It doth not seem probable to me, that the Septuagint did ever translate these words as they are now extant in all the copies of that translation, (owμa de nalepiow poi) but a body that thou preparedst me; for it is not a translation, of the original words, but an exposition of their meaning, which was no part of their design; if they made this exposition, it was either from a mere conjecture, or from a right understanding of the mystery contained in them; the former is altogether improbable; and that they understood the mystery couched in that metaphorical expression (without which no account can be given of this version of the words) will not be granted by them who know any thing of those translators or their work; besides, there was of old a different reading of that translation: for instead of (owa) a body, some copies have it (wa) the ears, which the vulgate Latin follows; an evidence that a change had been made in that translation, to comply with the words used by the apostle.

The words, therefore, in this place were the words whereby the apostle expressed the sense and meaning of the Holy Ghost in those used in the psalmist; he Idid not take them from the Greek translation, but used them himself to express the sense of the Hebrew text; in vindication of this we farther remark, that sundry passages have been unquestionably taken out of the New Testament, and inserted into that translation; and I no way doubt but it hath so fallen out in this place, since no other satisfactory account can be given of that translation as the words now stand.

$7. This is certain, that the sense intended by the psalmist, and that expressed by the apostle, are to the same purpose, and their agreement is sufficiently plain and evident; that which is spoken is, an act of God

the Father towards the Son; the end of it is, that the Son might be fit and meet to do the will of God in the way of obedience, so in the text; "mine ears hast thou bored" or a body thou hast prepared me; then said I, lo, I come to do thy will, O God." This is the sole

end why God so acted towards him. The ascription of ears to the Lord Christ by an act of God, is a preparation of a state and nature, as should be meet to yield obedience to him. In his divine nature alone

it was impossible that he should come to do the will of God as our substitute, wherefore God prepared another nature for him, which is expressed synecdochically by the ears for the whole body, and that sig. nificantly, because as it is impossible that any one should have ears of any use but by virtue of his having a body; so the ears are that part of the body by which alone instruction to obedience, the thing aimed at, is received; that is this which is directly expressed by himself; Isa. lix, 4, 5, "He wakeneth, morning by morning, he wakeneth mine ear to hear as the learned; the Lord God hath opened mine ear, and I was not rebellious," or, I was obedient: and so it is all one in what sense you take the word (7) whether in the more common and usual, to dig, or bore, or in that to which it is sometimes applied, to fit and perfect. I do not judge there is any allusion to the law of "boring the ear of the servant" that refused to take liberty at the year of release; nor is the word used in that case, but another (yx Exod. xxi, 6;) but it respects the framing of the organ of hearing which, as it were, is barred; and the internal sense, in readiness for obedience, is expressed by the framing of the outward instrument of hearing, that we may by that means learn to obey.

Wherefore this is, and no other can be, the sense of

the words in the psalmist;-that God the Father prepared for Jesus Christ a nature wherein he might be free, and able to yield obedience to the will of God with an imitation of the quality of it, in having ears to hear, which belong only to a body; and this very sense the apostle expresseth in more plain terms, now after the accomplishment of what before was only declared in prophecy, and thereby the veil is taken away.

There is therefore nothing remaining but that we give an exposition of the apostle's words, as they contain the sense of the Holy Ghost in the psalm.

§8. "A body hast thou prepared me;" a "body" is here a synecdochical expression for the human nature of Christ; so is "the flesh" taken, where he is said to be "made flesh." and "the flesh and blood" whereof he was made partaker; for the general end of his having this body was, that he might thereby do the will of of God; and the special end of it was, that he might have what to offer in sacrifice to God; but neither of these can be confined to his body alone; for it is the soul, the other essential part of human nature, is the principle of obedience; nor was the body of Christ alone, offered in sacrifice; "he made his soul an offering for sin," Isa. liii, 10; which was typified by the life that was in the blood of the sacrifice; but the apostle both here and ver. 10, mentions only the body;-to manifest, that this offering of Christ was to be by death, which the body alone was subject to; and as the covenant was to be confirmed by this offering, it was to be only by blood, which was contained in the body alone, and the separation of it from the body carries the life along with it.

Concerning the body, it is affirmed that God prepared it for him; that is, the Father; for to him are those words spoken; "I come to do thy will O God,

a body (naplow poi) hast thou prepared me;" that which he would," was the obedience of the Son to his will; this proposal the Son closeth with; "Lo, saith he, I come;" but all things being originally in the hands of the Father, the provision of things necessary to the fulfilling of the will of God, is left to him; among those the principal was, that the Son should have a body prepared for him, that so he might have somewhat of his own to offer; wherefore the preparation of it is in a particular manner assigned to the Father; "a body hast thou prepared me.”

$9. In burnt offerings and sacrifices for sin thou hast had no pleasure." Christ, whose words in the psalm these are, doth not only re assert what was before spoken in general, but also gives a more particular account of what sacrifices they were which he intended.

"Burnt offerings; the Hebrew word (b) though singular, is usually rendered by the Greek (oλonavlaμała) plurally; and the former word refers to the ascending of the smoke of the sacrifices in their burning on the altar; a pledge of that sweet savor, which should arise to God above, from the sacrifice of Christ here below; and sometimes they are called (*) frings, from the way of their consumption on the altar by fire.

The other sort is expressed by a word (non) which the Greek renders by (TEρ apaρrias) concerning sin; for (n) the verb in Kal, signifieth to sin, and in Piel, to expiate sin. Where it is taken in the latter sense, the Greek renders it by (Tepi apaρtias) "a sacrifice for sin," or a sin offering, which expression is here retained, and Rom. viii, 3. This sacrifice, therefore, was appointed, both for the sins of the whole congregation, Lev. xvi, 21; and the special sins of

particular persons. The one offering of Christ was really to effect what all of them represented.

Concerning all these sacrifices, it is added (8× ɛudounas) thou hadst no pleasure. In opposition to this, God gives testimony from heaven concerning the Lord Christ and his undertaking. This is my beloved Son, (en w eudonyoa) in whom I am well pleased, Matt. iii, 17; chap. xvii, 5. See Isa. xlii, 1; Ephes. i, 6. This is the great antithesis between the law and the gospel;, "in sacrifices and offerings for sin thou hadst no pleasure." "This is my beloved Son in whom I am well pleased."

$10. "Then, said I, lo, I come (in the volume of the book it is written of me) to do thy will, O God." (EITOV) I said. There is no necessity, as was before observed, that these very words should at any one season be spoken by our Lord; the meaning is: "This is my resolution, this is the frame of my mind and will." Hence, whatever difficulties afterwards arose, whatever he was to do or suffer, there was nothing in it, but what he had before solemnly engaged to God. (Tole) then or thereon; for it may respect the order of time; though it is as I judge, better extended to 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, when there was no hope for themselves, nor in any divine institution of worship; when all things were at a loss, as to our recovery and salvation; then did Jesus Christ, the Son of God, in infinite wisdom, love, and grace, interpose himself on our behalf. (188) 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 lustre. To angels, for in this their confirmation and establishment in glory depend