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from the most glorious angel. Yet they did not hinder him, who was holy, harmless; undefiled, separate from sinners, to own us as “his brethren.” He says not with those proud hypocrites in the prophet, "stand farther off, I am holier than you;” but he comes to us and takes us by the hand in his love, to deliver us from this condition. Besides, we were obnoxious to all miseries here and hereafter. We see how unapt those that are rich and prosperous in this world are to take notice of their nearest relations in poverty and distress; and who among them would do so, if thereby they must be reduced to the state of those who are already miserable? Yet so' it was with the Redeemer; his calling us, and owning us for his brethren, made him instantly obnoxious to all the miseries due to ourselves. And this also renders his condescension marvellous. Again, he is inconceivably above us in dignity: we are poor objects who have neither bread to eat, nor good right to partake of what we may meet with. And if Mephibosheth thought it a great condescension in David on his throne to take notice of him, being poor, who yet was the son of Jonathan, what is it in this King of kings to own us for brethren in our vile and low condition? He is infinitely distant from us, in his person, being, in respect of his Divine nature, God over all, blessed for ever. He did not so become man, as to cease to be God: though he drew a veil over his infinite glory, yet he did not part with it. But that he who in himself is thus over all, eternally blessed, holy, and powerful, should take us, poor worms of the earth, into this relation with himself, and avow us for "his brethren;" as it is not easy to be believed, so it is for ever to be admired. And if he will do this because he is of one with us, because a foundation of brotherhood is laid in his participation of our nature, how

much more will he continue the fraternal kindness, when he hath perfected this relation by the communication of his holy Spirit. He is a brother, born for a day of trouble, a redeemer for the friendless and fatherless. Let their miseries be what they will, he will be ashamed of none, but of them who are ashamed of him and his ways. The world rejects them, it may be their own relations despise them, they are persecuted, hated, reproached; but the Lord Jesus Christ is not ashamed of them: he will naturally care for them as their brother. Who then would be ashamed of him or his gospel?

$11. Obs. 4. That which was principally in the heart of Christ upon his sufferings, was to declare and manifest the love, grace, and good will of God unto men, that they might come to be acquainted with him and accepted before him. As he “lands upon the shore” from that tempest wherein he was tossed in his passion, he cries out, “I will declare thy name unto my brethren, in the midst of the congregation will I sing praise unto thee.” And thus we find, that upon his resurrection he did not immediately ascend into glory, but first “declared the name of God” to his apostles and disciples; and then gave them orders that it should be declared and published to all the world. This was upon his compassionate heart, and he entered not into his glorious rest until he had performed it. For herein consisted the manifestation and exaltation of Jehovah's glory; nor couid the sons be brought to glory of themselves, nor have known any thing of that name of God, which is their life and salvation. Some men talk of I know not what dec. laration of God's name, nature, and glory, by the works of creation and providence; but if the Lord Messiah had not “declared,” and preached these things, these very disputers themselves would not have been in any other condition than all others of mankind are, who are left to the mere information of those boasted teachers, which is a condition most dark and miserable. Besides, on this “declaration” depended his own glory. The gospel is the rod of his strength, whereby his people are made willing in the day of his power. In brief, the gathering of his church, the setting up of his kingdom, the establishment of his throne, the setting of the crown upon his head. depend wholly upon his declaring the name of God in a preached gospel. Seeing, therefore, that the glory of God which he aimed at, the salvation of the sons which he sought for, and the honor of his kingdom which was promised him, all depend upon this work, it is no wonder if his heart were full of it, and that he rejoiced to be engaged in it.

$12. And this frame of heart ought to be in them, who under him are called to this work. The work itself we see is noble and excellent; such as the Lord of heaven carried in his eye through all his sufferings. And by his “rejoicing” to be engaged in it, he hath set a pattern for them whom he calls to the same employment. Where men undertake it for filthy lucre, for selfish ends, and from carnal respects, this is not to follow the example of Christ, but to serve their own bellies and hateful lusts. Zeal for the glory of God, compassion for the souls of men, love to the honor and exaltation of Christ, ought to be the sincere and steady principles of men in this undertaking. All praying, all preaching, all administration of ordinances, all our faith, all our obedience, if performed in a due and ac

a ceptable manner, are nothing but giving glory to God for his love and grace in Christ Jesus. And this is what ought to be our design in all Divine worship, especially what we perform “in the congregation,” to “'set forth his praise,” to “declare his name," and thus to give him glory.

VERSES 14, 15.
Forasmuch then as the children are partakers of flesh and blood,

He also himself likewise took part of the same; That through
death he might destroy him that had the power of death, that is,
the devil; and deliver them who through fear of death, were
all their life-time subject to bondage.



$1. Connexion of the words and statement of the subject. 92 (1.) The 'state and condition of the children. 98. (II.) A double inference from that supposition. 54. (III.) The means of deliverance. $5. (IV.) The effects of Cbrist's death. $6. Observations, 1. All sinners, subject to death as penal. $7, 2, Fear of death inseparable from sin. 98. 3. Fear of death subjects to bondage. $9. 4 Christ submitted to every thing but sin for the children's sake. $10. 5. It was only in the essence of the human nature that Christ was like us. $11. 6. Christ's principal end in assuming human nature was to suffer and die in it. $12. 7. The power of Satan founded in sin. $13. 8. The

death of Christ victorious. şi. The union of Christ with the children in their relation to one common root, and participation of the same nature, being asserted, the apostle proceeds to declare the ends and necessity of that union, in respect of the work for which God had designed him, and what he had to accomplish thereby; namely, the “destruction of the devil,” and thereby the “delivery of them that were in bondage by reason of death;” neither of which could have been effected, but by the death of the captain of salvation. We have in the words,

I. The state and condition of the children to be brought to glory supposed, partakers of flesh and blood, obnoxious to death, in great bondage through fear of it, in which they continued all their lives.

II. A double inference with respect to that supposition, Christ took part of the same, and delivered them.

III. The means whereby he did this, by his death..

IV. The immediate effect of his death, the destruction of the devil. From all which we shall,

V. Draw some profitable observations. 82. (I.) The apostle expresseth by way


supposition, the state of the children whom God designed to bring to glory. And, they were in common “partakers of flesh and blood:” “flesh and blood” are by an usual synecdoche put for the whole human nature as subject to infirmities and death. But farther; it is implied that,

They were, as guilty, obnoxious to death as it was penal, being due to sin according to the curse of the law. On this supposition lies the whole weight of the mediation of Christ.

They were in great “bondage through fear of death.” Fear is a perturbation of mind, arising from the apprehension of a future imminent evil. And the greater this evil is, the greater will be the perturbation of mind; provided the apprehensions of it be answerable. The “fear of death” then here intended is, that trouble of mind men have in the expectation of death to be inflicted upon them, as a punishment due to their sins. And this apprehension is common to all men, arising from a general presumption that death is penal, and that it is the judgment of God, that they who commit sin are “worthy of death.” But it is more abundantly cleared and confirmed by the law, whose known sentence it is, “the soul that sinneth, it shall die.” And the troublesome expectation of this apprehended event is the fear of death here intended, being obnoxious to the sentence of death, they could not but live in fear of the execution of it. Hence, the troublesome expectation of death, as penal, brings them into bondage; and this, being involuntary, generates a strong desire of liberty, and puts men on all manner of attempts to se. cure it. It perplexes the mind, and forebodes future and greater evils. This is the common condition of

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