sisting between Christ and his members, I shall not contend. There may be in it: Their being of one God, designing him and them to be one mystical body, one church, he the head, they the members. Their being of one covenant, made originally with him, and exemplified in them. Their being of one common principle of human nature. Their being of one Divine principle, or designed for a manifold spiritual union in respect of that new nature which the children receive from him, with every other thing that concurs to promote that union and relation; but that which we have insisted on is principally intended. Hence follows,

$4. (III.) A natural consequence of the oneness before asserted, "for which cause he is not ashamed to call them brethren." For which cause; that is, because they are "of one," partakers of one common nature, he calls them brethren. This affords a sufficient and proper ground for that appellation. Now his calling them "brethren," both declares that they are so, and also that he owns them as such. But whereas may be said, that although they are thus "of one," in respect of their common nature, yet upon sundry other accounts he is so glorious, and they are so vile and miserable, that he may justly disavow the relation, and respect them as strangers. No, saith the apostle, "he is not ashamed to call them brethren," what deep condescension and fervent love!

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$5. (IV.) What remains of these verses consisteth in the testimonies which the apostle produceth out of the Old Testament, Psalm xxii, 22, "I will declare thy name unto my brethren, in the midst of the congregation will I sing praise unto thee." This testimony was brought to confirm what was said immediately before, that Christ owns them for his brethren. The

"name" of God is variously used: sometimes it denotes the being of God, God himself; sometimes his attributes, his excellencies, some one or more of the Divine perfections. As it is proposed to sinners for the object of their faith, trust, and love, as here, it denotes in an especial manner his love, grace, and goodness. And this is the name of God which the Lord Jesus manifested to the men given him out of the world, John xvii, 5; which is the same with his declaring the Father whom no man hath seen at any time, John i, 18. Hereof he says in the Psalm xxii, 22, (MEN) "I will declare it,” recount it in order, number the particulars that belong to it, and so distinctly and evidently make it known, (Axayyeλw) "I will make it known as a messenger" sent from thee. And this he doth by his own. person and by his Spirit.

He "will sing praises to God in the midst of the congregation." Both expressions allude to the declaration of God's name, and praising him in the temple. The singing of hymns of praise to God in the great congregation was then a principal part of his worship. This is only explanatory of what went before. He would praise God by declaring his name. There is no way

by which the praise of God may be celebrated, like that of declaring his grace, goodness, and love to men, whereby they may be won to believe and trust in him; whence glory redounds to him. The Lord Christ in his own person, by his Spirit, in his apostles and his word, by all his faithful messengers to the end of the world, setting forth the love, grace, and goodness of God in him the mediator, sets forth the praise of God "in the midst of the congregation."

§6. His next testimony is taken from Psalm xviii, 2, "I will put my trust in him." The whole psalm literally respects David, with his straights and deliverances;

not absolutely, but as he was a type of Christ. That which the apostle intends to prove by this testimony, is, that he was really and truly of one with the sons to be brought to glory. Had he been only God, this could not have been spoken of him. "He put his trust in God;" which evinceth him to have been truly and really of one with the children, his brethren; seeing it was his duty no less than it is theirs, to depend on God in troubles and distresses.

§7. The remaining testimony is, "Behold I and the children which God hath given me," and is taken from Isaiah viii, 18. That which the apostle aims at in the citation of this testimony, is farther to confirm the union in nature, and the consequent relation between Christ and his redeemed ones. God gives all the sons that are to be brought to glory to Jesus Christ; "Thine they were," saith he, "and thou gavest them me," John viii, 6. God having separated them as his peculiar portion in the eternal counsel of his will, gives them to the Son to take care of them, that they may be preserved and brought to the glory designed for them. He gives them to him as his children to be provided for; and to have an inheritance purchased for them, that they may become heirs of God and co-heirs with himself. Christ is satisfied with, and rejoiceth in the portion given him of his Father, as his children, his redeemed ones. Such was his love, such was his grace! for we in ourselves are "a people not to be desired." Jesus assumes the children given him of his Father into the same condition with himself, both as to life and eternity. "I and the children;" as he is, so are they; his lot is their lot; his God is their God; his Father is their Father; and his glory shall be theirs.

§8. Obs. 1. That all the children which are to be brought to glory, before their relation to Christ, are polluted and defiled, separate from God. They are all to be sanctified by him, both as to their real purification, and their consecration to be God's hallowed portion. We are naturally very proud, apt to please ourselves with our fancied excellencies, 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 it is 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 to them? But whether men will hear or forbear, this is their real condition universally.

$9. Obs. 2. The captain of our salvation sanctifies every son whom he brings to glory. He will never glorify an unsanctified person; this is necessary on the part of God. If then he bring the children to 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. The infinitely pure Jehovah will not divest himself of his holiness, that he may receive, or be enjoyed by unholy creatures. This sanctification is necessary also on the part of Christ. 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. He loved the church, and gave himself for it, that he might sanctify it and cleanse it with the washing of

water by the word, and that he might present it to himself a glorious church, not having a spot or wrinkle, or any such thing, but that it should be holy without a blemish. This it became him to do, this was the end why he did it; he sanctifieth his church that he may present it a meet bride or spouse unto himself. The same is necessary on the children's part; as without it they are not meet for their duty, so they are not capable of their reward. Yea, heaven itself, in the true notion of it, is undesirable to any unsanctified person. Such a one, neither can, nor would enjoy God if he might. In a word, there is no one thing required of the sons of God, that an unsanctified person can do, nor one thing promised them that he can enjoy.

There is surely then a woful mistake in the world. If Christ sanctifies all whom he saves, many will appear to have been mistaken in their expectations another day. Let none deceive themselves, sanctification is a qualification indispensably necessary to them who will be under the safe conduct of Christ for salvation, for he leads none to heaven but whom he sanctifies on earth.

§10. Obs. 3. That notwithstanding the union of nature which is between the Son of God incarnate, the sanctifier, and the children that are to be sanctified, there is, in respect of their persons, an inconceivable distance between them, so that it is a marvellous condescension in him to call them brethren. He is not ashamed to call them so. though considering what himself is, and what they are, it should seem that he might justly be so. His nature was free from sin. Human nature defiled with sin, and the same nature as ure and strictly holy, are farther removed in real worth and exceliency, than the meanes t worm is