A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...

VERSE 5, 6, 7, 8, 9, 10.

• 5. Wherefore when he cometh into the World, he saith, Sacrifice and Offer∣ing thou wouldst not; but a Body hast thou prepared [fitted for] me.
• 6. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure.
• 7. Then said I, Lo, I come, (in the Volume of the Book it is written of me) to do thy Will O God; that I should do thy Will.
• 8. Above when he said, Sacrifice and Offering, and Burnt Offerings, and Offerings for Sin, thou wouldst not, neither hadst pleasure therein, which are Offered by the Law:
• ...

• 9. Then said he, Lo, I come to do thy Will (O God.) He taketh away the First, that he may establish the Second.
• 10. By the which Will we are Sanctified, through the Offering of the Body of Jesus Christ once for all.

A Blessed and Divine Context this is, Summarily representing unto us the Love, Grace and Wisdom of the Father; the Love, Obedience and Suf∣fering of the Son; the Federal Agreement between the Father and the Son, as unto the work of the Redemption and Salvation of the Church, with the Blessed Harmony between the Old and New Testament, in the Declaration of these things. The Divine Authority and Wisdom that Evidence themselves herein, are ineffable, and do cast contempt on all those by whom this Epistle hath been called in question; as sundry other passages in it do in a peculiar manner. And it is our Duty to enquire with diligence into the Mind of the Holy Spirit herein.

As unto the general Nature of the arguing of the Apostle, it consists in Two Parts. (1.) The Introduction of a pregnant Testimony out of the Old Testament unto his purpose, v. 5, 6, 7, 8, and part of the 9th. (2.) Inferences from that Testimony, Asserting and Confirming all that he had pleaded for.

In the Testimony he produceth, we may consider, (1.) The manner of its In∣troduction, respecting the reason of what is asserted; Wherefore. (2.) Who it was by whom the words insisted on were spoken; He saith. (3.) When he spake them; When he came into the World. (4.) The things spoken by him in general; which consist in a double Antithesis. (1.) Between the Legal Sacrifices, and the Obedience of Christ in his Body, ver. 5. (2.) Between Gods acceptance of the one and the other, with their Efficacy unto the end treated of, which must be par∣ticularly spoken unto.

1. The Introduction of this Testimony is by the word, wherefore, for which * 1.1 cause, for which end. It doth not give an account why the words following were spoken, but why the things themselves were so ordered and disposed: And we are directed in this word, unto the due consideration of what is designed to be proved: And this is, that there was such an Insufficiency in all Legal Sa∣crifices, as unto the Expiation of Sin, that God would remove them, and take them out of the way to Introduce that which was better, to do that which the Law could not do. Wherefore, saith the Apostle, because it was so with the Law, things are thus disposed of in the Wisdom and Counsel of God, as is de∣clared in this Testimony.

2. Who spake the words contained in the Testimony: He saith. The words * 1.2 may have a Threefold respect.

(1.) As they were given out by Inspiration, and are Recorded in the Scripture. So they were the words of the Holy Ghost, as the Apostle expresly affirms of the like words, ver. 15, 16. of this Chapter.

(2.) As they were used by the Penman of the Psalm, who speaks by Inspiration. So they were the words of David, by whom the Psalm was Composed. But although David spoke or wrote these words, yet is not he himself the person spoken of, nor can any passage in the whole Context be applyed unto him, as we shall see in particular afterwards. Or if they may be said to be spoken of him, it was only as he bare the person of another, or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sa∣crifices of the Law, when they were Hypocritically performed, and trusted unto as a Righteousness, unto the neglect of Diligence in Moral Duties; yet David did not, would not, ought not in his own Name and Person re∣ject the Worship of God, and present himself with his Obedience in the room thereof, especially as unto the end of Sacrifices in the Expiation of Sin. Wherefore,

(3.) The words are the words of our Lord Jesus Christ; when he cometh into the World, he saith. And it is a vain Enquiry, when in particular he spake these words; unto whom or where any mention is made of them in the story of him. It is no way needful that they should be Literally or Verbally pronounced by him. But the Holy Ghost useth these words in his Name as his, because they

declare, express and represent his mind, design and resolution in his coming into the World, which is the sole end and use of Words. On the consideration of the Insufficiency of Legal Sacrifices (the only appearing means unto that pur∣pose) for the Expiation of Sin, and the making of Reconciliation with God, that all Mankind might not Eternally perish under the Guilt of Sin, the Lord Christ represents his readiness and willingness to undertake that work, with the Frame of his Heart and Mind therein.

The Ascription of these words unto the Lord Christ on the reason mentioned, gives us a prospect into, (1.) The Love of his undertaking for us, when all other ways of our Recovery failed, and were disallowed as Insufficient: (2.) Into the Foundation of his undertaking for us, which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices: (3.) Into his readiness to undertake the work of Redemption, notwithstanding the difficulties that lay in the way of it, and what he was to undergo in the stead of the Legal Sa∣crifices.

We have the Solemn word of Christ in the Declaration he made of his readi∣ness * 1.3 and willingness to undertake the work of the Expiation of Sin, proposed unto our Faith, and Engaged as a sure Anchor of our Souls.

3. The Season of his speaking these words in the manner declared, was, on * 1.4 his coming into the World; wherefore coming (or when he cometh) into the World, he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, veniens or venturus; when he was to enter into the World, when the design of his future coming into the World was declared. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is, he that is to come, Mat. 11. 3. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Joh. 4. 45. That therefore may be the sense of the words; upon the First prediction of the fu∣ture coming of the Son of God into the World, the Design, Mind and Will, wherewith he came, was declared.

Refer the words unto some actual coming of the person spoken of into the World, and various interpretations are given of them. When he came in Sa∣crifices Typically, say some: But this seems not to be a word accompanying the First Institution of Sacrifices; namely, Sacrifices thou wouldst not have. His coming into the World was his appearance, and publick shewing of himself unto the World, in the beginning of his Ministery, as David came out of the Wilderness and Caves to shew himself unto the people, as King of Israel, saith Grotius. But the respect unto David herein is frivolous; nor are those words used with respect unto the Kingly Office of Christ, but meerly as unto the Offer∣ing himself in Sacrifice to God.

The Socinians contend earnestly, that this his coming into the World, is his entrance into Heaven after his Resurrection. And they embrace this uncouth Interpretation of the words, to give countenance unto their pernicious Errour, that Christ offered not himself in Sacrifice to God, in his Death, or whilest he was in this World. For his Sacrifice they suppose to be Metaphorically only so called, consisting in the representation of himself unto God in Heaven, after his Obedience and Suffering. Wherefore they say that by the World which he came into, the World to come mentioned, Chap. 2. 5. is intended. But there is nothing sound, nothing probable or specious in this wresting of the words and sense of the Scripture. For, (1.) the words in the places compared are not the same. This is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only; those are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and are not absolutely to be taken in the same sense, though the same things may be intended in vari∣ous respects. (2.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the Habitable part of the Earth, and can on no pretence be applyed unto Heaven. (3.) I have fully proved on that place, that the Apostle in that expression intendeth only the Days and Times of the Messia, or of the Gospel, commonly called among the Jews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the World to come, that new Heaven and Earth, wherein Righteousness should dwell. But they add that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it self is used for Heaven, Rom. 4. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he should be the Heir of the World; that is, of Heaven, the World above. But this Imagination is vain also. For Abrahams being Heir of the World, is no more but his being the Father of many Nations: Nor was there ever any other promise which the Apostle should refer unto, of his being Heir of the World, but only that of his being the Father of many Nations, not of the Jews only, but of the Gentiles also; as the Apostle explains it,

Rom. 15. 8, 9, 10, 11, 12. Respect also may be had unto the promised Seed pro∣ceeding from him, who was to be the Heir of all things.

That which they intend by his coming into the World, is what himself con∣stantly calleth his leaving of the World, and going out of it. See Joh. 17. 11, 12. 18. Chap. 13. 1. I leave the World, I am no more in the World; they are in the World. This therefore cannot be his coming into the World. And this Ima∣gination is contrary as unto the express words, so to the open design of the Apostle; For as he declares his coming into the World, to be the season where∣in a Body was fitted for him, so that which he had to do herein, was what he had to do in this World, before his departure out of it, v. 12. Wherefore this Figment is contrary unto common sense, the meaning of the words, the de∣sign of the place, and other express Testimonies of Scripture, and is of no Use, but to be an instance how Men of corrupt Minds can Wrest the Scripture for their ends unto their own destruction.

The General Sense of the best Expositors, antient and modern, is, that by the coming of Christ into the World, his Incarnation is intended: See Joh. 9. 10. Chap. 3. 16, 17. 19. Chap. 6. 14. Chap. 9. 5, 39. Chap. 11. 27. Chap. 12. 46. Chap. 16. 28. The same with his coming in the Flesh, his being made Flesh, his being manifest in the Flesh; for therein and thereby he came into the World.

Neither is there any weight in the Objection of the Socinians, unto this Ex∣position of the words; namely, that the Lord Christ at his First coming in the Flesh, and in his Infancy, could not do the will of God, nor could these words be used of him. For, (1.) His coming into the World in the Act of the Assumption of our Nature, was in Obedience unto, and for the fulfilling of the Word of God. For God sent him into the World, Joh. 3. 17. And he came not to do his own will, but the will of him that sent him. (2.) His doing the will of God, is not confined unto any one single Act or Duty, but extends it self unto all the Degrees, and whole progress of what he did and suffered in compliance with the Will of God, the Foundation of the whole being laid in his Incar∣nation.

But as these words were not verbally and litterally spoken by him, being only a real Declaration of his Design and Intention; so this expression of his coming into the World, is not to be confined unto any one single Act or Duty, so as to exclude all others from being concerned therein. It hath respect unto all the Solemn Acts of the Susception and Discharge of his Mediatory Office for the Salvation of the Church. But if any shall rather Judge that in this expressi∣on some single season and act of Christ is intended, it can be no other but his Incarnation, and his coming into the World thereby. For this was the Foundati∣on of all that he did afterwards, and that whereby he was fitted for his whole work of Mediation, as is immediately declared. And we may observe,

(1.) The Lord Christ had an Infinite prospect of all that he was to do and suffer * 1.5 in the World, in the discharge of his Office and Undertaking. He declared from the beginning his willingness unto the whole of it. And an Eternal evidence it is of his Love, as also of the Justice of God, in laying all our Sins on him, seeing it was done by his own Will and Consent.

4. The Fourth thing in the words is, what he said. The substance of it is laid down, ver. 5. Unto which the farther Explication is added, ver. 6, 7. And the Application of it unto the Intention of the Apostle, in those that follow.

The Words are recorded, Psal. 40. v. 6, 7, 8. being Indited by the Holy Ghost in the Name of Christ, as declarative of his Will.

Of the First thing proposed, there are Two Parts. (1.) What concerned the Sacrifices of the Law. (2.) What concerneth himself. As unto what concerneth the Sacrifices, there is, (1.) the expression of the Subject spoken of; that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Apostle renders by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sacrifice and Offer∣ing. In the next Verse, the one of them, namely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is distributed into * 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the Apostle renders by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Burnt Offerings, or whole Burnt Offerings and Sacrifices for Sin. It is evident that the Holy Ghost in this variety of Expressions, comprizeth all the Sacrifices of the Law, that had respect unto the Expiation of Sin. And as unto all of them,

their Order, especial Nature and Use, I have Treated at large in my Exercitations before the First Volume of this Exposition. Exercit. 24. whither the Reader is referred.

Of these Sacrifices it is affirmed, that God would them not, ver. 5. and that * 1.7 he had no pleasure in them, ver. 6. The First in the Original is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which the Apostle renders by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou wouldst not. We render it in the Psalm, thou didst not desire. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, to will, but always with desire, compla∣cency and delight, Psal. 51. 6. Behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou desirest, thou wilt, or art de∣lighted with Truth in the hidden part, ver. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou wouldst not, thou desirest not Sacrifice, Gen. 34. 11. He had delight in Jacobs Daughter, Psal. 147. 10. So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Noun is, delight, Psal. 1. 2. The LXX. render it generally by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to will, as also the Noun by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And they are of the same signification, to will freely, voluntarily and with delight. But this Sense the Apostle doth transfer unto the other word, which he renders by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 6. In the Psalm it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast not required. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is to * 1.8 rest in, to approve, to delight in, to be pleased with: So is it always used in the New Testament, whether spoken of God or Men. See Matt. 3. 17. Chap. 12. 18. Chap. 17. 5. Luk. 3. 22. Chap. 12. 32. Rom. 15. 26, 27. 1 Cor. 1. 21. Chap. 10. 5. 2 Cor. 5. 8. Col. 1. 19. &c. Wherefore if we shall grant that the words used by the Apostle be not exact Versions of those used in the Psalmist, as they are applyed the one unto the other, yet it is evident that in both of them the full and exact meaning of both these used by the Psalmist is declared, which is sufficient unto his purpose.

All the difficulty in the words may be reduced unto these two Enquiries. (1.) In what sense it is affirmed that God would not have these Sacrifices, that he had no pleasure in them, that he rested not in them. (2.) How was this made known, so as that it might be declared, as it is in this place. As unto the First of these, we may observe,

1. That this is not spoken of the Will of God, as unto the Institution and Appoint∣ment of these Sacrifices; for the Apostle affirms, that they were Offered accord∣ing unto the Law, ver. 8. Namely, which God gave unto the people. God saies indeed by the Prophet unto the people, that he spake not unto their Fathers, nor commanded them in the day that he brought them out of the Land of Egypt, concerning Burnt Offerings and Sacrifices, Jer. 7. 22. But he spake not abso∣lutely, as unto the things themselves, but unto their manner of the observance of them.

2. It is not with respect unto the Obedience of the people in their attendance unto them, during the Oeconomy of the Law. For God both required it strictly of them, and approved of it in them, when duly performed: The whole Law and Prophets bare Testimony hereunto. And it was the great Injunction which he left with the people, when he ceased to grant any more immediate Re∣velations of his Will unto the Church, Mal. 4. 4. And the Lord Christ himself under the Judaical Church, did observe them.

3. God doth frequently reject or disallow them in the people, as they were at∣tended unto and performed by them. But this he did only in the case of their gross Hypocrisie, and the two great evils wherewith it was accompanyed. The First was, that they did not only prefer the outward Observation of them be∣fore Internal Moral Obedience, but trusted unto them, unto the total neglect of that Obedience. See Isa. 1. 12, 13, 14, 15, 16, 17. And the other was, that they put their trust in them for Righteousness and Acceptance with God; about which he deals, Jer. 7.

Yet neither was this the Case under consideration in the Psalm. For there is no respect had unto any miscarriages of the people about these Sacrifices, but unto the Sacrifices themselves.

Wherefore some say that the words are Prophetical; and declare what the Will of God would be after the coming of Christ in the Flesh, and the Offer∣ing of his Sacrifice once for all. Then God would no more require them nor accept them. But yet neither is this suited unto the Mind of the Holy Ghost. For, (1.) The Apostle doth not prove by this Testimony that they were to cease, but that they could not take away Sin whilst they were in force. (2.) The rea∣son

given by the Lord Christ of his undertaking, is their insufficiency during their continuance according to the Law. (3.) This Revelation of the Will of God, made unto the Church, was actually true when it was made and given, or it was suited to lead them into a great mistake.

The Mind of the Holy Ghost is plain enough, both in the Testimony it self, and in the Improvement of it by the Apostle. For the Legal Sacrifices are spoken of only with respect unto that end which the Lord Christ undertook to accomplish by his Mediation. And this was the perfect real Expiation of Sin, with the Justification, Sanctification and Eternal Salvation of the Church; with that perfect State of Spiritual Worship which was ordained for it in this World. All these things these Sacrifices were appointed to prefigure and represent. But the Nature and Design of this Prefiguration being Dark and Obscure, and the things signified being utterly hid from them, as unto their especial Nature and the manner of their Efficacy, many in all Ages of the Church expected them from these Sacrifices, and they had a great appearance of being Divinely Ordained un∣to that end and purpose. Wherefore this is that, and that alone, with respect whereunto they are here rejected. God never appointed them unto this end, he never took pleasure in them with reference thereunto; they were insufficient in the Wisdom, Holiness and Righteousness of God unto any such purpose. Wherefore the Sense of God concerning them as unto this end, is, that they were not appointed, not approved, not accepted for it.

2. It may be enquired, how this Mind and Will of God, concerning the refusal of these Sacrifices unto this end, might be known, so as that it should be here spoken of, as of a Truth unquestionable in the Church. For the Words, thou wouldst not, thou tookst no Pleasure, do not express a meer internal act of the Divine Will, but a Declaration also of what is, and what is not well-pleasing unto God. How then was this Declaration made, how came it to be known? I answer,

1. The Words are the words of our Lord Jesus Christ the Son of God, consi∣dered as to be Incarnate, for the Redemption of the Church. As such, he was always in the Bosome of the Father, participant of his Counsels; especially of those which concerned the Church, the Children of Men, Prov. 8. 22, 23, 24. &c. He was therefore always acquainted with all the thoughts and coun∣sels of God, concerning the ways and means of the Expiation of Sin, and so de∣clared what he knew.

2. As unto the Penman of the Psalm, the words were dictated unto him by immediate Revelation, which if nothing had been spoken of it, or inti∣mated before, had been sufficient for the Declaration of the Will of God there∣in; for all Revelations of that Nature, have a beginning when they were first made. But,

3. In, by and together with the Institution of all these Legal Sacrifices, God had from the beginning intimated unto the Church, that they were not the absolute, ultimate way for the Expiation of Sin, that he designed or would approve of. And this he did partly in the Nature of the Sacrifices them∣selves, which were no way competent or suited in themselves unto this end, it being impossible that the Blood of Bulls and Goats should take away Sin; partly in giving various intimations first, and then express Declaration of his Will, that they were only prescribed for a season, and that a time would come when their Observance should utterly cease, which the Apostle proves, Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come, as we have at large declared. By these, and sundry other ways of the like kind, God had in the Institution and Command of these Sacrifices themselves sufficiently manifested, that he did neither design them, nor require them, nor approve of them, as unto this end of the Expiation of Sin. Wherefore there is in the words no new Revelation absolutely, but only a meer express Declaration of that Will and Counsel of God, which he had by various ways given intimation of before. And we may observe,

1. No Sacrifices of the Law, not all of them together, were a means for the Expiation of Sin, suited unto the Glory of God, or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin,

and the giving of the promise, the observation of them in one kind or ano∣ther, spread it self over the whole Earth. The Gentiles retained them by Tra∣dition, helped on by some Conviction on a Guilty Conscience, that by some way or other Attonement must be made for Sin. On the Jews they were im∣posed by Law. There are no Footsteps of Light or Testimony, that those of the former sort, namely the Gentiles, did ever retain any sense of the true Reason and end of their Original Institution, and the practice of Mankind there∣on, which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment. The Church of Israel being Carnal also, had very much lost the Understanding and Knowledge hereof. Hence both sorts looked for the real Expiation of Sin, the pardon of it, and the taking away of its punishment by the Offering of those Sacrifices. As for the Gentiles, God suffered them to walk in their own ways, and winked at the time of their Ignorance. But as unto the Jews, he had before variously intimated his Mind concerning them, and at length by the Mouth of David in the person of Christ, absolutely declares their Insufficiency, with his disapprobation of them as unto the end which they in their Minds applied them unto.

2. Our utmost diligence, with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into, and enquiry after the Mind and Will of God, in the Kevelation he makes of them. The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testa∣ment, from many other things that God had done and spoken, and from the Nature of these Institutions themselves, as here also by the express words of the Holy Ghost, that these Sacrifices of the Law, which were of Gods own ap∣pointment, were never designed nor approved by him as the way and means of the Eternal Expiation of Sin. And he doth not deal herein with these He∣brews on his Apostolical Authority, and by new Evangelical Revelation, as he did with the Church of the Gentiles; but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced. Howbeit although the Books of Moses, the Psalms, and the Pro∣phets were read unto them, and among them continually, as they are unto this day, they neither understood, nor do yet understand the things that are so plainly revealed in them. And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds, 2 Cor. 3. 13, 14. So in all their search into the Scripture, they are indeed Supinely slothful and negligent. For they cleave alone unto the outward Husk or Shell of the Letter, utterly despising the Mysteries of Truth contained therein. And so it is at present with the most of Men, whose search into the Mind of God, especially as unto what concerns his Worship, keeps them in the Ignorance and Contempt of it all their days.

3. The constant use of Sacrifices to signifie these things, which they could not effect or really exhibit unto the Worshippers, was a great part of the Bondage that the Church was kept in under the Old Testament. And hereon, as those who were Carnal, bowed down their Backs unto the Burthen, and their Necks unto the Yoke; so those who had received the Spirit of Adoption, did continually Pant and Groan after the coming of him, in and by whom all was to be fulfilled. So was the Law their Schoolmaster unto Christ.

4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end, which he will refuse and reject, when they are applyed unto another. So he doth plainly in these Words, those Sacrifices which in other places he most strictly enjoyns. How express, how multiplyed are his Commands for good works, and our abounding in them? Yet when they are made the matter of our Righteousness before him, they are as unto that end, namely, of our Justification, rejected and disapproved.

The First Part of ver. 5. declares the Will of God concerning the Sacrifices of the Law. The latter contains the supply that God in his Wisdom and Grace, made of the defect, and insufficiency of these Sacrifices. And this is not any thing

that should help, assist or make them effectual, but somewhat brought in, in opposition unto them, and for their Removal.

This he expresseth in the last clause of this Verse. But a Body hast thou pre∣pared me. The Adversative, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but, declares that the way designed of God * 1.9 for this end was of another Nature, than those Sacrifices were.

But yet this way must be such, as should not render those Sacrifices utterly useless from their First Institution, which would reflect on the Wisdom of God by whom they were appointed. For if God did never approve of them, never delight in them; unto what end were they Ordained? Wherefore although the real way of the Expiation of Sin, be in it self of another Nature than those Sa∣crifices were; yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church. The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin; where∣fore the way of our Deliverance must be by a Sacrifice. It is so, saith the Lord Christ, and therefore the First thing God did in the preparation of this new way, was the Preparation of a Body for me, which was to be Offered in Sacrifice.

And in the Antithesis intimated in this Adversative Conjunction, respect is had unto the Will of God. As Sacrifices were that which he would not un∣to this end, so this preparation of the Body of Christ was that, which he would, which he delighted in, and was well pleased withal. So the whole of the work of Christ and the effects of it, is expresly referred unto this Will of God, ver. 9, 10.

And we must, First, speak unto the Apostles rendring these words out of the Psalmist. They are in the Original, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, my Ears hast thou digged, bored, prepared. All sorts of Critical Writers and Expositors have so laboured in the resolution of this difficulty, that there is little to be added unto the Industry of some, and it were endless to confute the Mistakes of others. I shall there∣fore only speak briefly unto it, so as to manifest the oneness of the sense in both places. And some things must be premised thereunto.

1. That the Reading of the words in the Psalm is incorrupt, and they are the precise words of the Holy Ghost. Though of late years sundry persons have used an unwarrantable boldness in feigning various Lections in the Hebrew Text, yet none of any judgment have attempted to conjecture at any word that might be thought to be used in the room of any one of them. And as for those which some have thought the LXX. might possibly mistake, that signifie a Body, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sometimes signifies a Body in the Chaldee Dialect, or, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, there is in neither of them any the least Analogy unto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that they are ridiculously suggested.

2. It doth not seem probable unto me, that the LXX. did ever Translate these Words, as they are now Extant in all the Copies of that Translation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For, (1.) It is not a Translation of the Original words, but an Interpretation, and Exposition of the sense and meaning of them, which was no part of their design. (2.) If they made this Exposition, they did so either by chance, as it were, or from a right understanding of the Mystery contained in them. That they should be cast upon it by a meer conjecture, is altogether improbable. And that they understood the mystery couched in that Metaphori∣cal expression (without which no account can be given of the Version of the words) will not be granted by them who know any thing of those Translators or their Translation. (3.) There was of old a different Reading in that Transla∣tion. For instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Body, some Copies have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Ears, which the Vulgar Latin follows; an evidence that a change had been made in that Tran∣slation, to comply with the words used by the Apostle.

3. The words therefore in this place were the words whereby the Apostle expressed the sense and meaning of the Holy Ghost in those used in the Psal∣mist, or that which was intended in them. He did not take them from the Translation of the LXX; but used them himself, to express the sense of the Hebrew Text. For although we should not adhere precisely unto the Opinion, that all the Quotations out of the Old Testament in the New, which agree in words with the present Translation of the LXX. were by the Scribes of that

Translation, transferred out of the New Testament into it, which yet is far more probable than the contrary Opinion, that the words of the Translation are made use of in the New Testament, even when they differ from the Origi∣nal; yet sundry things herein are certain and acknowledged. As, (1.) That the Penmen of the New Testament do not oblige themselves unto that Translation, but in many places do precisely render the words of the Original Text, where that Translation differs from it. (2.) That they do oftentimes express the sense of the Testimony which they Quote, in words of their own, neither agreeing with that Translation, nor exactly answering the Original Hebrew. (3.) That sundry passages have been unquestionably taken out of the New Testament, and inserted into that Translation, which I have elsewhere proved by undeni∣able instances. And I no way doubt but it hath so fallen out in this place, where no account can be given of the Translation of the LXX. as the words now are in it. Wherefore,

4. This is certain that the sense intended by the Psalmist, and that expressed by the Apostle, are the same or unto the same purpose. And their Agreement is both plain and evident. That which is spoken, is, an act of God the Father towards the Son. The end of it, is, that the Son might be fit and meet to do the Will of God in the way of Obedience. So it is expressed in the Text, mine Ears hast thou bored, or a Body hast thou prepared me; Then said I, Lo, I come to do thy Will, O God. This is the sole end why God so acted towards him: What this was, is so expressed in the Psalmist, my Ears hast thou bored, with a double Figure: (1.) A Metaphor from the Ear, wherewith we hear the com∣mands we are to obey; Obedience being our compliance with the outward commands of God, and the Ear being the only means of our receiving those commands, there is nothing more frequent in the Scripture, than to express O∣bedience by hearing and hearkening, as is known. Wherefore the ascription of Ears unto the Lord Christ by an act of God, is the preparation of such a State and Nature for him, as wherein he should be meet to yield Obedience unto him. (2.) By a Synecdoche; wherein the part is put for the whole. In his Divine Nature alone it was impossible that the Lord Christ should come to do the Will of God, in the way whereby he was to do it. Wherefore God prepared ano∣ther Nature for him, which is expressed Synecdochically by the Ears for the whole Body; and that significantly, because as it is impossible that any one should have Ears of any use, but by Vertue of his having a Body; so the Ears are that part of the Body, by which alone Instruction unto Obedience, the thing aimed at, is received. This is that which is directly expressed of him, Isa. 59. 4, 5. He wakeneth, Morning by Morning, he wakeneth my Ear to hear as the Learned. The Lord God hath opened my Ear, and I was not rebellious; or, I was obedient. And so it is all one in what sense you take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whether in the more common and usual, to dig or bore, or in that whereunto it is sometimes applyed, to fit and perfect. For I do not judge there is any allusion in the ex∣pression, unto the Law of boring the Ear of the Servant that refused to make use of his Liberty at the year of release. Nor is the word, used in that case, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Exod. 21. 6. But it respects the framing of the Organ of hearing which is as it were bored; and the internal sense in readiness unto Obedience, is ex∣pressed by the framing of the outward Instrument of Hearing, that we may learn to obey thereby.

Wherefore this is, and no other can be the sense of the words in the Psalmist; namely, that God the Father did order things towards Jesus Christ, that he should have a Nature wherein he might be free, and able to yield Obedience unto the Will of God, with an intimation of the quality of it, in having Ears to hear, which belong only unto a Body.

This Sense the Apostle expresseth in more plain terms now after the accom∣plishment of what before was only declared in Prophesie, and thereby the Veil which was upon Divine Revelations under the Old Testament, is taken away.

There is therefore nothing remaining but that we give an Exposition of these words of the Apostle, as they contain the sense of the Holy Ghost in the Psalm;

And two things we must enquire into, (1.) What is meant by this body; (2.) How God prepared it.

1. A Body is here a Synecdochical expression of the Humane nature of Christ. * 1.10 So is the flesh taken, where he is said to be made flesh, and the Flesh and Blood whereof he was partaker. For the general end of his having this Body, was, that he might therein and thereby yield Obedience, or do the Will of God. And the especial end of it, was, that he might have what to offer in Sa∣crifice unto God. But neither of these can be confined unto his Body alone. For it is the Soul, the other essential part of Humane Nature, that is the prin∣ciple of Obedience. Nor was the Body of Christ alone, Offered in Sacrifice unto God. He made his Soul an Offering for Sin, Isa. 53. 10. which was Typi∣fied by the Life that was in the Blood of the Sacrifice. Wherefore it is said, that he offered himself unto God, Chap. 9. 14. Ephes. 5. 2. That is, his whole entire Humane Nature, Soul and Body, in their Substance, in all their Faculties and Powers; But the Apostle both here and ver. 10. mentions only the Body it self, for the reasons ensuing. (1.) To manifest that this Offering of Christ was to be by Death, as was that of the Sacrifices of Old; and this the Body alone was subject unto. (2.) Because as the Covenant was to be confirmed by this Offering, it was to be by Blood which is contained in the Body alone, and the separation of it from the Body carries the Life along with it. (3.) To testifie that his Sacrifice was visible and substantial, not an outward appearance of things, as some have fancied; but such as truly answered the real Bloody Sacrifices of the Law. (4.) To shew the Alliance and Cognation between him that Sancti∣fieth by his Offering, and them that are Sanctified thereby: Or that because the Children were partakers of Flesh and Blood, he also took part of the same, that he might tast of Death for them. For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only, as also to comply with the Figurative Expression of it in the Psalm. And they do what lies in them to overthrow the principal Foundation of the Faith of the Church, who would wrest these words unto a new Aetherial Body given him after his Ascen∣sion, as do the Socinians.

2. Concerning this Body, it is affirmed that God prepared it for him. Thou * 1.11 hast prepared for me; that is, God hath done it, even God the Father; For un∣to him are those words spoken; I come to do thy will O God, a Body hast thou prepared me. The coming of Christ the Son of God into the World, his com∣ing in the Flesh by the assuming of our Nature, was the effect of the mutual Counsel of the Father and the Son. The Father proposeth to him what was his Will, what was his design, what he would have done. This proposal is here repeated, as unto what was Negative in it, which includes the Opposite Positive; Sacrifice and Burnt Offerings thou wouldst not have, but that which he would, was the Obedience of the Son unto his Will. This Proposal the Son closeth with∣al; Lo, saith he, I come. But all things being Originally in the Hand of the Father, the Provision of things necessary unto the fulfilling of the Will of God, is left unto him. Among those the principal was, that the Son should have a Body prepared for him, that so he might have somewhat of his own to offer. Wherefore the preparation of it is in a peculiar manner assigned unto the Father; a Body hast thou prepared me. And we may observe; that

1. The Supream contrivance of the Salvation of the Church, is in a peculiar manner ascribed unto the person of the Father. His Will, his Grace, his Wis∣dom, his good Pleasure, the purpose that he purposed in himself, his Love, his sending of his Son, are every where proposed as the eternal springs of all Acts of Power, Grace and Goodness, tending unto the Salvation of the Church. And therefore doth the Lord Christ on all occasions declare that he came to do his Will, to seek his Glory, to make known his Name, that the praise of his Grace might be exalted. And we through Christ do believe in God even the Father, when we assign unto him the Glory of all the Holy Properties of his Nature, as acting Originally in the contrivance, and for the effecting of our Salvation.

2. The Furniture of the Lord Christ (though he were the Son, and in his Divine person the Lord of all,) unto the discharge of his work of Mediation, was the pe∣culiar Act of the Father. He prepared him a Body; he anointed him with the Spirit; it pleased him that all fulness should dwell in him. From him he received all Grace, Power, Consolation: Although the Humane Nature was the Nature of the Son of God, not of the Father, (a Body prepared for him, not for the Father;) yet was it the Father, who prepared that Nature, who filled it with Grace, who strengthened, acted and supported it in its whole course of Obedience.

3. Whatever God designes, appoints and calls any unto, he will provide for them all that is needful unto the Duties of Obedience, whereunto they are so ap∣pointed and called. As he prepared a Body for Christ; so he will provide Gifts, Abilities and Faculties suitable unto their work, for those whom he calleth unto it. Others must provide as well as they can for themselves.

But we must yet enquire more particularly into the nature of this preparation of the Body of Christ, here ascribed unto the Father. And it may be considered two ways.

1. In the Designation and Contrivance of it. So preparation is sometimes used for Predestination, or the Resolution for the effecting any thing that is future in its proper season. Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word, God had prepared a Body for Christ, he had in the Eternal Counsel of his Will determined that he should have it in the appointed time. So he was Forc-ordained before the Foundation of the World, but was manifest in these last times for us; 1 Pet. 1. 20.

2. In the actual effecting, ordering and creating of it; that it might be fitted and suited unto the work that it was ordained unto. In the former sense the Body it self is alone the Object of this preparation. A Body hast thou prepared me, that is, designed for me. This latter sense comprizeth the use of the Body also; it is fitted for its work. This latter sense it is, that is proper unto this place. Only it is spoken of by the Psalmist in a Prophetical Style, wherein things certainly future, are expressed as already performed. For the word signifies such a preparation, as whereby it is made actually fit and meet for the end it is designed unto. And therefore it is variously rendred, to fit, to adapt, to per∣fect, to adorn, to make meet, with respect unto some especial end. Thou hast adapted a Body unto my work, fitted and suited an Humane Nature unto that I have to perform in it and by it. A Body it must be; yet not every body, nay not any Body brought forth by Carnal Generation according to the course of Nature, could effect, or was fit for the work designed unto it. But God pre∣pared, provided such a Body for Christ, as was fitted and adapted unto all that he had to do in it. And this especial manner of its preparation, was an act of Infinite Wisdom and Grace. Some Instances thereof may be mentioned. As,

1. He prepared him such a Body, such an Humane Nature, as might be of the same Nature with ours, for whom he was to accomplish his work therein. For it was necessary that it should be Cognate and Allied unto ours, that he might be meet to act on our behalf, and to suffer in our stead. He did not form him a Body out of the Dust of the Earth, as he did that of Adam whereby he could not have been of the same Race of Mankind with us; nor meerly out of nothing as he created the Angels, whom he was not to save. See, Chap. 2. ver. 14, 15, 16. and the Exposition thereon. He took our Flesh and Blood proceeding from the Loyns of Abraham.

2. He so prepared it, as that it should be no way subject unto that depravation and pollution, that came on our whole Nature by Sin. This could not have been done, had his Body been prepared by Carnal Generation, the way and means of conveying the taint of Original Sin, which befel our Nature, unto all indivi∣dual persons. For this would have rendered him every way unmeet for his whole work of Mediation. See, Luke 1. 35. Heb. 7. 26.

3. He prepared him a Body consisting of Flesh and Blood, which might be Offered as a real substantial Sacrifice, and wherein he might Suffer for Sin, in his Offering to make Attonement for it. Nor could the Sacrifices of Old which were Real, Bloody and Substantial, prefigure that which should be only Metaphorical and in appearance. The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law, depends on this, that Christ was to have a Body consisting of Flesh and Blood, wherein he might answer all that was prefigu∣red by them.

4. It was such a Body as was Animated with a Living Rational Soul. Had it been only a Body, it Might have Suffered as did the Beasts under the Law, from which no Act of Obedience was required, only they were to suffer what was done unto them. But in the Sacrifice of the Body of Christ, that which was principally respected, and whereon the whole Efficacy of it did depend, was his Obedience unto God. For he was not to be Offered by others, but he was to Offer himself in Obedience unto the Will of God, Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Fa∣culties of the Rational Soul.

5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto, and we had deserved as they were poenal, tending unto Death. Hence was he meet to Suffer in our stead, the same things which we should have done. Had they been exempted by special priviledge from what our Nature is liable unto, the whole work of our Redemption by his Blood had been frustrate.

6. This Body or Humane Nature thus prepared for Christ, was exposed unto all sorts of Temptations from outward Causes. But yet it was so Sanctified by the perfection of Grace, and fortified by the fulness of the Spirit dwelling therein, as that it was not possible it should be touched with the least Taint or Guilt of Sin. And this also was absolutely necessary unto the work whereunto it was designed, 1 Pet. 2. 22. Heb. 7. 26.

7. This Body was liable unto Death, which being the Sentence and Sanction of the Law, with respect unto the First and all following Sins (all and every one of them) was to be undergone actually by him, who was to be our De∣liverer, Heb. 2. 14, 15. Had it not died, Death would have borne Rule over all unto Eternity. But in the death thereof, it was swallowed up in Victory, 1 Cor. 15. 55, 56, 57.

8. As it was subject unto Death and died actually, so it was meet to be raised again from Death. And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality. So it became the Foundation of all our Faith, as unto things Eternal, 1 Cor. 15. 17, 18, 19, 20, 21, 22, 23.

9. This Body and Soul being capable of a real separation, and being actually sepa∣rated by Death, though not for any long continuance, yet no less truly and really than them who have been dead a Thousand years, a Demonstration was given therein of an active Subsistence of the Soul, in a State of Separation from the Body. As it was with the Soul of Christ when he was dead, so is it with our Souls in the same State. He was alive with God and unto God, when his Body was in the Grave; and so shall our Souls be.

10. This Body was visibly taken up into Heaven and there resides; which, considering the ends thereof, is the great encouragement of Faith, and the Life of our Hope.

These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ, as that it might be fitted and adapted unto the work which he had to do therein. And we may Observe, that

Not only the Love and Grace of God in sending his Son, are continually to be ad∣mired and Glorified, but the acting of this Infinite Wisdom, in fitting and preparing his humane Nature, so as to render it every way meet unto the work which it was designed for, ought to be the especial Object of our Holy Contemplation. But having treated hereof distinctly in a peculiar discourse unto that purpose, I shall not here again insist upon it.

The last thing Observable in this Verse, is, that this preparation of the Body of Christ, is ascribed unto God even the Father, unto whom he speaks these words; a Body hast thou prepared me. As unto the Operation in the production of the Substance of it, and the forming its Structure, it was the peculiar and im∣mediate work of the Holy Ghost, Luk. 1. 35. This work I have at large else∣where declared. Wherefore it is an Article of Faith, that the Formation of the Humane Nature of Christ in the Womb of the Virgin, was the peculiar Act of the Holy Ghost. The Holy taking of this Nature unto himself, the Assumption of it to be his own Nature by a Subsistence in his Person, the Divine Nature assuming the Humane in the Person of the Son, was his own Act alone. Yet was the preparation of this Body, the work of the Father in a peculiar manner; it was so in the Infinitely Wise, Authoritative contrivance and ordering of it, his Counsel and Will therein being acted by the immediate Power of the Holy Ghost. The Father prepared it in the Authoritative Disposition of all things; the Holy Ghost actually wrought it; and he himself assumed it. There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter, but only a disposition of Order in their Operation. For in the same instant of time, this Body was prepared by the Father, wrought by the Holy Ghost, and assumed by himself to be his own. And the actings of the distinct Persons, being all the actings of the same Divine Nature, Understanding, Love, and Power, they differ not fundamentally and radically; but only ter∣minatively with respect unto the work wrought and effected. And we may Observe, that

The Ineffable, but yet distinct Operation of the Father, Son and Spirit, in, about and towards the Humane Nature assumed by the Son, are, as an uncontroulable evi∣dence of their distinct Subsistence in the same Individual Divine Essence; so a Guidance unto Faith, as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls. For their actings towards the Mem∣bers, is in all things conform unto their acting towards the Head. And our Faith is to be directed towards them, according as they act their Love and Grace distinctly towards us.

Notes

• * 1.1

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• * 1.2

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• * 1.3

  Observ.
• * 1.4

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• * 1.5

  Observ.
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• * 1.7

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• * 1.8

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• * 1.9

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• * 1.10

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• * 1.11

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