But these properties do belong to him while on earth, with relation to what he shall have hereafter, for that showeth Christ is above Angels, and that no Angel could be our Mediator; Now those several properties in Christ signify the same thing, only the last is very emphatical, Separate from sinners, not that he was not among sinners, while he was in the world, but this showeth, that he was segregated, or divided from all men in respect of the sin of their natures, though he communicated with them in their natures; and therefore, though happily some High-priests, as Aaron might be holy and unblameable, yet none of them was separate from sinners. These places may abundantly confirm this fundamental Article, That Christ only was pure from original sin, and that all those who deny original sin, make Christ to have no privilege in this respect, but that we are all alike, pure in respect of nature; Well then, How shall we understand those places, Heb. 7. 27. where it is said, Christ needed not to sacrifice first for his own sins, and then for the peoples, for this he did once, when he offered up himself? The Socinian Expositor Sci•laingius maketh this to relate to both the particulars going before, He offered up himself once for his own sins, and for the people, and at the first sight it would seem so. But you must know that the later clause (viz.) This he did once, doth relate to the last passage only, He once offered himself for the sins of the people, for if it should be connected with the other passage, it would be contradictory to the Apostles scope, which is to show, that he was separate from sinners, and therefore had no cause to offer for any of his own. The other Text is, Heb. 9. 28. where it is said, Christ shall appear the second time without sin, which might seem to imply, that he had sin in the first coming; but the Text doth not speak of any sin of his own inherent in him, but of ours which was laid upon him, as the Apostle saith, He who knew no sin became sin, 2 Cor. 5. 21. And indeed to say with the Socinian, That Christ offered for his own sins, that is, his bodily infirmities, is a most absurd expression, for all Sacrifices were for sin properly so, or legally, and in a typical sense, not for what was a mere affliction or bodily misery;
But these properties do belong to him while on earth, with relation to what he shall have hereafter, for that sheweth Christ is above Angels, and that no Angel could be our Mediator; Now those several properties in Christ signifie the same thing, only the last is very emphatical, Separate from sinners, not that he was not among sinners, while he was in the world, but this sheweth, that he was segregated, or divided from all men in respect of the sinne of their natures, though he communicated with them in their natures; and therefore, though happily some High-priests, as Aaron might be holy and unblameable, yet none of them was separate from sinners. These places may abundantly confirm this fundamental Article, That Christ only was pure from original sinne, and that all those who deny original sinne, make Christ to have no priviledge in this respect, but that we are all alike, pure in respect of nature; Well then, How shall we understand those places, Heb. 7. 27. where it is said, Christ needed not to sacrifice first for his own sins, and then for the peoples, for this he did once, when he offered up himself? The Socinian Expositor Sci•laingius maketh this to relate to both the particulars going before, He offered up himself once for his own sinnes, and for the people, and at the first sight it would seem so. But you must know that the later clause (viz.) This he did once, doth relate to the last passage only, He once offered himself for the sinnes of the people, for if it should be connected with the other passage, it would be contradictory to the Apostles scope, which is to shew, that he was separate from sinners, and therefore had no cause to offer for any of his own. The other Text is, Heb. 9. 28. where it is said, Christ shall appear the second time without sinne, which might seem to imply, that he had sinne in the first coming; but the Text doth not speak of any sinne of his own inherent in him, but of ours which was laid upon him, as the Apostle saith, He who knew no sinne became sinne, 2 Cor. 5. 21. And indeed to say with the Socinian, That Christ offered for his own sinnes, that is, his bodily infirmities, is a most absurd expression, for all Sacrifices were for sinne properly so, or legally, and in a typical sense, not for what was a meer affliction or bodily misery;
