T ,I rt. i4,, If. Epifile to the H a ># re tw s. 26i. mon with others. And this word is tiled in reference unto all forts Of things; Good andBad ; asNature, Life, Actions, Qualities, Works. Here it intimateth the commonand equal Jhare of the Children in the things fpoken of. They are equally common to all. Thefe are aäp ÿ a "iva s Flefh and Blood; That is, Humane Na- zzrZ =7wa, tare, liable toDeath, Mifery, Deftrudion. Some would have not the nature ofman, but the frail and weakCondition of mankind to be intended in this Expreffion. So Eniedinus ; and after him Grotius , who refers us to Chap. g. 7. r Tim. ;. 16. 2 Cor. q.. 11. for the confirmation of this fenfe. But in none of thofe places is Ahem mention of FIOJh and Blood, as here ; but only offlefb, which word is varioufly !Pled both in the OldTeftament and New. Yet in all the places referred unto; it is taken not for the fuality of Humane Life, as it is infirm and weak, but for hu.. Mane nature it fell which is fo ; as concerning that of s Tint. 3. 16. it hath at large been declared. And the deign of the place rejects thisGloß, which was invented, only to defeat the Teffimonygiven in thefe words unto the Incarnation of the Son of God. For the Apoffle adds a Reafon in thefe Verfes, why the Lotd Chrifi was fo tobe of one with the children, as to take upon himfelf their nature, which is, becaufe that Was fubjed untodeath, which for them he was to undergo. And Flefb and Bloodare here only mentioned, though they compleat not HumaneNature without aRational Soul, becaufe in, and by them it is, that our Nature is fubjet unto death. We may only,farther obferve, that the Apoftle having efpecial regard unto the 'Saints under the Old Teflanient, expreffeth their Participation of fleJh and blood in the PreterperfeliTenfe; or time pall ; which by Proportion is to be extended to all thatbelieve in Chrift ; unlefs we (hall fay, that' he hath refped unto thecommon fate- refit of all mankind in the fame nature, in the root of it ; whence God is Paid; of one blood to have madethem all. IIapavnnoias ; wefee is rendered by Interpreters ; fimiliter, confimiliter, eódem mode; IIataornüoi= ad eandem fimilitudinem : That is, i1odws, or vie a'vaie rOltov ; likewife, or, after the as fame manner. And aaeaa le,©, is as muchas x3+ advra öuo; },v. 17. every way like. Here it is reftrained by óyt ,iuriav, thefame, that is, flefh and blood ; Humane Nature; as to the Humane.Nature, hewas every way, as the children. nanniAv, Partonhabuit ; particeps eras; he took part. And in the ufe of thisWord, Mssskt. the Dative Cafe of the Perfon is 1till underftood, and fometimes expreffed. So Plato, ira d'ñ past xo: of apayp«lrea ávraïs i that he might Pare or partake in the fame all's with them. And it is here an underffood ; That he might partake with them of fled and blood. And the Apoffle purpofely changeth the wordfrom that which he had be- fore ufed concerning the children : xsxmvdaene s ì aau.11a ; they had Humane Nature in common; they were men, and that was all.; having noExiftence but in and by that nature. Concerning-him he had beforeproved, that he had a Divine Nature on the account whereof he was more excellent than the Angels ; And here he Cayes ofhim, Mt-Ate; Exiffing in bit Divine Nature, he moreover took part of that nature with them; which maltesa differencebetweentheir Perfons, though as to Humane Nature they were every way alike ; and this removes the exception ofSchlielingius,or Crefliur,that he is nomote Paid tobe incarnate than the children. That by death, xaratyáry. This word is peculiar to Paul: He ufeth it almoll in ka1á6ñal, all his Epii les, and,that frequently. Elfewhere it occurs but once in the New Tefta- ment, Line 13. 17. and that in a fenfe, whereunto by him it is not applyed. That which he ufually intends in this word, is to makea thing or perlon to ceafe as to its prefent condition, and not to bewhat it was. So Ram..3. ;. i-oh 3 äa,sia ävrwp rñv aí4;'17 m 8ss" xarapyáau, (hall their unbelief maki- the faith of God of none lilt ? caufe it.to ceafe, render the promife ufelefs ? And v. 3 t r././m 3e xarapyhoov d';ä aissu ; do we make the Law void by faith? take away its oft and End, Chap. 4.14. xatngynrei h éaayysnia ; thepromife is made inef tival, Chap. 7. 2. l:ä17 +3 aarneávn ó deh , xo i ,j'ä, ató s& *ea; Ifher husband ir dead, fhe is freed from the Law : The Law of theHusband hath no more power over her. So v. 6, 1 Cor. 53.806, sr. Chap. 55. 24, 26. 2 Cor. 3. to, n3. Gal. 3. 17. Chap. 5.4, u. Ephef 2. ng. The Intention of the Apoffle inthis word, is, the makingOf any thing to ceafe; or to be void as to its fot- iner Power andEfficacy ; not to remove, annihilate, or deftroy the Mince or Being of it< And the Exprelftop here ufed is to the fame purpofe, with that iiiPfaltn 8. z. i=vr17a1 ]'IN riatWly, to quiet or make to ceafe the enemy andfelf-'avenger. Tóe zá xpdsla. £xovsa aé teenisa. spas' , is properly vis , robar, petentia ; Force, K;óe9. Strength, Power, like that defer/1r, or Armies in battle, And fometimes it is ufed Ffff 2 for
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