Exercitation on Hebrews

Verse XI, XII, XIII.

THe great Reason and Ground of the Necessity of the sufferings of Christ hath been declared. It became God that he should suffer. But it doth not yet appear on what Grounds this suffering of his could be profitable or beneficial unto the Sons to be brought unto Glory. It was the sinner himself against whom the Law denounced the Judgment of death. And although the Lord Christ undertaking to be a Captain of Salvation unto the Sons of God, might be willing to suffer for them, yet what Reason is there that the Punishment of One, should be accepted for the sin of Another? Let it be granted, that the Lord Christ had an absolute and Sovereign Power over his own Life, and all the Concernments of it, in the nature which he assumed ; as also that he was willing to undergo any sufferings that God should call him unto; this indeed will acquit the Justice of God in giving him up unto death. But whence is it that sinners should come to be so interested in these things, as thereon to be acquitted from sin, and brought unto Glory. In these Verses the Apostle enters upon a discovery of the Reasons hereof also. He supposeth indeed, that there was a Compact and Agreement between the Father and Son in this matter; which he afterwards expressly treateth on, Chap. 10. He supposeth also, that in his Sovereign Authority, God had made a Relaxation of the Law, as to the Person suffering, though not as to the Penalty to be suffered; which God abundantly declared unto the Church of the Jews in all their Sacrifices, as we shall manifest. These things being supposed, the Apostle proceeds to declare the grounds of the Equity of this Substitution of Christ, in the room of the Sons, and of their Advantage by his suffering ; the Proposition whereof he lays down in these Verses, and the especial Application in those that ensue.

There is no Variety in the reading of these words in any Copies ; nor do Translators differ in rendering the sense of them. The Syriac renders the last Testimony, as if the words were spoken unto God, Behold I and the children, 〈 in non-Latin alphabet 〉 , whom thou hast given unto me O God. The Ethiopic; Wherefore they who sanctify, and they who are sanctified are altogether ; to what purpose I cannot ghess.

〈 in non-Latin alphabet 〉 , Is used in this Epistle both in the Legal sense of it, to separate, consecrate, dedicate; and in the Evangelical, to purify, sanctify, to make internally and really holy. It seems in this place to be used in the latter sense, though it include the former also, 〈 in non-Latin alphabet 〉 , by just consequence, for they who are sanctified, are separated unto God. The Word then expresseth what the Lord Christ doth unto and for the Sons, as he is the Captain of their salvation: He consecrates them unto God, through the sanctification of the Spirit, and washing in his own blood.

〈 in non-Latin alphabet 〉 , It may be of the Masculine Gender, and so denote one Person ; or of the Neuter, and so one thing ; one Mass, one common Principle; whereof afterwards.

The first Testimony is taken from, Psal. 22.24. 〈 in non-Latin alphabet 〉 which the LXX. render, 〈 in non-Latin alphabet 〉 . The first word 〈 in non-Latin alphabet 〉 , narrab • , annuntiabo, the Apostle renders by 〈 in non-Latin alphabet 〉 , more properly, than they by 〈 in non-Latin alphabet 〉 : In the rest of the words there is a Coincidence, the Original being expressly rendered in them. For though 〈 in non-Latin alphabet 〉 , be rendered simply to praise, yet its most frequent use, when respecting God as its Object, it is to praise by Hymns or Psalms : as the Apostle here 〈 in non-Latin alphabet 〉 ; tibi hymnos c • nam, or te hymnis celebrabo ; I will sing hymns unto thee, or praise thee with hymns ; which was the principal way of setting forth God's 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 〈 in non-Latin alphabet 〉 , are rendered by the LXX. 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , is never but in this place and once more turned into 〈 in non-Latin alphabet 〉 , by the LXX. but is constantly rendered by them, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 , and again, especially considering, that the whole Testimony speaks to the same purpose.

We shall then refer these words unto Psal. 18.2. 〈 in non-Latin alphabet 〉 , which the LXX. render, 〈 in non-Latin alphabet 〉 , I will hope in him ; the Apostle more properly, 〈 in non-Latin alphabet 〉 ▪ I will put my trust in him. And that that Psalm had respect unto the Lord Christ and his Kingdom, our Apostle showeth 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 〈 in non-Latin alphabet 〉 ; and rendered by the LXX. as here by the Apostle, 〈 in non-Latin alphabet 〉 is properly nati, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , those that are begotten, or born of any one, whilst they are in their tender age. But it may be rendered by 〈 in non-Latin alphabet 〉 , as it is by the LXX. Gen. 30.36. Chap. 32.22. Chap. 33.1, 2. which is children in a larger sense.

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 〈 in non-Latin alphabet 〉 , he that sanctifieth, and they are 〈 in non-Latin alphabet 〉 , 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 God's appointment; as v. 10. Now as was said before, to sanctify is either to separate and to dedicate unto sacred Use, or to purify and make real • 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 〈 in non-Latin alphabet 〉 , or consummation, and their 〈 in non-Latin alphabet 〉 , or sanctification, Chap. 10.14. 〈 in non-Latin alphabet 〉 ; 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 Favor 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 favor 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 virtue of the bloodshedding and sufferings of Christ, as the Apostle declares, Tit. 3.4, 5, 6. And they who place this sanctification merely on the Doctrine and Example of Christ, (as Grotius on this place) besides that they consider not at all the design and scope of the place, so they reject the principal End, and the most blessed Effect of the death and bloodshedding of the Lord Jesus. Now in this Description of the Captain of Salvation, and of the Sons, the Apostle intimates a farther necessity of his sufferings, because they were to be sanctified by him, which could no otherwise be done but by his death and bloodshedding. Having many things to observe from these Verses, we shall take them up as they offer themselves unto us in our procedure: As here:

I. That all the children which are to be brought unt • glory, antecedently unto their Relation unto the Lord Christ, are polluted, defiled, separate from God. They are all to be sanctified by him, both as to their real Purification and Consecration to be God's hallowed Portion. This for many blessed Ends the Scripture abundantly instructs us in, Tit. 3.3. We ourselves also were sometimes foolish, and disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating of one another. A most wretched, defiled and loathsome condition, that which justly might be an Abhorrency to God, and all his holy Angels: and such indeed God describes it to be by his Prophet, Ezek. 16.5, 6. Thou wast polluted in thy blood, and cast out in the field, to the loathing of thy Person ; Thus we were saith the Apostle; even w • , who are now sanctified and cleansed by the means which he afterwards relates. The like description he gives of this estate, 1 Cor. 6.11, 12. with an Assertion of the same delivery from it. We are naturally very proud, apt to please ourselves in ourselves; to think of nothing less than of being polluted or defiled ; or at least not so far, but that we can wash ourselves. What a hard thing is it to persuade the great men of the world, in the midst of their Ornaments, Paintings and Perfumes, that they are all over vile, leprous, loathsome and defiled? Are they not ready to wash themselves in the blood of them who intimate any such thing unto them? But whether men will hear or forbear, this is the condition of all men, even of the Sons of God themselves before they are washed and sanctified by Christ Jesus. And as this sets out the Infinite Love of God, in taking notice of such vile creatures as we are, and the unspeakable Condescension of the Lord Christ, with the Efficacy of his Grace in cleansing us by his blood, so it is sufficient to keep us humble in ourselves, and thankful unto God all our days.

II. That the Lord Christ is the great sanctifier of the Church. His Title is 〈 in non-Latin alphabet 〉 , the Sanctifier ; of which more afterwards.

Thirdly, The Lord Christ the Captain of our Salvation, sanctifies every Son whom he brings unto glory. He will never glorify an unsanctified person. The world indeed is full of an Expectation of Glory by Christ; but of that which is indispensibly previous thereunto, they have no regard. But this the Scripture gives us as a principal Effect of the whole Mediation of Christ. Of his death, Ephes. 5.26. Titus 2.14. Of his communication of his Word and Spirit, John 17.19. Titus 3.5, 6. Of his blood-shedding in an especial manner; 1 John 1.7. Rom. 6.5, 6. Rev. 5.5. Of his Life in Heaven and Intercession for us, Col. 3.1, 2, 3. This he creates his people unto by his Grace, Ephes. 2.8. excites them unto by his Promises, 2 Cor. 7.1. and commands; John 15.16, 17. So that no End of the Mediation of Christ is accomplished in them who are not sanctified and made holy; And this was necessary for him to do, on the part (1.) Of God: (2.) Of himself: (3.) Of themselves.

1. Of God, unto whom they are to be brought in glory. He is holy ; of purer eyes than to behold iniquity : No unclean thing can stand in his presence. Holy in his nature, glorious in Holiness ; holy in his Commands, and will be sanctified in all that draw nigh unto him. And this Peter urgeth as that which requires Holiness in us, 1 Epist. 1.15, 16. As he that hath called them is holy, so be ye holy in all manner of Conversation, because it is written; be ye holy; for I am holy ; and thence it is said, that Holiness becometh his house; that is, all that draw nigh unto him; and the Apostle sets it down as an uncontrollable Maxim, that without Holiness no man shall see God. If the Lord Christ then will bring the children unto God, he must make them Holy, or they can have no admittance into his presence, no acceptance with him; for no unclean thing, nothing that defileth, can enter into the New Jerusalem, the place where his Holiness dwelleth. It is utterly impossible that any soul not washed with the blood of Christ, not sanctified by his Spirit and Grace, should stand in the sight of God. And this was expressed in all the typical Institutions about cleansing which God appointed unto his people of old. He did it to teach them, that unless they were sanctified, washed and cleansed from their sins, they could be admitted unto no Communion with him, nor Enjoyment of him. Neither can any serve him here, unless their consciences be purged by the blood of Christ from dead works ; nor can they come to him hereafter, unless they are washed from all their defilements. Their services here he rejects as an unclean and polluted thing, and their confidences for the future he despiseth as a presumptuous abomination. God will not divest himself of his Holiness, that he may receive, or be enjoyed by unholy creature. And the day is coming wherein poor unsanctified creatures, who think they may miss Holiness in the way to glory, shall cry out, who amongst us shall inhabit with those everlasting burnings; for so will he appear unto all unsanctified persons.

2. Of Himself, and the Relation whereunto he takes these Sons with himself. He is their Head, and they are to be members of his body. Now he is holy, and so must they be also, or this Revelation will be very unsuitable and uncomely. A living head and dead members, a beautiful head and rotten members, how uncomely would it be? Such a monstrous body Christ will never own. Nay, it would overthrow the whole nature of that Relation, and take away the life and form of that Union that Christ and his are brought into, as head and members. For whereas it consists in this, that the whole Head and members are animated, quickened and acted by one and the self same Spirit of life; nor doth anything else give Union between head and members; if they be not sanctified by that Spirit, there can be no such Relation between them. Again, he takes them unto himself to be his Bride and Spouse. Now you know, that it was appointed of old, that if any one would take up a Captive Maid to be his Wife, she was to shave her head, and pare her nails, and wash herself, that she might be meet for him. And the Lord Christ taking this Bride unto himself, by the conquest he hath made of her, must by Sanctification make them meet for this Relation with himself. And therefore he doth it, Ephes. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, v. 27. that he might present it unto himself a glorious Church, not having spot or wrinkle, or any such things, but that it should be holy and without blemish. This it became him to do, this was the End why he did it; he sanctifieth his Church that he may present it a meet Bride or Spouse unto himself. The like may be said of all other Relations wherein the Lord Christ stands unto his people; there is no one of them but makes their sanctification absolutely necessary.

. On the part of the Children themselves; for unless they are Regenerate, or born again, wherein the foundation of their sanctification is laid, they can by no means enter into the Kingdom of God. It is this that makes them meet for the inheritance of the Saints in light. As without it, they are not meet for their Duty, so are they not capable of their Reward. Yea, Heaven itself in the true light and notion of it, is undesirable unto an unsanctified person. Such an one, neither can, nor would enjoy God if he might. In a word, There is no one thing required of the Sons of God, that an unsanctified Person can do, no one thing promised unto them, that he can enjoy.

There is surely then a woeful mistake in the world. If Christ sanctifier all whom he saves, many will appear to have been mistaken in their Expectations another day. It is grown amongst us almost an Abhorrency unto all flesh, to say, that the Church of God is to holy. What though God hath promised that it should be so; that Christ hath undertaken to make it so; What if it be required to be so? What if all the duties of it he rejected of God if it be not so; it is all one; if men be baptized whether they will or no, and outwardly profess the name of Christ, though not one of them be truly sanctified, yet they are, as it is said, the Church of Christ. Why then let them be so; but what are they the better for it? Are their Persons, or their Services therefore accepted with God? Are they related or united unto Christ? Are they under his conduct unto glory? Are they meet for the Inheritance of the Saints in light? not at all; not all, not any of these things do they obtain thereby: What is it then that they get by the furious contest which they make for the Reputation of this Previledge? Only this, that satisfying their minds by it, resting, if not p • iding themselves in it, they obtain many Advantages to stifle all convictions of their condition, and so perish unavoidably. A sad success, and son ever to be bewailed. Yet is there nothing at this day more contended for in this world, than that Christ might be thought to be a Captain of salvation unto them unto whom he is not a Sanctifier; that he may have an unholy Church, a dead Body. These things tend neither to the glory of Christ, nor to the good of the souls of men. Let none then deceive themselves, sanctification is a qualification indispensibly necessary unto them who will be under the conduct of the Lord Christ unto salvation, to lead none to heaven but whom he sanctifies on the earth. The holy God will not receive unholy persons. This living Head will not admit of dead members, nor bring men into the possession of a glory which they neither love nor like.

Secondly, Having given this description of the Captain of salvation, and of the sons to be brought unto glory, The Apostle affirms of them that they are 〈 in non-Latin alphabet 〉 , of one, which made it meet for him to suffer, and for them to be made partakers of his sufferings. The equity hereof lies in the agreement, that he and they are of one ; which what it is, we must now inquire.

The word hath this ambiguity in it, that it may be of the Masculine Gender, and denote one person ; or of the Neuter, and signify one thing. If it relate unto the person, it may have a double interpretation.

First, That it is God who is intended; they are of one, that is God. And this may be spoken in several respects. The Son was of him by Eternal Generation, the many sons by Temporal Creation, they were made by him. Or they are all of him, he ordained him to be the Sanctifier, them to be sanctified; Him to be the Captain of salvation, and them to be brought unto glory. And this sense the last testimony produced by the Apostles seems to give countenance unto: Behold I and the children whom God hath given unto me ; Me to be their Father, Captain, Leader; they to be the children to be cared for, and conducted by me. And this way went most of the Ancients, in their Exposition of this place. In this sense the reason yielded by the Apostle in these words, why the Captain of salvation should be made perfect by sufferings, because the sons to be brought unto glory were also to suffer, and they were all of one, both he and they, even of God. But though these things are true, yet they contain not a full reason of what the Apostle intends to prove by this assertion. For this Interpretation allows no other Relation to be expressed between Christ and the sons, than what is between him and Angels ; they are also with him of one God. And yet the Apostle afterward showeth, that there was another Union and Relation between Christ and the Elect needful, that they might be saved by him, than any that was between him and Angels. And if nothing be intimated but the good pleasure of God, appointing him to be a Savior, and them to be saved, because they were all of himself, of one God, which was sufficient to make that appointment just and righteous, then is here nothing asserted to prove the meetness of Christ to be a Savior unto men, and not to Angels, which yet the Apostle in the following Verses expressly deduceth from hence.

Secondly, If it respect a Person, it may be ex uno homine, of one man, that is, of Adam ; they are all of one common Root and stock, he and they came all of one Adam: unto him is the Genealogy of Christ referred by Luke. And as a common stock of our nature he is often called the One, the One man, Rom. 5. And this for the substance of it falls in with what will be next considered.

Secondly, It may be taken in the Neuter sense, and denote one thing ; and so also it may receive a double Interpretation.

First, It may denote the same mass of human nature. 〈 in non-Latin alphabet 〉 , of one and the same mass of human nature; or 〈 in non-Latin alphabet 〉 , so it is said of all mankind, that God made them 〈 in non-Latin alphabet 〉 , 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 offspring ; 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 human nature had its existence in the person of Adam, only it refers not the Oneness mentioned formally unto his person, but unto the nature itself 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 human 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 children's 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 itself 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 show 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 sanctify 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, Levite. 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 hi • 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 straits 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. showing 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 human 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 offense at the affl • 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 withal had made known what the Justice of God, as the Supreme Governor 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 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 itself 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 merely their being of one; but it is so far established from hence, that he was meet to suffer for them, to sanctify 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 remembering wherefore he was of one with them, he is not ashamed to call them brethren. There may be a 〈 in non-Latin alphabet 〉 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 show 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 marvelous 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 God's 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 marvelous, 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 everyone gone astray, and are become altogether filthy or abhominable. This sets us at no small distance from him. Human 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 thyself-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 itself, at the most inconceivable distance from him. Yet this hindered 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 ourselves. 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 marvelous.

Thirdly, He is inconceivably distanced from us, in respect of that Place and Dignity which he was designed unto. This, as we have shown 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 withal. 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 luster on his condescension in this matter.

Fourthly, He is infinitely distanced from us in his Person, in respect of his Divine Nature, wherein he is and was God over all, blessed forever. He did not so become man, as to cease to be God. Though he drew a veil over his infinite Glory, yet he parted not with it. He who calls us Brethren, who suffered for us, who died for us, was God still in all these things. The condescension of Christ in this respect the Apostle in an especial manner insists upon, and improves, Phil. 2.5, 6, 7, 8, 9, 10, 11. That he who in himself is thus over all, eternally blessed, holy, powerful, should take us poor worms of the earth into this Relation with himself, and avow us for his brethren, as it is not easy to be believed, so it is forever to be admired. And these are some of the heads of that distance which is between Christ and us. Notwithstanding his participation of the same nature with us; yet such was his love unto us, such his constancy in the pursuit of the design and purpose of his Father, in bringing many sons unto glory, that he over-looks as it were them all, and is not ashamed to call us brethren. And if he will do this because he is of one with us, because a foundation of this relation is laid in his participation of our nature; how much more will he continue so to do, when he hath perfected this Relation by the communication of his Spirit.

And this is a ground of unspeakable consolation unto Believers, with supportment in every condition. No unworthiness in them, no misery upon them, shall ever hinder the Lord Christ from owning them, and open avowing them to be his Brethren. He is a Brother born for the day of trouble, a Redeemer for the f • iendless and fatherless. Let their miseries be what they will, he will be ashamed of none but of them who are ashamed of him and his ways, when persecuted and reproached. A little while will clear up great mistakes; all the world shall see at the last day whom Christ will own: and it will be a great surprisal when men shall hear him call them brethren, whom they hate, and esteem as the off-scouring of all things. He doth it indeed already by his Word, but they will not attend thereunto. But at the last day they shall both see and hear whether they will or no. And herein, I say, lies the great consolation of Believers. The world rejects them, it may be their own Relations despise them, they are persecuted, hated, reproached; but the Lord Christ is not ashamed of them. He will not pass by them because they are poor, and in rags, it may be reckoned as he himself was for them, among malefactors. They may see also the Wisdom, Grace, and Love of God in this matter. His great design in the Incarnation of his Son was to bring him into that condition, wherein he might naturally care for them as their Brother, that he might not be ashamed of them, but be sensible of their wants, their state and condition in all things, and so be always ready and meet to relieve them. Let the World now take its course, and the men thereof do their worst; let Satan rage, and the powers of hell be stirred up against them; let them load them with reproaches and scorn, and cover them all over with the filth and dirt of their false imputations; let them bring them into rags, into dungeons, unto death; Christ comes in the midst of all this confusion and says, Surely these are my Brethren, the children of my Father, and he becomes their Savior. And this is a stable foundation of comfort and supportment in every condition. And are we not taught our duty also herein, namely not to be ashamed of him, or his Gospel, or any one that bears his image. The Lord Christ is now himself in that condition, that even the worst of men esteem it an honor to own him, when indeed they are no less ashamed of him, than they would have been when he was carrying his Cross upon his shoulders, or hanging upon the tree. For everything that he hath in this world they are ashamed ; his Gospel, his Ways, his Worship, his Spirit, his Saints, they are all of them the objects of their scorn; and in these things it is, that the Lord Christ may be truly honored or be despised. For those thoughts which men have of his present glory, abstracting from these things, he is not concerned in them; they are all exercised about an imaginary Christ, that is inconcerned in the Word and Spirit of the Lord Jesus. These are the things when we are not to be ashamed of him. See Rom. 1.16. 2 Tim. 1.16. chap. 4.16.

That which remaineth of these Verses consisteth in the testimonies which the Apostle produceth out of the Old Testament in the confirmation of what he had taught and asserted. And two things are to be considered concerning them; the end for which they are produced, and the especial importance of the words contained in them. The first he mentions is from Psal. 22.22. I will declare thy name unto my brethren, in the midst of the congregation will I sing praise unto thee. The end why the Apostle produceth this testimony, is to confirm what he had said immediately before, namely that with respect unto his being one with the children, Christ owns them for his brethren; for this he doth expressly in this place. And we are to take notice that the Apostle in the use of these testimonies, doth not observe any order, so that one of them should confirm one part, and another part of his assertion, in the order wherein he had laid them down; it sufficeth him, that his whole intendment in all the parts of it, is confirmed in and by them all, one having a more especial respect unto one part than another. In this first it is clear, that he proves what he had immediately before affirmed, namely that the Lord Christ owns the children for his brethren, because of their common interest in the same nature. And there needs nothing to evince the pertinency of this testimony, but only to show that it is the Messiah which speaketh in that Psalm, and whose words these are, which we have done fully already in our Prolegomena.

For the Explication of the words themselves, we may consider the twofold Ac • or Duty that the Lord Christ takes upon himself in them; first, that he will declare the Name of God unto his brethren ; and, secondly, that he would celebrate him with praises in the congregation. In the former we must inquire what is meant by the Name of God, and then how it is or was declared by Jesus Christ.

This expression, the Name of God is variously used. Sometimes it denotes the Being of God, God himself; sometimes his Attributes, his Excellencies or Divine Perfections, someone or more of them. As it is proposed unto sinners as an object for their Faith, Trust, and Love, it denotes in an especial manner his Love, Grace, and Goodness, that in himself he is good, gracious and merciful, Isa. 50.10. And withal it intimates what God requires of them towards whom he is so good and gracious. This Name of God is unknown to men by nature; so is the way and means whereby he will communicate his Goodness and Grace unto them. And this is the Name of God here intended, which the Lord Jesus manifested unto the men given him out of the world, Joh. 17.5. which is the same with his declaring the Father, whom no man hath seen at any time, Joh. 1.18. This is that Name of God which the Lord Jesus Christ had experience of in his sufferings, and the manifestation whereof unto his Brethren he had procured thereby.

Hereof he says in the Psalm, 〈 in non-Latin alphabet 〉 , I will declare it, recount it in order, number the particulars that belong unto it, and so distinctly and evidently make it known. 〈 in non-Latin alphabet 〉 , I will make it known as a messenger, sent from thee and by thee. And there are two ways whereby the Lord Christ declared this Name of God. 1. In his own Person, and that both before and after his sufferings; for although it be mentioned here, as a work that ensued his death, yet is it not exclusive of his teachings before his suffering; because they also were built upon the supposition thereof. Thus in the days of his flesh, he instructed his Disciples and preached the Gospel in the Synagogues of the Jews, and in the Temple, declaring the name of God unto them. So also after his Resurrection, he conferred with his Apostles about the Kingdom of God, Acts 1. (2.) By his Spirit : and that both in the Effusion of it upon his Disciples enabling them personally to preach the Gospel unto the men of their own generation, and in the Inspiration of some of them, enabling them to commit the Truth unto writing for the Instruction of the Elect unto the end of the world. And herein doth the Apostle according unto his wonted manner, not only confirm what he had before delivered, but make way for what he had farther to instruct the Hebrews in; namely, the Prophetical Office of Christ, as he is the great Revealer of the Will of God and Teacher of the Church, which he professedly insists upon in the beginning of the next Chapter.

In the second part of this first Testimony, is declared farther: (1) What Christ will moreover do; He will sing praises unto God, and (2.) Where he will do it; in the midst of the Congregation. The Expression of both these is accommodated unto the Declaration of God's Name, and praising of him in the Temple. The singing of Hymns of praise unto God in the great Congregation was then a principal part of his Worship. And in the first Expression two things are observable. (1.) What Christ undertakes to do, and that is to praise God. Now this is only Exegetical of what went before. He would praise God by declaring his name. There is no way whereby the Praise of God may be celebrated, like that of declaring his Grace, Goodness, and love unto men, whereby they may be won to believe and trust in him; whence Glory redounds unto him. (2.) The cheerfulness and alacrity of the Spirit of Christ in this work, he would do it as with Joy and Singing ; with such a frame of heart, as was required in them, who were to sing the praises of God in the great Assemblies in the Temple. (2.) Where would he do this, 〈 in non-Latin alphabet 〉 , in the midst of the Congregation ; the great Congregation as he calls it, v. 25. that is, the great Assembly of the people in the Temple. And this was a Type of the whole Church of the Elect under the New Testament. The Lord Christ in his own Person, by his Spirit, in his Apostles, and his Word, by all his Messengers unto the end of the world, setting forth the Love, Grace, Goodness and Mercy of God in him the Mediator, sets forth the praise of God in the midst of the Congregation. I shall only add, that whereas singing of hymns unto God was an especial part of the Instituted Worship under the Old Testament, to whose use these Expressions are accommodated, it is evident that the Lord Christ hath eminently set forth this praise of God in his Institution of Worship under the New Testament, wherein God will ever be glorified and praised. This was that which the Lord Christ engaged to do upon the Issue of his sufferings; and we m • y propose it unto our Example and Instruction: namely,

V. That which was principally in the heart of Christ upon his sufferings, was to declare and manifest the Love, Grace and Good will of God unto men, that they might come to an Acquaintance with him and Acceptance before him. There are two things in the Psalm, and the words that manifest how much this was upon the heart of Christ. The most part of the Psalm containeth the great confl • ct that he had with his sufferings, and the Displeasure of God against sin declared therein. He is no sooner delivered from thence, but instantly he engageth in this work. As he lands upon the shore from that Tempest wherein he was tossed in his Passion, he cries out, I will declare thy name unto my brethren, in the midst of the Congregation will I sing praise unto thee. And thus we find, that upon his Resurrection he did not immediately ascend into glory, but first declared the name of God unto his Apostles and Disciples: and then took order that by them it should be declared and published to all the world. This was upon his Spirit, and he entered not into his glorious Rest until he had performed it. The words themselves also do evidence it, in that Expression of celebrating God's name with hymns, with singing. It was a joy of heart unto him to be engaged in this work. Singing is the frame 〈 in non-Latin alphabet 〉 , James 5.13. of them that are in a glad, free, rejoicing condition. So was the Lord Christ in this work. He rejoiced of old with the very thoughts of this work, Prov. 8.30, 31. Isa. 61.1, 2, 3. And it was one of the glorious Promises that were made unto him upon his undertaking the work of our Salvation; that he should declare or preach the Gospel, and the name of God therein unto the Conversion of Jews and Gentiles, Isa. 49.1, 2, 3, 4, 5, 6, 7, 8, 9, 10. He rejoiced therefore greatly to do it; and that,

First, Because herein consisted the Manifestation and Exaltation of the glory of God which he principally in his whole work aimed at. He came to do the will, and thereby to set forth the glory of the Father. By and in him God designed to make his glory known; the glory of his Love and Grace in sending him; the glory of his Justice and faithfulness in his sufferings; the glory of his Mercy in the Reconciliation and Pardon of sinners; the glory of his Wisdom in the whole Mystery of his Mediation ; and the glory together of all his Eternal Excellencies in bringing his Sons unto the everlasting Enjoyment of him. Now nothing of all this could have been made known, unless the Lord Christ had taken upon him to preach the Gospel and declare the name of God. Without this, what ever else he had done or suffered, had been lost as unto the interest of the glory of God. This then being that which he principally aimed at, this design must needs be greatly in his mind: He took care that so great Glory, built on so great a foundation as his Incarnation and Mediation, should not be lost. His other work was necessary, but this was a Joy of heart and soul unto him.

Secondly, The Salvation of the Sons to be brought unto glory, with all their Interest in the Benefit of his sufferings depended on this work of his. How much he sought that, his whole work declares. For their sakes it was, that he came down from Heaven, and was made flesh and dwelt amongst them; for their sakes did he undergo all the miseries that the world could cast upon him; for their sakes did he undergo the Curse of the Law, and wrestle with the Displeasure and Wrath of God against sin. And all this seemed as it were little unto him, for the love he bar • them, as Jacob's hard service did to him for his love unto Rachel. Now after he had done all this for them, unless he had declared the Name of God unto them in the Gospel, they could have had no Benefit by it. For if they believe not, they cannot be saved. And how should they believe without the word; and how, or whence could they hear the word, unless it had been preached unto them. They could not of themselves have known anything of that name of God, which is their life and salvation. Some men talk of I know not what Declaration of God's Name, Nature and Glory, by the works of Nature and Providence; but if the Lord Christ had not indeed revealed, declared and preached these things, these Disputers themselves would not have been in any other Condition than all mankind is, who are left unto those Teachers, which is most dark and miserable. The Lord Christ knew, that without his performance of this work, not one of the Sons, the conduct of whom to glory he had undertaken, could ever have been brought unto the knowledge of the name of God, or unto faith in him, or obedience unto him, which made him earnestly and heartily engage into it.

Thirdly, Hereon depended his own Glory also. His Elect were to be gathered unto him; in, among, and over them was his glorious Kingdom to be erected. Without their Conversion unto God, this could not be done. In the state of nature they also are children of Wrath, and belong to the Kingdom of Satan. And this Declaration of the name of God, is the great Way and means of their Calling, Conversion, and Translating from the power of Satan into his Kingdom. The Gospel is the Rod of his strength, whereby his people are made willing in the day of his power. In brief, the gathering of his Church, the setting up of his Kingdom, the establishment of his Throne, the setting of the Crown upon his head, depend wholly on his declaring the name of God in the preaching of the Gospel. Seeing therefore that the glory of God which he aimed at, the salvation of the Sons which he sought for, and the Honor of his Kingdom which was promised unto him, do all depend on this Work, it is no wonder, if his Heart were full of it, and that he rejoiced to be engaged in it.

And this Frame of heart ought to be in them, who under him are called unto this work. The work itself we see is noble and excellent ; such as the Lord Christ carried in his Eye through all his sufferings, as that whereby they were to be rendered useful unto the glory of God, and the souls of men. And by his Rejoicing to be engaged in it, he hath set a Pattern unto them, whom he calls to the same Employment. Where men undertake it for filthy lucre, for self Ends, and carnal Respects, this is not to follow the Example of Christ, nor to serve him but their own bellies: Zeal for the glory of God, Compassion for the souls of men, Love to the Honor and Exaltation of Christ, ought to be the principles of men in this undertaking.

Moreover, the Lord Christ by declaring, that he will set forth the praise of God in the Church, manifests what is the Duty of the Church itself; namely, to praise God for the work of his Love and Grace in our Redemption by Christ Jesus. This he promiseth to go before them in; and what he leads them unto, is by them to be persisted in. This is indeed the very End of gathering the Church, and of all the Duties that are performed therein, and thereby. The Church is called unto the glory of the Grace of God, Ephes. 1.6. that it may be set forth in them, and by them. This is the End of the Institution of all Ordinances of Worship in the Church, Ephes. 3.8, 9, 10. And in them do they set forth the Praises of God unto men and Angels. This is the Tendency of Prayer, the Work of Faith, the fruit of Obedience. It is a fond imagination which some have fallen upon, that God is not praised in the Church for the work of Redemption, unless it be done by Words and Hymns particularly expressing it. All Praying, all Preaching, all Administration of Ordinances, all our Faith, all our Obedience if ordered aright, are nothing but giving glory to God, for his Love and Grace in Christ Jesus in a due and acceptable manner. And this is that which ought to be in our design in all our Worship of God, especially in what we perform in the Church. To set forth his praise, to declare his name, to give glory unto him by believing, and the profession of our faith, is the End of all we do. And this is the first Testimony produced by our Apostle.

His next is taken from Psalm. 18.2. I will put my trust in him. The whole Psalm literally respects David, with his Streights and Deliverances: not absolutely, but as he was a Type of Christ. That he was so, the Jews cannot deny; seeing the Messiah is promised on that account under the name of David. And the close of the Psalm treating of the calling of the Gentiles, as a fruit of his deliverance from sufferings, manifest him principally to be intended. And that which the Apostle intends to prove by this Testimony, is, that he was really and truly of one with the Sons to be brought unto glory : and that he doth from hence, inasmuch as he was made and brought into that condition, wherein it was necessary for him to trust in God, and act in that Dependance upon him, which the nature of man whilst exposed unto Troubles doth indispensibility require: Had he been only God, this could have been spoken of him. Neither is the nature of Angels exposed to such Dangers and Troubles, as to make it necessary for them to betake themselves unto God's Protection with respect thereunto. And this the word 〈 in non-Latin alphabet 〉 , used by the Psalmist properly signifies; to betake a man's self unto the Care and Protection of another, as Psal. 2. ult. This then the condition of the Lord Christ required, and this he did perform in all Troubles and Difficulties, that he had contended withal; He put his trust in God, as Isa. 50.8, 9. Psal. 22.19. And this evinceth him to have been truly and really of one with the children, his brethren; seeing it was his Duty no less than it is theirs, to depend on God in troubles and distresses; And in vain doth Schlictingius hence endeavor to prove, that Christ was the Son of God by Grace only, because he is said to depend on him, which if he had been God by nature he could not do. True, if he had been God only ; but the Apostle is now proving, that he was man also ; like unto us in all things sin only excepted. And as such his duty it was, in all straits to betake himself by faith unto the care and protection of God. And some things may hence also be briefly observed: As,

1. That the Lord Christ the Captain of our salvation, was exposed in the days of his flesh, unto great Difficulties, Anxiety of mind, Dangers and Troubles. This is included in what he here affirms about putting his trust in God. And they were all typified out by the great sufferings of David before he came unto his Kingdom. In the consideration of the sufferings of Christ, men commonly fix their thoughts solely unto his Death. And indeed therein was a Recapitulation of all that he had before undergone, with an addition of the Wrath of God. But yet neither are the sufferings of his Life to be disregarded. Such they were as made his whole Pilgrimage on the earth dangerous and dolorous. There was upon him a confluence of everything that is evil or troublesome unto Human Nature. And herein is he principally our Example; at least so far, that we should think no kind of sufferings strange unto us.

2. The Lord Christ in all his Perplexities and troubles, betook himself unto the protection of God, trusting in him. See Isa. 50.7, 8. And he always made an open Profession of this trust, insomuch as that his Enemies reproached him with it in his greatest distress, Matth. 27.39. But this was his Course, this was his Refuge, wherein at length he had blessed and glorious success.

3. He both suffered and trusted as our Head and President. What he did in both these kinds he calls us unto. As he did, so must we, undergo Perplexities and Dangers in the course of our Pilgrimage. The Scripture abounds with Instructions unto this purpose, and Experience confims it. And Professors of the Gospel do but indulge unto pleasing dreams, when they fancy any other condition in this world unto themselves. They would not be willing, I suppose to purchase it, at the price of Inconformity unto Jesus Christ. And he is a President unto us in trusting, as well as in suffering. As he betook himself unto the protection of God, so should we do also; and we shall have the same blessed success with him.

There remains yet one Testimony more, which we shall briefly pass through the consideration of. Behold I and the children which God hath given me. It is taken from Isa. 8.18. That it was a Prophecy of Christ which is there insisted on, we have proved at large in our Prolegomena ; so that we need not here again farther to discourse that matter. That which the Apostle aims at in the citation of this Testimony is farther to confirm the Union in nature, and the Relation that ensues thereupon, between the Captain of salvation, and the Sons to be brought unto glory. Now as this is such, that thereon he calls them Brethren, and came into the same condition of trouble with them, so they are by the Grant and Appointment of God, his children. Being of the same nature with them, and so meet to become a common Parent unto them all, God by an act of Sovereign Grace, gives them unto him for his children. This is the aim of the Apostle, in the use of this Testimony unto his present purpose. In the words themselves we may consider,

First, That God gives all the Sons that are to be brought unto glory, to Jesus Christ. The Lord hath given them unto me. Thine they were, saith he, and thou gavest them unto me, John 17.6. God having separated them, as his peculiar Portion in the Eternal Counsel of his Will, gives them unto the Son to take care of them, that they may be preserved and brought unto the glory that he had designed for them. And this work he testifies that he undertook, so that none of them shall be lost, but that what ever difficulties they may pass through, he will raise them up at the last day, and give them an entrance into Life and Immortality.

Secondly, He gives them to him as his children to be provided for ; and to have an Inheritance purchased for them, that they may become Heirs of God and Coheirs with himself. Adam was their first Parent by nature; and in him they lost that Inheritance, which they might have expected by the Law of their Creation. They are threrefore given to the second Adam as their Parent by Grace, to have an inheritance provided for them, which accordingly he hath purchased with the Price of his Blood.

Thirdly, That the Lord Christ is satisfied with, and rejoiceth in the portion given him of his Father, his Children his Redeemed ones. This the manner of the Expression informs us in. Behold I and the children ; though he considers himself and them at that time as signs and wonders to be spoken against. He rejoiceth in his Portion, and doth not call it Chabul, as Hiram did the Cities given him of Solomon, because they displeased him. He is not only satisfied upon the sight of the travail of his soul, Isa. 53.11. but glorieth also, that the lines are fallen unto him in pleasantnesses, that he hath a goodly heritage, Psal. 16.6. Such was his Love, such was his Grace, for we in ourselves are a people not to be desired.

Fourthly, That the Lord Jesus assumes the children given him of his Father into the same condition with himself, both as to Life and Eternity. I and the children ; as he is, so are they; His lot is their lot; his God is their God, his Father their Father; and his Glory shall be theirs.

Fifthly, From the Context of the words in the Prophet, expressing the separation of Christ and the Children from the world, and all the Hypocrites therein combined together in the pursuit of their sinful courses; we are taught, that Christ and believers are in the same Covenant, confederate to trust in God in difficulties and troubles, in opposition unto all the confederacies of the men of the world, for their carnal security.

And thus by this Triple Testimony hath the Apostle both confirmed his foregoing Assertion; and farther manifested the Relation that is between the children to be brought unto Glory, and the Captain of their salvation, whereby it became righteous that he should suffer for them, and meet that they should enjoy the benefit of his sufferings; which he more fully expresseth in the following Verses.

Verse XIV, XV.

THe Union of Christ and the Children in their Relation unto one common root and participation of the same nature being asserted, the Apostle proceeds to declare the Ends, Use and Necessity of that Union, in respect of the Work which God had designed him unto, and the Ends which he had to accomplish thereby. Of these, Two he layeth down in these two Verses, namely, the Destruction of the Devil, and the Delivery thereby of them that were in Bondage by Reason of Death ; neither of which could have been wrought, nor effected, but by the Death of the Captain of salvation ; which he could not have undergone, nor would, what he could otherwise have done, been profitable unto them, had he not been of the same nature with the children; as will appear in the opening of the words themselves.

Verse 14, 15.

〈 in non-Latin alphabet 〉 , V.L. Quia ergo; Bez. quoniam ergo; because therefore: Syr. 〈 in non-Latin alphabet 〉 , for seeing ; or for because, Eras. Posteaquam igitur ; Ours; forasmuch then. 〈 in non-Latin alphabet 〉 , is sometimes used for 〈 in non-Latin alphabet 〉 , postquam, ex quo tempore ; from whence; so as to express no Causality as to that which follows, but only the Precedency of that which it relates unto. But it is not in that sense used with 〈 in non-Latin alphabet 〉 , which here is subjoined; but, quoniam, quandoquidem ; the particle 〈 in non-Latin alphabet 〉 , (therefore) plainly expressing a Causality ; they are well rendered by ours; Forasmuch then, or therefore.

〈 in non-Latin alphabet 〉 . V.L. pueri communicaverunt carni & sanguini: The children communicated in flesh and blood. Syr. 〈 in non-Latin alphabet 〉 ; the sons were partakers; or do partake: Eras. Commercium habent cum carne & sanguine: have communion or commerce with flesh and blood. Bez. Pueri participes sunt carnis & sanguinis; the children are partakers of flesh and blood ; as Ours. The Vulgar expresseth the time past, which the Original requireth. Ethiopic, He made his children partakers of his flesh and blood : with respect as it should seem to the Sacrament of the Eucharist.

〈 in non-Latin alphabet 〉 , V.L. Et ipse similiter (consimiliter A.M.) participavit eisdem. Bez. Ipse quoque consimiliter particeps factus est eorundem ; as ours; He also himself took part of the same. And the Syr. 〈 in non-Latin alphabet 〉 ; he himself also, in the same likeness (or manner) was partaker, or partook in the same, or self same things. Arab. He also like unto them, partook in the properties of the same. That is, truly partook of Flesh and Blood in all their Natural or Essential Properties. Aethiop. And he also was made as a brother unto them.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 ; ut per mortem suam; that by his own death, properly as to the sense. 〈 in non-Latin alphabet 〉 , V.L. destrueret ; all other Latin Translations, aboleret: that he might destroy : so ours: but to destroy respects the Person; abolere, in the first place the Power. 〈 in non-Latin alphabet 〉 ; eum qui tenebat mortis imperium. Syr. Eras. Vul. him that held, or had the rule of death. Bez. eum penes quem est mortis robur; him that had the power of death. Aethiop. the Prince of death. 〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 , which is Satan. 〈 in non-Latin alphabet 〉 , (some Copies read 〈 in non-Latin alphabet 〉 ,) 〈 in non-Latin alphabet 〉 ; V. & liberaret eos. Bez. & liberos redderet eos; and free them, and make them free Syr. and loose them.

〈 in non-Latin alphabet 〉 ; Per omne vivere suum. Whilest they lived : All their lives.

〈 in non-Latin alphabet 〉 ; Obnoxii erant servituti: Bez. Mancipati erant servituti ; properly, damnates erant servitutis; obnoxious, subject unto b • ndage.

Forasmuch then as the Children are partakers of flesh and blood. This Expression is not elsewhere used in the Scripture: 〈 in non-Latin alphabet 〉 , is to have anything what ever in Common with another: 〈 in non-Latin alphabet 〉 , is he who hath nothing in fellowship or common with others. And this word is used in reference unto all sorts of things; Good and Bad; as Nature, Life, Actions, Qualities, Works. Here it intimateth the common and equal share of the Children in the things spoken of. They are equally common to all. These are 〈 in non-Latin alphabet 〉 ; Flesh and Blood ; That is, Human Nature, liable to Death, Misery, Destruction. Some would have not the nature of man, but the frail and weak Condition of mankind to be intended in this Expression. So Eniedinus ; and after him Grotius, who refers us to Chap. 5.7. 1 Tim. 3.16. 2 Cor. 4.11. for the confirmation of this sense. But in none of those places is there mention of Flesh and Blood, as here; but only of flesh, which word is variously used both in the Old Testament and New. Yet in all the places referred unto, it is taken not for the Quality of Human Life, as it is infirm and weak, but for human nature itself wnich is so; as concerning that of 1 Tim. 3.16. it hath at large been declared. And the design of the place rejects this Gloss, which was invented, only to defeat the Testimony given in these words unto the Incarnation of the Son of God. For the Apostle adds a Reason in these Verses, why the Lord Christ was so to be of one with the children, as to take upon himself their nature, which is, because that was subject unto death, which for them he was to undergo. And Flesh and Blood are here only mentioned, though they complete not Human Nature without a Rational Soul, because in, and by them it is, that our Nature is subject unto death. We may only farther observe, that the Apostle having especial regard unto the Saints under the Old Testament, expresseth their Participation of flesh and blood in the Preterperfect Tense ; or time past; which by Proportion is to be extended to all that believe in Christ; unless we shall say, that he hath respect unto the common interest of all mankind in the same nature, in the root of it; whence God is said, of one blood to have made them all.

〈 in non-Latin alphabet 〉 ; we see is rendered by Interpreters; similiter, consimiliter codem modo; ad eandem similitudinem : That is, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ; likewise, or, after the same manner. And 〈 in non-Latin alphabet 〉 , is as much as 〈 in non-Latin alphabet 〉 , v. 17. every way like. Here it is restrained by 〈 in non-Latin alphabet 〉 , the same, that is, flesh and blood; Human Nature ; as to the Human Nature, he was every way, as the children.

〈 in non-Latin alphabet 〉 , Partem habuit; particeps erat; he took part. And in the use of this Word, the Dative Case of the Person is still understood, and sometimes expressed. So Plato, 〈 in non-Latin alphabet 〉 ; that he might share or partake in the same acts with them. And it is here also understood; That he might partake with them of flesh and blood. And the Apostle purposely changeth the word from that which he had before used concerning the children: 〈 in non-Latin alphabet 〉 ; they had Human Nature in common ; they were men, and that was all; having no Existence but in and by that nature. Concerning him he had before proved, that he had a Divine Nature on the account whereof he was more excellent than the Angels; And here he says of him, 〈 in non-Latin alphabet 〉 ; Existing in his Divine Nature, he moreover took part of that nature with them ; which makes a difference between their Persons, though as to Human Nature they were every way alike; and this removes the exception of Schlictingius, or Crellius, that he is no more said to be incarnate than the children.

That by death, 〈 in non-Latin alphabet 〉 . This word is peculiar to Paul : He useth it almost in all his Epistles, and that frequently. Elsewhere it occurs but once in the New Testament, Luke 13.17. and that in a sense, whereunto by him it is not applied. That which he usually intends in this word, is to make a thing or person to cease as to its present condition, and not to be what it was. So Rom. 3.3. 〈 in non-Latin alphabet 〉 , shall their unbelief make the faith of God of none effect? cause it to cease, render the promise useless? And v. 31. 〈 in non-Latin alphabet 〉 ; do we make the Law void by faith? take away its use and End, Chap. 4.14. 〈 in non-Latin alphabet 〉 ; the promise is made ineffectual, Chap. 7.2. 〈 in non-Latin alphabet 〉 ; If her husband is dead, she is freed from the Law : The Law of the Husband hath no more power over her. So v. 6. 1 Cor. 13.8, 10, 11. Chap. 15.24, 26. 2 Cor. 3.10, 13. Gal. 3.17. Chap. 5.4, 11. Ephes. 2.15. The Intention of the Apostle in this word, is, the making of anything to cease, or to be void as to its former Power and Efficacy; not to remove, annihilate, or destroy the Essence or Being of it. And the Expression here used is to the same purpose, with that in Psalm 8.2. 〈 in non-Latin alphabet 〉 , to quiet or make to cease the enemy and self-avenger.

〈 in non-Latin alphabet 〉 , is properly vis, robur, potentia ; Force, Strength, Power, like that of Arms, or Armies in battle. And sometimes it is used for Rule, Empire, and Authority. 〈 in non-Latin alphabet 〉 , is to be in Place of Power ; and 〈 in non-Latin alphabet 〉 is to be able to dispose of what it relates unto. And in both senses we shall see that the Devil is said to have 〈 in non-Latin alphabet 〉 , the power of death.

Now there is not any notion under which the Devil is more known unto, or spoken of among the Jews, than this of his having the power of death: his common appellation among them is, 〈 in non-Latin alphabet 〉 , the Angel of death. And they call him Samael also. So the Targum of Jonathan, 〈 in non-Latin alphabet 〉 , Gen. 3.6. And the woman saw Samael the Angel of death. And Maimon: More Nebu. lib. 2. cap. 30. tells us from the Midrash, that Samael rode upon the Serpent when he deceived Eve ; that is, used him as his instrument in that work. And most of them acknowledge Satan to be principally intended in the temptation of Eve, though Ibn Ezra deny it in his Comment on the words, and dispute against it. And he adds, that by Samael, the Angel of death, they understand Satan, which he proves from the words of their wise men, who say in some places, that Satan would have hindered Abraham from sacrificing of Isaac ; and in others, that Samael would have done it; which proves that it is one and the same who by both names is intended. And hence they usually call him, 〈 in non-Latin alphabet 〉 , the wicked Samael, the Prince of all the devils ; and say of him, 〈 in non-Latin alphabet 〉 , Samael brought death upon all the world. So that by this Samael, or Angel of death, it is evident that they intend him who is termed 〈 in non-Latin alphabet 〉 , as the Prince and Ruler of the rest. So also they speak expressly in, Baba Bathra, distinc. Hashatephir. 〈 in non-Latin alphabet 〉 Rabbi Simeon said the same is Satan, and the Angel of death, and the evil figment ; that is the cause and author of it. And they call him the Angel of death on many accounts, the consideration whereof may give us some light into the reason of the Expression here used by the Apostle. The first is that before mentioned, namely that by his means death entered and came upon all the world. His temptation was the first occasion of death: and for that reason is he termed by our Savior, 〈 in non-Latin alphabet 〉 , Joh. 8.44. a murderer from the beginning. And herein he had the power of death, prevailing to render all mankind obnoxious to the sentence and stroke of it. Secondly, Because he is employed in great and signal Judgments to inflict death, on men. He is the head of those 〈 in non-Latin alphabet 〉 , evil Angels, who slew the Egyptians, Psal. 78 49. So in Psal. 91.5. those words, Thou shalt not fear, 〈 in non-Latin alphabet 〉 , from the arrow that flieth by day, are rendered by the Targum, 〈 in non-Latin alphabet 〉 , from the arrow of the Angel of death which he shooteth by day. And in the next verse those words, 〈 in non-Latin alphabet 〉 , from the destruction that wasteth at noon day, they render, 〈 in non-Latin alphabet 〉 , from the troop of devils that walk at noon-day ; the Psalmist treating of great and sudden destructions, which they affirm to be all wrought by Satan : and thence the Hellenists also render the latter place by 〈 in non-Latin alphabet 〉 , the devil at noon-day ; wherein they are followed by the Vulgar Latin, Arabic and Ethiopic Translations. And this the Apostle seems to allude unto, 1 Cor. 10.10. where he says, that those who murmured in the wilderness were destroyed 〈 in non-Latin alphabet 〉 , by the destroyer ; 〈 in non-Latin alphabet 〉 , that 〈 in non-Latin alphabet 〉 , the destroying Angel, or the Angel of death ; as in this Epistle he terms him 〈 in non-Latin alphabet 〉 , chap. 11.28. And it may be this is he who is called 〈 in non-Latin alphabet 〉 , Job 18.13. the first-born of death, or he that hath right unto the administration of it. They term him also 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , the waster or destroyer: and 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , to waste or destroy, as also 〈 in non-Latin alphabet 〉 ; which, as John tells us, is the Hebrew name of the Angel of the bottomless pit, Revel. 9.11. as his Greek name is 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . Thirdly, The latter Jews suppose that this Angel of death takes away the life of every man, even of those who die a natural death. And hereby as they express the old faith of the Church, that death is penal, and that it came upon all for sin through the temptation of Satan, so also they discover the bondage that they themselves are in for fear of death all their days. For when a man is ready to die, they say the Angel of death appears to him in a terrible manner, with a sword drawn in his hand. From thence drops I know not what poison into him, whereon he dies. Hence they woefully howl, lament, and rend their garments upon the death of their friends. And they have composed a prayer for themselves against this terror. Because also of this their being slain by the Angel of death, they hope and pray that their death may be an expiation for all their sins. Here lies the sting of death, mentioned by the Apostle, 1. Cor. 15.55. Hence they have a long story in their Midrash, or mystical Exposition of the Pentateuch, on the last section of Deuteronomy, about Samaels coming to take away the life of Moses ; whom he repelled and drove away with the Rod that had the Shem Hamphorash written in it. And the like story they have in a book about the acts of Moses, which Ibn-Ezra rejects on Exod. 4.20. This hand of Satan in death, manifesting it to be penal, is that which keeps them in bondage and fear all their days. Fourthly, they suppose that this Angel of death hath power over men even after death. One horrible penalty they fancy in particular that he inflicts on them, which is set down by Elias in his Tishbi in 〈 in non-Latin alphabet 〉 , out of the Midrash of Rabbi Isaac the son of Parnaer ; for when a man, as they say, departs out of this world, 〈 in non-Latin alphabet 〉 , the Angel of death comes and sits upon his grave. And he brings with him a Chain, partly of iron, partly of fire ; and making the soul to return into body, he breaks the bones, and torments variously both body and soul for a season. This is their Purgatory ; and the best of their hopes are, that their punishment after this life shall not be eternal. And this various interest of Satan in the power of death, both keeps them in dismal bondage all their days, and puts them upon the invention of several ways for their deliverance. Thus one of their solemn Prayers on the day of Expiation is to be delivered from 〈 in non-Latin alphabet 〉 , or this punishment of the devil in their graves ; to which purpose also they offer a Cock unto him for his pacification. And their prayer to this purpose in their Berachoth is this, 〈 in non-Latin alphabet 〉 , That it may please thee, (good Lord) to deliver us from evil Decrees or Laws, from poverty, from contempt, from all kind of punishments, from the judgment of hell, and from beating in the grave, by the Angel of death. And this supposition is in like manner admitted by the Mohammedans, who have also this prayer, Deus noster libera nos ab Angelo interrogante tormento sepulchri, & à via mala. And many such lewd imaginations are they now given up unto, proceeding from their ignorance of the Righteousness of God. But yet from these apprehensions of theirs, we may see what the Apostle intended in this expression, calling the devil him that had the power of death.

〈 in non-Latin alphabet 〉 , Et liberaret ipsos, hos, quotquot, quicunque; and free those who. 〈 in non-Latin alphabet 〉 is to dismiss, discharge, free ; and in the use of the word, unto the Accusative case of the Person, the Genitive of the thing is added or understood. 〈 in non-Latin alphabet 〉 , I free thee from this. 〈 in non-Latin alphabet 〉 ; Aristoph. to deliver thee from this eye-sore. And sometimes the Genitive case of the thing is expressed, where the Accusative of the person is omitted. 〈 in non-Latin alphabet 〉 , that is 〈 in non-Latin alphabet 〉 to free or deliver one from fear ; as here the Accusative case of the person is expressed, and the Genitive of the thing omitted. 〈 in non-Latin alphabet 〉 , that is 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , to deliver them, that is from death, or, from fear because of death.

〈 in non-Latin alphabet 〉 is obnoxius, obstrictus, reus, damnas. He that is legally obnoxious, subject, liable to anything; that is, Law, Crime, Judge, Judgment, Punishment, in all which respects the word is used. He that is under the power of any Law is 〈 in non-Latin alphabet 〉 , subject unto its authority and penalty. See Matth. 5.21, 22. chap. 26.66. Mark 3.29. 1 Cor. 11.27. James 2.10. Now the 〈 in non-Latin alphabet 〉 , servitude or bondage here mentioned is penal, and therefore are men said to be 〈 in non-Latin alphabet 〉 , obnoxious unto it.

In former Verses, as was shown, the Apostle declared the necessity that there was on the part of God, intending to bring many sons unto glory, to constitute such an union between them and the Captain of their salvation, as that it might be just for him to suffer in their stead. In these he proceeds to manifest in particular what that Nature is, in the common participation whereof their union designed did consist, wherein they were all of one ; and what were the especial reasons why the Lord Christ was made partaker of that nature. This coherence of these Verses Chrysostom briefly gives us 〈 in non-Latin alphabet 〉 ; Having shown the brotherhood (that was between Christ and the children) he lays down the causes of that dispensation ; and what they are, we shall find here expressed.

There are sundry things which the Apostle supposeth in these words, as known unto, and granted by the Hebrews. As, first, that the Devil had the power of death. Secondly, That on this account men were filled with fear of it, and led a life full of anxiety and trouble by reason of that fear. Thirdly, That a deliverance from this condition was to be effected by the Messiah. Fourthly, That the way whereby he was to do this was by his suffering. All which, as they are contained in the first Promise, so that they were allowed of by the Hebrews of old, we have fully proved else-where. And by all these doth the Apostle yield a reason of his former concession, that the Messiah was for a little while made lower than the Angels, the Causes and Ends whereof he here declares. There are in the words,

First, A supposition of a twofold state and condition of the children to be brought unto glory,

First, Natural, or their natural state and condition, they were all of them in common partakers of flesh and blood: For as much then as the children were partakers of flesh and blood.

Secondly, Moral, their moral state and condition; they were obnoxious unto death, as it is penal for sin, and in great bondage through fear of it: them who through fear of death were all their life time subject unto bondage.

Secondly, There is a double inference with respect unto this supposition, on the part of Christ, the Captain of salvation.

First, As to their natural condition, that he did partake of it, he was so to do; He himself also did partake of the same.

Secondly, As to their moral condition, he freed them from it: and deliver them.

Thirdly, The means whereby he did this, or this was to be done, evidencing the necessity of his participation with them in their condition of nature, that he might relieve them from their condition of trouble ; he did it by death: that by death.

Fourthly, The immediate Effect of his death, tending unto their delivery and freedom, and that is the destruction of the devil, as to his power over and interest in death as penal, whereof their deliverance is an infallible consequent: and destroy him, &c.

In the first place the Apostle expresseth, as by way of supposition, the natural condition of the children, that is the children whom God designed to bring unto glory; those who were given unto Christ, they were in common partakers of flesh and blood. I shall not stay to remove the conceit of some, who yet are not a few among the Romanists, who refer those words unto the participation of the flesh and blood of Christ in the Sacrament, whereunto also, as we observed, the Ethiopic Version gives countenance. For not only is there not anything in the expression that inclines unto such an imagination, but also it enervates the whole design of the Apostles discourse and argument, as from the former consideration of it doth appear. Flesh and blood are by an usual Synecdoche put for the whole human nature ; not as though by blood the soul was intended, because the life is said to be in it, as not acting without it; but this expression is used, because it is not human nature as absolutely considered, but as mortal, passable, subject unto infirmities and death itself, that is intended. And it is no more than if he had said, the children were men subject unto death. For he gives his reason herein, why the Lord Christ was made a man subject unto death. That he and the children should be of one nature he had shown before; for as much then as this was the condition of the children, that they were all partakers of human nature, liable to sufferings, sorrow, and death; he was so also. And this is thus expressed to set forth the love and condescension of Jesus Christ, as will afterward appear.

The second thing in these words is the moral condition of the children; and there are sundry things, partly intimated, partly expressed in the description that is here given us of it; as, 1. Their estate absolutely considered, they were subject to death. 2. The consequences of that estate. 1. It wrought fear in them. 2. That fear brought them into bondage. 3. The continuance of that condition, it was for the whole course of their lives.

First, It is implied that they were subject, obnoxious unto, guilty of death, and that as it was penal, due to sin, as contained in the curse of the Law ; which what it comprehendeth, and how far it is extended is usually declared. On this supposition lies the whole weight of the Mediation of Christ. The children to be brought unto glory were obnoxious unto death, the curse and wrath of God therein, which he came to deliver them from.

Secondly, The first effect and consequent of this obnoxiousness unto death concurring unto their state and condition is, that they were filled with fear of it: for fear of death. Fear is a perturbation of mind, arising from the apprehension of a future imminent evil. And the greater this evil is, the greater will the perturbation of the mind be; provided the apprehension of it be answerable. The fear of death then here intended is that trouble of mind which men have in the expectation of death to be inflicted on them, as a punishment due unto their sins. And this apprehension is common to all men, arising from a general presumption that death is penal, and that it is the judgment of God that they which commit sin are worthy of death, as Rom. 1.32. chap. 2.15. But it is cleared and confirmed by the Law, whose known sentence it is, The soul that sinneth shall die. And the troublesome expectation of the event of this apprehension is the fear of death here intended. And according unto the means that men have to come unto the knowledge of the righteousness of God, are, or ought to be their apprehensions of the evil that is in death. But even those who had lost all clear knowledge of the consequents of death natural, or the dissolution of their present mortal condition, yet on a confused apprehension of its being penal, always esteemed it, 〈 in non-Latin alphabet 〉 , the most dreadful of all things that are so unto human nature. And in some this is heightened and increased, until it come to be 〈 in non-Latin alphabet 〉 , as our Apostle speaks, chap. 10.27. A fearful expectation of judgment and fiery indignation, which shall devour the adversaries. And this is the second thing that is in this description of the estate and condition of the children to be brought unto glory; being obnoxious unto the sentence of death, they could not but live in fear of the execution of it.

Thirdly, They are by this means brought into bondage. The troublesome expectation of death as penal, brings them into bondage ; into the nature whereof we must a little inquire. Sundry things concur to make any state a state of bondage ; as, 1. That it be involuntary ; no man is in bondage by his will, that which a man chooseth is not bondage unto him. A man that would have his ear bored, though he were always a servant was never in bondage, for he enjoyed the condition that pleased him. Properly all bondage is involuntary. 2. Bondage ingenerates strong desires after, and puts men on all manner of attempts for liberty. Yokes gall, and make them on whom they are, desire ease. So long as men are sensible of bondage, which is against nature, (for that which is not so is not bondage) they will desire and labor for liberty. When some in the Roman Senate asked an Ambassador of the Priernates, after they were overthrown in battle, if they granted them peace, how they would keep it, what peace they should have with them? He answered, Si bonam dederitis, fidam & perpetuam; si malam haud diuturnam. Whereat when some in the Senate stormed, as if he had threatened them with War and Rebellion, the wiser sort commended him, as one that spake like a man and a free-man; adding as their reason, An credi posse ullum populum, aut hominem denique in ea conditione, cujus eam poeniteat, diutius quam necesse sit mansurum, Liv. lib. 8. So certain it is, that bondage wearieth and stirreth up restless desires in all, endeavors in some after liberty. 3. Bondage perplexeth the mind. It ariseth from fear, the greatest perturbation of the mind, and is attended with weariness and distrust, all which are perplexing. 4. Where bondage is complete, it lies in a tendency unto future and greater evils. Such is the bondage of condemned malefactors, reserved for the day of execution; such is the bondage of Satan, who is kept in chains of darkness for the judgment of the great day. And all these things concur in the bondage here intended; which is, a dejected troublesome state and condition of mind, arising from the apprehension and fear of death to be inflicted, and their disability in whom it is to avoid it, attended with fruitless desires and vain attempts to be delivered from it, and to escape the evil feared. And this is the condition of sinners out of Christ, whereof there are various degrees, answerable unto their convictions. For the Apostle treats not here of men's being servants unto sin, which is voluntary ; but of their sense of the guilt of sin, which is wrought in them even whether they will or no; and by any means they would cast off the yoke of it, though by none are they able so to do; for,

Fourthly, They are said to continue in this estate all their lives. Not that they were always perplexed with this bondage, but that they could never be utterly freed from it. For the Apostle doth not say, that they were thus in bondage all their days, but that they were obnoxious and subject unto it. They had no ways to free or deliver themselves from it, but that at any time they might righteously be brought under its power; and the more they cast off the thoughts of it, the more they increased their danger. This was the estate of the children, whose deliverance was undertaken by the Lord Christ, the Captain of their salvation. And we may hence observe, that,

All sinners are subject unto death, as it is penal. The first sentence reacheth them all, Gen. 2.17. And thence are they said by nature to be children of wrath, Ephes. 2.3. obnoxious unto death to be inflicted in a way of wrath and revenge for sin. This passeth upon all, in as much as all have sinned, Rom. 5.12. This all men see and know; but all do not sufficiently consider what is contained in the sentence of death, and very few how it may be avoided. Most men look on death as the common lot and condition of mankind, upon the account of their frail natural condition; as though it belonged to the natural condition of the children, and not the moral ; and were a consequent of their being, and not the demerit of their sin. They consider not, that although the principles of our nature are in themselves subject unto a dissolution, yet if, we had kept the Law of our Creation, it had been prevented by the power of God, engaged to continue life during our obedience. Life and obedience were to be commensurate, until temporal obedience ended in life eternal. Death is penal, and its being common unto all, hinders not but that it is the punishment of everyone. How it is changed unto Believers by the death of Christ, shall be afterward declared. In the mean time all mankind is condemned, as soon as born. Life is a reprieve, a suspension of execution. If during that time a pardon be not effectually sued out, the sentence will be executed according to the severity of justice. Under this Law are men now born, this yoke have they pulled on themselves by their apostasy from God. Neither is it to any purpose to repine against it, or to conflict with it; there is but one way of delivery.

2. Fear of death, as it is penal, is inseparable from sin, before the sinner be delivered by the death of Christ. They were in fear of death. There is a fear of death that is natural, and inseparable from our present condition; that is but natures aversation of its own dissolution. And this hath various degrees, occasioned by the differences of men's natural constitution, and other accidental occurrences and occasions: so that some seem to fear death too much, and others not at all ; I mean of those who are freed from it, as it is in the curse and under the power of Satan. But this difference is from occasions foreign and accidental; there is in all naturally the same aversation of it. And this is a guiltless infirmity, like our weariness, and sickness, inseparably annexed unto the condition of mortality. But sinners in their natural state fear death as it is penal, as an issue of the curse, as under the power of Satan, as a dreadful entrance into eternal ruin. There are indeed a thousand ways whereby this fear is for a season stifled in the minds of men. Some live in brutish ignorance, never receiving any full conviction of Sin, Judgment, or Eternity. Some put off the thoughts of their present and future estate, resolving to shut their eyes and rush into it, when as they can no longer avoid it. Fear presents itself unto them as the fore-runner of death, but they avoid the encounter, and leave themselves to the power of death itself. Some please themselves with vain hopes of deliverance, though well they know not how, nor why they should be partakers of it. But let men fore-go these helpless shifts, and suffer their own innate light to be excited with such means of conviction as they do enjoy, and they will quickly find what a judgment there is made in their own souls concerning death to come, and what effects it will produce. They will conclude that it is the judgment of God, that they which commit sin are worthy of death, Rom. 1.32. and then that their own consciences do accuse and condemn them, Rom. 2.14, 15. Whence unavoidably fear, dread, and terror will seize upon them. And then,

3. Fear of death, as penal, renders the minds of men obnoxious unto bondage: which what it is we have in part before declared. It is a state of trouble, which men dislike, but cannot avoid. It is a penal disquietment arising from sense of future misery: fain would men quit themselves of it, but are not able; there is a chain of God in it, not to be broken; men may gall themselves with it, but cannot remove it: and if God take it from them without granting them a lawful release and delivery, it is to their farther misery. And this is in some measure or other the portion of everyone that is convinced of sin, before they are freed by the Gospel. And some have disputed what degrees of it are necessary before believing. But what is necessary for any one to attain unto, is his duty. But this bondage can be the duty of no man, because it is involuntary. It will follow conviction of sin, but it is no man's duty; rather it is such an effect of the Law as everyone is to free himself from, so soon as he may, in a right way and manner. This estate then befalls men whether they will or no. And this is so, if we take bondage passively, as it affects the soul of the sinner; which the Apostle seems to intend, by placing it as an effect of the fear of death; take it actively, and it is no more than the sentence of the Law, which works and causeth it in the soul; and so all sinners are inevitably obnoxious unto it. And this estate, as we observed, fills men with desires after, and puts them upon various attempts for deliverance. Some desire only present ease, and they commonly with-draw themselves from it, by giving up themselves wholly unto their hearts lusts, and therein to Atheism, which God oftentimes in his righteous judgment gives them up unto, knowing that the day is coming wherein their present woeful temporal relief will be recompensed with eternal misery. Some look forwards unto what is to come, and accordingly to their light and assistance variously apply themselves to seek relief. Some do it by a righteousness of their own, and in the pursuit thereof also there are ways innumerable, not now to be insisted on; and some do it by Christ, which how it is by him effected, the Apostle in the next place declares.

Two things, as was shown, are affirmed of the Lord Christ, in consequence unto the premised supposition of the children's being partakers of flesh and blood, and of their obnoxiousness unto death, and to bondage. 1. That of their natural condition, he himself partook. 2. That from their moral condition, he delivered them; which that he might do, it was necessary that he should partake of the other.

1. He himself did likewise partake of the same. The word 〈 in non-Latin alphabet 〉 , likewise, in like manner, doth denote such a similitude as is consistent with a specifical identity. And therefore Chrysostom from hence urgeth the Marcionites and Valentinians, who denied the reality of the Human Nature of Christ, seeing that he partook of it in like manner with us, that is, truly and really, even as we do. But yet the word, by force of its composition, doth intimate some disparity and difference. He took part of human nature really as we do, and almost in like manner with us. For there were two differences between his being partaker of human nature and ours. First, In that we subsist singly in that nature: but he took his portion in this nature into subsistence with himself in the Person of the Son of God. Secondly, This nature in us is attended with many infirmities, that follow the individual persons that are partakers of it; in him it was free from them all. And this the Apostle also intimates in the word 〈 in non-Latin alphabet 〉 , changing his expression from that whereby he declared the common interest of the children in the same nature, which is every way equal and alike. The whole is, That he took his own Portion, in his own Manner, unto himself.

And this Observation removes what is hence objected against the Deity of Christ. Cum Christus (saith Schlictingius ) hominum mortalium & fragilium dux & fautor sit, propterea is non Angelus aliquis, multo vero minus ipse Deus summus qui solus immortalitatem habet, sed homo suo tempore malis, & variis calamitatibus obnoxius esse debuit. It is true, it appears from hence, that Christ ought to be a man, subject to sufferings and death, and not an Angel, as the Apostle farther declares in the next verse; but that he ought not to be God it doth not appear. As God indeed he could not die, but if he who was God had not taken part of flesh and blood, God could not have redeemed his Church with his own blood. But this is the perpetual Paralogism of these men. Because Christ is asserted to have been truly a man, therefore he is not God ; which is to deny the Gospel, and the whole mystery of it.

He proceeds with his exceptions against the application of these words unto the incarnation of the Lord Christ, the sum whereof is, that the words 〈 in non-Latin alphabet 〉 denote an universal conformity, or specific identity between Christ and the children, not only as to the Essence, but also as to all other concernments of human nature, or else no benefit could redound unto them from what he did or suffered. But, 1. The words do not assert any such thing, as hath been declared. 2. It is not true. The children were partakers of human nature, either by Creation out of the dust of the earth, as Adam ; or by natural generation. The Lord Christ was conceived of a Virgin by the power of the Holy Ghost; and yet the benefit redounds unto the children. It is evident then, that the similitude urged by the Apostle is confined to the substance of flesh and blood, or the Essence of Human Nature, and is not to be extended unto the personal concernments of the one or the other; nor the way whereby they became partakers of the same nature. Nor is the argument for the Incarnation of Christ taken merely from the expressions in this verse; but whereas he had before proved him to be above, and before the Angels, even God over all, and here intimating his existence antecedent to his participation of flesh and blood, his Incarnation doth necessarily ensue.

The necessity of this Incarnation of Christ, with respect unto the End of it, hath before been declared, evinced and confirmed. We shall now stay only a little to admire the Love, Grace and Mystery of it. And we see here,

IV. That the Lord Christ out of his inexpressible Love, willingly submitted himself unto every condition of the Children to be saved by him, and to everything in every condition of them, sin only excepted. They being of flesh and blood which must be attended with many infirmities, and exposed unto all sorts of Temptations and miseries, he himself would also partake of the same. His delight was of Old in the Sons of men, Prov. 8.30. and his heart was full of thoughts of Love towards them; and that alone put him on this Resolution, Gal. 2.20. Rev. 1.5. When God refused Sacrifices and Burnt-Offerings as insufficient to make the Atonement required, and the matter was rolled on his hand alone, it was a Joy unto him that he had Body prepared, wherein he might discharge his work, although he knew what he had to do and suffer therein, Psal. 40.8, 9. Heb. 10.6, 7, 8, 9. He rejoiced to do the will of God, in taking the body prepared for him, because the children were partakers of flesh and blood. Though he was in the form of God, equal unto him, yet that Mind, that Love, that Affection towards us was in him, that to be like unto us, and thereby to save us, he emptied himself, and took on him the form of a servant, our form, and became like unto us, Phil. 2.5, 6, 7, 8. He would be like unto us, that he might make us like unto himself ; he would take our flesh, that he might give unto his Spirit. He would join himself unto us, and become one flesh with us, that we might be joined unto him, and become one Spirit with him, 1 Cor. 6.17. And as this was a Fruit of his Eternal antecedent Love, so it is a spring of consequent Love. When Eve was brought unto Adam after she was taken out of him,