Commentary on Hebrews

§. 106. Of Christ and Saints being Brethren.

IN that which is here inferred, one thing is taken for grant, another is expressed as a consequence following thereupon.

The thing taken for grant is a relation betwixt Christ and Saints: namely that they are brethren.

Of the divers acceptions of this word brother, see Chap. 13. §. 3.

The relation betwixt the Son of God and sons of men, is a mixed relation: partly natural, partly spiritual.

Natural, is, that the Son of God became a son of man, descending according to the flesh, from the same stock that we do, even from Adam, Luk. 3. 23, 38.

Spiritual, is, that sons of men are made partakers of the Divine Nature. For in that very respect wherein he that sanctifieth, and they who are sanctified are of one, they are also brethren.

Thus this relation is properly betwixt Christ and Saints: For though Christ assumed the common nature of man, yet all men are not made partakers of the Divine Nature. This is proper to the Regenerate, who are born again, and that of God, (John 1. 13.) and adopted as children into God's Family, which is the Church.

Of such as these saith Christ, Behold my brethren, (Matth. 12. 49.) Tell my brethren, (Matth. 28. 10.) Go to my brethren, (Joh. 20. 17.) and more generally at the last day Christ giveth this title Brethren, to all his Elect, whom he setteth at his right hand, Matth. 25. 40.

As this gives evidence of the low condescension of the Son of God, so also of the high exaltation of sons of men. For the Son of God to be a brother to sons of men is a great degree of humiliation: and for sons of men to be made brethren with the Son of God, is an high degree of exaltation. For Christ's brethren are, in that respect, sons of God, heirs of heaven, or Kings, not earthly, but heavenly, not temporary, but everlasting Kings.

Behold the honor of Saints. Men count it an honorable privilege to be allied to honorable personages. Such matches are much affected. But all alliance with men are but baseness to this. Who can sufficiently declare the excellency of the Son of God. Besides, this is no titular, but a real privilege: By virtue hereof God is our Father, ( John 20. 17.) we have a right to all that is Christ's, (1 Cor. 3. 22) and we are coheirs with Christ, of the heavenly inheritance, Rom. 8. 17.

Herewith we may uphold ourselves against all the scoffs and scorns of the world, and against all outward meanness.

Quest. May we, by virtue of this relation, call the Son of God our brother?

Answ. We have no example of any of the Saints that ever did so. They usually give titles of dignity to him, as Lord, Savior, Redeemer, &c. Howsoever the Son of God vouchsafe this honor unto us, yet we must retain in our hearts an high and reverend esteem of him: and on that ground give such titles to him as may manifest as much. Inferiors do not use to give like titles of equality to their superiors, as superiors do to their inferiors▪ It is a token of love in superiors to speak to their inferiors as equals: but for inferiors to do the like, would be a note of arrogancy.

§. 107. Of calling Brethren.

CHrist is said to call them brethren. To call, in this place, is not a mere nominal, titular or complemental word, but very emphatical. It implieth an open acknowledgement of a thing, and a free profession thereof. Thus God saith of the Gentiles, I will call them my people, (Rom. 9. 25.) that is, I will before all the world declare and profess that they are my people, and acknowledge them for my own. Thus is this word taken, Matth. 5. 9, 19. And in the negative saith the Prodigal to his Father, I am no more worthy to be called thy son, Luk. 15. 21. and Paul, I am not meet to be called an Apostle, 1 Cor. 15. 9. The Prodigal was his Fathers son, and Paul was an Apostle: but both the one and the other thought himself unworthy to be acknowledged such as they were.

Christ where he vouchsafeth a dignity and privilege will openly acknowledge it. Behold my brethren, saith he to his Disciples, Matth. 12. 49. Such will he confess before his Father which is in heaven, Matth. 10. 32. and before the Angels of God, Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof, sitting on his Throne of glory, where he saith to all his brethren, Come ye blessed of my Father, inherit the Kingdom, &c. Matth. 25. 34.

Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another.

§. 108. Of Christ's not being ashamed of his brethren.

TO show that the meanness and manifold imperfections of children of men shall be no impediment to Christ's gracious and glorious acknowledgement of them to be his brethren, it is here further said that he is not ashamed to call them brethren.

The root from whence the Greek verb, translated ashamed, is derived, signifieth filthiness. Thence a nown, signifying shame at some unbeseeming thing, is drawn; as where Christ saith to him that affected the highest room, Thou begin with shame to take the lowest room, Luke 14. 9. and again, that the shame of thy nakedness do not appear, Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace. From that nown the simple verb, which signifieth to be ashamed ariseth.

The word here used is a compound: and the composition addeth emphasis. When it is affirmatively used it signifieth to be much ashamed. What fruit had you then in those things whereof you are now ashamed? Rom. 6. 21. True converts are much ashamed of their sins past. When it is negatively used it signifieth to be nothing at all ashamed: as where the Apostle saith, I am not ashamed of the Gospel of Christ, Rom. 1. 16. So it is also used in reference to sufferings for Christ, 2 Tim. 1. 8, 12, 16. This very word is applied to God in reference to such as believed on him, God is not ashamed to be called their God, Heb. 11. 16. God was not at all ashamed of that relation which was between him and them: nor is Christ at all ashamed at this title Brethren in reference to himself and Saints, notwithstanding his own infinite excellencies and men's meanness, baseness and filthiness in themselves.

This is one special point wherein Christ manifesteth himself to be meek and lowly in heart.

We ought to learn of him so to be, Matth. 11. 29. All ages cannot afford such a parallel. Abraham's example in calling Lot brother ( Gen. 13. 8.) And Joseph's, when he was advanced to be next unto the King, in acknowledging his brethren, ( Gen. 45. 4.) And Moses, when he was accounted Pharaohs daughters son, acknowledging the Hebrews to be his brethren, ( Exod. 2. 11. & 4. 18.) were very rare: but no more comparable to this of Christ, then the light of a dim candle to the bright shining of the sun.

This pattern of Christ is the rather to be noted because it stripped such as are ashamed of their relations to others, of all excuse. Some husbands are ashamed of their wives when they are raised to high dignities: some children in like cases are ashamed of their parents: some servants of their Masters: and so in other relations. Can any be more highly advanced then Christ? Some are ashamed of the meanness and disparity of those to whom by some bond of relation they are knit: might not Christ have been in this respect much more ashamed of us?

But what shall we say of those that are ashamed of Christ's brethren, even in this respect, because they are his brethren, and make a sincere profession of the true faith? O more then monstrous impudency! Yet thus are husbands, wives, parents, children, and others ashamed of their wives, husbands, children, parents and others, even because they profess the faith and are called Christ's brethren.

This respect of Christ to his brethren is a great encouragement and comfort to such as are despised and scorned by men of this world for Christ's professing of them.

The greatest impotency and arrogancy in this kind, is to be ashamed of Christ himself. Yet it was foretold that some should hide their faces from him, Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such, Whosoever shall be ashamed of me, and of my words in this adulterous and sinful generation, of him als •… shall the son of man be ashamed when he cometh in the glory of his Father, with the h •… lie Angels, Mark 8. 38.

§. 109. Of the Resolutions and Observations of Heb. 2. 11.

THe sum of this verse is a reason of Christ's suffering in man's nature, which was a conformablenesse to other men.

Two points are herein observable. 1. The substance of the Text. 2. A consequence.

In the substance two things are expressed. 1. A difference betwixt Christ and Saints. 2. An union.

The difference is, that One is an Agent, He that sanctifieth. The other a Patient▪ they who are sanctified.

In this union is noted 1. The kind of it, of one. 2. The extent, ALL.

The kind of union is a common stock. This admits a double consideration.

• 1. The stock whereof Christ is one with us: that is the human nature.
• 2. The stock whereof we are one with Christ: that is the Divine nature.

The consequence is 1. Generally intimated in this phrase, for which cause. 2. Particularly expressed.

In the particular is noted 1. A relation, Brethren. 2. A manifestation thereof.

In the manifestation is set down 1. The means whereby it was manifested, C •… led. 2. The ground of manifesting it, not ashamed.

Observations hence arising are these.

• I. Union is a cause of conformity. The causal particle FOR, whereby the uni •… of Christ with Saints is inferred as a reason of his suffering in man's nature, inte •… that which is here observed. See §. 100.
• II. Christ sanctifieth men. In this respect this style is given him, He that sanctifi •… See §. 102.
• III. Saints were as others. This word sanctified presupposeth as much. See §. 10 •…
• IV. Such as are Christ's are sanctified. This is here clearly expressed. See §. 103.
• V. Christ is of the same stock whereof others are. In this respect He is of 〈◊〉 See §. 104.
• VI. Saints are of the same stock whereof Christ is. In this respect They are of 〈◊〉 See §. 104.
• VII. All Saints have the same spiritual being. All are of one with Chri •… See §. 104.
• VIII. That for which there is cause must be done. See §. 105.
• IX. Christ and Saints are brethren. See §. 106.
• X. Christ acknowledgeth such as are his. To call is to acknowledge. See §. 107.
• XI. Christ accounts relations betwixt him and Saints to be no disgrace unto him. 〈◊〉 is not ashamed thereof. See §. 108.

§. 110. Of the Apostles testimony from Psal. 22. 22.

THis Text is here alleged as a proof of that respect which Christ manifested to his sanctified ones, in acknowledging them to be his brethren. The proof is taken from a Divine testimony. Of this kind of proof see Chap. 1. §. 46, 65.

The first word being a Participle, saying, showeth a dependence of this verse on that which went immediately before; and such a dependence as gives an evidence of the truth thereof: and in that respect it is an apparent proof of it. It hath reference to Christ calling men brethren: for in this testimony he doth expressly call them so.

This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophesy of Christ. Many passages therein are directly applied to Christ in the New Testament: As

• 1. This clause in the very beginning of the Psalm, My God, my God, why hast thou forsaken me? Matth. 27. 46.
• 2. This in the seventh verse, All they that see me, laugh me to scorn: they shake the head, Matth. 27. 39.
• 3. This in the eighth verse, He trusted on the Lord, let him deliver him, Matth. 27. 43.
• 4. This in the sixteenth verse, They pierced mine hands and my feet, Joh. 19. 37. & 20. 25.
• 5. This in the eighteenth verse, They part my garments among them, and cast lots upon my vesture, Matth. 27. 35.
• 6. This in the two and twentieth verse, I will declare thy name, &c. is here in my Text.

That Psalm, as it sets out the sufferings of Christ to the full, so also his three great Offices. His sufferings are copiously described from the beginning of the Psalm to verse 22.

The Prophetical Office of Christ, from ver. 22▪ to ver. 25.

That which is foretold about his vows ( ver. 25.) hath respect to his Priestly Function. In the rest of the Psalm the Kingly Office of Christ is set forth.

All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title, that this Psalm was to be sung every morning in the Temple, to support the hope of God's people in the promised Messiah.

This testimony therefore is most pertinently produced to prove the point in hand: and Christ himself is here brought in to be the utterer and publisher thereof, as an evidence that he called m •… n his brethren.

As this testimony proves that point in particular, so in general it proves the main point, that Christ was man; and it points at Christ's Prophetical Office, for which it was requisite that he should be man, as it was foretold, Deut. 18. 18. Thus it is a fifth argument to demonstrate that point. See §. 1.

It doth withal render a reason why it was requisite that the Son of God should be a son of man: namely, that he might declare God's Name unto his brethren, who were sons of men.

In quoting this testimony, the Apostle holds close to the words of the Prophet. A little difference there is in our English translation: but that little is more then needed. For Congregation, here his Church: both these words intend one and the same thing. For praise, here is sing praises. The Hebrew word signifieth both. The Psalms which used to be sung, have their name from this root.

There is in one word a difference betwixt the LXX, and the Apostle: but the word in the one, and the other, signifieth one and the same thing.

§. 111. Of Christ's declaring God.

THe word which the Apostle here useth, translated declare, is more emphatical then that which the LXX useth. This is a compound word. The simple Verb signifieth to make known or declare. From it is derived the word Angel: which in the general signifieth a Messenger sent to declare his mind who sent him.

The Verb admits sundry compositions: every of which adds much emphasis: As

• 1. To explain, or clearly and fully to declare a thing. When the Messiah comet •… he will tell us all things, (Joh. 4. 25.) namely fully and clearly.
• 2. To divulge and spread abroad. That my Name might be declared throughout all the earth, Rom. 9. 17.
• 3. To celebrate or show forth. Ye do show the Lord's death, 1 Cor. 11. 26.
• 4. To show forth or make evident. Shew forth the praises of God, 1 Pet. 2. 9.
• 5. To profess: openly and freely to declare. Professing godliness, 1 Tim. 2. 10. and to promise. God promised, Tit. 1. 2.
• 6. To command or enjoin. I command, saith the Apostle, 1 Cor. 7. 10.
• 7. To show beforehand, or foretell, Act. 3. 18, 24.
• 8. Among other compounds, that which is here used by the Apostle, wants not his Emphasis: for it imports a declaring of that which is for that end received. This is the word which Christ useth to John's disciples: Shew John again these things which ye do hear and see, Matth. 11. 4. This also is the word which the Apostle twice useth, in this manner, We have seen it, and SHEW unto you. That which we have seen and heard DECLARE we unto you, 1 John 1. 2, 3.

Two points are here intended under the full sense of this phrase, I will declare.

• 1. Christ had from auother that which he delivered to others. The Preposition with which the Greek Verb is compounded implieth as much: and other places of Scripture do expressly show who that other was: namely, He that sent him, even his Father. For thus saith Christ, My doctrine is not mine, but his that sent me, Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me, as the Father hath taught me, I speak these things, Joh. 8. 26, 28. This is to be taken of Christ as God's Minister and Messenger, and that in our nature.
• 2. Christ concealed not that which his Father appointed him to make known: He declared it. The Psalmist by way of Prophesy bringeth in Christ affirming 〈◊〉 much of himself, thus, I have preached righteousness, &c. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I ha •… not concealed thy loving kindness and thy truth, Psal. 40. 9, 10. Yea Christ himself pleadeth this as an evidence of his faithfulness to his Father, while he was on earth, thus, I have manifested thy Name unto the men which thou gavest me, &c. for I ha •… given unto them the words which thou gavest me, Joh. 17. 6, 8. For indeed this is a •… especial point of faithfulness: and Christ was faithful to him that appointed him▪ Heb. 3. 2.

In both these is Christ a president and pattern to us: and we ought in both these to be faithful to him that hath appointed us. See The whole Armor of God, on Ep •… . 6. 19. Treat. 3. part. 7. §. 180, &c.

§. 112. Of Christ's declaring God's Name in man's nature.

THat which Christ declared, is here said to be the Name of God: for it is God, even his Father, to whom Christ here saith, I will declare thy Name.

Under the Name of God is comprised everything whereby God hath made himself known unto us. See more of God's Name in my Explanation of the Lord's Prayer, entitled A Guide to go to God, §. 20, 21.

This phrase, I will declare thy Name, implieth that Christ maketh known whatsoever is meet to be known of God: so much of God's excellencies, and so much of his counsel as is to be known. Thus is this title Name used, John. 17. 6, 26. That which the Apostle saith of himself, might Christ say most properly, and in the largest extent, I have not shunned to declare all the counsel of God, Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church: and that in our nature. He was that Prophet in two respects.

• 1. Because none else knew the Name of God. None else knew God's excellencies and God's count •… ▪ Thus much is intended under this phrase, No man hath seen God at any time, John 1. 18. and under this, No man in heaven, nor in earth, neither under the earth, was able to open the Book, neither to look thereon, Rev. 5. 3.
• 2. Because Christ to the full knew all. For in him are hid all the treasures of wisdom and knowledge, Col. 2. 3. Thereupon it is said, The only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof, Rev. 5. 5, 9.

This Christ did in our nature, because we were not able to endure the brightness of the divine Majesty to speak unto us: witness the affrightment of the Israelites at hearing God's voice in delivering the Law, Exod. 20. 19. This reason is rendered of God's making his Son a Prophet in our nature, Deut. 18. 15, 16.

Of the difference betwixt Christ's and others declaring God's will, see Chap. 1. §. 14.

The duty hence arising is expressly laid down by Moses, thus, Unto him ye shall hearken, Deut. 18. 15. and by God himself thus, Hear ye him, Matt. 17. 5. See more hereof §. 5. & Chap. 3. v. 1. §. 25. & v. 7. §. 77, 78.

How can we now hear Christ?

Answ. 1. Many of Christ's Sermons and instructions are recorded by the Evangelists: so as in well heeding them, we hear Christ.

2. Christ instructed his Apostles in all things needful for his Church to know. For thus saith he to them, All things that I have heard of my Father, I have made known unto you, Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them, Matth. 28. 20. and so they did, v. 3. 1 John. 1. 3. Yea Christ gave Pastors and Teachers after them, and endowed them with gifts sufficient for the building up of his Church, Eph. 4. 11, 12. and these stand in Christ's stead, (2 Cor. 5. 21.) and Christ speaks in them, 2 Cor. 13. 3. Hereupon saith Christ, He that receiveth whomsoever I send, receiveth me, Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages, even to the end of the world.

Of Christ's being a Preacher, See v. 3. §. 22, 24.

§. 113. Of appropriating Christ's Prophetical Office to his brethren.

THe special persons for whom Christ was a Prophet, are styled Brethren: and that in relation to Christ himself. For thus he himself calls them. Of this relation see §. 106, 107.

Express mention is here made of this relation, to show who they be for whom in special Christ took upon him to be a Prophet, namely for his spiritual kindred. These are the babes to whom the mysteries of the Gospel are revealed, Matth. 11. 25. These are they to whom it is given to know the mysteries of the Kingdom of heaven, Matth. 13. 11. These are they of whom Christ in his preaching said, Behold my mother and my brethren, Matth. 12. 49. For these and these alone are given to Christ. Of these thus saith Christ, I have manifested thy Name unto the men which thou gavest me out of the world; I have given unto them the words which thou gavest me. I have declared unto them thy Name, and will declare it, John 17. 6, 8, 26.

Quest. Why did Christ himself preach to all of all sorts? and why commanded he his Disciples to teach all Nations, and to go into all the world, and preach the Gospel to every creature? Matth. 28. 19, 20. Mark 16. 15.

Answ. For his Elect sake which were here and there in every place mixed with reprobates: as good corn is mixed with tares, and solid grain with chaff. The Elect only receive the benefit of Christ's Prophetical Office; others are more hardened thereby, Matth. 13. 13, 14, 15.

Hereby such as are kindly and effectually wrought upon by the Ministry of the Gospel, wherein Christ's Prophetical Office is executed, may know, that they are Christ's brethren, chosen of God, given to the Son of God, heirs of eternal Life.

§. 114. Of Christ's Prophetical Office setting forth God's praise.

ANother branch of Christ's Prophetical Office is thus set down, In the midst 〈◊〉 the Church will I sing praise unto thee.

The addition of this clause to the former, gives us to understand that Christ's Prophetical Office tended to the setting forth of the praise of God, as well as to the instructing of men in God's will. Hereupon saith Christ to his Father, when he w •… going out of the world, I have glorified thee on earth, Joh. 17. 4.

As his love to man moved him to undertake the former, so his zeal of God's glory put him on to the later.

Those two duties of instructing man and praising God, belong to all faithful▪ Prophets of the Lord: and they ought to aim at both. Yea they are both so linked together, as they can hardly, if at all, be severed For he that declareth God's Name aright unto men, doth therein set forth God's praise; and he whose heart i •… set upon setting forth God's praise, will declare his Name to men: because thereby God's praise is set forth.

§. 115. Of singing Praise.

THis phrase, I will sing praise is the interpretation of one Greek word: The root signifieth to celebrate ones praises. Thence proceedeth a Nown, which signifieth an hymn or song in ones praise. The Heathen used to set out a •… accurate form of praises, especially of the praises of their God's under this word hymn. It is twice used in the New Testament, ( Eph. 5. 19. Col. 3. 16.) And in both places it is joined with Psalms and spiritual songs. Psalms were such as are found in the Book of Psalms. Hymns, such as were composed in special for the praise of God. Songs, such as were metrically and artificially penned. Because such songs for the most part were light and lascivious, he addeth this Epithet, Spiritual; To teach Christians to take heed of wanton songs.

From that Nown hymn, the Verb here used by the Apostle, is raised. It implieth two things:

• 1. The Matter of a duty: which is the setting forth of God's praise.
• 2. The Manner of praising him: cheerfully, melodiously, with singing.

Of praising God, namely what it is to praise him, for what he is to be praised, and why this duty is to be performed, See my Explanation of the Lord's Prayer, entitled, A Guide to go to God; §. 238, 239, 240.

Of solemn praise and manifestation thereof, and unsatisfiednesse therein, S •… The Saints Sacrifice on Psal. 116. §. 1, 85, 86, 108.

The prime, principal and proper object of praise, whom Christ would praise, was God. It was God to whom he thus directed his speech▪ I will praise THEE▪ See The Saints Sacrifice on Psal. 116. 12. §. 79.

S ^t Paul in another place thus bringeth in Christ performing this duty, For this cause I will confess to thee among the Gentiles, and sing unto thy Name.

Christ in his life time accomplished that which was by the Psalmist foretold of him: and that according to the literal sense of the word, He sang, praises to God. The very word of the text is used, where it is said of Christ and his Disciples, They sung an hymn, Matth. 28. 30.

This practice of Christ doth not only justify and warrant this manner of setting forth God's praises by singing: but also commends it much unto us. For Christ's practice of an imitable duty is a great commendation of that duty. We are oft exhorced to be followers of him.

As this duty is here commended, so it is also expressly commanded, Eph. 5. 19. Col. 3. 16.

Good warrant there is for performing this duty privately, alone, or in a family, and publicly in a Congregation.

This direction, Is any man merry? let him sing Psalms, (Jam. 5. 13.) warrants singing by one alone.

Paul and Silas their singing of Psalms ( Act. 16. 25.) warrants singing by two or three together.

The forementioned practice of Christ and his Disciples singing after Supper, ( Mark 14. 26.) warrants singing in a family.

And this phrase, When you come together, everyone of you hath a Psalm, (1 Cor. 14. 26.) implieth the Christians course in singing Psalms publicly in Churches. Hereunto tendeth the mention of a Church in this text.

This manner of setting forth God's praises, even by singing, is frequently mentioned in the last Book of the New Testament, which foretelleth the then future estate of the Christian Church, Rev. 5. 9. & 14. 3. & 15. 3.

They therefore straiten this duty too narrowly, who restrain it to the Pedagogy of the Jews. Then indeed it was more frequently used; especially with all manner of musical Instruments. For then even the external man needed more outward and sensible means of quickening it.

Singing was under the Law so highly accounted of, as he that was said to be a man after God's heart, (1 Sam. 13. 14▪) hath this title, as an high commendation, given unto him, The sweet Psalmist of Israel, 2 Sam. 23. 1.

Though singing be not now altogether so needful in regard of the external ri •… e and manner of quickening, as it was under the Law: Yet is it not under the Gospel needless or useless. For though Christians be men in reference to the non-age of the Jews, yet are they not made perfect while here they live. This is the privilege of those Saints that are taken out of this world. They are spirits of just men made perfect, Heb. 12. 23.

Where the Apostle exhorteth to be filled with the spirit, he addeth thereupon, speaking to yourselves in Psalms and hymns, &c. Eph. 5. 18, 19. Hereby he gives us to understand that it comes from the fullness of the Spirit that men are enabled to sing and make melody in their hearts to the Lord.

Many benefits accrue from this evidence of the fullness of the Spirit in us.

• 1. The Spirits of men are thereby more quickened and cheered: and so they are made more cheerful and ready to praise the Lord. This makes our praising of God to be more acceptable to him. Hereupon David exhorteth to make a joyful noise unto God, Psal. 81. 1.
• 2. Others are hereby exceedingly affected, and their hearts and spirits stirred up to give assent unto our praises: and together with us to sing and praise the Lord. Hereupon saith the Apostle, Speak unto yourselves in Psalms, Ephes. 5. 19.
• 3. An holy zeal of God's glory is manifested hereby, and hereby men testify that they are not ashamed to profess and set out the holy Name of God, so as many may take notice thereof. In singing our tongue doth sound out aloud the praise of God. This holy▪ zeal did he express, who said, I will give thanks unto thee, O Lord, among the Heathen: and sing praises unto thy Name, Psalm 18. 49.

This being a lawful and useful duty, we ought not to be ashamed of performing it. In Churches men will sing, because all or the most so do: But in families how few do it? They fear I know not what brand of preciseness in performing family duties. They are rare Christians that make conscience of making their house a Church. They who are negligent herein, keep away much blessing from their house, but by performing household duties of piety, God's blessing is brought to a family, as it was to the house of Obed Edom, while the Ark was there. The practice of Christ in singing Psalms with his family, ought to be sufficient to move us to do so.

§. 116. Of cheerfulness in praising God.

BY singing praise, cheerfulness in performing the duty is intended. This the Psalmist thus expresseth, My mouth shall praise thee with joyful lips, Psal. 63. 5. Thereupon he exhorteth to make a joyful noise unto God, Psal. 66. 1.

As God loves a cheerful giver, (2 Cor. 9. 7.) so a cheerful setter forth of his praise. A cheerful performance of duty argueth a ready and willing mind: and this doth God highly accept: Take, saith the Lord, of every man that giveth willingly with his heart, Exod. 25. Whosoever is of a willing heart, let him bring an offering of the Lord, Exod. 35. 5. The people of Israel rejoiced, for that they offered willingly: because with perfect heart they offered willingly to the Lord. As for me, saith David, I have willingly offered all these things: and now have I seen with joy, thy people to offer willingly unto thee, 1 Chron. 29. 9, 17. Now praise is an especial offering to be given to God, Psal. 116. 17. Heb. 13. 15. We ought therefore in performing this duty to quicken up our spirits, as the Psalmist did, Psal. 57. 7, 8.

§. 117. Of Christ's praising God in the midst of the Church.

TO manifest yet further the holy zeal of Christ in praising God, the place of 〈◊〉 doing it is thus set out, In the midst of the Church.

The Hebrew and the Greek word translated in the Psalm, Congregation, an •… here Church, signify one and the same thing: and admit a like notation.

The Hebrew root signifieth to gather together: thence a Nown which signifieth a Congregation, or a company of people assembled together. Both Verb and Nown are thus joined, They gathered the Congregation together, Numb. 20. 10.

The Greek root signifieth to call, the compound to call out. Thence the woe •… d here translated Church (and Congregation, Act. 13. 43.) in general signifieth 〈◊〉 assembly of people. The assembly of those Heathen that cried up their Diana, i •… Greek is set out by the same name that is here translated Church, Act. 19. 32, 41. Assemblies used to be called out of their houses or habitations to assemble or 〈◊〉 together. Hereupon when an assembly is dissolved, every man is said to return •… his house, 1 King. 12. 24.

For the most part the Greek word is by the Pen-men of the New Testament appropriated to an assembly of Saints: namely such as profess the Gospel: Such Assemblies are our Churches: not only by reason of their calling and coming o •… of their private houses to one assembly, but also by reason of their calling out 〈◊〉 the world, or out of that natural, corrupt and miserable condition wherein th •… were conceived and born. In this respect they are oft styled, The called, as Rom. 1. 7. 1 Cor. 1. 2, 9. Matth. 9. 13. For then are we made actual members of the Church when we are effectually called.

In common use this word Church, is metonymically put for the place where su •… assemblies meet. Thus the word Synagogue (which signifieth the same that Churc •… doth) is put for an Assembly: and so translated, I am. 2. 2. and for a Congregation, ( Act. 13. 43.) It is also put for the place where people assemble, as this ph •… implieth, He hath built us a Synagogue, Luk. 7. 5.

Here in this Text, Church is put for an assembly of Saints.

That which is principally here intended is, that Christ would set forth God praise publicly, among the people of God: not in a private corner, or among •… few of them, but in the midst of them, so as all might hear. It was Christ's usual course to make choice of those places where most of God's people were assembled that he might spread his Fathers Name the further. When he was but twelve ye •… old, he sat in the Temple among the Doctors, Luke 2. 46. At every feast, wh •… all the people of God assembled together, he went to the Temple, and the •… preached among them. He went also to their Synagogues on the Sabbath day •… Luke 4. 16. because there many people used to assemble. The like he did at oath •… times, and in other places where were assemblies and presses of people: He us •… to preach unto them, Luke 5. 1. Matth. 5. 1. Mark 2. 2. But not to insist on 〈◊〉 particulars, Christ thus saith of himself, I spake openly to the world: I ever tau •… in the Synagogue and in the Temple, whether the Jews always resort: and in secret ha •… I said nothing, Joh. 18. 20.

This he did upon very weighty causes, as

• 1. To show that he was not ashamed of his Calling, or of his Doctrine. He 〈◊〉 not like those that creep into houses, and lead captive silly persons, (2 Tim. 3. 16.) who labor to sow tares of Schism and Heresy secretly, when and where the Lord's Seeds-men are absent, as the enemy did, Matth. 13. 25.
• 2. To show his desire of doing the most good he could. The greater the number of people that heard him were, the more might reap the fruit of his labors.
• 3. To show his zeal for the glory of his Father. The sounding forth of God's praise in assemblies among much people, greatly maketh to God's glory: in that many may thus be brought to know God, to acknowledge him and to join in praising him, 1 Cor. 14. 25.

The Apostles after Christ's time imitated their Master herein. Peter and John went up together into the Temple at the hour of prayer, Act. 3. 1. Then did the people assemble themselves in the Temple. Paul and Barnabas went into the Synagogue on the Sabbath day, Acts 13. 14. By this means the Churches increased exceedingly. In this regard the Apostle professeth, that he was not ashamed of the Gospel: but that he was ready to preach it at Rome also, Rom. 1. 15, 16. As he had preached it in other populous places, so would he also in that City, which was the most populous place of all the world at that time. We ought to be followers of them, even as they also were of Christ, 1 Cor. 11. 1.

The foresaid practice of Christ is of use to stir up people to frequent public assemblies, where God's praise is sounded forth: that so they may join with such as sing praises to God; and reap the benefit of the mysteries that are there revealed concerning God's Name. Christ hath promised his presence i •… such places, Matth. 18. 20. See Chap. 3. v. 1. §. 27.

§. 118. Of the Apostles fit application of a Divine testimony to Christ.

IN this verse two other evidences of Christ's prophetical Office, and of his human nature are set down. The former is the ground of that encouragement, which Christ had to hold out in executing his Office: which was his confidence in God, declared in a Divine testimony. The later is an effect of that his Office.

Because the manner of bringing in this proof is like the former, both of them being taken out of the Old Testament, he thus joineth them together, and again; Of this Transition see Chap. 1. §. 77.

In opening the former Scripture, four Questions are to be resolved.

• 1. Whence the testimony is taken?
• 2. How fitly it is applied to Christ?
• 3. How truly it proveth Christ's human nature?
• 4. How pertinently it is inferred on the execution of Christ's Prophetical Office?

For the first, This phrase, I will put my trust in him, is in many places of the Old Testament, especially the Book of Psalms.

But there are two places, at either of which, or at both which, the Apostle may have an eye.

One is Psalm 18. 2. where the words of this Text are, according to the Hebrew.

Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth.

Answ. Penmen of the New Testament do not always tie themselves to the words of the LXX; instance Matth. 2. 6, 15, 18. No nor this Apostle, instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament. They only took proofs out of the same: for which purpose it was enough to hold the true sense and meaning of the holy Ghost, though they expressed it in other words.

Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm, as it is registered 2 Sam. 22. 3.

The other place whereunto the Apostle may have an eye, is Isa. 8. 17. There the LXX. use the very same words which the Apostle here doth, though our english thus translate them, And I will look for him.

Quest. Can one proof be taken out of two places?

Answ. Yea, if they set down one and the same thing, and that in the very same words: The Evangelists in quoting a testimony, oft name Prophets in the plural number: as Matth. 2. 5, 23. John. 6. 45. Acts 13. 40.

This duly weighed, taketh away the ground of that dispute which is betwixt Expositors about the place, out of which this testimony should be taken. Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides. But I suppose that this dispute might have been spared. For, to come to the second Point.

2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ.

In that Psalm there are sundry points that can be applied to none properly but to Christ: as this, Thou hast made me the head of the Heathen, ver. 43. And this, As soon as they hear of me, they shall obey me: the strangers shall submit themselves to me, ver. 44. And this, He showeth mercy to his anointed, to David and to his seed for evermore, ver. 50.

Besides, these words, Therefore will I give thanks to thee among the heathen, and sing praises unto thy Name, ver. 49. are expressly applied to Christ, Rom. 15. 9.

Object. The Title of Psalm 18 ^th showeth that in special manner it concerned David, being his song when the Lord had delivered him from the hand of all his enemies, and from the hand of Saul. And it is set in the history of David's life (2 Sam. 22. 1, &c. ) To show that it concerned him.

Answ. It cannot be denied but that this Psalm concerned David, and is fitly p •… t among his acts. For he was the Author and enditer thereof. In this respect it might justly have been registered in the history of his life, though it had been wholly Prophetical; even a mere Prophecy of Christ. Neither can it be denied but that the Title intendeth it to be meant of David; For the Psalm is in part historical, and concerneth David himself: yet to us he was a type of Christ. That which in the history concerned David, as a type, may in a mystery concern Christ, as the truth Besides, that Scripture which in some parts of it is only historical (as Psal. •… . 12.) may in other parts be only Prophetical, and appliable to Christ, as Psal. 40. 6, 7. The like is observed in 2 Sam. 7. 12, 13, 14. As for the other place, namely * Isa. 8. 17. That Chapter also may be typical; and concern the Prophet who wrote it, and Christ also the truth of the type. Sundry passages of that Chapter are in the New Testament applied to Christ, as that in ver. 13. Sanctify the Lord, 1 Pet. 3. 15. And that in ver. 14. He shall be for a sanctuary, 1 Pet. 2. 4. And that is ver. 14, 15. He shall be for a stone of stumbling, &c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver. 18. are for signs and wonders in Israel, Luk. 2. 34 Heb. 10. 33. And that in ver. 18. Behold, I, and the children, whom the Lord hath •… ven me, here in this Text. Seeing so many points of that Chapter are applied to Christ, why may not this also (I will put my trust in him,) which is in the 〈◊〉 of them, be applied to him? Thus we see how fit a reference this testimony hath •… to Christ, as it is taken, both out of Psal. 18. 2. and also out of Isa. 8. 18.

3. It proves Christ to be a true man, in that as other men, he stood in need •… God's aid; and thereupon as other sons of men, his brethren, he puts his 〈◊〉 in God.

4. It's also pertinently inferred upon the execution of Christ's Prophetical function, in that it shows the reason, why he declared God's name to his brethre •… and why he would sing praises to God in the midst of the Church, and be neith •… ashamed nor afraid so to do, namely, because he put his trust in God.

§. 119. Of Christ's putting his trust in God.

THe Hebrew word which the Psalmist useth, signifieth to rest upon one, to be preserved and kept safe by him. The bramble therefore in the Parable, th •… useth this word, Put your trust in my shadow, Judge. 9. 15. A noun thence derived i •… translated refuge, Psal. 46. 1. and in suudry other places.

In Isa. 8. 17. another Hebrew word is used; but that which signifieth the same thing, and by the Septuagint is translated as here in this Text, and in 2 Sam. 22. 3.

The noun derived from this verb, signifieth hope or trust, and so it is oft translated by our english, as Psal. 71. 5. Job 4. 6.

The Greek phrase used by the Apostle carrieth emphasis: It implieth trust on a good persuasion that he shall not be disappointed. It is translated confidence, Phil. 6. 6. Word for word it may here be thus translated, I will be confident in him.

The relative HIM, hath apparent reference to God, Psal. 18. 2. Isa. 8. 18. so as Christ himself, being man, rested on God to be supported in all his weaknesses, and to be enabled to go thorough all his undertakings, and well accomplish them.

He had many enemies, and was brought to very great straits (Psal. 18. 3, 4, 5.) Yea he and his were for signs and wonders, even in Israel (Isa. 8. 18.) yet he fainted not, but put his trust in the Lord. His greatest enemies gave testimony hereunto; saying, He trusted in God, Matth. 27. 43. Though they said it in de •… ision and scorn, yet it was a truth.

This was further manifested by the many prayers which time after time he made to his Father, Heb. 9. 7.

He did the rather put his trust in God, and manifest as much, that he might, in his own example, teach us what to do in our manifold straits. Thus when he was assaulted by the devil, he repelled his temptations by the word of God ( Matth. 4. 4, 7, 10.) that the might thereby teach us, how to resist the devil.

Christ as man well knew his own insufficiency, and the all sufficiency of God▪ Were we thoroughly acquainted with our own impotency, and well instructed in God's omnipotency, we should herein imitate Christ; and in testimony thereof, in all straits fly unto God, and in all straits pray and say, as Jehoshaphat did, We know not what to do; but our eyes are upon thee, 2 Chron. 20. 12.

The description of him in whom Christ putteth his trust (Psal. 18. 2.) and that before and after the manifestation of his confidence, declareth the sure ground that he had to put his trust in God. The description is set down in sundry metaphors (às Rock, Fortress, Strength, Buckler, Horn of Salvation, High power and deliverer ) set out the impregnable power of God: and show how sure and safe a refuge he is to those that fly to him, and put their trust in him. See more hereof in The whole Armor of God on Ephes. 6. 10. §. 4, 5, 6.

The inference of Christ's confidence upon his boldness in singing praise unto God in the midst of the Church, showeth the reason of that his boldness: even because he put his trust in God.

Confidence in God drives out all fear of man, and shame by reason of man. So much doth he testify, who said, My soul trusteth in thee, and thereupon added, I will sing and give praise, Psal. 57. 1, 7. and again, In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me, Psal. 56. 4. This was it that made Prophets, Apostles and other faithful Ministers, so bold as they were in sounding forth God's praises. They trusted in God.

Surely we may try and prove ourselves, and give evidence to others of our confidence in God. If fear, shame, or any by or base respect to man, keep us from an open setting forth of God's praise, we do not put our trust in God.

§. 120. Of the Apostles fit application of Isa. 8. 18. to Christ.

THe Apostle addeth a third testimony to prove the same point; as is manifest by repeating the second time this phrase, And again. See Chap. 1. §. 77.

The testimony is this: Behold, I, and the children which God hath given me. This without all question is taken out of Isa. 8. 18. In words there is a full agreement between the Hebrew original, and the Greek translation thereof, and the Apostles quotation; so also in the sense: for the Prophet bringeth in this sentence as a Prophecy of Christ. Many things which were historically true of the Prophet in that Chapter, may typically be applied to Christ. This was before in part declared §. 118▪ and may more fully be cleared by taking a view of the particular passages of the Prophet in that Chapter.

In that Chapter two main points are set down.

• 1. A denunciation of judgment against the wicked.
• 2. A promise of mercy and safety to the righteous.

The former is set down from the beginning of the Chapter to the 10 ^th verse.

The later from thence to the end of the Chapter.

In laying down the promise, the Prophet taketh his rise from the highest, sa •… and surest ground of all comfort: namely the promised Messiah, ver. 14. Concerning whom he declareth what should be the events that would fall out at his coming: and that both in regard of the wicked and of the righteous. The wicked should stumble and fall to their utter destruction. The righteous should be established forever, v. 14, 15.

For a further confirmation of these things, thus foretold, the Prophet is commanded to bind up the word of God among the Disciples, that so it might be kept close from the incredulous and remain among the faithful, v. 16. Hereupon the Prophet professeth that notwithstanding God's just indignation conceived against the house of Jacob, he will continue to look for help from the Lord, and trust in him, v. 17. so did Christ.

To show the ground of his confidence, Christ is brought in offering himself, and all those who believed on him, unto his Father: notwithstanding that they were in the world accounted wonders and monsters.

Thus these words being properly intended of Christ, are fitly by the Apostle applied to him.

Others take them properly meant of the Prophet himself: and that in regard of his Function: in which respect they may be applied to all the Ministers of God: and if to all, then most especially to Christ the chiefest and Head of all. Thus the Apostles application of this testimony to Christ, may by just consequence be sound and good.

I rather incline to the former application of the words by way of Propheste for three especial reasons.

• 1. Because sundry other passages of this Chapter are so applied in other places of the New Testament, as was before shown, §. 118.
• 2. Because the later phrase of this testimony ( whom the Lord hath given me ) is oft, and that very properly in other places applied to Christ (as John. 6. 39, 65. & 17. 6, 8, 9.) But we never read it in a spiritual sense spoken of any other Prophet o •… Minister.
• 3. The Apostles allegation and application is without all question much more pertinent, if the words be taken as a Prophesy.

§. 121. Of Christ's being one with Saints.

THe foresaid testimony being applied to Christ giveth proof of his human nature, and shows him to be one with us: and that in three respects.

• 1. In that he ranketh himself in the number of Saints, saying, Behold I and the children: and so presenteth himself with the rest of God's children unto God, as to a common father of them all; according to that which elsewhere he saith, I asce •… unto my Father and your Father, &c. John. 20. 17.
• 2. In that he presenteth himself unto God as his Minister, who had faithfully fulfilled the task which was committed to his charge. Hereupon it followeth, that he was inferior to his Father, who appointed him a Prophet.
• 3. In that the nature of relation, intimated in this word children, implieth that he is of the same nature with them. For father and children, properly taken, are all of the same nature.

§. 122. Of the efficacy of Christ's Prophetical Office.

Obj. THis relative children, may have reference to God the Father who gave them, as well as to Christ who bought them.

Answ. It may not be denied but that Saints are God's children as they are regenerate, ( John. 1. 13. 1 Pet. 1. 3.) and as they are adopted, Rom. 8. 15, 16. But the Prophet and Apostle do both speak of Christ's Prophetical Office; and, to show the power thereof, these children are brought in, as begotten by Christ's Word and Ministry: and in this respect they are styled children in reference to Christ.

The Prophet Isaiah maketh mention hereof, to show, that notwithstanding the infidelity, obstinacy and apostasy of the greater part of them which professed themselves the people of God, Christ by his Gospel should so work upon all those that were given unto him by his Father, as they would all hearken unto his voice and follow him, till, all being gathered together, both he and they should be presented unto God his Father.

To this very purpose is it here also applied by the Apostle, to show the power and efficacy of Christ's Prophetical Office: that notwithstanding he took upon him man's weak nature, and met with many obstacles, yet through the help of God, in whom he trusted, he should bring many children with him to glory.

§. 123. Of the manner of quoting a Text.

COncerning the expression of this testimony it may seem to be an imperfect sentence: because the later part set down by the Prophet, is left out in this quotation.

Answ. So much is quoted as served to the Apostles purpose: and in the quotation of a Text so much is sufficient. Compare Matth. 4. 15, 16. with Isa. 9. 1, 2. and you may observe the like. The Apostle quoteth only these words, And to thy seed, (Gal. 3. 16.) which make not a full sentence, yet they were enough to his purpose.

2. This sentence, as quoted by the Apostle, is a full Proposition: for this note of attention, Behold, compriseth under it that which maketh the words joined with it a full Proposition, as Matth. 12. 18.

3. The Verb substantive, which would make up this sentence, useth to be understood, and so it is Isa. 8. 18.

§. 124. Of this particle Behold.

THis title, Behold▪ useth to be prefixed before remarkable matters.

It is a note of Demonstration, of Attention, of Admiration.

• 1. Where a matter worthy to be seen, or earnestly desired, is to be seen; this particle is premised: as if it were said, Behold it is here before you: or, Behold it is here to be seen: Thus it declareth the evidence of a thing: as where it is said, Behold, there came wisemen from the East, Matt. 2. 1. And so it is a note of demonstration.
• 2. When a matter that deserves more then ordinary attention is delivered, men use to premise this particle Behold: as when Christ uttered that excellent Parable, that setteth down the different kinds of hearers, he thus begins, Hearken, Behold, Mar. 4. 3.
• 3. When a strange and wonderful matter that will hardly be credited, is delivered, we thus express it, Behold; as, Behold I show you a mystery, 1 Cor. 15. 51. That mystery was a great wonder indeed; namely, that we shall not all sleep.

Here the word Behold may be taken in all those three respects: For

• 1. It doth point out and plainly demonstrate, who they be that may with confidence present themselves to God: namely Christ and his children.
• 2. It shows that it is a point well worthy to be marked, that Christ should take of sons of men to be his children, and present them to his Father.
• 3. It is that which causeth wonder to all the world.

In a word, this note, Behold, implieth that the point here noted is a very remarkable point, worthy of all acceptation, 1 Tim. 1. 15. Of all mysteries the mysteries that concern Jesus Christ are the most remarkable. This note therefore, Behold, is frequently set before them, both in the Old and New Testament, as Isa. 7. 14. & 28. 16. & 32. 1. & 42. 1. Zach. 3. 8. & 9. 9. Matth. 12. 41. Luke 2. 34. Jude v. 14. Rev. 1. 7. 18. They are therefore with the more diligence to be attended unto, and with the greater care to be heeded. See §. 5.

Here in particular this particle, Behold, setteth out a matter of admiration, which was done to the astonishment of the world. This is further manifest by the Prophets adding this clause, are as signs and wonders. For the greater part, even of those among whom Christ exercised his Prophetical Office, rejected his Ministry. He came unto his own, and his own received him not, Joh. 1. 11. Yet, notwithstanding the obstinacy of the greater part, Christ himself persisted in exercising his Function: and they that were given him of his Father, hearkened to his word, believed and obeyed the same, and so followed him, as he presented them with himself to his Father. This was the wonder, and thereupon it might well be said Behold.

O that Ministers and people would so carry themselves, as in this respect to be as signs and wonders; and all to say of them, Behold. When all flesh was corrupt before God, Noah remained upright, Gen. 6. 9, &c. Joshua professeth, that though all Israel should serve other gods, he and his house would serve the Lord, Josh. 24. 15. Though Elijah knew none to remain faithful with the Lord but himself, yet he remained very zealous for the Lord, 1 King. 19. 10. When many that followed Christ departed from him, the twelve Disciples abode with him, John. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ.

This is a point of trial, whereby our faithfulness may be proved. If we shrink from Christ for the world (as Demas did, 2 Tim. 4. 10.) or for persecution, (a •… they who are resembled to the stony ground, Matth. 13. 21.) or because the doctrine of the Gospel seemeth hard and harsh (as the Capernaitans did, John. 6. 66.) or for any other bye respect, we have not that courage and confidence, as may cause others to say of us, Behold.

§. 125. Of Christ's going with those whom he lead to God.

THis Pronown of the first person, I, hath respect to the Son of God, who very elegantly, by a double rhetorical figure, is here brought in speaking to his Father: and that by way of rejoyeing for the good success of his Ministry, Behold I and the children, &c. As if he had said, Here am I O Father, whom thou didst send out of thine own bosom from heaven to earth, to gather thine Elect out of the world. I have done that for which thou sentest me: Behold, here am I and they.

This is a speech of much confidence, arising from his faithfulness, crowned with good success. This made him with much cheerfulness present himself to God. Thus did the two faithful servants cheerfully appear before their Lord, to give up their account. Faithful servants may be assured of the Lord's gracious approbation and bountiful remuneration. But on the other side, slothfulness and unprofitableness makes servants afraid to appear before their Lord▪ See all these exemplified, Matth. 25. 20, &c.

What an encouragement is this for Ministers of God's Word and other servants of the Lord, to improve to the best advantage they can, the talent which the Lord hath committed to them, that with confidence they may say to God, Behold I.

Of Christ's faithfulness, see more on Chap. 3. 2.

This express mention of himself, Behold I, showeth that he would not send other •… to God without himself: Herein he shows himself to be that good Shepherd that goeth before his sheep, Joh. 10. 4. In this respect he is styled the Captain of their salvation, v. 10. See §. 95.

He would not leave them till he had presented them to his Father to be settled i •… that inheritance which he had purchased for them.

This is a worthy pattern for all that have a charge committed to them: to abide with them, to be an example unto them, not to leave them, or send them away to the work of God themselves alone: but to go with them, and hold out with them, so as everyone that hath such a Charge may say, as our Head here doth, Behold I. In doing this we shall save ourselves as well as others, 1 Tim. 4. 16. The Apostle had an especial care hereof, as appeareth by this his profession, I keep under my body, and bring it into subjection, left that by any means, when I have preached to others, I myself should be a cast-away, 1 Cor. 9. 27.

What a miserable thing is it for Ministers to be like them who built the Ark, wherein Noah and his family were preserved, but they themselves perished.

To prevent this, in preaching to others, we must preach to ourselves: from our own hearts, to our own hearts. For in exercising our Ministry we sustain a double person: one of a Preacher; another of an hearer. They who so do in their approaching to God, will say, Behold I. Of inciting ourselves to that whereunto we stir up others, See §. 4.

§. 126. Of Christ's bringing others to God.

THe Lord Christ thought it not enough to present himself to his Father, but he brings others also, whom he joins with himself, by this copulative AND. Thus in that powerful prayer which at his going out of the world he made to his Father for himself, he joins those whom his Father had given unto him, and saith, I pray for them which thou hast given me, for they are thine. Neither pray I for these alone (meaning his Disciples) but for them also which shall believe on me through their word, &c. John. 17. 9, 20.

For their sake Christ came into the world: For their sake he sanctified himself, Joh. 17. 19. For their sakes he became poor, 2 Cor. 8. 9. For their sakes he did and endured what he did and endured. See §. 83.

Herein Christ manifested his zeal of God's glory (for the more were brought to God, the more glory redounded to God) and also his good respect to others: for it was a singular benefit, an high honor, to be, by and with Christ, presented to God. He thus makes them partakers of his own glory, John 14. 3. & 17. 21, &c.

They whose hearts are inflamed with a zeal of God's glory, and filled with love of their brethren, will be like minded: they will endeavor to lead on others with them in such courses as may bring them to God. Such a Magistrate will say, Behold I AND my subjects: Such a Minister, Behold I AND my people: Such a Father, Behold I AND my children: Such a Master, Behold I AND my servants: Such a Tutor, Behold I AND my pupils: So others that have Charge.

Such, as they honor God and do good unto others, so they do much promote their own glory. For they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever, Dan. 12. 3.

Of inciting others to go along with us in duty, see The Saints Sacrifice, on Psal. 116. 19. §. 120.

§. 127. Of the efficacy of Preaching the Gospel.

THis bringing of others to God, is here brought in as an effect of Christ's Prophetical Office: and manifesteth the efficacy of the Gospel, whereby all that belong to God are brought in to him. Though by nature they be dead in sin, yet the sound of Christ's mighty voice pierceth into their ears and heart. Hereupon saith Christ, The dead shall hear the voice of the Son of God: and they that hear shall live, Joh. 5. 25.

We have an evidence hereof in Christ's Ministry while he lived on earth. For saith he to his Father of his Disciples, While I was with them in the world, I kept them in thy Name, Joh. 17. 12.

The efficacy also of Christ's Prophetical Office, hath been manifested since his Ascension, by the Ministry of his Apostles and of their successors in all ages.

This is a forcible motive to incite us Ministers, to be diligent in declaring God's Name and preaching the Gospel. We may rest upon it, that our labor shall not be in vain. The efficacy of Christ's Prophetical Function since his Ascension, hath been very great. All that belong to God shall by the preaching of the Gospel be brought to God. Though there be many incredulous and obstinate, yet Christ hath his children, and they will receive our word. If it were duly weighed, what an honor it is to be spiritual Fathers, and what recompense follows thereon, it would certainly put on Ministers to preach the Gospel with all diligence.

This also may be a motive to people, to give good heed to the preaching of the Gospel. As this is to be done, in regard of the excellency of the Teacher, (as was shown before, §. 2.) so also in regard of the efficacy of the Gospel. Hear and your soul shall live, Isa. 55. 3. For the Word of God, which liveth and abideth forever, is an incorruptible seed, out of which men are born again, 1 Pet. 1. 23.

§. 128. Of Christ's children.

THey who are brought in to God by the Gospel, are styled children; and that in relation to Christ, as he was a Prophet, and begat them by the Gospel, (as was shown §. 122.)

This very title is given by Christ to his Disciples, John. 21. 5. According to the Greek notation, it signifieth such as are instructed. A Greek word, that signifieth to instruct, is thence derived. The Greek word here used, is a diminutive, and translated little children, Matth. 18. 3. & 19. 13, 14. for little children are specially to be instructed. Train up (or instruct) a child, Prov. 22. 6. The LXX use the same word there in the singular number, which the Apostle doth here in the plural.

Other Ministers, who are means of converting men, which is a spiritual begetting of them, are styled Fathers, (1 Cor. 4. 15.) and they who are begotten, sons (1 Cor. 4. 14.) or children. The Greek word there used by the Apostle, signifieth such as are begotten: for it is derived from a Verb that signifieth to bring forth or beget.

The very word used in this Text, is also put for such as are begotten by the Ministry of men, and translated little children, 1 Joh. 2. 13, 18.

If they who are instructed by men (who are but Ambassadors for Christ, and instruct in Christ's stead, in whom Christ speaketh, 2 Cor. 5. 20. & 13. 3.) are called and accounted their children, much more justly are they to be called and accounted children of Christ, who is the highest and chiefest Doctor: and by whose Word and Spirit, they are most properly begotten.

Of this relation betwixt Christ and Saints, his children, see more on §. 90.

§. 129. Of God's power to exact an account.

THe reason of Christ's bringing the foresaid children to God is thus expressed, Which God hath given me. The reason is taken from God's commending them to Christ's care. The Argument may be thus framed,

They who are commended by the Supreme Lord to be fitted for and presented to himself, must be so presented to him:

But God the Supreme Lord hath committed such and such to Christ to be so presented to himself;

Therefore Christ so presents them.

There are four words in this reason, every of which carry Emphasis.

• 1. This title God.
• 2. His act, hath given.
• 3. This relative which.
• 4. This other relative me.

1. The express mention of God in this reason, intendeth a high supreme Sovereignty which he hath over all, and a power which he hath to impose a task, and exact an account of well employing the same; Hereupon Christ putteth a must upon himself about doing the work that he which sent him appointed him to do, John 9. 4.

This made him so willing and forward therein as he made it his meat to do the same, John 4. 34. And he pleaded as much before his Father, John. 17. 4.

Concerning others, even all of all sorts, evidence is given of God's committing a charge to them, and exacting an account of them in the Parable of the Talents: for therein the Lord appointed to every servant his task, and taketh a particular account of each one: rewarding the faithful and punishing the unfaithful, Matth. 25. 14, &c.

The Parable of the Steward gives further evidence of God's Sovereignty in calling men to an account, Luke 16. 2. And the Apostles frequent mention of the account which we mu •… all give to God, Rom. 14. 12. 2 Cor. 5. 10. Heb. 13. 17. 1 Pet. 4. 5.

This is a strong motive to provoke us unto all diligence and faithfulness in improving, to the best advantage that we can, the Talents that we have. They are given to us by him that hath a Sovereignty and Absolute Power over us: that can and will call us to an account, that can and will abundantly reward the faithful, and take sore revenge of the unfaithful, Matth. 25. 23, 24, &c. See Chap. 4. v. 13. §. 79.

§. 130. Of God's free giving.

2. THe act here attributed to God in this word given, manifesteth God's free grace. For to give is an act of favor and grace: it is opposed to meriting, purchasing, exchanging, or returning a valuable consideration. That which is bestowed upon merit, purchase, exchange or any like consideration cannot properly be said to be given.

This word is oft used to set out the free grace and favor of God to man: and that in bestowing his Son upon him. God so loved the world that he GAVE his only begotten Son, &c. John 3. 16. Christ expressly declareth this to be the ground of any ones coming to him: All that the Father giveth me shall come to me, Joh. 6. 37, 39. All things that Saints have, or can hope for, are freely conferred upon them; the Lord will GIVE grace and glory, Psal 84. 11▪ The Lord will give a crown of righteousness, 2 Tim. 4. 8. It is your Fathers good pleasure to GIVE you the Kingdom, Luke 12. 32.

To make this the more clear the Apostles oft use a Verb which is derived from a Noun that signifieth free grace, and is translated freely to give, (Rom. 8. 32. 1 Cor. 2. 12.) and frankly to forgive, Luke 7. 42.

Though Christ being given, meriteth for us remission of sins by his blood and purchased the heavenly inheritance, ( Act. 20. 28. Eph. 1. 7. 14.) yet to effect those things for us, Christ was freely given to us, and we to him. See more hereof §. 78.

§. 131. Of God's power in choosing or refusing whom he will.

3. THe parties given to Christ are comprised under this relative WHICH. This relative hath reference to the children before mentioned. Those children are a peculiar people. All are not children, Rom. 9. 7, 8. Nor are all given by God to Christ. That there is a set and certain number given to Christ is evident by sundry passages in the prayer which Christ made to his Father at his going out of the world. Eight several times is this word Given there used, and that to set out God's free grace therein, John. 17. 2, 4, 6, 7, 9, 11, 12, 24.

God being the supreme Sovereign over all, hath power to choose or refuse, to take or leave whom he will. This the Apostle exemplifieth by a comparison taken from a Potter, Rom. 9. 21. Surely there is inflnitely a far greater difference between the Creator and creatures, then between a Potter and clay. This power of God over creatures doth the Apostle in that Chapter plentifully prove both by Divine testimonies taken out, of the Old Testament, and also by other solid Arguments.

Let not therefore any dare to open his mouth and plead against God, because he useth this his prerogative in choosing some and leaving others. This use of this great mystery doth the Apostle thus press: O man who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Rom. 9. 20. If we cannot fathom the depth of this mystery, nor discern the equity thereof, let us impute it to the shallowness of our apprehension, and cry▪ out with the Apostle, O the depth of the riches both of the wisdom and knowledge of God! Rom. 11. 33. Far be it from us to impute any unrighteousness to God. It should seem that in the Apostles time some in this case did so. For the Apostle in reference to such, thus saith, What shall we say then? Is there unrighteousness with God! with much indignation doth the Apostle thus reject that conceit, God forbid, Rom. 9. 14.

§. 132. Christ the means of bringing all good to man.

4. THe relative ME hath reference to Christ: For it is Christ that saith, Behold I, &c. God being to make choice of a peculiar people that they might be vessels of mercy and glory, commended them to his Son, to be fitted and so brought thereunto. Where it is said God loved the world, it is added, he gave his only begotten Son, &c. John 3. 16. All the blessings whereof we are made partakers, are conferred upon us in and with Christ. We are chosen in Christ, made accepted i •… him, we have redemption in him, (Eph. 1. 4, 6, 7.) we are reconciled to God by hi •… ( Col. 1. 20, 21.) Justified by his blood, ( Rom. 5. 9.) Called by him (1 Pet. 5. 10.) Sanctified in him (1 Cor. 1. 2.) Saved through him, Rom. 5. 9, 10. This course 〈◊〉 bringing men to glory by Christ, doth very much amplify Divine mercy, and sundry other Divine properties, as hath been shown, §. 87, 88.

Behold here the difference betwixt the execution of that part of God's dec •… which respecteth man's salvation, and of that whereupon followeth man's condemnation. The benefit of the former is wholly out of man, and only in Christ Christ doth whatsoever is meritorious to bring the Elect unto salvation. The is •… of the other is altogether in man himself, who meriteth by sin his own d •… nation.

The former is to be observed to strip man of all boasting and to make him give all the glory to God.

The later to clear and justify God and to lay all the blame on man.

§. 133. Of restraining the benefit of Christ's Offices to the Elect.

THe whole reason thus set down, Which God hath given me, implieth a restrain of the efficacy of Christ's Prophetical Office to them alone whom God hath given him. It intendeth that all they shall partake of the benefit of Christ's Prophetical Office: and thereby be brought to God: and none but they. To the 〈◊〉 purpose saith Christ, All that the Father giveth me shall come to me, Joh. 6. 37. Th •… phrase is both extensive and exclusive. It extendeth itself to everyone of God Elect, who are given by God to Christ: and it excludeth all but them. So much 〈◊〉 intended by this phrase, As many as were ordained to eternal life, believed, (Acts 13. 48.) All they and none but they. This exclusive restraint Christ doth somewhat more expressly set down where he saith to his Disciples, Unto you it is gi •… to know the mysteries of the Kingdom of heaven, but to them it is not given, Mat. 13. 1 •… . See more hereof §. 113.

The special reason hereof is thus rendered by Christ himself, Even so Fat •… , for so it seemed good in thy sight, Matth. 11. 26. And again, It is your Father good pleasure to give you the Kingdom, Luk. 12. 32. See more hereof §. 37.

That which is here intended of the restraint of the efficacy of Christ's Prophetical Office, may be applied to the restraint of the benefit of his other Offices: yea 〈◊〉 of all that he did and endured for man. All is restrained to the Elect whom God hath given to his Son. (See §. 81.) Yea it may also be applied to the efficacy of the Gospel preached by Christ's Ministers. Their Ministry is effectual only to the Elect, Acts 13. 48.

Quest. Why then is the Gospel preached to all, even to reprobates, as well at •… the Elect.

Answ.

• 1. Because these cannot be discerned one from the other here in th •… world.
• 2. Because these are here in this world mixed together as wheat and chaff in the Barn.
• 3. To make the reprobate the more inexcusable.

By the efficacy of the Gospel men may know that they are the Elect of God▪ given to Christ, and shall be eternally saved.

They who reap any benefit by the Ministry of the Gospel, ought not to attribute it to any wit, wisdom, conceit, memory, or other parts of their own: but only to the good pleasure and gift of God. The praise which Christ gave to his Father in the behalf of babes, ( Matth. 11. 25.) must such as are effectually wrought upon much more give unto God in behalf of themselves, and say, Not unto us, O Lord, not unto us, but unto thy Name give glory, Psal. 115. 1.

A due consideration of this point will keep us from spiritual pride and arrogancy; and make us humble before God, and thankful unto him. See more hereof §. 162.

§. 134. Of the Resolution of Heb. 2. v. 12, 13.

THe sum of these two verses is A description of Christ's Prophetical Office. This is here brought in as a confirmation of Christ's human nature wherein he executed that Function. See §. 1.

In this description two points are considerable:

• 1. The Inference.
• 2. The Substance.

The Inference (in this word Saying ) in particular verifieth that which was asserted in the words immediately preceding: namely, that Christ was not ashamed to call men brethren.

The Argument may be thus framed,

He that saith of men, I will declare thy Name unto my brethren is not ashamed to call them brethren.

But Christ saith of men, I will declare thy Name unto my brethren:

Therefore Christ is not ashamed to call men brethren.

The Substance containeth a proof of Christ's Prophetical Office: about which we may observe,

• 1. The kind of proof.
• 2. The point proved.

The kind of proof is a Divine testimony. Of this kind there be three particulars.

• 1. The execution thereof, ver. 12. This is taken out of Psal. 22. 22.
• 2. The ground of Christ's courage in executing it, ver. 13. This is taken out of Psal. 18. 2.
• 3. The efficacy thereof, ver. 13. This is taken out of Isa. 8. 18.

• 1. The execution of Christ's Prophetical Office consists of two parts.
  • 1. To declare God's Name.

  • 2. To sing praise to him.

    In the former four particulars are expressed.

  • 1. The Prophet, I.
  • 2. The Act▪ will declare.
  • 3. The Subject matter▪ Thy Name.

  • 4. The Object to whom, My brethren.

    In the later four other particulars are expressed.

  • 1. The same Person or Prophet, I.
  • 2. Another act, which is to sing praise. These two words are the translation of one Greek word.
  • 3. The person whose praise he would set forth, unto thee.
  • 4. The place where he would do it, In the midst of the Church.
• 2. The ground of Christ's courage was his confidence. Here is expressed,
  • 1. The connection of this with the former, in this phrase, And again.
  • 2. The main Proposition. Herein are three particulars.
  • 1. The kind of confidence, put trust.
  • 2. The person who doth▪ put his trust, I will, saith Christ.
  • 3. The person on whom, in him, namely God.
• 3. The efficacy of Christ's Prophetical Office, was in fitting those for God who were given to him. Here also are expressed as before,
  • 1. A connection of this with the former, And again.
  • 2. A Proposition. Wherein observe▪
  • 1. An evidence of the power of Christ's Ministry.

  • 2. The reason thereof.

    In the evidence are set down,

  • 1. An act, which demonstrateth the evidence intimated in this particle Behold▪ This intendeth a presenting unto God, such as were fitted for him.

  • 2. The persons presenting (in this Pronown I ) and presented in this relative children.

    The reason is taken from a trust committed unto Christ: in these words, Which God hath given me. Here observe,

  • 1. The kind of trust, Given.
  • 2. The Trustor or Person that committeth the trust, God.
  • 3. The trusted, or persons that are given; in this relative Which. That hath reference to children.
  • 4. The Trustee, or person who is entrusted, in this Pronoun Me. Which h •… reference to Christ.

§. 135. Of Observations raised out of Heb. 2. 12, 13.

I. A Divine testimony is a sound proof. See Chap. 1. §. 46, 61.

II. Christ was a Prophet. He himself here saith, I will declare: which i •… an act of a Prophet or Preacher. See §. 111, 112. & §. 23, 24.

III. Christ received what he delivered. He delivered nothing of his own he •… See §. 111.

IV. Christ delivered what he received. He concealed nothing. The word decle •… includeth both these. See §. 112.

V. Christ made known what was to be known of God. The Name of God intend •… much. See §. 112.

VI. Christ executed his Prophetical Office in man's nature. The main scope of 〈◊〉 Apostle in this place is to set forth Christ's human nature, and what he did there •… See §. 112.

VII. Saints are Christ's brethren. See §. 106.

VIII. Christ's brothren do especially partake of the benefit of Christ's Prophetical •… fice. To them in special he saith, I will declare God's Name. See §. 113.

IX. Christ was careful to set forth his Fathers praise. This phrase, Unto thee, 〈◊〉 reference to God the Father. See §. 114.

X. God is praised by singing. Therefore Christ professeth to sing praise. 〈◊〉 §. 115.

XI. God is to be praised with cheerfulness. Singing implieth a cheerfulness of •… rit. See §. 116.

XII. God is to be praised in great Assemblies. The midst of the Church 〈◊〉 great Assembly. See §. 117.

XIII. Divers testimonies may be produced to prove the same point. Here 〈◊〉 Apostle useth this phrase, And again, in reference to a former testimony▪ 〈◊〉 Chap. 1.

XIV. Christ himself trusted on God. He here expressly professeth as 〈◊〉 See §. 119.

XV. Christ is one with us. See §. 121.

XVI. Christ's Ministry was powerful. See §. 122.

XVII. Mysteries of Christ are remarkable. This particle Behold, intends so 〈◊〉 See §. 124.

XVIII. Christ brought others to God. §. 126.

XIX. Christ accompanied those whom he brought to God. See §. 125. The •… nexion of these two words, I, children (I and my children) intends the two 〈◊〉 points.

XX. The Ministry of the Gospel is effectual. The presenting of children to 〈◊〉 is here brought in as a Demonstration of the efficacy of the Gospel. 〈◊〉 §. 127.

XXI. Saints are Christ's children. So they are here called. See §. 128.

XXII. God hath power to exact an account. Because God gave these 〈◊〉 to Christ, Christ to make up his account brought his children to God. See §. 129.

XXIII. God freely bestowed men on Christ. This word Given includes freeness under it. See §. 130.

XXIV. God hath power to choose and refuse whom he will. This act of giving is here restrained to children. See §. 131.

XXV. Christ is the means of all good to men. To him are they given who are brought to God for good. See §. 132.

XXVI. The Elect alone partake of the benefit of Christ's Offices. These are they who are given to Christ, and by Christ brought to God. See §. 133.

§. 136. Of the transition betwixt ver. 13, & 14.

FRom the Prophetical Office of Christ, which he exercised in his human nature, the Apostle proceedeth to set down special acts of his Kingly Office, which he also performed in the same nature.

Very elegantly doth the Apostle pass from the one point to the other. For upon the mention of children belonging to Christ, the Apostle taketh occasion to show that Christ would be of the same nature whereof they were, though it were a frail and infirm nature; even flesh and blood.

The inference of this later upon the former point, is set down in two particles (For as much then) both which intend a reason. The former word translated, For as much, is also translated with this causal particle, FOR THAT, Chap. 5. 2. and so then, Chap. 9. 26. and 10. 2. And also with this, Because, Chap. 6. 13. and 11. 11.

The other particle properly signifieth therefore: and so it is translated, even joined with the same particle that here it is, thus, seeing therefore, Chap. 4. 6.

It is evident hereby that the Son of God became a son of man for their sake whom God had given to him.

Of the Son of God being one with sons of men. See §. 104.

To declare that in the conformity of Christ to others, the Apostle intends the same persons whom he mentioned before, he useth the very same words, children, in both places. Of this title children, See §. 128.

§. 137. Of this phrase, Flesh and blood.

THat wherein Christ is here said to be conformable to these children is styled Flesh and blood.

Flesh in Scripture is used Properly or Tropically.

• 1. Properly for that part of man which covereth the bones, and is covered with skin▪ through which the veins, nerves, sinews, arteries, and other ligaments of the body do pass.

  Thus doth Job distinguish flesh from skin, bones, and sinews, Job 10. 11. Thus distinguished, It is a soft substance made of blood coagulated.

• 2. Tropically flesh is used sundry ways: As,
  • 1. By a Synecdoche: as when it is put
    • 1. For the whole body distinguished from a man's soul. The dead bodies of thy servants have they given to be meat unto the fowls, &c. the flesh of thy Saints unto the beasts of the earth, Psal. 79. 2.

    • 2. For the person of man, consisting of body and soul. All flesh shall see the salvation of God, Luk. 3. 6.

      In these two respects flesh is attributed to Christ: namely in reference to his body, (1 Pet. 3. 18.) and to his whole human nature, John. 1. 14. 1 Tim. 3. 16.

    • 3. To a man's wife who is styled his flesh, Gen. 2. 23. and by rule of relation to a woman's husband. For man and wife are said to be one flesh, Matth. 19. 5.
    • 4. For such as are of kin. S ^t Paul thus styles those that were of the stoc •… from whence he came, Them which are of my flesh, Rom. 11. 14.

    • 5. For a neighbor. Hide not thyself from thine own flesh, Isa. 58. 7.

      Kinsmen and neighbors are of the same flesh: the former more near, the later more remote: therefore both are called flesh.

    • 6. For all creatures clothed with flesh. God giveth food to all flesh, Psal 136. 25.
  • 2. By a Metonymy, as when flesh is put
    • 1. For corruption. That that is born of the flesh is flesh, Joh. 3. 6. Flesh in the later place is put for corruption of nature.
    • 2. For infirmity. Thus horses are said to be flesh, Isa. 31. 3. In regard 〈◊〉 their weakness: and in this respect are opposed to spirit.

    • 3. For outward appearance. Ye judge after the flesh, (Joh. 8. 15.) that is 〈◊〉 things outwardly appear.

      Corruption, weakness, outward show, are but adjuncts or accident •… which belong to men's bodies, which are flesh.

  • 3. By a Metaphor, as when flesh is put
    • 1. For abrogated ceremonies. This the Apostle intends, where he said Are you now made perfect by the flesh? Gal. 3. 3.
    • 2. For human excellencies. We have no confidence in the flesh, Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies, and used 〈◊〉 boast in them.

These and other like things are as flesh alone, without spirit: which r •… sum, putrefy and vanish to nothing, as mere flesh doth.

Flesh is here put for the human nature: and that as it is accompanied with 〈◊〉 nifold frailties.

By way of diminution blood is added thereunto ( flesh and blood. )

Blood is a liquor consisting of the four humors; in it life and spirit is conv •… through the whole body. The Philosopher saith that blood is the matter ol •… whole body.

By a Metonymy blood is put for life and for death. For life, because it is 〈◊〉 means of life, Gen. 9. 4. For death, because upon shedding of blood death follow •… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christ's blood put for his death, Rom. 5. 9. Eph. 2. 13.

By a Metaphor blood is put for the corruption of nature, John. 1. 13. Ezek. 16. 6

Blood is here joined with flesh, to show that quick flesh is here meant: 〈◊〉 that hath blood in it: And by reason thereof is subject to many infirmities, yea •… sensible of them.

As good blood is the nourishment of the flesh and makes it quick and fresh, so distemper of blood causeth many maladies in the flesh. By the wasting of the 〈◊〉 the flesh consumeth.

Fitly are these two, flesh and blood, joined together. I find them thus •… ed five times in the New Testament: Here, Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12.

Flesh and blood thus joined, set out in general man's external substance, 〈◊〉 visible and sensible, and in that respect exposed to spirit, Luk. 24. 39.

In particular flesh and blood is put

• 1. For man's earthly disposition, and incapacity of heavenly mysteries; so •… himself he can neither know them, nor make them known. Thus flesh and bl •… opposed to God, who is omniscient, and revealeth what mysteries he pleased whom he will, Matth. 16. 17. Gal. 1. 16.
• 2. For man's weakness. Thus it is opposed to principalities and po •… Eph. 6. 12.
• 3. For mortality whereunto our sins brought us. Thus it is opposed to glo •… bodies, 1 Cor. 15. 50.

Here it is used in the general acception of the phrase, as flesh was noted before to be used: namely for human nature subject to manifold infirmities.

Flesh and blood, as it is a visible substance, so it is gross, heavy, drowsy, subject to hunger, thirst, cold, heat, pain, wearisomeness, sickness, fainting, yea and death itself.

In regard of the outward visible part, a man is little better then a brute beast, which is also flesh and blood, Eccles. 3. 19. Sundry beasts in sundry excellencies, appertaining to flesh and blood, go beyond men: as in bigness, swiftness, strength, vigor of several senses, as of sight, hearing, smelling, tasting, touching and other like endowments.

That flesh and blood is such as hath been shown, it came first from sin. For sin brought death: and all manner of infirmities are concomitants to death.

This is a point most worthy their due and serious 〈◊〉 •… deration, who are or may be puffed up, by reason of their reasonable soul, or any abilities thereof: or by reason of the comely feature, beauty, strength or other excellencies of the body: or by reason of victories over enemies, successes in their endeavors, honors, dignities, revenues, stately palaces, sumptuous houses, or any other like things. Notwithstanding these or any other like excellencies, they who lay claim to those excellencies, are but flesh and blood. Flesh and blood are in this case like the Peacocks black feet: when her gay feathers are in her eye, she struts up herself in beholding them: but when her eye is cast on her black feet, down falls her gay feathers. A due consideration of flesh and blood would take away all proud conceits of any outward excellencies. Considering all others are, as we are, flesh and blood, What folly is it to trust in man ( Isa. 31. 3.) or to fear man? Isa. 51. 7, 8.

§. 138. Of Saints being flesh and blood.

OF the foresaid flesh and blood Christ's children (that is, such as being elected and given by God to Christ, and thereupon redeemed, called, justified and sanctified) are here said to be partakers. The Greek Verb it derived from a root that signifieth common: and it implieth, to have a thing in common with others. Thus as the children are here said to be partakers of flesh and blood, so the Gentiles are said to be partakers of the Jews spiritual things ( Rom. 15. 27.) that is, all to have them in common, one as well as another.

Concerning this common condition of children, Apostles, who were eminent among these children, thus say of themselves, We also are men of like passions with you, Act. 14. 15.

Regeneration altereth not the outward constitution or condition of men. Sin did not altar man's substance: for Adam, after his fall retained that body and soul, with the several powers and parts of each; which he had before: So regeneration took not away flesh and blood in the substance thereof, nor the common infirmities of it.

Indeed transgression altered the good quality that was in man's body and soul: Namely the integrity, the holiness and righteousness in which he was created after God's Image. So regeneration altereth man's evil disposition and corruption, wherein he was conceived and born: but not his outward condition or constitution. Whether he were tall or low, fat or lean, healthy or sickly, strong or weak, strait or crooked, fair or foul, rich or poor before his regeneration, he remains the same afterward, for ought that regeneration doth to the contrary.

The Lord will have his children to retain, as others, flesh and blood, and remain subject to all manner of infirmities, for sundry weighty reasons.

• 1. That they might not, by reason of any spiritual privileges, be too much puffed up: for the children, while here they live, are too prone thereunto, 2 Chro. 32. 25, 2 Cor. 12. 7.
• 2. That in God's presence they might the more abase, yea and abhor themselves, Job 40. 4. & 42. 6.
• 3. That they might learn to lay forth their misery, and plead their weakness before God, Job 6. 12.
• 4. That they might take heed of provoking. God's wrath against themselves, 〈◊〉 are but flesh and blood, Act. 9. 5.
• 5. That they might have the more compassion on others, Heb. 5. 2. Gal. 6. 1.
• 6. That they might be the more circumspect over themselves, 1 Tim. 4. 16.
• 7. That they might be more careful in using all means needful and useful 〈◊〉 flesh and blood, Eph. 6. 10, 11, 12.
• 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation ( Psal. 116. 2.) yea and of gratulation to, for God's supporting, a •… doth, such as are flesh and blood.
• 9. That they may more confidently depend on God, 2 Chron. 20. 12.
• 10. That they might not rest on man for revelation of Divine truth, Ma •… 16. 17.

These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood.

§. 139. Of Christ's being flesh and blood.

THe conformity of Christ to his children is thus expressed. He also himself li •… wise took part of the same. Every of these words have their emphasis.

• 1. This copulative also hath reference to the children before mentioned. 〈◊〉 also: he as well as they. Though there were an infinite disparity betwixt Christ 〈◊〉 his children, yet he refused not conformity with them. Or otherwise this copulati •… also, or and, may be translated even (even he ) which is a note of special emphasis
• 2. This reciprocal Pronoun, himself, hath reference to Christ's eminency and it implieth that he that was true God, the Creator, Preserver, Redeemer 〈◊〉 Father of those children, suffered not his infinite excellency to be any hinder •… to this his low condescension. He himself.
• 3. The Greek word translated, likewise, implieth a nearness to one. Ther •… whence it sprouteth signifieth, near. A word of the same stem is used in this ph •… •… igh unto death, Phil. 2. 27. The Ad'verb here used is not elsewhere found in 〈◊〉 New Testament: but in other Greek Authors it is frequent: by them it is 〈◊〉 joined with another word which more expressly setteth out the same thing that 〈◊〉 doth. That other word is oft used in the New Testament, and joined with 〈◊〉 copulative also: as where Christ saith, These also doth the Son likewise, Joh. 5. •… By comparing that place with this text, we may observe, that, He who himself 〈◊〉 was likewise equal with God, did also himself likewise take part of the same na •… with man.

• 4. The word here translated took part, is another then the former transl •… are partakers. The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition: but this other intendeth a voluntary act of Chri •… whereby willingly he took upon himself to be like his brethren. He was before he was true God, eternal, all-sufficient, and needed not in regard of himself, to •… as the children were. A like word to this is used ver. 16. He took on 〈◊〉 See §. 159.

  The Greek word in the later place, according to the notation of it, signif •… to have with, or to have of that which another hath. Christians are said 〈◊〉 partakers of the Lord's Table, one with another to receive the benefit thereof, 1 C •… 10. 21. They who mutually partake of the same commodity are called par •… from the s •… me Original, Luk. 5. 7. See Chap. 3. §. 17.

• 5. This relative, The same, hath reference to flesh and blood. The relativ •… of the plural number, to show that it includeth both. For the one and the oth •… of the singular number; but both joined, include the plural.

This doth emphatically set forth Christ, not only to be true man, but also sub •… to all manner of frailties, (so far as they are freed from sin) even such as a company flesh and blood, as was before shown §. 137.

Behold how, low the Son of God descended for us sons of men. Herein 〈◊〉 peared love.

How ought this conformity of Christ, to take part of flesh and blood, quicken •… up to take part of that Divine nature, whereof an Apostle speaketh, 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth: as in meekness and humility, Matth. 11. 29. in love, Ephes. 5. 2. in forgiving others, Coloss. 3. 13. in compassion, Luke 10. 37. in patience under sufferings, and contempt of the world, Heb. 12. 2. Christ's conformity to us was in much meanness, ours to him is in much glory. Upon this ground doth the Apostle press a like exhortation, Philip. 2. 5. What if we be called to conformity with Christ in suffering, in bearing reproach, or undergoing ignominy for righteousness sake? The servant is not greater then his Master, Matth. 10. 24, 25. The Head (who was himself full of glory) vouchsafed to take part of flesh and blood that he might suffer for flesh and blood: Shall then the members think much to be conformable to their Head in anything that he shall call them to?

§. 140. Of Heresies against the Apostles description of Christ's Human nature.

THis description of Christ's Human nature, He also himself likewise took part of the same, meets with sundry Heresies that have been broached against the Human nature of Christ.

The Proclianites held that Christ came not in the flesh at all. How then did he take part of the same flesh and blood that we have?

The Manichees maintained that Christ was not in true flesh, but that he shown forth a feigned species of flesh to deceive men's senses. If so, then did he not likewise take part of the same with us.

The Cerdonians denied that Christ had flesh at all. This is like the first Heresy.

The Valentinians taught that Christ brought a spiritual and celestial body from above. Then did he not likewise take part of the same flesh and blood that we do.

The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts, where mention is made only of flesh & blood. But the Apostle here speaketh of the visible part of man: comprising the invisible part, which is his soul by a Synecdoche, under the visible, which is flesh and blood. But this phrase, He also himself likewise took part of the same, showeth, that as our flesh and blood is animated, with a reasonable soul, so also Christ was. By the; like reason they might say that Christ's body had no bones, because it is said, The Word was made flesh, John. 1. 14. Yea by the like reason they might say, that the Israelites which went down into Egypt had no bodies, because it is said of them, All the souls, Gen. 46. 15.

An ancient Father attributed this Heresy to the Arians also, and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ, whereby he proveth that Christ had a soul as well as a body.

The Ubiquitarians hold that the Divine properties, as Omnipotency, Omnisciency, Omnipresence, &c. are in the human nature of Christ; which if so, Christ took not likewise part of the same flesh and blood that we do. The like may be said of Popish Transubstantiation.

There are other sorts of Heretics, namely the Samosatenians, who broached this Heresy, That Christ then only began to be, when he came endued with flesh; whereby they imply that he was not before. But this phrase, He took part of the same, showeth, that he was before he took part of flesh and blood.

Our Divines from a like phrase do infer the eternity of the Word. The phrase is this, In the beginning was the Word, John 1. 1. Because the Word was in the beginning, it is necessarily implied, that he did not then first take his beginning, but was before.

§. 141. Of Christ's destroying the Devil.

THe end of Christ's assuming his human nature is thus set down, That through death he might destroy him that had the power of death.

The general end is implied. That which is expressed is an end of that end, or a mighty effect that followed thereupon: which was to destroy the devil.

That general end was to die. For if he had not been flesh and blood he could not have died.

This general end is implied under this phrase, through death, as if he had said, that he might die and by death destroy the devil.

Of Christ's being man that he might die, See §. 75.

The powerful effect which was accomplished by Christ's death (which was also a special end why he died) was the destruction of him that had the power of death.

The primary root whence the word translated destroy, is derived, is a Noun, that signifieth a work: as where it is said that the Son of God was manifested, that he might destroy the works of the devil, 1 John. 3. 8. Thence is derived a Verb which signifieth to work. He worketh the work of the Lord, 1 Cor. 16. 10. But a privative particle being added, the Nown signifieth not working or idle, Matth. 20. 3. And another compound added thereunto signifieth to make void, Rom. 3. 31. Do we make void the Law? or to make of none effect, Rom. 4. 14. The promise made of none effect. And thereupon to bring to naught, 1 Cor. 1. 28. To bring to naught things that are. And to destroy, 1 Cor. 6. 13. God shall destroy, &c.

By the aforesaid derivation and various signification of the word, it appeareth that it doth not always signify to annihilate a thing, and bring it utterly to naught; for the devil that is here spoken of, still retains his being and substance, and ever shall retain it, both for the greater terror of the wicked and also for his own greater misery. But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used, where the Apostle saith, that the body of sin is destroyed, Rom. 6. 6. It cannot be denied but that 〈◊〉 devil, like a roaring lion, walketh about seeking whom he may devour, 1 Pet. 5. 8. and that many of God's children are so busfited and ensnared by him, as they may se •… to be overcome of him: which cometh to pass partly by their own fault in that they do not manfully stand against him, but too slavishly yield unto him: and partly by God's wise ordering the matter, for the better proof of the graces whi •… he bestoweth on his children: but yet this ever hath been and ever shall be the issue, that he never prevaileth against God's children: but that they in all assau •… remain conquerors. This was foretold of old, where speaking to the devil 〈◊〉 Christ, the seed of the woman, the Lord saith, it shall bruise thy head, Gen. 3. 1 •… The devil assaulted Christ himself but prevailed not. For after Christ had said 〈◊〉 thee hence Satan, the devil left him, Matth 4. 10, 11. It appears afterwards, abo •… the time of Christ's last sufferings, that the Prince of this world came again 〈◊〉 assault Christ, but saith Christ, He hath nothing in me (John 14. 30.) that phrase showeth, that the devil could not prevail against Christ. Neither could he prev •… against Job, though he had liberty to do what he could against Job himself and against all that Job had ( Job's life only excepted) Job 1. 12. & 2. 6. He desired to 〈◊〉 . Peter as wheat: but yet he could not make Peters faith to fail, Luk. 22. 31, 32. T •… this tends this phrase, the Prince of this world is judged, Joh. 16. 11. And this, 〈◊〉 Prince of this world shall be cast out, John 12. 31. And this, Christ led captivity •… ptive, Eph. 4. 8. And this, He hath spoiled principalities and powers, &c. Col. 2. 1 •… For such is Satan's might, compared unto men, such his malice, as if he 〈◊〉 not thus destroyed, no flesh would be saved.

Hereby we have evidence of the provident care of our Captain, who knowing what flesh and blood it, and what our enemies are, hath first himself vanquished them; and then provided sufficient armor for his children to stand safe against them, Eph. 6. 12, &c.

This is a great comfort against the terror of the devil. Many fearful and terrible things are written of him in the Scripture. Observe in particular how he is described, Eph. 6. 12. But this that he is destroyed by our Captain, who did take part of flesh and blood, is a great comfort to us, who are flesh and blood.

This also is an encouragement to stand against him, and to resist. He is an enemy spoiled. Hereupon an Apostle thus encourageth us, Resist the devil and he will fly from you, Jam. 4. 5. There is assurance of victory to such as believe. If Satan get the upper hand, it is by reason of our timorousness and want of faith. As the Ancients by faith were made strong, waxed valiant in sight, turned to flight the armies of the aliens (Heb. 11. 34.) So may we in this spiritual combat with the devil. The phrase of Christ's leading captivity captive (Eph. 4. 8.) is spoken of our spiritual enemies, and implieth that they are as captives chained; so as Christ lets them out and pulls them in, as it pleaseth him. If he suffer any of them to assault any of his children, he himself will order the combat, as seemeth good to himself. He will suffer them to fight so long as he seeth cause: if he espy an enemy ready to get an advantage, he will quickly pull him back. This is a great encouragement.

§. 142. Of that death whereof the devil hath power.

HE that Christ so destroyed is here said to have the power of death.

Death here is to be taken in the uttermost extent, and to be applied to all kinds of death, temporal, spiritual and eternal. For he was the original cause and first author of sin: by which all these kinds of death came upon man, Rom. 5. 12.

By sin mortality seized on man, for God at first made man's body immortal.

By sin man forfeited that Image of God wherein consisted his spiritual life, Eph. 2. 1.

By sin man made himself guilty of eternal damnation, Rom. 6. 23.

This extent of death giveth evidence of the malicious and mischievous mind of Satan. As in general he aimed at man's destruction (he was a murderer from the beginning) for death is the destruction of a thing: so he extended his malice as far as he could, even to body and soul, and that in this world and the world to come. He contents not himself to annoy the body, and that unto death, but also vexeth and perplexeth the soul. Instance his dealing with Saul, 1 Sam. 16. 14. yea he seeketh the eternal damnation of man's soul and body. Thus much is comprised under this phrase, he seeketh whom to devour, 1 Pet. 5. 8.

§. 143. Of that kind of power which the devil hath over death.

THe Greek word whereby Satan's power is set forth is somewhat emphatical. It is twelve times used in the New Testament: and in every of those places, except this, attributed to God: so as, for the most part it sets out a Divine and Almighty power: even the power of him that saith, See now, that I, even I, am he, and there is no God with me, I kill and I make alive, Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said, after he hath killed, he hath power to cast into hell, Luke 12. 5. He that said, I have the keys of hell and of death ( Rev. 1. 18.) was true God. Therefore here it sets out a subordinate power given by God to him that hath it, Power was given to him that sat on the pale horse, Rev. 6. 8. For as Christ said to Pilate, Thou couldst have no power at all against me, except it were given thee from▪ above, Joh. 19. 11. so the devil could have no power at all, except it were given him from above. But the power that is given him is a great power. For power of death must needs be a great power. What is stronger then death, which overcome •… all living creatures? Who can stand against death?

In regard of the greatness of the power of the devil, a woe was denounced to the inhabitants of the earth and of the sea: and this reason is rendered thereof, for the d •… is come down unto you having great wrath, Rev. 12. 12.

Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death.

• 1. As he is the executioner of God's just judgment. He is in this regard as an Hangman, who may be said to have the power of the Gallows, because he hange •… men thereon.
• 2. As he is like an Hunter, Fisher, Fowler or Faulkner. He hunteth, fisheth and fowleth for the life, not of unreasonable creatures only, but also of reasonable men.
• 3. As he is a thief and continually layeth wait for blood, and seeks the precious life of man's body and soul.
• 4. As a continual tempter to allure or drive men into sin: and thereby to death▪ Herein he spared not Christ himself, Matth. 4. 1, &c. As at first he dealt with the first man: so ever since hath he dealt with his whole posterity. This moved the Apostle to say, I fear least by any means, as the Serpent beguiled Eve through 〈◊〉 subtlety, so your mind should be corrupted, 2 Cor. 11. 3.
• 5. As he is an accuser of men (hereof see more §. 145.) and as an adversary to press God's just Law against men, and to call for judgment against them.
• 6. As he is a tormentor: for when he hath drawn men to sin, he affrighteth them with the terror of death and damnation.

In general nothing is more terrible then death. In this respect death is called the King of terrors, Job 18. 14.

This kind of power, namely of death, attributed to the devil,

• 1. Showeth wherein his strength especially lieth: even in doing mischief and bringing men to destruction. His power is to hurt men: In this respect he hath names of destruction given unto him: as in Hebrew Abaddon, and in Greek Apollyon, Rev. 9. 11. and he is styled a murderer, John. 8. 44.
• 2. It manifesteth the vile slavery and woeful bondage of the devils vassals. They serve him who hath the power of death, and doth what he can to bring all to death. What can any expect from him but death? The task that he puts on them is sin: the wages which he gives is death, Rom. 6. 23. Herein such as having been rescued out of his power, retain a lingering mind after it again, are worse then the Israelites, who having tasted of Manna, lusted after the fish, cucumbers, melons, leeks, 〈◊〉 and garlic that they had in Egypt: and said, Let us return into Egypt, Numb. 11. 5. & 14. 4. Such are all they as are not truly regenerate, but remain in their natural estate, though they profess the faith.
• 3. It is an incitation unto those to whom this kind of power is made known, to be more watchful against Satan, more manfull in resisting him, and the better prepared against his assaults. Hereof see more in the whole Armor of God on Eph. 6. 1 •… . Treat. 1. part. 3. §. 2, &c.
• 4. It warneth all of all sorts to renounce the devil and all his works, to come o •… of his Babel: to come into and abide in the glorious liberty of the Sons of God, which Christ hath purchased for us: and to renounce Satan's service. As the devil hath the power of death, so Christ hath the power of life, John 6. 39, 40.
• 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death. The glory of that victory appeareth herein, that he hath overcome so potent an enemy as had the power of death. The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death. Hence ariseth the ground of this holy insultation, O death, where is thy sting? 1 Cor. 15. 55. He who had the power of death, being destroyed, death now can have no more power over them that are redeemed by Christ. Hereof see more §. 148.

§. 144. Of Christ overcoming the Devil by death.

THe means whereby Christ overcame him that had the power of death, is expressly said to be death. To achieve this great and glorious victory against so mighty and mischievous an enemy, Christ did not assemble troops of Angels (as he could have done, Matth. 26. 53. and as he did, Rev. 12. 7. in another case,) nor did he array himself with majesty and terror (as Exod. 19. 16, &c. ) but he did it by taking part of weak flesh and blood, and therein humbling himself to death. In this respect the Apostle saith, that Christ having spoiled Principalities and powers, made a show of them openly, triumphing over them in the Cross; meaning thereby his death. The Apostle there resembleth the Cross of Christ to a trophe whereon the spoils of enemies were •… nged: Of old Conquerors were wont to hang the armor and weapons of enemies vanquished, on the walls of forts and towers. To this purpose may be applied that which Christ thus saith of himself, If I be lifted up from the earth, I will draw all men unto me, Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof: The kind under this phrase, lifted up, namely upon the Cross: the power under this, I will draw all men unto me, showing thereby that he would rescue them from Satan to himself.

Christ by his death offered himself up a sacrifice, whereby such a price was paid for our sins, as satified God's justice, pacified his wrath, removed the curse of the Law, and so spoiled Satan of all his power, wrested his weapons out of his hands, set free those whom he held captive, and brought him himself into captivity. Thus was he as a Be that had lost her sting, which might buz and make a noise, but could not sting.

Christ also by his death hath clean altered the original nature of our death; which was a pastage from this world into Satan's prison, even into hell itself; where his vassals are tormented, but now it is made a passage into Heaven, where he hath nothing at all to do: so as thereby believers are clean out of his clutches, so as he cannot so much as assault them. This being done by Christ's death, thereby is the devil spoiled of his power. This God thus ordered;

• 1. To accomplish that ancient promise to the seed of the woman, which was Christ; and threatening against the Serpent, which was the devil, Gen. 3. 15. It shall bruise thy head, that is, Christ should utterly vanquish the devil: The means whereby that should be accomplished was this, Thou shalt bruise his heel, Gen. 3. 15. By the heel is meant Christ's mortal body, which was bruised by death.
• 2. To deliver man by satisfying justice. Had the devil been by an almighty power vanquished, justice had not thereby been satisfied.
• 3. To magnify the power of the conquest the more; for divine power is made perfect in weakness, 1 Cor. 12. 9.
• 4. To bring the greater ignominy and shame upon the devil; for what greater ignominy then for an enemy to be vanquished in his own Kingdom, and that with his own weapon. The strongest and sharpest weapon that Satan had was death, and by it he did most hurt. Christ deal in this case as Benaiah did with an Egyptian; he plucked the spear out of his hand, and slew him with his own spear, 2 Sam. 23. 21.
• 5. To take away the ignominy of the Cross of Christ, Jews, Pagans and all Infidels scoff at our crucified God, but this glorious victory which Christ by his death obtained on the Cross, showeth, that it is a matter of much glory and much rejoicing. The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Cross of our Lord Jesus Christ, Gal. 6. 14.
• 6. To put a difference betwixt Christ's death and the death of all others; even of the best of men. The death of others is only a freedom from troubles of soul and body, and an attaining unto rest and glory, which is by virtue of Christ's death. Christ's death is a conquering death, a death that tends to the advantage of all that believe in Christ.
• 7. To take the old wily Serpent in his own craft; Satan labored at nothing more then to bring Christ to death: he used Scribes, Pharisees, Priests, Rulers and people of the Jews; yea Judas, Pilate and his Soldiers, as his instruments herein. They thought all sure if Christ might be put to death; but Christ's death proved Satan's destruction. Thus God taketh the wise in their own craftiness, Job 5. 13.

On these and other like grounds, may we look upon the Cross of Christ, as the Israelites, when they were stung with fiery Serpents, looked on the brazen Serpent, Numb. 21. 9. Christ himself teacheth us to make this application, John. 3. 14, 15

§. 145. Of exemplifying of an indefinite Point.

THat none might mistake the Apostle about the person that is said to be destroyed, he explains himself, as this phrase that is, showeth. That phrase is used in interpreting a strange word. Where the Apostle had used this Hebrew word, Aceldama, he addeth, that is, the field of blood, Acts 1. 19. And in clearing an ambiguous word. Where the Apostle had used this phrase, in me, he addeth, that is in my flesh, Rom. 7. 18. And in opening the sense of a mystery, or an obscure sentence. This mystery, In Isaac shall thy seed be called, is thus opened, that is, they which are the children, &c. Rom. 9. 8. and in exemplifying such things and persons as are indeffinitely propounded, as here in this phrase, that is, the devil.

Power of death may be thought to appertain unto God, to whom belong the issues of death, Psal. 68. 20. and so indeed it doth as he is the high supreme Lord over all, and judge of all. Lest therefore any should overmuch spend their thoughts about him who is here said to be destroyed; the Apostle plainly expresseth whom he meaneth. Herein he doth as Ester, after she had indeffinitely complained to the King of one that had sold her and her nation unto death; upon the Kings enquiry who it was, she plainly and directly answered, The adversary and enemy is this wicked Haman, Est. 7. 6.

§. 146. Of the Devil an accuser.

THis title Devil, in the Greek signifieth an accuser. It is derived from a root that signifieth to cast, as John. 8. 7. Thence a compound which signifieth 〈◊〉 strike through, metaphorically to accuse, Luk. 16. 1. An accusation falsely and maliciously made, striketh a man, as it were a dart, through the heart. The Noun is o •… translated a false accuser, as 2 Tim. 3. 3. Tit. 2. 3. Thus this title Devil, setteth out his disposition, which is to be a false and malicious accuser. To prove as much, another word which more properly signifieth an accuser, is attributed to him, Rev. 12. 10. That word in Greek is derived from a root which signifieth a place of judicature, and a Noun compounded and derived from thence signifieth such an one as in such places useth to accuse others, and plead against them, Acts 24. 8. John. 8. 10.

The title adversary (attributed to the Devil, 1 Pet. 5. 8.) intendeth as much. The root from whence the Greek word is derived, signifieth strife, contention or suit in Law. Thence a compound Verb which signifieth to stand against one in suit of Law. He, who doth so, is properly termed an adversary who pleads against one in a Court of Justice, or in any other public assembly; and to prejudice the cause, raiseth false accusations and forgeth unjust crimes against him. Such an one was Du •… . (1 Sam. 22. 9.) against whom David penned the fifty second Psalm.

Never was there, nor ever can there be such an accuser as the Devil, As his name is so is he: He spareth none; nor ever ceaseth to accuse. He accused God to man ( Gen. 3. 5.) and man to God ( Job 1. 9, 10.) and man to man, 1 Sam. 22. 9. and man to himself, as Matth. 27. 4, 5. These two latter instances of Saul and Judas, are the rather applied to the devil, because the holy Ghost doth expressly note, that an evil spirit, even the devil came upon the one, 1 Sam. 16. 14. and upon the other, Luk. 22. 3.

Behold here by what spirit false accusers and forgers of unjust crimes against the children of God are guided: I may say of all them as Christ did of the Jews, Ye 〈◊〉 of your father the Devil, and the lusts of your father ye will do, Joh. 8. 44.

§. 147. Of all the Devils combined in one.

THat which is here said of the Devil in the singular number, is to be extended to all the infernal spirits. They are indeed many, for so they say of themselves, We are many, Mark. 5 9. And we read that the devils made an host to fight against Michael and his Angels, Rev. 12. 7. all that host consisted of devils. It at once there were an whole legion in one man (which is computed to contain about 6666) how many are there in all the world besides? for we may suppose that no man is free at any time, but hath devils about him to solicit him to sin. The innumerable number of good Angels hath been noted before, Chap. 1. §. 73. It is indeed probable that there are not so many Angels that sell as stood; yet they that fell might be also an innumerable company; but they are here and in sundry other places set down as one Devil. The reasons hereof may be these.

• 1. Devil is a collective word, and compriseth under it all the evil spirits; as Jew, Gentile, Turk, &c.
• 2. They are all under one head; for we read of a Prince of Devils, Mark 3. 22. and the name Devil is given to this one head, as is clear by this phrase, The Devil and his Angels, Matth. 25. 41. Under the head all the members are comprised; as under Israel all that descended from Israel.
• 3. All the evil spirits concur in one mind, and aim at the same end; and thereupon are all counted as one Devil.
• 4. Their forces are so united and combined, as if they were all but one. Thus it is said, That all the children of Israel went out, and the Congregation was gathered together as one man, Judge. 20. 1.

This word Devil, being here thus comprehensively taken, doth much amplify the power of Christ in subduing all the power of hell: And it giveth evidence of our freedom from all our spiritual enemies: And it is a strong ground of confidence to rest on Christ and not to fear any fiend of hell.

§. 148. Of Christ's vanquishing the Devil for our deliverance.

BOth the Copulative particle And, and also the setting down of this verb deliver, in the same mood and tense that the other verb destroy in the former verse was, showeth, that that act of destroying the devil, and this of delivering us, do both tend in general to the same purpose; namely to declare the ends of Christ's assuming our nature, and subjecting himself therein to death: One was to destroy the devil; the other to deliver us.

This latter is set down in the latter place, because it is also an end of the former: For this end did Christ destroy the Devil, that he might rescue and free us from the power of the devil: as Abraham destroyed those enemies that had taken Lot captive with the rest that dwelt in Sodom, that he might deliver Lot and the rest of the people from those enemies, Gen. 14. 14. And as David destroyed the Amalekites, that he might deliver his wives and children, and others that were taken by them out of their hands, 1 Sam. 30. 9, &c. Man by yielding to the devils temptations ( Gen. 3. 6.) became his slave and was in bondage under him, as the Apostle showeth in the words following. It was therefore for our liberty that Christ vanquished the devil, in the manner that he did, rather then for his own glory.

So implacable and insatiable an enemy was the devil, as he would not let us go but per force. Christ therefore thought it not enough to satisfy God's justice, and pacify his wrath; but he would also vanquish that implacable enemy, and so deliver us out of his hands. This therefore was an end of the former end. Our deliverance was the end of destroying the devil, Christ's death was for us and our good (See §. 83.) Thanks therefore to thee O Savior that hast destroyed so mighty an adversary of ours by thine own death.

§. 149. Of natural men's fear of death.

THe miserable condition here intended, is said to be fear of death: Death here is taken in as large an extent as it was §. 142. namely for temporal, spiritual and eternal death. Death, even death of the body, which is a separation of the soul from the body, is by the Heathen counted the most terrible of all things, and the greatest of all evils; every living thing shunneth death: this they do nature •… upon a desire of preserving their being and love of life. On this ground it was 〈◊〉 Satan said to the Lord, Skin for skin, and all that a man hath will he give for his 〈◊〉 Job 2. 4. This works in men a fear of death.

Fear is a disturbed passion, arising from the expectation of some evil which 〈◊〉 would shun: For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle, is sometimes put for flight. Men use to 〈◊〉 from such things as they fear; and if men could, they would flee from and 〈◊〉 death. Death therefore being taken to be the greatest of evils, and man continue •… expecting it, must needs fill man's heart with fear, even fear of a bodily death. ( •… fear of man, See Chap. 13. §. 84.) But to such as are instructed in the nature of 〈◊〉 (which addeth a sting to death,) and in the resurrection of the body, and the intolerable and everlasting torment of body and soul in hell, death must needs be a 〈◊〉 greater fear, till they have some assurance of their deliverance from it: For 〈◊〉 as it was first inflicted for sin, is the very entrance into eternal damnation; 〈◊〉 then can the thought and remembrance of death be but very dreadful? It was 〈◊〉 of death that made Adam and Eve to hide themselves from God's presence 〈◊〉 they heard his voice in the garden, Gen. 3. 8. This was it that made Cain say, 〈◊〉 punishment is greater then I can bear, Gen. 4. 13. This made Nabal's heart to die 〈◊〉 in him, 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon, 1 Sam. 28. 20. This made Felix to tremble when he heard Paul preach •… the judgment to come, Acts 24. 25. Fear of the second death makes Kings are great men, yea and bond-men too, cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne, and from the wrath 〈◊〉 the Lamb, Rev. 6. 15, 16. Surely there is nothing more difficult then not to 〈◊〉 death. The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them, and convince them of rebellion against the great Lord: they are 〈◊〉 that respect as a malefactor who is arraigned and condemned, and liveth in fear 〈◊〉 the gallows, and is much disquieted therewith, taking no joy or comfort in 〈◊〉 fo •… d, sleep, or any way else. An evil conscience to the soul is as the Gout or 〈◊〉 in the body, which tortureth it in the midst of feasts, pastimes, and greatest m •… ments; yea it is like the hand-writing that appeared to Belshazzar, Dan. 5. 5, 6.

Obj. It is said that the houses of the wicked are safe from fear, and that they die 〈◊〉 strength, being wholly at ease and quiet, Job 21. 9, 23.

Answ.

• 1. All other joy is only from the teeth outward (as we speak) they have 〈◊〉 true, found, inward joy; they have not the ground of true joy, which is an assura •… of God's favor in Christ.
• 2. Their joy is but short; As the craking of thorns under a pot, so is the laughed •… fools, Eccles. 7. 6.
• 3. Many times it falleth out, that when they seem to be very jocond, there is 〈◊〉 inward terror in the soul, Even in laughter the heart is sorrowful, Prov. 14. 13.
• 4. Their joy is inconstant, they have their fits of anguish and vexation, Lam. 5. 1 •…
• 5. All their joy is but as in a dream, like him that dreameth he eateth, but 〈◊〉 is awake his soul is empty, Isa. 29. 8. his rejoicing ariseth from the slumbering of 〈◊〉 conscience, which for the time ceaseth to terrify him.
• 6. A man may be so intoxicated, and as it were made drunk with earthly •… ceits, as he may end his days in a foolish pleasing conceit: as a thief made 〈◊〉 may die in a desperate merriment and that under the gallows: heretics may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselves into the jaws of de •… as Marcus Curtius: but albeit no effects of fear appear in such, yet because •… cause of fear is not taken away, they cannot be truly said to be freed from fear: not before, yet at the great day of judgment shall their fear break forth and the trembling appear; In which respect saith Christ, Woe unto you that laugh now, say shall lament and weep, Luk. 6. 25. Go to now ye rich men, weep and howl for your 〈◊〉 series which shall come upon you, James 5. 1.

Woeful, woeful in this respect, must needs be the state of unregenerate men, 〈◊〉 nothing can seem blessed to him over whose head terror doth always 〈◊〉 Damocles a flatterer of Dionysius the tyrant, said to his face, that he was the happiest man in the world, and made mention of his wealth, and power, and Majesty, and abundance of all things; Hereupon the tyrant set that flatterer in a Royal estate, at a Table furnished with all dainties, and attended upon as a King, but with a heavy sharp sword hanging by a horsehair over his head; this made him quake and tremble, and desire to be freed from that estate, thereby was declared how miserable a thing it is to live in continual fear. Some see it and are in that respect the more terrified, others are the more senseless but not the less miserable.

There is no cause to envy a natural man's condition though he abound never so much in wealth, honor, pleasure, or any other thing that the natural heart of man desireth; Who would envy Dives his condition that duly weigheth his end? Luke 16. 19, &c. This is it which the Psalmist forewarneth us of, Psa. 37. 1. David in his own example showeth how prone we are hereunto, Psa. 73. 3, &c. and therefore we had need to be the more watchful against it.

§ 150. Of a natural man's bondage.

IT is here further said that through or by fear of death they are subject to bondage. The terror with which unregenerate persons are afflicted is aggravated by a kind of bondage whereinto it brings them; For the fear of death is like a scourge which keeps them that are under it in bondage, so as they dare not speak, nor stir, nor attempt anything for their freedom; They who are in such a manner under the lash (as we speak) are in a miserable bondage.

The word translated bondage is a relative, it hath reference to a superior power which keeps one in awe; The Nown whence it ariseth signifieth a Servant. Servant, according to the Master to whom he hath relation, implieth a dignity or a slavery; A Servant of God, Tit. 1. 1. of the Lord, Luk. 1. 38. of Jesus Christ, Rom. 1. 1. are honorable Titles. But a Servant of sin, Rom. 6. 20. a Servant of corruption, 2 Pet. 2. 19. and of the devil, Eph. 2. 3. are base and servile Titles. So the verb to serve is taken in a good and in a bad sense, as to serve the Law of God and the Law of sin, Rom. 7. 25.

But the word here translated bondage being five times used in the New Testament, is always taken in a bad or base respect, as here, and Rom. 8. 15. 21. Gal. 4. 24. & 5. 1.

The bondage here meant is spiritual, under sin and Satan; It compriseth under it a miserable anxiety and perplexity of mind, upon a continual expectation of death and damnation.

The word translated subject, intendeth such an one as is bound or fast tied to a thing. The verb whence it is derived is translated entangled, Gal. 5. 1. Here is implied such a subjection as a man cannot free himself from it; It is translated guilt, Mar. 14▪ 64. 1 Cor. 11. 27. I am. 2. 10. He that is guilty of a penalty is bound to undergo it.

To the same purpose this very word is five times translated in danger of, as Mat. 5. 21, 22. Mar. 3. 29. Such danger is intended as he that is in it cannot free himself from it; Like that wherein Joseph was being cast into a pit, Gen. 37. 24. and wherein Jeremiah was in the dungeon, Ier. 38. 6.

§. 151. Of the continuance of a man's bondage all his life.

THe aforesaid thralldom is aggravated by the continuance thereof, expressed in this phrase, all their life time; There is a special graecism which intendeth a continuance of the aforesaid fear and bandage, even so long as a man liveth, and that without intermission.

Qu. How can any be said to be delivered from that to which they are subject or fast tied u •… to all their life time?

Ans. This continuance all their life time is to be taken,

• 1 Of the time wherein men lived before they were delivered, even all the time of their life wherein they were in bondage.
• 2 Of such as never were nor ever shall be delivered.
• 3. Of the time of the bondage here intended; It is not for a set determined time, as an apprenticeship, but of a time without date, as of a bondslave.

This continued subjection to bondage doth further set out the miserable condition of natural men who are in perpetual bondage. The Apostle setteth it for •… under a fit type which was Agar, who under a type representeth the mother 〈◊〉 all born after the flesh; Of her it is said, She gendereth unto bondage, and again, She and her children are in bondage, Gal. 4. 24, 25.

Well weigh the Masters under which such are in bondage, and it will evidently appear how woeful a plight they are in.

• 1 They are servants of sin, whose wages is death, Rom. 6. 17, 23.
• 2 They are of their Father the devil, and the lusts of their Father they do; He was •… murderer from the beginning, John. 8. 44.
• 3 They are in bondage under the Law, Gal 4. 3. and that in regard of the rig •… thereof, I am. 2. 10. and of the curse thereof, Gal. 3. 10.
• 4 They are children of wrath, Eph. 2. 3. even of God's wrath which is an insupportable burden.
• 5 They shall come forth to the Resurrection of condemnation, Job. 5. 29. This is it that will make them put themselves in the dens and in the rocks of the mountains, &c. Rev. 6. 15, 16.

A due consideration of a natural man's bondage is of great force to beat down all high conceits that he may have of himself; What if he be as great a Conqueror as Alexander was? as highly promoted as Haman? as deep a Politician •… Achitophel? as rich as Dives? as mighty as Goliath? as comely as Absalom? y •… so long as he remains in his natural condition he is a very base slave, God as a j •… and severe Judge will exact the uttermost of him, which because he performeth not, his wrath will lie heavy upon him; The Law will be as a bond or obligation against him, the devil ready to arrest him and cast him into the prison of hell. Every thing that the natural man enjoyeth makes his bondage the worse, the ambitio •… man is made the greater slave by his honors; the rich man by his wealth, the roluptuous man by his pleasure, the Politician by his wit: So others by other things.

§. 152. Of deliverance from spiritual bondage.

FRom the foresaid evils, fear of death and bondage, deliverance is procured by the Lord Jesus.

The Verb translated deliver is a Compound. The simple Verb signifieth 〈◊〉 change, 1 Cor. 23. 51. Gal. 4. 20, The Compound signifieth to change from, namely, from one state or condition to another; They who having been in bondage, are delivered, are changed from one state to another, from a miserable condition to •… happy.

Three times is this Compound word used in the New Testament, and in every of them it intendeth such a change or deliverance, as here, and Luk. 12. 58. & Act▪ 19. 1, 2.

This deliverance presupposeth a former miserable condition; Men are not sail to be delivered from a good and happy condition; They are willing to continue and abide therein; But from a bad and miserable condition to be delivered is acceptable to any one: As when the Israelites were delivered from the Egyptian •… , Exod. 18. 10. and men from their spiritual enemies, Luk. 1. 74. Such a deliverance is that which the Apostle here speaketh of; a deliverance from the worst bondage that any can fall into. Where the Apostle in reference to this bondage thus complaineth, O wretched man that I am, who shall deliver me from the body of this death▪ He himself gives this satisfaction, I thank God through Jesus Christ our Lord, R •… . 7. 24, 25. That for which he thanks God is, that Christ had delivered him from the foresaid bondage; which he further confirmeth in these words, There is now no c •… damnation to them that are in Christ Jesus, Rom. 8. 1. That redemption which is frequently attributed to Christ intendeth this deliverance.

The word which most usually setteth out that redemption, is derived from •… Verb which signifieth to loose or unbinde one. Now there is a double bond whereby men may be said to be bound: One is the bond of Law, as an obligation, whereby a man stands bound to pay a debt. The other is a bond of violence: as when a man is bound by cords, chains, or other like means, Act. 22. 30.

In the former sense men are redeemed by payment of the debt, which is a point of justice: Thus Christ is said to redeem us by a price, which was his own precious blood, 1 Pet. 1. 18, 19. In this respect another word is used which signifieth to buy, and we are said to be bought, 1 Cor. 6▪ 20▪ & 7. 23. Thus Christ bought us of his Father: and by giving his blood for our Redemption, satisfied the justice of his Father.

In the later sense men are redeemed by might and force. This is an act of power. Thus Christ overcame that Tyrant that held us in bondage, and so delivered us. Hereof see §. 141.

This deliverance is here amplified by the extent of it: for the benefit thereof extended to all of all sorts. This is implied under these indefinite relatives, them, who. The correllative in Greek implieth a generality. It is translated sometimes, as many as, Matth. 14. 36. Sometimes, all they that, Luk. 4. 40. Sometimes, whosoever, Luk. 9. 5.

This indefinite particle doth not intend that everyone that was subject to the foresaid bondage, was delivered: but that there were none so deeply implunged therein, and so fast held thereby, but might be delivered by Christ. Of Christ's dying for every man, See §. 81, 82.

Of all deliverances, this here spoken of is the most admirable in the kind, and most beneficial to us that partake of the benefit thereof. Was the Israelites deliverance from the Egyptian bondage, or from the Babylonish captivity a benefit worthy to be kept in perpetual memory? Surely then much more this. There is as great a difference betwixt them and this, as betwixt a tyrant that is but flesh and blood, and Principalities and powers: as betwixt earth and hell: as betwixt temporary and everlasting. The difference is greater then can be expressed, whether we consider the bondage, from which, or the means, by which we are delivered. This deliverance was it which made that good old Priest which had been dumb, when his mouth was opened, thus to praise God, Blessed be the Lord God of Israel: for he hath visited and redeemed his people, &c. Luk. 1. 68, &c.

How ill doth it become those who think and profess that they are delivered, to walk as slaves who are not delivered. With great vehemency thus doth the Apostle protest to such, This I say, and testify in the Lord, that ye henceforth walk not as other Gentiles, &c. Eph. 4. 17. Having changed our Master, it is most meet that we should change our service: The Law of nature and of Nations requireth as much. Ye were sometime darkness, but now are ye light in the Lord: walk as children of light, Eph. 5. 8. This was the principal end for which Christ delivered us out of the hand of our enemies: namely that we might serve him without fear, in holiness and righteousness before him all the days of our life . We may not therefore any longer be servants of sin ( Rom. 6. 12.) nor of Satan (1 Pet. 5. 9.) nor of men, 1 Cor. 7. 23. They who so do, make void that for which Christ hath taken flesh and blood, and therein by death destroyed the devil.

§. 153. Of the Resolution of Heb. 2. v. 14, 15.

IN these two verses is a description of Christ's Kingly Office.

This is set out by two effects accomplished by his death: so as a further proof is herein given of Christ's human nature united to his Divine.

Two points are hereabouts observable.

• 1. A connection of Christ's Regal Function with his Prophetical, in this phrase, For as much then as the children are partakers of flesh and blood.
• 2. The demonstration of this Royal power.

The connection showeth a reason why Christ exercised his Kingly Office in ma •… nature: Namely because the children which God had given him were so.

In setting down this reason, observe

• 1. The relation of the persons at whose good he aimed: the children.
• 2. Their constitution: flesh and blood.
• 3. Their participation therein: are partakers.

In the demonstration of Christ's Royal power is set down,

• 1. The nature wherein he exercised it.
• 2. The Acts whereby he manifested it.

About the foresaid nature is set down,

• 1. The Person that assumed it, He himself.
• 2. The kind of nature, The same.
• 3. The manner of assuming it, He took part.
• 4. His resemblance therein to others, also likewise.

The Acts of his Royal Function are two.

• 1. A conquest, v. 14.
• 2. A deliverance, v. 15.

In setting down the conquest we may discern

• 1. The manner of expressing it: by way of a final cause, That he might.
• 2. The matter whereof it consisteth. This setteth out,
  • 1. The kind of conquest, Destroy.
  • 2. The means whereby he accomplished it, by death.
  • 3. The enemy conquered. He is set out,
    • 1. By his power, Him that had the power of death.
    • 2. By his name, Devil.

The second Act of Christ's Royal Function is set out as the former.

• 1. By the manner of expressing it, which is by way of a final cause, implied in this copulative, and, as if he had said, And that he might.
• 2. By the matter whereof it consisteth. Herein is set down,
  • 1. The kind of Act, Deliver.
  • 2. The extent thereof, Them who, or whosoever.
  • 3. The parties delivered. These are described by that miserable condition wherein they were before they were delivered. This condition is set out two ways,
    • 1. By that fear wherein they are aggravated by the object thereof, death.
    • 2. By that bondage wherein they were. This is aggravated,
      • 1. By the straitness of the bond, subject, or fast held.
      • 2. By their continuance therein, all their life time.

§. 154. Of the Observations collected out of Heb. 2. v. 14, 15.

I. MAns nature is of a frail constitution. It is flesh and blood, visible, sensible, mutable, mortal, corruptible. See §. 137.

II. Saints are of the same constitution with others. By the children are meant Saints▪ and these are said to be partakers of flesh and blood. See §. 138.

III. The Son of God became man. This relative, He himself, hath reference to Christ's eminency, even as he was God. See §. 58.

IV▪ Christ voluntarily became man. This word, took part, implieth as much See §. 139.

V. Christ would partake of the very same nature that others had. So much is expressed under this phrase, the same. See §. 139.

VI. Because the rest of God's children were flesh and blood, Christ would therefor •… be so. This is gathered from these words, for as much, also, likewise. See §. 136.

VII. Christ hath vanquished Satan. This word, destroy, is a word of conquest. See §. 141.

VIII. Satan hath the power over death. The very words of the Text declare thus much. See §. 143.

IX. Doubtfull points are to be explained. This phrase, that is, is a phrase of explanation. See §. 145.

X. Satan is an accuser. This is gathered from the notation of the Greek name translated Devil. See §. 146.

XI. Christ by death vanquished him that had the power of death. So much is expressed in the very words of the Text. See § 144.

XII. Christ assumed man's nature to destroy man's enemy. He was flesh and blood that he might destroy the devil. See §. 139.

XIII. Christ conquered Satan to deliver man. The copulative particle and intends as much. See §. 148.

XIV. Men naturally dread death. This is here taken for grant. See §. 149.

XV. Mans natural estate is a bondage. This also is here taken for grant. See §. 150.

XVI. Man is fast held in his bondage. The Greek word translated, subject, intendeth as much. See §. 150.

XVII. Man is a slave all his life long. How this holds true is shown §. 151.

XVIII. Christ hath delivered his from their natural bondage. This is here necessarily implied. See §. 152.

XIX. There are none so fast held in bondage but may be delivered by Christ. See §. 152.

XX. Fear of death is a very bondage▪ They that fear death are here said to be subject to bondage. See §. 150.

§. 155. Of the transition betwixt Christ's Princely and Priestly Function.

THis verse is here inserted as a fit transition betwixt the Princely and Priestly Office of Christ. It hath reference to them both as an especial reason of the one and of the other. In reference to the former it showeth a reason of the two forementioned acts of Christ's Kingly Office. Why he destroyed the devil, and why he delivered man that was in bondage: even because he took not on him the nature of Angels: but the seed of Abraham. The first particle FOR intendeth as much: In reference to the later which is Christ's Priestly Function, this verse layeth down the ground of all the particulars following, ver. 17, 18. He was made like to his brethren: he was a merciful and faithful High priest, &c. Even because he took on him the seed of Abraham.

The Greek conjunction translated, verily, is a compound. The simple is a note of asseveration or ratification: It is translated doubtless, (2 Cor. 12. 1.) which 〈◊〉 all one as this word verily. The particle with which it is here compounded pointeth at some place. In that respect it may here be thus translated, he nowhere took on him: So the Vulgar Latin, and our ancient notes. Thus it may have reference to the Old Testament; whereunto the Apostle hath oft reference, as Chap. 1. 5, &c. and in this Chapter, ver. 6. 12, 13. In this sense it may imply that the Scripture nowhere testifieth of Christ that he took on him the nature of Angels, &c. and therefore it may be inferred that he did not take the nature of Angels on him.

Whether we take this word as a note of asseveration, or as pointing to the Old Testament, the same sense remaineth: for both ways it addeth emphasis to this negative, he took not.

§. 156. Of the meaning of this word, He took on him.

THe Greek word thus translated, he took on him, is compounded of a Verb that signifieth to take (Matth. 14. 19.) or to receive (Matth. 7. 8.) and a Preposition which hath various significations: as at (Luk. 22. 40.) to (John 21. 11.) in (Matth. 23. 2.) upon (John 19. 19.) and sundry others: answerably words compounded with that Preposition have divers significations. Thus this word in my Text signifieth,

• 1. To catch one being ready to perish, Matth. 14. 31.
• 2. To take one that cannot see, to lead and direct him, Mark 8. 23.
• 3. To take one to him for his good, Luk. 14. 4.
• 4. To lay hold upon one against his mind, Luk. 23. 26.
• 5. To lay fast hold on a thing which he would not lose, 1 Tim. 6. 12.
• 6. To take one kindly by the hand, to testify a desire of consederacy with him, Heb. 8. 9.

In all these significations may this word here be applied to Christ in reference to man▪ For,

• 1. Christ catched man being ready utterly to perish.
• 2. He took man stark blind to open his eyes.
• 3. He took man full of sores to cure him.
• 4. When man was unwilling to come ( Gen. 3. 8.) Christ took him.
• 5. He laid fast hold on man and would not let him go.
• 6. Most kindly he took man by the hand and entered into Covenant with him.

Yea further he took man's nature upon him. Thus do most Interpreters, both Ancient and Modern here expound this word. So do our English Translatours This phrase, the nature of, is not in the Greek Original: but implied under that word, took on him. And it is in our English, as in other Translations, inserted, more fully to express the meaning of the Greek word.

Indeed many Expositors both of former and later times, do take this word in this Text, properly to signify Christ's apprehending or laying hold on man, when man would have run away from him: but withal they do infer that for that end Christ assumed man's nature. So as herein all agree, that Christ's assuming our nature is here intended: only some would have it properly intended in the meaning of the word: others would have it implied by just and necessary consequence.

The Greek word is of the present tense, he taketh. Yet for perspicuity sake it is translated in the Preterperfect tense, he took. For it is usual in the Hebrew Dialect to put one tense for another▪ as the Present for the Future, ( Zech. 9. 9.) to show that Divine promises of future good things, are as sure and certain as things present. So here the Present tense is put for the Preterperfect, which signifieth the time past, to represent a thing past as ever in doing. This therefore is an elegant and emphatical Hebraism.

§. 157. Of Christ's not assuming the nature of Angels.

OF Angels we have largely spoken on Chap. 1. §. 81, &c.

This phrase, he took not Angels, is here set down in opposition to that kind of nature which Christ assumed to him. This particle of opposition BUT, intends as much.

It shows that what Christ did not for Angels, he did for man: and what he did fo •… man, he did not for Angels.

•… ▪ This negative, he took not on him the nature of Angels, is here premised for weighty reasons.

• 1. In reference to the fifth verse, where it is said that God put not in subjection unto the Angels the world to come. Here a reason thereof is shown: namely, because Christ was not one with Angels, he took not upon him their nature.
• 2. It giveth an instance of God's Sovereignty and Justice. For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves: and justly may he so do: for thus in justice hath he dealt with the Angels that sinned. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day, Jude v. 6. 2 Pet. 2. 4.
• 3. To amplify God's mercy to man. It is a very great amplification of mercy that it is such a mercy as is not extended to others: though those other stood in as much need thereof, Psal. 147. 20.
• 4. It demonstrateth more fully the kind of nature which Christ assumed: that it was not an Angelical, a spiritual, a celestial nature, as some Heretics have imagined. See §. 140.

This word Angels is indefinitely to be taken, with reference to all sorts of Angels good or bad. It showeth, that the good Angels had not so much honor conserred upon them as man had: namely to be one with Christ. In this respect even the good Angels are inferior to Saints: for they are sent forth to Minister for them, Heb. 1. 14.

It showeth also that evil Angels have not that mercy shown unto them, which men have: namely to have the Son of God in their nature, a Savior, to save them.

This negative that Christ took not on him the nature of Angels, refutes the opinion of the Chiliasts or Millinaries, who hold that the very devils shall be released out of hell after a 1000 years. None can be freed but by Christ: but with Christ they have nothing to do. See more hereof in my Treatise of the sin against the holy Ghost. §. 29, 30, 31.

§. 158. Of Objections against this truth, Christ took not on him the nature of Angels, Answered.

Obj. 1. CHrist appeared unto men in the shape of an Angel, Exod. 3. 2, 6. Judge. 13. 3, 17, 18.

Answ. Though it were the Son of God that appeared unto men, and he be called an Angel, yet that shape wherein he appeared was not the shape of an Angel, but rather of a man: neither was that the true human nature of Christ, which he afterwards assumed: but only a visible human nature which he assumed for that present time and use.

Obj. 2. Christ is expressly called Angel, Isa. 63. 9. Mal. 3. 1.

Answ. He is so called not in regard of his nature: but of his Office. So men are called Angels, Rev. 1. 20.

Obj. 3. Christ is called the Head of all Principality and Power. Under these words Angels are comprised.

Answ. Christ is indeed the Head of Angels: but not by virtue of any mystical union, but by reason of that preeminency which he hath over them. Thus is he said to be far above all Principality, &c. Eph. 1. 21. And also by reason of that authority he hath over them, Heb. 1. 6, 7, 14.

Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth, (Eph. 1. 10.) By things in heaven are meant Angels.

Answ.

• 1. It is not necessary that Angels should be there meant, but rather glorified Saints.
• 2. If Angels be there meant, the gathering of them together is not to be taken of an union with Christ: but rather of a reconciliation betwixt Angels and men: or of the establishing of the good Angels that fell not.

§. 159. Of the privilege of Believers above Angels.

TO show that that very mercy which was not vouchsafed to Angels, was vouchsated to men, the Apostle doth not only use this particle of opposition, BUT, (which 〈◊〉 in like cases frequently useth: as Prov. 10. 2.) but also he repeateth the same word again wherein the grace not granted to Angels, is comprised: which is this, He took on him: so as to man was granted that which was not vouchsafed to Angels. Of that grace see §. 157.

This is such an evidence of God's peculiar respect to man, as it made the Angels themselves desire to behold the riches of God's mercy herein, 1 Pet. 1. 12.

If to this general we add other particular exemplifications of God's mercy to man, over and above that which he shown to Angels, we shall more clearly discern the exceeding greatness of God's favor to man. Some particulars are these.

• 1. Christ is given a Savior to lost man, Luk. 2. 11. No Savior is afforded to Angels.
• 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ, 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels.
• 3. All things are put in subjection to man. Not so to Angels, v. 5, 6, & •… .
• 4. Men shall judge the Angels, 1 Cor. 6. 3. Angels shall not judge men.
• 5. Angels are ministering spirits sent forth to minister for them that shall be 〈◊〉 salvation, Heb. 1. 14. Men are not sent forth to minister for Angels.

Some make the reason of that difference which God put between men and Angels to be this, that all the Angels fell not: and thereupon they infer that 〈◊〉 not take on him the nature of Angels for the good Angels sake, because 〈◊〉 were but a part: for he will take the nature for all or none. This reason 〈◊〉 hold, in that he took man's nature, for the good and benefit only of the seed of Ab •… ham. See §. 162.

Others put the reason of the foresaid difference between men and Angels in 〈◊〉 heinousness of the sin of Angels: and thereupon they aggravate the sin •… e▪ Angels by sundry circumstances: as, that they were the more excellent creatures that they had more light of understanding: that they first sinned: that they 〈◊〉 not tempted •… o sin as man was: and that they tempted man and so were murder of man, John. 8. 44.

I will not assay to extenuate any of these aggravations: But this I may bo •… say, that these and other like reasons taken from difference in creatures much •… gate from the supreme Sovereignty of God, who thus saith, I will be gra •… ▪ whom I will be gracious: and I will show mercy, on whom I will show mercy, Exod▪ 19. That which about God's Sovereignty exercised on man and man, in refere •… to the Elect and reprobate is distinctly set down by the Apostle ( Rom. 9. 21, 〈◊〉 may not unfitly be applied to his Sovereignty exercised on men and Angels. 〈◊〉 not the Potter power over the clay of the same lump, to make one vessel unto honor, 〈◊〉 another unto dishonor? &c. Is it not lawful for me, saith the Lord, to do what 〈◊〉 with mine own? This then is the reason that we must rest upon, So was God's 〈◊〉 pleasure▪ He would not show that mercy to Angels, which he did to men.

〈◊〉 peculiar love to man, see my Treatise entitled A plaster for the plate on Nu •… . 16. •… 6. § 34, 35.

The privileages which God hath given to men more then to Angels aggrav •… their •… ge who adore Angels. Therein they dishonor God in giving▪ creature that honor which is due only to the Creator: and they do too 〈◊〉 〈◊〉 〈◊〉 in dejecting themselves below those, above whom God hath •… vanced them. A good Angel would not accept of such adoration, Revel. 19. 〈◊〉 & 2 •… . 8, 9.

The foresaid privilege doth further aggravate man's backwardness about 〈◊〉 things that make to the honor of God, God having honored men above Ang •… equity and gratitude require that men should endeavor to honor God more 〈◊〉 the Angel 〈◊〉 : but they fail so much herein as they come very short of other 〈◊〉 tures in glorifying God. Behold the heavens: they declare the glory of 〈◊〉 Psal. 19. 1. The whole host of heaven constantly keepeth that course wherein 〈◊〉 at first set them. Those stars that are called wandering, wander according▪ their appointed course; and are constant therein. Look down upon the earth 〈◊〉 you shall find all manner of trees and plants bringing forth their fruit in their 〈◊〉 son, according to the first appointment, Gen. 1. 12. Yet men exceedingly fail those courses which God hath appointed unto them. We may justly take up 〈◊〉 Prophets complaint in this respect and say, Hear O heavens, and give ear O 〈◊〉 &c. Isa. 1. 2, &c. Let the consideration of God's respect to man above A •… quicken us up to out-strip, if it were possible, the very Angels in glorifying 〈◊〉 At least let our endeavor be to come as near them therein as possibly we 〈◊〉 This is a point intended in the third petition; where Christ directeth us to pray, 〈◊〉 God's will be done on earth, as it is in heaven, Matth. 6. 10.

Consider therefore what is said of Angels, They excel in strength, they 〈◊〉 Commandments, hearkening unto the voice of his Word, Psal. 103. 20. They 〈◊〉 unto God, Dan. 7. 10. They do always behold the face of God, (Matth. 18. 10.) 〈◊〉 to know his will what they should do. They suddenly upon all occasions assemble in multitudes to praise God, Luke 2 13, 14. There is joy in the presence of the Angels of God over a sinner that repenteth, Luke 15. 10. In these and other like duties that concern us we ought to be followers of them.

§. 160. Of Christ's eternal Deity.

THis word He took on him, as it setteth out the human nature of Christ, so it giveth a hint of his divine nature; For it presupposeth that Christ was before he took on him the Seed of Abraham, Joh 8. 58. He that taketh anything on him must needs be before he do so. Is it possible for him that is not to take anything on him? Now Christ in regard of his human nature was not before he assumed that nature. Therefore that former being must needs be in regard of his divine nature: In that respect he ever was, even the eternal God. Being God he took on him an human nature; So much was before implied under this word took part, He also took part of the same, v. 14. §. 139.

§. 161. Of Christ taking on him Seed.

THat which Christ took on him is here said to be Seed.

Seed in relation unto man is by a Metonymy put for children. For seed is the matter out of which children arise. Thus is this word used, Luke 1. 55. John. 8. 33. Act. 7. 5, 6. Rom 4. 16, 18.

The Apostle doth here purposely use this word Seed, to show,

• 1. That Christ came out of the loins of man, as Jacob's children, and their children are said to come out of his loins, Gen. 46. 26. Exod. 1. 5. And all the Jews are said to come out of the loine of Abraham, Heb. 7. 5. And Solomon is said to come out of the loins of David, 1 King. 8. 19. In a man's loins his seed is, and it is a part of his substance; Thus it showeth that Christ's human nature was of the very substance of man.
• 2. That Christ was the very same that was promised to be the Redeemer of man. For of old he was foretold under this word Seed, as, The Seed of the woman, Gen. 3. 15. The Seed of Abraham, Gen. 12. 18. The Seed of Isaac, Rom. 9. 7. Heb. 11. 18. The Seed of David, 2 Sam. 7. 1 •… . & 22 51.

§. 162. Of Christ's taking on him the Seed of Abraham.

CHrist was indeed the Seed of the first woman, Gen. 3. 15. which was the mother of all mankind; His Genealogy therefore reacheth even unto Adam, Luke 3. 38. For Christ assumed the common nature of man, and not of any particular person. Yet here the Apostle ascendeth no higher then to Abraham, who was the twentieth generation from Adam,