אהללך

The first testimony is taken from Psal. xxii. 24. mnbox 7 bp now, which the LXX. render, διηγήσομαι το ονομα σε τοις αδελφοις με, εν μέσω εκκλησίας ύμνησω σε. The first word DD, narrabo, annuntiabo, the apostle renIn ders by απαγγελώ, more properly than they by διηγησομαι. the rest of the words there is a coincidence, the original (now) being expressly rendered in them. For though be rendered simply to praise,' yet its most frequent use, when respecting God as its object, it is to praise by hymns or psalms; as the apostle here, iμmoσ; tibi hymnos canam, or te hymnis celebrabo; I will sing hymns unto thee,' or praise thee with hymns,' which was the principal way of setting forth God's praise under the Old Testament.

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It is not certain whence the second testimony is taken. Some suppose it to be from Isa. viii. 17. from whence the third also is cited. The words of the prophet there, np, are rendered by the LXX. και πεποιθως εσομαι επ' αυτω, the words here used by the apostle. But there are sundry things that will not allow us to close with this supposal. First, the original is not rightly rendered by the LXX. and as we shall see, the apostle's words do exactly express the original in another place. Besides, p is never but in this place, and once more, turned into u by the LXX., but is constantly rendered by them, Maw, or imoμ. So that it is not improbable, but that these μενω, ὑπομενω. words might be inserted into the Greek text out of this place of the apostle, there being some presumptions and likelihoods, that it was the place intended by him, especially because the next testimony used by the apostle, consists in the words immediately ensuing these in the prophet: but yet that yields another reason against this supposition. For if the apostle continued on the words of the prophet, to what end should he insert in the midst of them, that constant note of proceeding unto another testimony, xα waλ, and ' again,' especially considering, that the whole testimony speaks to the same purpose.

We shall then refer these words unto Psal. xviii. 2. 12-TIN, which the LXX. render, twin' UTO, I will hope in him; the apostle more properly, soμa ONG ET AUTN, ' I will put my trust in him. And that that Psalm had respect unto the Lord Christ and his kingdom, our apostle sheweth elsewhere by citing another testimony out of it, concerning the calling of the Gentilés, Rom. xv. 9. Nor was the latter part of the Psalm properly fulfilled in David at all.

The last testimony is unquestionably taken out of Isa. viii.

הנה אנכי והילדים אשר נתן לי יהוה where the words are .17

and rendered by the LXX. as here by the apostle, ide sya xas wardia & edwner poi à 805. This properly nati, yevvatos, or exyoro, those that are begotten or born of any one, whilst they

are in their tender age. But it may be rendered by aid, as it is by the LXX. Gen. xxx. 26. xxxii. 22. xxxiii. 1, 2. which is children in a larger sense.

VER. 11-13.-For both he that sanctifieth, and they who are sanctified, are all of one, for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him: And again, behold I and the children which God hath given me.

The words contain,

First, A farther description of the Captain of salvation, and the sons to be brought unto glory by him, mentioned in the verse foregoing, taken from his office and work towards them, and the effect thereof upon them-He that sanctifieth, and they that are sanctified; which is the subject of the first proposition in these words.

Secondly, An assertion concerning them-they are all of

one.

Thirdly, A natural consequence of that assertion, which includes also the scope and design of it-He is not ashamed to call them brethren.

Fourthly, The confirmation hereof by a triple testimony from the Old Testament.

First, He describes the Captain of salvation, and the sons to be brought unto glory, by their mutual relation to one another in sanctification. He is, ayawr, he that sanctifieth,' and they are, ôi ȧyıÇμsvo, they that are sanctified.' That it is the Son, the Captain of salvation, that is intended by the Sanctifier, both what the apostle affirms immediately of him and them, and the ensuing testimonies whereby he confirms it, do make evident. And as in the verse foregoing, giving an account why God would have Christ to suffer, he describes him by that property of his nature, which includes a necessity of his so doing; so setting forth the causes, on our part, of that suffering, and the grounds of our advantage thereby, he expresseth him and the children by those terms, which manifest their relation unto one another; and which they could not have stood in, had they not been of the same nature, as he afterwards declares. Now, the same word being here used actively and passively, it must in both places be understood in the same sense, the one expressing the effect of the other. As Christ sanctifies, so are the children sanctified. And the act of Christ which is here intended, is that which he did for the sons, when he suffered for them according to God's appointment; as ver. 10. Now, as was said before, to sanctify is either to separate and to dedicate

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unto sacred use, or to purify and make really holy, which latter sense is here principally intended. Thus when the apostle speaks of the effects of the offerings of Christ for the elect, he distinguisheth between their This, or consummation,' and their ἁγιασμος, or sanctification, ch. x. 14. μια προσφορα τετελείω XED TOTS ¿YIKCQUEVOvs, by one offering, he consummated or perfected the sanctified. First, He sanctifieth them, and then dedicates them unto God, so that they shall never more need any initiation into his favour and service. This work was the Captain of salvation designed unto; the children that were to be brought unto glory, being in themselves unclean and unholy, and on that account separated from God, he was to purge their natures, and to make them holy, that they might be admitted into the favour of, and find acceptance with God. And for the nature of this work, two things must be considered: 1. The impetration of it, or the way and means whereby he obtained this sanctification for them; and, 2. The application of that means, or the real effecting of it. The first consisteth in the sufferings of Christ, and the merit thereof. Hence we are so often said to be sanctified, and washed in his blood, Eph. v. 25, 26. Acts xx. 32. Rev. i. 5. and his blood is said to cleanse us from all our sins, 1 John i. 7. As it was shed for us, he procured by the merit of his obedience therein, that those for whom it was shed, should be purged and purified, Titus ii. 14. The other consists in the effectual workings of the Spirit of grace, communicated unto us by virtue of the blood-shedding and sufferings of Christ, as the apostle declares, Tit. iii. 4-6. And they who place this sanctification merely on the doctrine and example of Christ, as Grotius on this place, besides that they consider not at all the design and scope of the place, so they reject the principal end, and the most blessed effect of the death and blood-shedding of the Lord Jesus. Now, in this description of the Captain of salvation, and of the sons, the apostle intimates a farther necessity of his sufferings, because they were to be sanctified by him, which could no otherwise be done but by his death and blood-shedding. Having many things to observe from these verses, we shall take them up as they offer themselves unto us in our procedure: As here,

I. That all the children which are to be brought unto glory, antecedently unto their relation unto the Lord Christ, are polluted, defiled, separate from God.-They are all to be sanctified by him, both as to their real purification and consecration to be God's hallowed portion. This, for many blessed ends, the Scripture abundantly instructs us in, Tit. iii. 3. "We ourselves also were sometimes foolish, and disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating of one another." A most wretched, defiled and loath

some condition, that which justly might be an abhorrence to God, and to all his holy angels; and such indeed God describes it to be by his prophet, Ezek. xvi. 5, 6. “Thou wast polluted in thy blood, and cast out in the field, to the loathing of thy person." Thus we were, saith the apostle, even we, who are now sanctified and cleansed by the means which he afterwards relates. The like description he gives of this estate, 1 Cor. vi, 11, 12. with an assertion of the same deliverance from it. We are naturally very proud, apt to please ourselves in ourselves, to think of nothing less than of being polluted or defiled, or at least not so far, but that we can wash ourselves. What a hard thing is it to persuade the great men of the world, in the midst of their ornaments, paintings and perfumes, that they are all over vile, leprous, loathsome and defiled? Are they not ready to wash themselves in the blood of them, who intimate any such thing unto them? But whether men will hear or forbear, this is the condition of all men, even of the sons of God themselves, before they are washed and sanctified by Christ Jesus. And as this sets out the infinite love of God, in taking notice of such vile creatures as we are, and the unspeakable condescension of the Lord Christ, with the efficacy of his grace in cleansing us by his blood, so it is sufficient to keep us humble in our selves, and thankful unto God all our days.

II. That the Lord Christ is the great Sanctifier of the church. -His title is, ayaw, the Sanctifier; of which more afterwards.

III. The Lord Christ, the Captain of our salvation, sancti. fies every Son whom he brings unto glory.-He will never glorify an unsanctified person. The world indeed is full of an expectation of glory by Christ, but of that which is indispensably previous thereunto, they have no regard. But this the Scripture gives us, as a principal effect of the whole mediation of Christ-of his death, Eph. v. 26. Titus ii. 14.-of his communication of his word and Spirit, John xvii. 19. Titus iii. 5, 6.-of his blood-shedding in an especial manner, 1 John i. 7. Rom. vi. 5, 6. Rev. i. 5.-of his life in heaven, and intercession for us, Col. iii. 1-3. This he creates his people unto by his grace, Eph. ii. S. excites them unto by his promises, 2 Cor. vii. 1. and commands, John xv. 16, 17. So that no end of the mediation of Christ is accomplished in them, who are not sanctified and made holy. And this was necessary for him to do, on the part, 1. Of God. 2. Of himself. 3. Of themselves.

1. Of God, unto whom they are to be brought in glory. He is holy, of purer eyes than to behold iniquity: no unclean thing can stand in his presence. Holy in his nature, glorious in holiness; holy in his commands, and will be sanctified in all that

draw nigh unto him. And this Peter urgeth, as that which requires holiness in us, 1 Pet. i. 15, 16. "As he that hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy;" and thence it is said, that holiness becometh his house, that is, all that draw nigh unto him; and the apostle sets it down as an uncontrollable maxim, that " without holiness no man shall see God." If the Lord Christ then will bring the children unto God, he must make them holy, or they can have no admittance into his presence, no acceptance with him; for no unclean thing, nothing that defileth, can enter into the new Jerusalem, the place where his holiness dwelleth. It is utterly impossible, that any soul not washed with the blood of Christ, not sanctified by his Spirit and grace, should stand in the sight of God. And this was expressed in all the typical institutions about cleansing, which God appointed unto his people of old. He did it to teach them, that unless they were sanctified, washed, and cleansed from their sins, they could be admitted unto no communion with him, nor enjoyment of him. Neither can any serve him here, unless their consciences be purged by the blood of Christ from dead works; nor can they come to him hereafter, unless they are washed from all their defilements. Their services here he rejects as an unclean and polluted thing, and their confidences for the future he despiseth as a presumptuous abomination. God will not divest himself of his holiness, that he may receive, or be enjoyed by unholy creatures. And the day is coming, wherein poor unsanctified creatures, who think they may miss holiness in the way to glory, shall cry out, Who amongst us shall inhabit with those everlasting burnings? for so will he appear unto all unsanctified persons.

2. Of himself, and the relation whereunto he takes these sons with himself. He is their Head, and they are to be members of his body. Now he is holy, and so must they be also, or this relation will be very unsuitable and uncomely. A living head and dead members, a beautiful head and rotten members, how uncomely would it be? Such a monstrous body Christ will never own. Nay, it would overthrow the whole nature of that relation, and take away the life and form of that union that Christ and his are brought into, as head and members. For whereas it consists in this, that the whole head and members are animated, quickened, and acted, by one and the self same Spirit of life; nor doth any thing else give union between head and members: if they be not sanctified by that Spirit, there can be no such relation between them. Again, he takes them unto himself to be his bride and spouse. Now you know, that it was appointed of old, that if any one would take up a captive maid to be his wife, she was to shave her head, and pare