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The Covenants-Chapter 3b-2-The Covenant of Eden

September 28, 2018 Leave a comment

And now, what were some of these truths, may we not say great gospel-truths — which holy men of primitive times, learned from the covenant of Eden, and upon which their faith rested?

2. They were further instructed by this covenant, that Messiah was to accomplish the work of redemption through suffering. To Satan Jehovah said, “Thou shalt bruise his heel.” And in all parts of the word of God, but especially in the New Testament, this great truth is perpetually kept before our eyes. “It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering” (Heb 2:10, 14). And again. “Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations” (Luke 14:46-47).

R. B. C. Howell- The Covenants

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Charles Spurgeon’s Letters-Letter 188

September 27, 2018 Leave a comment

TO YOUNG PEOPLE

To [Ministers’ Children].

MENTONE, 1890.

MY DEAR YOUNG FRIEND,—

I am anxious that the little ones should be saved. I heard a number of ministers pray for their dear boys and girls; and after they had done, I said to myself — “ I will write a letter to their children, and try to make them think about Jesus.” What a joy it would be if you, dear…. were, while yet a child to be saved by the Lord Jesus. He can wash away sin, and by His Holy Spirit, He can change the heart, and He can do it quite as easily in the young, as in the grown-up people. If we seek salvation by Jesus Christ, God will give it. In the Bible we are told to believe, and that is TRUST. We trust Jesus to save us, and He does save us. I want you to trust Him now. I hope you will have a long and useful life, and trust in Christ will be the sure way to help you year by year to live happily. But you may die while yet young, and then through faith in Jesus you will enter Heaven to be glorified in the Lord for ever. “They that seek Me early shall find Me.” That is the text for you. I hope you will seek at once, and find Jesus at once. I may never see you here, but I hope I shall meet you and your dear parents in the land of the blessed.

Yours with my best wishes,

C. H. SPURGEON.

The Wednesday Word: Good News for Bad Christians

September 26, 2018 1 comment

“Christ died for the ungodly” (Romans 5:6)

Have you ever thought of yourself as a bad Christian? You look at your life and all you see is flaw after flaw. You fail in your thought life. You fall easily. You don’t read the word or pray the way you could.

Here’s some good news, your Saviour does not condemn you for these failures. There remains no condemnation to those in Christ Jesus (Romans 8:1).

All of us, no matter in what stage of growth we find ourselves, need to hear the Gospel on an ongoing basis. That’s because we forget it on an ongoing basis. We need to remember the words of Elizabeth Prentice who wrote: “The greatest saint on earth has got to reach Heaven on the same terms as the greatest sinner; unworthy, unfit, good-for-nothing; but saved through grace.”

To grow in grace, we need to hear about Jesus, His person, His doing, His dying and rising again.

We need to be immersed in the truth that Jesus is the God-man…God manifest in the flesh.

We need to know that Jesus has perfectly satisfied God’s justice.

He has magnified God’s Law.

He has entirely met God’s demands on us.

He has forever put away sin.

He has completely routed the devil.

He has defeated death.

He has cleansed our conscience.

He has perfectly loved His people.

He has perfectly hated His people’s sins.

He has perfectly cleansed His people’s sins.

He has perfectly taken them away.

He has perfectly paid for them with His blood.

His Gospel is Good news and more good news.

The Gospel is finished, it is complete.

His Gospel is unsearchable but not incomprehensible.

O that all the churches would preach the Gospel and its multiplied applications! At best, however, we get a little bit of grace to make us feel loved, a big bit of law to try to make us behave and a major amount of condemnation when we don’t make the grade.

But that is not the pattern for New Testament ministry.

Speaking of condemnation, even we who are grace preachers sometimes leave our listeners with the impression that there is now, therefore, still condemnation to those that are in Christ.”

But that’s wrong! Let’s try it again.

‘There is now, therefore, only a tiny teeny bit of condemnation to those in Christ.’

Never!

There is NO condemnation to those who struggle and fail. The Gospel is about good news, good news and more good news (Romans 5:20-21). And that’s what we need if ever we are to grow in grace.

Do you remember the story of the prodigal son? That scallywag disregarded his father and then disgraced himself in every way possible. One old time preacher said, “Do you know the difference between the son in that pig-pen and the pig? The pig never said to himself, ’I will arise and go to my father.’

No indeed, it’s not in the pig’s nature to leave the Pig-pen but the Child of God hates it there.

And the truth is, we’ve all been in the Pig-pen at various times. We have all failed, disappointed ourselves, and felt condemned. But the good news is, all the wealth of the righteousness of Christ is ours and all our guilt is His. He is the shepherd who seeks until He finds. Yet we hide from Him and turn away in fear and shame, not because we don’t love Him, but because we don’t know His love for us. We don’t know the Gospel.

And that’s the Gospel Truth!

Miles Mckee

www.milesmckee.com 

The Reformed Doctrine of Predestination Chapter XI-Unconditional Election-2-Proof from Scripture

September 26, 2018 Leave a comment

The Reformed Doctrine Of Predestination

Chapter XI

Unconditional Election

2. PROOF FROM SCRIPTURE

The first question which we need to ask ourselves then, is, Do we find this doctrine taught in the Scriptures? Let us turn to Paul’s letter to the Ephesians. There we read: “He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love; having foreordained us unto adoption as sons through Jesus Christ unto Himself, according to the good pleasure of His will,” 1:4, 5. In Rom_8:29, Rom_8:30 we read of that golden chain of redemption which stretches from the eternity that is past to the eternity that is to come, — “For whom He foreknew, He also foreordained to be conformed to the image of His Son, that He might be the first-born among many brethren; and whom He foreordained, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified.” Foreknown, foreordained, called, justified, glorified, with always the same people included in each group; and where one of these factors is present, all the others are in principle present with it.

Paul has cast the verse in the past tense because with God the purpose is in principle executed when formed, so certain is it of fulfillment. “These five golden links,” says Dr. Warfield, “are welded together in one unbreakable chain, so that all who are set upon in God’s gracious distinguishing view are carried on by His grace, step by step, up to the great consummation of that glorification which realizes the promised conformity to the image of God’s own Son. It is ‘election,’ you see, that does all this; for ‘whom He foreknew, . . . them He also glorified’.”3

The Scriptures represent election as occurring in past time, irrespective of personal merit, and altogether sovereign, — “The children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said to her, The elder shall serve the younger. Even as it is written, Jacob I loved, but Esau I hated,” Rom_9:11, Rom_9:12. Now if the doctrine of election is not true, we may safely challenge any man to tell us what the apostle means by such language. “We are pointed illustratively to the sovereign acceptance of Isaac and rejection of Ishmael, and to the choice of Jacob and not of Esau before their birth and therefore before either had done good or bad; we are explicitly told that in the matter of salvation it is not of him that wills, or of him that runs, but of God that shows mercy, and that He has mercy on whom He will, and whom He will He hardens; we are pointedly directed to behold in God the potter who makes the vessels which proceed from His hand each for an end of His appointment, that He may work out His will upon them. It is safe to say that language cannot be chosen better adapted to teach Predestination at its height.”4

Even if we were without any other inspired utterances than those quoted from Paul, so clear and unambiguous are those that we should be constrained to admit that the doctrine of Election finds a place in Scripture. By looking at the Scripture references in the Confession of Faith, we find that it is abundantly sustained in the Bible. If we admit the inspiration of the Bible; if we admit that the writings of the prophets and apostles were breathed by the Spirit of God, and are thus infallible, then what we find there will be sufficient; and thus on the irrefutable testimony of the Scriptures we must acknowledge Election, or Predestination, to be an established truth, and one which we must receive if we are to possess the whole counsel of God. Every Christian must believe in some kind of election; for while the Scriptures leave unexplained many things about the doctrine of Election, they make very plain the FACT that there has been an election.

Christ explicitly declared to His disciples, “Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit,” Joh_15:16, by which He made God’s choice primary and man’s choice only secondary and a result of the former. The Arminian, however, in making salvation depend upon man’s choice to use or abuse proffered grace reverses this order and makes man’s choice the primary and decisive one. There is no place in the Scriptures for an election which is carefully adjusted to the foreseen actions of the creature. The divine will is never made dependent on the creaturely will for its determinations.

Again the sovereignty of this choice is clearly taught when Paul declares that God commended His love toward us in that while we were yet sinners Christ died for us (Rom_5:8), and that Christ died for the ungodly (Rom_5:6). Here we see that His love was not extended toward us because we were good, but in spite of the fact that we were bad. It is God who chooses the person and causes him to approach unto Him (Psa_65:4). Arminianism takes this choice out of the hands of God and places it in the hands of man. Any system which substitutes a man-made election falls below the Scripture teaching on this subject.

In the darkest days of Israel’s apostasy, as in every other age, it was this principle of election which made a difference between mankind and kept a remnant secure. “Yet will I leave me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him,” 1Ki_19:18. These seven thousand did not stand by their own strength; it is expressly said that God reserved them to Himself, that they might be a remnant.

It is for the sake of the elect that God governs the course of all history (Mar_13:20). They are “the salt of the earth,” and “the light of the world;” and so far at least in the world’s history they are the few through whom the many are blessed, — God blessed the household of Potiphar for Joseph’s sake; and ten righteous people would have saved the city of Sodom. Their election, of course, includes the opportunity of hearing the gospel and receiving the gifts of grace, for without these means the great end of election would not be attained. They are, in fact, elected to all that is included in the idea of eternal life.

Apart from this election of individuals to life, there has been what we may call a national election, or a divine predestination of nations and communities to a knowledge of true religion and to the external privileges of the Gospel. God undoubtedly does choose some nations to receive much greater spiritual and temporal blessings than others. This form of election has been well illustrated in the Jewish nation, in certain European nations and communities, and in America. The contrast is very striking when we compare these with other nations such as China, Japan, India, etc.

Throughout the Old Testament it is repeatedly stated that the Jews were a chosen people. “You only have I known of all the families of the earth,” Amo_3:2. “He hath not dealt so with any (other) nation; And as for His ordinances, they have not known them,” Psa_147:20. “For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for His own possession, above all the peoples that are upon the face of the earth,” Deu_7:6. It is made equally plain that God found no merit or dignity in the Jews themselves which moved Him to choose them above others. “Jehovah did not set His love upon you, nor choose you, because ye were more in number than any other people; for ye were the fewest of all peoples: but because Jehovah loveth you, and because He would keep the oath which He swore unto your fathers, hath Jehovah brought you out with a mighty hand, and redeemed you out of the house of bondage from the hand of Pharaoh king of Egypt.” Deu_7:7, Deu_7:8. And again, “Only Jehovah had a delight in thy fathers to love them, and He chose their seed after them, even above all peoples,” Deu_10:15. Here it is carefully explained, that Israel was honored with the divine choice in contrast with the treatment accorded all the other peoples of the earth, that the choice rested solely on the unmerited love of God, and that It had no foundation in Israel itself.

When Paul was forbidden by the Holy Spirit to preach the Gospel in the province of Asia, and was given the vision of a man in Europe calling across the waters, “Come over into Macedonia, and help us,” one section of the world was sovereignly excluded from, and another section was sovereignly given, the privileges of the Gospel. Had the divinely directed call been rather from the shores of India, Europe and America might today have been less civilized than the natives of Tibet. It was the sovereign choice of God which brought the Gospel to the people of Europe and later to America, while the people of the east, and north, and south were left in darkness. We can assign no reason, for instance, why it should have been Abraham’s seed, and not the Egyptians or the Assyrians, who were chosen; or why Great Britain and America, which at the time of Christ’s appearance on earth were in a state of such complete ignorance, should today possess so largely for themselves, and be disseminating so widely to others, these most important spiritual privileges. The diversities in regard to religious privileges in the different nations is to be ascribed to nothing else than the good pleasure of God.

A third form of election taught in Scripture is that of individuals to the external means of grace, such as hearing and reading the Gospel, association with the people of God, and sharing the benefits of the civilization which has arisen where the Gospel has gone. No one ever had the chance to say at what particular time in the world’s history, or in what country, he would be born, whether or not he would be a member of the white race, or of some other. One child is born with health, wealth, and honor, in a favored land, in a Christian home, and grows up with all the blessings which attend the full light of the Gospel. Another is born in poverty and dishonor, of sinful and dissipated parents, and destitute of Christian influences. All of these things are sovereignly decided for them. Surely no one would insist that the favored child has any personal merit which could be the ground for this difference. Furthermore, was it not of God’s own choosing that He created us human beings, in His own image, when He might have created us cattle or horses or dogs? Or who would allow the dumb brutes to revile God for their condition in life as though the distinction was unjust? All of these things are due to God’s overruling providence, and not to human choice. “Arminians have labored to reconcile all this, as a matter of fact, with their defective and erroneous views of the Divine sovereignty, and with their unscriptural doctrines of universal grace and universal redemption; but they have not usually been satisfied themselves with their own attempts at explanation, and have commonly at last admitted, that there were mysteries in this matter which could not be explained, and which must just be resolved into the sovereignty of God and the unsearchableness of His counsels.”5

We may perhaps mention a fourth kind of election, that of individuals to certain vocations, — the gifts of special talents which fit one to be a statesman, another to be a doctor, or lawyer, or farmer, or musician, or artisan, gifts of personal beauty, intelligence, disposition, etc. These four kinds of election are in principle the same. Arminians escape no real difficulty in admitting the second, third, and fourth, while denying the first. In each instance God gives to some what He withholds from others. Conditions in the world at large and our own experiences in every day life show us that the blessings bestowed are sovereign and unconditional, irrespective of any previous merit or action on the part of those so chosen. If we are highly favored, we can only be thankful for His blessings; if not highly favored, we have no grounds for complaint. Why precisely this or that one is placed in circumstances which lead to saving faith, while others are not so placed, is indeed, a mystery. We cannot explain the workings of Providence; but we do know that the Judge of all the earth shall do right, and that when we attain to perfect knowledge we shall see that He has sufficient reasons for all His acts.

Furthermore, it may be said that in general the outward conditions with which the individual is surrounded do determine his destiny, — at least to this extent, that those from whom the Gospel is withheld have no chance for salvation. Cunningham has stated this very well in the following paragraph: — “There is an invariable connection established in Gods government of the world, between the enjoyment of outward privileges, or the means of grace, on the one hand, and faith and salvation on the other; in this sense, and to this extent, that the negation of the first implies the negation of the second. We are warranted by the whole tenor of Scripture, in maintaining that where God, in His sovereignty, withholds from men the enjoyment of the means of grace, — an opportunity of becoming acquainted with the only way of salvation, — He at the same time, and by the same means, or ordination, withholds from them the opportunity and power of believing and being saved.” 6

Calvinists maintain that God deals not only with mankind in the mass but with the individuals who are actually saved, that He has elected particular persons to eternal life and to all the means necessary for attaining that life. They admit that some of the passages in which election is mentioned teach only an election of nations, or an election to outward privileges, but they maintain that many other passages teach exclusively and only an election of individuals to eternal life.

There are some, of course, who deny that there has been any such thing as an election at all. They start at the very word as though it were a spectre just come from the shades and never seen before. And yet, in the New Testament alone, the words eklektos, ekloga, and eklego, elect, election, choose, are found some forty-seven or forty-eight times (see Young’s Analytical Concordance for complete lists). Others accept the word but attempt to explain away the thing. They profess to believe in a “conditional election,” based, as they suppose, upon foreseen faith and evangelical obedience in its objects. This, of course, destroys election in any intelligible sense of the term, and reduces it to a mere recognition or prophecy that at some future time certain persons will be possessed of those qualities. If based on faith and evangelical obedience, then, as it has been cynically phrased, God is careful to elect only those whom He foresees will elect themselves. In the Arminian system election is reduced to a mere word or name, the use of which only tends to involve the subject in greater obscurity and confusion. A mere recognition that those qualities will be present at some future time is, of course, an election falsely so-called, or simply no election at all. And some Arminians, consistently carrying out their own doctrine that the person may or may not accept, and that if he does accept he may fall away again, identify the time of this decree of election with the death of the believer, as if only then his salvation became certain.

Election extends not only to men but also and equally to the angels since they also are a part of God’s creation and are under His government. Some of these are holy and happy, others are sinful and miserable. The same reasons which lead us to believe in a predestination of men also lead us to believe in a predestination of angels. The Scriptures confirm this view by references to “elect angels,” 1Ti_5:21, and “holy angels,” Mar_8:38, which are contrasted with wicked angels or demons. We read that God “spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness to be reserved unto judgment,” 2Pe_2:4; of the “eternal fire which is prepared for the Devil and his angels,” Mat_25:41; of “angels that kept not their own principality, but left their former habitation, He hath kept in everlasting bonds under darkness unto the Judgment of the great day,” Jude 6; and of “Michael and his angels going forth to war with the dragon; and the dragon warred and his angels,” Rev_12:7. A study of these passages shows us that, as Dabney says, “there are two kinds of spirits of that order; holy and sinful -angels, servants of Christ and servants of Satan; that they were created in an estate of holiness and happiness, and abode in the region called Heaven (God’s holiness and goodness are sufficient proof that He would never have created them otherwise) ; that the evil angels voluntarily forfeited their estate by sinning, and were excluded forever from heaven and holiness; that those who maintained their estate were elected thereto by God, and that their estate of holiness and blessedness is now forever assured.” 7

Paul makes no attempt to explain how God can be just in showing mercy to whom He will and in passing by whom He will. In answer to the objector’s question, “Why doth He still find fault?” (with those to whom He has not extended saving mercy), he (Paul) simply resolves the whole thing into the sovereignty of God, by replying, “Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus ? Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?” Rom_9:19-21. (And let it be noticed here that Paul says that it is not from different kinds of clay, but “from the same lump,” that God, as the potter, makes one vessel unto honor and another unto dishonor.) Paul does not drag God from His throne and set Him before our human reason to be questioned and examined. These secret counsels of His, which even the angels adore with trembling and desire to look into, are left unexplained, except that they are said to be according to His own good pleasure. And after Paul has stated this, he puts forth his hand, as it were, to forbid us from going any further. Had the Arminian assumption been true, namely, that all men are given sufficient grace and that each one is rewarded or punished according to his own use or abuse of this grace, there would have been no difficulty for which to account.

FURTHER SCRIPTURE PROOF

2Th_2:13: God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth.

Mat_24:24: There shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.

Mat_24:31: And they (the angels) shall gather together His elect from the four winds, from one end of heaven to the other.

Mar_13:20: For the elect’s sake, whom He chose, He shortened those days (at the destruction of Jerusalem).

1Th_1:4: Knowing, brethren, beloved of God, your election.

Rom_11:7: The election obtained it, and the rest were hardened.

1Ti_5:21: I charge thee in the sight of God, and Jesus Christ, and the elect angels.

Rom_8:33: Who shall lay anything to the charge of God’s elect?

Rom_11:5: (In comparison with Elijah’s time) Even so at the present time also there is a remnant according to the election of grace.

2Ti_2:10: I endure all things for the elect’s sake.

Tit_1:1: Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect.

1Pe_1:1: Peter, an apostle of Jesus Christ, to the elect.

1Pe_5:13: She that is in Babylon, elect together with you.

1Pe_2:9: But ye are an elect race.

1Th_5:9: For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ.

Act_18:48: And as the Gentiles heard this, they were glad, and glorified the word of God; and as many as were ordained to eternal life believed.

Joh_17:9: I (Jesus) pray not for the world, but for those whom thou hast given me; for they are thine.

Joh_6:37: All that the Father giveth me shall come unto me.

Joh_6:65: No man can come unto me. except it be given unto him of the Father.

Joh_13:18: I speak not of you all; I know whom I have chosen.

Joh_15:16: Ye did not choose me, but I chose you.

Psa_105:6: Ye children of Jacob, His chosen ones.

Rom_9:23: Vessels of mercy, which He afore prepared unto glory.
(See also references already quoted in this chapter;
Eph_1:4, Eph_1:5, Eph_1:11; Rom_9:11-13; Rom_8:29, Rom_8:30; etc.)

Loraine Boettner- The Reformed Doctrine of Predestination

The first prophecy

September 25, 2018 Leave a comment

The first prophecy recorded in Scripture supplies the key to the whole subject of Messianic prediction, furnishing a remarkable outline and forecast of all that was to follow. Said the Lord God to the serpent,

“And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).

First, it is to be noted that those words were not addressed to Adam and Eve, implying that man was not the immediate party in the covenant of recovery; that it depended not upon anything of, by or from him. Second, that this Divine pronouncement was made after the fall, and from this point onwards prophecy is always consequent upon human failure, not coming in during the normal state of affairs, but only when ruin has begun and judgment is impending—the next prophecy was through Enoch (Jude 1:14, 15) just before the flood! In the prophecy of Genesis 3:15, it was revealed that all human hope was to center in a Coming One. It made known that the Coming One should be man, the woman’s “seed,” and therefore of supernatural birth. It announced that He would be the object of Satan’s enmity. It foretold that He should be temporarily humiliated— bruised in His heel. It also proclaimed His ultimate victory, for He should bruise the serpent’s head, and therefore must be more than man. It intimated the age-long strife there would be between the two seeds: the children of the Devil and those united unto Christ.

Arthur W. Pink-Interpretation of the Scriptures

And now, beloved, it says, “He dwelleth with you, and shall be in you”

September 24, 2018 Leave a comment

And now, beloved, it says, “He dwelleth with you, and shall be in you.” We will close up with that sweet recollection — the Holy Ghost dwells in all believers, and shall be with them.

One word of comment and advice to the saints of God, and to sinners, and I have done. Saints of the Lord! ye have this morning heard that God the Holy Ghost is a person; ye have had it proved to your souls. What follows from this? Why, it followeth how earnest ye should be-in prayer to the Holy Spirit, as well as for the Holy Spirit. Let me say that this is an inference that you should lift up your prayers to the Holy Ghost, that you should cry earnestly unto him, for he is able to do exceeding abundantly above all you can ask or think. See this mass of people; what is to convert it? See this crowd; who is to make my influence permeate through the mass? You know this place has now a mighty influence, and God blessing us, it will have an influence, not only upon this city but upon England at large, for we now enjoy the press as well as the pulpit, and certainly, I should say before the close of the year, more than two hundred thousand of my productions will be scattered through the land — words uttered by my lips, or written by my pen. But how can this influence he rendered for good? How shall God’s glory be promoted by it? Only by incessant prayer for the Holy Spirit; by constantly calling down the influence of the Holy Ghost upon us; we want him to rest upon every page that is printed, and upon every word that is uttered. Let us then be doubly earnest in pleading with the Holy Ghost, that he would come and own our labors, that the whole church at large may be revived thereby, and not ourselves only, but the whole world share in the benefit.

Charles H. Spurgeon- “The Personality of the Holy Ghost,” A Sermon Delivered On Sabbath Morning, January 21, 1855

The Covenants-Chapter 3b-1-The Covenant of Eden

September 21, 2018 Leave a comment

And now, what were some of these truths, may we not say great gospel-truths — which holy men of primitive times, learned from the covenant of Eden, and upon which their faith rested?

1. It taught them that the great Deliverer promised, was to be, not an angel, not any being of another race, but their brother; “the seed of the woman.” And such truly was he. For “Both he that sanctified, and they who are sanctified, are all of one, for which cause he is not ashamed to call them brethren.” And since “the children” of men, “are partakers of flesh and blood, he also himself likewise, took part of the same.” “He took not on him the nature of angel;” but “the seed of Abraham,” because “in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people” (Heb 2:11-17). And yet more. They learned from it, that the Messiah promised, was to be” the seed of the woman” peculiarly; that is, of the woman only; in other words, as to his human nature, that he was to be the son of a virgin. The fulfilment of this declaration in Jesus of Nazareth, is amply set forth by the evangelists, and especially by Mathew, and Luke (Matt I:18-21; Luke I: 26-33), with a record of the before so frequently repeated promise:- “He shall be great, and shall be called the Son of the Highest; and the Lord shall give unto him the throne of his father David; and he shall reign over the house of Jacob forever; and of his kingdom there shall be no end.”

R. B. C. Howell- The Covenants