and Spirit, in, about, and towards the human nature assumed by the Son, are, as an uncontrollable evidence 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 members is in all things conformable 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.

VER. 6, 7.---In burnt-offerings and sacrifices for sin thou hast had no pleasure; then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God.

Two things are asserted in the foregoing verse in general. 1. The rejection of sacrifices for the end of the complete expiation of sin. 2. The provision of a new way or means for the accomplishment of that end. Both these things are spoken unto apart, and more distinctly in these two verses: the former, ver. 6, the latter, ver. 7, which we must also open, that they may not appear a needless repetition of what was before spoken.

Ver. 6. He resumes, and farther declares what was in general before affirmed, ver. 5, Sacrifice and offering thou wouldst not.' Hereof we have yet a farther confirmation and explication, which it stood in need of. For notwithstanding that general assertion, two things may yet be inquired into. 1. What were those sacrifices and offerings which God would not. For they being of various sorts, some of them only may be intended, seeing they are only mentioned in general. 2. What is meant by that expression, that God would them not;' seeing it is certain that they were appointed and commanded by him.

Wherefore our Lord Jesus Christ, whose words in the Psalm these are, doth not only re-assert what was spoken before in general, but also gives a more particular account of what sacrifices they were which he intended. And two things he declares concerning them.

1. That they were not such sacrifices as men had found out and appointed. Such the world was filled withal, which were offered unto devils, and which the people of Israel themselves were addicted unto. Such were their sacrifices unto Baal and Moloch, which God so often complaineth against and detesteth. But they were such sacrifices as were appointed and commanded by the law. Hence he expresseth them by their legal names, as the apostle immediately takes notice, they were offered by the law, ver. 8.

2. He shows what were those sacrifices appointed by the law, which in an especial manner he intended: and they were those which were appointed for the legal and typical expiation of sin. The general names of them in the original, are, : . The first was the general name of all victims or sacrifices by blood; the other of all offerings of the fruits of the earth, as flour, oil, wine, and the like. For herein respect is had unto the general design of the context, which is the removal of all legal sacrifices and offerings, of what sort soever, by the

coming and office of Christ. In compliance therewith, they are expressed under these two general names, which comprehend them all. But as unto the especial argument in hand, it concerns only the bloody sacrifices offered for the atonement of sin, which were of the first sort only, or 1. And this kind of sacrifices, whose incompetency to expiate sin he declares, are referred unto two heads.

First. Burnt-offerings. In the Hebrew it is by in the singular number, which is usually rendered by óλokavтwμara, in the plural, and sacrifices of this kind were called by, or ascensions,' from their adjunct, the rising up, or ascending of the smoke of the sacrifices in their burning on the altar, a pledge of that sweet savour which should arise unto God above, from the sacrifice of Christ here below. And sometimes they are called s, or firings,' from the way and means of their consumption on the altar, which was by fire. And this respects both then, or the continual sacrifice, morning and evening,' for the whole congregation, which was a burnt-offering; and all those which on especial occasions were offered with respect unto the expiation of

sin.

6

Secondly. The other sort is expressed by п, which the Greek renders by Teo aμaprias, for, or concerning sin.' For on the verb in Kal, signifieth to sin,' and in Piel, to expiate sin.' Hence the substantive is used in both those senses; and where it is to be taken in either of them, the circumstances of the text do openly declare. Where it is taken in the latter sense, the Greek renders it by TEρi áμapτiaç, a sacrifice for sin;' which expression is retained by the apostle, Rom. viii. 3, and in this place. And the sacrifices of this kind were of two sorts; or this kind of sacrifices had a double use. For, 1. The great anniversary sacrifice of expiation for the sins of the whole congregation, Lev. xvi. was a п, or TEрt àμaprias, 'a sin-offering.' 2. The same kind of offering was also appointed unto, and for particular persons, who had contracted the guilt of particular sins, Lev. iv. This sacrifice therefore was appointed both for the sins of the whole congregation, namely, all their sins of what sort soever, Lev. xvi. 21, and the especial sins of particular persons. The one offering of Christ was really to effect what by all of them was represented.

Concerning all these sacrifices, it is added, ouk Evdokŋσas, 'thou hadst no pleasure.' In opposition hereunto, God gives testimony from heaven concerning the Lord Christ and his undertaking, This is my beloved Son, ev q eudoknoa, in whom I am well pleased,' Matt. iii. 17, xvii. 5; see Isa. xlii. 1; Eph. i. 6. This is the great antithesis between the law and the gospel: Sacrifices and offerings for sin,' ovk ευδόκησας ; ' this is my beloved Son,' εν ᾧ ευδοκησα. q The word signifies to approve of with delight,' to 'rest in with satisfaction,' the exercise of Evdokia, the divine good will. The original word in the Psalm is, nb, which signifies to ask, to seek, to inquire, to require. Wherefore, as we observed before, although the apostle doth directly express the mind and sense of the Holy Ghost in the whole testimony, yet he doth not exactly render the words in their precise signification, word for word. Thus he renders on by neλnoas, and now by Eudokηoas,

when an exact translation would have required the contrary application of the words. But the meaning is the same, and the two words used by the Psalmist are exactly represented in these used by the apostle.

There are two reasons of this seeming repetition, 'thou wouldst not,' thou hadst no pleasure.' 1. A repetition of the same words, almost of the same signification, about the same subject, signifies the determinate certainty of the removal of these sacrifices, with the disappointment and ruin of them, who should continue to put their trust in them. 2. Whereas there were two things pretended unto in the behalf of these sacrifices and offerings; first, their institution by God himself; and secondly, his acceptance of them, or being well pleased with them; one of these words is peculiarly applied unto the former, the other unto the latter. God did neither institute them, nor ever accepted of them, unto this end of the expiation of sin, and the salvation of the church thereby. And we may observe,

Obs. XII. It is the will of God, that the church should take especial notice of this sacred truth, that nothing can expiate or take away sin, but the blood of Christ alone.-Hence is the vehemency of the rejection of all other means in the repetition of these words. And it is necessary for us so to apprehend his mind, considering how prone we are to look after other ways of the expiation of sin, and justification before God. See Rom. x. 3, 4.

Obs. XIII. Whatever may be the use or efficacy of any ordinances of worship, yet if they are employed or trusted unto for such ends as God hath not designed them unto, he accepts not of our persons in them, nor approves of the things themselves.-Thus he declares himself concerning the most solemn institutions of the Old Testament. And those under the new have been no less abused in this way, than those of old.

VER. 7.-Then said I, Lo, I come, (in the volume of the book it is written of me) to do thy will, O God.

THIS is the close of the testimony used by the apostle out of the Psalmist, which in the next verses he interprets, and makes application of, unto his purpose. And it contains the second branch of the antithesis, that he insists on. The Lord Christ, having declared the will of God, and what God said unto him concerning legal sacrifices, and their insufficiency unto the expiation of sin, and the salvation of the church, he expresseth his own mind, will, and design unto God the Father thereon. For it was the will and grace of God that this great work should be wrought, however he disapproved of legal sacrifices as the means thereof. For there is herein represented unto us, as it were, a consultation between the Father and the Son, with respect unto the way and means of the expiation of sin, and the salvation of the church. In the words we may consider, 1. How the Son expressed his mind in this matter; he said,' 'I said.' 2. When, or on what consideration he so expressed himself; it was then;' then I said.' 3. A remark put upon what he said, in the word 'behold.' 4. What he undertakes,

or tenders himself to do in what he said; it was to do the will of God, I come to do thy will,' as unto that work and end, with respect whereunto sacrifices were rejected. 5. The warrant that he had for this undertaking; it was no more than what the Holy Ghost had before left on record in the Scripture, in the volume of the book it is written. of me.' For these words do represent the mind and will of Christ upon his actual undertaking of his work, or his coming into the world, when many prophecies and divine predictions had gone before concerning it.

1. The expression of his mind is in that word &оv, 'I said.' There is no necessity, as was before observed, that these very words should at any one season be spoken by our Lord Jesus Christ. The meaning is, this is my resolution, this is the frame of my mind and will. The representation of our mind, will, and desires unto God, is our speaking to him; he needs not our words unto that end; nor absolutely do we so ourselves upon the account of his omniscience. However this is the work that the Lord Christ engaged his truth and faithfulness to undertake. And in these words, I said,' he engageth himself in the work now proposed unto him. Hereon whatever difficulties afterwards arose, whatever he was to do or suffer, there was nothing in it, but what he had before solemnly engaged unto God. And we ought, in like manner, to be faithful in all the engagements that we make to him, and for him. Surely,' saith he, they are my people, children that will not lie.'

2. There is the season, wherein he thus said, TOTE, 'then,' or 'thereon.' For it may respect either the order of the time, or the stating of the case in hand. First. It may respect an order of time: he said, 'Sacrifice and burnt-offerings thou wouldst not have. Then, said I.' But it is, as I judge, better extended unto the whole case in hand. When things were come to this pass, when all the church of God's elect were under the guilt of sin, and the curse of the law thereon; when there was no hope for them in themselves, nor in or by any divine institution; when all things were at a loss, as unto our recovery and salvation, then did Jesus Christ, the Son of God, in infinite wisdom, love, and grace, interpose himself in our behalf, in our stead, to do, answer, and perform, all that God, in infinite wisdom, holiness, and righteousness, required unto that end. And we may observe, that,

3. There is a signal glory put upon the undertaking of Christ, to make reconciliation for the church by the sacrifice of himself. This undertaking is thus signalized, by the remark that is put on the declaration of it, dov, behold.' A glorious spectacle it was to God, to angels, and to men: to God, as it was filled with the highest effects of infinite goodness, wisdom, and grace, which all shone forth in their greatest elevation, and were glorified therein. It was so unto angels, as that whereon their confirmation and establishment in glory did depend, Eph. i. 10, which therefore they endeavoured with fear and reverence to look into, 1 Pet. i. 12, 13. And as unto men, that is, the church of the elect, nothing could be so glorious in their sight, nothing

so desirable. By this call of Christ, Behold I come,' the eyes of all creatures in heaven and earth ought to be fixed on him, to behold the glorious work he had undertaken, and the accomplishment of it.

4. There is what he thus proposed himself for, saying, ‘Behold me.' 1st. This in general is expressed by himself, I come.' This coming of Christ, what it was, and wherein it did consist, was declared before. It was by assuming the body that was prepared for him. This was the foundation of the whole work he had to do, wherein he came forth like the rising sun, with light in his wings, or as a giant rejoicing to run his race. The faith of the old testament was, that he was thus to come; and this is the life of the new, that he is come. They by whom this is denied, do overthrow the faith of the gospel. This is the spirit of antichrist, 1 John iv. 1-3. And this may be done two ways: 1. Directly and expressly. 2. By just consequence. Directly, it is done by them who deny the reality of his human nature, as many did of old, affirming that he had only an ethereal, aerial, or phantastical body; for if he came not in the flesh, he is not come at all. So also it is by them who deny the divine person of Christ, and his pre-existence therein, before the assumption of the human nature. For they deny that these are the words of him when resolved, and spoken before this coming. that did not exist before in the divine nature, could not promise to come in the human. And indirectly it is denied by all those, (and they are many,) who either in doctrines or practices deny the ends of his coming; which I shall not now mention.

He

It may be objected against this fundamental truth, that if the Son of God would undertake this work of reconciliation between God and man, why did he not do the will of God by his mighty power and grace, and not by this way of coming in the flesh, which was attended with all dishonour, reproaches, sufferings, and death itself? But besides what I have at large elsewhere discoursed concerning the necessity and suitableness of this way of his coming, unto the manifestation of all the glorious properties of the nature of God, I shall only say, that God, and he alone, knew what was necessary unto the accomplishment of his will; and if it might have been otherwise effected, he would have spared his only Son, and not have given him up unto death.

2dly. The end for which he thus promiseth to come, is to do the will of God: 'Lo, I come, του ποιησαι, ὁ θεος, το θέλημα σου, to do thy will, O God.' The will of God is taken two ways. 1. For his eternal purpose and design, called 'the counsel of his will, Eph. i. 11, and most commonly his will itself, the will of God as unto what he will do, or cause to be done. 2. For the declaration of his will and pleasure, as unto what he will have us to do in a way of duty and obedience; that is, the rule of our obedience. It was the will of God in the former sense that is here intended, as is evident from the next verse, when it is said, that by this will of God we are sanctified, that is, our sins were expiated according to the will of God. But neither is the other sense absolutely excluded, for the Lord Christ came so to fulfil the will of God's purpose, as that we may be enabled to fulfil the will of his command. Yea, and he himself had a command from God to lay down his life for the accomplishment of this work.