of the Captain of salvation and the sons to be brought unto Glory by him mentioned in the Verse foregoing taken from his Office and Work towards them and the Effect thereof upon them He that sanctifieth and they that are sanctified which is the subject of the first Proposition in these words Secondly An Assertion concerning them they are all of one Thirdly A natural consequence of that Assertion which includes also the scope and design of it He is not ashamed to call them brethren Fourthly The confirmation hereof by a Triple Testimony from the Old Testament First He describes the Captain of salvation and the Sons to be brought unto glory by their mutual Relation to one another in sanctification He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that sanctifieth and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that are sanctified That it is the Son the Captain of salvation that is intended by the sanctifier both what the Apostle affirms immediately of him and them and the ensuing Testimonies whereby he confirms it do make evident And as in the Verse foregoing giving an account why God would have Christ to suffer he describes him by that Property of his Nature which includes a necessity of his so doing so setting forth the Causes on our part of that suffering and the grounds of our advantage thereby he expresseth him and the children by those terms which manifest their Relation unto one another and which they could not have stood in had they not been of the same nature as he afterwards declares Now the same word being here used actively and passively it must in both places be understood in the same sense the one expressing the Effect of the other As Christ sanctifies so are the children sanctified And the Act of Christ which is here intended is that which he did for the Sons when he suffered for them according to Gods appointment as v. 10. Now as was said before to sanctifie is either to separate and to dedicate unto sacred Use or to purifie and make realâ—y holy which latter sense is here principally intended Thus when the Apostle speaks of the effects of the Offerings of Christ for the Elect he distinguisheth between their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consummation and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctification Chap. 10.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one offering he consummated or perfected the sanctified First He sanctifieth them and then dedicates them unto God so that they shall never more need any Initiation into his Favour and service This work was the Captain of salvation designed unto the children that were to be brought unto glory being in themselves unclean and unholy and on that account separated from God he was to purge their natures and to make them holy that they might be admitted into the favour of and find acceptance with God And for the Nature of this work two things must be considered 1. The Impetration of it or the Way and Means whereby he obtained this Sanctification for them and 2. The Application of that Means or real effecting of it The first consisteth in the sufferings of Christ and the merit thereof Hence we are so often said to be sanctified and washed in his blood Eph. 5.25 Acts 20.32 Rev. 1.5 and his blood is said to cleanse us from all our sins 1 John 1.7 As it was shed for us he procured by the merit of his Obedience therein that those for whom it was shed should be purged and purified Titus 2.14 The other consists in the effectual workings of the Spirit of Grace communicated unto us by vertue of the bloodshedding and sufferings of Christ as the Apostle declares Tit. 3.4 5 6. And they who place this sanctification meerly on the Doctrine and Example of Christ as Grotius on this place
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is said of all mankind that God made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one blood Acts 17.26 of one common principle which gives an Alliance Cognation and Brotherhood unto the whole Race of Mankind As the making of all mankind by one God gives them all a relation unto him as saith the Apostle We are all his off-spring so their being made of one blood gives them a Brotherhood among themselves See Acts 14.15 And this interpretation differs not in the substance of it from that last preceding in as much as the whole mass of humane nature had its existence in the person of Adam only it refers not the Oneness mentioned formally unto his person but unto the nature it self whereof he was made partaker And this sense the Apostle farther explains verse 14. as he also observes it Rom. 9.5 Secondly By One some understand the same spiritual nature the principles of spiritual life which is in Christ the Head and the children his members And this they say is that which is their peculiar Oneness or being of one seeing all wicked men even Reprobates are of the same common mass of humane nature as well as the children But yet this is not satisfactory It is true indeed that after the children are really sanctified they are of one and the same spiritual nature with their Head 1 Cor. 12.12 and hereby are they differenced from all others But the Apostle here treats of their being so of One that he might be meet to suffer for them which is antecedent unto their being sanctified as the Cause is unto the Effect Neither is it of any weight that the Reprobates are partakers of the same common nature with the children seeing the Lord Christ partook of it only on the childrens account as verse 14. And of their nature he could not be partaker without being partaker of that which was common to them all seeing that of one blood God made all Nations under heaven But the bond of nature it self is in the Covenant reckoned only unto them that shall be sanctified It is then one common nature that is here intended He and they are of the same nature of one mass of one blood And hereby he became to be meet to suffer for them and they to be in a capacity of enjoying the benefit of his sufferings which how it answers the whole design of the Apostle in this place doth evidently appear First He intends to shew that the Lord Christ was meet to suffer for the children and this arose from hence that he was of the same nature with them as he afterwards at large declares And he was meet to sanctifie them by his sufferings as in this verse he intimates For as in an Offering made unto the Lord of the first Fruits of Meat or of Meal a parcel of the same nature with the whole was taken and offered whereby the whole was sanctified Levit. 2. So the Lord Jesus Christ being taken as the first fruits of the nature of the children and offered unto God the whole lump or the whole nature of man in the children that is all the Elect is separated unto God and effectually sanctified in their season And this gives the ground unto all the testimonies which the Apostle produceth unto his purpose out of the Old Testament For being thus of one nature with them he is not ashamed to call them brethren as he proves from Psal. 22. For although it be true that as brethren is a term of spiritual cognation and love he calls them not so until they are made partakers of his Spirit and of the same spiritual nature that is in him yet the first foundation of this Appellation lies in his participation of the same nature with them without which however he might love them he could not properly call them Brethren Also his participation of their nature was that which brought him into such a condition as wherein it was needful for him to put his trust in God and to look for deliverance from hiâ— in a time of danger which the Apostle proves in the second place by a testimony out of Psal. 18. which could not in any sense have been said of Christ had he not been partaker of that nature which is exposed unto all kind of wants and troubles with outward streights and oppositions which the nature of Angels is not And as his being thus of One with us made him our Brother and placed him in that condition with us wherein it was necessary for him to put his trust in God for deliverance so being the principal Head and first Fruits of our nature and therein the Author and finisher of our salvation he is a Father unto us and we are his children which the Apostle proveth by his last testimony from Isa. 8. Behold I and the children which the Lord hath given unto me And further upon the close of these testimonies the Apostle assumes again his Proposition and asserts it unto the same purpose verse 14. shewing in what sense he and the children were of one namely in their mutual participation of flesh and blood And thus this interpretation of the word will sufficiently bear the whole weight of the Apostles Argument and Inferences But if any one list to extend the word farther and to comprize in it the manifold Relation that is between Christ and his Members I shall not contend about it There may be in it 1. Their being of one God designing him and them to be one mystical body one Church he the Head they the Members 2. Their taking into one Covenant made originally with him and exemplified in them 3. Their being of one common principle of humane nature 4. Disigned unto a manifold spiritual union in respect of that new nature which the children receive from him with every other thing that concurs to serve the union and relation between them but that which we have insisted on is principally intended and to be so considered by us And we might teach from hence that III. The agreement of Christ and the Elect in one common nature is the foundation of his fitness to be an Undertaker on their behalf and of the equity of their being made partakers of the benefits of his Mediation But that this will occur unto us again more fully verse 14. And by all this doth the Apostle discover unto the Hebrews the unreasonableness of their offence at the afflâ—cted condition and sufferings of the Messiah He had minded them of the work that he had to do which was to save his Elect by a spiritual and eternal salvation He had also intimated what was their condition by nature wherein they were unclean unsanctifi'd separate from God And withall had made known what the Justice of God as the Supreme Governour and Judge of all required that sinners might be saved He now minds them of the Union that was between him and them whereby he became fit to suffer for
he could not dye which it was necessary that he should do I desire to know why if the death which he was to undergo was not that death which they were obnoxious unto for whom he dyed how could it be any way more beneficial unto them than any thing else which he might have done for them although he had not dyed There is no ground then to pretend such an Amphibologie in the words as that which some contend for Now as we observed before the Death of Christ is here placed in the midst as the End of one thing and the Means or cause of another the End of his own Incarnation and the means of the Childrens Deliverance from the first we may see VII That the first and principal End of the Lord Christs assuming Humane Nature was not to reign in it but to suffer and dye in it He was indeed from of old designed unto a Kingdom but he was to suffer and so to enter into his glory Luke 24.26 And he so speaks of his coming into the world to suffer to dye to bear witness unto the truth as if that had been the only work that he was incarnate for Glory was to follow a Kingdom to ensue but suffering and dying was the principal work he came about Glory he had with his Father before the world was John 17.5 and therein a joynt Rule with him over all the works of his hands He need not have been made partaker of flesh and blood to have been a King for he was the King immortal invisible the King of Kings and Lord of Lords the only Potentate from everlasting But he could not have dyed if he had not been made partaker of our Nature And therefore when the People would have taken him by force and have made him a King he hid himself from them John 6.15 But he hid not himself when they came to take him by force and put him to death but affirmed that for that hour or business he came into the world John 18.4 5 11. And this farther sets forth his Love and Condescension He saw the work that was proposed unto him how he was to be exposed unto Miseries Afflictions and Persecutions and at length to make his soul an offering for sin yet because it was all for the Salvation of the children he was contented with it and delighted in it And how then ought we to be contented with the Difficulties Sorrows Afflictions and Persecutions which for his sake we are or may be exposed unto When he on purpose took our nature that for our sakes he might be exposed and subject unto much more than we are called unto There yet remains in these Verses the Effects of the Death of Christ that he might destroy sin and deliver wherein we must consider 1. Who it is that had the Power of Death 2. Wherein that Power of his did consist 3. How he was destroyed 4. How by the Death of Christ 5. What was the Delivery that was obtained for the children thereby 1. He that had the Power of Death is described by his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Devil the great Enemy of our salvation the great Calumniator make-bate and false Accuser the firebrand of the creation The Head and Captain of the Apostasie from God and of all desertion of the Law of the creation The old Serpent Prince of the Apostate Angels with all his Associates who first falsly accused God unto man and continues to accuse men falsly unto God of whom before 2. His Power in and over Death is variously apprehended What the Jews conceive hereof we have before declared and much of the Truth is mixed with their fables And the Apostle deals with them upon their Acknowledgement in general that he had the Power of death Properly in what sense or in what respect he is said so to have it Learned Expositors are not agreed All consent 1. That the Devil hath no absolute or Soveraign supream power over death Nor 2. Any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Authority about it de jure in his own Right or on Grant so as to act lawfully and rightly about it according unto his own Will Nor 3. Any judging or determining power as to the Guilt of death committed unto him which is peculiar to God the supream Rector and Judge of all Gen. 2.17 Deut. 32.39 Rev. 1.18 But wherein this Power of Satan doth positively consist they are not agreed Some place it in his Temptations unto Sin which bind unto death some in his Execution of the Sentence of death he hath the Power of an Executioner There cannot well be any doubt but that the whole Interest of Satan in reference unto Death is intended in this Expression This Death is that which was threatned in the beginning Gen. 2.17 Death poenally to be inflicted in the way of a Curse Deut. 27.26 Gal. 3.20 that is death consisting in the Dissolution of soul and body with every thing tending poenally thereunto with the everlasting Destruction of body and soul. And there are sundry things wherein the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power of Satan in reference unto this death doth consist As 1. He was the means of bringing it into the world So is the Opinion of the Jews in this matter expressed in the Book of Wisdom written as is most probable by one of them not long before this Epistle They tell us Chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God made not death it belonged not unto the Original Constitution of all things but Chap. 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Envy of the Devil-death entred into the world And that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is retained by the Apostle Rom. 5.12 Only he layes the End of it on the morally deserving cause the sin of man as here it is laid on the efficiently procuring cause the Envy of the Devil And herein consisted no small part of the Power of Satan with respect unto death Being able to introduce sin he had power to bring in death also which in the righteous judgement of God and by the Sentence of the Law was inseparably annexed thereunto And by a parity of Reason so far as he yet continueth to have Power over sin deserving death he hath Power over death it self 2. Sin and Death being thus entered into the world and all mankind being guilty of the one and obnoxious unto the other Satan became thereby to be their Princess as being the Prince or Author of that state and condition whereinto they are brought Hence he is called the Prince of this world John 12.32 and the God of it 2 Cor. 4.4 Inasmuch as all the world is under the Guilt of that sin and death which he brought them into 3. God having passed the sentence of death against sin it was in the Power of Satan to terrifie and affright the consciences of men with the Expectation and dread of it so bringing them into Bondage And many God gives up
to help assist or relieve can in any sense be applied unto the Angels that must be intended if any For the word must denote either any help assistance or relief in general or that especial help and assistance which is given by Christ in the work of Reconciliation and Redemption If the first be intended I much question the truth of the assertion seeing the Angels owe their establishment in grace unto Christ and their advancement in glory Ephes. 1.10 If it be to be taken in the latter sense as is pretended then the nature of the discrete Axiom here used by the Apostle requires that there be the same need of the help intimated in both the disparates which is denied as unto the one and affirmed as unto the other But now the Angels that is the good Angels had no need of the help of Redemption and Reconciliation unto God or of being freed from death or the fear of it which they were never obnoxious unto And what remains for the clearing of the mind of the Apostle will appear yet farther in the ensuing Observations from the words I. The Lord Jesus Christ is truly God and Man in one Person and this is fully manifested in these words For first there is supposed in them his prae-existence in another Nature than that which he is said here to assume He was before he subsisted before or he could not have taken on him what he had not This was his Divine Nature as the like is intimated where he is said to be made flesh Joh. 1.14 to be made of a woman Gal. 4.4 to be manifested in the flesh 1 Tim. 3.16 to take on him the form of a servant Phil. 2.8 9. as here he took the seed of Abraham he was before he did so that is the Son the Word of God the Son of God as in the places mentioned eternally prae-existing unto this his Incarnation For the subject of this Proposition he took on him c. denotes a person prae-existing unto the act of taking here ascribed unto him which was no other than the Son of God 2. He assumed he took to himself another nature of the seed of Abraham according unto the promise so continuing what he was he became what he was not For 3. He took this to be his own nature he so took it as himself to become truly the seed of Abraham to whom and concerning whom the promise was given Gal. 3.16 and was himself made of the seed of David according to the flesh Rom. 1.3 and as concerning the flesh came of the fathers Rom. 9.5 and so was the Son of David the Son of Abraham Matth. 1.1 And this could no otherwise be done but 4. by taking that Nature into Personal Subsistence with himself in the Hypostasis of the Son of God the nature he assumed could no otherwise become his For if he had by any ways or means taken the person of a man to be united unto him in the strictest union that two persons are capable of a Divine and an Humane the nature had still been the nature of that other person and not his own But he took it to be his own nature which it could no ways be but by personal union causing it to subsist in his own person And he is therefore a true and perfect Man for no more is required to make a complete and perfect man but the entire nature of man subsisting And this is in Christ as a man the Humane nature having a subsistence communicated unto it by the Son of God And therefore 6. This is done without a multiplication of persons in him For the Humane Nature can have no personality of its own because it was taken to be the nature of another person who was prae-existent unto it and by assuming of it prevented its proper personality Neither 7. did hence any mixture or confusion of natures ensue or of the essential properties of them for he took the seed of Abraham to be his Humane Nature which if mixed with the Divine it could not be And this he hath done 8. inseparably and for ever Which things are handled at large else-where II. The Redemption of Mankind by the taking of our nature was a work of meer Sovereign grace He took the seed of Abraham he took not the nature of Angels And for what cause or reason Can any be assigned but the Sovereign Grace Pleasure and Love of God nor doth the Scripture any where assign any other And this will the better appear if we consider First That for a sinning nature to be saved it was indispensibly necessary that it should be assumed The nature of Angels being not taken those that sinned in that nature must perish for ever and they that fancy a possibility of saving sinners any other way but by satisfaction made in the nature that had sinned seem not to have considered aright the nature of sin and the Justice of God Had any other way been possible why doth the perishing of Angels so inevitably follow the non-assumption of their nature This way alone then could it be wrought Secondly That we were carrying away all humane nature into endless destruction for so it is intimated whence Christs assumption of it is expressed by his putting forth his hand and taking hold of it to stop it in its course of apostasie and ruine Of Angels only some individual persons fell from God but our whole nature in every one to whom it was communicated from and by Adam was running head-long to destruction In it self there could be no relief nor any thing to commend it unto God Here Sovereign Grace interposeth The love of God to mankind Tit. 3.4 As to the Angels he spared them not 2 Pet. 2.4 He spared not them and spared not his Son for us Rom. 8.32 And if we consider rightly what the Scripture informs us of the number and dignity of the Angels that sinned of their nature and ability to accomplish the will of God and compare therewith our own vileness and low condition we may have matter of eternal admiration suggested unto us And there was infinite Wisdom as well as Sovereign Grace in this dispensation sundry branches whereof the Apostle afterwards holds out unto us Verse XVII XVIII HAving declared the general Reasons why the Son or Messiah was for a little while to be made lower than the Angels in his Incarnation and sufferings and shewed the ends thereof the Apostle proceeds to declare other especial ends of this divine Dispensation and therein makes way unto what he had to instruct the Hebrews in about the Priestly Office of Christ which was the principal ground and foundation of what he intended more fully afterwards to discourse with them about and to inform them in Verse 17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. unde debuit whence he ought So Beza Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause or wherefore it was just meet or equal Others
then was he made like unto the Brethren in a Participation of Humane Nature Secondly That in this nature he should be perfectly Holy and exactly discharge his duty according unto the Mind and Will of God was all that was required of him as to his being an High Priest But this was not all that the estate and condition of the Brethren required Their sorrows tenderness weakness miseries disconsolations are such that if there be not a contemperation of his sublime Holiness and absolute perfection in fulfilling of all Righteousness with some Qualifications enclining him to Condescension Pity Compassion and tender sense of their condition what ever might be the issue of their safety in the life to come their Comforts in this life would be in continual hazard For this cause therefore was he made like unto them in the infirmities of their nature their Temptations and Sufferings from whence all their disconsolations and sorrows do arise Hence was the necessity of the Qualifications for his Office which by his sufferings and Temptations he was furnished withal and they are two First Mercifulness he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful tenderly compassionate as the Syriack Version renders the word misericors one that layes all the miseries of his people to heart so caring for them to relieve them Mercy in God is but a naked simple Apprehension of misery made Effective by an act of his holy Will to relieve Mercy in Christ is a compassion a condolency and hath a moving of pity and sorrow joyned with it And this was in the Humane Nature of Christ a Grace of the Spirit in all perfection Now it being such a Vertue as in the operation of it deeply affects the whole soul and body also and being incomparably more excellent in Christ than in all the Sons of men it must needs produce the same effects in him wherewith in others in lesser degrees it is attended Thus we find him at all times full of this Compassion and pity towards all the Sons of men yea the worst of his enemies expressing it self by sighs and tears intimating the deep compassion of his heart And this made him as it were even forget his own miseries in his greatest distress when seeing the Daughters of Jerusalem mourn for him as he was going to his Cross he minds them of that which his compassionate heart was fixed on even their approaching misery and ruine Luke 23.28 But yet neither is this Mercifulness in general that which the Apostle intends but he considers it as excited provoked and drawn forth by his own temptations and sufferings He suffered and was tempted that he might be merciful not absolutely but a merciful High Priest The Relation of the Sufferings and Temptations of Christ unto his Mercifulness is not as unto the Grace or Habit of it but as unto its especial Exercise as our High Priest And this mercifulness of Christ is the gracious Condolency and Compassion of his whole soul with his people in all their temptations sufferings dangers fears and sorrows with a continual propensity of Will and Affections unto their Relief implanted in him by the Holy Ghost as one of those Graces which were to dwell in his nature in all fulness excited and provoked as to its continual exercise in his Office of High Priest by the sense and experience which he himself had of those Miseries which they undergo whereof more on the last Verse Secondly The other Qualification mentioned is that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verus legitimus true and rightful made so in a due manner whereof the Apostle treats expresly Chap. 5.5 Others his general Faithfulness Integrity and Righteousness in the discharge of his Office being faithful unto him that appointed him as Chap. 3.2 But neither of these senses answer the especial design of the Apostle nor his referring of this Qualification unto his conformity with the Brethren in sufferings and temptations It must also answer that mercifulness which we have before described It consists therefore in his exact constant careful consideration of all the concernments of the Brethren under their temptations and sufferings This he is excited unto by his own Experience of what it is to serve God in such a condition It is described Isa. 40.11 Not his Faithfulness then in general whereby he discharged his whole Office and accomplished the work committed unto him mentioned John 17.4 but his constant Care and Condescension unto the Wants and Sorrows of his suffering and tempted Brethren is here intended Before we proceed unto the Explication of the remaining passages of these Verses what offers it self from what hath been already discoursed unto our Instruction may be observed As First The promised Messiah was to be the great High Priest of the people of God This the Apostle here presumes and proves elsewhere And this we have elsewhere confirmed The especial Office of Priesthood for one to perform it in the behalf of others came in after sin upon the first Promise In the state of Innocency every one was to be Priest for himself or perform in his own name the things which with God he had to do according unto the Law of his Creation This priviledge failing by sin which cut off all gracious entercourse between God and man a new way was provided and included in the first Promise for the transaction of things between God and sinners This was by Christ alone the promised seed But because he was not to be immediately exhibited in the flesh and it was the will of God that sundry Sacrifices should be offered unto him partly for his Honour and Glory in the world and to testifie the subjection of his people unto him partly to teach and instruct them in the Nature and Benefits of the Priesthood which he had designed for them and to exemplifie it in such Representations as they were capable of he did at several seasons institute various sorts of temporary fading typical Priests this he did both before and after the Law Not that ever there was amongst them a Priest properly and absolutely so called by whom the things of men might be completely and ultimately transacted with God Only those who were appointed to administer before the Lord in the behalf of others were called Priests as Rulers are called gods because they represented the true Priest and outwardly expressed his actings unto the people The true proper and absolute High Priest is Jesus Christ alone the Son of God for he alone had all the solemnities that were necessary for the constitution and confirmation of such a Priest As in particular the Oath of God was necessary hereunto that his Priesthood might be stable and unchangeable Now none was ever appointed a Priest by the Oath of God but Christ alone as the Apostle declares chap. 7.20 21. And how this differences his Office from that of others shall on that place be made manifest 2. He alone
that all the Angels stood ministring before him as John declares the matter Rev. 5.11 And therefore the Apostle expresly here affirms that they are all ministring spirits cutting off one member of their distinction Neither is there more intended in the ministery of that upper part of the Family of God than is expressed concerning the lower part of it of old Deut. 18.5 God chose the Priests and the Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand and to minister in the Name of the Lord. The same persons were both assistentes and ministrantes they stood to minister before the Lord. Now because of this standing and ministring of Angels that is their waiting on God in a readiness to do his Will they may be said in some sense to be the Throne of God from whence he executeth Justice and Judgment for as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 80. v. 1. He that dwelleth between the Cherubims as also Psaâ— 99. v. 1. So the Jews say that the Thrones mentioned Dan. 7. were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the higher Princes or Angels as Abarbinel on the place This then is their Office they are all ministring spirits 3. Their Execution of their Office in their actual employment is here also expressed They are ministring spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent out unto a ministery sent out that is they are daily so continually so the word denoting the present time which is always They stand before the presence of God and are continually sent out by him sometimes some sometimes others always those that are sufficient for his work Now as we observed before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the whole family service of God which in general is ascribed unto these children and servants of his in the upper part thereof they being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring spirits So here the execution of thâ—ir work is expressed by two words which comprize the whole Ministery of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostleship and labouring Ministery and therein the Harmony is still preserved that is between both parts of the family of God And as in the service of the Church the Ministers thereof do not minister unto men but unto the Lord for and in the behalf of men Acts 13.2 So is it with thâ—se spirits also they are sent out to minister for the good of men but it is the Lord unto whom they minister his Ministers they are not ours Psal. 103. v. 21. though in their ministery belonging unto the same Family with Believers they are their fellow servants As all the servants of a King though otherwise greatly differenced agree in this that they are all servants unto the same Person And these two words express both their Honour that they are immediately sent out from the presence of God they are his Apostles as also their Obedience and diligence they undertake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministery to be discharged with Care and due Observance of him by whom they are sent 4. There is expressed the Restriction of their Ministery unto the especial Object of their work and employment it is for them that shall be heirs of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for them for their sakes for their good in their behalf who shall inherit salvation Heirs they are at present and hereafter shall inherit or actually obtain salvation by vertue of their Heirship that is elect Believers Yet the Apostle speaketh not of them as Elect nor yet absolutely as Believers but as of Heirs which they obtain by the priviledge of Adoption This gives them Heirship and an interest in the Family of God And the ministery of the superiour part of the Family in behalf of the lower respects them as such that is as Adopted as Children as Heirs as Co-heirs with Christ Rom. 8. v. 16 17. This priviledge I say amongst others innumerable and inexpressible we have by our Adoption that being admitted into the Family of God those blessed Angels whose special ministery respects that Family have us under their constant care It is true that the ministery of Angels is not always absolutely restrained unto the Church or Family of God they are employed also in the government of the world So the Angel that was sent unto Daniel affirms That in the first year of Darius he stood to confirm and strengthen him Dan. 11.1 that is to assist him in the weilding of his new gotten Empire As also chap. 10. v. 13 20 21. he declares how he acted in opposition to the Prince of Persia and stirred up the Prince of Grecia that is how he should do so in the appointed time And so also doubtless are they employed about other Affairs in the world from whence much good redounds unto many who yet belong not unto the Family of God But yet two things we may here observe First That though this Ministery of theirs was not immediately yet it was ultimately for the Church For their sakes were those mighty Empires first raised and afterwards razed to the ground And this is that which they consider in their ministery See Zech. 1.8 9 10 11. And thence it appears that the Prince of the Kingdom of Persia who withstood the Angel was not any Angel of God but the King of Persia himself who laboured to obstruct the work committed unto him Secondly That the Apostle treats in this place of that immediate respect which the ministery of the Angels had unto the Church because in that regard alone he carries on his comparison between them and the Son that only being unto his purpose in hand But it may be objected that this their Ministery will not clearly evince their inferiority and subordination unto Christ seeing he himself also was sent and that for the good of them who shall inherit salvation and is thence called the Apostle of our profession But the differences between him and them in their being sent are so great and manifest that his superiority unto them and preheminence above them is not in the least thereby impeached He was sent by his own voluntary previous choice and condescension they are so in pursuit of the state and condition of their creation He was sent to minister in the form of a servant only for a short season in the days of his flesh they continue to be so from the Beginning to the End of the world He was sent unto that great and mighty work of Mediation which none was worthy to undertake none able to go through withall but himself alone the only begotten Son of God they are sent about the ordinary concernments of the Saints He as the Son they as servants He as the Author of the whole work of the Redemption and Salvation of the Church they as subordinate assistants in the particular promotion of it The general Agreement then of his and their being sent for the good of the Church hath so many and so great differences in the Mannâ—r Causes
and Ends of it that it no way takes off from the evidence of their subordination and subjection unto him And with this Demonstration the Apostle closeth the Argument he had so long insistâ—d on Of the nature of this Ministery of Angels for the good of them that shall inherit salvation because it belongs not directly unto the present design of the Apostle and would in the full consideration of it cause a long diversion from the work in hand I shall not treat although it be a matter singularly deserving our meditation For the present it may suffice us to observe That in the government and protection of his Saints here below both as to the dispensation of Grace and Providence God is pleased to make use of the Ministery of Angels wherein much of their Honour and our Safety doth consist For a close of the whole we may only observe the Way and Manner whereby the Apostle proposeth this doctrine of the Ministery of Angels unto the Hebrews Are they not saith he he speaks of it as a matter well known unto them and acknowledged by them Their Nature their Dignity their Office was declared in the Old Testament Thence were they instructed that as to their Nature they were Spirits in Dignity Thrones Principalities and Powers in Office Ministers unto God sent out for the good of his Church And therefore these things the Apostle in sundry places takes for granted as those that were already known and received in the Church of God Rom. 8. v. 32. Ephes. 1. v. 20 21. Col. 1. v. 16. This Doctrine then I say was propagated from the Jews unto the Christians And from them also came forth much of that curiosity and superstition about Angels which afterwards infected the minds of many in the Christian Church For after they were forsaken of God and began to give up themselves unto vain speculations there was not any thing wherein the vanity of their minds did more early manifest it self than in their imaginations about Angels wherein they exercise themselves unto this day For to omit their monstrous figments about the Original of Devils most of whom they affirm to have been begotten by Adam on Lilith before God formed Eve and many to have issued from Adam and Eve severally whilst they lived separate an 150 years after the death of Abel as later follies it is certain that some of them began to vent curiosities about Angels in the Apostles time Col. 2.18 and to express their fancies about their Names Orders Degrees and Employments And this they continue yet to do although they peremptorily deny that they are to be invocated or prayed unto wherein they are out-done by others Names they have invented for them innumerable and those many of them uncouth and insignificant Orders also or Degrees they assign unto them some four some five some seven some nine some thirteen according as it hath seemed good unto this or that Great Master among them From them the Pseudodionysius about the fourth or fifth Century after Christ took the occasion and rise of his operous figment about the Celestial Hierarchy though he mixed their inventions with many Peripatetical and Pythagorean notions Aristotle proportioned the number of the Intelligencies unto the Spheres of the Heavens more he granted not The Pythagoreans and Platonicks asserted all things here below to be influenced by the Planets in their Orbs the inferiour receiving a communication of vertue from the higher and imparting it unto them beneath So they interpreted the Exsection of Saturn by Jupiter as that of Coelum by Saturn to be the interception of their procreative influence that it should not immediately be communicated unto things below but by them Out of all these fancies did Dionysius raise his Hierarchy From the Jews he took the Disposition of his Angels into Orders of Superiority and Rule from Aristotle their number placing an Order instead of a single Intelligence to answer what is taught in the Scripture concerning their multitude and from the Pythagorean Platonicks the communication of Light Knowledge and Illumination from God by the highest to the lowest Series or Order and from them to Men on earth And on this foundation such as it is are built the Discourses of many Commentators on this place in their Enquiries whether Angels of the Superiour Orders are sent forth to minister for the good of Believers which is denied by many though by some later Expositors as Estius Ribera Tena A Lapide granted and proved not without much ado So hard is it sometimes for men to cast down sear-crows of their own setting up It remaineth only that we close our whose discourses on this Chapter with some Observations for our own use and instruction from this last Verse as 1. The highest Honour of the most glorious Spirits in Heaven is to minister unto the Lord in the service whereunto he appoints them This is the Office this the work of Angels and this is their Honour and Glory For what greater Honour can a Creature be more partaker of than to be emploied in the service of his Creator What greater glory than to stand in the Presence and to do the Will of the King of Heaven If it be an Honour on earth to stand before Princes dying perishing men and that unto men in nature and kind equal unto those before whom they stand what is it for them who by nature are at an infinite distance from the Glory of God to stand before him who lives for ever and ever And surely it will be unconceivably woful unto poor souls at the last day to find how they despised in this world a share and interest in that service which is and ever was the Glory and Honour of Angels 2. Such is the love and care of God towards his Saints labouring here below that he sends the most glorious Attendants on his Throne to minister unto him in taking care of them He who gave his only Son for them will not spare to send his holy Angels unto them Heaven and earth shall be witnesses of his care of them and the value that he puts upon them Now this being a matter of so great importance as it is unto the Churches consolation and the Doctrine directly taught in the Text we may a little farther enquire into it in answer unto these two Questions First Wherefore God is pleased to use the Ministry of Angels in the dispensation of his care and good will unto the Church the Heirs of salvation seeing he can by an Almighty facility exert all the effects of it by his own immediate Power Secondly Vnto what especial end and purpose doth God make use of the Ministery of Angels for the good of them that believe For the first of these the principal account of it is to be resolved into his own Sovereign Will Wisdom and Pleasure Thus are we always to live in an holy Admiration of him when ever we consider any of his works or ways Rom. 11.
also wherein he was made like unto them still the Regulation from the End is to be carried along with us That therein which was needful thereunto this Assimulation or conformity extends unto that which was otherwise it supposeth not And as the first part of this double limitation is made evident in the instance of sin so the truth and necessity of the latter will appear in the consideration of the things wherein this Conformity doth consist As First He was made like unto them in the Essence of humane nature a Rational Spiritual Soul and a mortal body quickned by its Union therewithal This it was necessary he should be like the Brethren in and not have a phantastical Body or a body animated by the Deity as some fancied of old But that he should take this nature upon him by natural Generation after the manner of the Brethren this was not necessary yea so to have done would not have farthered the End of his Priesthood but have enervated the Efficacy of it and have rendered him incapable of being such a Priest as he was to be For whereas the Original contagion of sin is derived by natural procreation had he been by that means made partaker of humane nature how could he have been holy harmless undefiled separate from sinners as it became our High Priest to be Chap. 7.26 Again it was not necessary that this Humane Nature should have its individuation from its self and a particular subsistence in and by its self yea this also would have overthrown his Priesthood For whereas the efficacy thereof depends on the excellency of the Divine Nature this could not have given its influence thereunto had not the Humane Nature been taken into the same personal subsistence with its self Only as we said that he should have an Humane Nature truly and really as the Brethren and therein be like unto them this was necessary that he might be an offering Priest and have of his own to offer unto God Secondly It was also necessary that in and with his Humane Nature he should take upon him all the Properties and Affections of it that so he might be made like unto the Brethren He was not to have an ubiquatarian body a body commensurate to the Deity that is immense and consequently no true body at all Nor was his soul to be freed from the Affections which are connatural to an humane rational soul as Love Joy Fear Sorrow Shame and the like nor was his Body to be free from being obnoxious unto Hunger Thirst Cold Pain Death it self But now whereas these things in the Brethren are attended with irregular perturbations for the most part and whereas all the individuals of them have their proper infirmities in their own Persons partly by inordinate inclinations from their Tempers and Complexions partly in Weaknesses and Sicknesses proceeding either from their Original Constitutions or other following inordinacies it was no way needful that in any of these he should be made like unto the Brethren yea a Conformity unto them therein would have absolutely impeded the work he had to do Thirdly He was also like unto us in Temptations for the Reason which the Apostle gives in the last Verse but herein also some difference may be observed between him and us For the most of our Temptations arise from within us from our own Unbelief and Lusts. Again in those that are from without there is somewhat in us to take part with them which alwayes makes us fail in our duty of resistance and oft-times leads to farther miscarriages But from these things he was absolutely free For as he had no inward disposition or inclination unto the least evil being perfect in all Graces and all their Operations at all times So when the Prince of this world came unto him he had no part in him nothing to close with his suggestions or to entertain his terrors Fourthly His Sufferings were of the same kind with them that the Brethren underwent or ought so to have done yet they had far different Effects on him from what they would have had on them For whereas he was perfectly innocent and perfectly righteous no way deserving them in his own Person he was free from all impressions of those sinful consequents which attend the utmost sufferings under the Curse of the Law by sinners themselves Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likeness in all here asserted is capable of a double limitation the first concerning some things themselves as sin the other the mode or manner of the things wherein the conformity doth really consist Now thus to be made like unto them it became him it was meet just and necessary that God should make him so because of the Office Duty and Employment that he had assigned him unto which as the End hereof is nextly to be enquired after Fourthly The general End of his Conformity unto the Brethren is that he might be a merciful and faithful High Priest Two things are comprized herein First The Office that he was designed unto He was to be an High Priest Secondly His Qualifications for that Office He was to be merciful and faithful His conformity unto the Brethren as we have seen consisted in two things First His Participation of their nature Secondly His Copartnership with them in their condition of suffering and temptation The first of these was necessary unto his Office the latter unto his Qualifications He was made man that he might be an High Priest he suffered being tempted that he might be merciful and faithful There was no more required that he might be an High Priest but that he should partake of our nature but that he might be merciful and faithful with that kind of mercy and faithfulness which the Brethren stood in need of it was moreover required that he should suffer and be tempted which things must be distinctly considered First That he might be an High Priest it was necessary that he should be partaker of the Nature of them for whom he was to administer in the things of God So the Apostle informs us Chap. 5.1 Every High Priest for men must be taken from among men This is not work for an Angel nor for God himself as such And therefore although the benefits of the Priesthood of Christ were communicated unto all Believers from the foundation of the world by vertue of the compact and agreement between the Father and him for the undertaking and execution of that Office at the time appointed yet he was not actually nor could be an High Priest untill he was cloathed with flesh and made partaker of the nature of the children The duty which as an High Priest he had perform namely to offer Gifts and Sacrifices unto God Chap. 8.3 with the especial nature of that great Sacrifice that he was to offer which was himself his Body and Soul prepared and given him for that purpose Chap. 10.10 require and make necessary this Conformity For this cause